Journal articles on the topic 'Islam – 19th century'
To see the other types of publications on this topic, follow the link: Islam – 19th century.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Islam – 19th century.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Mohamed, Mohamed Mosaad Abdelaziz. "The Roots of Political Islam in 19th Century Egypt." Religions 14, no. 2 (February 8, 2023): 232. http://dx.doi.org/10.3390/rel14020232.
Full textAbstract:
Tracing back political Islam to the French Campaign that invaded Egypt in 1798, the article argues that political Islam emerged and developed from within the folds of the modern nation state in Egypt. The article conceptualizes three historical phases: from 1805 to 1849, 1849 to 1879, and 1879 to the mid-1920s. Each of these phases is centered around a common theme that characterized the discourses, knowledge, and structures of politics, the economy and “Islam”, as they encountered the West, which are, in order, technology, civilization, and ideology. The works of Ḥasan al-ʿAṭṭār will be explored as an example of the first phase, and the works of Rifāʿah al-Ṭahṭāwī will be the example of the second phase, where Islam, as it encounters politics, becomes the foundation of state nationalism. The third phase will start with a transitional period of undifferentiated discourses, but will quickly, after the British occupation in 1882, differentiate into three political Islams: liberal, represented by Muḥammad ʿAbduh and al-Ummah Party; official, represented by ʿAlī Yūsuf and the Reform on the Constitutional Principles Party; and extra-state, radical Islamism, represented by ʿAbd al-ʿAzīz Jāwiš, and the Nationalist Party. The article will explain the national and international political and economic contexts that surrounded and participated in the formations of political Islam in all its varieties. Against the popular academic conviction of rooting Ḥasan al-Bannā’s thought in Muḥammad ʿAbduh’s work, and rooting ʿAbduh in Jamāl al-Afghānī’s movement, this article will explain the rupture and contradictions between Afghānī and ʿAbduh, on the one hand, and the rooting of al-Bannā’s ideology in ʿAbd al-ʿAzīz Jāwīš’s thought, on the other hand.
2
Irfan Habib, S. "Reconciling science with Islam in 19th century India." Contributions to Indian Sociology 34, no. 1 (February 2000): 63–92. http://dx.doi.org/10.1177/006996670003400103.
Full text
3
Abdullah, Abdullah. "Perkembangan Islam di Arab Saudi." Jurnal Ilmiah AL-Jauhari: Jurnal Studi Islam dan Interdisipliner 4, no. 1 (June 30, 2019): 152–71. http://dx.doi.org/10.30603/jiaj.v4i1.828.
Full textAbstract:
This article discusses Saudi Arabia (Hijaz), in the early 19th century until the beginning of the 20th century free from Western colonialism. Unlike other Muslim countries, almost all of them were colonized by the West. As a result, at that time many scholars and residents from various Muslim countries came to the Hejaz, especially Mecca and Medina. Things like this have caused Saudi Arabia as a country that has the development of Islam to be maintained until now. The results of this study indicate that political changes and religious understandings certainly bring changes in other fields of social culture. Moreover, the beginning of the 19th century was a time when the renewal movement in Islam had only just begun to rise. The reform movement in Islam certainly has a certain impact on the Islamic social life in the Hijaz at that time and in Saudi Arabia today.
4
Amireh, A. "American Arabesque: Arabs, Islam, and the 19th-Century Imaginary." Journal of American History 100, no. 3 (November 1, 2013): 827. http://dx.doi.org/10.1093/jahist/jat442.
Full text
5
Imaduddin, Muhammad Firdaus. "Peta Perkembangan Wacana Intelektual Islam Nusantara Abad VII-XXI: Sebuah Analisis Historis." Tamaddun: Jurnal Kebudayaan dan Sastra Islam 21, no. 1 (July 24, 2021): 39–58. http://dx.doi.org/10.19109/tamaddun.v21i1.8040.
Full textAbstract:
Basically, the development of Islamic intellectual discourse in the archipelago is can’t be separated from the gradual wave of Islamization by preachers from the outside, either from their status as traders, immigrants, or others. At the beginning of the arrival of Islam in the 7th century, intellectual traditions still seemed to be blurred and reaped the point of progress from around the 13th to the 21st. This article uses the historical method of thought Kuntowijoyo in an effort to explore in-depth studies regarding the dynamics of the flow of Islamic intellectual discourse in the archipelago. From the historical data analysis process, the result shows that the map of the development of the Islamic intellectual discourse in the archipelago can be classified typologically based on the period and the background of the area covering it, including: 1) early Islamic intellectual discourse in the archipelago (Mystic Islam 7th – 17th century ), 2) Islamic intellectual discourse during colonialism (traditional Islam versus modern Islam in the 16th - 19th century), 3) Islamic intellectual discourse in the period of independence (political Islam to cultural Islam in the 19th - 20th century), and 4) discourse Islamic intellectuals in the reform era (Right Islam and Left Islam 20th – 21st centuries).
6
Sbaihat, Ahlam. "Khadijah’s Image in 19th Century Orientalism." Al-Jami'ah: Journal of Islamic Studies 60, no. 2 (November 24, 2022): 399–426. http://dx.doi.org/10.14421/ajis.2022.602.399-426.
Full textAbstract:
Khadijah, Prophet Muhammad’s first wife, has remained a victim in Latin and vernacular literature in the West until the 18th century. According to texts in Latin and some vernacular languages written and impacted more by the Church mindset, Muhammad is a manipulator man who used Khadijah to gain wealth and power through marriage. However, this image has changed decisively as a result to the new historical approach of the French Historical Scholar School followed at the beginning of the 19th century. The present study investigates the image of Khadijah in French texts based on the image studies analysis. Particularly, forty-nine French texts published in the 19th century were studied and analyzed. The texts include books, dictionaries, encyclopedias, journals of literature and science. The results show that the image of Khadijah has changed drastically. Khadijah, the rich widow made a major contribution to the founding of the new creed mentality of Islam. Khadijah is no longer the persecuted victim of Muhammad; but an intelligent, wise, supporter and loving wife. Moreover, another analysis of these texts shows that since the 18th century, the characters of Muhammad and Khadijah were used in French fantasia that imitates the Arabian Nights.[Istri pertama Nabi Muhammad, Khadijah, masih diceritakan sebagai obyek penderita dalam literatur bahasa Latin dan Eropa hingga abad 18. Berdasarkan teks-teks latin dan yang dipengaruhi oleh mindset gereja, Muhammad merupakan orang yang memanfaatkan perkawinannya dengan Khadijah untuk meraih kemakmuran dan pengaruh politik. Namun gambaran itu perlahan memudar seiring dengan berkembangnya pendekatan sejarah baru para sejarahwan Prancis dan diikuti oleh sarjana lainnya hingga awal abad 19. Pada tulisan ini akan mengkaji gambaran Khadijah dalam teks-teks berbahasa Prancis. Setidaknya ada 49 tulisan yang akan dibahas dan dianalisis termasuk diantaranya, buku, kamus, ensiklopedia, artikel jurnal sastra dan sains. Kesimpulannya menunjukkan bahwa gambaran tentang Khadijah berubah drastis, dia sebagai janda kaya telah memberikan kontribusi besar dalam meletakkan mentalitas baru umat Islam. Khadijah bukanlah obyek penderita, tapi seorang yang pandai, bijak, pendukung utama dan istri yang mencintai suaminya, Muhammad. Selain itu, karakter Muhammad dan Khadijah hingga abad 18 digunakan sebagai fantasi yang disejajarkan dengan kisah Seribu Satu Malam.]
7
Rokhimah, Siti, Ade Saepudin, and Rahmat Rahadi. "Sejarah Psikologi Pendidikan Islam dan Dasar Psikologi Pendidikan Islam." TSAQOFAH 4, no. 5 (July 24, 2024): 3663–70. http://dx.doi.org/10.58578/tsaqofah.v4i5.3437.
Full textAbstract:
Psychology as a science is currently influenced by Western scientific concepts. Islamic psychology examines the psychological phenomena of humans based on the sources of Islamic teachings, namely the Qur'an, Sunnah, and the thoughts of Muslim scholars and philosophers. This article discusses the history of Islamic educational psychology, which is divided into two periods, classical and modern, and explores the foundations of Islamic educational psychology. The classical period (7th to 13th century) features contributions from prominent figures such as Al-Kindi, Al-Farabi, Ibn Sina, Al-Ghazali, and Ibn Arabi. The modern period (19th century to present) includes significant contributions from figures like Muhammad Iqbal, Malik Badri, Abdul Hamid Abu Sulayman, and Syed Muhammad Naquib Al-Attas. The article also highlights the broad scope of Islamic psychology, covering various aspects of human life, and emphasizes its integration with modern scientific knowledge and Islamic values to address psychological issues.
8
Nurachman, Azhar, and Kasori Mujahid. "Studi Orientalisme Menurut Sejarah dan Tujuan Gerakannya." AHKAM 2, no. 4 (December 14, 2023): 866–78. http://dx.doi.org/10.58578/ahkam.v2i4.2310.
Full textAbstract:
This article will elaborate in detail on Orientalism from a historical perspective. The study of Orientalism is complex, especially concerning the Orient, particularly Islam, and is driven by motives such as religious, scientific, economic, and political issues. The terms "Orientalism" and "Orientalist" emerged in Andalusia (Spain) in the 7th century Hijri or the 14th century AD. They have harmed Islam by submerging Muslims into misleading ideologies, particularly misleading the younger generation by diverting them from their religion through teachings of materialism and secularism. The stages of Orientalism development include Missionaries and anti-Islamic sentiments beginning in the 16th century AD, studies and dissemination in the 17th and 18th centuries, colonialism in the 19th century and the first quarter of the 20th century, and learning and politics in the latter half of the 19th century. The main goal of Orientalism is to uncover and reveal the symbolic meanings of deep-rooted Islamic cultural expressions, with the primary medium being the Arabic language.
9
Mujiburrahman, Mujiburrahman. "ISLAM, PEREMPUAN DAN PENDIDIKAN." Marwah: Jurnal Perempuan, Agama dan Jender 13, no. 1 (February 5, 2014): 21. http://dx.doi.org/10.24014/marwah.v13i1.880.
Full textAbstract:
The article will discuss various viewpoints on the issues affecting women in Islam, and how they influence the views regarding women education. Their views generally can be divided into conservative, progressive and philosophical. All these views, in general, regard that like men, women are obliged to search for knowledge. In Indonesia, since the 19th century, women have already been involved in learning religion. However, for some cultural reasons, in this period, the access for women to modern education was still limited. On the other hand, from the 20th century up to now, like male Muslims, Indonesian female Muslim have more opportunies in education. Moreover, the symbolic-philosophy of complementary relations between male and female can also become an alternative to conservative or liberal philosophy of education
10
Jamaluddin, Jamaluddin. "Islam Sasak: Sejarah Sosial Keagamaan Di Lombok (Abad XVI-XIX)." JURNAL INDO-ISLAMIKA 1, no. 1 (July 20, 2011): 63–88. http://dx.doi.org/10.15408/idi.v1i1.1487.
Full textAbstract:
It is predicated that Islam, which penetrated in Lombok, was brought by Muslim merchants in the 15th century. However, according to the local sources, Islam was brought to Lombok by Sunan Prapen from Java, and not in 15th, but in 16th. Islam had been developed within the center of Islamic Kingdoms, established less than two centuries. The kingdoms had become the ruling powers. During the great periods of the Islamic kingdoms, Islam spread out massively and became the official religion of the states. Employing historical approach with three phases: heuristic, analytic or interpretative and historiography, this research discusses the penetration method of Islam in Lombok in 15th century and how it had been developing since its arrival to the 19th century.
11
Surya Pratama, Fikri, Erasiah Erasiah, Resi Dalela, Muhammad Syauqi Ardy, and Sri Kumala Dewi. "KELANTAN THE LITTLE MECCA: ITS INFLUENCE ON THE ARCHIPELAGO'S 15th-19th CENTURY ISLAMIC CIVILISATION TO THE PRESENT DAY." Jurnal Lektur Keagamaan 21, no. 1 (June 30, 2023): 125–56. http://dx.doi.org/10.31291/jlka.v21i1.1110.
Full textAbstract:
ABSTRACT Kelantan has a historic role as the gateway to Islamic enlightenment in the archipelago. Kelantan has transformed into an area that has become a center of Islamic learning. Together with Aceh and Patani, Kelantan is also called the 'Little Mecca'. The arrival of Islam raised Kelantan's status to be reckoned with in the world of Nusantara's Islamic cultural treasures and as a representative of the Muslim state in contemporary Malaysia. This paper aims to explore the role of Kelantan as the gateway of Islam of the archipelago in the 15th-19th centuries, and its significance in the development of contemporary Islam in Malaysia. The study employed the historical research, with the data collected through literature study. Data analysis was carried out simultaneously with the process of source criticism. This was done interactively from the beginning of the research to the final stage of drawing conclusions. The results showed that the arrival of Islam brought many changes and impressions to the way of thinking and socio-culture of the Kelantan Malay community. Kelantan Malay emerged as a civilization that developed the Islamic intellectuality of the archipelago in the 15th-19th centuries. Kelantan also played an active role in the Islamic struggle against Western colonialism. Contemporary Kelantanese society has not lost its identity as an Islamic country under the secularism brought by the British. Kelantan has presented a positive image that Islamic law can be well accepted in a multicultural country and under the secular government, such as the Federation of Malaysia. Keywords: Islam in Archipelago, Kelantan, Little Mecca, Malay. ABSTRAK Kelantan memiliki peran historis sebagai pintu masuknya pencerahan Islam ke tanah Nusantara. Kelantan bertransformasi menjadi suatu kawasan yang menjadi pusat pembelajaran agama Islam di Nusantara. Bersama Aceh dan Patani, ia adalah ‘Mekkah Kecil’ Nusantara. Kedatangan Islam menaikkan derajat Kelantan sebagai kekuatan yang patut diperhitungkan dalam dunia khazanah peradaban Islam Nusantara, dan representatif Negeri Muslim di Malaysia Kontemporer. Tulisan ini bertujuan untuk menjelaskan peran besar Kelantan sebagai ‘Serambi Mekkah’ Nusantara pada abad ke-15-19, dan signifikansinya bagi perkembangan Islam kontemporer di Malaysia. Metode penelitian yang digunakan adalah metode penelitian sejarah, dengan teknik pengumpulan data yang digunakan adalah studi pustaka. Proses analisa data penelitian dilakukan serentak dengan proses kritik sumber. Hal ini dilakukan secara interaktif sejak awal penelitian hingga tahap terakhir pengambilan kesimpulan. Hasil penelitian menunjukkan bahwa kedatangan Islam telah banyak membawa perubahan dan kesan kepada corak berpikir serta sosio-budaya masyarakat Melayu Kelantan. Melayu Kelantan tampil sebagai peradaban yang mengembangkan keintelektualan Islami Nusantara pada abad ke-15-19. Kelantan juga berperan aktif dalam perjuangan jihad Islam melawan penjajahan Barat. Masyarakat Kelantan kontemporer tidak kehilangan jati diri mereka sebagai negeri Islam di semenanjung di bawah gempuran sekulerisme yang dibawa Inggris. Kelantan menunjukkan citra positif bahwa hukum Islam dapat diterima dengan baik dalam negeri yang multikultural, serta menjadi representasi negeri berhukum Islam kaffah di bawah pemerintahan Federasi Malaysia yang sekuler. Kata kunci: Islam di Nusantara, Kelantan, Mekkah Kecil, Melayu, Serambi Mekkah.
12
Ernst, Carl W. "Reconfiguring South Asian Islam: From the 18th to the 19th Century." Comparative Islamic Studies 5, no. 2 (November 3, 2011): 247–72. http://dx.doi.org/10.1558/cis.v5i2.247.
Full textAbstract:
Distinctive shifts in the character of South Asian Islamic culture took place between eighteenth and nineteenth centuries. This article tracks these changes through two notable examples, Ghulam ‘Ali Azad Bilgrami (d. 1786) and Hajji Imdad Allah Muhajir Makki (d. 1899). Analysis of writings by and about these two figures demonstrates shifting models of what it meant to be a South Asian Muslim intellectual. The confident cosmopolitanism of Bilgrami, on the cusp of the British colonial conquest, yields to a much more defensive posture in Hajji Imdad Allah, who was indeed engaged in resistance against the ultimately victorious British rule. Loss of traditional Muslim patronage coincided with the decline of philosophical traditions and interest in Hindu culture, along with the rise of the scriptural reformism typified by the Deoband school, which addressed a broader Muslim public. The relatively short time during which these changes occurred emphasizes the significant cultural gap between the pre- and post-colonial periods of South Asian Islam.
13
Ingram, Brannon D. "Book Review: Moin Ahmad Nizami, Reform and Renewal in South Asian Islam: The Chishti-Sabris in 18th–19th Century North India." Indian Economic & Social History Review 56, no. 1 (January 2019): 110–12. http://dx.doi.org/10.1177/0019464618820151.
Full text
14
Nabil Amir, Ahmad, and Tasnim Abdul Rahman. "Abd al-Rahman al-Kawākibī dan Visi Politik Islam." Tebuireng: Journal of Islamic Studies and Society 4, no. 2 (December 31, 2023): 128–43. http://dx.doi.org/10.33752/tjiss.v4i2.6277.
Full textAbstract:
The paper address the political view of ‘Abd al-Rahmān b. Ahmad al-Kawākibī (1855- 1902) in the context of historical tradition and political structure of the Ottoman caliphate in the late 19th century. It looks into his critics of dictatorial rule and oppressive system of the caliphate and its call for the dismantling of the unjust and tyrannical framework. The study is based on qualitative method and documentary approach. The data obtained from reliable library material and source in the form of manuscript, dissertation, book, newspaper and magazine. The information derived is analysed using descriptive, analytical, comparative, and historical method. The finding shows that al-Kawakibi’s underlying philosophy and movement has largely influenced the Arab consciousness of the Middle East in the late 19th century, inspiring revolutionary ideas and movement in the East Mediterranean toward meaningful political liberation and the formation of nation state, bringing the spirit of nationalism and enlightenment throughout the Arab world.
15
Hashimi, A. O. "The Role of ‘Ulama (Arabic Scholars) In The 19th Century Yoruba Nation And Politics." Oguaa Journal of Religion and Human Values 6, no. 1 (June 1, 2020): 47–74. http://dx.doi.org/10.47963/ojorhv.v6i1.332.
Full textAbstract:
The nineteenth Century was a revolutionary period in the history of societies, kingdoms and empires in Yorubaland. The Century witnessed profound and irreversible social, religious and political transformations in the lives of the people who lived in the region. Both internal and external factors were responsible for these processes of change. The consequential events centred on commerce, politics, religion, warfare, intra-and intergroup relations, and reform and adjustment to new ways of life. This paper describes the activities of the Muslims in the 19th century Yoruba Politics, and the significant roles played by the ‘Ulama in the period under study. Islam was introduced to Yorubaland before the 19th century, and the population was reinforced by the ingress of Muslim immigrants and Hausa slaves who were brought to Oyo Empire. In this diverse group different roles were played by the Muslim community and the ‘Ulama (clerics). The activities of the Muslims had momentous impact on 19th century Yoruba politics in different ways as recorded in Arabic documents and other historical materials. In the course of time, Muslims occupied positions of great authority in royal administration. They used their position to promote Islam. This paper argues that the roles of the ‘Ulama in the political transformation and social change in Yorubaland was so important that its impact is felt till today.
16
Bzarov, Ruslan S. "Islam in Alanya-Ossetia: the Main Stages of History." Vestnik of North Ossetian State University, no. 3 (September 25, 2023): 22–28. http://dx.doi.org/10.29025/1994-7720-2023-3-22-28.
Full textAbstract:
Islam has been known to the Alans-Ossetians since the times of the Islamic Caliphate. In the second half of the 13th century Sunni Islam became the religion of part of the urban population of Alania. Ossetian religious minority is the earliest Islamic community in the Central Caucasus. Lexical borrowings, having become an integral part of the folklife culture, are referred to the early period of the insight into the Islamic terminology. In the 15 – 17th centuries Islam was common among the nobles of the northern communities of mountain Alania-Ossetia, but by the end of the 18th century Islamization covered part of the middle class. Along with the annexation to Russia the politico-ideological significance of Islam increased, the authorities took into consideration the religious side of the social, economic and political decisions. In the first half of the 19th century the number of Ossetian Muslims of all social classes was steadily growing. On the background of the Caucasian War, different kinds of social protest and political oppositionism were incarnated into Islamic ideological shape. At the time of maximum spread of Islam in Ossetia the Muslim minority did not exceed 15 per cent of the population. In the middle of the 19th century during land survey of flat land separate settlement of Christians and Muslims took place. In response to the land reform the opposition nobles spearheaded the movement of Muhadjirun, who emigrated to the territory of the Ottoman Empire (their overall number did not exceed 4–5 thousand people). In the second half of the 19th – the beginning of the 20th century there functioned two dozens of mosques, the number of people who received Islamic education was steadily growing, as well as the number of pilgrims who carried out Hajj. Presence of its own Muslim minority estranged the Ossetian culture of the New Time from religious prejudices. Ossetian Muslims played a significant role in all-Russian Muslim movement. Nowadays in North Ossetia there function Muslim communities, old mosques are reconstructed along with the construction of new ones, dozens of young people take training in secondary and higher Islamic educational institutions.
17
Shagaviev, Damir A., and Ilnur M. Yamaliev. "Classification of the Hanafi Faqihs Levels (Opinion of Shihab al-Din al-Marjani)." Minbar. Islamic Studies 11, no. 1 (June 30, 2018): 109–18. http://dx.doi.org/10.31162/2618-9569-2018-11-1-109-118.
Full textAbstract:
Abstract: the article discusses the opinion of the outstanding 19th century Tatar theologian and historian Shihab al-Din al-Marjani (Shigabutdin Marjani) on the classification of the Islamic jurists (tabakat al-Fuqaha’) of the Hanafi school (madhab) of Sunni Islam, devised by Ibn Kamal-Basha, the 16th century theologian and mufti (shaykh al-Islam) of the Ottoman Empire. The Tatar scholar discovered inaccuracies in the classification, and his critique was supported and developed by other famous Hanafi theologians of the Islamic world.
18
Mutieva, Oksana, Yusup Huseynov, and Saida Sirazhudinova. "The influence of Islam on the position of women in the daily life of Dagestan in the first half of the 19th century." OOO "Zhurnal "Voprosy Istorii" 2023, no. 11-2 (November 1, 2023): 168–75. http://dx.doi.org/10.31166/voprosyistorii202311statyi45.
Full textAbstract:
The article is devoted to the role of women's activity in Dagestan in the second half of the 19th century through the prism of Islam. During this period, the woman enjoyed the rights and privileges prescribed by the norms of Islam. Women's rights to inheritance, interfaith marriages and the opportunity to occupy leadership positions are discussed.
19
Prusskaya, Evgeniya. "Islam in France and France in the Territory of Islam in the Late 18th — First Half of the 19th Century." ISTORIYA 12, no. 5 (103) (2021): 0. http://dx.doi.org/10.18254/s207987840015936-8.
Full textAbstract:
In the first half of the 19th century France began an active colonial penetration into the region of the Middle East and North Africa, to the territories inhabited mainly by Muslims. Despite its rich colonial experience in the past and long-standing trade and diplomatic relations with the Ottoman Empire, France for the first time met Islam so closely and faced the necessity to govern the territories inhabited by a Muslim majority. This article provides an overview of the relationship between France and Islam at the end of the 18th and first half of the 19th centuries, analyzes the process of awakening interest in this religion among the French and examines the first political steps towards Islam, undertaken by the French authorities during this unstable period, which saw three revolutions in France.
20
Burkhanadin, A. "Political islam or conservatism: a typology of the Deobandi movement." Bulletin of the L.N. Gumilyov Eurasian National University. Historical Sciences. Philosophy. Religion Series 144, no. 3 (2023): 178–89. http://dx.doi.org/10.32523/2616-7255-2023-144-3-178-189.
Full textAbstract:
The article analyzes the general nature, branches, political and religious enlightenment activities of the Deobandian movement, which appeared in India in the 19th century and passed through various stages, based on the issue of typology related to religious movements in Islam. Thus, a typology of religious and political groups originating from the Deobandian movement is created. A systematic conclusion is made on such issues as the beginning of the movement, its relationship with the colonial government, branching, involvement in political decisions, sources of religious education, legal and creedal sect, and its current state. Without such a comprehensive analysis, it is impossible to reveal the meaning of a certain religious movement on a scientific basis. The division of the Deobandian movement into different branches due to historical conditions requires an analysis of the problem of typology in a political context. In the 20th century, the emergence of the phenomenon of political Islam in the Islamic world affected the involvement of some branches of this movement in politics in the form of a party, and now, one of its directions became radicalized and turned into a military force influencing the geopolitical conditions in the region. Therefore, the political experience of the Deobandian movement, which began with classical religious education, mixed with colonialism in the 19th century and a new political structure in the 20th century
21
Kyrchanoff, Maksym Waler'evich. "The concept of the "long 19th century" as an ideal model for studying socio-political transformations in Indonesia at the regional level." Genesis: исторические исследования, no. 1 (January 2024): 65–80. http://dx.doi.org/10.25136/2409-868x.2024.1.69570.
Full textAbstract:
The purpose of this study is to analyze the possibility of using the concept of the “long 19th century” as an interpretative model of historical science that claims to be universal. The author analyzes the concept of the “long 19th century” proposed by Eric Hobsbawm. The subject of the article is the concept of the “long 19th century”, the object is the possibility of its application and transplantation into Indonesian historical research. The novelty of the study lies in the analysis of the concept of the “long 19th century” as an interpretative model that allows us to analyze the features of the historical, social and cultural development of the territories of Indonesia, reduced in this article to Aceh. It is assumed that the interpretive models proposed by Western historians have a claim to universality, although the effect of their transplantation into non-Western historical contexts may be limited. The article analyzes 1) the features of the social and economic components in the transformation of Aceh during the “long 19th century”, 2) the role of the Islam in political changes in the region is revealed, 3) the consequences of the “long 19th century” for the subsequent history of the region are studied. The article shows the potential of the concept of the “long 19th century” for analyzing the history of social and political transformations in Indonesia through the prism of regional history. The results of the study suggest that the effect of using the concept of the “long 19th century” is limited. The author believes that this interpretative model is relatively effective and useful for analyzing social and political dynamics through the prism of religious institutions as sources and incentives for change, transformation and change in a modernizing society, to which Aceh belonged during the analyzed period of history.
22
Tuoheti, Alimu. "Missionaries and Orientalists Studies of Chinese Islam- Before the 20th Century." International Journal of Social Science Studies 9, no. 5 (July 16, 2021): 34. http://dx.doi.org/10.11114/ijsss.v9i5.5296.
Full textAbstract:
In the 19th century, the development of natural science and the emergence of enlightenment gradually gave birth to social science in modern Europe. As Europe opened the door to China in the middle of the 19th century, Western academia began to pay attention to China, and Western theories and methods progressively entered China and were accepted by Chinese scholars. Most saliently, some Christian missionaries and Orientalists have completed more serious studies of Islam in China, and published several corresponding works and research results on this basis. During this period, those who studied Islam and Muslims in China could be divided into two categories. the Religious people, including Christian missionaries. and Scholars, including Orientalists. Subsequently, when Western missionaries entered China, they found the presence of a large Muslim group, so they began to study them and organize missionary work. Although this missionary activity proved unsuccessful in terms of the number of converts to Christianity, it maintains a certain positive significance regarding religious and cultural exchange, and cross-civilizational interaction. Documents recording the encounters between Christianity and Islam in China since modern times are scattered in journals such as Chinese Repository, The Chinese Recorder, Friends of Moslems, The Moslem World and China’s Millions.
23
Batunsky, Mark. "Islam and Russian culture in the first half of the 19th century." Central Asian Survey 9, no. 4 (January 1990): 1–27. http://dx.doi.org/10.1080/02634939008400723.
Full text
24
Soli, Abu, Ira Miyarni Sustianingsih, and Sarkowi Sarkowi. "Perkembangan Islam Di Kesultanan Palembang Darussalam Tahun 1659-1821." Kaganga:Jurnal Pendidikan Sejarah dan Riset Sosial Humaniora 5, no. 2 (December 14, 2022): 336–51. http://dx.doi.org/10.31539/kaganga.v5i2.4312.
Full textAbstract:
This study aims to describe the development of Islam in the Sultanate of Palembang Darussalam in 1659-1821. This study uses the historical method with four steps, namely heuristics, verification, interpretation and historiography. The results of the study explain the beginning of development. In the 17th century Islam then began to experience development as evidenced by the establishment of mosques as places of worship and religious studies and various religious activities began to appear. The peak of the development of Islam occurred in the 18th century until the 19th century, at that time the Sultanate of Palembang Darussalam experienced a tradition of intellectual awakening in the field of Islam and Malay literature. The conclusion of this study is that the development of Islam began with the formation of an Islamic-style government, then Islam began to spread widely to the uluan area, which is around the Ogan River and the Komering River. This development is inseparable from the contribution of local scholars, one of which is Abdus Shomad al-Palimbani.
Keywords: Development, Islam, Palembang Darussalam Sultanate.
25
Sulhan, Ahmad. "Islam Kontemporer: Antara Reformasi Dan Revolusi Peradaban." Ulumuna 12, no. 1 (November 5, 2017): 143–56. http://dx.doi.org/10.20414/ujis.v12i1.395.
Full textAbstract:
The 19th and 20th centuries were periods for main transformation in Muslim history: periods of degradation and conquest, independence and revolution, renaissance and reform. Toward the 19th century, world power moved from Muslim world to Europe. It was remarked by emerging power of British, France, Spain, Russia, Netherlands, Italy and Portuguese. They dominated Muslim societies in Asia, Africa, and Middle East in economic, military, politic and ideological aspects. Muslim societies’ responses to Europe domination were diverse from rejection and confrontation to emigration and non-cooperative attitudes of traditional Muslim. They planned reform, reconstructed Islamic thinking and beliefs, reformed theology and Islamic law, and emphasized Muslim’s self-esteem significance, unity and solidarity in facing cultural threats and Europe colonialism. However, not few secular Muslims and reformers, were proud and greatly imitated Europe civilization and cultures. They did secularization that ended khalifah system in order to reconstruct Muslim societies.
26
Ducène, Jean-Charles. "Quand une édition imprimée redevient manuscrit: le Kitāb al-Masālik d’Ibn Ḥawqal (Rabat, Fondation ʿAllāl al-Fāsī, ʿayn 608)." Der Islam 95, no. 1 (March 22, 2018): 188–97. http://dx.doi.org/10.1515/islam-2018-0007.
Full textAbstract:
Summary: A new discovery of a late manuscript of Ibn Ḥawqal in the library of the ʿAllāl al-Fāsī Foundation, in Rabat, sheds light on the manuscript culture of the late 19th century in Morocco, on the dualism of manuscripts and prints of the same text at the same time. Indeed until now, Ibn Ḥawqal’s geographical treatise is known through eight medieval manuscripts that seem to give four versions of the text, although their relations are not clear. However, an unpublished manuscript is kept in Rabat, but it is a recent copy (early 20th century) of Michael De Goeje’s edition of 1873. Surprisingly this copy bears several charateristics of manuscript writing although the copist had a printed text as model.
27
Karolewski, Janina. "What is Heterodox About Alevism? The Development of Anti-Alevi Discrimination and Resentment." Die Welt des Islams 48, no. 3 (2008): 434–56. http://dx.doi.org/10.1163/157006008x364767.
Full textAbstract:
AbstractThis article examines how the widespread denomination of the Alevi tradition as “heterodox Islam” was introduced in the academic field in the late 19th century. This denomination reflects the differentiation between Alevis and Sunnis, which originally did not base on religious differences but on the socio-political power struggle between the Ottoman Empire and the Safavids/Kızılbaş. First, the historical development of this conflict and the spread of anti-Safavid/Kızılbaş propaganda in the 16th century will be highlighted. Second, it will be illustrated how the Kızılbaş were 'rediscovered' by Westerners in the late 19th century. Then, the development of anti-Alevi discrimination and resentment in the 20th century will be described. Finally, Turkey's official line in regard to the Alevis' religious status and the Alevis' aggressive response to this will be shown.
28
Bikulčius, Vytautas. "Michel Houellebecq’s Submission – a novel of decadence." Literatūra 61, no. 4 (December 20, 2019): 94–100. http://dx.doi.org/10.15388/litera.2019.4.7.
Full textAbstract:
Michel Houellebecq’s Submission has been analysed as a novel of decadence in this paper. Referring to the works of Michel Winock, François Livi and Michel Onfray, it has been found that a decadent novel can be associated not only with the works of Joris-Karl Huysmans, Pierre Loűys, Jean Lorrain and others produced at the end of the 19th century but also at subsequent periods. Such characteristics of decadent writing as the threat of catastrophe, fundamental changes in society, nostalgia can be found in the analysed novel.François, the main character of the novel, an expert on Huysmans and a professor at Sorbonne University, supports Huysmans’ ideas to some extent trying to find the link between the end of the 19th century and the beginning of the 21st century by comparing processes in society. Huysmans sought an ideal in the Middle Ages, while François travels to Rocamadour, famous for the statue of the Black Madonna, with a hope to find a spiritual revelation but becomes aware that the world of the past has gone forever. Changes in society made Huysmans leave the monastery, similarly, François gets frustrated as he loses his job when the Muslim Fraternity comes into power.Using the dystopian genre, Houellebecq depicts unbelievable changes in society – the new government proclaims Islam an official religion of France. Society is governed by new rules, the authority is concerned about two things – demography and education. Those, who refuse to convert to Islam, lose their jobs. Changes in society are even linked with geopolitical changes. Meanwhile Houellebecq reveals significant differences between the decadence of the end of the 19th and of the 21st century. Huysmans’ decadence results in neuroses, a desire to seal himself off from the world in alcohol, drugs, etc., to surround himself with works of art, while François in Submission enjoys erotic pleasures, gradually becomes an alcoholic, he does not suffer like Huysmans’ protagonist Des Esseintes. It can be stated that Submission is a decadent novel only at thematic level since aesthetic values, characteristic of the decadence of the 19th century, are left in the background. The only justification of François is that he speaks about his conversion to Islam hypothetically, it shows that he has not made up his mind to take this step.
29
Sujana, Ahmad Maftuh, and Saeful Iskandar. "Jihad dan Anti Kafir dalam Geger Cilegon 1888." Tsaqofah 17, no. 1 (June 28, 2019): 1. http://dx.doi.org/10.32678/tsaqofah.v19i1.3167.
Full textAbstract:
Colonial exploitation that occurred in the 19th century in the archipelago. Creating conditions that can encourage people to carry out social movements that are dominated by continuous economic, political and cultural conditions and have led to the disorganization of traditional societies and their institutions. The entry of the Dutch in the 19th century began to cause enormous problems for the people of Banten, because the changes made by the Dutch government changed the system of government created by the Sultanate of Banten. From the traditional government structure switched to the Modern (European) government system. This has a negative impact on the structure of people's lives. Banten Ulama with the spirit of jihad, the spirit of anti-Islam, sometimes even the spirit of Nativism and Revivalism, became the driving force for various social movements that flourished in the 19th century. Throughout the 19th and early 20th centuries this movement was a historical symptom of the indigenous peasant society. Almost all of these social movements occur due to high tax collections and heavy work that puts pressure on farmers. So that in this case, the kiai's leadership in carrying out the movement against the invaders is all based on the same motivation and conditions, namely maintaining aqidah and worship. Against munkar, polytheism and kufr which are carried out in the framework of munkar ma'ruf nahyi deeds. Everything is based on sincerity to fortify Islam from the influence that damages Islamic aqidah, worship and mu'amalah. This is clearly manifested in the history of struggle which was marked by Ulama throughout the archipelago
30
ORISHEV, ALEKSANDR B. "A NEW LOOK AT THE HISTORY OF ISLAM (A REVIEW OF THOMAS BAUER’S BOOK “THE CULTURE OF AMBIGUITY AND PLURALISM: TOWARDS A DIFFERENT IMAGE OF ISLAM”)." Study of Religion, no. 2 (2021): 148–51. http://dx.doi.org/10.22250/2072-8662.2021.2.148-151.
Full textAbstract:
Thomas Bauer’s monograph “The Culture of Ambiguity and Pluralism: Towards a Different Image of Islam” (Berlin: Directmedia Publishing, 2020. 400 p.) is an absolutely new interpretation of Islam as a world religion, based on the concept of “ambiguity”, which assumes a universal ability to ambiguously interpret certain phenomena of everyday life and public life. The monograph attempts to destroy one of the most persistent stereotypes about Islam as a religion that regulates human life in detail. The author proves that for a longer period of its history, Islam was much more tolerant to the spiritual practices of believers, to their way of life. The author cites numerous information from religious texts of the 8-19th centuries, which clearly show the high tolerance of Islamic culture to polysemy. The author justifies the validity of various ways of reading the Qur’an, describing this diversity as mercy and grace. The rejection of this tolerance in Islam, according to the author, occurred in the middle of the 19th century, largely under the influence of the West, which aggressively imposed its radical ideas about the truth...
31
Raya, Moch Khafidz Fuad, and Johaina Ali Samsodden. "Neglected Islamic Civilization? Muslim Intellectual Network in Mindanao, Philippines 19th Century in Aleem Ulomuddin Said Manuscript Collection." Journal of Islamic Civilization 4, no. 1 (August 28, 2022): 11–23. http://dx.doi.org/10.33086/jic.v4i1.2922.
Full textAbstract:
This article attempts to fill a research gap on the development of Islam in Mindanao, Southern Philippines, in the 19th century, where Muslim traditions in the region were well established and connected with Muslim intellectuals in other Islamic worlds. This relates mainly to a set of primary sources of Islamic manuscripts recently discovered by scholars such as Gallop, Fathurrahman, and Kawashima in the Mindanao area, which previously belonged to a local Maranao ‘ulamā’, named Shaykh Aleem Ulomuddin Said. This collection of manuscripts is written in three languages: Malay, Arabic, and Maranao, which contains various fields (al-Qur’ān studies, ḥadīth, tafsir, tasawuf, prayer, and ajimat, akidah and theology, and Arabic morphology). Using a qualitative approach and philological research methods, the findings of this study indicate that these Islamic manuscripts show the close relationship of Mindanao Muslim networks during the 18th and 19th centuries with their other Malay counterparts, such as those in Aceh, Banten, Cirebon, and Minangkabau. It also confirmed its network with the wider Islamic world in the Middle East region (Mecca, Medina, and Yemen) through the Sufi order of Shaṭṭārīyah, and influenced the intellectual tradition until the 19th century. Artikel ini mencoba mengisi gap research yang sangat terbatas tentang perkembangan Islam di Mindanao, Filipina Selatan pada abad ke-19 dimana tradisi Muslim di wilayah tersebut sudah mapan dan terhubung dengan intelektual Muslim di dunia Islam lainnya. Ini terutama berkaitan dengan satu set sumber utama manuskrip Islam yang baru-baru ini ditemukan oleh cendikiawan seperti Gallop, Fathurahman, dan Kawashima di daerah Mindanao, yang sebelumnya milik seorang ‘ulamā lokal Maranao, yang bernama Syaikh Aleem Ulomuddin Said. Koleksi manuskrip ini ditulis dengan tiga bahasa yaitu bahasa Melayu, Arab, dan Maranao yang berisi berbagai bidang (studi al-Qur’ān, ḥadīth, tafsir, tasawuf, doa dan ajimat, akidah dan teologi, serta morfologi Arab). Dengan menggunakan pendekatan kualitatif dan metode penelitian filologi, temuan penelitian ini menunjukkan bahwa manuskrip-manuskrip Islam ini menunjukkan hubungan erat jaringan Muslim Mindanao selama abad ke-18 dan 19 dengan rekan-rekan Melayu mereka lainnya seperti di Aceh, Banten, Cirebon, dan Minangkabau. Hal ini juga menegaskan jaringan mereka dengan dunia Islam yang lebih luas, lebih khusus lagi dengan wilayah Timur Tengah (Mekah, Madinah, dan Yaman) melalui tarekat Sufi Shaṭṭārīyah, dan berpengaruh terhadap tradisi intelektual sampai abad ke-19.
32
Seissenbievа, E. S. "ReligioustraditioninmedievalTurkishliterature." BULLETIN of the L.N. Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 144, no. 3 (2023): 269–80. http://dx.doi.org/10.32523/2616-6887/2023-144-3-269-280.
Full textAbstract:
This article is about the influence of medieval Turkic literature on the Kazakh literature ofthe 19th century. It is known that the task of making broad and complex distinctions in the direction of thepoetic, historical and spiritual continuity of the Kazakh poetry of the 19th century with medieval TurkicliterarymonumentsisnowbecomingabranchofKazakhliterarycriticism.Theworksofrepresentativesof medieval Turkish literature Yusuf Balasaguni, Mahmud al-Kashgari, Khoja Ahmed Yassawi and theirinfluence onKazakhliteraturewerenoted.DuetothefactthattheresearchdirectionsofthehistoryofKazakhliteratureweremainlyformedand established in the Soviet period, the religious foundations of the literary heritage have always beenevaluated in negative and negative directions, which had a significant negative impact on the recognitionofheritageonapurelyscientificbasis.Theprocessofassimilationofthedeeplyrootedspiritualheritageof the Turkic-speaking tribes into Islam in the scope of historical and artistic prerequisites beganto becomprehensivelystudiedinthenextfortyyears.However, it becomes obvious that the significance of the literary heritage in revealing the place ofIslamic cultureinKazakhspiritualityis recognizedinthedirectionofa comprehensivestudy.Theinfluence of Turkic literature on the Kazakh literature of the 19th century was considered bydifferentiating theworksofSufiliteratureandKhojaAhmetYassawi.In the 19th century, the tradition of qissa, nazira created a significant creative fieldinthe formation ofan exegetical tradition -an explanation of the foundations of religion in the Kazakh steppe. The beginningoftheexegeticaltraditionintheKazakhliteratureofthe19thcenturyisthehistoryoftheformationofthe Islamic religion in the Kazakh land, the historical situation of a particular period, the problem of theavailability of Islamic literature in the field of spirituality. in the Kazakh steppe, etc. This is due to dozensofhistorical,socialandpoliticalfactors.
33
Kalimullina, F. G. "V. V. Velyaminov-Zernov on Islam: Ryazan Local Lore Studies of the 19th Century." Islam in the modern world 19, no. 1 (April 30, 2023): 193–205. http://dx.doi.org/10.22311/2074-1529-2023-19-1-193-205.
Full textAbstract:
The article analyzes the four-volume work of the orientalist of the XIX century V. V. Velyaminov-Zernov “Research on the Kasimov tsars and tsarevichs” (1863–1887), dedicated to the history of the Kasimov Khanate. The main attention is paid to the local history material about the city of Kasimov of the 17–19th centuries, including its Muslim district. The paper reveals novelty of the scientist’s approaches to history of Kasimov Tatar community. The first paragraph examines the conclusions of V. V. Velyaminov-Zernov regarding medieval fortresses located around Kasimov, the scientist concludes that these fortresses belonged to Tatar rulers during the period of the Kasimov Khanate. The second paragraph reveals the orientalist’s views on Orthodox-Muslim interaction in Kasimov in the 17–18th centuries. According to V. V. Velyaminov-Zernov, until the beginning of the 17th century there were two equivalent authorities in the city: the voivodeship court and the court of the Kasimov rulers. The article considers the history of Tatar heritage in Kasimov. The third paragraph is devoted to the 19th century. Velyaminov-Zernov’s research is useful for local historians dealing with the history of the Ryazan region.
34
Shioya, Akifumi. "Islam and the Nomadic Political Tradition in the 19th-Century Khanate of Khiva." Oriente Moderno 102, no. 1 (September 16, 2022): 68–87. http://dx.doi.org/10.1163/22138617-12340280.
Full textAbstract:
Abstract This study analyses the Islamic authority and the nomadic political tradition in the 19th-century Khanate of Khiva. The Khivan Qongrat rulers relied on Islamic authority to justify their rule, owing to their non-Chinggisid lineage. The study also contrasts the devastation and prosperity brought about by the two ruling lineages, Chinggisid and Qongrat, as documented by the Khivan chroniclers. The study further explores the nomadic political tradition including the rituals of a Khan’s ascendance to the throne, the Qongrat Khans’ connection with the Kazakh Sultans of Junior Juz, and the royal charter within the Khorazm oasis. The khans as holy warriors against infidels, their coexistence with the Islamic saint Pahlavān Maḥmūd and their perception of the Ottoman sultan as the Caliph of the Sunni Muslim world and other mixed and multifaceted characteristics, reflective of the traditions of Central Eurasian rulers are also touched upon.
35
Akhunov, Azat. "Проблема исламизации Поволжья в трудах Ш. Марджани." Islamology 9, no. 1-2 (November 29, 2019): 149. http://dx.doi.org/10.24848/islmlg.09.1.11.
Full textAbstract:
Among the 19th century Tatar historians Shihabaddin Mardjani (1818-1889) can be named as a pioneer of the historical science in the European sense. More than 30 works devoted to various subjects of Islamic theology belong to his pen. There are historical ones among his works. Sh. Mardjani’s contribution to human sciences was so significant that his works were recognized even during the Soviet era. While the rest of Tatar pre-revolutionary period (until 1917) legacies were under the ban, Mardjani was presented as a historian without mentioning his achievements in Islamic sciences. In our research we are examining the topic of Islamization of the Volga area in Mardjani’s works. As it is known, the official date of adoption of Islam by Tatar ancestors, i.e. Bulgharians, was in year 922 according to Christian calendar. However, some Tatar historians of 18th-19th centuries (e.g. Hisamaddin Muslimi, Tajaddin Yalchigul) argued that Islam has already been practiced in the Volga region in the first centuries of Islam, while the first missionaries were the Companions of the Prophet Muhammad. Shihabaddin Mardjani criticized them for using unreliable information and sources in their works. According to Mardjani the Islamization of the Volga region happened at the same time as Arabs entered Spain at the beginning of 8th century, while in Bulghar Islam appeared in the 8th-9th centuries. In Mardjani’s opinion, the final acceptance and strengthening of Islam in the region happened during Uzbek Khan reign over the Golden Horde (1313-1342).
36
Wardani, Wardani. "PERKEMBANGAN PEMIKIRAN FILSAFAT ISLAM MODERN (SEBUAH TINJAUAN UMUM)." Jurnal Ilmiah Ilmu Ushuluddin 14, no. 1 (March 1, 2016): 27. http://dx.doi.org/10.18592/jiu.v14i1.680.
Full textAbstract:
This article is aimed to deal with the development of Islamic philosophy in modern era in many countries, both in theEast and the West, in the world commonly, and in Indonesia particularly. Islamic philosophy in this era has grownthrough four stages. Firstly, at the beginning of 19th century, when the modernization in Muslim countries has beeninitiated by Jaml al-Dn al-Afghn. Secondly, since 19th until 20th century, when some orientalists among Jews havestudied the Islamic philosophy. Thirdly, post-World War II, when the Islamic philosophy has become the concern ofthe Eastern and Western scholars. Fourthly, the golden age of Islamic philosophy has come, since 20th centuryhitherto, when the bordes has fused in the sense that both Western and Eastern scholars have collaborated in jointintellectualagenda to study of Islamic philosophy. The Study of Islamic philosophy in Indonesia, in particular, haspassed three stages of development; firstly, in 1960-1970s, the stage of consolidation has begun through efforts carriedout by Harun Nasution to cultivate rational thought in the mind of Indonesian Moslems; secondly, in 1980-1990s,the stage of institutionalization has begun when the department of theology and philosophy at the Faculty of Ushl al-Dn at Syarif Hidayatullah State Institute for Islamic Studies in Jakarta has been initiated in 1982; finally, since1990 hitherto, the stage of functionalization, when the Islamic philosophy has been studied in Islamic universities, andeven functionalized to solve many problems.
37
Açikyildiz-Şengül, Birgül. "From Yezidism to Islam: Religious Architecture of the Mahmudî Dynasty in Khoshâb." Iran and the Caucasus 20, no. 3-4 (December 19, 2016): 369–83. http://dx.doi.org/10.1163/1573384x-20160307.
Full textAbstract:
The Yezidi Mahmudî Dynasty controlled Khoshâb and surrounding area between Van, Nakhchivân and Marâgha during almost five centuries, from the end of the 14th century to the second half of the 19th century. Тhe Mahmudî rulers consolidated their power by their rational diplomacy with the main political forces of the region, first with the Black Sheep and White Sheep Turkomans and later with the Ottomans and the Safavids. Converted to Islam in the mid-16th century, the Mahmudîs contributed to the Islamic art by endowing buildings in Khoshâb between 1563 and 1671.The article focuses on the study of Mahmudî religious architecture in Khoshâb, tracing particularly the pre-Islamic Yezidi elements in it.
38
Kasumovıć, Fahd. "Understanding Ottoman Heritage in Bosnia and Herzegovina: Conversions to Islam in the Records of the Sarajevo Sharia Court, 1800-1851." Belleten 80, no. 288 (August 1, 2016): 507–30. http://dx.doi.org/10.37879/belleten.2016.507.
Full textAbstract:
The trend of mass conversions to Islam took place in Bosnia and Herzegovina in the period between the 15th and 17th centuries, and has, thanks to the work of a couple of researchers of this period, been extensively studied and expounded on. On the other hand, the academic community has very little information on conversions to Islam in the period that followed. The goal of this study was to shed light on the conversions to Islam before the Sarajevo Sharia Court in the first half of the 19th century. In doing so, it devotes particular attention to the very act of conversion, its foundations in the Sharia law, the intensity of the conversions, and the identities of the converts themselves. Upon studying the Sarajevo court records, we see that the trend of the expansion of Islam did continue in the 19th century, albeit to a much more limited extent. Between 1800 and 1851, 123 people willingly converted to Islam before the Sharia Court in Sarajevo. In addition, there were also ten underage children (according to Sharia regulations), who were legally converted to Islam after one of their parents became a Muslim. There were conversions happening almost every year, with only five years in this period for which we have no registered conversions, while between one and seven people converted within one Gregorian calendar year. Previously, the new Muslims had been members of other monotheistic religions found in the region (Catholics, Orthodox Christians, Jews), and hailed from town and village surroundings.
39
Zuhri, Z. "Beyond Syncretism: Evidence of the Vernacularization of Islamic Theological Terms in Javanese Literature in the 19th Century." Al-Jami'ah: Journal of Islamic Studies 60, no. 2 (November 14, 2022): 373–98. http://dx.doi.org/10.14421/ajis.2022.602.373-398.
Full textAbstract:
Scholars have long debated whether the relationship between Islam and Javanese culture should be considered syncretism or inculturation. This article analyzes Javanese literature to discuss post-syncretism in Islamic studies. It argues that Javanese literature exemplifies the vernacularization of Islamic theology into Javanese language and discourse. It describes how Islamic theology was used in eight Javanese texts at different historical points in the 19th Century. The leading Islamic theological terms (God, angels, Al-Qur’an, Prophet, and the Last Day) have consistent meanings in the Javanese text. Differences were only found in spelling, pronunciation, and written script that converted Arabic to Javanese and Pegon. Vernacularization functions as a tool for transmitting knowledge while the substance, meaning, and content remain unchanged. Therefore, there is no evidence of syncretism in using these terms. Syncretism may have operated in Javanese culture (e.g., Javanese Islamic rituals), but it does not appear that syncretism has penetrated the realm of theology. Accordingly, future studies on local Islam should explore discursive traditions and how knowledge has been generated alongside the process of Islamization.[Para sarjana telah berdebat lama apakah hubungan Islam dan budaya Jawa, sebaiknya berupa sinkretisme atau inkulturasi. Artikel ini membahas literatur Jawa untuk mendiskusikan post-sinkretisme dalam kajian Islam. Hasilnya menunjukkan bahwa literatur Jawa mencerminkan penyebaran teologi Islam melalui bahasa Jawa dan wacananya. Artikel ini menunjukkan teologi Islam dalam enam teks Jawa dengan penekanan historis yang berbeda pada abad 19. Istilah teologi penting seperti, Allah, malaikat, al-Qur’an, nabi dan kiamat, mempunyai makna yang tetap dalam teks Jawa. Perbedaan yang muncul hanya ejaan, pengucapan dan penulisan saat dialihkan dari bahasa Arab ke bahasa Jawa dan aksara pegon. Pribumisasi berfungsi sebagai alat transmisi pengetahuan, sedangkan substansi, makna dan kandungannya tidak berubah. Oleh karena itu tidak ada sinkretisme yang digunakan dalam pribumisasi ini. Sinkretisme mungkin berlangsung di wilayah budaya, tetapi tidak dalam konteks teologi. Dengan demikian, kajian ke depan tentang Islam lokal mengarah pada diskursif tradisi dan bagaimana pengetahuan berkembang seiring dengan proses islamisasi.]
40
Prasetyo, Rukmana, Ade Rahman Matondang, Sultoni Trikusuma, and Abdullah Sani. "Kebangkitan Ijtihad di Zaman Modern: Analisis Kontribusi Muhammad Abduh dalam Pembaharuan Hukum Islam." Hikmah 20, no. 1 (June 30, 2023): 147–60. http://dx.doi.org/10.53802/hikmah.v20i1.229.
Full textAbstract:
Entering the 19th century which is often called the period or the modern century, Islamic figures and leaders realized the weaknesses and causes of the decline of the Muslim community. It was as if they agreed that Muslims must rise from adversity and stagnation in thinking, especially regarding Islamic law and free themselves from blind obedience. This study aims to analyze the sequence of the ijtihad period from decline to revival, and analyze the contribution of Muhammad Abduh in the renewal of Islamic law. The research uses a qualitative research method based on literature study, the data source in this study analyzes the works of Muhammad Abduh, especially with regard to Islamic law. The research results explain that. The revival of Ijtihad in the Modern era began when it entered the 19th century, which was marked by movements against Western/foreign occupation of Islamic territories; knowledge movement and return to pure Islamic teachings; the movement to reinterpret the understanding and thought of Muslims; Ijtihad on completely new issues that arise as a result of the ongoing development of science and technology. Muhammad Abduh's contribution can be seen from his invitation to Muslims to use their minds optimally so that the Muslim community develops and its Islamic law develops as was done by our predecessors.
41
Yusuf, Maulana. "Dunia Islam Abad 19: Penetrasi Kolonial Barat." Al-Risalah 11, no. 01 (December 1, 2018): 110. http://dx.doi.org/10.30631/al-risalah.v11i01.478.
Full textAbstract:
The world of Islam in Umayyah and Abbasiyyah Dynasties was in the hand of a single leader, however since the 10th century raised a new development by the presence of new leaders who was appointed by Khalifah as the vice leader in some Islamic worlds who were finally became the independent leader. Also, there were some leaders who against the Abbasiyah Khalifah and declared themselves as the conquers of Islamic worlds, such as Umayyah Dynasty in Spain, Fatimiah Dynasty in the North Africa, and the establishments of three well‐known kingdoms: Turki Usmani, Safawi, and Mughal in India with its own glory and victory. Unfortunately, the victory of Islam began to lose its glow in the 19th century when the Islamic world was politically collapse and became worse as accordance with the raise of west from the Dark Ages into light which supports freedom and science that contrast with the Islamic world in colonialism
42
Yusuf, Maulana. "Dunia Islam Abad 19: Penetrasi Kolonial Barat." Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 11, no. 01 (June 24, 2011): 110–24. http://dx.doi.org/10.30631/alrisalah.v11i01.478.
Full textAbstract:
The world of islam in umayyah and absiyyah dynasties was in the world in the hand of a single leader, however since the 10th century raised a new development by the presence of new leaders who was appointed buy khalifah as the vice leader in some islamic world who were finally became the independent leader. Also, there were some leaders who againts the abasiyyah kahlifah and declared the mselves the conguers of islamic world, such as umayyag dynasti is spain, fatimiyah dynasti in the north africa, and the establishments of three well-know kingdom: turki usmani, safawi, and mughal in india with its own glory and victory. Unfotunstely, the victory of islam began to lose its glow in the 19th century when the islamic world was politically collaps and became worse as accordance with the raise of west from the dark ages into light which support freedom and science that contrast t=with the islamic world in colonialism.
43
Maziyah, Siti, and Melly Dwi Trivia. "Culture and Environment of the End 19th Century Jepara Society Religious Character formers R.A. Kartini." E3S Web of Conferences 202 (2020): 07060. http://dx.doi.org/10.1051/e3sconf/202020207060.
Full textAbstract:
RA Kartini has always been associated with issues of education and emancipation of women. However, R.A. Kartini's letters to her friends apparently also discussed the cultural conditions and religious environment of the Javanese people at the end of the 19th century. How did the culture and religious environment of the end 19th century Javanese society cause Kartini to be critical of Islam? What is the contribution of R.A. Kartini against the development of Islam in Java? This research data uses the letters R.A. Kartini to her friends who have been summarized in books that have been published. Secondary data used are books and articles with similar themes. Various information relating to the topic of the problem is then analyzed to draw conclusions in accordance with the problems that have been raised. The results showed that R.A. Kartini had several times wanted to convert to a religion because of a foreign language that she could not understand in worship. Kartini wanted an effort to translate the Qur'an, so that she and the Javanese community could understand the teachings of her religion well.
44
NURISMAN, Nurisman, and Iqbal Haraka MAHENDRA. "Dynamic Community And Modern Islamic Applications: The Study Of Muhammad Abduh's Epistemology." International Journal of Environmental, Sustainability, and Social Science 3, no. 3 (November 30, 2022): 677–90. http://dx.doi.org/10.38142/ijesss.v3i3.269.
Full textAbstract:
Since entering the era of decline, Muslims no longer produce outstanding achievements in the field of science. Western scholars then developed science with the materials developed from the work of Muslim scholars. Of course, there are weaknesses inherent in Western civilization. However, they creatively produce new things to be studied. In the 19th century, scientific optimism was partly due to the emergence of the theory of Darwin (Charles Darwin), Herbert Spencer (Social Darwinism), before Agust Comte, and so on. Abduh himself met Herbert Spencer in England. The findings of Western intellectuals became the subject of discussion by Muhammad Abduh. Islam is not against science. This is what Muhammad Abduh often said. The Islamic thought reform movement is a challenging study and continues to be explored. One fundamental challenge faced by Muslim thinkers in the 19th century was the decline of Islam. This demands to be solved and found a solution. How did Islamic reformers respond to the challenges of the tough times? Good because, factually, Muslims are in a lagging position. Also, many Muslim countries are under the occupation of the West.
45
Tungkagi, Donald Qomaidiansyah. "Islam di Bolaang Mongondow Utara, Sulawesi Utara: Dinamika Islamisasi di Kerajaan Kaidipang Besar dan Bintauna Abad ke-7-19 M." Jurnal Lektur Keagamaan 17, no. 2 (February 20, 2020): 461–500. http://dx.doi.org/10.31291/jlka.v17i2.747.
Full textAbstract:
The position of North Bolaang Mongondow is very strategic for trade routes as a former coastal kingdom region. Even this area is included in the spice routes to Maluku as the center of the Islamic kingdom in the eastern archipelago. The dynamics of Islamization in North Bolaang Mongondow occur through various channels of Islamization, the most striking is the influence of the trade route in the Sulawesi Sea region and its relations with the tetanga kingdoms, especially the Sultanate of Ternate. Unlike other regions, Catholicism became the religion of the kings in the North Bolaang Mongondow region before the entry of Islam. The important dynamics of Islamization in North Bolaang Mongondow are: in the beginning Islamization in the North Bolaang Mongondow region was bottom up, and from the 17th to the 19th centuries it was strucÂtured in the bureaucracy of the royal government (top down). This paper is a historical writing, using the historical method; heuristics, criÂticisms, interpretations, and historiography that are qualitative-analysis and are able to show a series of Islamization processes that took place in North Bolaang Mongondow in the 17th century to the 19th century. The results of this study indicate that the influence of Islam begins with the trade netÂwork in the Sulawesi Sea region, for traders who connect to Maluku as a pattern of Islamization. This network has an impact on social change in North Bolaang Mongondow which occurred in the 17th century until the 19th century since the first time Islam’s encounter with the kingdoms in the northern coast of the Sulawesi Sea peninsula was tracked.Keywords: Islamization, Sulawesi Sea, Kaidipang Besar, Bintauna, North Bolaang Mongondow Sebagai wilayah bekas kerajaan pesisir, posisi Bolaang Mongondow Utara sangat strategis untuk rute perdagangan. Bahkan wilayah ini terÂmasuk dalam jalur rempah-rempah (spice routes) menuju Maluku sebagai pusat kerajaan Islam di bagian timur Nusantara. Dinamika Islamisasi di Bolaang Mongondow Utara terjadi melalui berbagai saluran Islamisasi, yang paling mencolok adalah pengaruh jalur niaga di kawasan Laut Sulawesi dan serta hubungan dengan kerajaan-kerajaan tetanga, terutama Kesultanan Ternate. Berbeda dengan daerah lain, agama Katolik menjadi agama raja-raja di wilayah Bolaang Mongondow Utara sebelum masukÂnya Islam. Dinamika Islamisasi di Bolaang Mongondow Utara yang penÂting dicatat diantaranya: pada mulanya Islamisasi di wilayah Bolaang Mongondow Utara melalui jalur bawah (bottom up), dan sejak abad ke-17 hingga abad ke-19 terstruktur dalam birokrasi pemerintahan kerajaan (top down). Tulisan ini merupakan tulisan sejarah, dengan menggunakan metode sejarah; heuristik, kritik, interpretasi, dan historiografi yang bersifat anaÂlisis-kualitatif dan mampu menunjukkan satu rangkaian proses Islamisasi yang terjadi di Bolaang Mongondow Utara abad ke-17 hingga abad ke-19. Hasil kajian ini menunjukkan bahwa pengaruh Islam diawali dari jaringan perdagangan di kawasan Laut Sulawesi, bagi pedagang yang menghuÂbungÂkan ke Maluku sebagai satu pola Islamisasi. Jaringan ini memberi dampak terhadap perubahan sosial di Bolaang Mongondow Utara yang terjadi pada abad ke-17-19 M.Kata kunci: Islamisasi, Laut Sulawesi, Kaidipang Besar, Bintauna, Bolaang Mongondow UtaraÂ
46
Casanova, José. "The politics of nativism." Philosophy & Social Criticism 38, no. 4-5 (May 2012): 485–95. http://dx.doi.org/10.1177/0191453711435643.
Full textAbstract:
The politics of nativism directed at Catholic immigrants in 19th-century America offer a fruitful comparative perspective through which to analyze the discourse and the politics of Islam in contemporary Europe. Anti-Catholic nativism constituted a peculiar North American version of the larger and more generalized phenomenon of anti-immigrant populist xenophobic politics which one finds in many countries and in different historical contexts. What is usually designated as Islamo-phobia in contemporary Europe, however, manifests striking resemblances with the original phenomenon of American nativism that emerged in the middle of the 19th century in the United States. In both cases one finds the fusion of anti-immigrant xenophobic attitudes, perennial inter-religious prejudices, and an ideological construct setting a particular religious-civilizational complex in essential opposition to Western modernity. Although an anti-Muslim discourse emerged also in the United States after 11 September, it had primarily a geo-political dimension connected with the ‘war on terror’ and with American global imperial policies. But it lacked the domestic anti-immigrant populist as well as the modern secularist anti-Muslim dimensions. This explains why xenophobic anti-Muslim nativism has been much weaker in the United States than in Europe.
47
Parwanto, Wendi. "PEMIKIRAN ABRAHAM GEIGER TENTANG AL-QUR`AN (STUDI ATAS AKULTURASI LINGUISTIK, DOKTRIN DAN KISAH DALAM AL-QUR`AN DARI TRADISI YAHUDI)." Jurnal Ilmiah Ilmu Ushuluddin 18, no. 1 (June 29, 2019): 50. http://dx.doi.org/10.18592/jiiu.v18i1.2573.
Full textAbstract:
Various kinds of orientalist studies on Islam began in the early 19th century, such as studies of the al-Qur`an, hadith, fiqh, and others. One of the orientalist who study Islam from the aspect of the Qur'an is Abraham Geiger. Geiger said, that there are several aspects of the Qur'an that adopted by Jewish traditions. Based on these reasons, the resecher are interested in studying this theme further. This study is a study of library research, with descriptive-analysis method. The conclusion of this study is that some Muslim scholars acknowledge the influence of Islam from other religions, not only from the linguistic aspect of the Qur'an, but also from the empirical-practical, and Islam comes to renew and modify the traditions of previous religions that are not in accordance with values of Islam.
48
Altuntaş, Nezahat. "Religious Nationalism in a New Era: A Perspective from Political Islam." African and Asian Studies 9, no. 4 (2010): 418–35. http://dx.doi.org/10.1163/156921010x534805.
Full textAbstract:
Abstract Nationalism is an ideology that has taken different forms in different times, locations, and situations. In the 19th century, classical liberal nationalism depended on the ties between the nation state and its citizenship. That form of nationalism was accompanied by “the state- and nation-building” processes in Europe. In the 20th century, nationalism transformed into ethnic nationalism, depending on ideas of common origin; it arose especially after World War I and II and after the collapse of the Soviet Union. Finally, at the beginning of 21st century, nationalism began to integrate with religion as a result of global political changes. The terrorist attack on the United States, and then the effects that the United States and its allies have created in the widespread Muslim geography, have added new and different dimensions to nationalism. The main aim of this study is to investigate the intersection points between religion and nationalism, especially in the case of political Islam.
49
Nurmatov, Zhakhangir, Turganbay Abdrassilov, and Hwang Soon Il. "AN ANALYSIS ON THE FORMATION OF JADIDISM IN CENTRAL ASIA IN THE LATE 19TH AND EARLY 20TH CENTURY (1870-1917)." Al-Farabi 78, no. 2 (June 15, 2022): 149–66. http://dx.doi.org/10.48010/2022.2/1999-5911.11.
Full textAbstract:
This study examines the history of the Jadid movement starting from socio-cultural conditions to the emergence of the jadid movement in Central Asia between the end of the nineteenth century and the beginning of the twentieth century. In order to reach the conclusion about the Jadid movement that it has been formed as the religious-cultural and anti-colonial movement against the Soviet regime, this paper analyses the contest between the traditional Islam scholars and reform-minded intellectuals on the reform ideas. While Khalid argues that the Jadid movement emerged as a cultural and political movement, this paper by examining the Jadidist movement in Central Asia, suggests by adding to the argument of Khalid, that it was formed as a religious-cultural movement. This is because Islam was embedded in the socio-cultural and political life of Central Asian Muslims, and Islam played an integral part in the national identity matter which is inseparable. In other words, Islam was a key marker of Central Asian Muslims' identity. The argument proposed in the study asserts that the Jadid movement, despite its inclination toward secularism and high emphasis on the secular subjects, never detached from the idea of Islam; that is, the Jadids attempted to merge Islam with science and achieve the bygone Islamic civilization and culture of the Golden Age. Thus, throughout the study, it is continually demonstrated that while striving for progress and achievement in the economic and social domains, the Jadids always attempted to preserve Islamic values.
50
Irwanti, Neneng, and Mohammd Ibrahim bayu Pratama. "The Impact of Kemal Atthatruk's Secularism on the Islamic World in the 19th Century." El Tarikh : Journal of History, Culture and Islamic Civilization 3, no. 1 (May 29, 2022): 12–23. http://dx.doi.org/10.24042/jhcc.v3i1.7905.
Full textAbstract:
The renewal of the Ottoman Empire was carried out by some groups from western education, aiming to strengthen domestic development through an effective strategy to maintain the territorial integrity of Turkey. The presence of Mustafa Kemal Ataturk was the beginning of progress as well as renewal in the Ottoman Empire which had long experienced collapse and destruction. In addition, his secular ideas made him the first leader to pioneer the westernization movement. With that Turkey became a modern country under the leadership of Kemal Atthatruk with military guard. In addition, he also made Muslims and interfaith tolerant in their religious practices. He also created a modern form of Islam by turning it into Islamic-oriented political parties. Therefore, this study aims to discuss the thoughts of secularism and the progress made by Kemal Ataturk as well as its impact on the Islamic world. To achieve this goal, in this study the author uses the historical method which is one way to solve a problem that originates in the past. By way of finding sources, verification, interpretation of sources and the last is historiography. As for obtaining sources, researchers used a type of library research which attempted to examine secularism and the progress initiated by Kemal Attatruk using a social approach.Kata Kunci: Sekularisme, Kemal Attratruk, Islam