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Indonesian Ulema Council (Indonesian: Majelis Ulama Indonesia, Arabic: مجلس العلماء الإندونيسي, abbreviated MUI) is Indonesia's top Islamic scholars' body. MUI was founded in Jakarta on 26 July 1975 during the New Order era. [1]
Indonesia's Nurcholish Madjid and Abdurrahman Wahid as intellectual Ulama: The meeting of Islamic traditionalism and modernism in neo‐modernist thought. Studia Islamika. 4(1), pp.29-81. Gillespie, P. (2007). Current issues in Indonesian Islam: Analysing the 2005 council of Indonesian Ulama Fatwa no.7 opposing pluralism, liberalism and secularism.
Modern-era (20th to 21st century) Islamic scholars include the following, referring to religious authorities whose publications or statements are accepted as pronouncements on religion by their respective communities and adherents. Geographical categories have been created based on commonalities in culture and across the Islamic World.
The Ulama in Contemporary Islam: Custodians of Change is a book by Muhammad Qasim Zaman, a professor at Princeton University. Published in 2002 by Princeton University Press under the series titled Princeton Studies in Muslim Politics , this academic work examines the ulama of South Asia, with a focus on the Deobandis .
Indonesia Women's Ulema Congress (Indonesian: Kongres Ulama Perempuan Indonesia) or KUPI were two congress events held in Indonesia for gathering of women Islamic scholars across the country. The congress was first held in April 2017, resulted in Kebon Jambu Pledge (Indonesian: Ikrar Kebon Jambu ), a document regarding status of women as ulema .
The Jombang Mosque, birthplace of the Nahdlatul Ulama. In 1937, despite poor relations between the NU and other Sunni Islam organizations in Indonesia, the organizations established the Supreme Islamic Council of Indonesia (Indonesian: Majlis Islam A'laa Indonesia, MIAI) as a discussion forum. They were joined by most of the other Islamic ...
Modernism/Reformism in the Indonesian context is defined by its pure adherence toward the Qur'an and Hadith, promotion of ijtihad (individual reasoning), rejection of madh'hab (Islamic schools of jurisprudence) and as well as criticism against taqlid (imitation of judicial precedence) to religious scholars, Sufism, and vernacular traditions based on syncretism with local practices.
In establishing schools, Muhammadiyah received significant help from the Budi Utomo, an important nationalist movement in Indonesia in the first half of the twentieth century, which provided teachers. [11] Muhammadiyah has generally avoided politics. Unlike its traditionalist counterpart, the Nahdlatul Ulama, it never formed a political party ...