The Birth of New Islamic Culture of University of Indonesia

Students: The Influence of Tarbiyah Movement 1989-1998

Nesia Qurrota A’yuni

, Linda Sunarti

and Ismail Suardi Wekke

Faculty of Humanities Universitas Indonesia

Department of Communication Sekolah Tinggi Agama Islam Negeri (STAIN) Sorong

Keywords: Tarbiyah, Students, New Order, History of Movement

Abstract: This paper discusses the birth of a new Islamic culture towards University of Indonesia students as a result of

the influence of Tarbiyah movement in the period 1989-1998. At the University of Indonesia, the Tarbiyah

movement, originally known as the dakwah campus movement, has moved further into campus politics. Using

historical methods, data collected from various sources concluded that the Tarbiyah movement contributed

greatly to instilling Islamic values within the University of Indonesia student movement. The planting of

Islamic values was made easier after Tarbiyah activists controlled the student senate. The values embedded

by the Tarbiyah movement, derived from the proliferation of halaqah (mentoring) in musholla or mosques on

campus, religious mentoring activities for new students, and the large number of students who look syar'i.

The existence of this research will add new varieties of study on Tarbiyah Movement. Previously, the study

of Tarbiyah was only about the entry of the movement to Indonesia until its transformation into a political

party. However, this paper specifically discloses the effects and impacts caused by the development of the

Tarbiyah movement within the University of Indonesia.

1 INTRODUCTION

The presence of Tarbiyah movement inside campus

has been a phenomenon that often gets the spotlight.

Tarbiyah movement itself is a movement that adopts

the pattern of Muslim Brotherhood Tarbiyah in Egypt

in terms of mentoring. The existence of Tarbiyah

movement on campus is often associated with student

figures who occupy strategic positions in student

organizations. At the University of Indonesia (UI),

which became one of the campuses with the activity

of the Tarbiyah movement, many Tarbiyah activists

emerged into campus politics in the 90s. Tarbiyah

activists, such as Zulkiflimansyah and Mustafa

Kamal, won the student senate election, both at

university and faculty level (Machmudi, 2008: 2).

The victory of Tarbiyah

activists made the student

government under the control of Tarbiyah. The

situation then brought a new era in the student

movement UI, in terms of politics and religion.

Tarbiyah movement has the activity of forming,

teaching, and instilling Islamic values to the

community as the object of da'wah. With these

activities, from the beginning of its appearance to the

present, Tarbiyah movement successfully dominated

the student movement at UI. Since the beginning of

the UI Student Senate (SM UI), the candidates from

Tarbiyah have always been the winners (Damanik,

2002).

According to Kamarudin (2017) the dominance of

Tarbiyah in SM UI then continues with winning

almost every senate election in UI. The victory then

made the Tarbiyah movement has an influence in

senate activity or policy. One of them is the policy in

making orientation regulation and introduction of

campus (ospek). No more acts of seniority, and more

time for worship.

Based on the above circumstances, it becomes

interesting to discuss further how the Tarbiyah

movement brought a new Islamic culture in the

University of Indonesia students from 1989-1998.

1989 is the beginning of the discussion because in that

year was formed Forum of Islamic Studies FISIP UI

(FSI FISIP UI). The formation of FSI FISIP UI is the

beginning of opening one of the spreading of thought

of Tarbiyah movement in campus. Meanwhile, 1998

was chosen to be the limit of discussion because

Indonesia has entered into a new chapter in the history

of its government after a long time under the New

Order, the era of Reformasi. In the era of the

400

A’yuni, N., Sunarti, L. and Wekke, I.

The Birth of New Islamic Culture of University of Indonesia Students: The Inﬂuence of Tarbiyah Movement 1989-1998.

DOI: 10.5220/0010043704000407

In Proceedings of the 3rd International Conference of Computer, Environment, Agriculture, Social Science, Health Science, Engineering and Technology (ICEST 2018), pages 400-407

ISBN: 978-989-758-496-1

Reformasi, the tap of democracy was so profusely

flowing. This then becomes one of the factors of the

movement Tarbiyah transformed into a political

party, the Justice Party (PK).

In reality, the study of the Tarbiyah movement in

Indonesia has been widely written in various books

and research journals. Among these works include,

dissertations from Machmudi (2008); Damanik's

book (2002); Muthohirin's book (2014); And Journal

of Latif (2005). The works generally discuss the entry

of the Tarbiyah movement to Indonesia until its

transformation into Justice Party (PK). From these

studies, this research will raise something different

and more specific, the birth of a new culture of

Islamic students at the University of Indonesia as a

result of the influence of the Tarbiyah movement in

the period 1989-1998.

2 RESEARCH METHOD

This study uses historical method. Historical research

begins with the process of finding sources related to

the discussion. Then the authors conducted interviews

with the student activists contemporaneous with the

period of discussion to produce a valid and

comprehensive research. The activists are those who

work in the field of student senate and campus

dakwah institutions, such as Kamarudin, Selamat

Nurdin, Rama Pratama, Andi Aziz, and others. To

enrich the primary data, studies of literature from

various sources such as scientific journals, books,

newspapers, magazines and archives were also

conducted. Source obtained then processed with

qualitative approach. Analysis of the source produces

valid data after the reduction. Valid data is then

interpreted by associating with understanding the

contexts of the discussion period. After that, the

writing uses a historical approach.

3 FROM POLITICS TO DAKWAH

ISLAMIYAH

The Tarbiyah movement entered Indonesia in the

1980s and grew rapidly in the 1990s. The movement

grew after many Middle Eastern graduate students

returned to Indonesia. They become new dai and

spread their influence into society. On the one hand,

the repressive attitude of the New Order regime made

the Tarbiyah movement subsequently become an

activity which many students were interested in after

its previous movement received repression. Students

are considered to disrupt the political stability of the

country because of the many protests to the New

Order government.

In the UI, Tarbiyah movement as a propagation

movement entered and developed due to two factors,

internal and external factors. The internal factor is the

emptiness that occurs in the student movement and

the marginalized Islamic atmosphere within the

campus. Meanwhile, external factors are the policies

of the New Order government, DDII da'wah agenda,

and the presence of alumni from the Middle East.

The emptiness in the UI student movement was

due to the policy of P & K minister, Daoed Jusuf who

forbade political students, one of them by abolishing

the Student Council (Dema). Following the issuance

of the Student Council freeze decree, the Minister of

Education and Culture (P & K) Daoed Jusuf issued

Decree No.0156 / U / 1978 on Normalization of

Campus Life (NKK). In SK NKK, the university

rectors are assigned as the highest responsible persons

in their respective campuses to implement the

concept. It can be interpreted also that the government

gives power to the rector and the vice rector to

determine student activities. In the concept of NKK,

students are not allowed to form student organizations

as a means of raising solidarity and publications of

students in conducting protests against government

authorities (Hariyadhie, 1995: 132). The NKK policy

is considered to have killed student political activity.

Student Council was banned, while the government

only allows the establishment of Faculty Student

Senate (SMF) and the Faculty Student Representative

Body (BPMF) (Hariyadhie, 1995: 40).

On the other hand, Islam, which is widely

embraced by many UI students, feels marginalized.

This can be seen from the lack of proper means of

worship at that time as well as the lack of time

allocated to perform the prayers during student

activities such as orientation and others so that they

must hide or pray in the shadow of fear. The situation

then raises the spirit among Muslim students to

awaken Islamic values on campus. Moreover, after

the student movement experienced a vacuum, Islamic

activity becomes an option other than study groups

and NGOs for students.

The rapid growth of Islamic activity on UI

campus is inseparable from the new path taken by

DDII after the New Order bans the political Islam

groups. The new path develops da'wah in some

objects, such as groups of students who become

special objects. Da'wah was conducted by building a

mosque and providing dai(s) after being educated and

equipped by DDII. Among the dai there are groups

that are graduates of the Middle East. According

Sholihin (2016), among students who returned to

Indonesia at that time, among others, Hidayat

Nurwahid and Salim Assegaf.

The Birth of New Islamic Culture of University of Indonesia Students: The Inﬂuence of Tarbiyah Movement 1989-1998

401

Table 1: Number of Indonesian Students in Cairo

Year Number of Students

1953 80

1982

–

1983 415

1987 730

1993 ±1000

Source: Al Azhar, Eccel (1984), dan Majma’ Al

Buthuth Al Islamiyah in Mona Abaza, p. 96

The existence of Middle Eastern graduates is

closely correlated with the DDII program that

provides scholarships to the Middle East for

Indonesian youths. In the Middle East, much thought

and learning was absorbed, as Ikhwanul Muslimin's

thought developed in Egypt. The thinking was

internalized in the minds of Indonesian students and

was applied and developed as they returned to

Indonesia. Among these ideas, the Tarbiyah method

was applied by students from the Middle East

(Ikhwanul Muslimin).

The Tarbiyah method is the development of

halaqah activities. Halaqah are small groups of five to

15 members (mutarabbi). The group is guided by a

murabbi (male) and murabbiyah (female)

(Munandar, 2011: 179). Halaqah is held once a week

at the house of murrabi, mutarrabi, or mosque and

musholla. The Tarbiyah material is taken from

Rasymul Bayan, which consists of 99 schemes and is

divided into several chapters or titles. Among the

titles are the meaning of two sentences of the

shahada, knowing God, knowing Prophets, knowing

Islam, knowing people, knowing the Quran, war of

thought, satanic groups, da'wah problems, truth and

ignorance, formation of ummah, education and

Islamic formation, and Understanding of da'wah. The

doctrine given to halaqah itself is more concerned

with acceptance of the substance of Islamic values

itself.

In the early 1990s, Tarbiyah became a popular

movement in Indonesia. At the University of

Indonesia, the Tarbiyah movement developed along

with the development of Islamic study groups such as

the Islamic Studies Forum (FSI) FISIP, Islamic

Studies Forum (FSI) Faculty of Economics UI,

Forum of Charity and Islamic Studies (FORMASI)

Faculty of Letters, Musholla Izzatul Islam (MII)

FMIPA, Forum Ukhwah and Islamic Studies (FUSI

FT), Senantiasa Ramah dan Bernuansa Islami

(SERAMBI) Faculty of Law, and others. On the other

hand, the emergence of Integrative Islamic Integrated

Studies (ISTI) in 1983 became the glue of Campus

Dakwah Activists (ADK) from each faculty at UI.

ISTI also provides methods and teachings inspired by

the Tarbiyah Ikhwanul Muslimin method so that the

pattern develops among UI students. At the

University of Indonesia itself, the term Tarbiyah

applies to those who are active in the study group.

Meanwhile, ADK itself is the official name intended

for every Islamic activist, not only Tarbiyah.

4 THE STRENGTH OF

NETWORKS OF CAMPUS

DA’WAH ACTIVISTS

Before entering the 1990s, Islam as a religion

professed by the majority of students UI looks

marginalized. Access for UI Muslim students to

worship was not open. When UI was still in

Rawamangun, there was no proper prayer and water

ablution. The situation at that time coupled with the

rules given by the orientation committee to the new

students. New Muslim students are rarely given time

to hold prayers. Seniority also became commonplace

when the orientation process took place. Student

orientation tends to run repressively and interactions

between new committees and students are placed

unequally. These conditions make those who are

active in campus Islamic activities (such as the ADK

who actively follow the Tarbiyah), are moved to

change the bad tradition. To that end, the way that

Tarbiyah activists pursued is to become a leader in

SM UI so they have the authority to make new

policies related to the orientation process and make

Islam no longer marginalized. In addition, Tarbiyah

activists also want an equal position between new and

old students.

Based on Nurdin (2017), the road to the highest

seat of SM UI begins with a forum of friendship of

Islamic student activists. The forum was formed from

an inter-LDK Islamic art event that then triggered

them to interact and gather. Silaturahim forum was

useful to unify the views of the students about Islam.

On the one hand, in 1992 there was solidarity

among the ADKs to fight for Bosnia Herzegovina

people who were undergoing crimes against

humanity. Coinciding with the existence of the

Bosnian national football team that is currently in

Indonesia, FSI FISIP UI who initiated the solidarity

action seeks to invite them to attend the event that has

been planned to conduct dialogue and provide

support. The event of solidarity for Bosnia held at

Balairung UI also invites the ADK from all faculties

in UI (Interview with Kamarudin, 2017).

However, before the event was held, the UI

Rectorate suddenly banned the event. The committee

of FSI still took the initiative to organize the event,

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but off campus. The planned event was subsequently

succeeded and then brought out the solidarity and

empathy among those present at the event and the

meetings between them continued afterwards. Until

finally, coinciding with the news UI election, it

becomes a moment for the activists Tarbiyah to win

the election, organized, and participate in campus

politics. Through the assembly of syuro, one of the

Tarbiyah activists was chosen to step forward to

become the chairman of SM UI. It becomes an

opportunity for Tarbiyah activists to achieve their

goal, which is to spread goodness on campus. For

that, the activists Tarbiyah Zulkiflimansyah filed as a

candidate for the chairman. The election is a strategy

of the Tarbiyah movement in winning the election,

which presents candidate who is bright in terms of

academic and achievement so hopefully will be able

to attract a lot of votes.

The network of Tarbiyah cadres on UI campus

was very strong after the Bosnian solidarity event in

1992. With the support of the network,

Zulkiflimansyah was finally elected as the winner and

became the first UI student senate chairman from

ADK from Tarbiyah (Interview with Kamarudin,

2017). The election of Zulkiflimansyah marked the

birth of a new era of Tarbiyah activist leadership in

higher student affairs at UI campus. In further

development, the Tarbiyah movement further

strengthened its dominance on the UI campus. In its

dominance, Tarbiyah activists have a pattern of

policy or movement that intersect with the principles

adhered to in the Tarbiyah movement.

5 THE SHIFTING OF ISLAMIC

CULTURE IN THE

UNIVERSITY OF INDONESIA

STUDENT MOVEMENT

In 1992, the Tarbiyah movement issued “blue print”

for da’wah campus (BPDK) in response to the rise of

the College Student Senate (SMPT). The contents

discuss the general guidelines of management of

activities, the nature, function, and objectives of

campus dakwah management. In 1994, BPDK was

replaced by the Campus Da’wah Guidance to respond

to campus da’wah in formal institutions. Form of

implementation of the Guidance of Campus Da’wah

is the start of the movement of Tarbiyah in the

contestation of SM UI head presidents after the

previous years they have been included in the

management of SMF-SMF (Rizkiandi2016: 110 -

111). In the first election in 1994 until the

transformation of SM UI into BEM UI, candidates

from Tarbiyah always won the election.

Based on the agreement between UI rectorate and

students about the concept of SMPT in 1991, the

election will be held in 1994. At the time of three

years, UI has a student senate body led by Candra

Hamzah (Faculty of Law) as daily chairman and

Firdhaus Arthony (Faculty of Medicine) as chairman.

The existence of SM UI becomes a longing remedy

for student organizations that aspire after the

dissolution of the Student Council. The students

involved in it are trying to hold the election of the

head of SM UI. Elections are considered to be the way

toward a more democratic student organization

leadership. Among the student figures involved

election initiatives include Candra Hamzah and Eman

Suleman.

In 1994, the elections were actually implemented.

A new round of UI student organization that is more

democratic can be seen from the holding of the

election of the chairman of SM UI 1994, because the

head of SM UI was chosen by UI students. The

influence of Tarbiyah movement was then seen in the

activities undertaken by student senate activists.

These influences, in reality, differ from each other in

each period of leadership.

The selection of SM UI 1994 became a moment

for the student movement that joined in da'wah

institution, especially Tarbiyah. They are determined

to participate and win the election of SM UI at that

time. The reason for this aspiration is the desire to

form a better student movement by not excluding the

previously marginalized religious values. In an

attempt to win the election, Tarbiyah activists have

previously formed a solid network of Islamic events

they undertake. Through the strong network, ADK

negotiates to support one candidate, Zulkiflimansyah.

Zulkiflimansyah then succeeded to become Chief

of Daily SM UI based on election results. Success at

that time was due to the solidity of Tarbiyah network

and the popularity of candidates who had previously

been active in mosque activities, such as being

preacher or participating in the study. Success proved

that the Tarbiyah were no longer apathetic to the

student movements in the campus.

The new era of student movement in UI, marked

by changes brought by Tarbiyah activists. Tarbiyah

groups on campus want to change the method of

orientation of new students. Therefore, when

Tarbiyah controlled SM UI, they get the authority to

suppress the orientation committee in order to allow

the new students to practice religious activities during

the orientation. In addition, the seniority presented to

The Birth of New Islamic Culture of University of Indonesia Students: The Inﬂuence of Tarbiyah Movement 1989-1998

403

new students should be reduced and replaced with

respect for each other (Interview with Nurdin, 2017).

In reality, the student who became a Tarbiyah

activist at the time had a comparative advantage over

the other group, that is, the strength of his network.

After the period of Zulkiflimansyah's leadership

ended, the students who are members of the Tarbiyah

movement then re-negotiate the candidates that will

be promoted in the leader of SM UI. Then Kamarudin

(FISIP UI 1990), elected by the Tarbiyah group, was

willing to attend the 1995 election (Interview with

Nurdin, 2017). Supported by a strong network of

Tarbiyah students, Kamarudin finally won an

absolute victory over Indra Jaya Piliang (Interview

with Kamarudin, 2017). Thus, Kamarudin succeeded

in becoming the second Chief of Daily SM UI leading

in the period 1995 - 1996.

In Kamarudin's leadership, the big theme that was

brought in the senate stewardship was the

consolidation of the Student Senate network

throughout Indonesia. SM UI at that time also focus

on international issues, such as the case of Bosnia

Herzegovina, Palestine, and others. The selection of

the issue in addition to it is a case of gross human

rights violations as well as to avoid the repression of

the New Order regime. (Interview with Kamarudin,

2017).

The background of the chairman of SM UI which

is from the Tarbiyah, brought its own impact in the

activities of the senate at that time. The influence of

Tarbiyah movement in the body of SM UI at that time

can be classified into two, namely:

1. Influence in policies

a. Alignment of the oppressed, like the people of

Bosnia and Herzegovina and Palestine. At that

time, the actions in defending the Palestinians

began to be massive.

b. Education. Related to this, the embodiment of

the Spiritualism of Islam (rohis) and

Spiritualism of Christian (rokris) into Student

Activity Unit (UKM);

c. Rejection of Corruption.

2. Influence on daily activities

a. Prayer in congregation and on time;

b. Holding a seven-minute lecture (kultum)

before praying;

c. No meeting participants should smoke

during meetings.

In the third year of election, Tarbiyah group back

to carry the candidate, namely Selamat Nurdin. He

was a student of FISIP UI who previously was the

chairman of SM FISIP UI. At that time, the Tarbiyah

group had a tendency in choosing candidates based

on the candidate's track record in the organizational

environment. Selection criteria are based on the

student criticism against the two previous leadership,

which was considered underperforming. Therefore,

they chose candidate for chairman of SM UI that has

a track record in a great organization. After being

elected as the candidate for the chairman of SM UI

from Tarbiyah, Selamat Nurdin must face another

candidate from the Faculty of Engineering in winning

the election.

In the election Selamat Nurdin said that there

were dynamics. The opposing faction tries hard to

win the assailant in various ways, one of them by

bringing the ballot box to be surrounded. As a result,

the opponent pair managed to win votes in the Faculty

of Engineering. However, the opponent's victory at

the Faculty of Engineering has not been able to

balance the strong network of Tarbiyah in campus.

Selamat Nurdin then able to win UI election in 1996.

In the leadership of Selamat Nurdin, the main

issue developed is plurality. Student senate get used

to manage the differences that existed among the

senate. The parties who filled the senate were quite

heterogeneous, not only from the Islamic community.

Although the composition of SM UI was

heterogeneous, the influence of the background of the

senate chairman who was a Tarbiyah activist still

existed. SM UI has programs affected by the Tarbiyah

movement. According to Nurdin (2017), these

programs are implemented in the following activities.

Help for poor students (caring for students). The

aid is wrapped up in scholarship form. The

program is a new program that has not existed in

the previous SM UI stewardship.

2. Social work (baksos). The form of baksos

activities conducted by SM UI when it is like

building public toilets and doing counselling to

the community.

In this period, the discourse to make Rohis and

Rokris as Student Activity Unit began to be realized.

Rohis then turned into Nuansa Islam Student UI

(SALAM UI), while Rokris transformed into an

Oikumene Guild (PO). Associated with SALAM UI,

the name is taken from the Islamic student UI at that

time. The emergence of SALAM UI then became a

sign of the progress of Islamic activities among UI

students. SALAM UI makes the group of Islamic

students more freely implement Islamic activities.

Islam has no longer marginalized in this period, it is

an aspiration that has begun to be achieved

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6 FROM THE ISLAMIC STUDIES

GROUP TO CAMPUS DA’WAH

The increasing Islamic activity gave birth to two

groups of Islamic students in the campus. The first is

the group called the pengajian (study group). The

teachings they did had similar patterns and methods

to the Tarbiyah pattern of the Ikhwanul Muslimin.

Therefore, they were then referred to as the Tarbiyah

group. Meanwhile, there is a group called Spiritual

Islam (rohis). Spiritual groups are actively involved

in the activities of faculty da'wah (LDK) or Rohis

division in the student senate. Among the Rohis

groups, some are members of the pengajian and some

do not.

Table 2: Typical Characteristics of Students Following

Pengajian or Tarbiyah

Aspect Ikhwan (Male) Akhwat (Female)

Physical Beard (majority),

Black fore (the

majority), not

wearing jeans

(majority).

Long veiled and

covered clothes

Non-

physical

Read and study the

thinking books of

Ikhwanul Muslimin

figures, such as

Hassan Al Banna

and Sayid Qutb

Read and study the

thinking books of

Ikhwanul

Muslimin figures,

such as Hassan Al

Banna and Sayid

Qutb

Behaviour Good, polite, not

smoking, not

drinking.

Good, polite, not

smoking, not

drinking.

Source: Excerpted from interviews with several UI

student activists (Eman Suleeman and One of the

Students of FH UI in the 90's)

In FE (Faculty of Economics) UI, Tarbiyah

movement developed through ISTI activities that

began appearing in 1983. Tarbiyah is a kind of

movement that puts the unity of the ummah. Tarbiyah

in FE became a field of confronting various Islamic

ideologies, but one aim, to cultivate and build

goodness. The activities of ISTI according to an

interview with Andi Aziz (2016) are felt to provide

new things that can build ghirah (spirit) among its

members. The ISTI activity itself is a combination of

leadership exercises and Islamic studies. In the

activities of Islamic studies, often invited by figures

of who are Middle East alumni, such as Hasyim

Abdullah and figures from DDII, such as Husein

Umar (Interview with Aziz, 2016).

To support the activities of Tarbiyah, modules

were created which became a guide in learning. The

module is the essence of the works of characters, such

as Hassan Al Banna, Natsir, Maududi, Hashim

Asyari, and so forth. The books are also sold in the

market. (Interview with Aziz, 2016).

The Tarbiyah movement in FE also has a network

with the Tarbiyah movement in other faculties in UI.

With the network it is then easier for them in

achieving its goals. The purpose of Tarbiyah itself is

to create a civil environment that begins by placing its

group in the reins of leadership in student

organizations at UI. Armed with leadership material

that is owned, many leaders are then born from FSI

FE UI. These figures include the Zulkiflimansyah

(Chairman of the Senate from 1994 to 1995) and

Rama Pratama (Chairman of the Senate from 1994 to

1995).

Meanwhile, in FH UI, students who are members

of the spirit are basically also members of HMI.

However, they also in practice also can be called

Tarbiyah. To maintain and improve the existing

worship, available books of worship are sold in

Masjid UI. The book is useful in recording the daily

worship of FH spiritual activists who will be

submitted to their mentors. The mentor who is

basically a senior is also authorized to give material

to his junior. The material given itself is the adoption

of the material developed within the Ikhwanul

Muslimin in Egypt.

The influence of Tarbiyah movement at that time

also appeared in the Faculty of Psychology.

According to the description of Peby Ellan Diningrat

(2017), the influence of Tarbiyah movement in the

Faculty of Psychology is much influenced by akhwat

(Muslim women). This happens because students of

the Faculty of Psychology are mostly women. The

akhwat group is perceived to have a good method of

approach towards each other in terms of inviting the

good. The method given is able to invite the female

muslimah in Faculty of Psychology to berhijab

(wearing hijab) or follow the spirit, which then

transformed into FUSI.

The akhwat who are active in the Tarbiyah

movement in Psychology, were also active in

following university-level halaqah. They are less

actively involved in the activities organized by FUSI.

However, they still have an important role in FUSI,

both from the side of the cadre or the material

contribution of da'wah. (Interview with Diningrat,

2017).

The Birth of New Islamic Culture of University of Indonesia Students: The Inﬂuence of Tarbiyah Movement 1989-1998

405

7 CONCLUSIONS

At the University of Indonesia, the appearance of

Tarbiyah movement inspired by the Tarbiyah

Ikhwanul Muslimin method has influenced UI

student movement. The influence is seen in student

activists who are involved in SM UI world and

activities of faculty da'wah. First, the ospek method

that previously characterized seniority began to be

replaced, and religious mentoring also began to be

massively implemented. The time to perform the

worship was given. Then, in action policy, SM UI

activists are fighting for the oppressed people, like the

Palestinian people. Meanwhile, in the field of

worship, regular prayers are held in congregation. In

addition, also the first initiated scholarship assistance

to underprivileged students. Meanwhile, in the issue

of plurality, the issue is developed within the

organization.

The influence of Tarbiyah movement also

included in da'wah institution in some UI faculties.

First, there are some leaders who have trained

leadership skills and then plunged into the student

movement at UI. Secondly, the development of

Tarbiyah movement in some faculties enlivens

Islamic activities such as pengajian or halaqaah.

Third, with the Tarbiyah movement also influences

the clothing and lifestyle of da'wah activists. From

fashion style, Tarbiyah activists wear syar'i clothes.

Meanwhile, for lifestyle, Tarbiyah activists do not

smoke, drink alcohol, and do not perform other bad

acts. Fourth, the presence of Tarbiyah in da'wah

institutions, led to the development of thoughts of

Ikhwanul Muslimin figures, such as Hassan Al Banna

and Sayid Qutb. With these influences, the Tarbiyah

Movement brings a new culture that tends to

positively impact the student movement of UI. The

Tarbiyah Movement has brought great contribution in

instilling Islamic values towards the previously

marginalized UI students

ACKNOWLEDGEMENTS

The author gives thanks to the Directorate of

Research and Community Service of the University

of Indonesia (DRPM UI) who has facilitated and

provided an opportunity to conduct this research. This

research would not be feasible without the help of the

lecturers of Historical Sciences, Linda Sunarti, et al

who had been guiding and providing input. On the

other hand, the willingness of resource persons who

became the main key in this research, namely

Kamarudin, Rama Pratama, Andi Aziz, Selamat

Nurdin, and others also should be given extraordinary

thanks.

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