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Following Arab Saints Urban Muslim Youth and Traditional Piety in Indonesia

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Following Arab Saints Urban Muslim Youth and Traditional Piety in Indonesia Indonesia and the Malay World ISSN: (Print) (Online) Journal homepage: https://www.tandfonline.com/loi/cimw20 Following Arab Saints Urban Muslim youth and traditional piety in Indonesia Syamsul Rijal To cite this article: Syamsul Rijal (2020) Following Arab Saints, Indonesia and the Malay World, 48:141, 145-168, DOI: 10.1080/13639811.2020.1729540 To link to this article: https://doi.org/10.1080/13639811.2020.1729540 Published online: 02 Mar 2020. Submit your article to this journal Article views: 111 View related articles View Crossmark data Full Terms & Conditions of access and use can be found at https://www.tandfonline.com/action/journalInformation?journalCode=cimw20 INDONESIA AND THE MALAY WORLD 2020, VOL. 48, NO. 141, 145–168 https://doi.org/10.1080/13639811.2020.1729540 FOLLOWING ARAB SAINTS Urban Muslim youth and traditional piety in Indonesia Syamsul Rijal ABSTRACT KEYWORDS Most studies on Muslim youth in post-New Order Indonesia have Dakwah; habaib; Majelis concentrated on those who are affiliated with global Islamist Rasulullah; Muslim youth; movements. Such studies overlook another spectrum of Muslim piety; blessing youth, those who engage with traditionalist Muslim groups. This article analyses the growing popularity of Hadhrami Arab preachers among urban Muslim youth in contemporary Indonesia. The preachers who claim descent from the Prophet are popularly called habib (sing.) or habaib (pl.). Inheriting holy blood from the Prophet, habaib have enjoyed a special status and respect among Indonesian Muslims, especially traditionalist ones. This study focuses on the late Habib Munzir al-Musawa and his sermon group (majelis taklim), the Majelis Rasulullah (The Prophet’sAssembly),aswellashisyoung followers in Jakarta. The Majelis Rasulullah is arguably the most popular sermon group in Indonesia and has attracted tens of thousands of people to its public preaching events. Seeking to explain its popularity, this study considers the views and experiences of Habib Munzir’s young followers concerning their participation and activism within the group. It explores both structural and cultural factors that drive urban Muslim youths to participate in the sermon group. Borrowing Bayat’s perspective on Muslim youth and leisure, the paper argues that Indonesian Muslims participate in the habaib sermon groups not only for spiritual shelter but also because they see them as sites where they can express both their piety and their ‘youthfulness’ in the midst of uncertainty, discontent, and limited spaces for expressing themselves in Jakarta. Introduction In Indonesia today, it is no longer unusual to see big religious gatherings held at expansive public spaces such as the broad fields of the National Monument (Monas), mosques, and on roads and intersections blocked off for the occasion. One of the organisers of these reli- gious gatherings is the Majelis Rasulullah (MR). Its religious events attract tens of thou- sands of young Muslims. Most of the participants arrive at the event on motorcycles, wearing sarong and black jackets with the group’s logo and name emblazoned on the back. Some ride in convoys while carrying the group’s flags and the picture of their leader, Habib Munzir b. Fuad Al-Musawa. At the site of the gathering, some of the sermon group’s young staff will be busy directing cars in the traffic jams created by the event; some are setting up the audio system and video cameras; some are erecting white screens and unfolding mats, while at the gate others are distributing small pieces of CONTACT Syamsul Rijal [email protected] © 2020 Editors, Indonesia and the Malay World 146 S. RIJAL paper containing the sermon’s hadith material and sometimes a page of prayers for incom- ing participants. A banner with the words kota nabawi (Jakarta is the Prophet’s city) proudly marks the site of the religious gathering. This scene illustrates the growing partici- pation of urban Muslim youth in traditional sermon groups in the city, a space more com- monly associated with the symbols of material progress, consumerism, modernity, and cosmopolitanism. In understanding this phenomenon, this article raises several questions: Why do young urban Muslims participate in the habaib’s sermon groups? What is the appeal of habaib preachers and their sermon groups to young Muslims? Studies on Muslim youth in Indonesia have been written from various perspectives. Scholars have analysed the engagement of youth in Islamic movements, their activism, and the influence of these movements on Muslim youth (Rosyad 1995; Fealy 2007; Hasan 2006; Salman 2006; Nisa 2012; Rijal 2011; Kailani 2012; Sakai 2012). Most studies, though, have only focused on young Muslim followers engaging with transna- tional Islamic movements such as Hizbut Tahrir Indonesia, the Tablighi Jamaat, the Tar- biyah movement and its political party, the Prosperous Justice Party (Partai Keadilan Sejahtera), and Salafist organisations such as Laskar Jihad. However, only a few works have been written on traditionalist or Sufi youth movements with regard to followers of habaib (Zamhari and Howell 2012; Alatas 2009). Their studies only address in passing the popularity of Hadhrami dakwah among young Muslims without providing a deeper analysis on the issue of Muslim youth. This study seeks to fill this gap by analysing the voice of young Muslim followers, their feelings and experience as they participate in the sermon groups (majelis taklim)ofhabaib. Alatas (2009) and Howell and Zamhari (2012) have stressed the rise of urban Sufism in explaining the proliferation of these sermon groups. While it is undoubted that the habaib majelis are venues of the tariqa alawiya (Sufi path of sayyid), it cannot explain why young non-sayyid Muslims have joined the dakwah groups in increasingly larger numbers over the last decade. Moreover, the majority of young followers view the habaib majelis simply as majelis taklim or a place for religious learning and reciting prayers and litanies, rather than as a Sufi path (tariqa). Inspired by the works of Asef Bayat (2010) on Muslim youths in Iran and Egypt, I will argue that young Indonesian Muslims participate in the habaib dakwah not only for spiri- tual shelter but also because they see the majelis as sites to express both their piety and their youthfulness in the midst of uncertainty, discontent and limited spaces for urban youth in Jakarta. This article focuses on the followers or participants of the largest sermon group, the Majelis Rasululullah (MR), in Jakarta. It will relate and compare the MR’s followers with those from other sermon groups, most notably the Majelis Nurul Musthofa (NM), the second largest sermon group in Jakarta, in order to better understand the range of behaviour of the young followers. Many followers of groups led by habaib identify them- selves as muhibbin (lovers or devotees), meaning that they are traditionalist Muslims who love the Prophet Muhammad, His family, and His descendants. In practice, it refers to the followers and sympathisers of habaib who practise traditionalist rituals such as tahlilan,1 salawatan,2 and maulidan.3 In my conversations with these followers, they often 1Tahlilan is recitation of the creed, la ilaha illa ‘llah (there is no god but God), at ceremonies to commemorate the dead. 2Salawatan means chanting salawat (religious formulas in praise of the Prophet). 3Maulidan means celebrating the Prophet Muhammad’s birthday. INDONESIA AND THE MALAY WORLD 147 differentiate themselves from the Salafi-Wahhabi whom they view as an extreme group that is generally hostile to Sufism and local traditions. Therefore, muhibbin regard Wahhabi as their enemy. This article draws upon nine months of extensive fieldwork that I conducted in Jakarta as a part of my doctoral dissertation on the rising popularity of Hadhrami Arab preachers in Indonesia. It was carried out in 2013 when the leader of the Majelis Rasulullah passed away. Despite his loss, his sermon group has continued to be attended by thousands of young devotees. Besides accessing MR publications, most of my data is drawn from a number of observations and in-depth interviews with MR leaders, staff, support-crew members, and young Muslim followers. The study uses a qualitative research methodology combining textual analysis and ethnography to gain better understanding of the relation- ship between a popular preacher and his young followers. The first part of the article discusses the profile of Habib Munzir b. Fuad Al-Musawa along with his sermon group in Jakarta. It analyses how he founded and developed his sermon group as well as his preaching as popularised among Jakarta Muslims. The second part discusses the social composition of MR followers in Jakarta. The third part looks at structural conditions in Jakarta and their impact on young Muslims. The fourth part analyses the sermon groups as sites for youthful expression of piety. The fifth part critically examines the views and perceptions of muhibbin regarding their preacher and leader Habib Munzir b. Fuad al-Musawa. The last part analyses the meaning of their engagement in the majelis. Habib Munzir b. Fuad Al-Musawa and his sermon group Habib Munzir was the founder of the Majelis Rasulullah (MR). He was born in 1973 in Cipanas, West Java, and died of asthma and encephalitis in Jakarta on 15 September 2013. He was the fourth of five siblings. Unlike other habaib preachers, he came from a secular educational background. His late father, Fuad b. Abdurrahman al-Musawa, obtained a BA in Journalism degree from New York University and later worked as a jour- nalist on Berita Yudha newspaper. All Habib Munzir’s siblings received a secular edu- cation (Guntur and Tim Majelis Rasulullah 2013: 2). Habib Munzir undertook his primary and secondary education in Cipanas. However, he did not complete senior high school due to his asthma problem. Helping to manage his father’s motel also took up much of his time (Al-Musawa 2014: 5).
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