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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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This thesis studies Wahid Hasyim's contribution to the development of the traditional educational institution (pesantren) and his involvement in political affairs during the colonial era and following independence. Although he grew up in traditionalist circles, his experience studying at this institution and in Arabia, in conjunction with his wide reading on various subjects, gave him an open attitude to innovation, particularly in the field of education. The backwardness of pesantren graduates in mastering secular sciences, compared to those who graduated from the Dutch schools, inspired him to modernize the pesantren system. The introduction of the madrasah into the pesantren system, an institution designed to offer courses in the secular sciences as well as on Islam, was evidence of his progressive aim to enhance the quality of Muslim education, and the traditionalist version in particular. In the political arena, he played a significant role in the struggle for independence and the development of modern Indonesia. Known as a prominent leader who had a close contacts with kyais through the pesantren network, he was able to mobilize Indonesian Muslims against colonial rule. His moderate attitude, which colored his political behavior, was vital to efforts at achieving compromise and at bridging the differences between traditionalists on the one hand and modernists as well as secular nationalists on the other.

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Bibliography: leaves 211-227. This thesis addresses the implications of language policy for foreign language teaching practice. It specifically looks at the implementation of language policy on the practice of teaching English in Indonesian and Thai primary schools as well as on the practice of teaching Indonesian in Australian primary schools.

Indiana University-Purdue University Indianapolis (IUPUI) / Existing zakat research reports little information about the living conditions of Indonesian zakat recipients. This study examined the perceptions of zakat recipients at Rumah Zakat, a charitable institution, in Yogyakarta. Semi-structured interviews solicited seven economic empowerment and seven socio-health program respondents’ narratives. This data collection method incorporating multiple approaches to data analysis, including phenomenology, revealed that economic empowerment respondents with more education and spousal support could better subsist after utilizing Rumah Zakat’s interest-free loans. And, compared to individual efforts or group support, spousal support helped significantly with business growth. These respondents typically earned incomes above the national standard of poverty. As their businesses grew, four respondents planned to employ the jobless. In the socio-health program, respondents had minimal education and incomes that fell below the national standard of poverty. A Rumah Zakat clinic gave these respondents four to five years of free health care services; it also facilitated collaborative learning. Although the services lowered their expenses, three respondents requested food distribution in addition to health care. Respondents benefiting from both programs reported a significant positive impact on their home economies, health, and social lives. Thus, an integrative program offering assistance with micro-credits, health care, food security, and education would better serve the poor.