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King, Identity and Islamization: Psycho-social Aspects of Religious Conversion in Southeast Asia in the 15th â 17th Centuries Hasbullah, Moeflich
TAWARIKH Vol 1, No 1 (2009)
Publisher : ASPENSI in Bandung, Indonesia

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ABSTRACT: One of the most tremendous events in the history of Southeast Asia is the massive wave of Islamization, the process that still attracts big curiosity among the historians. Islamization has radically replaced the centuries-rooted pre-Islamic belief. Based on the fact that Islamization took place in the period of lively commerce of Southeast Asia, many have said that one of the strong motivations being Muslim was economic gains. Kingdoms and courts which mainly located in coastal ports whereby Islamization vigorously took place, gained much more state wealth from the 15-17th commercial activities. This paper examines this conclusion by looking at the phenomena deeper into indigenous worldview from the psycho-social perspective. Exploring Southeast Asian religious conversion from psycho-social perspective has come to the conclusion that indigenous converters did not merely see Islam as a religion, as a set of doctrinal worship. Global community, international cooperation and massive commercial activities conducted by Muslim traders have in fact served a value that converting to Islam meant changing identity to a brighter future.KEY WORDS: the massive wave of Islamization, kingdoms and courts, Southeast Asians, and psycho-social perspective.Â Â About the Author: Moeflich Hasbullah, M.A. is a Lecturer at the Department of Islamic History and Civilization, Faculty of Literature, Islamic State University (UIN) Sunan Gunung Djati in Bandung, West Java, Indonesia. He can be reached at: moeflich@gmail.com and moef_euy@yahoo.comHow to cite this article? Hasbullah, Moeflich. (2009). âKing, Identity and Islamization: Psycho-social Aspects of Religious Conversion in Southeast Asia in the 15th â 17th Centuriesâ in TAWARIKH: International Journal for Historical Studies, Vol.1(1) October, pp.1-14. Bandung, Indonesia: ASPENSI [Asosiasi Sarjana Pendidikan Sejarah Indonesia], ISSN 2085-0980. Chronicle of the article: Accepted (August 28, 2009); Revised (September 21, 2009); and Published (October 28, 2009).

A Century of NU-Muhammadiyah in Indonesia: The Failure of Islamic Modernism? Moeflich Hasbullah
Islamika Indonesiana ISLAMIKA INDONESIANA Volume 1, Issue 1 Year 2014
Publisher : UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/isin.v1i1.2

Islamic modernism represented by Muhammadiyah and Persatuan Islam and Islamic traditionalism symbolized by Nahdlatul Ulama have lasted a century old in Indonesian history (1912-2014). The unavoidable tensions and conflicts between these two contrast Islamic movements occurred in various fields. The modernist hasbeen trying to promote their modern views and to eradicate tradition. On the contrary, the traditionalist has been working hard to maintain their Islamic tradition and fight for the modernist mission in disseminating their ideas. To some extent, the modernist is quite successful, however by comparative study methods applied in this article to see the result of these two Islamic streams, I argue that in common Islamic modernism has failed to weaken and to eradicate tradition as it was firstly introduced by their initiators over a century ago. The modernist is only successful in its attempt to build its own empire of modernism but without vanishing tradition. Rather than weakening, let alone disappearing, what has been occuring shows the opposite result. Islamic traditionalism even grows larger than modernist group and develops more dynamic in various fields. More than that, Islamic neo-traditionalism has emerged as its new variant, an intellectual movement that found a new land on the problems of modern spiritual drought.

‘I’ādah al-Tarkīb li Afkāri al-‘Ulamā’ al-Sundāwīyīn Moeflich Hasbullah
Studia Islamika Vol 15, No 3 (2008): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v15i3.527

This article is an initial endeavor to reconstruct the thoughts of Sundanese ulama. At the start, a number of dispersed writings about Sundanese ulama is introduced. Some of them concern popular works that are easily available in Indonesia such as Dadan Wildan's dissertation (2003)Cerita Sunan Gunung Djati: Keterjalinan Antara Fiksi dan Fakta. Suatu Kajian Pertalian Antarnaskah, Isi, dan Analisa Sejarah dalam Naskah-naskah Tradisi Cirebon (The story of Sunan Gunung Djati: the intertwinement of fiction and fact. A study of intertextuality, content, and a historical analysis of the Cirebon manuscript tradition). Aliefya M. Santri (1987) wrote a short paper on Martabat Alam Tujuh (Martabat Kang Pipitu), the work of Syekh Abdul Muhyi Pamijahan Tasikmalaya, the 16th century ulama who spread Islam in south West Java. Also there is Didin Hafiduddin who, in 1987 studied Syekh Nawawi al-Bantani, the great Sundsneseulama of the 19th century from Banten, and more specifically his Tafsir al-Munir.DOI: 10.15408/sdi.v15i3.527

Al-Jawānib al-Nafsī al-Ijtimā’īyah fī al-Aslimahbi Janūb Sharq Āsiyā fī al-Qarn 15-17 Moeflich Hasbullah
Studia Islamika Vol 17, No 2 (2010): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v17i2.463

This article specifically focuses on Southeast Asia's Islamization as a psycho-social Process this work specifies psycho-social factors as determinant factors in explaining the success of Islamic missionary. Psycho-social factor is defined as the way in which the indigenous people psychologically comprehend their situation and understand their environment. This psychological phenomena then motivated people to convert to Islam. Within this framework, what the indigenous people think of themselves (view from within), not outsiders' perceptions, nor the notes from rulers or dominant groups, are the foundation to reconstruct history. In this model, the traders had the most important role in Islamization. Economic motive was most likely the strongest reason for people to convert to Islam.DOI: 10.15408/sdi.v17i2.463

Cultural Presentation of the Muslim Middle Class in Contemporary Indonesia Moeflich Hasbullah
Studia Islamika Vol 7, No 2 (2000): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

One approach to understanding the platform of New Order politics is to view it as having been a contest between Indonesian Political groups for access to power. Throughout the New Order period, economic capital was largely in the hands of a Chinese minority, while political capital was in the hands of the abangan Javanese priyayi. At the same time, the santri (the 'true Muslims'), have been economically and politically marginalized. They have been, as Wertheim (1975) put it, "the outsiders". Since the 1980s, thanks to the success of development efforts, Indonesia has been undergoing rapid economic development and a massive educational transformation. These economic and educational transformations have increased the percapita income and standard of living, mostly in urban areas, and expanded the 'middle class'. For the urban Muslim community -which represent the bulk of those most affected by development- the economic and educational transformations have not only resulted in class transformation creating a 'middle rank', but also caused the mobilization of the decades-marginalized santri who have embraced the project of cultural Islam.DOI: 10.15408/sdi.v7i2.708

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