Page 352 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

Lafran Pane, founder activism of KAMMI also deserve to be Indonesian “origin” and the trans-national
of the Islamic Students discussed here. Although it has never
Association (HMI) been confronted with events testing
Source: Directorate of their nationalism as was the case
History and Cultural of HMI, PMII, and IMM, concerning
Values, Ministry of their acceptance of the sole principle
Education and Culture of Pancasila, it does not mean that
of the Republic of KAMMI does not coattach it self to
Indonesia idea of nationalism. As an organization
founded at the end of the New Order
era, the emergence of KAMMI implies
the commitment of the founders interest
of to the state. In addition, KAMMI also
comprehends democracy as the proper
political mechanism. Such implies their
strong commitment of this organization
to the Indonesian nation.
Campus Islamic Movements in
Comparative Perspectives
The following chart discusses both
groups of the Islamic student movement
in a comparative perspective. Therefore,
the following issues are taken as bases
of comparison, ranging from religious
thought to the movement strategies and
the member recruitment.
1) Religious Thought and
Movement
In general, campus Islamic movements
can be categorized into two, namely the
342 Indonesian Islamic Culture in Historical Perspectives
leadership of M. Natsir had brought
Islamic influence. The student movements
such as HMI, PMII, and IMM are Islamic
movements strongly rooted within the
Indonesian history. While the campus
Islamic movements like LDK and KAMMI
in many ways are founded as an influence
of Islamic movements in the Middle East,
especially the Muslims’ brotherhood
(al-ikhwan al-muslimin) in Egypt. Such a
difference significantly formulates their
religious thoughts and ideologies.
The first two Islamic movements, HMI
and IMM, inherited the modernist
Islam movement, while PMII is clearly
affiliated with the traditionalist group of
NU. However, the campus atmosphere
in urban areas has often made the
relationship of the three student
movements to be relatively fluid, and
therefore the author suggests that the
Indonesian Islamic identity is dominant
in the three movements compared to the
campus Islamic movements like LDK
and KAMMI, that are greatly influenced
by Islamic trans-national movements
and ideologies.
Since the beginning of the New Order,
the Middle East style of Islam called
Salafism had a powerful influence in
Indonesia. The Indonesian Islamic
Propagation Council (DDII) under the
significant effect on the regeneration
the ideology of Wahhabi Salafism into system of campus propagation agencies
Indonesia since 1967. Many Indonesian from the 1980s to early 1990s.
52
students were sent by DDII to study in In connection with the development
the Middle East as well as Indonesian of Salafism in Indonesia, it should be
students studying at the representative emphasized that there are several
of the University of Imam Ibn Sa’ud patterns of the thought of Salafism
in Indonesia, namely Lembaga Ilmu in Indonesia, such as the Wahhabi
Pengetahuan Islam dan Arab (the Salafi, the IkhwaniSalafi, and the
Institute of Islamic and Arabic Sciences, Purist Salafi. The Wahhabi Salafi has
LIPIA). The influence of Wahhabism is the understanding that is based on
not only for the general public but also the thought of Muhammad ibn Abd
at the university, which takes form of the al-Wahhab of Saudi Arabia, while
campus Islamic movements. Alumni of the Ikhwani Salafi is a movement
Middle East universities as well as LIPIA rooted in the Muslim Brotherhood of
began to emerge and give influences Egypt. The Purist Salafi category is an
on campuses since the 1980s. Some understanding originates from Yemen’s
of them also carry the influence of the Salafist, which is less political in their
Islamic movement in Egypt, the Muslim aspects of attention.
Brotherhood. Therefore, the books of
the Muslim Brotherhood figures such In general, Islamic religious
understanding of the LDK and KAMMI is
as Hasan al-Banna and Sayyid Qutb almost the same that Islam is a religion
had flooded Indonesia during the 1980s that regulates all aspects of life. Such
and eventually influenced the campus an ideology brings the understanding of
53
Islamic movements. The education the first two movements on the political
(tarbiyah) regeneration methods like that aspect, by which they are also often
of the Muslim Brotherhood has the most referred to as Islamist movements. In
52. Muhammad Wildan,. Radical Islamism in Solo: contrast to the Purist Salafi movement
a quest of Muslims’ identity in a town of Central
Java.Ph.D. Thesis di UniversitasKebangsaan that does not want to get involved
Malaysia (UKM), 2009, p.16.
in the political sphere, the other two
53. Yon Machmudi, Islamising Indonesia; the rise contemporary Islamic movements
of Jemaah Tarbiyah and the Prosperous Justice
Party, Ph.D. Thesis, ANU E-Press, 2006, p.30. considers politics as part of the struggle
Indonesian Islamic Culture in Historical Perspectives 343