DOCSLIB.ORG

FAKULTAS KEDOKTERAN DAN KESEHATAN Nomor : £0/F.7-UMJ/III/2O21 Lampiran : 1 Bundel Perihal : Pengiriman Delegasi Lomba ISAC

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
FAKULTAS KEDOKTERAN DAN KESEHATAN Nomor : £0/F.7-UMJ/III/2O21 Lampiran : 1 Bundel Perihal : Pengiriman Delegasi Lomba ISAC UNIVERSITAS MUHAMMADIYAH JAKARTA FAKULTAS KEDOKTERAN DAN KESEHATAN Nomor : £0/F.7-UMJ/III/2O21 Lampiran : 1 bundel Perihal : Pengiriman Delegasi Lomba ISAC Kepada Yth. Dekan Fakultas (terlampir) di Jakarta Assalamualaikum Hr. HE Ba'da salam dan sejahtera, semoga senantiasa Allah SWT memberikan kemudahan dan kelapangan dalam tugas yang diamanahkan pada kita. Amin. Dalam rangka menyambut bulan Suci Ramadhan 1442 H maka bidang III FKK UMJ bekerjasama dengan BEM FKK UMJ mengadakan kegiatan “ /.V A C (ISLAMIC ART COMPETITION) bertemakan “Reach The Light With Your Islam” yaitu merupakan perlombaan Mushabaqah Tilawatil Quran (MTQ) Mahasiswa di lingkungan Universitas Muhammadiyah Jakarta serta siswa SMA/MA sederajat, yang diadakan pada : Hari/Tanggal : Sabtu - Minggu / 24 - 25 April 2021 Jam : 08.00 WIB - Selesai Tempat : Daring Zoom Meeting Oleh karena itu kami berharap kepada Bapak/Ibu Dekan untuk dapat mengirimkan delegasi mahasiswa/i sebagai peserta lomba kegiatan tersebut. Adapun susunan acara dan panduan lomba terlampir. Demikian surat ini kami sampaikan. Atas perhatian dan kerjasama yang baik kami ucapkan terimakasih. Wabillahit taufiq wal hidayah, Kampus B •Kedokteran (S1) • Profesi Dokter • Profesi Bidan Program Studi: Kampus A t Kedokteran (S1) • Profesi Dokter • Sarjana Gizi (S1) • Diploma III Kebidanan (Dill) Jl. KH. Ahmad Dahlan, Cirendeu, Ciputat Timur - Tangerang Selatan Banten Kode Pos 15419, Telp: 749-2135 Fax: 749-2168 Jl. Cempaka Putih Tengah XXVII, No. 46, Jakarta, Telp/Fax: 424-0857 Jl. Cempaka Putih Tengah 1/1, Jakarta, Telp/Fax: 421-6417 > RUNDOWN ACARA ISAC (ISLAMIC ART COMPETITION) Jam Kegiatan Keterangan 07.30-08.00 Check In Operator + SC OC 08.00-08.20 Pembukaan 1. Pembacaan Ayat Suci Al- Qur’an Mahasiswa Kedokteran (Aziza) 2. Menyanyikan Lagu Indonesia Raya 3. Menyanyikan Lagu Mars Muhammadiyah 08.20 -09.00 Sambutan 1. Ketua Pelaksana ISAC 2021 Pamtia 2. Ketua BEM FKK UMJ 2020- 2021 3. Ketua DPM FKK UMJ 2020- 2021 4. Dekan FKK UMJ 09.00-09.05 Foto Bersama Panitia 09.05- 09.20 Pembacaan Tata Tertib Panitia 09.20-11.30 Breakout Room 1 + SMA Panitia MTQ (Tilawah) Sesi 1 Breakout Room 2 MHQ 15 Juz Sesi 1 Breakout Room 3 MHQ 5 Juz Sesi 1 Breakout room 4 Dakwah Sesi 1 Breakout Room 5 MTQ (Tilawah) SMA Sesi 1 Breakout Room 6 MHQ Juz 30 SMA Sesi 1 11.30-12.30 Ishoma 12.30-15.00 Breakout Room 1 MTQ (tilawah) Sesi 2 Breakout Room 2 Panitia MHQ 15 Juz Sesi 2 * BIDANG 3 KEMAHASISWAAN X BEM FKK UMJ PRESENTS Reach The Light With Your Islam : Sabtu & Minggu Cp : 0895344848305 24 -25 April 2021 (Annisa Febriyani) Pendaftaran ttp://bit.ly/PendaftaranISACMahasisW' Jenis Lomba Kuota Terbatas > TilawahyTahfidz Trn Juara 1: Rp. 1.000.000 + Sertifikat + Piala Juara 2: Rp. 750.000 + Sertifikat + Piala . Juara 3: Rp. 500.000 + Sertifikat + Piala Untuk Mahasiswa Universitas Muhantmadiyah Jakat @fkkum * M [email protected] * f.fiiii'hh'nur;. I'm BEM FKK UM3 & FAKULTAS KEDOKTERAN DAN KESEHATAN GUIDELINE LOMBA ISAC 2021 A. Naina Perlombaan ISAC atau Islamic Art Competition adalah sebuah perlombaan yang diharapkan dapat menjadi ajang untuk menambah kecintaan dan kebanggaan akan nilai-nilai luhur Islam, serta untuk meningkatkan mutu potensi dalam keislaman. Adapun perlombaan yang akan dilaksanakan : 1. Tilawah (MTQ) SMA 2. Tilawah (MTQ) [Mahasiswa] 3. Tahfidz (MHQ) Juz 30 SMA 4. Tahfidz (MHQ) 5 Juz [Mahasiswa] 5. Tahfidz (MHQ) 15 juz [Mahasiswa] 6. Dakwah (MD) [Mahasiswa] B. Timeline Perlombaan Pelombaan Tanggal : 24 April 2021 Waktu : 08.00 - selesai Tempat : Zoom Meeting Pengajian & Pengumuman Pemenang Tanggal : 25 April 2021 Waktu : 10.00 - selesai Tempat : Zoom Meeting GUIDELINE LOMBA MUSABAQAH TILAWATIL QURAN (MTQ) TINGKAT SMA SEDERAJAT 1. Alur Pendaftaran Lomba 1) Pendafataran lomba : 27 Maret -17 April / sampai kuota peserta terpenuhi 2) Link pendaftaran : http:/bit.ly/PendaftaranISACPelajar 3) Contact Person : 0895344848305 (Annisa Febriani) 2. Syarat dan Ketentuan Peserta, 1) Calon peserta dari perlombaan MTQ tingkat SMA Sederajat adalah siswa/siswi SMA Sederajat aktif dengan memiliki KP (kartu pelajar) 2) Peserta lomba wajib mengisi Form Pendaftaran secara online pada link pendaftaran yang telah disediakan 3) Peserta tidak boleh merangkap cabang lomba lebih dari satu. 4) Peserta berpakaian sopan dan rapi selama acara berlangsung 3. Sistematika perlombaan 1) Peserta lomba diwajibkan hadir 30 menit sebelum acara dimulai dengan menggunakan format nama/usemame : Kategori Lomba S asal institusinama lengkap (contoh, MTQ S SMA27 Liana Rahayu ) 2) Peserta wajib mengisi absen kehadiran pada pada link yang nantinya akan panitia disediakan 3) Peserta wajib menjaga ketenangan dan ketertiban selama acara perlomba berlangsung 4) Peserta wajib mematikan mic selama acara berlangsung dan menyalakan mic ketika sudah di persilahkan oleh panitia 5) Selama acara berlangsung peserta wajib menyalakan kamera 6) Waktu penampilan tiap peserta 5 - 7 menit 7) Peserta memulai bacaan dengan Ta’awudz dan ditutup dengan Tasbiq dimana nantinya peserta secara personal diuji secara langsung oleh juri MTQ 8) Terdapat peringatan waktu dari panitia dengan memberikan tanda lampu (wama hijau: mulai, kuning: 2 menit terakhir, merah:berhenti) 9) Juri akan memberikan komentar terhadap penampilan peserta selama 3 menit (kondisional) 4. Kriteria Penilaian 1) Tajwid/Ketepatan : 60 % 2) kejemihan suara : 20 % 3) lagu : 20% 5. Penghargaan Pesrta dan Pemenang Lomba MTQ 1) Seluruh peserta perlotnbaan memperoleh sertifikat mengikuti Musabaqah Tilawatil Qur’an (MTQ). 2) Pemenang akan mendapatkan penghargaan dari panitia berupa : • Juara I : Piala + sertifikat sertifikat + uang pembinaan seniiai Rp. 1.000.000 juta rupiah,-+ bebas biaya pendaftaran pada prodi kebidanan dan gizi di Universitas Muhammadiyah Jakarta • Juara II : Piala + sertifikat + uang pembinaan seniiai Rp. 750.000 ribu rupiah,- + bebas biaya pendaftaran pada prodi kebidanan dan gizi di Universitas Muhammadiah Jakarta • Juara III : Piala + sertifikat + uang pembinaan seniiai Rp. 500.000 ribu rupiah,- + bebas biaya pendaftaran pada prodi kebidanan dan gizi di Universitas Muhammadiyah Jakarta NB : Bcasiswa tidak dapat diwakilkan kepada orang lain dan tidak dapat di uangkan GUIDELINE LOMBA TAHFIDZ MHQ JUZ 30 TINGKAT SMA SEDERAJAT Pendaftaran Lomba 1. Pendaftaran dibuka pada tanggal : 27 Maret - 17 April 2021 / Setelah kuota tercukupi 2. Peserta bisa mengisi link pendaftaran : http:/bit.ly/PendaftaranISACPelajar 3. Contact person : Annisa Febriyani 0895344848305. Ketentuan Lomba 1. Musabaqah Tahfidz Qur’an (MHQ) wajib diikuti oleh SMA/MA sederajat masing- raasing, Putra (Qari’) maupun Putri (Qari’ah). 2. Peserta tidak boleh merangkap cabang lomba lebih dari satu. 3. Peserta berpakaian sopan, rapih dan santun 4. Peserta wajib mengisi form pendaftaran pada link yang telah disediakan 5. Peserta mernpakan siswa/i aktif disekolahnya Teknik Perlombaan 1. Waktu penampilan 5 - 7 menit 2. Peserta secara personal diuji dengan dibagi beberapa babak: a. Babak pembacaan salah satu surat dari 30 Juz yang diminta oleh juri b. Melanjutkan ayat yang diajukan oleh Juri dari Juz pilihan c. Juri membacakan ayat, peserta diminta menjawab nama surat dan ayat keberapa, atau sebaliknya. 3. Terdapat peringatan waktu dari panitia dengan memberikan tanda larnpu (wama hijau: mulai, kuning: 2 menit terakhir, merah:berhenti) 4. Juri akan memberikan komentar terhadap penampilan peserta selatna 3 menit (kondisional) Tata Tertib Pelaksanaan Lomba 1. Peserta diizinkan mengikuti perlombaan setelah selesai registrasi dan mengisi daftar hadir secara lengkap. 2. Peserta harus sudah hadir 30 menit sebelum lomba dimulai dengan fonnat nama/usemame : MHQ S_Asal Sekolah_Nama Lengkap (contoh, MHQ S SMA 6 JKT Anya Talita) 3. Apabila peserta dipanggil tiga kali tidak hadir, maka dianggap mengundurkan diri. Dengan rincian 2 kali pemanggilan dilakukan secara berturut-turut, dan pemanggilan ke-3 ditanggulrkan 1 peserta lain setelah tampil. 4. Peserta wajib menjaga ketenangan dan ketertiban selama lomba berlangsung. Penghargaan Pemenang Lomba 1. Seluruh peserta memperoleh sertifikat mengikiiti Musabaqah Tahfidz Qur’an (MHQ). 2. Pemenang akan mendapatkan penghargaan dari panitia berupa : • Juara I : Trophy + sertifikat + uang pembinaan senilai Rp. 1.000.000 juta rupiah,- + bebas biaya pendaftaran Gizi dan Bidan di Universitas Muhammadiyah Jakarta Juara I I : Trophy + sertifikat + uang pembinaan senilai Rp. 750.000 ribu rupiah,- + bebas biaya pendaftaran Gizi dan Bidan di Universitas Muhammadiyah Jakarta • Juara III: Trophy + sertifikat + uang pembinaan senilai Rp. 500.000 ribu rupiah,- + bebas biaya pendaftaran Gizi dan Bidan di Universitas Muhammadiyah Jakarta NB : Beasiswa tidak dapat diwakilkan kepada orang lain dan tidak dapat di uangkan Kriteria Penilaian Lomba No. Kriterian Penilaian Bobot Penilaian 1. Tajwid 30% 2. Suara, Irama, dan Adab 20% 3. Tahfidz 50% GUIDELINE LOMBA MHQ 5 JUZ TINGKAT MAHASISWA UNIVERSITAS MUHAMMAD!YAH JAKARTA 2021 Musabaqah Hifdzul Quran (MHQ) Tingkat Mahasiswa 5 juz 1. Pendaftaran Lomba Waktu Pendaftaran 27 Maret-17 April 2021 Link Pendaftaran http://ftft.ly/PendaftaranISACMahasiswa Contact Person 0895344848305 (Annisa Febriani) 2. Ketentuan Lomba • Musabaqah Hifdzul Qur’an (MHQ) wajib diikuti oleh setiap utusan fakultas masing-masing • Peserta wajib mengisi Fonn Pendaftaran secara online pada link pendaftaran yang telah disediakan • Peserta tidak boleh merangkap cabang lomba lebih dari satu. • MHQ memperlombakan hafalan yang mengacu pada bacaanMujawwad dengan Qiraat imam Ashim dengan martabat Murottal • Peserta berpakaian sopan dan
Load more

Recommended publications
  • Gus Dur, As the President Is Usually Called
    Indonesia Briefing Jakarta/Brussels, 21 February 2001 INDONESIA'S PRESIDENTIAL CRISIS The Abdurrahman Wahid presidency was dealt a devastating blow by the Indonesian parliament (DPR) on 1 February 2001 when it voted 393 to 4 to begin proceedings that could end with the impeachment of the president.1 This followed the walk-out of 48 members of Abdurrahman's own National Awakening Party (PKB). Under Indonesia's presidential system, a parliamentary 'no-confidence' motion cannot bring down the government but the recent vote has begun a drawn-out process that could lead to the convening of a Special Session of the People's Consultative Assembly (MPR) - the body that has the constitutional authority both to elect the president and withdraw the presidential mandate. The most fundamental source of the president's political vulnerability arises from the fact that his party, PKB, won only 13 per cent of the votes in the 1999 national election and holds only 51 seats in the 500-member DPR and 58 in the 695-member MPR. The PKB is based on the Nahdlatul Ulama (NU), a traditionalist Muslim organisation that had previously been led by Gus Dur, as the president is usually called. Although the NU's membership is estimated at more than 30 million, the PKB's support is drawn mainly from the rural parts of Java, especially East Java, where it was the leading party in the general election. Gus Dur's election as president occurred in somewhat fortuitous circumstances. The front-runner in the presidential race was Megawati Soekarnoputri, whose secular- nationalist Indonesian Democratic Party of Struggle (PDI-P) won 34 per cent of the votes in the general election.
    [Show full text]
  • Friend - Wahid
    Foreign Policy Research Institute E-Notes A Catalyst for Ideas Distributed via Email and Posted at www.fpri.org January 2010 ABDURRAHMAN WAHID, THE INDONESIAN REPUBLIC, AND DYNAMICS IN ISLAM By Theodore Friend Abdurrahman Wahid, known as Gus Dur, died on 30 December 2009 at the age of sixty-nine. The genial complexity of his character, which drew millions to him, was not adequate to the pressures of the presidency. But his life, career, and elements of caprice contain abundant clues for anyone who would understand modern Sufism, global Islam, and the Republic of Indonesia. Premises of a Republic Wahid was five years old in 1945 at the time of Indonesia’s revolutionary founding as a multi-confessional republic. Sukarno, in shaping its birth, supplied the five principles of its ideology: nationalism, international humanity, consensus democracy, social justice, and monotheism. Hatta, his major partner, helped ensure freedom of worship not only for Muslims but for Catholics and Protestants, Hindus and Buddhists, with Confucians much later protected under Wahid as president. The only thing you could not be as an Indonesian citizen was an atheist. Especially during and after the killings of 1965-66, atheism suggested that one was a communist. In this atmosphere, greatly more tolerant than intolerant, Wahid grew up, the son of the Minister of Religious Affairs under Sukarno, and grandson of a founder of Nahdlatul Ulama (NU) in 1926—a traditionalistic and largely peasant-oriented organization of Muslims, which now claims 40 million members. Wahid himself was elected NU’s chairman, 1984-1999, before becoming, by parliamentary election, President of the Republic, 1999-2001.
    [Show full text]
  • A REAL THREAT from WITHIN: Muhammadiyah's Identity
    Suaidi Asyari A REAL THREAT FROM WITHIN: Muhammadiyah’s Identity Metamorphosis and the Dilemma of Democracy Suaidi Asyari IAIN Sulthan Thaha Saifuddin - Jambi Abstract: This paper will look at Muhammadiyah as a constantly metamorphosing organism from which have grown modernist-reformist, liberalist progressive, political pragmatist and potentially violent fundamentalist-radical Muslims. It will argue that the trajectory passed by and the victory of the radical-puritan element in the National Congress 2005 can potentially become an obstacle for Muhammadiyah's involvement in the process of implementing democratic values in Indonesia in the future. To keep watching Muhammadiyah’s trajectory is crucially important due to the fact that this organization is one of the powerful forces in the world toward the democratization process. In order to be on the right track of democracy, Muhammadiyah has to be able to cope with its internal disputes over democratic values. Only by means of coping with these internal disputes can this organization ensure its role in propagating and disseminating democratic ideas as well as practices in Indonesia. Keywords: Muhammadiyah, metamorphoses, identity, democracy Introduction: An Overview of Muhammadiyah To date, Muhammadiyah has been plausibly assumed to be a moderate Islamic organization which is in a similar position to Nahdlatul Ulama (NU) and does not have any connections with radical individuals or organizations that could be associated with radical Islamic ideology. This paper will I argue that there are some important 18 JOURNAL OF INDONESIAN ISLAM Volume 01, Number 01, June 2007 Muhammadiyah and the Dilemma of Democracy factors that have been overlooked or ignored in this understanding of Muhammadiyah.
    [Show full text]
  • From Custom to Pancasila and Back to Adat Naples
    1 Secularization of religion in Indonesia: From Custom to Pancasila and back to adat Stephen C. Headley (CNRS) [Version 3 Nov., 2008] Introduction: Why would anyone want to promote or accept a move to normalization of religion? Why are village rituals considered superstition while Islam is not? What is dangerous about such cultic diversity? These are the basic questions which we are asking in this paper. After independence in 1949, the standardization of religion in the Republic of Indonesia was animated by a preoccupation with “unity in diversity”. All citizens were to be monotheists, for monotheism reflected more perfectly the unity of the new republic than did the great variety of cosmologies deployed in the animistic cults. Initially the legal term secularization in European countries (i.e., England and France circa 1600-1800) meant confiscations of church property. Only later in sociology of religion did the word secularization come to designate lesser attendance to church services. It also involved a deep shift in the epistemological framework. It redefined what it meant to be a person (Milbank, 1990). Anthropology in societies where religion and the state are separate is very different than an anthropology where the rulers and the religion agree about man’s destiny. This means that in each distinct cultural secularization will take a different form depending on the anthropology conveyed by its historically dominant religion expression. For example, the French republic has no cosmology referring to heaven and earth; its genealogical amnesia concerning the Christian origins of the Merovingian and Carolingian kingdoms is deliberate for, the universality of the values of the republic were to liberate its citizens from public obedience to Catholicism.
    [Show full text]
  • Moderate Islamic Preachers Gain Followers in Indonesia
    Moderate Islamic Preachers Gain Followers in Indonesia JAKARTA, Indonesia—When protests against the low-budget, anti-Islam "Innocence of Muslims" video flared across the Islamic world last month, Indonesia's Habib Munzir Almusawa preached a different message to his tens of thousands of followers in Jakarta: Just ignore it. "If we react so emotionally, then how can we show the good side of Islam?" Mr. Almusawa told worshipers at the al-Munawwar mosque here. Only days earlier, hundreds of protesters battled with Indonesian police over the video. And separately, antiterrorism agents detained but didn't formally charge 10 people suspected of plotting attacks to topple the government and establish an Islamic state. Indonesia, the world's largest Muslim-majority nation, is seeing a wave of new, more moderate Muslim preachers, among them Mr. Almusawa. They represent a balancing of the more militant strains of Islam that have proliferated here. Ten years ago this week, Muslim extremists bombed nightclubs on the resort island of Bali, killing 202 people in the single biggest terror attack since Sept. 11, 2001, in the U.S. 1 Many moderate preachers, like Mr. Almusawa, trace their ancestry to Yemen and claim to be a "habib,'' or a direct descendant of the Prophet Muhammad. Often they dress in turbans and flowing silk robes and draw large, enthusiastic audiences who listen to rollicking sermons into the night. 2 "I come here every Monday," said one of Mr. Almusawa's followers, 22-year-old Taufik Suryo, waiting to touch the preacher's robe. Hundreds more pressed around the mosque's side entrance.
    [Show full text]
  • KH Ahmad Dahlan
    107 tahun K.H. Ahmad Dahlan [1] [2] K.H. Ahmad Dahlan K.H. Ahmad Dahlan ( 1868 - 1923 ) Museum Kebangkitan Nasional Kementerian Pendidikan dan Kebudayaan K.H. Ahmad Dahlan ( 1868 - 1923 ) Pengantar : R. Tjahjopurnomo Kepala Museum Kebangkitan Nasional Penulis: Dr. Abdul Mu’thi, M.Ed Prof. Dr. Abdul Munir Mulkhan, Prof. Dr. Djoko Marihandono, Tim Museum Kebangkitan Nasional Editor: Prof. Dr. Djoko Marihandono, Desain dan Tata Letak: Sukasno ISBN 978-602-14482-8-1 Diterbitkan: Museum Kebangkitan Nasional Direktorat Jenderal Kebudayaan Kementerian Pendidikan dan Kebudayaan [2] K.H. Ahmad Dahlan KATA SAMBUTAN KEPALA MUSEUM KEBANGKITAN NASIONAL Assalamualaikum Wr. Wb. Dengan mengucap Syukur ke hadirat Allah swt, berkat Rahmat dan Karunia-Nya, buku yang berjudul K.H. Ahmad Dahlan Perintis Modernisasi di Indonesia dapat diterbitkan sesuai dengan waktu yang telah direncanakan dan selesai tepat pada waktunya. Hal ini merupakan suatu prestasi yang luar biasa mengingat persiapan yang dilakukan tidak begitu lama. Oleh karena itu, terima kasih saya ucapkan atas prestasi, jerih payah, dan usaha yang dilakukan oleh mereka yang menangani persiapan penerbitan ini. Selain itu, terima kasih juga saya ucapkan kepada para kontributor, yakni Prof. Dr. Abdul Munir Mulkhan, Guru Besar Universitas Islam Negeri Sunan Kalijaga Yogyakarta, Prof. Dr. Djoko Marihandono, Guru Besar Fakultas Ilmu Pengetahuan Budaya Universitas Indonesia, dan Dr. Abdul Mu’thi, M.Ed, sekretaris umum Pimpinan Pusat Muhammadiyah periode 2015-2020 yang juga dosen Universitas Islam Negeri Syarif Hidayatullah, Jakarta yang telah bersusah payah menyiapkan tulisan ini. Dengan terbitnya buku ini, satu tulisan tentang jasa pahlawan sudah diterbitkan lagi oleh Museum Kebangkitan Nasional di samping pahlawan- pahlawan lain yang sudah berhasil ditulis jasanya dan diterbitkan.
    [Show full text]
  • Muhammad Abduh's Thought on Muhammadiyah
    QIJIS: Qudus International Journal of Islamic Studies Volume 6, Issue 2, Agustus 2018 MUHAMMAD ABDUH’S THOUGHT ON MUHAMMADIYAH EDUCATIONAL MODERNISM: Tracing The Influence in Its Early Development Muslich Shabir Walisongo State Islamic University [email protected] Sulistiyono Susilo Institute of Social Sciences and Cultural Studies [email protected] Abstract This article originally attempts to particularly find an answer whether the Muslim educational reforms introduced by the Muhammadiyah movement in Indonesia were influenced by the ideas of ‘Abduh. This study was conducted through collecting materials, documents and books written in English, Indonesian and Arabic to assess and analyse the traces of the influence of Muhammad ‘Abduh’s ideas on Muhammadiyah in terms of Muslim educational reform. The results revealed the Muhammadiyah’s educational reform programs were to a significant extent influenced by ‘Abduh and founded on ideas which were undeniably similar to the ideas of ‘Abduh. This suggests that the reform shows traces of a probable but unquantifiable influence of ‘Abduh and that this reform is certainly, at the very least, a reflection of ‘Abduh’s pervasive influence throughout the larger world of Islam. Keywords: Muhammad ‘Abduh, the Muhammadiyah, Educational Reform. |Muslich Shabir dan Sulistiyono Susilo A. Introduction Muhammad ‘Abduh (1849-1905) was one of the most prominent leaders of Islamic reform whose writings and ideas spread widely in the Muslim world, notably in Egypt, Bahrain, Singapore, Russia,
    [Show full text]
  • Islamic-Based Organization in Indonesia: Role of Muhammadiyah in Health Improvement
    Islamic-based Organization in Indonesia: Role of Muhammadiyah in Health Improvement Emma Rachmawati Study Program of Public Health, Faculty of Health Sciences, Universitas Muhammadiyah Prof. Dr. HAMKA, South Jakarta, Indonesia Keywords: Muhammadiyah, Health Service, Community Empowerment. Abstract: Faith-based organizations (FBOs) or religious groups have provided healthcare in developing countries for over a century. This paper focused on the role of Muhammadiyah, which was established in the early 20th century, as an Indonesian Islamic group through its consistent reform movement for community empowerment of the Indonesian people. Since the beginning of its establishment, Muhammadiyah is consistent with and has paid much attention to the importance of education and health service to improve the quality of life of the Indonesian people. The health services are not only for the members of Muhammadiyah or Muslim people but also for all the people of the country and the world, the global health in the international network. The importance of this study lies in the existence of Muhammadiyah as a faith-based organization which plays some roles of the state responsibility in the health aspect, that is to make healthier people. 1 INTRODUCTION (Widmer, Betran, Merialdi, Requejo, & Karpf, 2011). FBOs work daily to better the world and their The Existence of a Religious Group to communities by taking care of those in need. They play an enormous role in providing health Promote Health information and health care all over the world, for example, FBO hospitals and clinics are often the most The social determinants of health framework are the respected and trusted health care providers in current dominant paradigm in public health and communities of all sizes (Banda, Ombaka, Logez, & epidemiology.
    [Show full text]
  • FROM FLUID IDENTITIES to SECTARIAN LABELS a Historical Investigation of Indonesia’S Shi‘I Communities
    Al-Jāmi‘ah: Journal of Islamic Studies Vol. 52, no. 1 (2014), pp. 101-126, doi: 10.14421/ajis.2014.521.101-126 FROM FLUID IDENTITIES TO SECTARIAN LABELS A Historical Investigation of Indonesia’s Shi‘i Communities Chiara Formichi Department of Asian Studies, Cornell University, Ithaca, New York email: [email protected] Abstract Since 2011 Indonesia has experienced a rise in intra-Muslim sectarian violence, with Shi‘a and Ahmadi communities becoming the target of radical Sunni groups. Taking as point of departure the attacks on Shi‘a Muslims and the rapid polarization of Sunni and Shi‘i identities, this article aims at deconstructing the “Shi‘a” category. Identifying examples of how since the early century of the Islamization devotion for the Prophet Muhammad and his progeny (herein referred to as ‘Alid piety) has been incorporated in the archipelago’s “Sunni” religious rituals, and contrasting them to programmatic forms of Shi’ism (adherence to Ja‘fari fiqh) which spread in the socio-political milieu of the 1970s-1990s. This article argues not only that historically there has been much devotional common ground between “Sunni” and “Shi‘a”, but also that in the last decade much polarization has occurred within the “Shi‘a” group between those who value local(ized) forms of ritual and knowledge, and those who seek models of orthopraxy and orthodoxy abroad. [Sejak tahun 2011, kekerasan bernuansa aliran dalam internal muslim di Indonesia mengalami peningkatan, dengan komunitas Syiah dan Ahmadiyah menjadi sasaran kekerasan dari kelompok-kelompok Sunni radikal. Berangkat dari kasus penyerangan terhadap kelompok Syiah dan cepatnya polarisasi identitas Sunni-Syiah, artikel ini berusaha mendekonstruksi kriteria “Syiah” di Indonesia.
    [Show full text]
  • Indonesian Migrants in Taiwan
    Indonesian Migrants in Taiwan Religion and Life-styles Petra Melchert Arbeitspapiere zur Ethnologie Working Papers in Social Anthropology Institute of Ethnology Number 4 - 2017 Petra Melchert Indonesian Migrants in Taiwan. Religion and Life-style Masterarbeit am Institut für Ethnologie der Westfälischen Wilhelms-Universität Münster 2015 Betreuung durch Prof. Dr. Josephus Platenkamp ii Table of Contents List of Figures ................................................................................................................ iv List of Abbreviations ....................................................................................................... v 1. Introduction .......................................................................................................... 1 2. The Religious Communities of Java .................................................................... 4 The Abangan and the Priyayi ......................................................................................................................... 5 The Slametan ................................................................................................................................................. 6 Islam and the santri ....................................................................................................................................... 7 Differences between East and West Java .................................................................................................... 12 3. Indonesian Migrant Workers in Taiwan ...........................................................
    [Show full text]
  • Arabs and "Indo-Arabs" in Indonesia: Historical Dynamics, Social Relations and Contemporary Changes
    IJAPS, Vol. 13, No. 2, 45–72, 2017 ARABS AND "INDO-ARABS" IN INDONESIA: HISTORICAL DYNAMICS, SOCIAL RELATIONS AND CONTEMPORARY CHANGES Sumanto Al Qurtuby* Department of General Studies, King Fahd University of Petroleum and Minerals, KFUPM Box 201 Dhahran 31261, Saudi Arabia email: [email protected] Published online: 15 July 2017 To cite this article: Al Qurtuby, S. 2017. Arabs and "Indo-Arabs" in Indonesia: Historical dynamics, social relations and contemporary changes. International Journal of Asia Pacific Studies 13 (2): 45–72, https://doi.org/10.21315/ijaps2017.13.2.3 To link to this article: https://doi.org/10.21315/ijaps2017.13.2.3 ABSTRACT This article outlines the origins, development and historical dynamics of Arabs in Indonesia and discusses responses of Indonesians, particularly Muslims, towards this group. It sketches a variety of Indonesia's Arabs—sadah and non-sadah alike— and their contributions to the shape of Indonesian Islam, Islamic cultures and Muslim politics. It also traces the roots of—and depicts the historical dynamics and changes—social relations and interactions between Arabs and local populations. The relations between Arabs and non-Arabs in the country have always been marked with conflict and tensions on the one hand, and peace and cooperation on the other. Some Muslims in the country "have admired" and built a strong relationship with the Arabs and "Indo-Arabs" while others have denounced them as the destroyers of Indonesia's local traditions, civic pluralism, social stability and interreligious tolerance. This article tries to portray this paradox, discuss factors contributing to the damaging image of Arabs in contemporary Indonesia, and explain the rationales behind it.
    [Show full text]
  • The Politico-Cultural Dimension of Tabuik Piaman Performance in West Sumatra
    THE POLITICO-CULTURAL DIMENSION OF TABUIK PIAMAN PERFORMANCE IN WEST SUMATRA A s r i l Doctoral student, Graduate School, Indonesia Institute of the Arts, Yogyakarta Abstract This article aims to discuss about performance of Tabuik Piaman from the perspective of cultural policy of the West Sumatra Province and Pariaman District. Tabuik Piaman as a ritual tradition of Muslims Syi’ah has long been a cultural heritage and colossal ritual by Muslims Sunni community in Pariaman district. For the Pariaman people, Tabuik Piaman ceremony has become a space expression of social and cultural community. Each execution of the ceremony is their responsibility. However, the potential and strength of this ceremony was not much gotten serious attention by the government, especially before the early 1980s. In the period of the mid-1960s to late 1980s, Tabuik Piaman just become an arena of influence scrambling by political parties to attract their supporters, then Tabuik Piaman encountered the period of tragic - labeled as "black sheep" riots trigger. Consequently, execution of the ceremony is often discontinued. Although in the mid-1960s the West Sumatra provincial government issued policy concept about “self-esteem restoration”, in order to rebuilding cultural identity especially Minangkabau, and local traditions in each region. In the early 1980s, the government of Pariaman viewed Tabuik Piaman performances as a very positive opportunity to be revived. Government tried to make a policy to create Tabuik Piaman as media publications, promotion, and agent of "identity" as well as a carrier of economic and tourism sectors. Then, the Tabuik Piaman ceremony was changed to tabuik tourism.
    [Show full text]