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INDONESIAN JOURNAL FOR ISLAMIC STUDIES VolumeS, Number3, 1998
THE ORIGIN OF THE ISLAMIC REFORM MOVEMENT
IN MINANGKABAU: LIFE AND THOUGHT OF ABDUL KARIM AMRULLAH Murni Djamal
NOTES TOWARDS THE HISTORY OF
QUR'ANIC EXEGESIS IN S0UTHEAST ASIA R. Michael Feener
TWO FATWAS ON JIHAD AGAINST THE DUTCH COLONIZATION
IN INDONESIA: A PROSOPOGRAPHICALAPPROACHTO THE STUDY OF FA TWA Amiq
ISSN 0215-0492
SI1JDIA.JSIAMIKA Indonesian Joumal for Islamic Studies Vol. v, no. 3, 1998
EDITORIAL BoARD,
Harun Nasutro11 Mastulru M. Qurarslt 5/u/wl• A. Azi:: Daltla11 M. Satria Effetrdi Nabilail Lul1is M. Yrman Yusuf KomriTttddin Hidaynt M. Dill Synmsuddm Muslrm Nnsution Wnlrib Mu't/n
EDITOR·Il'\-CHIEF: A::_l(umardi Azra
EDITORS
Saiful MIIJOIII H md rd Prttsc>l yo Joltan H. Mwlemall Drdrn Synfruddin Ali Mutthmrif
AsSJSTA:>llS TO THE EDITOR: Arref Sublmn Omau Fat/rurralmra11 Hetll Nurom
ENGLISH LA. .... GLAGE ADVISOR· Donald Poilu
ARABIC LANGL'AGE ADVlSOR
Nursamad COVER DESIGNER:
5. Prinka
STUDIA ISLAMII<A (ISSN 0215·0492) is a journal published quarterly by tire /nstrtul Axomn Islam Negai (lAIN, the Stolt ln~lltu/e for Islamic Studies) Syarif Hrdoyotu/lalz, /tzkarltr ISTT DEPPEN No. 129/SK/DIT/EN/PPG/STTfl976) and sponsored by the Drpartment Of Religzous Affiurs of tilt Rcl'ublic of lndo11esro. II specra/zus 111 Indotzesiall f<;ta/IIIC studres, a11d 1s wtended to commumcnte original researches a11d current issues 011
tltt' ~"bfecl T111s fo>urnnl warmly tc•elcomes contrrbutioliS from scholars of related dzsc1· J'lllle~
Allarttdes ptcblis/red dt, 11ol 11ecrssarily represent tire views of the joumnl. or other 1/!SIIIutto/ls to wlllclt it is nffilurted. They are solely the vi~us of the a11/hors. Tire nrlrcles Ctlllla11cetl 111 tf11s joumnl l111ve been refereed by the Board of Editors.
A tie[Subhan
Jam'iyyah Istijma' al-Juhud li Islah al-Tarbiyyah al-Islamiyah (GUPPI): Tajd~d H al-Tarbiyah al-Islamiyah 'an Tanq al-Siyasah?
Abstract: Education is one of the primary a1·eas of concern for modern Islamic movements in the Muslim world. Among proponents of Islamic modernism, such as Muhammad 'Abduh in Egypt tmd SttyyidAhmad Khan in the Indian subcontinent, educationaheform has become the main agenda oftheinnovements. From theeatlynineteemh century until thefirstha/fof twentieth century, many Islamic educational institutions followed the moder-n pattern of education. In addition, many traditional Islamic learn· ing institutions transfonned themselves into modernizedstmctures. In ln· dia, Sayyid Ahmad Khan established the Mohammadan Ang/o.Oriental College of Aligarh which totally adopted the educational form and system of Oxford University. In Egypt, Muhammad 'Abduh transformedaf-Azhar Uni'1.1-ersity by including modern sciences within its educational curricula.
ft is evident that Muslims realize the strategic position of education in enhancing the quality of human resources. Yet, Muslims also recognize chat education plays a criticaL role in transmitting the ideas of Islamic re· fm·mism to Muslims. Stich an awareness has also gwwn among the edu· cated class of Muslims in Indonesian society. The rise of educational aware· ness among the Mttslims in the Malay-Indonesian a>-chipelago may have resulted fium the intensive interaction between the Muslims of this region with the traditional centers of Islamic learning in the Middle East, such as Cairo and Httramayn. In addition, the powerfid penetration of modernWestern education in Muslim lands towards the end ofnineteenth century also contributed to the development of educational awareness among Muslirns. Historian have noted that the rise of modern educational institutions in Indonesia, especially in the late of nineteenth and early twentieth centu· ries, has been facilitated by those two factors.
!tis important co note that the awareness of the significance of the educational transformation of Islamic learning not on fy occurred among modernist Muslims, but a/so among traditionalist, although with different reactions. The first group of Muslims tried to modernize their educational instittttions by incorporating the modern- Western educational system, while
!1 ~ Suu(;,, fslamil!.t, Vol. J. No. .1, / 998
the second sr.mggled to preserL'e us learn eng znstztuttons m order co control the powerful influence of the modern educational system. It is et'ident th"tt the rraduional Mu.shms felt chrear:ened by the fact that the expansion of modern education would marginalize traditional islamic learning instztu· uons, such as those typically found in Indonesia ar rhat time.
Within this historical context, the role of the Association for Islamic Educational Improvement (Gabungan Usaha Pembaman Pendidikttn Islam, GUPP!)Jou.nded in the 1950s, can be better ttndemood in regards co tts posirion in rhe hmory of Islamic educattonal unprovement in lndonesra. In its early years, G UPP! 7!-'as che only lslaunc organization explzatly u•orkingfor educatwnal improvement. But, according co itsfoundingfathers, who consiscs of'ulama'from Western java, rhe Association also pro· moted the political representatwn of traditionalist Muslims so they might better face the political influence of modernist Muslims, pt:D·uculady in rhe field of education.
This traditional Muslim organization produced no significant achiet'ement during Indonesia's Old Orde,· which ended in che mzd 1960s, but, during the New Order era, CUP PI developeddramacically in line·with rhe po!iucal policies of che New Order to consolidate support from rhe tradi· tionalist Muslims. Because of go'vernment intervention, GUPPJ became officially affiliated with Go Iongan Karya (Golkar), the poluical machine of the Ne11.' Order Government. It was in chis protected political environ· ment that CUP PI became a well known Islamic organization in the politi· cal constellation. Yet, during zhis period, an internal rug·ofwar developed bet-ween political and educational interest groups whzch soon forced an o·verall organizational decline.
7he strugglebetu.oeen education andpoliticswithzn GUPPI precipitated a loss of the organizations' central focus on lslamzc educational improvement. GUPPI became more recognized as Golkttr's politzcal o>·gans rather chan an educational o>ganization. It is through its loss of organizational image that GUPPI!ost its social influence among traditional Muslims. This especially occurred ajte1· the 1971 election which Golkardominated. Many of its leaders and officials were accused of being «militant" and were re· moved from the Department of Religious Affairs -a governmental office u:hich was conside,.ed to be the center of the organization. Their political access was then effectively cut off For this partimlar reason G U PPI is perceived to. be politically-minded o>ganization, rather than educational or· ganization, and although it exists today, its political aspirations have trttn· cared its influentzal on educational improvement.
StHd,,, /slnm.IM. Vul. J, No. ,<, 1998
AriefSubhan
Jam'iyyah Istijma' al-Juhud h Islah al-Tarbiyyah al-Islamiyah (GUPPI): Tajdid f1 al-Tarbiyah al-IsL1miyah 'an Tanq al-Siyasah?
Abstraksi: Pendidikan merupakan salah satti wilaycth perhatian (area of concern) gerakan pernbaruan islam yang bedangsung di seluruh dttnia islam. Bagi tokoh-tokoh gerakan pembaruan Islam seperti Muhammad 'Abduh di Mesir dan SayyidAhmad Khan di Anak Benua Jndia,pendidikan merupakan agenda utama gerakan pembaruan !slam yang mereka canangkan. Sejak awal abad ke-19 sampai a'Wal abad ke-20 hampir di sc!uruh dunialslam berdiri Lembaga-fembaga pendidikan yang bercorak modem. Lembaga-lembaga pendidikan !slam tradisional juga mengalami tran~{onnasi. Di Anak Benua India, Sayyid Ahmad Khan mendirikan Universitas Aligarh yang sepenuhnya mengadaptasi sistem pendidikan Universitas Oxfordfnggris. Di Mesir, Muhammad 'Abduh bentsaha mentransformasikan Universitas al-Azhar dengan memasukkan ilmu· ilmu modem-meskipun menghadapi banyak tantangan.
Kaum Muslim semakin sadar bahwa pendidikan tidak hctnya merupakan saranastrategisdalam meningkatkan kualitas sutnberdaya manusiaJ lebih dari itu juga n1erupakan media pafing efektif tmwk mentransmisikan ide-ide pembaruan !slam. Kesad.ttran yang semakin mengu.a& itu juga tumbuh di kalangan kaum Muslim terpelajar di Indonesia. Unw.k sebagian kesadaran itu disebabkan semakin intenszfnya interaksi dan koneksi an tara pusat-pusat studi di Timur Tengah, seperti Haramayn dan Kairo. Sebab lain nya adalah semakin kuatnya, penetrasi siscem pendidikan rnoderen yang dibawa pemerintah kolonictl. Sejarah mencatar munculnya lembttga-lembaga pendidikan modem di Indonesia> terutama pada au.•al abad ke-19 dan awa/ abad ke-20.
Penting dicatat bahwakesadaran akan pentingnya transfomzasi lembaga-lembaga pendidikan Islam itu tidak hanya muncul di kalangan
lll Sn .. li~ (slamilt~. !,\)/. 5, Nu. J . 1998
kaum modem is. Hal yang rak jauh berbeda ;uga dapat dttetnu!~an dz ka· Iangan kamn tradisionalis, meskipun dengan lattli' belakang dan motif yang berbeda. Kelompok pertama ingzn memodemzsasikan lembaga-lem· baga pendidikan Islam dengan mengadopsi siscem pendzdikan BarcH, sedangkan kelompok kedua merupakan cermin dan rasa khawatir terhadap semakin kuatnyapengaruh sistem pendidikan Baratdi lingku.ngan kawn Mushm. Mereka khawatir pengaruh itu akan menenggelamkan lembaga pendzdikan Islam tradisional pondok pesantren yang khas Indonesia.
Dalam konceks itu, GUPP! (Gahungan Usaha Pembama.n Pendidikan !slam)-yang didirikan pada 1950-an dapat diletakkan posisinya dalam sejarah pembaruan pendidikan Islam di indonesia. Dari namanya, CUP PI mempakan saw-satunya organzsasi yang secara eksplisit bertujw:zn melakukan pembaruan pendLdikan !slam. Namtm, dilihatdari mi wkoh pendirinya yang terdiri dari para pemimpin pesamren di daerab jawa Barat, dapat diduga bahwa GUPP! merupakan salah satu benwk representasi kekhau!atiran kalangan tradisional terhadap semakin kuatnya pengaruh kaum rnodemis, temrama da.lam bidang pendid1kan.
Organisasi kalangan t'radsionalis ini ridak mengalami perkembang an berarti pada masa Orde Lama, bahkan boleh dikatakan stagna11. Bam pada masa Orde Baru, organistm ini mengalamz perkembangan pesat terutama berkaitan dengan polttik Orde Baru yang rngin menggalang dukungan da.ri kaum Muslim n·adzsional. Berkac mten.:ensi pmenntah, .secara resmi GUPPI kemudian bergabur1g dengan Golkar, mesm po!itik ucamapeme-rintah Orde Baru. Pada st1t1titulah GUPPI mulat dikenal di ringkar nasional. Namun, pada saat yang bersamaan rerjad1 carik-menarik kepentingan an tara pendidzkan da.n politzk d1:dam dm pengJJrusnya.
Pergumulan an tara pendidikan dan polittk dalam CUP PI menyebai·kan organisasi ini kehilangan ·wataknya sehagai pembaru pendzdd?.-m Islam. GUPPJ bahkan lebih dikenal sebagai organ Golka~· dartpadtJ o·· ganisasi pembaru pend1dikan yang inisiatifnya ml/ncul dan hau•ah. Hal inilah yang an tara lain menyebabkan orgamsasz merosot pfmgaruhnya di ka.langan masyarakat. Apalagi setelah Golkar memenangkan Pemz/11 1971. Secelah Perniltt, peran GUPP! mulai dikurangi pemenntah. Pa>·t pengumsnya yang dianggap »keras" dzgusur dan Departemen Agama· yang boleh dikarakan merupakan pusat gerakan-akses polwkn)•a dzkurangi dan sebagainya. Ar~s alasan iru lebih tepat kn·anya GUPPI dtgolongkan sebagai organi.sasi yang /ebih berarientasi po/ittk daripad.'l pendtdikan. Saar ini meskipun CUP PI masih eksis, za tidak /agz meu:ar nai duma pendidikan
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