By R. Lukens-Bull
In keeping with wide ethnographic learn, this ebook examines how the Islamic group in Java, Indonesia, is actively negotiating either modernity and culture within the contexts of nation-building, globalization, and a intended conflict of civilizations. The pesantren group, so-called since it is situated round an instructional establishment known as the pesantren, makes use of schooling as a crucial area for facing globalization and the development and upkeep of an Indonesian Islamic id. despite the fact that, the community's efforts to combat with those concerns expand past schooling into the general public sphere usually and particularly within the zone of management and politics. The case fabric is used to appreciate Muslim techniques and responses to civilizational touch and clash. students, trained readers, and complicated undergraduates attracted to Islam, spiritual schooling, the development of non secular id within the context of nationwide politics, and globalization will locate this paintings priceless.
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Additional info for A Peaceful Jihad: Negotiating Identity and Modernity in Muslim Java (Contemporary Anthropology of Religion)
This inn reflects a change in pesantren clientele. Many who stay there are fairly wealthy parents from Jakarta, Surabaya, and other urban centers. It also reflects a trend in which the family of kyai will run businesses catering to the needs of santri and their parents. However, more traditional kyai criticize this practice, arguing that those who keep it are more concerned with profit than with religion. These detractors argue that any such support services should be run by the pesantren’s neighbors and in this way the pesantren can contribute to the economic development of the village.
Later historical scholars, such as Imam Al-Ghazali, and even the fourteenth-century father of Islamic reformism,4 Ibn Tamiya were working as mujtahid fil madhab (interpreters of a particular law school) (Cheneb 1953:151; Federspiel 1996:206). Reformists favor the position that the door of interpretation is open and that a properly qualified scholar must have the right to perform ijtihad at all times. , NU’s) does not mean a blind commitment to following established dogma, but means that forming opinions must be done within the frame of previous scholars.
He advocated a style of dress and lifestyle that would symbolically separate the Indonesians from the Dutch. Third, many Tebu Ireng santri were members of the Hizbullah, the Islamic anticolonial forces, and Yusuf Hasyim was a lieutenant. Finally, at a point when all hope was lost, General Sudirman, the commander of the Indonesian forces, asked Hasyim Asyari to declare that the war against the Dutch was jihad. He gave a fatwa doing so and requiring all Muslims within 80 kilometers of the fighting to participate (Arifin 1993:81; Syihab 1994:30).