By R. Lukens-Bull
Based on huge ethnographic examine, this booklet examines how the Islamic group in Java, Indonesia, is actively negotiating either modernity and culture within the contexts of nation-building, globalisation, and a intended conflict of civilizations. The pesantren group, so-called since it is founded round an academic establishment referred to as the pesantren, makes use of schooling as a imperative area for facing globalization and the development and upkeep of an Indonesian Islamic id. notwithstanding, the community's efforts to combat with those matters expand past schooling into the general public sphere mostly and in particular within the sector of management and politics. The case fabric is used to appreciate Muslim thoughts and responses to civilizational touch and clash. students, trained readers, and complex undergraduates attracted to Islam, non secular schooling, the development of spiritual identification within the context of nationwide politics and globalization will locate this paintings useful.
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Additional resources for A Peaceful Jihad: Negotiating Identity and Modernity in Muslim Java
Tebu Ireng is clearly Indonesia’s most famous pesantren. Founded as a “seminary” in 1899, it now provides a range of secular and religious education from the junior high through the college level. The founder of Tebu Ireng, Hasyim Asyari is regarded as a saint by Classicalist Muslims in Indonesia. He was also one of the cofounders of Nahdlatul Ulama (NU; Revival of the Scholars). His descendants continue to play an important role in both NU and the nation. His grandson Abdurrahman Wahid (Gus Dur), the former President of Indonesia and former general chairman of NU, have played and continue to play important roles in the Indonesian public sphere.
Babb 1975). The negotiation of modernity and identity in Indonesia is not limited to a single village; it entails a national discourse. My taking a regional approach is not to say that this research did not focus on a community. It most certainly did, but not on a community bound by a village. In the most general sense, the community I studied was that of all Islamic believers, the community to which those studied see themselves as belonging. They narrow their religious community to ahlus sunna wal jamaah (the community of those following the Prophet’s example).
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. Indeed, Abdurrahman Wahid favors a position in which the methods and general framework of previous scholars are used, rather than a strict observance of specific past decisions. In this regard, he states However, I am of the opinion that following the Shafi’i maddhab means following Imam Shafi’i in his methodology (manhaj) for determining law, specifically following his principles of jurisprudence (usul fiqh).
A Peaceful Jihad: Negotiating Identity and Modernity in Muslim Java by R. Lukens-Bull