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Women have an extensive role in fostering welfare in family and community life. Therefore, women need psychological well-being, characterized by a healthy, happy mental condition and the ability to face challenges or problems by utilizing all their potential. A person with psychological well-being is also characterized by self-acceptance, personal growth, positive relationships with others, autonomy, environmental mastery, and having a purpose in life—religiosity is a factor that influences psychological well-being. Religiosity requires a person to seek harmony, understanding, belief constantly, a strong belief in divine teachings, carry out religious practices or rituals well, and have moral and ethical values. This research aims to determine the extent of the influence of religiosity on the psychological well-being of Taklim assembly mothers. This research uses a quantitative approach. The research population is all assemblies in Medan City, which has 21 sub-districts. The sample uses a cluster area random sampling technique. Sampling is done using a random area sampling technique based on the selected region or sub-district. These findings indicate that religiosity influences the psychological well-being of Taklim assembly women in Medan City. This is obtained from the calculated coefficient value of 9.292 and a sig value

The purpose of this article is to examine the activities of the Jamaah Majelis Taklim As-Syifa Walmahmudiyyah in Sayati Village in the study of symbolic interactionism. Using the paradigm of Interpretivism in the approach of symbolic interactionism theory refers to, George Herbet Mead. This research is within the discipline of qualitative research. The focus in this research is how to interpret mind-concept (Mind) self-concept and social interaction (Society) of Jamaah Majelis Taklim As-Syifa Walmahmudiyah. The results showed that the recitation activity was a proselytizing activity that was beneficial for the thoughts, self, and social life of the congregation. Activities that have become a tradition of the As-Syifa Walmahmudiyah recitation congregational taklim assembly are recitation activities that have a unique character. The recitation activities held were unusual, namely the time for the recitation from ba'da Isya at 20.00 until dawn. The implementation of the recitation has become a positive habit for the congregation and the surrounding community. The effectiveness of the recitation has a positive and negative impact on the performance of the As-Syifa Walmahmudiyyah majelis taklim congregation

Urban Muslim communities in Indonesia are growing in different cities. Not only as a forum where social interaction is established among Muslims, but also this urban Muslim community is transformed into a social institution, which is unique, and influencing the social order. There are various forms of urban communities, and one of them appears in the form of a majelis taklim (taklim-assembly): a community, which was established independently, and non-formally by the Muslim community. In its development, the majelis taklim was transformed into a non-formal educational institution that can increase the religious knowledge of the pilgrims, or participants who joined the majelis taklim. In this regard, the problem that arises is whether the existence of the majelis taklim and its Islamic learning process, automatically increase the religiosity of participants or pilgrims. In this case, this study aims to assert religiosity in Indonesian urban communities, through the influence of majelis taklim Islamic learning motivation and satisfaction on religious cognition and attitude. The Stata 16.0 multivariate regression analysis was also used to select 348 participants from 24 provinces. In this process, both the motivation and satisfaction of Islamic learning dynamically contributed to two religiosity dimensions of the urban communities (Majelis Taklim), namely cognitive and attitude. The results showed that religiosity was a complex concept not increased by just one dimension of a set of variables. However, it needs to be systematically improved through multiple variables. Keywords: Gender, Learning motivation, Learning satisfaction, Muslim urban communities; Majelis Taklim, Religiosity, Urban communities

This article study discusses a portrait of religious insights among students and teachers in high schools in South Kalimantan. However, the conducted research is based on the background that the spread of radical ideology can be channeled through education, in which high school students are targeted by radical ideologies. This study intends to answer the question of how religious understanding and the role of local wisdom may encounter radicalism among Islamic education students and teachers. This article study finds that: Firstly, there are three categorizations can be mapped related to religious ideas emerging, namely: (1) Respondents whose militancy and radicalism narratives tend to dominate; (2) Some respondents also have moderation narration that dominates; and (3) some others have an equal narration of militancy and radicalism and moderation. Secondly: the locality of recitation through religious institutions of the majelis taklim with the content of Sufism-based recitation has a significant role for the students and teachers in responding to each religious issue based on moderation narration. Riset ini membahas potret faham keagamaan di dunia pendidikan dengan fokus pada siswa dan guru di Sekolah Menengah di Kalimantan Selatan. Hal ini dilatar belakangi bahwa penyebaran idiologi radikal dapat melalui jalur pendidikan, dimana siswa/siswi sekolah menengah atas dijadikan sasaran penanaman idiologi radikal. Penelitian ini untuk menjawab pertanyaan bagaimana pemahaman agama di kalangan siswa dan guru pendidikan Agama Islam? Bagaimana peran kearifan lokal dalam menangkal radikalisme di kalangan siswa dan guru pendidikan Agama Islam?. Penelitian ini menemukan bahwa: Pertama, ada tiga katagorisasi yang bisa dipetakan terkait narasi faham keagamaan yang muncul, yaitu: (1) Ada responden yang narasi militansi dan radikalisme cenderung mendominasi; (2) Ada responden yang narasi moderasinya mendominasi; (3) Ada yang antara militansi dan radikalisme di satu sisi dan moderasi di sisi lain berimbang (equal). Kedua: Lokalitas pengajian melalui lembaga keagamaan majlis taklim dengan konten pada pengajian berbasis tasawuf memiliki peran yang signifikan bagi siswa dan guru dalam merespons setiap isu keagamaan dengan basis narasi moderasi.

The primary objective of this study was to investigate the effect of perceived religiosity, frequency of daily prayer, and frequency of attending Majelis taklim on depression and subjective well-being in different age groups of the young, adult, and older Moslems. We analysed the data from Indonesian Family Life Survey (IFLS) Wave 5, with a total sample of 27,246 individuals. The results showed that perceived religiosity has a larger effect size on positive affect, negative affect, happiness, and life satisfaction in young than in adult and older Moslems. Meanwhile, the frequency of attending Majelis taklim influences happiness and life satisfaction more strongly in the older Moslems than in the young and adult Moslems. Perceived religiosity and frequency of attending Moslem forum only have a significant negative association with depression in all the age groups, and surprisingly frequency of attending Majelis taklim is positively associated with depression in the younger and older Moslems. [ABSTRACT FROM AUTHOR]

The importance of embodied religious practice to public Islam in Indonesia is easily underrated. This article undertakes an empirical examination of two domains of public Islam in Indonesia: women's piety and formal Islamic party politics. Based on research with women's groups in West Java, the author argues that Islamic party politics rely upon fragmentation resulting from different understandings of embodied practices, while the consensus supporting women's piety requires suppression of this fragmentation. Political actors locate themselves in a male‐dominated political sphere by aligning within a matrix of different meanings of practices. Yet the national consensus that sustains support for the majelis taklim (women's study groups) encourages an undifferentiated approach to practice, in which motherhood metaphors serve as the basis for the public legitimacy of women's pious practice. However, in actual practice, many women, notably Muslim feminists, differentiate practices, thereby bringing them into the field of public contest. [ABSTRACT FROM AUTHOR]

Sufi tradition has grown significantly in the modern Muslim world, including Indonesia. Currently, Sufism has been not only practiced by villagers, peasants, and non-educated people, but also practiced by urbanites, national elites, and educated people. Moreover, it has experienced significant innovation in terms of its practices and organization. This article takes an in-depth look at the innovationof Sufi tradition socially and structurally in Indonesia. It argues that majelis dzikir and shalawat in Indonesia, like Nurul Mustafa, has represented a new Sufi group that arises out of tarekat group, a group that has been considered as ‘official institution’ in implementing Sufism. The Majelis Nurul Mustafa has strong basis in urban society, rises from urban majelis taklim, introduces Sufi teaching to its jamā`ah that mostly urban teenagers and youths uses popular methods to attract the interest of those groups to attend its ritual as the complementary of its activity.