Several basic papers have been written by students at the Institute of Islamic Studies dealing with political-religious movements in Indonesia during the twentieth century. This study of the Persatuan (abbreviated Persis) is not intended to take issue with these studies, but rather to supplement them and provide a fuller picture of Indonesian Islam in the twentieth century. [...]

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This thesis examines how reason and freedom have been expressed in Islam through a study of the Mu'tazilite movement in 8th century Persia, the Indonesian Islamic scholar and educator Harun Nasution and the Liberal Islam Network formed in Indonesia in 2001.

This study discusses the establishment of Persatuan Ulama Seluruh Aceh (All Aceh Ulama Association) by a few forward-looking Acehnese 'ulama's and the role that this organization played in educational reforms in Aceh. The educational reforms are discussed in two ways: (1) The actual change in the educational system of the madrasa, and the establishment of a teachers' training school Normal Islam Instituut. (2) The socio-religious changes that contributed to the success of the educational revolution in Aceh. / The thesis discusses the educational changes made by Persatuan Ulama Seluruh Aceh and the impact they had on Aceh during the 1930's and indirectly on modern Aceh.

This thesis examines how reason and freedom have been expressed in Islam through a study of the Mu'tazilite movement in 8th century Persia, the Indonesian Islamic scholar and educator Harun Nasution and the Liberal Islam Network formed in Indonesia in 2001.

Thesis (Ph. D.)--University of Wisconsin, 1969. / Vita. Bibliographical footnotes. Bibliography: leaves 586-626.

Thesis (Ph. D.)--McGill University, 1992. / Abstract in English and French. Includes bibliographical references (leaves [159]-166).

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This thesis studies the response of the traditionalist Muslim groups of Minangkabau, Indonesia, to the modernist movement of the early decades of this century. In their effort to lay the foundations of a rational and progressive Muslim society and rediscovery the true ethics of Islam, the modernists had called for fresh ijtihad. The traditionalists rejected the possibility, or necessity, of new ijtihad and insisted that Islam had been perfectly articulated in the authoritative works of the scholars, especially those of the four schools of law, and that every Muslim must simply adhere to them. The traditionalists argued that the methods of the modernists' not only endangered the authority of the four schools, they threatened to undermine the age-old notion of a harmonious balance between Islam and adat, the two ideological foundations of Minangkabau society. To the traditionalists, therefore, the struggle against the modernists was at once a defense of the classical schools of law and of the harmony of Islam and adat in Minangkabau.

The coming of the Portuguese to Malacca in 1511 disrupted the existence of the people of the Malay-Indonesian archipelago, where trade and Islam were the main influences. The Christian European intruders were regarded as both economic competitors and religious enemies. The Muslim kingdoms of the region put up fierce resistance to the Portuguese. The strongest opposition was shown by Aceh. Its response was mainly expression in three aspects; military action, political maneuvering and economic reaction. Jihad (holy war) also played an important spiritual role in the response. This resistance combined with the strategic location of Aceh in the northern tip of Sumatra and the support of other Muslim powers accelerated the rise of Aceh in the sixteenth century.