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Academic literature on the topic 'Islamic religious education – Indonesia – History'

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Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Islamic religious education – Indonesia – History"

Tolchah, Moch. "The Relation Between Nusantara Islam and Islamic Education in Contemporary Indonesia." Al-Ulum 16, no. 1 (May 31, 2017): 1. http://dx.doi.org/10.30603/au.v16i1.23.

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Relation between �Nusantara Islam� and Islamic education in contemporary Indonesia is a pivotal issue. It is because of many fundamental reasons, such as, historical, social, political, cultural, religious and educational perspectives. In this context, this article focuses on the relationship and the contribution of Nusantara Islam in Indonesian Islamic educational context from time to time in all aspects. The research in this paper is qualitative with descriptive analytical approach and documentary method. The general objective of this study is to find out what and how the history of Nusantara Islam in the country? What and how the history of Islamic education in Indonesia? How is the relationship between Nusantara Islam and Islamic education in contemporary Indonesia? The results showed that, first and foremost, is the history of Nusantara Islam is a portrait of a very complex history, which extends from the Aceh to Papua and elsewhere in Indonesia. Second, the history of Indonesian Islamic education is the discussion about institution, content of materials and objectives of Islamic-based education from time to time. Third, the relationship between Nusantara Islam and Islamic education in contemporary Indonesia has a strong �bond� with each other. Ultimately, the relationship is so closely linked to the development and progress of the nationhood.

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Makruf, Syahdara Anisa. "Revitalisasi Pendidikan Agama Islam dalam Mewujudkan Profil Ulil Albab di Perguruan Tinggi." Intiqad: Jurnal Agama dan Pendidikan Islam 12, no. 2 (December 1, 2020): 278–89. http://dx.doi.org/10.30596/intiqad.v12i2.5321.

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Universitas Islam Indonesia is the first and oldest university in Indonesia. Its existence as a university that represents Islamic values that carry out the mission of Rahmatan Lil Alamin to form students has a profile Ulil Albab through the process of coaching Islamic Religious Education carried out comprehensive This research method uses a qualitative naturalistic approach because the author is directly involved in the development activities of Islamic Religious Education at the Islamic University of Indonesia. The research subjects here are the Directorate of Islamic Religious Education (DPPAI) and lecturers of The Compulsory Uumum Lecture (MKWU) of Islamic Religious Education with research objects of PAI coaching activities. As for data analysts by reducing, presenting the data, and concluding. The results in this study found that the history of the establishment of the Ithe Islamic University of Indonesia is to bring together science and religion. Islamic Education development strategies include the establishment of Islamic personality through the planting of Islamic Basic Values (PNDI) and prophetic leadership through Basic Islamic Leadership Training (LKID) while learning strategies include transformative skills and integrative learning. This strategy needs to be revitalized because the Islamic University of Indonesia has the mind as a scientific center, Islamic center, an innovation center to spread the treatise of Islam Rahmatan Lil Alamin.

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Saiful, Saiful. "URGENSITAS PENDIDIKAN DINIYAH (Upaya Pengembangan Pendidikan Islam di Indonesia)." Pedagogik : Jurnal Ilmiah Pendidikan dan Pembelajaran Fakultas Tarbiyah Universitas Muhammadiyah Aceh 7, no. 1 (April 26, 2020): 21–32. http://dx.doi.org/10.37598/pjpp.v7i1.778.

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ABSTRACTÂ The existence of Religious Education is regulated in Minister of Religion Decree No.1 of 2001 which aims as an effort to develop Islamic education in Indonesia. Religious education aims to educate students become a generation of qualified and noble Muslims. It intends to train students mentally and spiritually so they have detailed and comprehensive knowledge of the Islamic religion. Religious education carried out at formal and non-formal institutions is an effort to develop Islamic education in Indonesia which is guided by the fundamental values contained in the Qur'an and Hadith. In addition, it is also as a controller of the current globalization that is so fast. Religious education is divided into three levels, namely (a) Diniyah Awaliyah education is for MI/ SD level education. (b) Diniyah Wustha education is for MTS / SMP level education. (c) Diniyah â€˜Ulya education is for MA / SMA level education. The formal religious education curriculum includes: Civics, Bahasa, Mathematics, Natural Sciences and Cultural Arts. While, the non-formal religious education curriculum includes: Al-Qur'an, hadith, Aqeedah, Fiqh, History of Islamic Culture, Arabic language, and Practice of worship.Keywords: Urgensity, Religious Education, Islamic EducationÂ ABSTRAKÂ Eksistensi Pendidikan Diniyah diatur dalam Keputusan Menteri Agama No.1 Tahun 2001 yang bertujuan sebagai upaya pengembangan pendidikan Islam di Indonesia. Pendidikan diniyah bertujuan mendidik santri menjadi generasi Islam yang berkualitas dan berakhlak mulia. Pendidikan diniyah bertujuan melatih mental dan spiritual anak didik sehingga memiliki pengetahuan agama Islam secara detail dan menyeluruh. Pendidikan diniyah yang dilaksanakan pada lembaga formal dan non formal merupakan upaya pengembangan pendidikan Islam di Indonesia yang berpedoman kepada nilai-nilai mendasar yang terkandung dalam al-Qurâ€™an dan Hadits. Selain itu, pendidikan diniyah merupakan pengontrol terhadap arus globalisasi yang begitu cepat. Pendidikan diniyah terbagi kepada tiga jenjang, yaitu (a) Pendidikan diniyah awaliyah yaitu pendidikan tingkat MI/SD. (b) Pendidikan diniyah wustha, yaitu pendidikan tingkat MTS/SMP. (c) Pendidikan diniyah â€˜ulya, yaitu pendidikan tingkat MA/SMA. Adapun kurikulum pendidikan diniyah formal meliputi: PKn, bahasa Indonesia, matematika, ilmu pengetahuan alam dan seni budaya. Sedangkan kurikulum pendidikan diniyah non formal meliputi: Al-Qurâ€™an hadits, aqidah akhlak, fiqh, sejarah kebudayaan Islam, bahasa arab, dan praktek ibadah.Â Kata Kunci: Urgensitas, Pendidikan Diniyah, Pendidikan IslamÂ

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Mastur, Mastur. "Pendidikan Islam dalam Spektrum Politik Pendidikan Nasional." eL-HIKMAH: Jurnal Kajian dan Penelitian Pendidikan Islam 13, no. 1 (November 14, 2019): 59–80. http://dx.doi.org/10.20414/elhikmah.v13i1.902.

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Discourse on Islamic education will never be separated from the political and cultural dynamics of a society. In the Indonesian context, the dynamics of Islamic education cannot be separated even shackled by the country's political policies and community pluralism which is a reality in Indonesia, both before independence until post-independence Indonesia. Since the first half of the 19th century, the history of Islamic education in Indonesia has begun a new phase marked by shifts and changes in almost all aspects including institutions, methods, curriculum and Islamic education orientation. At that time Islamic education was dominated by traditional educational institutions, namely boarding schools. Islamic education is an integral part of the National Education System. As part of the national education system, Islamic education gets legitimacy for sexuality and has a place to live and develop in Indonesia to meet the educational needs of the Islamic community as a majority citizen. State accommodation for the Islamic education system makes Islamic education systems and institutions have a strong foundation to be developed by supporting funds and attention from the state. Therefore, the state is obliged to develop an Islamic education system as one of the types of religious education in the national education system.

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Hidayati, Niswatin Nurul. "Telling About Islamic Heroes And Female Leaders: Ways Of Implanting Self-Concept, Moral, And Religious Value On Children." Auladuna : Jurnal Prodi Pendidikan Guru Madrasah Ibtidaiyah 1, no. 2 (December 5, 2019): 1–14. http://dx.doi.org/10.36835/au.v1i2.227.

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The objectives of national education are realizing the fair and prosper society in term of material and spiritual based on the value of Pancasila, in which the main point is developing Indonesian citizens wholly. One of the most important components of Indonesian citizens is children, because they are the owner of the nation’s future. Thus, it could be said that the implantation of self-concept, moral, and religious values should be started earlier, so that it would be strongly implanted on Indonesian children. One of the methods is storytelling with woman heroes and public figures, whether they are from Indonesia or Islamic history. The consideration in choosing the woman heroes and public figures is as a form of moral education, introducing Islamic religious values, as well as gender education on children. This becomes important because of Indonesian’s social life which is full of various religions, cultures, tribes, race or ethnics, social status and others. The storytelling process as a form of learning media is expected to be applied in kindergarten (TK), Islamic Kindergarten (RA), or elementary school Keywords: storytelling, character education, children, moral education, gender education

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Iqbal, Muhammad Zafar, and Humaira Akram. "Role of Sekola Islam and Pesantrens in Nation Building of Indonesia: An Analysis of the Perceptions of Alumni." FWU Journal of Social Sciences 14, no. 4 (December 15, 2020): 93–104. http://dx.doi.org/10.51709/fw12728.

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Republic of Indonesia is the largest archipelagic and Muslim majority country in the world comprising of various small and big islands. Almost 300 languages are spoken in the country, but Indonesians believe in ‘Benika Tungal Ika’ mean diversity is strength. Indonesian Islamic education system covets overall development of students’ personality including the religious, cognitive, physical, emotional, physical and scientific aspects. This paper aims to explore the perceptions of alumni about contribution of Sekola Islam, Pesantren and Pandok in nation building of Indonesia. Paper is based on qualitative analysis of data collected through semi structured interviews with alumni of Sekola Islam, Pesantrens and Pandok. The results showed that Pesantrens, Sekola Islam and Pandok network of Islamic Education Institutions is root of education system and has played a significant role in nation building of Indonesia. Islamic Education Institutions have contributed for the religious, societal, economic and technological development of Indonesia and produced renowned leaders in the field of politics, religion and education.

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Hazin, Mufarrihul, and Nur Wedia Devi Rahmawati. "KEBIJAKAN PENGEMBANGAN KURIKULUM PENDIDIKAN ISLAM (Studi Histori dan Regulasi di Indonesia)." Journal EVALUASI 5, no. 2 (September 11, 2021): 293. http://dx.doi.org/10.32478/evaluasi.v5i2.745.

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The curriculum becomes an important component in education. Therefore, the development of curriculum in Islamic education is an inevitability, because change must happen with the times. Therefore, the purpose of this writing will be to review the policy of developing of islamic education curriculum, especially in Indonesia by taking into history and regulations. This article uses library research method with content analysis approach. The results showed that the Curriculum Development of Islamic Education in the historical review from the independence period to the reform era continues to change according to the conditions and needs. The development of Islamic education curriculum is divided into 3 periods; i.e. first, the old order period, there were 3 changes, namely the curriculum in 1947, 1952, and the curriculum in 1964; second, the new order period, there were 4 changes, the curriculum 1968, 1975, 1984, and curriculum 1994; third, the reform period, there have been 3 changes, the 2004 curriculum (KBK), curriculum 2006 (KTSP), curriculum 2013 used until now. While in the review of islamic education curriculum regulation there are 4 categories, first, the regulation of madrasah curriculum follows Law Number 20 of 2003 about national education system; second, the regulation of pesantren curriculum follows Law Number 18 of 2019 about Pesantren; third, the regulation of islamic religious college curriculum induces Law Number 12 of 2012 about higher education; and fourth, the regulation of Islamic religious education curriculum for schools / public campuses induces Law Number 20 of 2003 about natioal education system.

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Wanto, Deri. "KENDALA DAN PERBAIKAN PENDIDIKAN ISLAM YANG IDEAL." Conciencia 18, no. 1 (July 1, 2018): 56–63. http://dx.doi.org/10.19109/conciencia.v18i1.2439.

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Every era certainly has a separate challenge. In the development of the Indonesian nation from the old order to the new order era and era to the reform era that seemed to give a very clear feel and color for this nation, especially in the field of education. What has happened? Precisely education in Indonesia to get a new problem, namely the birth of "intersection" policies and "paths of problems" that run until now. Education which is a symbol of the glory and development of the nation-children that must marginalize even more Islamic Education which is part of the institutions under the auspices of the ministry of religion and remain separated in the memories of the ministries of education and culture. This paper is a form of qualitative research library with a sociological approach that sees the history and development of Islamic education at Islamic Religious Higher Education in Indonesia.

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Rodin, Rhoni, and Miftahul Huda. "The Rahmah El-Yunusiyah's Dedication in Islamic Education for Women in Indonesia." International Journal on Advanced Science, Education, and Religion 3, no. 3 (November 15, 2020): 96–106. http://dx.doi.org/10.33648/ijoaser.v3i3.82.

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The history of Islamic education in Indonesia, apart from having a traditional character, not all women have had the opportunity to pursue education. The society paradigm considers that women are only weak creatures who do not need higher education. This has an impact on the role of women only in the domestic sphere, which does not have a broad role in the public sphere in society. Such social conditions moved the heart of a reformer figure in Islamic education from West Sumatra, named Rahmah el-Yunusiyah. The purpose of this study was to determine the sacrifice and struggle of Rahmah el-Yunusiah in the field of education and Rahmah el-Yunusiyah's views on the essence of Islamic religious education. She is the first female Islamic education figure to pay attention to the importance of education for women. She realizes that education is the main means to improve the position of women in the global life order. In this study using a qualitative approach. The method used is a research library. The data analysis technique used is content analysis. The result of this research shows that Rahmah el-Yunusiyah's dedication in Islamic education for women is that she founded the Diniyah school Puteri. According to him, religious education (Islam) according to him is the basis for the formation of human character, and becomes the essence for other activities. Keywords: Rahmah el-yunusiyah, Islamic education, Dedication a Good Women

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Syarif, Nurrohman. "The Discourse and Practice of Islamic Family Law in Indonesia." Psychology and Education Journal 58, no. 1 (January 20, 2021): 5201–12. http://dx.doi.org/10.17762/pae.v58i1.1774.

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Family law is the most powerful law practiced in Islamic history, but this does not mean that it avoids the demands of changing times. Today, there are no less than thirteen problems related to family law that have arisen in the Muslim world. This problem arises not only because of demands for changing times, but also because of efforts to unify, codify and legislate Islamic law in a number of Muslim countries. This problem requires not only solutions but also reforms. This study aims to examine the model of understanding, practicing, reforming and transforming Islamic law in Indonesia and its impact on the position of standard classical fiqh books and the independence of judges in the Religious Courts. This research is a non-doctrinal normative qualitative research type. This study found a variety of models in the exploration, practice and reform of family law in Indonesia. The impact of the reform and transformation of family law in Indonesia is that classical fiqh books are no longer used as the main reference and the Religious Court System is closer to the civil law system. However, the reform and transformation of family law in Indonesia did not reduce the independence of religious judges in exploring and discovering more contextual Islamic law.

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Dissertations / Theses on the topic "Islamic religious education – Indonesia – History"

Zuhdi, Muhammad. "Political and social influences on religious school : a historical perspective on Indonesian Islamic school curricula." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102775.

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As the most populous Muslim country in the world, Indonesia has a unique experience in dealing with Islamic education, a system that was established years before the country's independence. This dissertation focuses on the development of Indonesian Islamic schools in facing the challenges of modernization and globalization, with special reference to their changing curricula. Using the social constructionist perspective as an approach, this study examines the significance of political and social changes to the development of Islamic schools' curricula throughout the country's history. This study finds evidences of a reciprocal relationship between the changing curricula of Indonesian Islamic schools and the changing social and political circumstances.

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Elizarni, FNU. "Gender, Conflict, Peace: The Roles of Feminist Popular Education During and After the Conflict in Aceh, Indonesia." Ohio University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1605018870170842.

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Yeoh, Siok Cheng. "Umara-Ulama-Ummah relations and pesantrens in Aceh Province, Indonesia : a study of the challenges to the authority of a traditionalist kiyai /." Thesis, Connect to this title online; UW restricted, 1994. http://hdl.handle.net/1773/8907.

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Sutjiono, Rohana Joshua. "The relevance and effectiveness of the curricula of theological institutions in Indonesia in addressing ministry issues related to Islamic and animistic rituals." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Ruswan, 1968. "Colonial experience and muslim educational reforms : a comparison of the Aligarh and the Muhammadiyah movements." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27968.

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This thesis is a comparative study of the educational reforms initiated by the Aligarh and Muhammadiyah movements in India and Indonesia respectively. It covers three main points: Ahmad Khan's and Ahmad Dahlan's educational philosophy; the educational system of the Muhammadan Anglo-Oriental College (MAOC) and Muhammadiyah schools; and the impact of the educational reforms of the two movements to Muslim education in general in the two countries. As will be explained in this thesis, Ahmad Khan and Ahmad Dahlan were deeply concerned with economic and social problems faced by the Muslims due to colonial policies. Both scholars came to the conviction that education was one of the most important ways to solve those problems. The two scholars, therefore, each contrived to design a new system of education for Muslims, which would produce graduates capable of meeting the new demands of the changing socio-political context while retaining their faith. Their ideas were eventually realized in the establishment of the MAOC and the Muhammadiyah schools, respectively. Even though these two institutions were unable to satisfy all Muslim aspirations, they succeeded in making Muslims in India and Indonesia aware of the need for pragmatic education, which was to contribute to the empowerment of Muslims in the colonial era.

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Jarrar, Rola Neyazi. "The discipline of Qur'an recitation in Britain and its history and status in the Islamic curriculum." Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7886/.

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This thesis aims to determine whether the teaching of Tajwid science in the UK is of a sufficient standard. This stems from the author’s experience in professional studies and teaching experiments performed in Britain in this field, which have indicated that current instruction is substandard. The research aim is to contribute to developing Tajwid teaching in Britain. To conduct this research, the author evaluated Tajwid teaching using a series of methods. A pedagogical study was applied; specifically, a questionnaire with Tajwid students from different UK Islamic organisations. She then engaged in two group meetings with Tajwid teachers, conducted close-ended telephone interviews with Islamic organisations based in the UK, reviewed five English-language resources, and suggested alternative sources for Tajwid instruction that explain the subject through al-Shāṭibiyyah, which features the most well-known form of recitation among Muslims. Finally, she hosted a series of free Tajwid classes to examine research-recommended sources and their effects on learners’ attitudes. The findings proved that different approaches are required to develop Tajwid teaching in the UK; furthermore, they helped to establish the criteria required to develop effective Tajwid teaching, and clarified the importance of incorporating new sources that use topics comprehensibly and provide solutions to related problems.

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Khuluq, Lathiful. "Kyai Haji Hasyim Asyʾari's religious thought and political activities (1871-1947)." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27946.

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This thesis surveys the religious thought and political activities of K. H. (Kyai Haji) Hasyim Asy'ari (1871-1947), founder of both the Pesantren Tebuireng and the Nahdlatul Ulama. Given the extent of his legacy, it will study his life, educational background and pesantren milieu in order to gain an understanding of his career and the events that inspired him. A prolific writer, K. H. Hasyim Asy'ari produced works on theology, sufism, politics and Islamic law. Many of these works will be discussed. His theology was standard Sunni, while his mystical practice and thinking may best be described as sufi/ orthodox. He encouraged Muslims to follow the four Sunni schools (madhahib) in the belief that they contained the most valid teachings. In the political sphere, he called upon Muslims to strengthen the ties of Muslim brotherhood. And although K. H. Hasyim Asy'ari spent most of his life teaching in the pesantren, he also played an important political role, especially as leader of a Muslim unity movement during the late Dutch colonial period, as representative to Muslim organizations active under the Japanese occupation and finally as a supporter of Indonesian independence in the late 1940s. Significantly, K. H. Hasyim Asy'ari was regarded as the preeminent leader of the traditionalist Muslims from the 1920s to the 1940s, but enjoyed the respect of the modernist faction at a time when relations between traditionalists and modernists were strained. In effect, he served as spiritual leader to many 'ulama', soldiers and politicians.

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Zaini, Achmad. "Kyai Haji Abdul Wahid Hasyim : his contribution to Muslim educational reform and to Indonesian nationalism during the twentieth century." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0007/MQ43975.pdf.

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Ajam, Mogamed. "The raison d'être of the Muslim Mission Primary School in Cape Town and environs from 1860 to 1980 with special reference to the role of Dr A. Abdurahman in the modernisation of Islam-oriented schools." Doctoral thesis, University of Cape Town, 1986. http://hdl.handle.net/11427/17603.

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Cover title: The role of Dr A. Abdurahman in the modernisation of Islam-oriented schools.
Bibliography: pages 471-494.
This dissertation concerns the modernisation of Islam-oriented schooling in Cape Town and environs whereby Muslim Mission Primary Schools emerge as a socio-cultural compromise between community needs and State school provision policy. It proceeds from the recognition of the cultural diversity that has since the pioneering days characterised the social order of the Mother City. Two religious and cultural traditions have coexisted here in a superordinate and subordinate relationship; one developed a school system for domestication and cultural assimilation, and the other a covert instructional programme for an alternative religious system and behaviour code. The thrust of the argument is that the Islamic community, developed on the periphery of society that excluded non-Christians, were in the main concerned with cultural transmission, first in the homes of Free Blacks during the Dutch regime, and later in the mosques that arose when religious freedom was obtained.

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Khariroh, Khariroh. "The Women's Movement in Indonesia's Pesantren: Negotiating Islam, Culture, and Modernity." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1275938710.

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Books on the topic "Islamic religious education – Indonesia – History"

Djamas, Nurhayati. Dinamika pendidikan Islam di Indonesia pascakemerdekaan. Jakarta: Rajawali Pers, 2009.

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Djamas, Nurhayati. Dinamika pendidikan Islam di Indonesia pascakemerdekaan. Jakarta: Rajawali Pers, 2009.

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Arif, Mahmud. Panorama pendidikan Islam di Indonesia: Sejarah, pemikiran, dan kelembagaan. Yogyakarta: Idea Press, 2009.

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Riyanto, Waryani Fajar. Studi Islam Indonesia, 1950-2014: Rekonstruksi sejarah perkembangan studi Islam integratif di Program Pascasarjana Perguruan Tinggi Agama Islam (PTAI) & Annual International Conference on Islamic Studies (AICIS). Maguwoharjo, Depok, Sleman, DIY: Kurnia Kalam Semesta kerjasama dengan STAIN Pekalongan Press, Pekalongan, 2014.

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Michael, Pye, ed. Religious harmony: Problems, practice, and education : proceedings of the regional conference of the International Association for the History of Religions, Yogyakarta and Semarang, Indonesia, September 27th-October 3rd, 2004. Berlin: Walter de Gruyter, 2006.

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Amiruddin. Reorientasi manajemen pendidikan Islam di era Indonesia baru. Yogyakarta: UII Press, 2000.

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Kitab kuning, pesantren, dan tarekat: Tradisi-tradisi Islam di Indonesia. Bandung: Mizan, 1995.

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Basri, Husen Hasan. Pergeseran orientasi pendidikan pesantren di Indonesia. [Jakarta]: Puslitbang Pendidikan Agama dan Keagamaan, Badan Litbang dan Diklat, Kementerian Agama RI, 2012.

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Islamic education and indoctrination: The case in Indonesia. New York: Routledge, 2011.

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Muin, Abd. Dinamika pendidikan pesantren di Indonesia, 2008-2010. [Jakarta]: Puslitbang Pendidikan Agama dan Keagamaan, Badan Litbang dan Diklat, Kementerian Agama RI, 2012.

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Book chapters on the topic "Islamic religious education – Indonesia – History"

Lukens-Bull, Ronald A. "Religious “Dialects,” Variation, and Accusations of the Worst Kind." In Islamic Higher Education in Indonesia, 21–41. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137313416_2.

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Fogg, Kevin W. "State and Islamic Education Growing into Each Other in Indonesia." In Southeast Asian Education in Modern History, 178–93. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: Routledge studies in the modern history of Asia ; 133 | Includes bibliographical references and index.: Routledge, 2018. http://dx.doi.org/10.4324/9781315161211-12.

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"Religious education in Indonesia: the case of Islamic education." In The Routledge International Handbook of Religious Education, 178–83. Routledge, 2013. http://dx.doi.org/10.4324/9780203106075-29.

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"5. Santriwati’s Life: Religious Femininity in Pesantren Education." In Women from Traditional Islamic Educational Institutions in Indonesia, 115–34. Amsterdam University Press, 2012. http://dx.doi.org/10.1515/9789048516216-008.

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"2. Women and Pesantren Education: History, Kinship, and Contents." In Women from Traditional Islamic Educational Institutions in Indonesia, 37–62. Amsterdam University Press, 2012. http://dx.doi.org/10.1515/9789048516216-005.

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Kersten, Carool. "Islam as resistance." In A History of Islam in Indonesia. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9780748681839.003.0003.

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Increasing frequency and higher intensity of trans-regional contacts across the Indian Ocean in the course of the 19^th century also helped turning Islam into a tool of resistance. The account will begin with the challenge of local power structures in South Sumatra by returning Hajjis inspired by the Wahhabi capture of Mecca and Medina in the early 1800s, resulting in the Padri Wars. This foreshadowed a changing of the guards of the leadership of anti-colonial activities after the Java War of the 1830s, when aristocrats were replaced by religious figures as resistance leaders. Coincidental with the high imperialism of the industrial age, technological advances making traffic between Indonesia and the holy places easier, thus accelerating the arrival of ideas associated with Islamic reformism and modernism. The political translation of these ideas into Panislamist ideologies and the hybrid religious nationalism of ‘Islamic nationhood’ were met with fierce repression on the part of the Dutch Indies colonial authorities. The chapter ends by pointing out that in the same period we also find the roots of the separatism in Aceh which would continue into the independence era.

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Zulkifli. "Qom Alumni in Indonesia: Their Role in the Shiʿi Community." In Shaping Global Islamic Discourses. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748696857.003.0006.

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This chapter discusses how returnees from al Mustafa International University, including those from the International Centre for Islamic Studies, its preceding institution, have played a significant role in the development of the Shi'i community in Sunni dominated Indonesia. Pursuing Islamic education at Qom is a post-1979 phenomenon made popular by al Habsyi, an Indonesian scholar of Arab descent, who gained the trust of religious leaders in the Islamic Republic of Iran. Following a detailed account of the educational background of Indonesian students who went to Qom, the chapter illustrates the activities of the graduates in their home towns, such as their creation of the Association of al Mustafa International University Alumni, missionary activities through various Shi'i institutions, and educational activities in religious schools, including the Islamic College Jakarta, a branch of the university.

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Kersten, Carool. "Introduction." In A History of Islam in Indonesia. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9780748681839.003.0007.

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Indonesia is the largest and most populous Muslim nation state in the world; a fact that is often forgotten because it was never part of the great caliphates that are historically associated with the Dar al-islam or ‘abode of Islam’. Also because of its great distance from the so-called Islamic heartlands, it is still often assumed that Islam in Indonesia is just a thin veneer over earlier religious deposits from elsewhere in Asia. Consequently, both scholars of Islam and Southeast Asianists overlook or underestimate the importance of this religion for the formation of Southeast Asian cultures....

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Kersten, Carool. "The arrival of Islam." In A History of Islam in Indonesia. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9780748681839.003.0001.

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The arrival of Islam in Indonesia is bound up with developments in the wider geographical area of Southeast Asia. This chapter presents a broader angle than the current political boundaries of the Republic of Indonesia. The chapter addresses the question of the relatively late local acceptance of Islam, even though Southeast Asia’s contacts with the Middle East and South Asia go back to pre-Islamic times. Based on a critical assessment of the historiography of Southeast Asian Islam, the chapter will identify four key issues that are relevant for a balanced account of the Islamization process: Time frame (13^th century); Provenance (theories propose various origins: South Asia, Middle East, and China; Agency (Merchants, religious professionals (missionaries, Sufis), local involvement); Motivations (political, commercial, colonial, religious factors). The emerging picture consists of a variety of starting points, numerous modalities for the diffusion of Islam, positioning the Indian Ocean basin as a vital contact zone. The associated ‘single ocean concept’ turned it into a ‘neutral water’ links the history of the Islamization of Southeast Asia to the newly emerging scholarly field of Indian Ocean studies

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Kersten, Carool. "Islam and nation-building." In A History of Islam in Indonesia. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9780748681839.003.0004.

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Indonesia is home to the largest Muslim mass organizations in the world, which not only predate, but whose tens of millions of adherents also put more well-known movements such as the Egyptian Muslim Brotherhood and Pakistans Jamaat-e Islami in the shadow. Opting for less confrontational modes of emancipation of Indonesia’s Muslim population, the Islamic modernist Muhammadiyah (1912), the puritan reformist Persatuan Islam (1923), and traditionalist Nahdlatul Ulama (NU, 1926) all focused on Islamic education. Only the Sarekat Islam (1911) had a political agenda from the beginning, When opportunity arose during the Japanese occupation, al switched to political activism, playing a key role in the independence struggle of the 1940s.

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Conference papers on the topic "Islamic religious education – Indonesia – History"

Anwar, Saepul. "Tolerance Education Through Islamic Religious Education in Indonesia." In 1st UPI International Conference on Sociology Education. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/icse-15.2016.95.

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Fakhruddin, Agus, Ace Suryadi, Kama Abdul Hakam, and Encep Syarief Nurdin. "Values Analysis of Islamic Religious Education (IRE) Policies at Higher Education in Indonesia." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007092400400043.

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Mas’ud, PhD, Prof. "Pancasila and Religious Harmony." In Proceedings of the First International Conference on Islamic History and Civilization, ICON-ISHIC 2020, 14 October, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.14-10-2020.2303830.

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Nurpratiwi, Suci. "The Implementation of Information Literacy in Learning Islamic Religious Education." In Proceedings of the 5th International Conference on Education in Muslim Society, ICEMS 2019,30 September - 01 October 2019, Jakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.30-9-2019.2291193.

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Sugiharto, Agus, Puspitasari Puspitasari, and Basir S. "Integrating Islamic Education Values to Build Religious Character of Student in Higher Education." In Proceedings of the 2nd International Conference on Strategic and Global Studies, ICSGS 0218, October 24-26, 2018, Central Jakarta, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.24-10-2018.2289651.

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Nursobah, Asep, Andewi Suhartini, Hasan Basri, and Uus Ruswandi. "Students’ Ability to Analyze the Moderation of Islamic Teachings on Islamic Cultural History Learning in Indonesia." In 5th Asian Education Symposium 2020 (AES 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210715.055.

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Hanun, Farida, Hayadin Hayadin, Iyoh Mastiyah, Munawiroh Munawiroh, and Ummul Hidayati. "The Evaluation of 2013 Curriculum Implementation of Islamic Religious Education at School." In Proceedings of the First International Conference on Religion and Education 2019, INCRE, October 8 – 10, 2019, Bintaro, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.8-10-2019.2294514.

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Hasan, Aliah B. Purwakania, and Hendri Tanjung. "Islamic Religious Based Mental Health Education: Developing Framework for Indonesia mental health policy analysis." In 8th International Conference of Asian Association of Indigenous and Cultural Psychology (ICAAIP 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icaaip-17.2018.5.

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Anam, Khoirul, and Bagus Setyawan. "Integrating Islamic Education Values to Build Religious Character of Student in Higher Education." In Proceedings of the 1st Seminar and Workshop on Research Design, for Education, Social Science, Arts, and Humanities, SEWORD FRESSH 2019, April 27 2019, Surakarta, Central Java, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.27-4-2019.2286860.

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Ahmad, Nur, Akhmad Junaidi, Muhamad Alfarisi, and Nurul Tastia. "The Edi Mancoro’s Religious Tolerances Model in Countering Digital Radicalism." In Proceedings of the First International Conference on Islamic History and Civilization, ICON-ISHIC 2020, 14 October, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.14-10-2020.2303842.

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