Dutch colonialization with a colonial pattern indirectly left the perpetuation of the devide et impera politics among indigenous elites in Indonesia. The use of the natives as colonizers had resulted in conflicts and increased competitiveness patterns between priyayi and santri. Consequently, the clash of religious ideology with the new aristocratic model (Dutch priyayi) was inevitable. Freemasonry's propaganda successfully recruited many indigenous elites and significantly contributed to Dutch Colonialism. This study was historical research with several stages: heuristics, criticism, interpretation, and historiography. Dutch Colonialism's upbringing was projected to successfully deal with the rise of santri organizations, such as Syarikat Islam (SI), Muhammadiyah, and Nahdlatul 'Ulama (NU). These organizations aggressively revived resistance against the Dutch colonial in the 1920s. Freemasonry succeeded in clashing Javanese culture with Arabic (Islamic) culture to separate the indigenous elite from religious groups, considered radical and threatening Western colonialism. Freemasonry aimed to reject various forms of religious fanaticism and was an anti-religious dogma. The practice of colonialism and the role of Freemasonry has a common interest resulting in a mutually beneficial relationship.

This article will discuss the issue of studying religion through the internet as a new trend among Indonesian Millennial Muslims. This study aims to explain the causes and consequences that can arise from this phenomenon. The results of this study are expected to contribute thoughts in the discourse on Islamic Studies in Era 4.0 which is full of disruption. The method used in the study is library research methods. From the studies conducted, it was concluded that this phenomenon emerged as an impact of the rapid development of information and communication technology. The positive side of this phenomenon is efficiency in religious learning. However, this phenomenon also raises the negative side of the threat of religious radicalism content infiltration that is also spread online. So that, caution is needed in interpreting this phenomenon which has become a trend not only in Indonesia but also throughout the world

<p>Abstrak: Studi bio-biografi dalam historiografi Islam, menempati posisi strategis terutama dalam penguatan dan pembentukan mazhab-mazhab di dunia Islam, khususnya dalam bidang fikih dan tasawuf. Tulisan ini mencoba menelusuri dan memetakan bagaimana arah dan model perkembangan studi bio-biografi dalam historiografi Islam. Penulis mengemukakan bahwa hubungan antara sebuah karya dengan dinamika kultural pada setiap ruang dan waktu, mencerminkan masing- masing karya sejarah semakin sarat dengan muatan kepentingan kultural yang sangat kompleks. Kajian bio-biografi tidak hanya terbatas pada bentuk sîrah, thabaqât, tarjamah, ansâb, namun yang paling fenomenal adalah munculnya hagiografi (manâqib), sebuah kajian yang menempatkan seseorang sebagai tokoh puncak intelektual dan spiritual. Kitab manâqib merupakan simbol dalam ikatan mazhab membentuk kohesivitas psikologis bagi para pengikut mazhabnya.<br /> <br />Abstract: Islamic Historiography; the Bio-biography and the Development of schools of Fiqh and Tasawuf. The study of bio-biography in Islamic historiography occupies a strategic position, particularly in strengthening and establishing the schools in the Islamic world especially in the realm of fiqh and tashawuf. This paper traces and attempts to map the direction and development of bio-biographical studies in Islamic historiography. The author argues that the relationship between a work and the cultural dynamics at any given time and space, reflecting their respective historical work that highly motivated by the complex cultural interest. The study of bio-biography is not only confined to such works as thabaqât, tarjamah, and ansâb, but it may also be in the form of manâqib, that let someone enjoy the position as the most important intellectual and spiritual figure. The manâqib also symbolizes the schools bond that forms a psychological cohesiveness to the disciples of respective mazhab.</p><p><br />Kata Kunci: bio-biografi, historiografi, ketokohan, fikih, tasawuf</p>

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Understanding the history of Islam in the Southeast Asia will be more accurate through the geo-political and historical background perspective in particular. This assumption is based on Western Colonial influence in the past such as Spanish, Portuguese, Dutch, British, French, and United States that makes up the typology of Islamic culture in South East Asian region, which is strengthens the plurality of Islamic character. It also seems increasingly clear, especially for the Muslim communities in Philippine, who represented the community formed of Moro Islamic movement. Islamic culture in the Philippine is produced by the Spanish and the United States colonial policy which determines the fate and the treats of Muslims as a conquered state. This historical background results the emergence of a heroic character in Philippines Muslims that is different from the other Muslims community in South East Asia who are relatively considered quiet and peaceful. This paper will briefly explain the historiography of Islam in South East Asia region through involving cases of Muslims in the Philippine who will not found the plurality of character in the other country.