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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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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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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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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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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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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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Azlan, Ariff Aizuddin. "Islam and Nationalism in the Thought of Jamal Al-Din Al-Afghani." Journal of Islamic Thought and Civilization 12, no. 2 (December 13, 2022): 212–24. http://dx.doi.org/10.32350/jitc.122.15.
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The dynamic of nationalism’s theoretical position has facilitated the unfolding complexities throughout history; and it still triggers an intellectual debate among the contemporary scholars. Carved out as a formidable socio-political force, nationalism today stands out as a substantial brand of resistance that defies all odds. This study has employed the qualitative method of analysis to build a framework to explore the ideas and thoughts of Jamal al-Din al-Afghani pertaining to the concepts of Islam and nationalism. Furthermore, this study argued that Afghani’s conception of Islam and nationalism was an effective tool in balancing the principles of modernity. In similar vein, Afghani’s core ideas and its underlying values suggested some different trajectories of fundamental synthesis of the nationalism and Islam. To elucidate further, Islam is viewed as a dominant force that perpetuated the development of Afghani’s comprehension on nationalism. This study culminates that Afghani’s concept of nationalism is the fundamental source of social unity that has consolidated the backbone of Islamic movement within the framework of Pan-Islamism by emphasizing the concept of unity and ummah.
Keywords: Jamal al-Din al-Afghani, Nationalism, Pan-Islamism, Social-unity, Western thought
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Khayati, Mustapha. "Un disciple libre penseur de Al-Afghani : Adib Ishaq." Revue du monde musulman et de la Méditerranée 52, no. 1 (1989): 138–49. http://dx.doi.org/10.3406/remmm.1989.2295.
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Wahab, Fatkhul. "Pemikiran dan Gerakan Pembaharuan Politik Islam Jamaluddin Al Afghani." JURNAL PUSAKA 12, no. 1 (November 11, 2022): 51–64. http://dx.doi.org/10.35897/ps.v12i1.866.
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Adolescents face various kinds of problems, which are often difficult to solve. The problems that exist among teenagers are extreme and the impact is enormous. One example of a joint PR that must be resolved immediately is the impact of adolescent promiscuity. Islam is here to provide answers to juvenile delinquency, the solution offered by Islam is to increase the worship of piety to Allah swt., to study religion and most importantly to cultivate character from an early age. Do positive activities away from negative things. So be a teenager who holds fast to religion by making the Qur'an as a guide so that teenagers will not fall into the abyss of disobedience. The effectiveness of their immediate environment, namely parents. Rasulullah saw. clearly set a good example in daily interactions. At a young age the Prophet Muhammad. has earned the nickname Al-Amin, which reflects a young man who has extraordinary character. The loss of a good role model among teenagers, causes a prolonged moral degradation. An introduction to the characteristics of the Prophet Muhammad. become absolute law to the youth of today.
Key words: mental, education, adolescent, religion,
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Sukmanila, Dwi. "KIPRAH DAN KONTRIBUSI JAMALUDDIN Al-AFGHANI DALAM PEMIKIRAN MODERN ISLAM." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 22, no. 1 (July 4, 2019): 84–96. http://dx.doi.org/10.15548/tajdid.v22i1.278.
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Jamaluddin al-Afghani as an Islamic warrior figure gave a lot of time in his life as an Islamic service and struggle as long as it was elaborated in the discussion above. in fighting he is uncompromising of the injustice and authoritarian nature of a government. This is a distinctive characteristic of his character who is firm in upholding the truth. His struggle inside was extraordinary, it was seen with his long-running actions in various countries to save Islam from the trap of materialism to divide Muslims. thus, Afghani and Pan Islamism tried to reunite Muslims worldwide, and open the horizons of Islamic societies to be able to live independently without expecting assistance from the West, in various aspects so that there was no dependence between Muslims and the West.
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Asrul, Asrul. "Al-Afghani dan Akar Pembaharuan Sosial-Teologi (Studi Kitab al-Radd ‘ala al-Dahriyyin)." Tasfiyah 3, no. 2 (August 1, 2019): 1. http://dx.doi.org/10.21111/tasfiyah.v3i2.3496.
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Noorthaibah, Noorthaibah. "Pemikiran Pembaharuan Jamaluddin Al-Afghani: Studi Pemikiran Kalam tentang Takdir." FENOMENA 7, no. 2 (December 30, 2015): 267. http://dx.doi.org/10.21093/fj.v7i2.305.
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Bhinekawati, Risa, Ita Sitasari, and Muhammad Najib. "The Relevance of Sayyid Jamaluddin al Afghani's Thoughts for Indonesia in Facing the Challenges of Globalisation." International Economic and Finance Review 1, no. 2 (September 26, 2022): 1–17. http://dx.doi.org/10.56897/iefr.v1i2.11.
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This article discusses the life journey of Sayyid Jamaluddin Al Afghani (1938-1897), his thoughts and teachings on Islamic modernisation and their relevance for Indonesia in facing today’s free trade. Using the historical narrative writing method, this article describes the history of Afghani’s life and works. Furthermore, the author analyses the main points of Afghani’s thoughts, especially in terms of rationalism, the six principles of truth (Arkan al-Sittah) in dealing with materialism, Qadha and Qadar, and the role of government, and writes down their relevance for Indonesia in facing competition in the era of globalisation. In the face of global competition, the author argues that Afghani’s thinking can be applied to Indonesia at two levels. At the country level, Indonesia can use it to improve its economic diplomacy strategy. Meanwhile, at the community level, the Indonesian people can apply it in determining the choice of social and economic activities to be more in favour of domestic products. With the collective strength of the community, it is hoped that Indonesia can be economically independent. Keywords: al-Radd ‘ala al-Dahriyyin, Arkan al-Sittah, Globalisation, Jamaluddin al-Afghani, Qadha and Qadar
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Bano, Shazia, and Hafiz Muhammad Aslam. "منہجِ تفسیر ’’دروس القرآن الحکیم‘‘از مولانا سید شمس الحق افغانی ؒ." AL-HIDAYAH 3, no. 1 (June 30, 2021): 45–63. http://dx.doi.org/10.52700/alhidayah.v3i1.16.
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The cognizance of religion and the intellect of the Qur’an rests on the epexegesis of the Holy Qur’an. A large number of the people of Muslims Ummah have been absorbed in the epexegesis of the Holy Qur’an and they have left indelible marks in the history of the Holy Quran explanation. The Tafsir ‘‘Duroos ul Qur’an Al Hakeem’’ written by Syed Shams-ul-Haqq Afghani occupies an illustrious place in the epexegesis of the Holy Qur’an. Molana Afghani wrote the book "Uloom ul Qur’an" on the topic of Usool e Tafseer in a unique style.
In his tafsir, Molana Afghani had made the explanation of qur’anic verses according to principles of his book "Uloom ul Quran"
He endeavor to make the message of the Qur’an in scientific and modern way before the reciter of the Holy Qur’an by using different examples .He had keenly observed the bad conditions of the Muslims in his era and give the enticement the new generation to reform their problems in the light of Holy Qur’an.
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Uddin, Akram, Danial Mohd. Yusof, and Farid ahmad Heravi. "EMPIRICAL APPROACH OF REVITALIZING SOCIETY IN THE TWENTY-FIRST CENTURY: A SHORT ANALYSIS OF SAYYED JAMAL AL-DIN AFGHANI'S POLITICAL THOUGHT." Journal of Asian and African Social Science and Humanities 8, no. 3 (September 30, 2022): 29–41. http://dx.doi.org/10.55327/jaash.v8i3.271.
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Sayyed Jamal al-Din Afghani was a philosopher, influential Islamic thinker, and political activist in the 19th century in Asia. He is well known for his Intellectual contributions and political thoughts. The pan-Islamic movement, Al wahada Islamiya terminology, and the literature about awareness against western thought were Afghani's most influential works. Moreover, Afghani's political thought has significantly impacted the leaders, Muslim countries, and Islamic civilization. This study aims to explore and analysis of Sayyed Jamal al-Din Afghani's political thought and its impact on the Muslim world. This article conducted the qualitative method to analyze his writings and recent articles, journals, and books. This study has found that the political principles and philosophical approaches of Seyyed Jamal Uddin Afghani and it has a significant role in constantly striving to unite Islamic societies and save them from colonial oppression. Moreover, this article has illustrated Afghani's approach and how he came up with solutions for Muslim countries affected by western civilization in the 19th century. Finally, the Islamic world's political leaders should take Sayyed Jamal al-Din Afghani's political and intellectual ideas for their countries and societies to regain the Islamic civilization.
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Lailan Rafiqah. "SEJARAH DAKWAH RASYID RIDHA TOKOH PEMBAHARUAN ISLAM (Jurnalis dan Pejuang Kehidupan)." Dakwatul Islam 6, no. 2 (June 29, 2022): 34–44. http://dx.doi.org/10.46781/dakwatulislam.v6i2.508.
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Abstrak
Peneltian ini bertujuan untuk meriwayatkan sejarah tentang Rasyid Ridha seorang tokoh intelektual muslim dalam hal pembaharuan (mujadid) pemahaman Islam di belahan Dunia Islam yang telah mendedikasikan hidupnya pada cita-cita mulia yang humanistik, berdasarkan nilai kebenaran dan keadilan sesuai dengan ajaran Islam. Ia melanjutkan dan mempublikasikan buah pikiran dari Jamaluddin al-Afghani dan Muhammad Abduh melalui Al-Mannar. Metode yang digunakan pada penelitian ini adalah penelitian pustaka. Hasil penelitian ini menyatakan bahwa Rasyid Ridha adalah pejuang kehidupan untuk kebangkitan umat muslim, melawan segala bentuk keterbelakangan, penjajahan, dan kemunduran menuju kemajuan peradaban Islam sebagai agama yang berkemajuan (Din al-Hadharah) yang menjaga ukhuwah.
Kata kunci : Rasyid Ridha, Al-Mannar dan pejuang kehidupan
Abstract
This research aims to narrate the history of Rasyid Ridha, an intellectual Muslim figure in terms of renewal (mujadid) understanding of Islam in parts of Islamic world who has dedicated his life to noble ideals that are humanistic, based on the values of truth and justice in accordance with Islamic teaching. He continued and published the thoughts of Jamaluddin al-Afghani and Muhammad Abduh through Al-Mannar. The method used in this research is library research. The result of this research state that Rasyid Ridha is a life fighter for the revival of Muslims, againts all forms of backwardness, colonialism, and setbacks towards the advancement of Islamic civilization as a progressive religion (Din al-Hadharah) that mantains ukhuwah.
Keywords : Rasyid Ridha, Al-Mannar and the fighter of life
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Davison, Roderic H. "Jamal al‐Din Afghani: a note on his nationality and on his burial." Middle Eastern Studies 24, no. 1 (January 1988): 110–12. http://dx.doi.org/10.1080/00263208808700731.
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Khairiyanto, Khairiyanto. "Pemikiran Jamaluddin al-Afghani dan Muhammad Abduh Serta Relasinya Dengan Realitas Sosial di Indonesia." Indonesian Journal of Islamic Theology and Philosophy 1, no. 2 (March 16, 2020): 45–62. http://dx.doi.org/10.24042/ijitp.v1i2.5028.
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Dalam lintasan sejarah, umat muslim pernah mengalami masa kejayaannya, dimana dalam banyak bidang ilmu pengetahuan dikuasai oleh kaum muslim, hingga menjadi kiblat dunia. Kenyataan tersebut seharusnya menjadi motivasi bagi umat muslim untuk bangkit dari keterpurukan seperti kondisi saat ini. Mirisnya umat muslim mengagap kejayaan tersebut tidak lebih hanya sebatas sesuatu yang dibangga-banggakan, lebih jauh lagi umat muslim merasa bahwa teks yang dihasilkan sudah final dan tidak perlu mengadakan usaha kajian kritis pada telaah pustaka dan realitas yang melingkupi kehidupan mereka. Akan tetapi paradigma tersebut tidak berlaku bagi Al- Afgani dan Abduh, pasalnya kedua tokoh ini gencar menyuarakan pentingnya nalar-rasional dalam pengkajian agama dan pentingnya meneladani perilaku pendahulunya, keduanya sadar bahwa era kebangkitan penting dilakukan oleh umat muslim. Dalam artikel ini akan membahas bagaimana pemikiran agama dengan nalar modernitas perspektif al-Afghani dan Abduh? Penelitian ini menggunakan metode diskrptif analisis. Menurut al-Afgani dan Abduh, dalam bidang sosial-politik perlu adanya persatuan, keterbukaan dan kerjasama yang dibangun guna untuk mendapatkan nilai luhur dan menjadi bagian dari kemajuan.
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Al-Marbouai, Hanan. "An Imported Measles Outbreak in Al Buraimi Governorate, Oman, in April 2020." Iproceedings 8, no. 1 (February 10, 2022): e36683. http://dx.doi.org/10.2196/36683.
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Background On April 16, 2020, the communicable disease department of Al Buraimi Governorate, Oman, was notified about 3 cases of measles. On laboratory confirmation of measles on April 19, 2020, further field investigation was conducted. Oman has had few cases of measles since 1995; however, Al Buraimi Governorate has had imported cases of measles in recent years. Objective We conducted this study to investigate the epidemiology of imported cases of measles in Al Buraimi, Oman, in April 2020. Methods This case series retrospectively reported measles cases. Epidemiological investigation began by meeting the families of the affected children. The data obtained included clinical symptoms, exposure information, travel history, immunization, and history of contact with others. Results Among the positive cases of measles, 75% were in girls and 25% were in boys. In addition, 6 patients were Afghani nationals and 2 were Pakistani nationals. A detailed investigation that included virus isolation and genotyping identified the B3 genotype in all measles cases and traced the virus to Pakistan as the country of origin. Despite Pakistan being the place of origin of the virus, most cases of measles (75%) were reported in Afghani nationals because of low vaccination coverage. We also found that most of the children affected were 10 to 19 years old (75%). All children who did not have vaccination records or were unvaccinated, regardless of whether they had contracted the virus, were given the measles-mumps-rubella vaccine. This was done to prevent future outbreaks and to increase measles vaccination coverage. Conclusions This study demonstrated that the greatest challenge in eliminating measles in Oman is imported cases among non-Omani expatriates and unvaccinated children. It should therefore be a priority to vaccinate all expatriate children. Only when everyone is vaccinated in Oman can the goal of creating a measles-free country be realized.
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Mustakim, Sidiq. "RELEVANSI PEMIKIRAN MUHAMMAD ABDUH TERHADAP SISTEM PENDIDIKAN DI PESANTREN." Dirosat : Journal of Islamic Studies 1, no. 1 (October 30, 2016): 63. http://dx.doi.org/10.28944/dirosat.v1i1.9.
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Sufism (Tasauf) Concept of Al-Ghazali which dominated in Islamic boarding school was being causal factor why didn’t the pupil or student too know about Muhammad Abduh. Abduh is a rational conceiver who considered that muslim’s deterioration caused by taklid. It was appropriate with his senior, Al-Afghani. Muhammad Abduh thought that it was caused by the stupidity doctrines, like adulating to syeikh, the teacher and others. Muhammad Abduh considered those doctrine would like to make the mind stops thinking, researching more about islam. Then, it was considered being in contradiction with culture and tradition in Islamic boarding school which all of pupil or student in Islamic boarding school have the highest obedient to their teacher.
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Al-Marbouai, Hanan H., Muhammad Muqeet Ullah, Ahmed Yar Al-Buloshi, Aisha Al-Quraini, Shahira Al-Maqbali, Samira H. Al-Mahruqi, Prakash KP, et al. "Detection of Imported Measles Outbreak (Clusters) in Al-Buraimi Governorate during COVID-19 Pandemic: A Case Series Study." Global Journal of Health Science 14, no. 10 (September 19, 2022): 29. http://dx.doi.org/10.5539/gjhs.v14n10p29.
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During the first wave of pandemic in 2020, the initial prodromal symptoms of COVID-19 were similar to vaccine preventable diseases like Measles apart from typical rash and probability of missing such cases during COVID-19 will lead to local spread of cases. The most significant risk lies in children below five years, especially unvaccinated expatriate children who contribute to imported cases of measles from highly endemic countries.
After initial confirmation of 3 cases in April 2020, this outbreak was epidemiologically investigated in Al Buraimi Governorate, Oman, which included data on clinical symptoms, exposure information, travel history, immunization, and history of contact with others. Among the positive cases, 75% were girls; 6 were Afghani nationals and 2 were Pakistani nationals. However, most cases were reported between Afghani nationals 6 (75%) due to their low vaccination status. Genotyping B3 was isolated, and the virus traced back to Pakistan as the country of origin.
In 2019, the Regional Verification Commission for Measles and Rubella (RVC), has declared Oman as a measles and rubella-free nation. The rationale of this study is to have a clear understanding of the events that led to the importation of genotype B3 measles outbreak in Al Buraimi Governorate, Oman, during initial phase of first wave of COVID-19 pandemic in April 2020 which highlighted the existence of vigilant surveillance system of the country.
The field investigation was done to confirm an outbreak and to prevent transmission by isolating the cases and vaccinating the unvaccinated children and lastly to make critical recommendations that should be applied to prevent similar outbreaks in the future.
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Salem, Ahmed Ali. "Challenging Authoritarianism, Colonialism, and Disunity." American Journal of Islamic Social Sciences 21, no. 2 (April 1, 2004): 25–54. http://dx.doi.org/10.35632/ajiss.v21i2.502.
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This paper focuses on the dilemmas that al-Afghani and Rida encountered while advocating and working for political reform: Whenever they fought the tyranny of Muslim rulers, they were targeted, and usually defeated, by colonial powers. And once they began to struggle against colonialism and call for Muslim unity, they were victimized and had their plans aborted by authoritarian Muslim rulers. This was a lesson for later Islamic political movements, as they had to identify clearly, and on solid theoretical bases, their target of reform and the real enemy, and prioritize their goals and methods of reform.
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Salem, Ahmed Ali. "Challenging Authoritarianism, Colonialism, and Disunity." American Journal of Islam and Society 21, no. 2 (April 1, 2004): 25–54. http://dx.doi.org/10.35632/ajis.v21i2.502.
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This paper focuses on the dilemmas that al-Afghani and Rida encountered while advocating and working for political reform: Whenever they fought the tyranny of Muslim rulers, they were targeted, and usually defeated, by colonial powers. And once they began to struggle against colonialism and call for Muslim unity, they were victimized and had their plans aborted by authoritarian Muslim rulers. This was a lesson for later Islamic political movements, as they had to identify clearly, and on solid theoretical bases, their target of reform and the real enemy, and prioritize their goals and methods of reform.
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Cheriathu, J., IE D'souza, LJ John, and R. El Bahtimi. "Progeroid Syndrome of De Barsy With Hypocalcemic Seizures." Journal of Nepal Paediatric Society 32, no. 2 (October 1, 2012): 175–77. http://dx.doi.org/10.3126/jnps.v32i2.5993.
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De Barsy et al first reported a rare cutaneo-oculo-cerebral malformation-syndrome now commonly referred as ‘progerioid syndrome of de Barsy’. It is the constellation of progeria-like appearance, cutis laxa, intrauterine growth retardation, corneal clouding and hypotonia. We report a case of Debarsy syndrome in a neonate presented at birth with typical clinical features with hypocalcemic seizures. There are no previous reports among Afghani origin and also first case reported from United Arab Emirates, there have been no reported cases of hypocalcemic seizures. J Nepal Paediatr Soc 2012;32(2):175-177 doi: http://dx.doi.org/10.3126/jnps.v32i2.5993
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Al-Qurtuby, Sumanto. "THE LUTHER OF SHI’I ISLAM." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 1 (May 30, 2012): 137. http://dx.doi.org/10.21580/ws.20.1.188.
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<p class="IIABSBARU">This paper examines socio-historical roots of the emergence of the idea of “Islamic Protestantism” within Iranian Shi’i tradition. The central focus of this study is to present thoughts and activities of so-called “Iranian Luthers” as the agents, actors, and prime movers of the birth of Islamic reformation in Iran. These actors whose ideas of Islamic reformation have had great influences and reached broader audiences beyond Iranian territory include Sayyid Jamal al-Din al-Afghani, Ali Shari’ati, Mehdi Bazargan, Hashem Aghajari, and Abdul Karim Soroush. There are a number of Iranian reformers deserve credits for their thoughtful, controversial ideas of Islamic reformations. These Iranian reformers are considered “the Luthers of Islam” for their deep admiration of Martin Luther’s Protestant Reformation, and their calls for Islamic reformation just like Luther did in the sixteenth century Europe. By the socio-historical and descriptive analysis, this paper is not intended to compare two religious reformations in Iran and Europe, but rather to study and analyze their notions with regard to Islamic reformation.</p><p class="IKa-ABSTRAK">***</p>Artikel ini membicarakan tentang akar sosio-historis munculnya gagasan “Protestanisme Islam” dalam tradisi Syi’ah Iran, dengan fokus kajian pemikiran dan gerakan yang disebut “Luther Iran” sebagai agen, aktor, dan penggerak utama lahirnya reformasi Islam di Iran. Ide-ide reformasi Islam memiliki pengaruh besar dan mencapai khalayak yang lebih luas di luar wilayah Iran termasuk Sayyid Jamal al-Din al-Afghani, Ali Shari’ati, Mehdi Bazargan, Hashem Aghajari, dan Abdul Karim Soroush. Sejumlah reformis Iran layak mendapatkan perhatian karena pemikiran, ide-ide kontroversial mereka dalam reformasi Islam. Para reformis Iran dianggap sebagai “Luther Islam” karena kekaguman mendalam mereka terhadap Martin Luther, dan mereka menghendaki reformasi Islam seperti yang terjadi pada masa Luther di Eropa abad keenam belas. Dengan analisis sosio-historis dan deskriptif, tulisan ini tidak dimaksudkan untuk membandingkan dua reformasi keagamaan di Iran dan Eropa, melainkan untuk mempelajari dan menganalisis gagasan-gagasan mereka mengenai reformasi Islam.
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HAFIJUR RAHMAN. "FROM JAMAL UDDIN AFGHANI TO RACHID AL-GHANNOUCHI; THE APPROACHES OF CONTEMPORARY MUSLIM INTELLECTUALS TO THE CONCEPT OF STATE." CenRaPS Journal of Social Sciences 2, no. 1 (February 15, 2020): 41–57. http://dx.doi.org/10.46291/cenraps.v2i1.9.
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This research addresses the approaches of contemporary Muslim more specifically Islamist intellectuals to the concept of the state. To analyze their approaches, this paper will discuss all of the three stages of Modern Islamic political thought, namely; Pan Islamism, Islamism and, Post-Islamism. Within this three stages which are referred the time frame of developing Modern Islamic Political Thought, this paper will address the concept of state in the thought of Jamal Uddin Afghani, Muhammad Abduh, Rashid Rida, Abul Al’a Maududi, Hassan al-Banna, Sayyid Qutb, Malik Bennabi, Hassan al-Turabi, Yusuf al-Qaradawi, and Rachid al-Ghannouchi. The aim of this paper is to analyze the concept of the state of mentioned intellectuals based on two important research questions; firstly, what was the main perspective of their thought and secondly, what was their stand to accept the concept of Modern state. This research is a qualitative form of research based on primary and secondary data. Primary data will be collected from the literature of mentioned intellectuals and secondary data will be collected from the literature which is written by others on their thought. To collect both types of data, this research used books, articles, websites, and libraries. It is hoped that this research will contribute significantly to Academia by analyzing their approaches to the concept of the state.
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Kurniawan, Adi Rahmat. "Ijtihad, Pendidikan, dan Politik dalam Pemikiran Muhammad Rasyid Ridha." El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis 10, no. 1 (July 5, 2021): 37. http://dx.doi.org/10.29300/jpkth.v10i1.3723.
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The problem of religiosity is one of the themes that characterize the modern era today. This problem was marked by widespread issues of secularization, liberalization and pluralism which triggered reactions from Muslim scientists, such as Muhammad Rasyid Ridha. This text aims to examine Rosyid Ridha's thoughts on the theme of ijtihad, education and politics. By using the analytical descriptive method, this study concludes several important points. First, Rasyid Ridha contributed effectively from all aspects of benefit in the fields of ijtihad, education and politics. He includes religious elements that refer to the Al-Qur'an and Hadith, such as in his teacher Jamaluddin Al-Afghani. Second, he offers a well-known solution, namely by re-buzzing ijtihad. And third, taking modern thinking and then integrating it with Islam without eliminating syari'ah values. In Rida's concept of thought, he always combines Western and Islamic sciences but still prioritizes religion based on the Al-Qur'an and Hadith. Because of this, his thinking is considered to be a solution in facing the modern era today.
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Yusuf, Aasia. "Islam and Modernity: Remembering the Contribution of Muhammad Abduh (1849-1905)." ICR Journal 3, no. 2 (January 15, 2012): 355–69. http://dx.doi.org/10.52282/icr.v3i2.560.
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The Egyptian jurist, religious scholar, and reformer, Muhammad Abduh (d. 1905), is regarded as the architect of what has become known in the West as ‘Islamic modernism’. A disciple of Jamal al-Din Asadabadi - better known as ‘al-Afghani’ (d. 1897) - Abduh’s intellectual legacy opposes despotism and champions freedom, law, and rationality. One of the major aims of Abduh was to show that Islam is reconcilable with modern thought, and thus, he argued that Islam is indeed compatible with the supposed requirements of the modern mind. He not only stressed that Islam taught the acceptance of all the products of reason and intellect, but also asserted the need to interpret and reapply the principles and ideals of Islam to formulate new responses to the political, scientific and civilisational challenges of the west and of modern life. This article discusses Abduh’s contribution and his legacy within this context. It also throws light on Muhammad Ali Pasha’s (r. 1805-48) preceding policy of modernisation in nineteenth-century Egypt (including education and social and political reforms) and on Abduh’s role in reforming Cairo’s Al-Azhar University.
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Watanabe, Shoko. "THE PARTY OF GOD: THE ASSOCIATION OF ALGERIAN MUSLIM ʿULAMAʾ IN CONTENTION WITH THE NATIONALIST MOVEMENT AFTER WORLD WAR II." International Journal of Middle East Studies 50, no. 2 (May 2018): 271–90. http://dx.doi.org/10.1017/s0020743818000065.
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AbstractScholarship has long held that Islamic reform was a preparatory stage for nationalism in the Muslim world. In challenge to this view, this article shows how in the context of 20th-century Algeria Islamic reformers and nationalists continued to maintain distinct political ideas, visions, and projects. The article examines the internal framework of the Association of Algerian Muslim ʿUlamaʾ, an Islamic reform movement founded in 1931 when Algeria was under French colonial rule, and its interactions with other local movements, especially the Algerian nationalist movement. Through a comparison of the discourse of the Algerian ʿulamaʾ to that of the nationalists, it argues that while both groups claimed to be successors of Jamal al-Din al-Afghani, their understanding of politics (siyāsa) was different. Whereas the ʿulamaʾ associated politics with their own spiritual leadership, the nationalists associated it with institutions. The study situates these distinct visions within the post–World War II historical context, in which the expanding nationalist movement undermined the ʿulamaʾ’s popular appeal.
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Bullock, Katherine. "Editorial." American Journal of Islam and Society 21, no. 2 (April 1, 2004): i—iv. http://dx.doi.org/10.35632/ajis.v21i2.1792.
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As this issue goes to press, the Muslim world is reeling from a number ofevents: President Bush has reversed decades of American foreign policy tocome out in favor of Israel’s annexation of huge swaths of the West Bank;Israel continues to murder top Hamas leaders in Palestine; in Afghanistan,Karzai is having trouble administering a country that is slipping back to thepre-Taliban war-lord era, and violence continues to escalate in an increasinglydestabilized Iraq. Bush’s insistence that the so-called “war on terror”is for the sake of freedom rings increasingly hollow, and the United States,under his administration, appears to be a major catalyst for instability ratherthan stability in the world. When I think of Bush and his team, I cannot helpbut recall the Qur’anic verse that says: “When it is said to them: ‘Make notmischief on the earth,’ they say: ‘We are only ones that put things right.’ Ofa surety, they are the ones who make mischief, but they realize (it) not”(2:11-12).The Bush administration’s responses to the tragic carnage of 9/11 hasunleashed mayhem in the Muslim world that is reminiscent not of thetwentieth century, but of the nineteenth, in which the European powersattempted to colonize the Middle East, Africa, and Asia. Thus, Salem’sarticle, in a finely nuanced analysis of Jamal al-Din al-Afghani’s andRashid Rida’s responses to European colonialism, has reverberations intoday’s climate. Salem’s main argument is that al-Afghani and Ridaadvanced similar political programs on three different levels: fightingcolonialism, establishing modern Islamic states, and calling for itjihad inthe interpretation and implementation of Islamic law. It is hard not to seethe Muslim world’s present condition reflected in their struggles nearly acentury ago, and thus to feel a special relevance in studying the lives andworks of these two influential nineteenth-century figures. What were theissues they reflected upon? What were their conclusions, observations, andsuggestions? What worked and did not work for them? Salem’s article isvery instructive in this regard.One of the thorniest issues alal-Afghani and Rida attempted to addresswas the relationship and compatibility between a modern nation-state andan Islamic state. To what extent were these complementary or ...
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Cristini, Helene. "Hegemonies can be Empowered when Spiritual Values Rally Cultural Values: A Comparative Approach from Al Afghani and Simone Weil." International Journal of Religion and Spirituality in Society 1, no. 1 (2011): 57–70. http://dx.doi.org/10.18848/2154-8633/cgp/v01i01/51063.
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Zakariya, Hafiz. "MUHAMMAD ‘ABDUH’S REFORMISM: THE MODES OF ITS DISSEMINATION IN PRE-INDEPENDENT MALAYSIA." International Research Journal of Shariah, Muamalat and Islam 2, no. 4 (June 10, 2020): 43–54. http://dx.doi.org/10.35631/irjsmi.24005.
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Muhammad ‘Abduh (1849-1905) was a prominent scholar, pedagogue, mufti ‘alim, theologian and reformer. Though trained in traditional Islamic knowledge, ‘Abduh, who was influenced by the ideas of Jamal al-Din al-Afghani, became discontent with the existing methods of traditional Islamic learning. Based in Egypt, ‘Abduh led the late 19th-century Muslim reform to revitalize some aspects of Islamic doctrine and practice to make them compatible with the modern world. This reformist trend called for the reform of intellectual stagnation, revitalization of the socio-economic and political conditions of the ummah, and to make Islam compatible with modernity. ‘Abduh’s progressive reformism found following in various parts of the Muslim world including the Malay Archipelago. Among those influenced by ‘Abduh in the region were Sheikh Tahir Jalaluddin and Abdullah Ahmad in West Sumatra, Syed Sheikh al-Hadi in Malaya, and Kiyai Ahmad Dahlan in Yogyakarta. Though there is increasing literature on Muslim reformism, few works examine the social history of the transmission of ideas from one part of the Muslim world to another. Thus, this study analyzes how ‘Abduh’s reformism was transmitted to pre-independent Malaysia.
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Diagne, Souleymane Bachir. "Time, Transcendence in Islamic Thought and an Embrace of “Catholic Modernity”." NTT Journal for Theology and the Study of Religion 75, no. 3/4 (September 1, 2021): 429–40. http://dx.doi.org/10.5117/ntt2021.3/4.006.diag.
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Abstract Taylor characterizes Western modernity as being very inhospitable to the transcendent, yet also as opening an opportunity for a renewed engagement with the transcendent from within modernity. This debate is also vivid in Islam and I will reconstruct it by focusing on the concept of time (dahr). Some strains in Islam condemned the posture of maximizing the “flourishing of life” within the limits of (a life)time as dahriya because it would, in their eyes, constitute a rejection altogether of the transcendent. This position was seen as the quintessence of “the philosophers” (al Ghazali) and of Western modernity (al Afghani). Opposing this view, I will then explain how and why I can make a rapprochement between Charles Taylor’s proposal of a “Catholic modernity” and Islamic modernity through the lenses of Muhammad Iqbal’s philosophy of time. Through his analysis of the hadith “Do not vilify time, because time is God,” Iqbal shows that time (dahr) should not be considered as the antithesis of transcendence, but that in time, from within dahr, transcendence is present: in “creative evolution” (Bergson), life is not enclosed in immanence, but on the contrary God is manifesting himself under his name dahr.
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Sfar, Mondher. "Comptes rendus / Reviews of books: Aux sources du renouveau musulman. D'al-Afghani à Hassan al-Banna un siècle de réforme islamique." Studies in Religion/Sciences Religieuses 28, no. 3 (September 1999): 384–86. http://dx.doi.org/10.1177/000842989902800317.
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Shofwan, Arif Muzayin Shofwan. "STUDI POLA PEMBAHARUAN ISLAM MODERN KLASIK DI MESIR, TURKI, DAN INDIA." Kreatifitas: Jurnal Ilmiah Pendidikan Islam 10, no. 2 (March 2, 2022): 138–47. http://dx.doi.org/10.46781/kreatifitas.v10i2.345.
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Sebenarnya pembaharuan Islam telah ada sejak kemunculan Islam itu sendiri yakni sejak jaman Nabi Muhammad SAW hingga sekarang. Penelitian dengan studi kepustakaan ini ingin mengungkan pola pembaharuan era modern klasik di Mesir, Turki, dan India. Tulisan ini menghasilkan beberapa temuan berikut. Pertama, pada dasarnya pembaharuan Islam yang dilakukan era modern klasik (1800-1990 M) di Mesir, Turki, dan India dilakukan karena dua tujuan, yaitu mengejar ketinggalan dalam bidang sains dan teknologi serta menambahkan ilmu rasional ke dalam ilmu-ilmu Islam. Kedua, pembaharuan Islam modern klasik di Mesir, Turki, dan India jika dilihat dari polanya dapat dikategorikan menjadi empat macam, yaitu: (1) pembaharuan berorientasi pada Barat, tokohnya Syaikh Ahmad Khan India, Sultan Mahmud II, Tanzimat, Muhammad Ali Pasya, dan Mustafa Kemal; (2) pembaharuan berorientasi pada sumber Islam murni, tokohnya Jamaluddin Al-Afghani, Muhammad Abduh, dan Rasyid Ridha; (3) pembaharuan berorientasi pada nasionalisme, tokohnya At-Tahtawi; (4) pembaharuan di luar ketiga pola di atas, tokohnya Sayyid Amir Ali, Muhammad Iqbal, Muhammad Ali Jinnah, Ustmani Muda, dan Turki Muda.
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Faqihuddin, Ahmad. "Muhammad Abduh." Tahdzib Al-Akhlaq: Jurnal Pendidikan Islam 4, no. 2 (December 15, 2021): 27–38. http://dx.doi.org/10.34005/tahdzib.v4i2.1598.
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Persoalan yang timbul dalam modernism tidak hanya dalam aspek istilah kebahasaan, melainkan juga berhubungan dengan aspek waktu serta aspek pemikiran, ideology, dan kultur. Modernisme ketika dikaitkan dengan awal waktu kemunculannya akan mengalami kesulitan menentukannya secara tepat, Walaupun modern atau modernism masih sulit didefinisikan secara utuh dan jelas, tetapi sebagai sebuah realitas sejarah, modernism memiliki nilai atau paradigm yang dapat dikenali sebagai karakteristik modernism itu sendiri, Secara umum ide pembaharuan Abduh paralel dengan ide pembaharu-pembaharu modern, seperti at-Tahtawi dan Jamaluddin al Afghani, Penulisan makalah ini menggunakan metode deskriptif. Pembaharuan Abduh merupakan respons terhadap kondisi umat Islam yang memprihatinkan di satu sisi, Usaha Abduh dalam memodernkan system dan lembaga pendidikan di Mesir. Serta sekaligus sebagai upaya untuk merubah kondisi umat Islam agar lebih cerah masa depannya. Ide gerakkan pembaharuan Abduh secara umum paralel dengan gerakan pemaharuan zaman pra-modern-Ibnu Taymiyah dan Muhammad Abdul Wahab-yakni, membersihkan paham-paham khurafat, bid’ah dan tahayul yang masuk ke dalam keyakinan dan praktek umat Islam.
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Nurkhalis, Nurkhalis. "REPRESENTASI KHILAFAH DALAM PEMERINTAHAN REPUBLIK SPIRITUAL." AKADEMIKA: Jurnal Pemikiran Islam 23, no. 2 (September 19, 2018): 283. http://dx.doi.org/10.32332/akademika.v23i2.1109.
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Abstract
Khilafah cut off after the Ottoman Caliphate so that is no longer found of the Islamic government in the modern era. Then al-Afghani and M. Abduh reappeared the khilafah to the expression of wahdat al-Islamiyah which idea’s Rashid Ridha turned to a new term into Pan Islamism. This study is a literature study (library research) where the source data obtained from books of khilafah and Islamic government thinkers. Data were analyzed using critical interpretation analysis methods from Khomeini and al-Juwaini's thoughts including data reduction, data exposure, and conclusion. Based on the accumulation of theory among others Al-Mawdudi made it possible to divert Islamic rule to democracy. Hasan al-Banna socialized the return system of the khilafah. Ibn Khaldun hinted that the breaking of the Caliphate signifies that every state has a final period of government so that the caliphate system will not be permanent until the state fell in the territorial nations. Iqbal criticizes Islam not nationalism and even imperialism but the commonwealth nations without racial and demarcation. Al-Shatibi maintains the spirit of the maqashid shari'ah in the Islamic government. Imam Khomeini switched to the wilayat al-faqih. Ibn Taymiyya states that the complexity of establishing the Islamic Government is as complex as determining Islamic scholars. Al-Juwaini offers a solution to the concept of ghiyatsi namely the government that emphasizes the shari'ah that continues to be discussed in searching for the best format. The modern era is certainly running the Islamic Government only through the government of the spiritual republic by not lifting ahlu zimmah (non Muslim), ahlu kitab, munafiq (hipocrit), zindiq (orientalist), dayyus, musyrik (idolatry), dahriyyun (atheis), ashab'ah (naturalist) become government leaders. Preferred leaders who have be ahl muruwwah (authority) ie people who have previous life records in a measurable and open goodness in the public space for executive, legislative and judicial candidates performed fit and proper test by people who have the same religious knowledge with the fuqaha.
Keywords: Khilafah, Islam, Government, and Spiritual Republic
Abstrak
Khilafah terputus pasca Khalifah Utsmaniyah sehingga hampir tidak ditemukan lagi bentuk Pemerintahan Islam di era modern. Kemudian al-Afghani dan M. Abduh merekonstruksi khilafah kepada Wahdat al-Islamiyah yang kemudian Rashid Ridha mengalihkan ke istilah baru menjadi Pan Islamisme. Kajian ini dilakukan melalui studi kepustakaan di mana sumber datanya diperoleh dari buku dan kitab dari pemikir khilafah dan pemerintahan Islam. Data dianalisis dengan menggunakan metode analisis interpretasi kritis dari pemikiran Khomeini dan al-Juwaini meliputi reduksi data, pemaparan data dan penarikan kesimpulan. Akumulasi teori pemerintahan Islam dari beberapa intelektual Islam diantaranya Al-Maududi memungkinkan pergeseran pemerintahan Islam ke demokrasi. Hasan al-Banna mengajak mensosialisasikan pengembalian sistem khilafah. Ibnu Khaldun mengisyaratkan terputusnya khilafah menandakan setiap negara memiliki masa akhir pemerintahan menyebabkan sistem khilafah tidak akan permanen hingga terbentuk negara dalam territorial bangsa-bangsa. Iqbal mengkritisi Islam bukan nasionalisme bahkan imperialisme melainkan bangsa-bangsa persemakmuran tanpa rasial dan demarkasi. Al-Shatibi mempertahankan adanya ruh maqashid syari‘ah dalam pemerintahan Islam. Imam Khomeini beralih berpedoman kepada wilayah al-faqih. Ibnu Taimiyah menyatakan bahwa dharurat mendirikan Pemerintahan Islam sebagaimana dharurat menentukan ahli Islam. Al-Juwaini menawarkan solusi kepada konsep ghiyatsi yakni pemerintahan yang mementingkan syari‘at yang terus didiskusikan dalam mencari format yang terbaik. Era modern kepastian menjalankan Pemerintahan Islam hanya melalui pemerintahan republik spiritual dengan tidak menjadikan ahlu zimmah (non muslim), ahlu kitab, munafiq, musyrik, dahriyyun (atheis), ashab’ah (naturalis) menjadi pemimpin pemerintahan. Pemimpin diutamakan yang mempunyai ahl muruwwah (kewibawaan) yakni orang yang memiliki catatan hidup sebelumnya dalam kebaikan yang terukur dan terbuka di ruang publik bagi kandidat eksekutif, legislatif dan yudikatif dilakukan fit and proper test oleh orang yang memiliki religius yang sama ilmunya dengan fuqaha.
Kata Kunci: Khilafah, Islam, Pemerintahan, dan Republik Spiritual
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Ibrahim, Tawfik, and Natalia V. Efremova. "Falsafa’s foundations of the modernistic theology of dialogue." Orientalistica 5, no. 1 (March 30, 2022): 57–78. http://dx.doi.org/10.31696/2618-7043-2022-5-1-057-078.
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Philosophical theology, which developed within the framework of the Falsafa school, is a vivid example of a constructive dialogue between classical Islam and other religions and cultures. The universalist ideas put forward by al-Farabi, Ibn Sina (Avicenna), Ibn Rushd (Averroes) and other thinkers of this school inspired the reformers of the 19th–20th centuries (especially Jamaladdin al-Afghani, Muhammad Abdo and their followers) to develop theological principles that serve as the foundation for the modernizing, inclusive-pluralistic concept of interfaith and intercivilizational dialogue. In addition to the basic ideas of Falsafa’s philosophy of religion, the article highlights the main aspects of the activities of the founders of Islamic modernism to reveal the teachings of the Quran about the unity of the revealed religions, about religious and confessional diversity as God’s predestination, and about the inconsistency of exclusivist claims. Founded on Koranic evidence, the principle of freedom of religion, including the right to change one's faith, is put forward. The militantistic interpretation of the Quran and the Sunnah (especially the “ayat on the sword” and “ayat on jizya”) is criticized. As the “golden rule” of the dialogue, the modernists affirm the principle: “Cooperate on those things on which we agree; and forgive one another concerning things on which we differ”.
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Kirillina, Svetlana A., Alexandra L. Safronova, and Vladimir V. Orlov. "Caliphatism in the period of decline and collapse of the Ottoman Empire." RUDN Journal of World History 10, no. 4 (December 15, 2018): 327–37. http://dx.doi.org/10.22363/2312-8127-2018-10-4-327-337.
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The article analyses the historical role of the movement for defenсe of the Caliphate, which emerged in various regions of the Muslim world as a response to weakening and fall of the Ottoman Empire. The authors also focus on the social and political discussions of the 1920s - 1930s about the destiny of Muslim unity and the role of the future Caliphate. The article also deals with the transformation of conceptions of the Caliphate in the works of eminent ideologists and politicians of the Muslim world - Jamal al-Din al-Afghani, Abd al-Rahman al-Kawakibi, Muhammad Rashid Rida and Abul Kalam Azad. The authors give an overview of the history of Caliphatist congresses and conferences of 1920s - 1930s. The aims and tasks of the Caliphatist movement among the Muslims of South Asia are also under study. The article examines the reaction of the South Asian princely elites to the weakening of the Ottoman state and explores the interrelation between pro-Ottoman sentiments of Caliphatists and the radicalization of anti-colonial struggle of Indian Muslims. A special attention is given to the role of leaders of Indian Caliphatists in preparation of the antiBritish uprisings in North-Western Hindustan. The authors also examine common and specifi c features of views and political actions of advocates and supporters of the Caliphate in the Middle East and in the Islamic communities of South Asia. The analysis of the source data reveales several patterns of reaction of Muslims in the Middle East, North Africa and South Asia to the repudiation of the Caliphate by the Republican Turkey.
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Salam, Abd. "Sejarah dan Dinamika Sosial Fiqih Reformis dan Fiqih Tradisionalis di Indonesia." ISLAMICA: Jurnal Studi Keislaman 4, no. 1 (January 22, 2014): 49. http://dx.doi.org/10.15642/islamica.2009.4.1.49-64.
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<p>This paper is aimed at describing the history and the social dynamics of the reformist and traditionalist fiqh in Indonesia. It first tries to show that since the 13<sup>th</sup> century Islam in Indonesia has largely been Sufi-oriented. It was only fairly recently that Islam in this country came into contact with figh especially after the return of Indonesian students from the Middle East toward the end of the 19th century. The puritan and reformist movements that prevailed in the Middle East at the time especially those under the patronage of Muhammad Abdul Wahhab and Jamaluddin al-Afghani inspired Muslims of this country to launch a similar reform in Indonesia. This reform movement received a somewhat strong opposition from the traditionalists since the beginning of the 20<sup>th</sup> century, hence the tension between the two currents of thought. This paper pays particular attention to this dynamic tension in the context of the contemporary historical and legal development in Indonesia.</p>
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Adam, Yusril Fahmi, and Imas Emalia. "Fundamentalism in Indonesian Political History: A Biography of Isa Anshary." Buletin Al-Turas 28, no. 2 (September 30, 2022): 299–312. http://dx.doi.org/10.15408/bat.v28i2.25589.
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PurposeThis study aimed to uncover Muslem scholar and politician, Isa Anshary’s thought and practices of the fundamentalism in political actitivies that were not in Indonesian Islamic historiography. MethodThis qualitative study used a library research design which depended on the primary data of written literature or archives related to the research problem. The researchers read the data sources carefully to identify Isa Anshory’s thougth and practices of fundamentalism. The collected information were verified to unveal his thougth, ideas or pracices of fundamentalism in political activities. Results/FindingsThe study identified that Isa Anshary was a figure belonging to the fundamentalism group. His fundamentalism was a result of the strong influence of Al-Afghani, Abduh, Ridla and A Hassan. These various influences had become a stimulus for Isa Anshary to voice Islamic ideology and show a tough attitude in politics. ConclusionThis study concluded that Isa Anshary's fundamentalism in politics was a response to the post-independence political situation which was considered unsettled and aimed to protect the Islamic faith from the threat of secularism and communism
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Yashlavskii, A. "“HAYAT TAHRIR AL-SHAM” IN THE SYRIAN CONFLICT: METAMORPHOSIS OF THE TERRORIST GROUP." World Economy and International Relations 66, no. 2 (2022): 51–60. http://dx.doi.org/10.20542/0131-2227-2022-66-2-51-60.
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One of the actors in the armed conflict in Syria is the extremist group “Hayat Tahrir al-Sham” (HTS), which controls the territory of Idlib province in coordination with a number of other armed groups. Originally emerging as closely associated with the al-Qaeda terrorist network as “al-Nusra Front”, this organization has undergone a number of transformations in recent years as a result of both external and internal factors. Consistently loyal to jihadist principles, “al-Nusra Front” (and its incarnations, such as “Jabhat Fatah al-Sham” and “Hayat Tahrir al-Sham”) has demonstrated a certain flexibility throughout its history, which manifested in its attempts to adapt to changes and the wide use of soft power tools. The article analyzes the reasons for the rebranding of the group, which is trying to get rid of the odious image not only in the eyes of the Syrians, but also in the international arena. In particular, the author concludes that HTS is guided by the example of the Afghani Taliban movement in its attempts to obtain the status of a legitimate and negotiable participant in the conflict. There are signs that the strategy chosen by HTS is partly working with its message received in the Western expert community. It calls for a revision of the United States’ and its allies’ policies in relation to the HTS group, which has allegedly “severed ties with transnational jihadist networks and now seeks to enter the sphere of political participation in the future of Syria”. The article maintains that there are doubts about both the possibility of a conscious evolution of HTS into a more moderate movement, and the sincerity of their rejection of the “global jihad” agenda as declared by the group’s leaders. There is reason to believe that the group is not going to completely abandon terrorist activities outside the zone of the Syrian conflict.
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El-Ashmouni, Marwa. "INTERROGATING EGYPTIAN NATIONALISM: TRANSCULTURAL ARCHITECTURE AT THE RAGGED EDGE OF EMPIRE." International Journal of Architectural Research: ArchNet-IJAR 12, no. 1 (March 29, 2018): 36. http://dx.doi.org/10.26687/archnet-ijar.v12i1.1309.
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This paper examines the discursivity of nationalism in Egypt during the late nineteenth century; a period of vibrant political and architectural transformation that manifests the ragged edge of British empire. To explore this discursive terrain, this paper examines the transnationalism of multiethnic intellectuals and architectural themes. Progressive intellectuals, including the Armenian and Jewish Italian Adib Ishaq, and Yaqub Sanu—all disciples of the originally Persian scholar Jamal al-Din al-Afghani—coincided with the design of ambivalent architectural themes. The architecture and urban context of this period, whether patronized by the colonized or the colonizer, reflected the notion of transculturation through mutual fluctuation and ambivalence between traditional and imperial expressions. Projects such as the Egyptian Museum, Muntazah Palace, Awqaf building, the Lord residency, and the New Hotel, coincided with a context that interprets the ‘contact zone’—a concept posited by the theorist Mary Louise Pratt in Imperial Eyes: Travel Writing and Transculturation (2007). For Pratt, the contact zone is a site of creative possibility, where innovative exemplars of transculturation, resulting in the mutual transformation of subjects and histories after their trajectories intersect in a space of copresence. The aim is to fray polarized representations of nationalism and to better appreciate the progressive creative and intellectual transformation that shaped Egypt ahead of the militaristic or religious expressions of nationalism that dominated the twentieth century.
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Kirillina, S. A. "A treatise addressed to “sane minds”: Review of the translation of the book by Jamal al-Din al-Afghani “The answer to the materialists”. Moscow: “Medina” Publ.; 2021. 72 p." Minbar. Islamic Studies 14, no. 4 (January 13, 2022): 987–93. http://dx.doi.org/10.31162/2618-9569-2021-14-4-987-993.
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Nurasih, Wiji, and Doli Witro. "Kajian Pemikiran Cendikiawan Muslim dari Al-Kindi Hingga Abduh (Review Buku Khazanah Intelektual Islam Karya Nurcholish Madjid)." Studi Multidisipliner: Jurnal Kajian Keislaman 9, no. 1 (June 15, 2022): 57–70. http://dx.doi.org/10.24952/multidisipliner.v9i1.5031.
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Throughout the course of Islamic civilization, Muslims have experienced various kinds of dynamics of life. Islam once stood at the pinnacle of civilization before the Islamic world finally realized its backwardness from the Western world. In the golden age of Islam, the progress of Islamic scholarship was much enlivened by the thoughts of Muslim scholars. Likewise, when the Islamic world began to recede, Islamic thinkers always flowed their thoughts in various fields and contributed and greatly influenced the life and intellectuality of Muslims to this day. So, it is important to mention who are the Muslim scholars who have stuck their fangs and brought influence even to all corners of the world. These are 10 of the many Muslim intellectuals whose influence is very large for intellectual progress and the lives of Muslims. The ten figures include Al-Kindi, Al-Asy’ari, Al-Farabi, Ibn Sina, Al-Ghazali, Ibn Rushd, Ibn Taimiyah, Ibn Khaldun, Al-Afghani and Muhammad Abduh. The thoughts and contributions of these 10 figures are summarized in Nurcholish Madjid’s work entitled Khazanah Intelektual Islam. Thus, this paper aims to reveal and analyze critically and analytically what is contained in the book relating to the figures of Muslim intellectuals mentioned above. From the process of reviewing this book, it was found that Cak Nur’s work is quite comprehensive in conveying the intellectual journey of the Islamic world in a coherent manner, especially in the preamble which he compiled with a solid and neat content telling the development of critical thinking of Muslims from the friend of Umar bin Khatab to the modernist figure Muhammad. Abduh. In the following chapters, the main ideas of the ten figures are presented. This work makes it very easy for the reader to grasp the developments and differences of thought among the great figures of Islam.
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Yusupova, Dildora. "“Panislamism” as a political factor." Общество и инновации 3, no. 2 (May 17, 2022): 199–209. http://dx.doi.org/10.47689/2181-1415-vol3-iss2-pp199-209.
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This article is devoted to the history of "pan-Islamism", developed in the late XIX century by the Afghan politician Said Jamal al-Din al-Afghani, which emerged in the Middle East and became the ideology of groups operating under the guise of Islam in the XX-XXI centuries. An analysis of the views expressed in the research work of scholars engaged in the interpretation of the doctrine of "Pan-Islamism" in the last century and today. It is reflected in the article the brotherhood and unity of all Muslims, the history of the idea of pan-Islamism, the emergence of two different tendencies towards the ideology of "pan-Islamism", the dominance of the idea of "pan-Islamism" in the Middle East in the late twentieth century. The article also describes the methodological basis of the idea of "pan-Islamism", its pros and cons, the modern image of what is now called "neopanislamism" and the factors that contribute to the rise of Islamophobia. In the last century, "pan-Islamism" emerged as a geopolitical force, considered an imperial ideology in the Ottoman Empire. The reasons for the leadership of the ideology of Islamism, the formation of religious political parties in the Middle East, the idea of "pan-Islamism" and the fact that it has become a weapon of fanatical groups operating under the guise of Islam have been revealed on the basis of philosophical analysis.