Research Paper from Achmad Nur Hidayat ST

Islamic Student Organizations and Their Movement in Indonesia

(New Order and Reformasi era)

1980-2007[1]

“The 1998 (Indonesian) Student Movement cannot be understood without analyzing their Islamisation (process) or the rise of New Santri.”

Prof Mitsuo Nakamura,

A renowned scholar of Indonesia, University of Chiba, Japan

I. Introduction

This paper proposed to explain relationship between Islamic student organization, reformasi movement and their dynamic contribution to establish and sustain Islamisation agenda from 1980s to 2007 in Indonesia. Reformasi movement was political movement spurred by an economic, political and human rights crisis that led to fall of Soeharto and the authoritarian New Order Regime. This paper only discusses Islamic student organizations and their interaction with political struggle from 1980s until 2007.

Many questions such as Is Islamic student movement adopt democracy and support reformasi?, What did their contribution to sustain a democratic system?, Is the Islamic party influence Islamic student movements?, Issue of reformasi agenda and Islamization (including Islamic Law) which adopted by student muslim activist and then some recommendation to improve their movement would be answered in this paper.

II. What is Islamic Student Organization?

Islamic Student Organizations were defined as organizations whose majority of their members consists of Muslim student who embrace “Islamic value” and their guideline to establish Islamic environment in their activities and their organization/community[2]. Base on author, the ageing of Islamic student activists around 18 to 35 years old and they could be registered as undergraduate or postgraduate students. This argument was based on Ministry of Education website that young man will enroll higher education in university at 18 years old. They might be graduated at average 23 years old and begin enroll postgraduate program at average 25-30 years old[3]. However, in beginning of new order era (1970s), undergraduate students could be graduated at 35 years old. Furthermore, the fact in currently condition shows that the central board committees of Islamic student organizations consist of those who were at 30-35 years old.

Base on acknowledgement of University Authority, Islamic student organizations in Indonesia were categorized by intra-campus base and extra-campus base. Islamic student organizations which classify as intra-campus base, meaning their organizations were recognized by university authority and the membership consist of students from one university institution. Islamic student organization as extra-campus base had not been recognized by University Authority and the membership consist many students from different university institutions. See schema Islamic student organization base on acknowledgement from University Authority

Schema Islamic Student Organization

base on acknowledgement from University Authority

Islamic student organizations which categorize as intra-campus base are Salman Mosque Student (Institute of Technology Bandung), Jama’ah Salahuddin (University of Gajah Mada, Jogyakarta), Salam UI (University of Indonesia). Islamic student organizations which categorize as extra-campus base are Muslim Student Action Union (Kesatuan Aksi Mahasiswa Muslim Indonesia/KAMMI), Muslim University Student (Himpunan Mahasiwa Islam/HMI), Muslim Student Indonesia Union (Perhimpunan Mahasiswa Islam Indonesia/PMII), Muhammadiyah Student Organization (Ikatan Mahasiswa Muhammadiyah/IMM), Association of Muslim Student Trans-Campus (Himpunan Mahasiswa Muslim Antar Kampus/HAMMAS) and Islamic Youth Movement (Gerakan Pemuda Islam/GPI).

III. Typology Islamic Student Organizations

III. I Intra-Campus base Islamic Student Organization

A. SALMAN MOSQUE STUDENT (Bandung Institute of Technology)

History

In Bandung, Salman Mosque at the ITB (Bandung Institute of Technology) was the first Islamic institution in which Islamic activities for young people were held in a proper organization. The Salman Mosque is located on the north side of Bandung. It is very unlike from other mosques in Bandung. The architecture of the mosque is special, its roof being flat, without a dome.[4] In 1950s, when academic staff and student began to sense that their campus did not furnish for religious value, particularly Islam values, the necessity for a mosque on the ITB campus emerged. A committee was set up in 1960 to produce a mosque construction plan. First President, Ir. Soekarno approved the plan, and he even named the proposed mosque ‘Salman’, the name of a Muslim technocrat in the Prophet's era. Three years later, building of the mosque commenced, and Salman Mosque was first used in 1972.[5]

Focus on Preacher Training and basic teachings of Islam Program (1974-1979)

The popularity of Salman Mosque increased rapidly after 1974, when it was leaded by “Sadali who is calm and Imaduddin who is furious” (Tempo, 1989)[6]. Among other things, what attracted young people to this mosque was the Latihan Mujahid Dakwah (LMD, Preacher Training), which was developed and engineered by Imaduddin[7]. LMD was a type of Islamic training in which university students were trained for about seven days without contact with the outside world. During this training, students learned some basic teachings of Islam, such as the source of Islamic values, Qur'an and Sunnah (Tradition of the Prophet), and the Islamic faith (Aqidah Islam).

Focus on Mentoring and Kaderisasi (cadre recruitment) (1979-1990s)[8]

In 1979, LMD was expanded and renamed Islamic Intensive Study (Studi Islam Intensif, SII). This change, according to Imaduddin, was because of government pressure, which in turn resulted in the stagnation of the LMD program. In addition, it was also an attempt to widen the program in terms of aims and time period (Aziz and Thokhah 1989). LMD was available only to university students. There was no opportunity for high school and junior high school students to attend such training. The birth of the SII program offered similar activities to school students. Other than training programs, Islamic activities for adolescents were held from 1976, although initially they were not well organized.

Salman Movement Influences

The Salman Mosque with its organization named karisma was the most influential Islamic institution in the Islamic youth resurgence movement in Bandung and in Indonesia. Thousands of young people from Jakarta, Bogor and other cities in Indonesia came to attend a short Islamic course, which he called ‘mental training’, at Salman Mosque at The Bandung Institute of Technology (ITB, Institut Teknologi Bandung). The course was given by Imaduddin, an electrical engineer, a lecturer at the institute, who had also graduated from the ITB. Imaduddin is one of the most important figures involved in the establishment of the Salman Mosque, and in general in the emergence of Islamic youth resurgent movement in Bandung.

Curriculum of Salman Mentoring

The topics of discussion stress moral education and basic rituals, such as prayer, religious alms (zakat), fasting and pilgrimage (haji). Students learn about the meanings and functions of rituals, to recite prayer and the detailed rules for many rituals (ibadah). The moral (akhlaq) education portrays some ideal Islamic personages, for example the Prophet and his companions. Students learn proper Islamic behavior toward God (Allah), people and other creatures. The purpose of this stage is to lay a basic foundation for the development of Muslim personality.

Decline of Salman Movement and Emergence of “Harakah” Movement

(1990s-2007)

Since the 1980s there was another phenomenon, namely the emergence and development of various Islamic movements, known as Harakah (an Arabic, ‘movement’). Different from Salman Movements, these Islamic movements were not formal Islamic organizations, their networking not only in one university but inter-state-university movement and some of them were even called underground movements. Moreover, unlike those formal Islamic movements founded by traditionalist ulama, the experts in traditional Islamic knowledge, these new Islamic movements were founded and pioneered by young preachers, most of them not trained in the traditional Islamic education system, pesantren, but in public schools and universities. The main base of these movements was usually the various campus Islamic preaching institutions (LDK, Lembaga Dakwah Kampus) and the public mosques. The differentiation between Salman and Harakah movement was relied on the longterm-goal. Harakah Movement pursues establishing of political Islam as the consequence of the principle “Islam is way of life”.

B. JAMAAH SHALAHUDDIN (University of Gadjah Mada, Yogyakarta)

History

Five students[9] of University of Gadjah Mada had set up Jamaah Shalahuddin in 1976.[10] They wanted to terminate the “Muslim GMNI-HMI” conflict. In that year student movement activity at Gadjah Mada was mostly dominated by the competitiveness between GMNI (the Indonesian Nationalist Student Movement) and HMI (the Islamic Student Association). GMNI is a secular-nationalist student organization and was formerly related to PNI. HMI is an Islamic student Organization and was in the past very close to the Masyumi party. Karim (2006) describes that some Muslim students were really concern about the evident that the Dakwah of Islam at the Campus always failed to reach the Muslim GMNI students. This was simply because the dakwah was seen to just belonging HMI. Federspiel (1995) mentioned that Dakwah defined as efforts to improve thought and behavior to be in accord with ideal Islamic standard and public efforts by Islamic groups to upgrade the general behavior of the Muslim community.[11] Indeed, Shalahuddin activists claim that their organization become an independent dakwah organization on campus and does not have connected with any extra-university student organization. They start a balance and independent method of dakwah.

Jamaah Shalahuddin and Dakwah Movement (1979-1997)

The focus of activities of Shalahuddin was totally dakwah around Muslim circle in Gadjah Mada University campus. It means that the aim of Shalahuddin activities is to sharpen Muslims’ commitment to Islam so that they never tried to convert any non-muslim become Muslim. See schema Shalahuddin’s circle of dakwah.

Schema Shalahuddin’s circle of dakwah

Source: Extracted from Statue of Jamaah Shalahuddin art 10 and 11 (1999)

C. ARIEF RACHMAN HAKIM UI MOSQUE (SALEMBA) AND SALAM UI (DEPOK)

History and Program (1976-2007)

In 1950 University of Indonesia was founded in Jakarta, Salemba, making it one of Indonesia’s oldest universities. UI is home to ARH mosque and SALAM UI. ARH mosque was historical building as first modern building who built by indigenous technocrat Indonesia. ARH Mosque and its Islamic activities were established since 10^th November 1966[12]. When Muslim students returned from training preacher in Salman mosque (ITB) to their universities, they began to develop Islamic activities in their own universities. Not surprisingly, in 1976 to 1977 Islamic activities mushroomed on university campuses throughout Java. At the University of Indonesia (UI) Jakarta, the Arief Rahman Hakim Mosque was a centre of Islamic activities. In Gajah Mada University Yogyakarta, Islamic activities also developed through Jama'ah Shalahuddin. Similar phenomena also spread widely in Surabaya and other cities outside Java. Basically, activists of ARH UI mosque student organization did similar method with Salman mosque ITB and Jamaah Shalahuddin, UGM in Mentoring and Cadre Recruitment, but different with types and approach of dakwah Program. Troy (2006) told that ARH Mosque UI and SALAM UI divide dakwah program became three parts[13], firstly teaching History of Islam. This program included Muhammad’s life history, learning Arabic language and history of caliphate of Islam. SALAM UI established an Islam learning Center to facilitate this program. Secondly, Shari’ah Banking Training. Lastly, Muslim world issue programs, especially Palestine update news[14].

III. 2 Analysis of Intra-Campus base of Islamic Student of Organizations

Salman ITB, Jamaah Shalahuddin UGM and ARH-SALAM UI

1. Emergence of dakwah Movement in Indonesia initially pioneered by Salman Mosque with Imaduddin tutorial in the Training for the defenders of dakwah (LMD) in 1976. This program concerns with the basic values of Islam and the obligation for every Muslim to do the dakwah. However Imaduddin fails to develop dakwah training become dakwah movement. The creative young preacher from Bandung, Hilmi Aminuddin who graduated from Madina School continue dakwah training and modify mentoring to halaqah/usrah (study circle) system that had been influenced from Muslim Brotherhood in Egypt[15]. The different with mentoring system was the members of halaqah should be put in the same stage of understanding of Islam and had strong commitment to teach other Muslim with the similar curriculum and method. He established standardization of curriculum of basic of Islam with brief explanation (schema of module system in Arabic language). Furthermore, Hilmi Aminuddin becomes charismatic and successful preacher and now (2004-2009) he is the chairman of central consultative board (majelis syuro) of Justice and Welfare Party (PKS).
2. Dakwah movement in campus tried not to reproduce the traditionalist-modernist dichotomy amongst Indonesian Muslims at the beginning of new order. In consequences, the dakwah Movement by Salman ITB, Jamaah Shalahuddin UGM and ARH-SALAM UI was very successful for recruiting Muslim traditionalist (NU) and modernist (Muhammadiyah) student background.
3. Since the implementation of the “normalization of campus life” policy (NKK or Normalisasi Kehidupan Kampus) by Ministry of Education Mr. Daoed Joesoef in 1970s, the students had limited space for their activities. This limitation proved to be a blessing for religious student activities. Because religious activities were the safe place from government repression for students, religious activities at university campus became increasingly important.
4. Formally, Islamic Student Organization as Intra-campus base did not involve in political practices, their goals only sharpen Muslims’ commitment to Islam. However just one month before the fall of Soeharto, Salman ITB, Shalahuddin UGM, ARH-SALAM UI and other Islamic student organizations from 63 universities around the region in their 10th forum in Malang to launch their political wing. On 29 April 1998, KAMMI (Indonesian Muslim Students’ Action Front) was formed and later become an important part of Muslim student political movement during reformasi era[16].

Schema Strategic Intra-campus Islamic Student Movement

III. 3 Extra-Campus base Islamic Student Organizations

KAMMI (Kesatuan Aksi Mahasiswa Muslim Indonesia)

Indonesian Muslim Student Action Union

History

Elizabeth (2004) describes that KAMMI was established in March 1998 as a national organization of Muslim students from the network of campus-based dakwah groups (Lembaga Dakwah Kampus or LDK) to support the pro-democracy reformasi movement[17]. According to Van (2004) KAMMI comes out of the dakwah movement, a religious movement of purification and intensification. All dakwah group believe Indonesia should have an Islamic government, but, while other dakwah groups in Indonesia reject democracy outright, KAMMI maintains the belief that “There is no contradiction between Islam and Democracy[18]. KAMMI played a central role in the tumultuous politics of the reformasi movement to bring down Soeharto.

Mission and Demonstration Activities

According to its mission statement, KAMMI is to train leaders for the struggle to establish an Islamic society through social service and political education. The reform of society is to be accomplished through individual commitment to Islamic values. KAMMI members are concerned with the Islamic commitment signs, such as daily prayers and Islamic dress, including the jilbab. This is a symbol of the solidarity they value. Since 1998 KAMMI-organized demonstrations are noted for their discipline. Members maintain that KAMMI is a moral rather than a political movement. Yet in 2001-2003 KAMMI was at the forefront of groups demanding that President Abdurrahman Wahid step down from the presidency or be impeached for his alleged involvement in corruption and mismanagement of crises confronting Indonesia. KAMMI leaders explain that the purpose of such aksi is to “call attention to” national issues, like Brunei-gate, a scandal involving accountability for funds given to President Abdurrahman Wahid by the Sultan of Brunei. However, critics of KAMMI from HMI report rumors that Fuad Bawazier, former minister of finance in Soeharto’s last cabinet, disbursed Rp. 300.000.000, ($30,000) to bring students to Jakarta for a demonstration against Abdurrahman Wahid on January 29, 2001[19].

HMI (Himpunan Mahasiswa Indonesia)

Muslim University Student

The Himpunan Mahasiswa Indonesia was founded in 1947 in Yogyakarta and split over into two part in 1989 due to whether to give in the pressure of the regime to replace the Islamic basis of Organization with national ideology of Pancasila. The National Organization of Muslim University Students (Himpunan Mahasiswa Islam or HMI) split over this issue, and those with Islamist sympathies formed the Council to Safeguard HMI (HMI Majelis Penyelamat Organisasi or MHI MPO) and went underground for twelve years (1989-2001). During the Soeharto era, HMI became a training ground for students with political ambitions. A network of HMI alumni developed linking elites in the entire major political parties. This led to the development of a distinctive political culture in HMI. HMI is an important organization for establishing networks. However, outsiders have described HMI as elitist and as having a “patron-client” culture through the strong HMI alumni association (Korps Alumni HMI or KAHMI).

IMM (Ikatan Mahasiswa Muhammadiyah)

The University Student’s Solidarity of Muhammadiyah

The IMM was founded in 1965 which is comprised of branches that function on the campuses of Muhammadiyah and state university. All student enrolled in Muhammadiyah University are member of IMM but not all are considered to be active participation in organization. The IMM recruitment process is called mataf masa taaruf. It is a short training intended to familiarize interested youth with the ideology of Muhammadiyah.

PMII (Pergerakan Mahasiswa Islam Indonesia)

Muslim Student Indonesia Movement

The PMII is NU (Nahdatul Ulama) student organization which was founded in 17 April 1960 in Surabaya. This organization was established by activist, who involved in IPNU (Nahdatul Ulama Student Union)[20]. The Pergerakan Mahasiswa Islam Indonesia argue that Pancasila represents an ideal “middle way” through the path of competing ideologies in Indonesia, specifically religious radicalism and free market-based liberalism. PMII believe that Pancasila, was able to overcome all the problems that faced Indonesia because within its principles were the essentials: faith in god, democracy, social justice, equality, and unity. PMII went on to say that the PMII similar with NU, due to NU chairman of central board Hasyim Muzadi, regarded the status of Pancasila as the national ideology as settled, not debatable again[21].

HAMMAS (Himpunan Mahasiswa Muslim Antar Kampus)

Association of Muslim Student Inter-Campus

The HAMMAS was established in October 1998, shortly after the fall of Soeharto. Many Activist HAMMAS support Ahmad Soemargono (KISDI) movement due to the strunggle against America and Jews in Palestine. HAMMAS is based in second-ranked universitie in Jakarta and west Java claimed in August 1999 have 10,000 members, yet this was most probably an over-estimate of its true strength. The name HAMMAS, chosen to declare militant support for Palestinians, reflects the militant and radical orientation of this group. In June 2000, HAMMAS joined in an attack on the National Commission on Human Rights to protest what was said to be a biased report on the shooting of Muslim demonstrators in Tanjung Priok in 1984. The mobilization of HAMMAS in this attack and in support of President Habibie in 1999 showed that political elites could recruit marginalized urban youth to the Islamist cause and use them in support of their own interests[22].

GPI (Gerakan Pemuda Islam)

Islamic Youth Movement

The GPI was founded on 6^th October 1969 as the result the 3^rd National Meeting of Muslim Unity (Pesatuan Umat Islam) in Jakarta[23]. Because of repressive condition in New Order era, GPI was banned and then GPI formally, was dissolved. After Soeharto falls down, activist Muslim reestablished GPI on 3^rd October 1999 in Surabaya. The GPI was at the forefront of leading anti-American demonstrations in the run-up to the Iraq war in early 2003. The group made headlines when it recruited and dispatched 300 students to go to Afghanistan to fight alongside the Taliban against the Americans. It has been active in recruiting for foreign jihads, including Afghanistan and Chechnya. The financial matter for these programs has come from the Saudi-based charity, World Assembly for Muslim Youth (WAMY)[24].

III. 4 Analysis Extra-Campus Base Islamic Student Organizations

Fundamental of Movement

1. All of Extra-campus base Islamic student organizations involved in political strunggle in 1998-2001. There were different reasons of movement among Islamic student organizations. KAMMI and HAMMAS involved in Political practices due to they believe that Islam is only solution to solve Indonesia problem. HMI, PMII, IMM have badly repressive experiences with Soeharto and New Order so that they fight Soeharto policies in the past time. GPI and HAMMAS takes into account in political strunggle due to Soeharto always obey America command. They focus to help and enhance people awareness related with Palestine and Muslim world issue.

Scheme Fundamental of Movement[25]

Scheme Fundamental of Movement[26]

2. KAMMI was founded by dakwah groups from some sixty campus mosques and had links with the Muslim Brotherhood-influenced Tarbiyah movement. KAMMI incorporated numerous HMI members (especially from the dissident wing, HMI-MPO) too, but its leading activists tended to consider HMI and especially its alumni association, KAHMI, as too close to the regime. PMII activists, on the other hand, tended not to join this Muslim student front but to ally themselves with their secular colleagues in action committees that were more radical in their rejection of the New Order[27].

Scheme Position of Islamic Organization in Ideology Issue[28]

3. Relationship extra-campus Islamic student Organizations with political and/or religious-social institutions had been well known. For instance, there is structural relationship between IMM and Muhammadiyah, PMII and Nahdatul Ulama. Many alumni from Islamic Student Organizations involved actively in political party such as KAMMI alumni in PKS and HMI alumni in Golkar. Base on similarity of political agenda between GPI and MMI, so author put GPI and MMI leaded by Abu Bakar Ba’ashir had connection among them.

Scheme Relationship extra-campus base

Islamic Student Organization with political/social Institutions[29]

Note There is relationship There is informal relationship There is structural relationship

4. During the mid to late 1980s, the number of dakwah movement that developed amongst young Muslim student increased. Dakwah movement which developed during this period, due to influences of International Islamic movements, mostly came from outside Indonesia, especially from the Middle East. These movements were Muslim Brotherhood, Hizb al-Tahrir, Salafiyah, Dar al-Arqam, and Jama'ah Tabligh. KAMMI, IMM and GPI, for instance, using Ikhwan al-Muslimin literature to guide their movement, HAMMAS and GPI activists in 2005 established Hizb al-Tahrir Indonesia, PMII and HMI using literature from Ali Syariati and the other pioneers of Islamic Iran movement.

5. Kraince (2003) divided poles of Islamic student activist following reformasi into two groups. Firstly, liberal Islamic movement calling for the establishment of pluralistic democracy based on tolerance, social justice and a strong civil society. Secondly, hardliner groups who promote Islam as a political ideology aiming for sectarian control of the state (2003) [30]. However Kraince did not mention who they are. Based on author analysis, HAMMAS and GPI included hardliner groups because they strongly promoted Islam is ideology of state. KAMMI, PMII, HMI, and IMM included as Liberal Islamic Movement due to they did not promote Islam as ideology of states. The difference between PMII and KAMMI that PMII sustains Pancasila as ideology of state and support pluralism. Yet KAMMI believe that Islam is way of life and support Islamization in context Pancasila state. See scheme position Islamic student organization in ideology issue.

6. The radical, rebellious, underground and secretive nature of these Islamic groups became important factors which attracted young activists to join them. Members of these groups usually became activists and the motor of various Islamic activities both in campus preaching organization and in the public mosques, through which they recruited their new members. This does not mean that there is a clear division among activists of Islamic groups, preaching organizations and of public mosques, since one activist can be a member of an Islamic group and at the same time an activist of public mosque and of preaching organization.

IV. Impact Islamic Student Organizations to Muslim Community and State

1. One of the most common phenomena associated with the development of the Islamic student organizations was the increased number of young female Muslim students who wore Jilbab (hijab). This is positive sign of Islamization in Campus and Muslim community as a whole.

2. The emergence of many Islamic student organizations in 1998-2005 makes Islamic issue become popular in media. This was caused by most agenda demonstration related with topic of Islamic value such as pornography laws, supporting shariah laws in local government and Islamic education issue. In the result of these, Government and parliament give much attention related Islamic issue so that government and parliament avoid secular agenda, the attempt to make separation between Islam and state. In short, secular policies become unpopular in Indonesia society as a whole.

3. The democratic education significantly increases in result of Islamic student movement in political area. KAMMI, IMM, HMI and PMII making great stride towards promoting critical conscience particularly to their member and generally to Indonesia society.

References:

1. Department of Higher Education of Ministry of Educationt Republic Indonesia, http://www.dikti.depdiknas.go.id/ (date accessed: November 16, 2007)

2. Elizabeth Fuller Collins 2004, Islam and Habit of Democracy Islamic Organizations in Post-New Order South Sumatra, Revised Sept.

3. Elizabeth Fuller Collins 2004, Islam is solution. Dakwah and Democracy in Indonesia

4. Federspiel, H. A 1995 Dictionary of Indonesian Islam, Monograph in International Studies, Southeast Asia Series Number 94. Athens: Center for International Studies, Ohio University. p.45

5. http://epress.anu.edu.au/islamic/quest/mobile_devices/index.html A Quest of true Islam, date accessed November 17, 2007

6. http://pmiiliga.wordpress.com/sekilas-tentang-pmii/ data accessed November 17, 2007

7. http://www.depdiknas.go.id/index.php Department of Education Republic Indonsia (date accessed: November 16, 2007)

8. http://www.uga.edu/bahai/2003n/031220.html data accessed November 17, 2007

9. http://www.ui.ac.id/indonesia/menu_statis.php?id=a4&hal=a_masjid date accessed November 16, 2007

10. Johnson, A Troy,.2006. Islamic Student Organizations and Democratic Development in Indonesia, June 2006

11. Karim, Gaffar Abdul 2006,. Islamic Student Organization in Indonesia’s New Order: Jamaah Shalahuddin, FJHP volume 23

12. Karim, Gaffar Abdul.2006,. Islamic Student Organization in Indonesia’s New Order: Jamaah Shalahuddin, FJHP volume 23 (2006) page 53

13. Kraince, R (2003). The Role of Islamic Student Activist in Divergent Movement for Reform During Indonesia’s Transition from Authoritarian Rule, 1988-2001

14. Rosyad, Rifki 1995. A Study of the Islamic Resurgence movement among Youth in Bandung, Indonesia, Chapter 3. The Development of the Movement.

15. Tempo, 13/5/1989. p73ff

16. Tempo, 13/5/1989. p74ff

17. Van Bruinessen 2004. Post-Soeharto Muslim Engagements with Civil Society and Democracy in Indonesia.

18. Van Bruinessen, martin. Genealogies od Islamic Radicalism in Post-Soeharto Indonesia http://www.let.uu.nl/~martin.vanbruinessen/personal/publications/genealogies_islamic_radicalism.htm

19. Wikipedia Indonesia. http://id.wikipedia.org/wiki/Gerakan_Pemuda_Islam Data accessed November 17, 2007

Annex 1 Summary

Intra-Campus Islamic Student Organizations (Author Analysis)

Annex 2 Summary

Extra-Campuses Islamic Student Organizations (Author Analysis)

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[1] Author is Achmad Nur Hidayat who involved in Islamic student organization in 1999-2005. Now he is Master Candidate of Lee Kuan Yew School of Public Policy, National University of Singapore. Authors has defined this research only from 1980-2007.

[2] This definition based on information from statue of Campus Lembaga Dakwah Kampus, HMI and KAMMI.

Extracted from Department of Higher Education of Ministry of Educationt Republic Indonesia, http://www.dikti.depdiknas.go.id/ (date accessed: November 16, 2007)

[3] http://www.depdiknas.go.id/index.php Department of Education Republic Indonsia (date accessed: November 16, 2007)

[4] Rosyad, Rifki. A Study of the Islamic Resurgence movement among Youth in Bandung, Indonesia, Chapter 3. The Development of the Movement.

[5] Rosyad, Rifki 1995. A Study of the Islamic Resurgence movement among Youth in Bandung, Indonesia, Chapter 3. The Development of the Movement.

[6] Tempo, 13/5/1989. p73ff

[7] Tempo, 13/5/1989. p74ff

[8] Rosyad, Rifki.1995. A Study of the Islamic Resurgence movement among Youth in Bandung, Indonesia, Chapter 3. The Development of the Movement.

[9] They were Ahmad Fanani, Muchlis ZA, A Luqman, M Toyibi and Samhari Baswedan. Fanani, Muchlish and Luqman were student of faculty o Engineering. Toyibi and Samhari were student of medicine.

[10] Karim, Gaffar Abdul 2006,. Islamic Student Organization in Indonesia’s New Order: Jamaah Shalahuddin, FJHP volume 23

[11] Federspiel, H. A 1995 Dictionary of Indonesian Islam, Monograph in International Studies, Southeast Asia Series Number 94. Athens: Center for International Studies, Ohio University. p.45

[12] http://www.ui.ac.id/indonesia/menu_statis.php?id=a4&hal=a_masjid date accessed November 16, 2007

[13] Johnson, A Troy,.2006. Islamic Student Organizations and Democratic Development in Indonesia, June 2006

[14] Author findings from interaction with SALAM UI in 1999-2005

[15] This is base on personal information from discussion with dakwah movement

[16] Karim, Gaffar Abdul.2006,. Islamic Student Organization in Indonesia’s New Order: Jamaah Shalahuddin, FJHP volume 23 (2006) page 53

[17] Elizabeth Fuller Collins 2004, Islam and Habit of Democracy Islamic Organizations in Post-New Order South Sumatra, Revised Sept.

[18][18] Van Bruinessen 2004. Post-Soeharto Muslim Engagements with Civil Society and Democracy in Indonesia.

[19] Elizabeth Fuller Collins 2004, Islam is solution. Dakwah and Democracy in Indonesia

[20] http://pmiiliga.wordpress.com/sekilas-tentang-pmii/ data accessed November 17, 2007

[21] http://www.uga.edu/bahai/2003n/031220.html data accessed November 17, 2007

[22] Elizabeth Fuller Collins, Islam is Solution Dakwah and Democracy in Indonesia, June 2004

[23] Extract from wikipedia Indonesia. http://id.wikipedia.org/wiki/Gerakan_Pemuda_Islam Data accessed November 17, 2007

[24] Elizabeth Fuller Collins, Islam and Habit of Democracy Islamic Organizations in Post-New Order South Sumatra, Revised Sept. 2004

[25] Author analysis extract from A Quest of true Islam http://epress.anu.edu.au/islamic/quest/mobile_devices/index.html date accessed November 17, 2007

[26] Author analysis extract from A Quest of true Islam http://epress.anu.edu.au/islamic/quest/mobile_devices/index.html date accessed November 17, 2007

[27] Van Bruinessen, martin. Genealogies od Islamic Radicalism in Post-Soeharto Indonesia http://www.let.uu.nl/~martin.vanbruinessen/personal/publications/genealogies_islamic_radicalism.htm

[28] Author analysis

[29] Author analysis

[30] Kraince, R (2003). The Role of Islamic Student Activist in Divergent Movement for Reform During Indonesia’s Transition from Authoritarian Rule, 1988-2001