READING TYPES OF ISLAMIC FUNDAMENTALISM IN LAMPUNG PROVINCE (A Study on Doctrine and Movement of Islamism at Lampung University)

Islamic fundamentalism is usually identified and associated with the Islamic radicalism movement. This Islamic fundamentalism doctrine and movement have prepared students to be their successors. Lampung University as the biggest university in Lampung cannot be separated as its target. This article attempts to investigate types of fundamentalism at Lampung University; the fundamentalism development at the university; and the responses of university and faculty members towards religious activities at the. This study was a result of qualitative research applying two data sources in the words of primary data source and secondary data source. The collecting data methods were documentation and interview. The interviews QIJIS: Qudus International Journal of Islamic Studies Volume 7, Number 2, 2019 DOI : 10.21043/qijis.v7i2.5719


READING TYPES OF ISLAMIC FUNDAMENTALISM IN LAMPUNG PROVINCE (A Study on Doctrine and Movement of Islamism at Lampung University) Imam Mustofa
Institut Agama Islam Negeri Metro, Indonesia imammustofa472@yahoo.co.id

Abstract
Islamic fundamentalism is usually identified and associated with the Islamic radicalism movement. This Islamic fundamentalism doctrine and movement have prepared students to be their successors. Lampung University as the biggest university in Lampung cannot be separated as its target. This article attempts to investigate types of fundamentalism at Lampung University; the fundamentalism development at the university; and the responses of university and faculty members towards religious activities at the. This study was a result of qualitative research applying two data sources in the words of primary data source and secondary data source. The collecting data methods were documentation and interview. The interviews READING TYPES OF ISLAMIC FUNDAMENTALISM .....| . This Islamic fundamentalism identification exists for some reasons due to some similarities between them. Firstly, the group of Islamic fundamentalist and Islamic radicalism tend to re-bring Quran and Sunnah textually (Look at Leonard Binder, 1988). Secondly, these groups desire the establishment of Syariah in a state or nation. However, the group of fundamentalism conducted the goal lightly, while the group of radical did it with violence (Wahid, 2018, pp. 62-67). Thirdly, both of them are so exclusive and fanatic towards their groups and tend to consider other Islamic groups wrong and misguided.
Radicalism and reactionary are other attributes of Islam fundamentalism which can be classified as a politic dimension of Islamic fundamentalism. There are two reasons why it is called Islam radicalism. Firstly, this term is an ideological phenomenon centralizing the ideological significance and ignoring the reaction in conjunction with the social context.
Secondly, instead of concentrating on the doctrine, group, and individual action, the term is only focused on some specific characteristics of doctrines, group, and individual deed.
Therefore, Islamic radicalism is defined as the orientation of the extremist from the rise of modern Islam (revival, resurgence or reassertion) (Look at Biyanto, 2006, pp. 18-19).
Islamic fundamentalism in Indonesia whose network enters higher education has controlled religious discourses, particularly in public universities. Moreover, this Islamic fundamentalist thought has strengthened up and entered into  (Syarif & Mantu, 2018;Zein, 2012) encouraging dialogue between people of different religious beliefs, sharing spiritual experiences and engaging in religious pluralism. This approach is applied in a class that is attended by students whatever religious affiliations. Instead of applying religious education term of the government (Ministry of research, technology and Higher Education. Moreover, the Setara Institute released that several famous universities have been indoctrinated radicalism (Setara Institute, 2019).
This does not only impact on the type of thought and religious practice in those universities, but it also implies to affiliation and political views.
The group of fundamentalism who views that Islam controls whole human life aspects makes an effort to bring Islamic teachings to political aspects formally. Many Islamic fundamentalists go into practical politics. This is truly not appropriate to the rules and regulations applied in Indonesia that state university such as UNILA is not allowed to participate and intervene to the realm of practical politics.
Besides, university is a realm of academic science that must embrace the academic norms and keep the distance from practical politics.
UNILA, located in Bandar Lampung, is the biggest university in Lampung province, meanwhile the group of radicalism settles in higher educational institution (Suyanto, 2018 The pattern and the understanding of the religious effect the action and manner collectively and individually. It includes the attitude to the country or among Islam adherent (Syaiful & Hamal, 2011). The misconceptions of Islam by someone or community bear the radicalism. Moreover, Pojman claims that Islam is the biggest threat to the peacefulness and stability of the world (Louis P. Pojman, 2002, pp. 219-220 Azra, 2005). Radical Islam is a term to visualize the strict communities in implementing the shari'a with the way of jihad. This violence is applied by some peculiar communities of Islam against the western symbols.
In this case, Islam could not be generalized and judged that this religion is identical to violence (Suprihatiningsih, 2012, p. 369). Another characteristic of radical Islam is the interpretation of Islamic symbols. (Brian F. Farmer, 2007).
The student activity unit (Birohmah) is also a management unit of activity at al-Wasi'i mosque located inside the UNILA Campus environment (Karomani, 2018). Activities that were conducted by campus mosque al-Wasi'I were very solid and diverse. By the existence of Birohmah, as the study body that coordinates spiritual activities for students, mosque activities have become more dynamic and creative. The activity that has been started in 1992 is a BBQ (Quranic Recitation Guidance). This activity is conducted annually until the present to teach Quranic studies and accelerate Quranic recitation for new university students of Lampung University. Birohmah also carried out an activity during Ramadhan namely PAR (GRADIKA Sekarang) ("Sejarah Birohmah Unila," 2018).
Through this guidance of Quranic writing and recitation and religious discussion, the doctrine of Islamic fundamentalism goes into UNILA. Like other religious doctrines and teachings, Islamic fundamentalism also attempts to spread their thought and movement through higher educational institutions.
There are two effective methods used by radical group to spread their ideology. Firstly, online media. Online media enabled them to spread their ideology and concept to everyone, especially to young generations who indeed use the internet actively to access any content and follow any news. (Erzad & Suciati, 2018, p. 40) Secondly, educational institution. Educational institution is a significant media to broaden the religious influence and it becomes the carrier of radicalism and its antithesis (Petrus Reinhard Golose, 2010, p. 53) The studies of radicalism and terrorism indicate the certain Islamic educational institution (non-formal education, Islamic dormitory) indoctrinate fundamentalism and radicalism to its disciples (Abu Rokhmad, 2012, p. 80).
Through its policy, curriculum, and lecturer, a university has a significant role in transferring and setting the student religion understanding. University is an effective place of radicalization and deradicalization. One of the influencing factors to overcome radicalism is the lecturer and his teaching model.
In this study, the author proposes research questions on "What are types of fundamentalism at Lampung University?", How did fundamentalism develop at that state university?", "How are the responses of university and faculty members towards religious activities at Lampung University?" This study is a result of qualitative research applying two data sources in the words of primary data source and secondary data source. The data collection methods are by doing documentation and interview. The interview is intended to the head of the faculty, lecturer, staff, university activist, and student. The documentation is held by examining the literature correlated with religious practice.
The collected data are analyzed by using content analysis. It is done by making inferences technique that can process the data by its context. The analysis is conducted by several steps; first, plotting the study and practice of religion; second, analyzing the pattern of the study, religion practice and the contextualization of Islamic study in Indonesia.
This research is a qualitative study. Therefore, inductive analysis is applied. The researcher aims to categorize some themes and certain patterns from the data. Those categories are formulated in agreement with the existing data (Norman K. Denzin & Yvonna S. Lincoln, 2009, p. 272).

Indonesia
In general, there are two existed complexions of Islamic thought in this modern era namely modernism and fundamentalism. The use of those terms according to Abou El Fadl is still bias. Consequently, Abou Fadl provides the term of moderate and puritan. No other terms are representing the word of moderate including progressive or reformism (Read more Khaled Abou El Fadl, 2007). In this sub-chapter, the writer focuses on Islamic fundamentalism, especially in Indonesia. In this subchapter, the writer focuses on Islamic fundamentalism, especially in Indonesia.
In recent times, Islamic Fundamentalism has had a bigger impact on the West than any other Third World movement. This is partly because many countries are experiencing it that situated in the strategically important Middle East and partly because several of these states are rich in oil, a commodity upon which western economies are heavily dependent (Hiro, 2013, p. 22). Fundamentalism started to develop rapidly since the last 1960s. During that period, the trend of the resurrection of Islam rose which implied to the demand of Islamic Syariah application in Muslim majority countries (Bahramitash, 2002, p. 269). READING TYPES OF ISLAMIC FUNDAMENTALISM .....| Fundamentalism is the term used for the effort to define the fundamentals of a religious system and adhere to them.
One of the cardinal tenets of Islamic Fundamentalism is to protect the purity of Islamic precepts from the adulteration of speculative exercises. Related to this, fundamentalism is Islamic revival or resurgence, a renewed interest in Islam.
Behind all this is a drive to purify Islam to release all its vital force (Hiro, 2013, p. 23). Islamic fundamentalism is a movement that raises the idea of reviving Islam in opposition to modernism and Western civilization, which for several centuries served as the soil in which modernism grew and was nurtured. This movement also opposes traditional Islam in basic ways. This movement was later more specifically called "new fundamentalism" (Nasr,n.d.,p. 2).
Fundamentalism refers to contemporary religiouspolitical movements that try to return to the basics of the sacred text, explore and reinterpret the basics of religion textually to apply to the contemporary social and political world (Itzchak Weismann, 2011, pp. 145-146) Fundamentalism is more about a particular group's response to modernity. Because Islam will not be broken off from the political aspect as adopted by Islamic fundamentalism, the line of the ideology they built is panic that wants to present a country and the enforcement of Shari'ah Islam (Mutawalli, 2012, p. 265) Olever Roy stated that Islamic deed oriented to the application of shari'a as Islamic fundamentalism which is represented by Ikhwanul Muslimin, Hizbuttahrir, Jamaah Islamiyah, dan Islamic Salvation Front (FIS) (Roy, 1994, p. 2).
The most crucial characteristic of radical Islam of fundamental Islam is its literal approach to the source of Islam (Al-Quran and Al-Sunnah). The most crucial characteristic of radical Islam of fundamental Islam is its literal approach to the source of Islam After the Reformation, this movement becomes increasingly visible (Wieinga, 2009, p. 32). This can be understood that after Soeharto's resignation from his position as Indonesian president, freedom of expression was opened widely. Until the recent day, the effort to re-purify Islamic teachings, whether through organization forum or parties and others, can be recognized as modern fundamentalism movement and or modern radicalism movement (Wahid, 2018, pp. 69-73).
Admittedly, a group of fundamentalism does not do anarchic deeds, however, there are several exponents from this group who join with a group of rights Islam (Islam Kanan) and involve with Islamic radicalism movement.
In the daily lives, groups of the student from this secular university are quite different, therefore it is difficult for them to receive "something different from them". Therefore, they seem not to give a space for others out of their groups. This social cohesiveness forms such a community among them (Abegebrel et.all, 2004, p. 740).
The Islamic fundamentalism within Indonesia transforms into the marginal action as the Islamic reformist power, the experience of intellectual pluralism and Islamic organization; the large rise of Tasawuf; and the absence of nondemocratic suppression towards the opposition act (Schubel, 2006, p. 385). In recent times, Islamic fundamentalism in Indonesia has basic characteristics that are not much different from Middle Eastern counterparts, for example, despite the uniqueness and paradoxes. Islamic fundamentalism in Indonesia can be divided into two: traditional and modern (Ariwidodo, 2017). totalitarian that claim religion as the "controller" of the whole life aspect including the state affairs. Islam becomes the absolute law of governing for those refusing to be judged as the side against god and religion. One of the strategies is by supporting and developing radicalism ideology through many kinds of media (Abidin, 2015, pp. 133-146). Moreover, HTI and MMI gained serious attention from various researchers (See Mueller, 2008).
In the context of the university environment, the embryos of the Islamic movement came not from Islamic university campuses, like IAIN and other Islamic universities or institutes. For this phenomenon Hefner provides several answers 1) there was an increase in literacy, which made studying and adherence to Islamic customs and practices more likely, 2) the official state education curriculum had a religious component to it so more people were exposed to formal religious ideas; 3) participation in organized religion was a relatively safe outlet for expression and it was a sphere Even though it adheres to the ideology of Islamic fundamentalism as mentioned before, and also brings Islamic symbols in each of their activities, however, KAMMI denied if they were recognized as part of the Islamic fundamentalism group. In an interview, one of the members confirmed: "As a way to evulate us, the media is trapped by only seeing to symbol. They see flags, head-coverings, and flowing robes, but they do not understand the essence of our position. We are often described as fundamentalists, but we will not be trapped in rhetoric. Our goal is to serve... If we are labeled fundamentalists' we will not be effective. Thus, as an organization, we make serious efforts to show that we are not fundamentalists" (Kraince, 2000, pp. 44-45).

KAMMI was founded by Islamist student activists on
March 29, 1998, after the completion of a five-day national meeting of an Islamic student organization held on the campus of the Muhammadiyah University in Malang, East Java. Based on the interviews with leaders of the organization's branches in Surabaya and Yogyakarta in February and March In 1999, KAMMI was born out of a shared sense of crisis. As students from across the country reported on conditions in their respective regions, it was apparent that extreme concern for the nation's deteriorating political situation was held in all quarters. In the off hours of the conference, activists debated strategies to address the political and economic crises that were confronting the Indonesian people. The fruit of those discussions, the formation of KAMMI, reflects the consensus that was reached by activists at that time that the best way to affect change on a national level was to coordinate a nationwide action campaign leading masses of Islamist students in protests pushing for social, political, and economic reforms. It was through the organization of these large Islamist student demonstrations that KAMMI quickly earned its reputation (Kraince, 2000, p. 8)

C. Islamic Fundamentalism at Lampung University
The dakwah movement spreads out quickly to mosques of other universities, where Qur'an study groups were established. Therefore, the terms employed for naming their study group were usroh (nuclear family), halaqah (a circle of students and their teacher), and tarbiyah (education regions who previously were active in HT and continued studying at UNILA was predicted as other factors of the entry of HT to UNILA (Dwijono & Kurniawan, 2009, p. 18). Lecturer at the Law Faculty on, 2018) This is different from students who graduate from Islamic boarding schools. In the pesantren, there is no special form of doctrine to the students, but the students are left to proceed first or look for their respective identity processes, then slowly turn to be good and obedient.
There is a negative stigma from some student circles that students who are active in Birohmah by using black pants or black foreheads are considered radical and even called terrorists. In general, students who have entered the members or administrators of Birohmah will be more closed in socializing. Moreover, those who have worn the veil taught by senior Birohmah tutors through doctrines justified by hadith will be more closed and more exclusive of their association The mentors involved generally have a communicative approach and often use a particular proposition such as: 'Whoever helps the religion of God, God will help him,' and 'deliver even one verse.' The theme raised is also relatively attractive to young people, such as themes youth. Those mentors are responsible for regeneration, study and BBQ carried out through two major schemes: Campus Da'wah ways. An effective way is establishing an institution, especially an educational institution. Many fundamentalist groups, in particular representatives of Wahhabism, attach great importance of peaceful means to expand its influence in the Muslim world. They create centers of propaganda, free schools, build teleradiotsentry, expanding missionary activity among the population, produce religious literature in various languages. However, even in Saudi Arabia, the birthplace of Wahhabism, there is a religious extremist anti-government "underground", hostile to the regime resorted to terror (Boboуоrov, 2015, p. 176). The presence of KMNU has not significantly affected religious studies at Unila. The study of the yellow book (Turats) at the Al-Wasi'i mosque has not yet become an Islamic cultural study at Unila. Religious studies at Unila are still dominated by Birohmah which has already included to the system through BBQ

E. Conclusion
The right-leaning Islamic dogma usually called as Islamic fundamentalism moves to Lampung University. However, this movement is not oriented to radical or strong movement. This movement does seriously religious education. They dominated and controlled religious discussions and discourses both with internal and external campus such as BBQ (Quranic Recitation Guidance). They are not only moves on the educational sector (tarbiyah) but also enters the political sector (siyasiyah). This is proven by their power in controlling student organizations and student legislative such as Student Executive Council.
Institutionally, this group has a relationship like a symbiosis of mutualism. This group is benefited by the trust of the organization to them to organize religious discussion to students through BBQ (controlled by Birohmah as its agency. Those opportunities are optimized to spread religious doctrines and political views. Because of their liveliness in religious discussion and religious education, it is reasonable if the writer mentioned their group as Islamic fundamentalism. On the other hand, institutionally, the university gains incredible benefits from the existence of this group. University can easily gain militant tutors in Islamic supervision for students. They get active and spirited human resources to conduct religious learning and supervision for students, particularly for new students through religious education practices.