THE CHRISTIAN COMMITMENT OF THE CHINESE MUSLIM COMMUNITY

IN INDONESIA

Taufikurrahman1, Amalia Tri Utami2 1Faculty of Tarbiya, Nazhatut Thullab Sampang Islamic
Institute
2
Faculty of Medicine and Health Science, UIN Maulana Malik Ibrahim Malang

Correspondence’s Email : taufikkurrahman_pratama@gmail.com1, amalia1991@uin-malang.ac.id2,

 
ABSTRACT
              The topic of this research is the religious case that occurred at PITI Surabaya. Two
different points of view regarding religious motives were found. First, according to the ustadz
builder's point of view, the majority of the Chinese Muslim community's religious motives
enter and study Islam because of marriage, pursuing Islamic legitimacy in PITI for marriage
and personal interests. After all the needs in PITI are fulfilled, many of the converts there do
not do the Shari'ah to its full potential. Even leaving on purpose. Second, according to the
Chinese pilgrims' perspective, they converted to Islam ( converts)) solely for his awareness.
Confessing that Islam is true religion. There is an intrinsic urge to study science at PITI to
repent or improve oneself, and there is a feeling of regret in his life for not using the young
time to study science. The difference between the two points of view emerges academic
anxiety in researchers. The researcher uses a religious theory approach called religious of
commitment through five main dimensions, the dimension of aqidah (ideology), sharia
(practice), knowledge (knowledge), morals (experience), and amaliyah (effect or
consequence) which produces the following problem formulation, (1) What is the religious
understanding of the Chinese Muslim community ? (2) How is the understanding applied ?,
and (3) What is their religious commitment? The purpose of the study, understanding the
religious community of the Chinese Muslim community, (2) studying the religious practices
of the Chinese Muslim community, and (3) knowing their religious commitments.
Researchers used a qualitative research method with an intrinsic case study approach that
focused on one particular case in one main location. Based on the results of the study it is
known that (1) The religious understanding of the Muslim community of Tioghoa among
them, their religious understanding understood doctrinally and textually, with an initiative to
analyze two different religious texts, then internalize them into aspects of their lives. (2) The
way to apply their religious understanding is by actively attending coaching classes, knowing,
following advice, doctrines, the sciences taught by the coaches of ustadz, and practicing them
as best they can be based on their scientific level. (3) They have a high religious commitment,
this is marked by the effect of remuneration on their behavior and participation in religious
activities in PITI institutions.
 
Keywords: Religious Commitment, Five dimensions of religion, Chinese Muslim
Community.
 

1. INTRODUCTION
Indonesia is a nation that has a variety of religious communities, including Hinduism,
Buddhism, Confucianism, Christianity, and Islam. Of the many religions, the majority of
followers of most religions are Islam. Also, Indonesia is known as a multicultural country or
consists of various types of people with different likes, languages , and cultures.
The population of Indonesia is not only made up of indigenous people but also consists of
migrants. The migrants in Indonesia are from the Middle East, consisting of Arab and
Chinese descendants.[1] History records that the beginning of the arrival of the Tinghoa era
in Indonesia began at the time of the Hajj Admiral Muhammad Cheng Hoo or Sam Po Tay
Jin who was traveling around the world to trade and preach. One of the countries that became
the target of his da'wah was the Archipelago.[2]
Chinese history in Indonesia. The arrival of ethnic Chinese in Indonesia has existed
since the 14th century AD where the conditions of the kingdoms of the archipelago
experienced a period of collapse including the Hindu-Buddhist kingdom. This period is a
period of religious transition from Hinduism to Buddhism in the Archipelago. The transition
period was accompanied by the arrival of Muslim Chinese immigrants who flocked to settle
in the archipelago. Although the relationship between Indonesia and China has been
established from the 5th century AD, In short, the story can be understood that Islam entered
China first than in Indonesia, besides that China already has a fairly old relationship with
Indonesia in trade, politics, and culture. Historically reviewed, historians believe that
Islamization in Java occurred in the 14th to 16th centuries AD In that century the teachings of
Islam had changed into a structured " society " with a very good system. At this time an
important milestone occurred in Java, namely the destruction of the Majapahit kingdom and
the many standing Islamic empires on the north coast of Java, centered on Demak. Therefore
Chinese immigrants in Indonesia existed before the Portuguese and the Dutch arrived. It was
explained that Chinese Muslim immigrants in Indonesia came from Guangzhou and Fujian.
They settled in Indonesia with their livelihoods as traders, farmers, and artisans[3]. In another
reference said that many of the Chinese descendants embraced Islam and married indigenous
people and members of the kingdom. This has become one of the ways of spreading Islam in
the archipelago by the Chinese people. So that their existence has a strong influence on the
development of Islamization in Indonesia. [4]
It is known that during the Majapahit kingdom the glory and wealth could not be
enjoyed up to the residents of the Majapahit place. Most of the residents of Majapahit also are
still poor and have no feet, the food they eat is dirty (not worthy), a brief explanation of life
in the kingdom and its inhabitants is very different. This is different from the Chinese.
Because they have a closeness with the kingdoms in power at that time one of which was
Majapahit. During the reign of Hayam Wuruk, the Chinese benefited a lot, including various
special treatments, as if they were married to an equal position with the officials.[5] After
research, it seems that the Chinese play an important role in the prosperity of Majapahit.
They can develop important port cities on the north coast such as Gresik, Tuban, and
Surabaya. So do not be surprised if there is social jealousy of the indigenous population of
the Chinese because of this special treatment.[6]
The history also explains that, during the Dutch colonial era, the Dutch government
insisted that they wanted to divide the Indonesian population by applying the political method
of divide et impera. One of the targets of the implementation of politics is the Indonesian
economy. Like treating the ethnic Chinese economy higher, and lowering the Indonesian
economy. The result was a sense of social jealousy from the indigenous groups towards the
ethnic Chinese.[7]
This attitude of social jealousy continues to this day. If we for a moment want to
observe our surroundings, where there are market centers where the presence of Indonesian
citizens of Chinese origin is very prominent. This proves that the citizens of Chinese ethnicity
have business abilities or economic strategies that are superior to native natives. Whereas
according to the Indonesian Central Statistics Agency, in 2010 the number of Chinese
citizens was only around 2.03% (1,233,000) of the total population of Indonesia.[8]
Back to the discussion of social jealousy. The level of position of the ethnic Chinese
in mastering the economic field creates a sort of gap between indigenous people, considering
that they are migrants but can master the main backbone field of the country. So that conflicts
often occur between indigenous groups and residents of Chinese descent[9]. Both of them
find it difficult to blend into each other because there is a lack of trust. With this pattern of
relationship, it is no wonder there is a kind of wall and social politics that discriminates and
separates indigenous and ethnic Chinese settlements[10].
 To realize harmony between indigenous people and ethnic Chinese, a special
institution is needed as a connecting bridge. One such institution is the Indonesian Chinese
Islamic Association. PITI is a social propaganda organization founded on April 14, 1961. The
purpose of the formation of this organization is to unite Chinese Muslims in Indonesia, as
well as a place of protection, worship, and teaching and learning association for those who
are interested. This organization uses the role and potential of religion as the glue of social
integration. Especially about the mixing of ethnic Chinese.[11]
One manifestation of the unity of Chinese Muslims in Indonesia is the construction of
mosques in Chinese nuances and given the name Cheng Ho Mosque. Giving the name to
commemorate the struggle of Admiral Cheng Hoo and Chinese Muslim citizens. One of the
locations of the mosque is in the city of Surabaya. One of the centers of the PITI institute
operates in this city. The location of the PITI institution and the Cheng Ho mosque were built
side by side. Both are in the neighborhood of Chinese residents, both Muslim and non-
Muslim. Unlike the Cheng Ho Mosque in Pandaan. There is no coaching routine for research.
[12]
Researchers chose the topic "Chinese Muslims" starting with an article about the story
of the life struggle of Chinese converts. After converting to Islam he received many social
pressures from his environment. As an excommunicated family, exiled, ridiculed and so on.
Then he decided to leave the old life and environment to find a better place in carrying out
the routine of worship and experience in religious knowledge. In contrast to ordinary
Muslims in carrying out religious routines limited to obligations. Even understanding the
science of Sharia and the Koran is lacking. From the issues in social media about the struggle
for the life of converts, researchers are interested in learning how religious motivation in
Chinese Muslims. Then, the step that researchers must take is to find the location of the
existence of Chinese Muslims. After a few days out of town, the location was found by
researchers in Surabaya, namely the Surabaya branch of the Chinese Islamic Association.
The reason the researcher chose PITI Surabaya as the location of the study was first,
from the perspective of perspective that, every convert in carrying out his religious routine is
always shrouded in social pressures both family, relatives, and environment, as described in
the paragraph above. After coming to the location, researchers conducted initial data mining.
And the results of these observations conclude, it turns out that the researcher's perspective
contradicts the reality that occurs in PITI Surabaya. The worshipers claimed there was no
social emphasis as researchers imagined. The extended family of one of the worshipers is
very tolerant about religious conversion, especially in terms of sacred worship and religious
ceremonies. Someone told me when he was praying, his parents did not scold him. There are
parents of one of the pilgrims who deliberately left their children to learn about Islam in PITI
directly. Even though his parents are non-Muslims. The point of view that turns out to be
different from the reality at the location, according to the researcher, is interesting to be made
as a research location. The second reason, the Surabaya PITI Institute is more open. For
anyone who wants to gain knowledge and conduct research is very permissible. Unlike the
PITI in Malang and the Cheng Ho Pandaan Mosque. The institution is more closed so the
entry procedure is also rather difficult. Then in the Cheng Ho Pandaaan mosque, there was no
routine in fostering Chinese Muslims at all. Based on this explanation, the researcher chose
PITI Surabaya as the location of the Thesis research.
The Surabaya PITI Institute was built parallel to the Cheng Ho Mosque. Every Friday,
Saturday, Sunday, Monday many Muslim worshipers at the Cheng Ho Mosque gather to
study and worship together. Especially for the Chinese Muslim community. This missionary
activity is shaded by the PITI organization. Jama'ah who study there consists of two types,
namely, the Muslim group of converts and the Muslim group of parents. The Muslim group
of parents is those who have not lived in touch with the science of Shari'a & the Koran. To
find out more information about building and the environment there, researchers conducted
initial data mining for two months. In the process of extracting the data, researchers found
new findings.
These findings include; in the view of the ustad coaches, most of the motivations of converts
to Islam are based on marriage (personal tendency), not on self-awareness. What is needed by
converts in the marriage process is how to change the status of religion on their KTP from
non-Muslims to Muslims. Changes in the status of religion on the KTP for them have an
important influence including, to get security guarantees from the court, defense, rights as
Muslims, as well as social support and acceptance from the surrounding Muslim community.
To realize this desire, converts are passionate about pursuing Muslim legality certificates
which can only be obtained from licensing of PITI institutions. [13] Certainly not as easy as
predicted.
The point to be conveyed ustad coaches is the majority of non-Muslims converted to
Islam aimed at getting a certificate of religious status because of personal desires. After all
their wishes were expressed, they did not do their worship properly. Another reason for
learning Islam is that you want instant reward so you can get a Heaven ticket quickly. Like,
utilizing their material to go to Hajj and Umrah many times, to give alms as much as possible
both in mosques or social protection institutions. But on the other hand, they neglect the
prayer fardhu and tadarus al-Quran. Through prayer and the Koran is the subject of Islam.
Therefore the coach ustad said; The majority of converts today are very few who can become
good converts.[14]
  After hearing the coach ustad's statement, the researcher wanted to prove its truth
through observations and interviews with worshipers who used to study at PITI. It turns out,
the results of data mining are contrary to the statement of the coach ustad. First, the Muslim
class of converts; (1) Some converts claim the motivation to convert to Islam is based on self-
awareness, not the encouragement of others[15]. (2) They recognize that Islam is a true and
holy religion[16]. Called holy because logically they, before dealing with God should a
servant purify himself first ( ablution ). (3) The meaning of the verses of the Koran is very
beautiful and profound. As the subject says: There is only one God, not giving birth or being
born, and no one can match it, logically according to them, it makes more sense than the
church doctrine, "Jesus is a child of God who came down to earth to remove the sins of his
sheep (servants).[17]
Second, the Muslim group from parents; (1) Intrinsic motivation for change. They
realize that Muslims should be diligent in carrying out prayer and reading the Koran.[18] (2)
Age factors that cause regret. Sorry for taking advantage of his young time to something
other than the science of Shari'a and the Koran[19]. (3) Confess repentance and want to
improve themselves.[20] According to data from Muslim converts and Muslim parents
above, researchers assess their motives for converting to Islam and studying Islam at PITI
Surabaya are positive (sincere in self-awareness). However, the positive judgment of the
researcher is contrary to the view of the coach's ustad. This description gives an
understanding that there are two different points of view on religious motives between the
ustad coaches and worshipers. The Chinese Muslim community claimed that their religious
motives were sincere in their self-awareness. Then in the opinion of the coach ustad, the
religious motives of the converts were based on certain tendencies. Although the two data
sources have different points of view, they have the same understanding; Islam is the truest
religion compared to their previous religion. Admitting that there is no god but Allah, and the
Prophet Muhammad is the messenger of God.
Back to the discussion of religious motives. From the explanation of the data above, it can be
understood that the majority of the PITI Muslim community claimed that their intention to
convert to Islam and study at PITI was sincere in self-awareness. They believe in Islam as the
truest and most sacred religion. While the ustad builder's point of view explains the intention
of the Chinese Muslim community to convert to Islam and study Islam at PITI, it is not
sincere about self-awareness. But because there are certain tendencies, namely, marriage.
Because of these differences in viewpoints eventually led to academic anxiety in researchers.
Which statement from both sources is correct? Is it possible that between the statements of
the builders and worshipers there are errors and truths that they both don't know about? It
could be that the coach's ustad said so because he was not aware of the religious routines that
worshipers carried out outside the PITI area. Or perhaps the confession that pilgrims convey
is to cover up the lies of their religious routines. If the statement presented by ustad the coach
has the truth, it means that there is something wrong with the religious commitment of the
Chinese Muslims. The different points of view also make researchers more curious. Though
they have expressed their recognition of the truth of Islam. So, from all of this exposure that
raises feelings of curiosity. How far is the commitment of Chinese Muslims in carrying out
their rituals? Therefore, researchers are interested in researching the Surabaya branch of the
Indonesian Chinese Islamic Association.
For the research process of religious commitment to Chinese Muslims to run properly,
a technique or procedure for extracting knowledge is needed. To explore this knowledge,
researchers chose to apply the theory of religious commitment as a benchmark. This theory
has five broad dimensions, namely, belief, practice, knowledge, experience, consequence. As
follows:
Any examination of religious commitment must confront immediately the task of
definition. This is the topic of chapter 1 which four principal ways in which religious
commitment may be expressed: belief, practice, experience, and knowledge. These four
dimensions of commitment are then examined separately and in detail in succeeding chapters.
[21]
  The purpose of this research is to find the truth of the problems that occur in the field.
As the description of the research itself, research is a scientific activity that is based on the
analysis and constructs of phenomena and aims to reveal the truth as a manifestation of
human desire to know what is being faced by it.[22] Thus from all the descriptions above, the
researcher took the title of Chinese Muslim Religious Commitment: Case Study at PITI Kota
Surabaya.
 
2. LITERATURE REVIEW
Religious commitment is the extent to which humans fulfill their obligations or
requirements towards God. The object of religious commitment refers to a series of
behaviors, attitudes, emotions of religious actors. Subjective and it contains religious
commitment confidence ( belief ), knowledge ( knowledge ) about his religion.[23] Religious
commitment is defined as the degree to which a person embraces religious values, beliefs,
and practices and uses them in daily life. The assumption is that a highly religious person will
evaluate the world through religious schemes and thus will integrate religion into most of his
life.[24]
The tick theory approach in this study uses the results of a theoretical analysis of the
thoughts of two main characters namely, Charles Y. Glock & Rodney Stark with his work
titled American Piety: The Nature of Religious Commitment, and Riaz Hassan with his work
entitled Inside Muslim Minds which then produces five elements main dimensions as a
research approach include (1) the ideology dimension, (2) the shari'ah dimension, (3) the
'science dimension, (4) the moral dimension, (5) the amaliyah dimension or effect.
 
3. RESEARCH METHODS
This research uses a qualitative approach. The type of approach applied is a case
study. Case studies are qualitative approaches where research explores real-life, specific
cases, or various types of cases found in the field through detailed and in-depth data
collection, and involves various sources of advanced information (observations, interviews,
audiovisual material, documents, etc.). Then report the case description and case theme in a
structured manner.[25] The type of case study chosen in this study is an intrinsic case study
that is, a case study research that focuses on one particular case in a research field. Do not
tolerate from other cases. The choice of intrinsic case study design was chosen because the
case presents a unique situation.
 
4. RESEARCH FINDINGS AND DISCUSSION
1. Understanding doctrine and comparative analysis of religion.
2. Doctrinal understanding of faith
Aqeedah is a fundamental case for a Muslim. attention to the issue of aqidah must
exceed his concern for everything and the principle of aqeedah is a principle that cannot be
bargained anymore because true aqeedah is the basis for receiving practice in Islam, the
da'wah of Islam must prioritize this fundamental case, the da'wah that ignores the issue of
aqidah is an unwavering da'wah that will surely meet with failure.[26] Aqeedah in Arabic
comes from the word 'aqeda, which means to unite the ends of something. This sentence is
usually used to refer to physical objects, such as ' aqad al-habli (rope cover), or to mention
meanings such as marriage aqad. In a reference explaining that the basic nature contained in
the word aqidah is a strong meaning, it is impossible to contain something wrong or doubtful.
According to Mu'jam al-Wasith, aqidah shows a law that does not doubt the person who
believes it. in the context of religion meant for one belief, not charity. Like beliefs about the
form of Allah and the sending of the apostles. In this sense, faith is the theoretical side,
requires faith that has no doubts, and is not influenced by distorted thoughts or doubt. That
conviction rubs off the human heart with his mind. A relationship that is strong, permanent,
lasting and stable. In another sense, the creed is a collection of existence received by hearing,
reason, and nature; tightly bound in the human heart, embedded in his heart, convinced of the
truth, and surely there is.[27]
The definition is following the perspective of the religious commitment theory that
the ideological dimension or aqidah refers to the fundamental beliefs that are expected and
needed by a Muslim. This dimension shapes Muslim beliefs that they are expected to live by.
The ideological belief structure is divided into three types, as a religious agent, he must be
able to guarantee the existence of Allah and define his character or attributes, explain what
aspects are the commands (or goals) of Allah, and the laws or regulations which must be met
by religious actors with fellow human beings (social ethics).[28] From the description of the
theory, an outline can be drawn, understanding aqidah means, as a Muslim is obliged to know
and believe in the six most basic creeds so that it becomes a characteristic of one's faith and
distinguishes it from non-Muslims. In addition to believing, a Muslim must also be able to
describe it because of his beliefs and knowledge about these indicators show the symbol of
his understanding of Islamic creed.
The six indicators are to believe in the existence of Allah, angels, apostles and
prophets, the books of Allah, the Day of Judgment, and the destiny of Allah.[29] The level of
the creed that each person has can be seen from how strongly these beliefs are internalized
into aspects of daily life.[30] In this study, researchers found an understanding of Islamic
faith in the Chinese Muslim community which the researcher categorized into two main
categories.
The understanding of the creed of the perspective of non- converts groups is still
within the scope of textual understanding and religious doctrine. When describing the six
basic principles of the translation of faith is not much different from religious texts and
doctrines. In the examples of the description of the understanding of the creed they even
explained, they still have not touched on aspects of the reality of their lives.
However, from the other side, the expression of the officers of their moral dimension
is superior to the converts. This can be proven from the results of the study that, the
embodiment of the application of the non- Muslim morality dimensions such as social
sensitivity, participation in the classroom, participation in religious activities of the
institution, empathy for others, and solidarity is higher than the converts. Differences in the
form of expression of their understanding factory by the appreciation of religious ( religious
experience ). Religious appreciation is a subtle (subjective) feeling for religious practitioners
accompanied by clarity of mind that is driven by the sincerity of i'tikad. The feeling of
religious appreciation can encourage him to accept the religious consequences sincerely,
increasingly believing in his faith that, there is something supreme power beyond anything
including himself.
This religious appreciation in a reference is called the religious experience. [31]
1. Comparative analysis of religion
Understanding the faith of the perspective of converts using comparative analysis
of religion. Understanding converts also departs from the religious doctrine and textual of
the coach ustad. However, this understanding is not enough to convince Islam as a guide
for their lives. Finally, they have the initiative to do a text analysis of the two creed
understanding they have learned namely, the Koran and al-Kitab. Then the results of the
analysis they internalize into aspects of their lives such as when facing difficult life's
problems is returning it to Allah through prayer media, the existence of intrinsic feelings
and self-awareness of the guidance of Allah SWT which becomes the most valuable
experience in his later life, encouraging Islam to accept Islam as his only religion. So, in
this research, it was found that the understanding of the creed in the group of converts is
superior to the non- converts group. The factor influencing their belief and initiative is
religious appreciation. However, the religious appreciation of the converts to the linkup
space is deeper. Their religious appreciation does not only extend to the recognition of the
existence ( the existence of great power ) but also to acknowledge it as a source of eternal
(eternal) noble values, which regulates the human life and the universe. Because humans
obey the rules with full awareness, sincerity accompanied by surrender in the form of
worship ( ritual ) both formally and informally in their daily lives.[32]
The results of the above analysis prove the truth of the theory which explains that
the level of faith of a religious actor, it can be seen from how deeply his religious
understanding influences aspects of his life. Based on the results of the research above, it
can be understood that the development of religious appreciation possessed by the
converts is superior to those not. But that does not mean, the understanding of textual
creed and religious doctrines belonging to non- converts in this study is weak or not valid.
 This can be proven from the results of research that, the embodiment of the application of
the moral dimensions of non- converts groups such as social sensitivity, empathy,
solidarity is better than converts. Also, the realization of the consequence dimensions
such as participation in class, participation in religious activities in the institution, is no
less equal to converts or equal.
 
a. The level of insight into the dimensions of religious science is very basic and requires
coaching classes.
b. The level of insight in religious science is very basic (layman)
Researchers found that insights into the understanding of the basics of religious
knowledge namely, the Islamic creed, Islamic Sharia, and the knowledge of the Qur'an
recitation of the majority of members of the Chinese Muslim PITI already knew.
However, in practice, it turns out they have not understood the meaning of the readings in
prayer. And the way they read the Koran is very far from the makhrojul letter and the
text. Among them, they do not know the meaning of the initial and final tahiyat prayer
readings, and iftitah prayers. When practicing reading the Koran how to read stammer,
heavy, broken, makhrojul letters - far from perfect. Even so according to researchers their
efforts in learning have met the standard aspects of the scientific dimension. Because the
minimum scientific indicators must be known by the Chinese Muslim community, it has
been fulfilled in theory[33]. This is based on the theory that explains that the dimension
of science is the dimension that contains a minimum amount of knowledge about the
basic aspects of the faith in Islam. This means that research on diversity does not require
that the subject of research has a high level of scientific dimension.[34]
The level of religious knowledge is so basic that it requires a special class. Factors
that influence the level of insight and mastery of religious knowledge in the PITI
Surabaya Chinese Muslim community are the age level. It is known that the majority of
members of the PITI formation class are mostly adults and elderly people around 40 and
50 years and over. In learning psychology, the learning periods at this age must be treated
differently from a young age in general. The learning process is carried out slowly,
repeatedly and routinely, and is full of special attention because, old age education is a
series of learning processes that require practice, and routine guidance. [35] As you age,
so many physical changes occur that it is difficult to set normal limits. The older a
person's normal physiological changes in all body systems are universal, progressive,
decremental, and intrinsic. The senses of sight, hearing, touch, taste, and smell are usually
the areas of impairment that are first shown by the elderly. So that changes in
physiological function can cause changes in the ability to catch the ability to learn. Like
the decline in the sense of hearing ability and cognitive processes. Decreased hearing
level power is very common starting in the 40s and 50s.[36]
Please note that the level of scientific insight mediocre members of the Chinese
Muslim congregation PITI like that can not be used as a basis for assessing the weak level
of religious commitment, can not! Because they began to learn to depart from old age. So
physiologically there are physical limitations that affect the learning process.[37] The
learning process for middle people is usually found to have special needs so, in the
learning process, it is necessary to apply learning to adjust their needs. But the advantages
are they are more inclined to like to deepen religion because they need more.[38]  This is
also supported by the theory that explains that religious research is very complex
(unclear)[39].
The unclear purpose is not being able to identify and evaluate only one or two
religious dimensions. Thus, a comprehensive effort to understand religious commitments
must pay attention to each of the five dimensions. Thus the research can construct
empirically descriptive of religious commitment patterns[40]. It was found in this
research that, the application in the moral dimension of the Chinese Muslim community
was superior, this can be found in the results of the exposure to the application of the
moral dimension in chapter iv including, with fellow members their empathy for each
other, respect and respect for others, like to give alms even though their average
economic level is medium to lower, actively always attending class hours, and actively
participating in religious routines organized by the PITI institution.
Based on all the descriptions of the analysis of understanding the dimensions of
science above, the researcher concludes, the level of scientific dimension in the Chinese
Muslim community is still within the limits of basic understanding (very common). They
applied their religious application as best they could and based on the level of insight they
had. Two factors influence the level of scientific insight first, starting learning from
adulthood, and second, factored limitations physiologically so that, their learning capacity
decreases. However, the application of understanding their moral dimensions is superior
or higher. Thus, their level of religious commitment cannot be assessed (measured) just
by looking at one or several dimensions of diversity.

2. Requires coaching classes (special)

 From the description of the previous points explained that the ability of the learning
process of old adulthood and the elderly requires special attention, practice, and the
learning process repeatedly. Old age does not mean to be a limitation in studying
religious knowledge. Islamic Sharia will not be internalized and practiced by people if
only taught but must be educated through education. Education is not only focused on
young people and adolescents, but for adults and the elderly. abilities and knowledge
possessed by adults are sometimes not directly proportional to their age[41]. The need for
knowledge is one of the basic needs of meruka, especially religion. but physical,
psychological conditions and lack of educational facilities prevented adults and the
elderly from meeting their needs. therefore education for adults needs to be developed
through non-formal educational institutions or special classes that are not limited by time
and are rigid, and able to facilitate them to meet their needs.[42]
One of the appropriate forms or appreciation, according to the researchers, is the PITI
Suarabaya coaching class. In the opinion of the researcher, the formal institution of PITI
Surabaya has implemented a non-formal learning process system for worshipers who are
aged and elderly. This organization has also been structured and ready to provide
religious services to each individual, and is very open to other people, regardless of which
status of religion and age. This institution is very accepting of people who want to study
Islam.
a. Willing to fix themselves, and have solidarity with fellow members.
b. Willing to fix themselves
Interpreted as remembering, feeling, being aware of oneself or knowing oneself,
and self-inspection. Etymologically self-awareness is an understanding of its physical
characteristics, personality, character, and temperament in recognizing its natural talents.
And he also understands the advantages and disadvantages.[43]
The definition is when we compare it to the statements of PITI members who are
of mature age and the elderly are compatible. It is known that the majority of old PITI
members have feelings of regret for not starting to study religious knowledge from an
early age or making use of their learning time since they were young. They use it for
other things. From this it can be understood that they understand themselves, they know
their weaknesses and strengths, and they feel regret after they feel comfortable studying
religious knowledge. Self-understanding, weakness and strength, the emotion of remorse
is an identification that they have the self-awareness to change. A sign that they have
 changed themselves is their willingness to continue to actively participate in coaching
classes and religious activities in PITI institutions voluntarily.[44] 
And changing attitudes and behaviors will be more effective if it is based on self-
awareness that we want to change. Keep in mind that changes in behavior that is factored
in by external pressures, fears, and coercion will not provide consistent or definite
changes in self. Self-change will be more meaningful if touched to an individual
mentality.[45]

3. Social solidarity with fellow members.

Understanding social solidarity is an individual's self-awareness in a situation
between other individuals or groups based on shared moral feelings and beliefs, which is
reinforced by shared emotional experiences.[46] The moral feeling and belief in the Chinese
Muslim community in PITI Surabaya is that they belong to the same community, namely,
fellow ethnic Chinese, and are equally Muslim. Then, the shared emotional experience in the
Chinese Muslim community in PITI Surabaya is that they have the same level of religiosity,
the desire to be able to read the Koran and understand its meaning, and the same sense of
remorse due to the neglect of the importance of studying religious knowledge when young
(energetic).
In the opinion of researchers, the Chinese Muslim community of PITI Surabaya has a
stronger level of self-awareness than others in general. Because they feel the greater benefit
( wisdom ) of religious knowledge in aspects of their lives. This is following the idea in a
theory that primitive societies have a higher collective awareness than the community in
general including, understanding norms, and understanding shared beliefs (beliefs). What is
meant here, they are grouped in a certain religious tie.[47]
In a theory explains that groups of people who embrace their solidarity will prioritize
behavior and attitudes. Instead, they do not see any difference in age, culture, or religious
status.[48] As we see in the Chinese Muslim PITI. They do not interact in terms of religious
status, age, culture, or ethnicity in dealing with, interacting and socializing with others who
come to PITI to learn and worship. They prioritize their attitude and behavior. So, it is not
surprising that PITI in Surabaya is very open to newcomers who want to study and worship
there.
Forms of solidarity that are often found in society, for example, are cooperation and
cooperation. Because both of them are a merger (a form of unity) between individuals and
other individuals to realize an outcome that can be enjoyed together.[49] In the PITI Chinese
Muslim community, the forms of solidarity are more profound, including sharing food and
snacks with fellow members, providing food for the udztad who actively teaches from day to
night, when there are worshipers who invite the Khotmil Qur'an recitation. the other pilgrims
are always actively participating in it, and when it is asking for or need help they always
respond quickly or have a strong social sensitivity.Related to the development of society in
Sociology theory, it is suggested that, one of the main components of society is a form of
solidarity.[50]
In this study, researchers found two kinds of findings including the commitment to
not embrace a religion other than Islam and make Islam a true religion. There is enthusiasm
in studying religious knowledge, preparation initiatives in the face of death, and private
learning to read the Koran outside the PITI formation class.
 
a. Commitment does not embrace any religion other than Islam or return to the
previous religion and believes in Islam as the true religion.
b. Commitment does not embrace Islam or return to the previous religion. The
embodiment of the application of religion to the converts is not to revert to the
previous religion for any reason. They are very consistent in carrying out the
obligations of fard prayer. Because this is the main basic content that must be
fulfilled in the Shahadat that is ready to accept the consequences and risks of the
consequences of the Shahadat,[51] meaning that each will not return to the
previous gamma.[52]

The etymological understanding of creed is the firm belief of an individual in the

form of divinity where religious doctrine is manifested through religious action as an
expression of religious practitioners who obey in their daily lives.[53] In another
reference, it is clear that faith is a strong guideline that is upheld and peaceful in
heartstrings and is not accompanied by doubt.[54] The ideological dimension is a
sacred belief held by religious practitioners. Every religion has a doctrine and a way
to bind its people as the first step for religious practitioners to practice their religious
routines. [55]
In Islam the manifestation is " al-'ididah" which starts chanting the sentence of the
Shahadat, then continues to implement the pillars of Islam consisting of prayer,
fasting Ramadan, zakat, and pilgrimage. The scope of the discussion on the
dimensions of faith in one literary must include three main points of discussion: a
 religious actor must have a strong belief in the existence of God and be able to define
his character, a religious actor must be able to understand and describe what the
Divine goal is to create humans and the universe, and a religious actor must be able to
apply his understanding or belief in aspects of his social behavior.[56]
From the above theory, an understanding can be made that the changes regarding
Islamic creed include the pillars of Islam, among others, belief in the form of Allah,
angels, Apostles and Prophets, the books of Allah, the Day of Judgment, and the
destiny of Allah. A religious person must believe, be able to describe and apply all
aspects of the aqeedah dimension, especially must be able to realize it in the form of
religious behavior in his daily life.
4. Believe in Islam as a true religion
For those who are not converts, the manifestation of the application of aqidah
is marked by a strong belief and understanding of aqidah (holding fast in its
establishment) to always hold on to its faith. This is following the theoretical idea that
explains that the observance of a religious actor is characterized by the existence of a
strong belief and basic understanding of his religious ideology.[57] In Islam there are
several indicators of crowing; have an understanding of ideology (aqidah), able to
define the meaning of the sentence of the shahada, the basis of sharia scholarship
(prayer, fasting, zakat, pilgrimage), and other forms of sacred scientific study.[58] 
Based on data exposure, it is known that the majority of Chinese Muslims
have a basic understanding of religious knowledge including theology, sharia, and
recitation. They understood. But in practice, it is still very lacking (different from the
level of quality of understanding).
a. There is enthusiasm for studying religious knowledge, and preparations for facing
death.
b. There is enthusiasm for studying religion
Triggers or motivating factors that make them always enthusiastic in studying
religious knowledge in PITI coaching classes and always actively participating in
religious routines due to religious experience in themselves such as, the emergence of
remorse because when they were young did not use their time to learn to gain
knowledge religion with a maximum, a sense of gratitude to Allah for being allowed
to study the Koran and repentance in old age, a sense of self-acceptance of the
teachings of Islam voluntarily (sincerity) whereas, before he converted to Islam
because of the motive of marriage. Also, getting the peace of mind and Divine
guidance after all this time living in confusion (anxiety) for seeking God's way.
In the Psychology of Religion, the study of religious preservation is called
religious orientation. Religious orientation is how important religion or belief is in
one's life. In this explain as to what the role of religion is believed in one's life.
Religious orientation is understood as how a person's perspective on the religion that
is embraced will influence his behavior in interpreting the religion and carrying out
what he considers to be orders from religion.[59]
A person who has an intrinsic type of religious orientation uses religion as the
main guide in his life. Even though there are other needs that accompany them, they
can still be ruled out, knowing that religion needs to be lived up to the teachings of its
religion and practiced in accordance with the guidelines set out in that religion. So it
will try to internalize and bind it as a whole or attempt to revive religion in his life.
They will pay attention to commitment in religion, treat that commitment seriously as
the final destination. The way of religion in this orientation also highly respects its
religious rituals, tries earnestly and follows it fully. And they will prioritize religion
over personal interests.[60]
Intrinsic religious orientation is very important influence on the process of
scientific understanding in religion, including encouraging high enthusiasm in
learning, and increasing the commitment of religious practitioners in carrying out
their religious routines. If we look at the Chinese Muslim community in PITI, the
majority are in the learning process, they have high spirits even in middle age. They
continue to study with the system in PITI for years, there are 4 years, 6 years, even the
longest 10 years. These are the forms of their religious commitment. Based on the
results of the analysis above, the researcher considers that the Chinese Muslim
community in the Surabaya PITI institution has a very high religious commitment.
Intrinsic religious orientation is the impulses that move and direct one's
activity or behavior in carrying out learning activities. Furthermore, the purpose of
intrinsic motivation is the drive to learn which shows that learning activities begin and
continue, based on a need and drive that is related to the learning activity.[61] Or an
impulse that arises in a person which is influenced by an awareness of curiosity,
understanding science and the environment, awareness of one's existence, and
awareness about realizing abilities. So that with the intrinsic motivation a feeling of
enthusiasm, joy, and comfort arises in the learning process.[62]
 The results of this study are following the description of the theory of the
religious experience of dimension, a dimension that examines socio-religious
behavior which is assumed that a religious actor will one day experience religious
emotions.[63]
Based on the above discussion, it can be concluded that the religious
orientation of the members of the Chinese Muslim PITI Surabaya is under the theory
of religious orientation. This shows that intrinsic motivation in the form of remorse,
gratitude, wanting to repent, a sense of self-acceptance, peace of mind, and guidance
of Allah SWT become their encouragement in learning religious knowledge even in
conditions of old age.
b. Preparation for facing death.
Based on this study the researchers found that many Chinese Muslim members
of PITI who were older had self-awareness of death. They believe that death will
surely come. And they also believe that there are heaven and hell. Self-awareness of
the fate of death drives them to endeavor to draw closer to Allah Almighty. One way
is to gain religious knowledge and study a Koran at PITI Surabaya. They state that
while they are still allowed to live, they should be used to increase worship and
deepen the revelations of God and religious knowledge as a provision when dealing
with God.
According to a theory explained that the views of the elderly about death
affect their readiness to face death. Elderly people who have the faith and awareness
that death will bring them back to God will make them accept the coming death and
prepare their assistants to face it.[64] As a result of research conducted by Naftali,
Ranimpi, and Anwar on spiritual health and the readiness of the elderly in the face of
death. In their research explained that the spiritual health and readiness of the elderly
in the face of death is influenced by the meaning of life, religious concepts, god,
social interaction, welfare and spirituality, and anxiety when remembering death.[65]

 Increased religious understanding and presence of coaching classes, as well as

participation in religious activities of PITI institutions.
 Increased religious understanding and life in coaching classes.
In this case, related to how far a person is committed to the teachings of his
religion in daily life. The scope of this dimension study is more difficult to identify
because every study of religious commitment in each religion, the topic of its scope
varies according to phenomena in the field.[66] Besides this dimension is subjective
(personal opinion of religious actors)[67]. In other literature named it the effect
dimension. The definition is more directed to the feeling or saga during the process of
the four previous dimensions. Both the effects and the consequences are both the
scope of the consequence of dimension. From the research results, it is known that the
Chinese Muslim community has the effect of changing religious behavior, namely,
the embodiment of behavior that is generated based on the deepening of knowledge
by analyzing comparative religion. Among them convert. The embodiment of that's
behavior such as diligently learning to read interpretations of the Koran, studying the
science of recitation independently, and often memorizing short letters of the Koran,
as well as actively participating in coaching classes despite conditions after returning
from work and being tired. a religion that takes place gradually. In Islam, there are
three stages (three pillars of religion).[68] Stage of Faith. A stage of religious
understanding that is based on logic, doctrine, and textual definitions that are
pervasive in religious practitioners. The function of this understanding in this stage as
a source of attitude and perspective to deal with challenges or problems of life. In
another reference said that faith is not only limited to beliefs, doctrines, and
understandings, it must be accompanied by deeds of deeds and must be maintained in
a balanced manner to be accepted by Allah. The relationship between faith and deeds
is a scope of discussion in faith (Islamic theology). Based on this description there is a
line of understanding that, aspects of faith are not merely verbal expressions, but leads
to values, attitudes or religious behavior, and ethics.

Islamic stage. A stage of religious understanding in which religious

practitioners have bound themselves to ethical views within the Shari'a that strictly
regulate their religious behavior, such as routinely performing prayers, fasting,
reading the Koran, istighosah, and the like. At this stage, halal and haram become the
standard limits of judgment in determining behavior, even influencing the
development of social ethics.[69] And most of the researchers found that Muslims are
not converting to the stage of development of their understanding which is still within
the scope of aspects of faith and Islam. Among their many, researchers have not found
indicators that indicate the expression of manifestations up to the Ihsan stage. This is
based on the results of the study that, researchers found expression of the embodiment
 of the development of religious understanding behavior of the Chinese community is
characterized by, (1) Standing firmly in principle that the religious ideology they
believe is a basic guideline in their lives and afterlife. (2) The emergence of high
enthusiasm in learning the science of the Koran; read and understand the contents. (3)
Having a high level of participation in religious activities in the institution. (4)
Maintaining hospitality to fellow members and others. 
Iksan Stage. A stage where religious understanding has been able to cross the
boundaries of theological logic, so that religious practitioners find diversity in their
depths, they can accept and understand plurality with a more substantial view, making
themselves wise and knowing the beauty of reality diverse as a plurality in life with
families or environments of different religions. At this stage, religion has brought
religious actors to find themselves back in the substantial freedom of dealing with
God. even theological logic resides in him, not something that is outside him.
[70] This can be seen in the Muslim class of converts because, in addition to
understanding Islam in a way that is doctrine and textual, they have the initiative to
conduct comparative analysis studies between two different ideologies, between
previous religious understandings with Islam, then encourage them to accept Islam by
voluntary, the only guideline of his life.

5. Member participation in religious activities at the PITI institution.

It should be noted that one of the factors in the formation of religious behavior is
factored by religious activities. Religious activities are a series of activities related to the
religious field in social life to undergo the daily routine of the Islamic religion.[71] The forms
of religious activities can be observed through religious practices ( religious practice ), the
research is included in the scope of the sharia dimension. The form of religious activity is
inseparable from the participation of religious actors. participation is taking part in taking part
in activities carried out by a community or an institution. In the Chinese Muslim community
in this study, their form of participation in the religious activities of the institute included
actively attending class hours from 14:00 to 22:00, attending the Khothmil Quranic events,
the great Istighosah, praying in congregation, general recitation is held every Saturday night,
and participates in the pledge of the reverence ceremony at Chang Hoo mosque.
So, between participation and religious activities can not be separated because in
terms of participation contained ] activity or series of activities must be done, religious actors.
then it can be taken the understanding that religious activities have a significant influence in
the process of forming religious commitments on religious practitioners.
 
6. CONCLUSION
1) Religious Understanding of the PITI Surabaya Chinese Muslim Community
Understanding the faith of the Chinese Muslim community from non- converts
in PITI Surabaya is still within the scope of religious doctrine and textual. Whereas
the converts understand their creed through a comparative analysis of religion, namely
comparing the concept of the divine perspective of the Koran and the Book. The
results of these comparisons are then internalized into aspects of the lives of converts
so that they become a strong foundation of their faith that Islam is the most correct
and perfect religion. The level of insight into their dimensions of science is still very
basic ( layman ) this is because they started studying religious knowledge and reading
the Koran from old adulthood and the elderly so that their cognitive power decreases
physically. Their learning process must be treated differently, attentively, routinely
and repeatedly. So it requires special treatment or coaching classes. Emerging self-
awareness to change, this factored feeling sorry. Feeling sorry because the self-
awareness arises in the elderly PITI Surabaya does not use his youth to start studying
religion. This regret encourages them to make changes in themselves and the spirit of
studying religious knowledge. Having solidarity with fellow members, that is, there is
a sense of similarity as they have a sense of remorse, curiosity, a sense of wanting to
make changes in themselves which then pushes them to continue the spirit of learning
science at PITI Surabaya.
2) PITI Surabaya Muslim Community Religious Application.
Commitment to not converting to a religion other than Islam means that for
new converts to their members they must be strongly committed not to return to their
previous religion. And for those who are not converts they must commit not to
embrace any religion other than Islam and believe that Islam is the truest religion and
the only religion accepted by Allah. Preparatory initiatives to deal with death. Most
elderly members have self-awareness of death. The existence of death turned out to
give their anxiety. Then influence their behavior. Awareness of death drives them to
prepare for death. One of them is by studying and learning the revelations of Allah in
PITI Surabaya as a form of an effort to seek amala or get closer to God.
3) Religious Commitment of the PITI Surabaya Chinese Muslim Community.
 The manifestation of their religious commitment is marked by an increased
understanding of religious knowledge. They are increasingly active in studying
religious knowledge, often reading the Koran, reading commentaries, and memorizing
Juz 30 letters, and activeness in attending PITI coaching classes. Another
manifestation is the level of attendance of PITI class members in coaching classes.
They always try to present themselves even though the conditions are busy, tired
because of work, and sick. This is what shows they have a strong commitment. Then
finally realized by the participation in religious activities in PITI institutions. Self-
awareness of the needs of religious knowledge in their lives makes them motivated to
increase their worship. One of them is by following religious routines in PITI
institutions voluntarily, including every Saturday night and Sunday morning always
actively attending public recitals containing fiqh and Sufism material, actively
attending istighosah and tahlil every Friday night, actively participating in the pledge
of reverence performed at the mosque Chang Hoo once a month or two months, and
actively attend coaching classes every Monday, Wednesday, Thursday, Friday,
Saturday from 13.00 to 21.00.
Based on the description above, it can be concluded that the majority of the
Chinese Muslim community in PITI Surabaya has high religious commitment.
Although in terms of the scientific dimension they are still in the lay scope. Because
they come to PITI solely because they are studying religion for their personal needs.
Unlike the Chinese Muslim PITI members who are rarely active and present. The
majority of them converted to Islam and studied Islamic religious knowledge for
reasons of Islamic legalist certificates for marriage purposes only.
 
 
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