Muhammad Abduh’s Thought On Muhammadiyah Educational Modernism: Tracing The Influence In Its Early Development

Shabir, Muslich; Susilo, Sulistiyono

doi:10.21043/qijis.v6i2.3813

Cited by 7 publications

(6 citation statements)

References 9 publications

(14 reference statements)

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“…Network expansion to the international level is also seen to legitimize their position (Hefner 2011). On a national scale, strengthening networks is also extended to the two largest Muslim organizations in Indonesia, Nahdlatul Ulama and Muhammadiyah, whose membership includes tens of millions (for further discussion of character and origins of these organizations, see Shabir and Susilo 2018;van Bruinessen 1994;Nakamura 2012).…”

Section: Civil Society Islamic Moderatism and Social Capitalmentioning

confidence: 99%

Intercultural and Religious Sensitivity among Young Indonesian Interfaith Groups

Kusuma

Susilo²

2020

Religions

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Increasing tension and conflict in interfaith relations throughout the world has encouraged interfaith dialogue introduced by various well-known figures and world organizations to facilitate intercultural and interreligious understanding and tolerance. Interreligious dialogue now involves more youth participation, as they are more likely to guarantee the sustainability of civic values, intercultural relations, and social advocacy. This article analyzes the sensitivity of young interfaith activists in two civil organizations in Yogyakarta, Indonesia. Psychometric measures using the Intercultural and Religious Sensitivity Scale Questionnaire (IRSSQ) were analyzed to test three research questions: (1) Are there differences in intercultural and religious sensitivity between Muslim and Christian activists? (2) Are there differences in intercultural and religious sensitivity between female and male students? (3) Are there differences in sensitivity between the two organizations? The results suggest that inherent multiculturalism in Indonesian culture provides a strong foundation for interfaith activists in responding to cultural and religious differences. The results of this study theoretically confirm previous studies to promote intercultural education and interfaith encounters to overcome the threat of ethnocentrism. This study also encourages the strengthening of comprehension, competence and communication in intercultural sensitivity in young interfaith activists in Indonesia.

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Section: Civil Society Islamic Moderatism and Social Capitalmentioning

confidence: 99%

Intercultural and Religious Sensitivity among Young Indonesian Interfaith Groups

Kusuma

Susilo²

2020

Religions

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“…In Indonesia, Wahhabi terminology is used in very different understandings. While such terminology may refer to individuals and organizations that follow the theological teachings of Muhammad ibn Abd al-Wahhab (1703-1792), Muhammadiyah is only purists in understanding by using this terminology in the field of purification confidence of those elements that are considered syncretic to restore the pure Islamic interpretation and not receptive to heterodox beliefs and cultural traditions, and it is very active in promoting societal reformation, economic development, and educational modernization with more reference to the theology and idealism of Jamal Al-Din Al-Afghani (1838-1897), Muhammad Abduh (1849-1905), and Muhammad Rashid Ridha (1865-1935) (Woodward et al 2010; see also for the influence of Muslim reformers on the Muhammadiyah in Shabir and Susilo 2018). In some cases, Islamic boarding schools in Thailand are used as a means of recruiting militants and separatist campaigns.…”

Section: Intrusion Of Radical Thought In Moderate Southeast Asian Islamic Educationmentioning

confidence: 99%

Moderate Southeast Asian Islamic Education as a Parent Culture in Deradicalization: Urgencies, Strategies, and Challenges

Susilo¹,

Dalimunthe

2019

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Radicalization is a terminological conflation of the two meanings in the context of extreme beliefs or behaviors adopted by individuals or groups as a justification for the use of violence to achieve the objectives. Since radicalization primarily emphasises on, and departures from, the understanding and cognitive processes, the role of peaceful and moderate education in this case can be effectively utilized to serve as a considerably relevant means to prevent it. In addition, radicalization is also limited by the social, political, and economic contexts of a particular region, and combined with the degree of individual autonomy in the search for identity. Accordingly, the deradicalization efforts actually necessitate the consideration of the sociopolitical culture as the basis for policy makers. It is based on the consideration that the radicalization of Islam, even though strongly characterized by transnational movement, contains local elements leading to the radicalization as occasionally random and ununiformed violence in the Muslim world. The findings suggest some valuable strategies to deconstruct the idea of radicalization that can be implemented in several ways, including building and empowering local characterization of Indonesian education of Muslims in particular and of Southeast Asian in general, and reducing the Wahhabism extreme teachings and such highly irrational and ahistorical Arabization ideas and programs in Indonesian context.

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“…Islamic schools and universities that provide religious instructions and modern curriculum. This is greatly in line with Muhammad Abduh's educational ideas and programs (Shabir & Susilo, 2018). Al-' Aṭṭās was also keen to develop modern education in tandem with Islamic education, and he also received influence from Muhammad Abduh.…”

Section: 'Abd Allāh Ibn ' Alawī Al-' Aṭṭās and Philanthropymentioning

confidence: 57%

Investing in the Ummatic Cause: The Philanthropic Activities of ‘Abd Allāh ibn ‘Alawī al-’Aṭṭās (d. 1929)

Alatas¹,

Chaedar

2022

Qijis

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<p>‘Abd Allāh ibn ‘Alawī al-’Aṭṭās (d. 1929) was born into a wealthy family and became a well-known Hadrami property-owner in Batavia (Jakarta). He lived in a dynamic era in the late 19th and early 20th centuries, which witnessed the awakening of the Hadrami community in the Netherlands East Indies or colonial Indonesia. As a strong supporter of Islamic reformism, he was heavily involved in disseminating the idea of progress and sponsoring a number of revivalist efforts, particularly in the field of education. His substantial financial contribution in this regard earned him a prominent reputation, although this was not always understood by his own community. However, his revivalist and philanthropic activities are rarely studied in depth. This article will discuss al-’Aṭṭās’ financial support toward the promotion of the ummatic cause in the Netherlands East Indies. The question of how his financial contributions were directed to improve the conditions of the ummah will be addressed thoroughly. This study uses the historical method and employs a number of primary sources that have not been widely used. It also utilizes research about charity and philanthropy to enrich the discussion. This study will, hopefully, broaden our understanding of the role of philanthropic activities in an effort to infuse revivalism in the Muslim society through one of its main proponents in the Netherlands East Indies.</p>

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Muhammad Abduh’s Thought On Muhammadiyah Educational Modernism: Tracing The Influence In Its Early Development

Cited by 7 publications

References 9 publications

Intercultural and Religious Sensitivity among Young Indonesian Interfaith Groups

Intercultural and Religious Sensitivity among Young Indonesian Interfaith Groups

Moderate Southeast Asian Islamic Education as a Parent Culture in Deradicalization: Urgencies, Strategies, and Challenges

Investing in the Ummatic Cause: The Philanthropic Activities of ‘Abd Allāh ibn ‘Alawī al-’Aṭṭās (d. 1929)

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