Relevant bibliographies by topics / Al-Afghani

Academic literature on the topic 'Al-Afghani'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Al-Afghani"

1

Hawi, Akmal. "PEMIKIRAN JAMALUDDIN AL-AFGHANI (JAMAL AD-DIN AL-AFGHANI) (1838 – 1897 M)." Medina-Te : Jurnal Studi Islam 13, no. 1 (October 18, 2017): 9–24. http://dx.doi.org/10.19109/medinate.v13i1.1536.

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The 19th century to the 20th century is a moment in which Muslims enter a new gate, the gate of renewal. This phase is often referred to as the century of modernism, a century where people are confronted with the fact that the West is far ahead of them. This situation made various responses emerging, various Islamic groups responded in different ways based on their Islamic nature. Some respond with accommodative stance and recognize that the people are indeed doomed and must follow the West in order to rise from the downturn. Others respond by rejecting anything coming from the West because they think it is outside of Islam. These circles believe Islam is the best and the people must return to the foundations of revelation, this circle is often called the revivalists. One of the figures who is an important figure in Islamic reform, Jamaluddin Al-Afghani, a reformer who has its own uniqueness, uniqueness, and mystery. Departing from the division of Islamic features above, Afghani occupies a unique position in responding to Western domination of Islam. On the one hand, Afghani is very moderate by accommodating ideas coming from the West, this is done to improve the decline of the ummah. On the other hand, however, Afghani appeared so loudly when it came to the question of nationality or on matters relating to Islam. As a result, Afghani traces his legs on two different sides, he is a modernist but also a fundamentalist.
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Ainiah, Ainiah. "Modernisasi Pemikiran dalam Islam dari Jejak Jamaluddin Al-Afghani." Mubeza 11, no. 1 (January 30, 2022): 1–10. http://dx.doi.org/10.54604/mbz.v11i1.49.

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Setelah mengalami masa pertumbuhan dan keemasan selama 12 abad, Umat Islam mengalami masa keterpurukan yang ditandai dengan perpecahan, kemunduran pendidikan dan ilmu pengetahuan, kemiskinan dan hidup dalam penjajahan. Beberapa tokoh Muslim sadar dan berusaha keluar dari masa kelam tersebut. Jamaluddin Al-Afghani merupakan salah satu dari deretan tokoh tersebut yang menggagas modernisasi untuk kebangkitan umat Islam pada abad 19. Penelitian ini bertujuan mengkaji ide dan langkah modernisasi yang diusung oleh Jamaluddin Al-Afghani untuk kebangkitan Islam selama masa hidupnya. Penelitian ini merupakan penelitian kualitatif dengan pendekatan studi kepustakaan yang mengkaji sejarah hidup Jamaluddin Al-afghani dari berbagai literatur. Hasil penelitian ini menunjukkan bahwa terdapat banyak ide modernisasi pemikiran dalam Islam oleh Jamaluddin Al-Afghani yang mencakup segala bidang diantaranya bidang agama seperti kembali kepada Alquran dan menyeru kepada tauhid. Dari pendidikan, Al-Afghani merintis sekolah dan mengajar dengan kemampuan retorikanya yang luar biasa. Sementara dalam bidang politik dan ekonomi, al-Afghani membakar semangat umat Islam agar melepas diri dari belenggu penjajahan dan membangkitkan jiwa nasionalisme. Sebagai wadah modernisasi, Jamaluddin Al-Afghani mendirikan Pan-Islamisme dan menerbitkan majalah Urwatul wusqa
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3

Faqihuddin, Ahmad. "KNOWING THE FIGURE OF ISLAMIC WARRIORS JAMALUDDIN AL-AFGHANI." Al-Risalah 13, no. 2 (August 28, 2022): 583–99. http://dx.doi.org/10.34005/alrisalah.v13i2.2083.

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Al-Afghani, as a reformer, views the importance of ijtihad; he also considers it essential to develop Salafiyah thought, a school that requires the teachings of Islam to remain pure as practiced by the early generations of Islam. Purely, Al-Afghani lived in Egypt for eight years. According to the Egyptian community, Al-Afghani simultaneously had no small influence on Muslims. According to the Egyptian intellectual M.S. Madkur Al-Afghanilah, who raised the intellectual movement in Egypt, this country achieved progress. Al-Afghani's Islamic thought is not just a discourse that becomes Islamic knowledge but becomes a movement. The progressive ones even became the inspiration for the Islamic revolutionary movements that emerged in the 20th century; this research is a literature study that concludes that Al-Afghani influenced the direction of the Islamic world figures such as Hassan Al Banna and his Muslim Brotherhood, Abul A'la al-Maududi. With the Jamaah Islam and arrival in Indonesia, Muhammad Natsir appeared with his Masyumi. Al-Afghani sebagai pembaharu memandang penting ijtihad, ia juga menganggap penting mengembangkan pemikiran Salafiyah, yaitu suatu aliran yang menghendaki ajaran Islam tetap murni sebagaimana yang diamalkan oleh generasi awal Islam, Al Afghani meyakini umat Islam akan bangkit dan akan mendapatkan kejayaan kembali setelah mengamalkan ajaran Islam secara murni,. Al-Afghani menetap di Mesir selama delapan tahun, menurut fihak masyarakat Mesir Al-Afghani mempunyai pengaruh yang tidak kecil bagi umat Islam di sama. Menuruat inteletual Mesir M.S. Madkur Al-Afghanilah yang membangkitkan gerakan intelektual di Mesir, sehingga negara ini mencapai kemajuan. Pemikiran Islam Al afghani bukan hanya sekedar wacana yang menjadi ilmu pengetahuan Islam, akan tetapi menjadi sebuah gerakan. Yang progresif bahkan menjdi inspirasi bagi gerakan-gerakan revolusi Islam yang muncul diabad 20, penelitian ini adalah penelitian kepustakaan yang menyimpulkan bahwa Al Afghani mempunyai pengaruh terhadap pergerakan dunia Islam tokoh-tokoh seperti Hassan Al Banna dengan ikhwanul musliminnya, Abul A’la al-Mududi dengan Jamaah Islamnya, dan sampai di Indonesia, muncul Muhammad Natsir dengan masyuminya.
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Matthee, Rudi. "Jamal Al-Din Al-Afghani And The Egyptian National Debate." International Journal of Middle East Studies 21, no. 2 (May 1989): 151–69. http://dx.doi.org/10.1017/s0020743800032268.

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A remarkable man in his own lifetime, Jamal al-Din al-Afghani became a legend after his death.1 For many people, Afghani evokes an image that combines the medieval ideal of the cosmopolitan Islamic scholar with the romantic aura of the 19th-century revolutionary. Since the late 1960s, Afghani has been the object of particular attention and controversy in both the West and the Islamic world. Iranian and Western scholars have radically reinterpreted his background and beliefs.2 This reevaluation of Afghani on the basis of new information about him has, however, not been generally accepted in the Islamic world. If anything, recent attention to Afghani's unorthodoxy and possible irreligion has only served to harden his defenders by giving credence to his own statements. Afghani plays an important role in the historical image of Muslim unity and sophistication presented by many Islamic groups and governments in this age of revived panIslamism. His plea for Islamic renewal through solidarity never lost its relevance as a powerful symbol linking the past with hopes for the future. The image of Afghani as the indefatigable fighter against Western imperialism who helped make the Muslim world aware of its distinct identity remains equally as suggestive.
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Arbi Mulya Sirait. "Jamaluddin al-Afghani dan Karir Politiknya." Jurnal Intelektual: Jurnal Pendidikan dan Studi Keislaman 10, no. 2 (August 16, 2020): 167–82. http://dx.doi.org/10.33367/ji.v10i2.1291.

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Abstract In its history, Islam has had a phase where it has progressed in various ways, one of which is in the political realm. This is marked by the number of areas that were successfully conquered by Islam so that its teachings also developed very rapidly. However, in history, Islam has also experienced a period of decline where there have been many divisions among internal Muslims as well as due to external influences, and some of the causes are the advancement of Western civilization so that it affects the existence of the world of Islamic politics as well. The data obtained from this paper comes from various references in the form of books, journals, and other writings. Then the data is reviewed to produce a conclusion. In this paper, we will discuss how Jamaluddin al-Afghani's efforts in arousing the spirit of unity of the Muslim community in order to escape from western influences and shadows, as well as his efforts to improve the internal conditions of Muslims, both social, political and religious. Jamaluddinal-Afghani the first reformer in Islam who brought salafiyah under the banner of Pan Islamism, with the principle that Muslims wherever he is is the Unity of Brothrhood or a unity of brotherhood that must be fostered continuously. Jamaluddin said that the only most revolutionary way to liberate the fate of Muslims from colonialism, imperialism and materialism was politics imbued with religion. Jamaluddin, as an Islamic reformer, tried hard to improve Islam from within by completely attacking superstition, khurafat and bid'ah. Key Word: Jamaluddin al-Afghani, Pan-Islamism, Political Islam
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Putra, Rido, Arrasyid Arrasyid, and Rosi Islamiyati. "Menelaah Pandangan Jamaluddin Al-Afghani Tentang Teologi Rasional." Jurnal Kawakib 3, no. 1 (June 30, 2022): 52–57. http://dx.doi.org/10.24036/kwkib.v3i1.35.

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Jamaluddin al-Afghani (1838-1897) is one of the Islamic modernists who is famous for his slogan of Pan-Islamism. Apart from his discourse on Islam and politics, al-Afghani also developed a system of rational theology. This article will explore al-Afghani's rational theology, especially about reason and revelation and human actions. This article employs a qualitative, explorative-analytical method. This article concludes that in al-Afghani’s theology, reason and revelation are two sources of knowledge that do not contradict each other, which both lead to the truth. Regarding human action, al-Afghani maintains that human being has the power to determine what they want to achieve.
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7

Arsyi, Syahuri. "Slogan Back to the al-Quran and Sunnah: Studi atas Gerakan Politik Islam Jamaluddin al-Afghani." Politica: Jurnal Hukum Tata Negara dan Politik Islam 7, no. 2 (December 30, 2020): 134–52. http://dx.doi.org/10.32505/politica.v7i2.2037.

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This article will discuses the Islamic political movements of one the thinker renewal of Islamic modernism in the 19th century, namely is Jamaluddin al-Afghani (1839-1897). This study used historical approach, to understand and explore one's personality by looking at this socio-culture and intellectual background to social impression. This study found, first the political movement’sal-Afghani is very unique and different than another. Her movement to carried out in the frame of slogan “back to the al-Quran and the Sunnah” as response to the attitude of Muslims that are experiencing deterioration and decline, and a response to western imperialism in the Islamic world. al-Afghanito encourage of Muslims to united in the pan-Islamism. Second, al-Afghani uses the slogan “back to the al-Quran and the Sunnah” in his political movement as well as a spirit for the Muslims to re-ijtihad-sasi against, especially to the concepts of qada’ and qadar which are often misunderstood untill result in Muslims are trapped in an attitude of fatalism and static.
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Fauzi, Moh Ihsan. "Strategi Politik Ekonomi Islam dalam Menciptakan al-Falah menurut Jamaluddin Al-Afghani." Jurnal Ilmiah Ekonomi Islam 8, no. 1 (March 9, 2022): 625. http://dx.doi.org/10.29040/jiei.v8i1.4168.

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Islamic economic development everywhere will not have a significant impact without strong political support, including the development of Islamic economy in Indonesia. Jamaluddin Al-Afghani as an 18th-century Muslim reformist figure had the idea of a political movement of unity of Muslims known as Pan-Islamism in response to the deterioration of Muslim nations due to colonialism and imperialism of western nations. The purpose of this study was to explore the political ideas and ideas of Jamaluddin Al-Afghani to strengthen the position of Muslims, especially in the economic field. This research method uses literature review, which is research with a focus on the study and analysis of the primary materials of the literature with the approach of character studies, which examines systematically the thoughts and ideas of a figure as a whole or in part. The results of this study show that in order to strengthen the economic position of Muslims and the development of Islamic economy, strong economic politics is needed to support economic policies related to Islamic economy. Jamaluddin Al-Afghani pan-Islamism as a political movement against the materialism of western nations and the concept of arkan al-sittah as the spirit of his struggle can be implemented in the form of Islamic economic politics to strengthen Islamic economic development.
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9

Korneeva, T. G. "“The Answer to the Materialists”: Is Al-Afghani Fair to the Isma‘ilis?" Islam in the modern world 18, no. 1 (April 20, 2022): 67–84. http://dx.doi.org/10.22311/2074-1529-2022-18-1-67-84.

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Jamal ad- Din al- Afghani is aprominent representative of Islamic modernism and especially of anti-imperialist activism. His views became widely known after his death, and many Islamist organizations rely on the ideas he proposed. However, over time, the views of the Islamic reformer have become a kind of axiom, beyond criticism. However, as will be shown in this article, not all of his statements are firmly grounded and have a solid foundation. In this paper the author considers the material of the treatise “The Answer to the Materialists” containing Jamal ad- Din al- Afghani’s criticism of ‘materialism’ in general and the Isma‘ilism in particular. Relying on the ontological system, al- Afghani reproached the Isma‘ilis for godlessness. Turning to the original works of Isma‘ili philosophers, one could understand, what is actually inherent in Isma‘ili philosophy and to what extent the criticism of al- Afghani is justified.
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10

Nasbi, Ibrahim. "JAMALUDDIN AL-AFGHANI (PAN-ISLAMISME DAN IDE LAINNYA)." Jurnal Diskursus Islam 7, no. 1 (April 15, 2019): 70–79. http://dx.doi.org/10.24252/jdi.v7i1.9805.

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Books on the topic "Al-Afghani"

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Islamische Philosophie und die Gegenwartsprobleme der Muslime: Reflexionen zu dem Philosophen Jamal Al-Din Al-Afghani. Berlin: Verlag Hans Schiler, 2012.

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Jamāl al-Dīn al-Afghānī wa-al-ʻIrāq: Dirāsah taḥlīlīyah fī al-taʼthīr wa-al-taʼaththur al-mutabādal = Jamalu-deen al-Afghani and Iraq : an analytic in the mutual effect. Bayrūt, Lubnān: al-ʻĀrif lil-Maṭbūʻāt, 2014.

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Khāṭirāt Jamāl al-Dīn al-Afghānī al-Ḥusaynī: Wa-fīha mujmal ārāʼihi wa-afkārihi wa-murtaʼāhu fī ahl al-Sharq wa-al-Gharb akhlāqan wa-siyāsah wa-ijtimāʻan = The thoughts of Jamaluddin al-Afghani. al-Qāhirah: Dār al-Kitāb al-Miṣrī, 2012.

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Kedourie, Elie. Afghani and ʻAbduh: An essay on religious unbelief and political activism in modern Islam. Portland, Or: Frank Cass, 1997.

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Ibrahim, Hamid. al-Afghani, shulat al-hurriyah. al-Hayah al-Misriyah al-Ammah lil-Kitab, 2000.

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Asadabadi, Lutf Allah Khan. Haqiqat Jamal al-Din al-Afghani. Dar al-Wafa, 1986.

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Shalash, Ali. Jamal Ad-Din "Al-Afghani". Riad El-Rayyes Booksellers, 1987.

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al-Hafiz, Majdi Abd. Jamal al-Din al-Afghani wa-ishkaliyat al-asr. al-Majlis al-Ala lil-Thaqafah, 1997.

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Hanafi, Hasan. Jamal al-Din al-Afghani: Al-miawiyah al-ula, 1897-1997. Dar Qiba lil-Tibaah wa-al-Nashr wa-al-Tawzi, 1998.

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Safi, Muhammad Aman. al-Adab al-Afghani al-Islami (Silsilat Adab al-Shuub al-Islamiyah). al-Mamlakah al-Arabiyah al-Saudiyah, Wizarat al-Talim al-Ali, Jamiat al-Imam Muhammad ibn Saud al-Islamiyah, Imadat al-Bahth al-Ilmi, 1996.

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Book chapters on the topic "Al-Afghani"

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Badawi, M. A. Zaki. "Jamal Al-Din Al-Afghani." In The Reformers of Egypt, 19–34. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003353973-2.

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"Al-Afghani and 'Abduh." In The Emergence of the Arab Movements, 34–36. Routledge, 2013. http://dx.doi.org/10.4324/9780203043721-11.

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"Jamal al-Din al-Afghani and the Muslim Awakening." In Crusade and Jihad, 152–62. Yale University Press, 2018. http://dx.doi.org/10.2307/j.ctv1bvnfdq.20.

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"Dschamal al-Din al-Afghani: Agent und Wanderprediger der umma." In Moderne Muslime, 67–92. Verlag Ferdinand Schöningh, 2016. http://dx.doi.org/10.30965/9783657784189_005.

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"15. Jamal al-Din al-Afghani and the Muslim Awakening." In Crusade and Jihad, 152–62. Yale University Press, 2019. http://dx.doi.org/10.12987/9780300231908-018.

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Fieni, David. "French Decadence, Arab Awakenings." In Decadent Orientalisms, 31–51. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823286409.003.0002.

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Chapter 1 does a comparative reading of French theories of philological decadence and Arabic and Islamic accounts of reformism and modernization in the second half of the nineteenth century. It begins with an examination of the secular philosophy of history of French Orientalist Ernest Renan, which both denies the very existence of decadence as a useful category of analysis and simultaneously constructs the Semite as inherently decadent. Renan’s 1883 debate with Persian reformist intellectual Jamal al-din al-Afghani demonstrates how European Orientalism set the terms for discussions of modernity but also how al-Afghani’s response partially defamiliarizes the categories of thought that frame the debate itself. The chapter ends with an exploration of two Arabic analyses of Arab decadence by Farah Antun and Abd al-Rahman al-Kawakibi, who, along with al-Afghani, constitute a mode of “nomad thought” that contrasts markedly with Renan’s self-satisfied and self-centering diagnosis of Oriental decadence.
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Chandra, Priyanka. "Islamic Modernism in the Works of Jamaluddin Al-Afghani and Syed Ahmed Khan." In Research Anthology on Religious Impacts on Society, 469–81. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-3435-9.ch023.

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Linkages between religion and politics have engaged the interest of scholars for centuries. Two thinkers, whose works are central to these inter-linkages are Jamaluddin al-Afghani and Syed Ahmed Khan. Both were Islamic modernists in the late nineteenth century who sought to reform religion by engaging with modernity. They have also contributed significantly to shaping the nationalist movements in West Asia and India respectively. This chapter will examine their ideas on important issues like religious and educational reform, nationalism and Pan-Islamism, differences and contrasts in their ideologies and their contributions to Islamic modernism. Through this examination this chapter will highlight the relevance of their contributions to the study of contemporary political Islam.
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Dawisha, Adeed. "Early Stirrings: The Nineteenth and Early Twentieth Centuries." In Arab Nationalism in the Twentieth Century. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691169156.003.0002.

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This chapter addresses the question pertaining to the origins and political manifestations of Arab nationalism. It is hardly surprising that the intellectual seeds of twentieth century Arab nationalism should be traced to the ideas and endeavors of a number of nineteenth-century thinkers and activists. Muslims and Christians, their central focus was the contemporary condition and future aspirations of the Arabic-speaking citizens of the Ottoman Empire. Their eyes opened by the expansion of education to the growing nationalist movements in the Balkan lands of the Empire, these early Arab writers and political agitators tended to focus on the ethnic and linguistic differences that separated the Arabs from their Turkish rulers. The earliest of these thinkers and political agitators, whose writings and activities were held in great reverence by the Arab nationalists of the twentieth century, were Jamal al-Din al-Afghani and his pupil Muhamed ‘Abdu.
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"Sayyid Jamal ad-Din al-Afghani from the Perspective of a Russian Muslim Edward J. Lazzerifzi." In Towards a Modern Iran, 66–73. Routledge, 2013. http://dx.doi.org/10.4324/9781315034911-9.

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