Artículos de revistas sobre el tema "Islam and nationalism"
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1
Gökçek, Mustafa. "Late Ottoman Discourses on Nationalism and Islam and the Contributions of Russia’s Muslims". American Journal of Islam and Society 32, n.º 4 (1 de octubre de 2015): 1–20. http://dx.doi.org/10.35632/ajis.v32i4.216.
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This study focuses on the early twentieth-century nationalist and Islamist discourses in the Ottoman Empire. Particularly after the 1908 coup, Turkish and Arab nationalism spread among the intellectuals. Under the Committee of Union and Progress (CUP) party’s leadership, Turkish nationalists received tremendous support to spread their views through associations and publications. Some of them defended the compatibility of Turkish nationalism with Islam. In response, traditional Islamist intellectuals argued that Islam was opposed to nationalism and tribalism and pointed out the potential dangers of pursuing nationalism in a multiethnic society. This article mostly focuses on the nationalist and traditionalist intellectuals. Among the first group was Halim Sabit, a Kazan Tatar who moved to Istanbul from Russia to pursue religious studies at a madrasa. He eventually became heavily involved in nationalist circles and published articles in Sırat-i Mustakım and İslam Mecmuası on how Islam allowed nationalism and how Turkish nationalism could serve Islam. At the same time, he participated in a trip to the Middle East to convince the Arabs of the need for Islamic unity. In contrast to Musa Kazım, Said Nursi, and other intellectuals, Sabit emphasized the unity of Muslim nations within the empire.
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Gökçek, Mustafa. "Late Ottoman Discourses on Nationalism and Islam and the Contributions of Russia’s Muslims". American Journal of Islamic Social Sciences 32, n.º 4 (1 de octubre de 2015): 1–20. http://dx.doi.org/10.35632/ajiss.v32i4.216.
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This study focuses on the early twentieth-century nationalist and Islamist discourses in the Ottoman Empire. Particularly after the 1908 coup, Turkish and Arab nationalism spread among the intellectuals. Under the Committee of Union and Progress (CUP) party’s leadership, Turkish nationalists received tremendous support to spread their views through associations and publications. Some of them defended the compatibility of Turkish nationalism with Islam. In response, traditional Islamist intellectuals argued that Islam was opposed to nationalism and tribalism and pointed out the potential dangers of pursuing nationalism in a multiethnic society. This article mostly focuses on the nationalist and traditionalist intellectuals. Among the first group was Halim Sabit, a Kazan Tatar who moved to Istanbul from Russia to pursue religious studies at a madrasa. He eventually became heavily involved in nationalist circles and published articles in Sırat-i Mustakım and İslam Mecmuası on how Islam allowed nationalism and how Turkish nationalism could serve Islam. At the same time, he participated in a trip to the Middle East to convince the Arabs of the need for Islamic unity. In contrast to Musa Kazım, Said Nursi, and other intellectuals, Sabit emphasized the unity of Muslim nations within the empire.
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Warjio, Warjio. "THE INFLUENCE OF THE INDONESIAN NATIONAL MOVEMENT IN THE EARLY ISLAMIC MOVEMENT IN MALAYSIA". JURNAL ILMU SOSIAL dan ILMU POLITIK 2, n.º 1 (20 de junio de 2022): 1. http://dx.doi.org/10.30742/juispol.v2i1.2131.
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This article raises the main question: How was the influence of the Indonesian nationalist movement namely nationalism and Islam in the initial nationalism movement in Malaysia? Using the political history approach of this article reveals this important issue. First, the Indonesian nationalism movement had influenced the nationalist movement in Malaysia through Indonesian political activists to Malaysia, then known as Malaysia. The important results of this article make an important contribution that not only is there a national political connection to the formation of Malaysian independence, but the spirit of nationalism and Islam is united in the influence of the early Islamic nationalist movement in Malaysia.Keywords: Indonesian nationalism movement, nationalism movement in Malaysia, islamic movement, islamic political party
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Chandoyan, Tigran. "The Role of Islam in the Emergence of Kurdish Nationalism". Analytical Bulletin 16 (2 de septiembre de 2023): 16–33. http://dx.doi.org/10.56673/18294502-23.16-33.
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This article delves into the intricate relationship between Kurdish nationalism and Islam during its formative years and subsequent development. The historical backdrop reveals a profound interconnection, with profound implications for the shaping of Kurdish national identity. Kurdish nationalism's emergence and evolution were deeply enmeshed with Islamic influences. This connection found its expression through the pivotal roles played by Sufi brotherhoods and Islamic educational institutions known as madrasas. Sufi brotherhoods occupied a central position in the lives of Kurds, and it is notable that a significant majority of prominent Kurdish nationalist figures were devout followers of Sufism, nurtured within the nurturing embrace of these brotherhoods. In their turn, medreses, functioning as indispensable Islamic educational establishments, exerted a substantial influence on the rise of Kurdish national sentiments and the eventual crystallization of Kurdish nationalism. Notably, the inclusion of Kurdish language instruction within the curriculum of medreses played a pivotal role in fostering a distinct national identity, thereby providing a sturdy foundation for the emergence of Kurdish nationalism. This article sheds light on the intertwined narratives of religion and nationalism in the Kurdish context, offering valuable insights into the complex historical forces that have contributed to the shaping of Kurdish identity and the enduring relationship between Kurdish nationalism and Islam.
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Afifi, Efi. "Islam Nusantara: Islam & Nasionalisme". AL-KAINAH: Journal of Islamic Studies 1, n.º 1 (26 de junio de 2022): 73–91. http://dx.doi.org/10.69698/jis.v1i1.7.
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Indonesian society has experienced a positive historical flow in building their national spirit. The national awakening that occurred in the 20th century was marked by resistance and struggle against colonialism and colonialism to liberate Indonesia. And in the historical record, Muslims with their nationalist spirit have a very large role and contribution in liberating and forming the Unitary State of the Republic of Indonesia (NKRI). The spirit of nationalism of religious leaders (ulama) in the pre-independence period was also the substance of the idea of Nusantara Islam. In the idea of Islam Nusantara, there are at least two major and major issues; First, is the issue of the relationship between Islam and local culture, which provoked the emergence of the term indigenization of Islam and this is the main and most central issue of this much-talked-about Nusantara Islam discourse. So there are not a few assumptions, that Islam Nusantara is part of an effort to localize universal Islam and even demean Islam itself. This assumption is certainly not correct, when referring to the main substance of Nusantara Islam, which has actually been carried out by the guardians in spreading Islam in the archipelago. Second, is the issue of Islam and Nationalism or Islam and the State. The second issue is no less provoking debate both in the academic and non-academic worlds.
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Supriyanto, Agus Sunaryo, Suharti y Mawi Husni Albar. "The Vision of Islam and Nationality of Islamic Religious Organizations in Indonesia: Study of Nahdlatul Wathan, Al-Irsyad and Al-Washliyyah". International Journal of Professional Business Review 8, n.º 9 (5 de septiembre de 2023): e03690. http://dx.doi.org/10.26668/businessreview/2023.v8i9.3690.
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Purpose: This article elaborates the Islamic vision and nationality of Islamic organizations in Indonesia, particularly Hahdhatul Wathan, Al-Irsyad and Al-Wasliyyah.
Theoretical framework: In the context above, this research will be designed and carried out, namely conducting an exploration of the Islamic vision and nationality of three Islamic organizations in Indonesia, namely: al-Washliyah, al-Irsyad, and Nahdhatul Wathan.
Design/methodology/approach: The research uses descriptive-qualitative methods, and is included in field research. In obtaining the data, the instruments that the researcher used were in-depth interviews, observations, and studies of related documents.
Findings: From the research conducted, it can be seen that First, Nahdlatul Wathan is one of the Islamic organizations that has a very nationalist vision and perspective of nationalism. However, the nationalism (wathaniyah) of Nahdlatul Wathan does not necessarily follow the trend developed by secular Western-European countries.
Research, Practical & Social implications: In many ways, Nahdlatul Wathan's national and Islamic vision is very similar to that of Nahdlatul Ulama. Both of them accepted Pancasila as the principle of organization, believed in Ahlussunnah wal Jama'ah, and highly valued Islamic culture as a link in the chain of Islamic scholarship.
Originality/value: This research contributes to the development of Islamic discourse in Indonesia. The nationalism that Nahdlatul Wathan guides is Religious-Nationalism, namely nationalism that does not come out of religious principles and teachings, nationalism that is built on religious values, and nationalism that synergizes with religion because it is part of religious teachings.
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Loizides, Neophytos G. "Religious Nationalism and Adaptation in Southeast Europe". Nationalities Papers 37, n.º 2 (marzo de 2009): 203–27. http://dx.doi.org/10.1080/00905990902745742.
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Relating nationalism to other ideologies or cultural value systems is an enigmatic scholarly activity. The enigma lies in the kaleidoscopic nature of nationalism and the ease with which it adapts to philosophically opposed ideologies. Nationalism, for instance, often assumes ties to liberalism, even though it presupposes a strong commitment to a national community that transcends individualism. It accommodates conservatism fairly well despite nationalism's modernizing mission, and it has often been paired with communism, regardless of the latter's internationalist rhetoric. Finally, nationalism and religion often go hand in hand, despite their deep philosophical incompatibilities and asymmetries. For example, nationalist ideologies often encourage violence against outgroup members even where religious doctrines strictly prohibit physical force. Inherently local, philosophically poor, and limited in scope or outreach, nationalism lacks a belief in afterlife salvation or in creative intelligence as source of meaning behind the universe. Yet it frequently dominates identity construction, overshadowing the primacy of Christianity or Islam which are universal in their message of salvation.
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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, n.º 2 (13 de diciembre de 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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Geertz, Clifford y Serguei Glebov. "Islam, Modernity, Nationalism". Ab Imperio 2004, n.º 3 (2004): 91–111. http://dx.doi.org/10.1353/imp.2004.0152.
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Zen, M. Anwar. "Sikap Ikhwanul Muslimin tentang Nasionalisme dan Relevansinya dengan Konsepsi Ummah". al-Daulah: Jurnal Hukum dan Perundangan Islam 3, n.º 1 (1 de abril de 2013): 164–86. http://dx.doi.org/10.15642/ad.2013.3.1.164-186.
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Abstract: This article discusses about the attitude of the Muslim Brotherhood on nationalism and its relevance to the concept of ummah. Nationalism, for the Muslim Brotherhood, is a love of the homeland, liberating the land from occupation, and strengthening brotherhood. Nationalism’s goal is to guide Muslim men toward the light of Islam and to raise the banner of Islam highly in each hemisphere in reaching the worldly prosperity and merely for the sake of gaining the pleasure of Allah. The Muslim Brotherhood’s nationalism indicates a universalism which is implication of the belief bond. Therefore, their concept of nationalism is universal since it is not restricted by races, territories, and geographies. Furthermore, the attitude of the Muslim Brotherhood also indicate the orientation of the divinity that Islam can colors in every human life for the sake of gaining the pleasure of Allah and prosperity in the worldly life.Keywords: Muslim brotherhood, nationalism, ummah
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Barakah, Fadlan, Bukhari Bukhari y Sa'i Sa'i. "Nasionalisme Muhammadiyah: Konsep dan Tantangan". SINTHOP: Media Kajian Pendidikan, Agama, Sosial dan Budaya 2, n.º 1 (11 de junio de 2023): 11–21. http://dx.doi.org/10.22373/sinthop.v2i1.2746.
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This article discusses the concept of Muhammadiyah's nationalism and the challenges it faces in the present context. The research utilizes a literature-based approach, drawing from relevant sources. The study highlights Muhammadiyah's perspective that Islam and nationalism can coexist. Muhammadiyah's nationalism is rooted in religious beliefs and is based on Islam and the socio-historical context of Indonesia. The history of Muhammadiyah as an Islamic movement founded by KH Ahmad Dahlan demonstrates their commitment to the development of the Muslim community in Indonesia. However, Muhammadiyah and moderate Islamic movements encounter challenges in dealing with views that consider nationalism contradictory to Islamic teachings. The primary challenge faced by Muhammadiyah's nationalism today is the rapid advancement of technology, which has not been accompanied by the strong internalization of Muhammadiyah's nationalist ideology among the younger generation. Additionally, the rise of transnational Islamic movements that oppose nationalism poses a significant challenge.
Abstrak
Artikel ini membahas konsep nasionalisme Muhammadiyah dan tantangan yang dihadapinya dalam konteks masa kini. Pendekatan kepustakaan digunakan dalam penelitian ini dengan mengacu pada literatur-literatur yang relevan. Kajian ini menunjukkan bahwa Muhammadiyah memandang bahwa ajaran Islam dan nasionalisme dapat berjalan seiring. Nasionalisme Muhammadiyah merupakan nasionalisme religius yang didasarkan pada ajaran Islam dan konteks sosio-historis Indonesia. Sejarah Muhammadiyah sebagai gerakan Islam yang didirikan oleh KH Ahmad Dahlan menunjukkan komitmen mereka terhadap pembangunan umat Islam di Indonesia. Namun, Muhammadiyah menghadapi tantangan dalam menghadapi pandangan yang menganggap nasionalisme bertentangan dengan ajaran Islam. Tantangan utama yang dihadapi nasionalisme Muhammadiyah saat ini adalah pesatnya perkembangan teknologi yang belum diimbangi dengan proses internalisasi paham nasionalisme Muhammadiyah yang kuat pada generasi muda Muhammadiyah, serta menguatnya gerakan Islam transnasional yang menentang nasionalisme.
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Shortle, Allyson F. y Ronald Keith Gaddie. "Religious Nationalism and Perceptions of Muslims and Islam". Politics and Religion 8, n.º 3 (19 de junio de 2015): 435–57. http://dx.doi.org/10.1017/s1755048315000322.
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AbstractWe test for relationships between anti-Muslim attitudes and opinion and competing religious identity and religious belief variables in an evangelical Christian constituency. Original survey data from a statewide sample of 508 likely voters in Oklahoma are subjected to a robust regression analysis to determine (1) indicators of holding Christian nationalist beliefs and (2) the relationship between belief measures of Christian nationalism, evangelical Christian identity, and subsequent anti-Muslim sentiment. Christian nationalism is more prevalent among self-identified evangelicals. Christian nationalist beliefs and strong belief in Biblical literalism are significantly related to negative and restrictive views of Muslims. Anti-Muslim sentiments in the form of general disapproval and the desire to limit Muslim worship are shaped more by beliefs than identities or behaviors. Evangelical self-identification does not help us disentangle domestic opinion regarding Muslims as well as measures that disentangle beliefs from identity.
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Royyani, Muh Arif y Muhammad Shobaruddin. "Islam, State, and Nationalism in Brunei Darussalam, India, Indonesia, and Malaysia: A Comparative Perspective". International Journal Ihya' 'Ulum al-Din 21, n.º 2 (16 de febrero de 2020): 182. http://dx.doi.org/10.21580/ihya.21.2.4832.
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<p><span lang="EN-US">Islam has comprehensive roles in some aspects of human activity. It enlarged from theological aspect to political aspects. Some former colonized countries where Islam was coexisted, this religion became an embryo of nationalist movements during colonization era. This essay scrutinizes the role of Islam in escalating nationalism during colonization era and it relation with the states in post colonization era in four former colonized countries namely Brunei Darussalam, India, Indonesia, and Malaysia. By using comparative method, the essay researched some main literature (library research) related to Islam and nationalism. It was founded that Islam has significant roles in nationalist movement in the four analyzed countries through several channels. Meanwhile, in the post-independence era, the relation between Islam and state system are variably. In India, Islam is separated from state system (secular). In contrast, Islamic ideology became the main sources of state system in Brunei Darussalam (adopted entirely) and Malaysia (adopted partially). Then, Islam in Indonesia seems like “a gray zone” because the country does not using Islamic law but still adopting Islamic thoughts in several cases. </span></p>
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Wahyudi, Winarto Eka. "Internalisasi Nasionalisme Melalui Pendidikan Islam : Analisa Pemikiran Kh Saifuddin Zuhri". AKADEMIKA 9, n.º 1 (30 de junio de 2015): 119–36. http://dx.doi.org/10.30736/akademika.v9i1.78.
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The spirit of nationalism today is in need of serious attention. Because, today there have been many groups disturbing the tranquility and harmony of the Unitary State of Republic of Indonesia (NKRI). Ironically, these groups tend to use (Islamic) religious ideologies and symbols to justify their movements. Thus, it is important to internalize the spirit of patriotism in education by re-actualizing the KH Saifuddin Zuhri's thought about nationalism.
In this study, the writer uses a library research with a qualitative method approach, in order to uncover and describe in depth the KH Saifuddin Zuhri's idea of nationalism in which its relevance to our times needs to be taken into account. Thus, the writer needs to create a focus of research namely; 1) what is the concept of nationalism in the perspective of KH Saifuddin Zuhri? 2) what is the genealogy of KH Saifuddin Zuhri's idea of nationalism and its implementation at that time? 3) what is the relevance of KH Saifuddin Zuhri's thought to education at the present?
This study could obtain some important findings namely; 1) that the religious values become an absolute element in fueling the spirit of patriotism, so that the pattern of KH Saifuddin Zuhri's nationalism could be categorized religious nationalism, 2) The KH Saifuddin Zuhri's idea of nationalism could successfully be implemented through 5 forms, namely; Islamic, culture, democracy, education and politics. 3) The KH Saifuddin Zuhri's idea of nationalism is clearly in line with the grounding of curriculum used in the so-called K-13, namely the cultural character that is carried in the national education as well as the same spirit on the importance of education orientation aimed at producing nationalist learners through the goals of curriculum and education. The strategy of implementation is by reconstructing education on the aspects of policy (regulatory) and teaching (instructional)
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Yufriadi, Ferdi, Donna Ramadhan Fitri y Abdullah A. Afifi. "Pengaruh Nasionalisme Soekarno Terhadap Ketatanegaraan dan Politik Islam di Indonesia". Perwakilan: Journal of Good Governance, Diplomacy, Customary Institutionalization and Social Networks 1 (20 de noviembre de 2023): 39–51. http://dx.doi.org/10.58764/j.prwkl.2023.1.39.
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This article analyses the influence of Soekarno's secular nationalism in forming the Indonesian state. Soekarno, as one of Indonesia's proclaimers of independence and its first president, had a key role in shaping the new country's national identity and political direction. This article describes how Soekarno's secular views influenced the struggle for independence and the formation of the Indonesian state and how this vision of secular nationalism was reflected in various policies and programs of his government. In his writings, Soekarno emphasized the importance of Pancasila as the basis of an inclusive state ideology and reflected the spirit of secular nationalism. Soekarno's vision of secular nationalism was also reflected in his efforts to advance social and economic equality among the Indonesians and promote national independence through industrialization and the nationalization of vital assets. However, this article also highlights the controversy and criticism that Soekarno faced regarding his approach, which tended to be authoritarian in dealing with political opposition and resistance from certain religious groups. At the end of his reign, Sukarno's secular nationalist views began to be challenged by various groups who emphasized religious identity in political discourse. Overall, this article presents a comprehensive picture of the influence of Soekarno's secular nationalism in forming the Indonesian state. Although some aspects of his political approach are controversial, the legacy of Soekarno's secular nationalism remains an important part of Indonesia's national identity. It is relevant in facing the nation's future challenges.
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Khan, Zillur R. "Islam and Bengali Nationalism". Asian Survey 25, n.º 8 (1 de agosto de 1985): 834–51. http://dx.doi.org/10.2307/2644113.
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Khan, Zillur R. "Islam and Bengali Nationalism". Asian Survey 25, n.º 8 (agosto de 1985): 834–51. http://dx.doi.org/10.1525/as.1985.25.8.01p0027v.
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Saputra, Riza y Aidil Amin. "ANTITHESIS IN TAKING MEANING OF NATIONALISM: THE CONTESTATION BETWEEN ISLAM AND NATIONALITY". Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 9, n.º 2 (17 de marzo de 2022): 365–83. http://dx.doi.org/10.21274/kontem.2021.9.2.365-383.
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This study aims to reveal the issues between Islam and nationalism in Indonesia in today's cases, especially those related to nationalism and Islam. These issues will be analyzed for the cause until it reaches the root of the real problem. This study uses the documentation method to solve the research objectives' various issues so that it is not bound by time and place. The data collected through the documentation method will be analyzed in-depth based on other studies to reach the root of the problem using the MAAMS method or the Root Problem Analysis and Solutions Method. This research explains cases of Islam and nationalism in Indonesia, in the form of understanding the caliphate, the law forbids respecting the flag and singing the national anthem.
Keywords: Islam; nationalism; caliphate, state, nationality
Abstrak
Penelitian ini bertujuan untuk mengungkap isu-isu antara Islam dan nasionalisme di Indonesia, berupa kasus-kasus yang terjadi yang di masa sekarang, khususnya yang berkaitan dengan nasionalisme dan Islam. Isu-isu tersebut akan dianalisis penyebab masalahnya, hingga mencapai akar dari masalah yang sebenarnya. Penelitian ini menggunakan metode dokumentasi untuk mencapai berbagai permasalahan yang berkaitan dengan tujuan penelitian, sehingga tidak terikat masalah waktu dan tempat. Data yang berhasil dikumpulkan melalui metode dokumentasi akan dianalisis secara mendalam berdasarkan penelitian-penelitian lainnya, hingga mencapai akar permasalahan menggunakan metode MAAMS atau Metode Analisis Akar Masalah dan Solusi. Dari peneilitian ini menghasilkan penjelasan letak-letak kasus Islam dan nasionalisme di Indonesia, berupa paham khilafah, hukum pengharaman penghormatan bendera dan menyanyikan lagu kebangsaan.
Kata Kunci: Islam; nasionalisme; khilafah, negara, kebangsaan
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Imart, Guy G. "Kirghizia between Islam and nationalism". Institute of Muslim Minority Affairs. Journal 7, n.º 2 (julio de 1986): 343–72. http://dx.doi.org/10.1080/13602008608715990.
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Toyibah, Dzuriyatun. "Indonesian Muslim in the Netherlands: Responding to Nationalism, Islamism, Democracy, and Pluralism". Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 6, n.º 2 (16 de septiembre de 2022): 165–80. http://dx.doi.org/10.15575/rjsalb.v6i2.19746.
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There are very few studies relating to the practice of Indonesian Islam in the Netherlands, and how Indonesian Muslims in the Netherlands respond to a number of citizenship issues (such as nationalism, Islamism, democracy and pluralism). This article describes quantitative data based on survey results to understand practice of Indonesian Islam in the Netherlands, and to describe the responses of Indonesian Muslims in the Netherlands to a number of citizenship issues. The survey covers demographic information, the practice of Indonesian Islam, responses about several topics such as Indonesia, nationalism and Islam; Islamism, democracy and pluralism, and participation in Islamic organizations. The survey involved 89 respondents living in the Netherlands in 2017. The findings show that rituals associated to Nahdlatul Ulama (the biggest Islamic organization in Indonesia) are most common among the Indonesian community in the Netherlands. In general, respondents are strongly nationalists. However, some political Islam principles are becoming more commonplace among Indonesian Muslims in the Netherlands, which indicates that the support for Islamism is strong enough among them.
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Zakharov, Ruslan V. "Concept of Syrian Nationalism in the Ideas of the Syro-Lebanese Orthodox Christian Thinker Antoun Saadeh". Izvestia of the Ural federal university. Series 2. Humanities and Arts 25, n.º 3 (2023): 253–66. http://dx.doi.org/10.15826/izv2.2023.25.3.054.
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This article analyses one of the most important philosophical and political concepts of the Arab world, i.e., the concept of Syrian nationalism, which later became the ideological basis of the Syrian Social Nationalist Party and had a significant impact on the historical development of the Syrian State and the Levant of the Middle East in the mid-twentieth century. The study mainly draws on the following works by Antoun Saadeh: The Rise of Nations, The Ten Lectures, and Islam in its Two Messages. The article closely considers the historical context of emerging political ideologies in the Arab world of the twentieth century. During the research, the author of the article makes an attempt to describe the main elements of Antoun Saadeh’s Syrian nationalism concept and then briefly analyse the reasons for its failure that led to the spread of Michel Aflaq’s Arab nationalism as a state ideology of the Syrian Arab Republic. The article pays considerable attention to environmental determinism in Saadeh’s thoughts, his attitude to religion, place and role of the Syrian State and its people in the Middle East as well as impact of Syrian nationalism on developing other “local” nationalisms in Arab states neighbouring Syria. A substantial part of the article is devoted to the Syrian Social Nationalist Party (SSNP) which was formed in 1932, its political principles, goals and tasks, religious composition, relations both with the official authorities in Syria and Lebanon and the rivalling Arab Socialist Baʿath Party. Finally, the article makes a conclusion regarding the reasons for the failure of the SSNP in the domestic political field of the states above.
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Majid, M. Kharis y Salamah Noorhidayati. "Kolonialisme Vis a Vis Nasionalisme Perspektif Hadis". Kalimah: Jurnal Studi Agama dan Pemikiran Islam 21, n.º 2 (25 de septiembre de 2023): 185–98. http://dx.doi.org/10.21111/klm.v21i2.12252.
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The words colonialism, imperialism and feudalism are conditioned by nature and attitude rather than tyranny. This is in stark contrast to Islam as a religion that strongly rejects actions that afflict others. This paper aims to find out, how the anticolonialism movement in Islam through nationalism is instilled with a ḥadīts perspective. In this article, the author uses an analytical descriptive method, namely by exposing ḥadīts related to colonialism and nationalism as a counterpoint, then explaining them by analyzing existing ḥadīts. So it can find nationalism in Islam as an anti-colonialism movement. The result of this paper is that in Islam there are two interesting concepts in the rejection of this movement, namely the concept of nationalism and the concept of jihad. Nationalism as a reinforcement of the nation's self-identity will give rise to a fanatical attitude towards the country which will certainly reject colonialism. Meanwhile, jihad in Islam is related to Muslim attitudes towards tyranny carried out by the colonials.
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Fida, Imanuddin Abil y Benny Prasetiya. "The Role of Islam in Shaping the Idea of Indonesia". AJIS: Academic Journal of Islamic Studies 4, n.º 1 (1 de julio de 2019): 29. http://dx.doi.org/10.29240/ajis.v4i1.816.
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This study will describe information that Islam plays a role in influencing the struggle in determining the main ideology of the Indonesian people. Some Indonesian Muslim leaders strive to determine the foundation of the country in studying Indonesian history requires a proper understanding of the role of Islam. Before independence, the movement of Islam in Indonesia was divided into two major currents: traditionalists who developed in the countryside and modernists who grew up in urban areas. The current type of research is critical analysis. This research is based on library research and textual analysis of relevant materials taken from primary and secondary sources on history, development, change and transformation. The results of this study reveal that nationalism does not conflict with Islam and therefore Muslims can apply it in their lives. This is because nationalism can be used to obtain peace among the people whether they are Muslim or non-Muslim. Nationalism will not harm Islam and Muslims in Indonesia because nationalism is part of Islam. They allow the application of man-made laws such as nationalism as long as they are suitable for Muslims. However, their acceptance of Pancasila as a state ideology is a reflection of their commitment to Indonesian nationalism.
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Mukti, Beta Pujangga. "Objektifikasi Penafsiran Al-Qur’an sebagai Upaya dalam Menguatkan Wawasan Kebangsaan". Taqaddumi: Journal of Quran and Hadith Studies 2, n.º 1 (30 de junio de 2022): 1–12. http://dx.doi.org/10.12928/taqaddumi.v2i1.6227.
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The Qur'an, the first maṣdar tasyrī', teaches the importance of building unity. Recent phenomena have actually shown the opposite. Some groups want to build Indonesia only with the spirit of nationality, but other groups want to base it only on religion. Even these two poles of thought are throwing accusations at each other. Indonesia's development cannot be based solely on the spirit of nationality or religion alone. This of course is no longer relevant. This paper examines the above problems with the descriptive-analytical method. The researcher presents the facts of the relationship pattern of religion and nationalism or Islam and nationality (das sein), then the researcher offers the pattern of relationships that should be sought by each element of the nation (das sollen). This study concludes that the pattern of the relationship between religion and nationalism or Islam and nationality needs to be brought from an attitude of subjectivity to an attitude of objectivity. If the aspect of subjectivity comes out, in the sense of believing in each other's truth and accusing the other of being wrong, it can lead to SARA. Therefore, both religion and nationalism or Islam and nationality need to bring up objective values as a common denominator, namely a common reference in building Indonesia. Al-Quran, maṣdar tasyrī‘ pertama, mengajarkan pentingnya membangun persatuan Fenomena yang terjadi akhir-akhir ini justru menunjukkan fakta sebaliknya. Sebagian kelompok ingin membangun Indonesia hanya dengan spirit kebangsaan, namun di kelompok lain ingin mendasarkan hanya pada agama. Bahkan kedua kutub pemikiran ini saling melontarkan tuduhan. Pembangunan Indonesia tidak dapat didasarkan hanya pada spirit kebangsaan atau agama semata. Hal ini tentu sudah tidak lagi relevan. Makalah ini mengkaji problematika di atas dengan metode deskriptif-analisis. Peneliti menyajikan fakta pola hubungan agama dan nasionalisme atau Islam dan kebangsaan (das sein), kemudian peneliti menawarkan pola hubungan yang seharusnya diusahakan oleh setiap elemen bangsa (das sollen). Kajian ini menyimpulkan bahwa pola hubungan agama dan nasionalisme atau Islam dan kebangsaan perlu dibawa dari sikap subjektivitas kepada sikap objektivitas. Jika aspek subjektivitasnya yang keluar, dalam arti meyakini kebenaran masing-masing dan menuduh yang lain salah, maka bisa menimbulkan SARA. Oleh karena itu, baik agama dan nasionalisme atau Islam dan kebangsaan perlu memunculkan nilai objektif sebagai common denominator, yaitu rujukan bersama dalam membangun Indonesia.
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Ghazal, Amal N. "THE OTHER FRONTIERS OF ARAB NATIONALISM: IBADIS, BERBERS, AND THE ARABIST-SALAFI PRESS IN THE INTERWAR PERIOD". International Journal of Middle East Studies 42, n.º 1 (14 de enero de 2010): 122a. http://dx.doi.org/10.1017/s0020743809990845.
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This article examines an Arabist-Salafi press network in the interwar period that operated between Algeria, Tunisia, Zanzibar, and Cairo and involved members of two sectarian communities, Sunnis and Ibadis. This Arabist-Salafi press network created a public sphere of intellectual engagement in which Salafism and nationalism were interwoven, producing a nationalist discourse transgressing post World War I borders of identity and linking the three layers of nationalism—the territorial, the Pan-Arab, and the Pan-Islamic—together. These layers not only intersected but also legitimized one another. Thus, this article not only expands the geographic horizons of Arab nationalism but also contributes to the scholarship examining the correlation between Islam and national identity in the interwar period.
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Firdaus, Robitul. "NASIONALISME ‘JALAN TENGAH’: MENGURAI POTENSI BENTURAN IDEOLOGI NASIONALISME DAN SENTIMEN UMMAH DI ERA NATION STATE". AKADEMIKA: Jurnal Pemikiran Islam 23, n.º 2 (19 de septiembre de 2018): 307. http://dx.doi.org/10.32332/akademika.v23i2.1105.
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Abstract
In the study of Islamic political thought, the relation between Islam and nationalism has been a relevant topic to be discussed. This is at least due to two factors. Firstly, there is a concept of ummah in Islam which is considered in contrary with the ideology of nationalism. While ummah is characterized with the solidarity in the name of faith, nationalism is of nationality and geographical borders. Secondly, nationalism and nation state have become a reality accepted by all modern states, including Muslim states. Accordingly, it is assumed that being a loyal Muslim and a good citizen at the same time is impossible. This article is aimed at offering an interface between nationalism and ummah by adopting the positive sides of both. To place nationalism and ummah in a binary opposition is not useful and against the reality. As a result, it is concluded that nationalism can be an asset to achieve the unity and cooperation, particularly in the struggle for independence. However, nationalism can also be a narrow ideology which leads to the negative fanaticism. In this context, the sentiment of ummah can be used as a religious guidance in minimazing and preventing the practice of narrow nationalism. The concept of ummah ensures that a religious bond should be respected besides the bond which is based on the territorial border. On the other hand, nationalism could prevent the sentiment of ummah from falling to religious extremism. Finally, the interface between nationalism and ummah may be applied differently among various Muslim countries.
Keywords: Nationalism, Ummah, and Nation State.
Abstrak
Dalam studi pemikiran politik Islam, relasi antara Islam dan nasionalisme menjadi topik yang masih menarik untuk didiskusikan. Hal ini setidaknya disebabkan oleh dua hal: Pertama, terdapat konsep ummah dalam doktrin Islam yang diyakini berseberangan dengan ide nasionalisme. Ummah meniscayakan solidaritas atas dasar keimanan, sedang nasionalisme mendasarkan pada faktor kebangsaan dan batasan geografis. Kedua, nasionalisme dan negara bangsa merupakan realitas yang dipraktekkan di semua negara modern, termasuk negara-negara Muslim. Sehingga timbul anggapan bahwa tidak mungkin seorang Muslim yang baik dapat sekaligus menjadi warga negara yang baik. Tulisan ini bertujuan untuk menawarkan titik temu antara konsep nasionalisme dan ummah dengan mengambil sisi positif dari keduanya. Meletakkan nasionalisme dan ummah dalam posisi yang bertentangan selain tidak produktif juga bertentangan dengan realitas yang ada. Hasil studi ini menyimpulkan bahwa nasionalisme dapat menjadi modal dalam menuju persatuan dan kerja sama, terutama kaitannya dalam perjuangan kemerdekaan. Meskipun, nasionalisme di sisi lain juga dapat menjadi ideologi sempit yang mengarah pada fanatisme negatif. Di sinilah, sentimen ummah dapat digunakan untuk menjadi panduan agama dalam meminimalisasi dan mencegah praktek nasionalisme sempit. Konsep ummah memastikan bahwa terdapat ikatan keagamaan yang harus dihormati selain ikatan berdasar batasan teritorial. Di sisi lain, nasionalisme mencegah sentimen ummah untuk terjerumus ke dalam ektrimisme agama. Akhirnya, batasan kerjasama dan titik temu antara nasionalisme dan ummah mungkin diaplikasikan berbeda-beda antara satu negara Muslim dengan yang lain.
Kata Kunci: Nasionalisme, Ummah, dan Negara Bangsa.
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Gökçek, Mustafa. "Nationalism and Islam: A Comparative Approach to Ottoman and Tatar Nationalisms". History Studies International Journal of History 8, n.º 3 (30 de septiembre de 2016): 37–55. http://dx.doi.org/10.9737/hist.2016322068.
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Reny, Marie-Eve. "Myanmar’s Transition and the Resurgence of Buddhist Nationalism". Asian Survey 60, n.º 6 (noviembre de 2020): 1072–89. http://dx.doi.org/10.1525/as.2020.60.6.1072.
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Myanmar began a transition in 2011 that ended almost 50 years of military rule. During the transition, a nationalist movement called for protecting Buddhism from an “Islamic threat.” Anti-Islam nationalism was not new in Burmese history, yet the timing of its resurgence deserves attention. I argue that the incumbents’ anticipated electoral weakness in transitional elections was the primary reason for its resurgence. The incumbents sought to maximize societal support, and they faced a strong contender, the National League for Democracy, whose probability of winning was high. Social opposition was also significant by the time military rule ended. In a campaign to pass reforms to better “protect” Buddhism, the incumbents used monks to cast doubt on the NLD’s ability to represent Buddhist interests and to recruit former regime opponents who were nationalists. The incumbents garnered wide support for the reforms, yet it was insufficient for an electoral victory.
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Suhaimi, Suhaimi. "RELASI ISLAM DAN NASIONALISME DALAM SEJARAH BANGSA INDONESIA". ALQALAM 30, n.º 3 (31 de diciembre de 2013): 563. http://dx.doi.org/10.32678/alqalam.v30i3.1062.
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In line with the times demand, nationlism changes as a dynamic of dialectics proceeds with changes in social, political, and ekonomic in the country and global levels. Based on a review of historical chronology, this paper analyzed descriptively the relationship between Islam and nationalism in Indonesia.
Since the early growth of nationalism and the Dutch colonization period in Indonesia, Islam became the spirit of sacrifice of lives and property of the Indonesian people's fighting to get independence and on the Japanese colonial period and the early days of independence, Islam through the muslim leaders founction as base of departure and developer awareness of nasionalism, patriotism and unity to defend the independence. Despite the authoritarian New Order ruler cope with Islam through the establishment of the Association of Indonesian Muslim Intellectuals (ICMI), but awareness of national Muslim leaders to build Indonesia managed to push governance reforms. And in this era of reform, the spirit of nationalism and the spirit of sacrifice of the Indonesian leaders increasingly eroded by corruption.
Key words: proto-nationalism, political nationalism, cultural nationalism.
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Md Bahrudin, Mohd Zul Fahmi. "Pengaruh Organisasi Politik Islam Indonesia Terhadap Kesedaran Nasionalisme Melayu (1930-1959)". International Journal of Interdisciplinary and Strategic Studies 5, n.º 8 (31 de mayo de 2024): 523–29. http://dx.doi.org/10.47548/ijistra.2024.84.
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Perbincangan mengenai pengaruh Indonesia terhadap kesedaran nasionalisme Melayu di Tanah Melayu yang khusus melibatkan kelompok Islamis atau kelompok agama tidak diketengahkan dengan mendalam seperti mana pengaruh dari kelompok kiri, komunis ataupun sosialis. Kajian ini meneliti pengaruh Indonesia terhadap perkembangan nasionalisme di Tanah Melayu dengan menumpukan kepada pengaruh Indonesia dalam bentuk organisasi politik Islam terhadap perkembangan nasionalisme di Tanah Melayu bermula tahun 1930an sehingga tahun 1950an. Kajian ini mendapati pertalian yang rapat antara kelompok agama di Indonesia dan Tanah Melayu serta peranan penting institusi pendidikan agama boleh menjadi faktor penyumbang kepada pengaruh Indonesia yang kuat dalam mengesani perkembangan nasionalisme di Tanah Melayu sekitar tahun 1930an sehingga tahun 1950an. Penulisan ini boleh menjadi sebahagian dari permulaan untuk memahami pergerakan nasionalisme di Tanah Melayu dengan lebih mendalam, khususnya dalam kalangan Islamis atau kelompok agama. The discussion regarding Indonesia's influence on Malay nationalism awakening in Malaya, specifically involving Islamist or religious groups, has not been highlighted as well as the influence from leftist, communist, or socialist groups. This study examines Indonesia's influence on the development of nationalism in Malaya by focusing on the influence of Indonesia through its Islamic political organizations on the progress of nationalism in Malaya from the 1930s to the 1950s. The study finds that the close relationship between religious groups in Indonesia and Malaya, as well as the important role of religious educational institutions, can be the contributing factors to Indonesia's strong influence on the development of nationalism in Malaya during the 1930s to the 1950s. This writing can be a part of the starting point to understand the nationalist movement in Malaya more deeply, particularly among Islamists or religious groups.
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Darmawan, Dadang y Yohanes Slamet Purwadi. "Reexamining the Story of Islam and Nation States in Southeast Asia". FOCUS 3, n.º 1 (7 de junio de 2022): 53–62. http://dx.doi.org/10.26593/focus.v3i1.5822.
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This article will try to find out why Islam in Indonesia is able to unite various diverse ethnic groups in a unitary state without significant friction? While in Malaysia Islam gives spirit to Malay ethnicity to become the dominant element in all aspects of national and state life without being dragged into chauvinism? Why is it that Islam which is ethnical with certain ethnicities in the Philippines has become a serious deterrent to nationality in both countries? Three cases that together involved elements of Islam, ethnicity and nationalism but showed different manifestations of reaction. In each case Islam plays a different position and function, as a unifying Indonesia, the spirit of Malaysia and undermining the Philippines.
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M. Khamim. "Wawasan Kebangsaan Perspektif Islam: Konsepsi Nasionalisme Dalam Al-Qur’an". Journal of Islamic Education Studies 2, n.º 2 (24 de marzo de 2024): 177–86. http://dx.doi.org/10.58569/jies.v2i2.991.
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Currently, the Indonesian people are quite friendly with conflicts and social problems. Poverty, corruption, weak cultural resilience as well as inter-ethnic conflicts and conflicts in the name of religion are rife as challenges that directly or indirectly affect the size of nationalism and love for the homeland among Indonesian people. As a country with a large Muslim population, Indonesia should be based on Islamic values in the order of life. Islam as a universal religion, has regulated various aspects of human life, including the values of nationalism and love for the homeland. This paper was written as an effort to explore the scientific treasures of the national argument in an Islamic perspective, namely to dig deeper into the relationship between Islam and the spirit of nationalism and love for the homeland. The approach used in this paper is library research. The results of the study indicate that the implicit arguments for nationalism and love for the homeland can be found in the Qur'an and the hadith of the Prophet. Nationalism which is affirmed in the Qur'an is nationalism in the broad sense or the spirit of nationalism. Meanwhile, in the perspective of the Prophet's history, the events leading up to the Prophet's migration and the Medina Charter are a concrete form of nationalism that has been exemplified by the Prophet Muhammad.
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Hasan, Moh Abdul Kholiq, Kamila Adnani y Moh Mahbub. "Kontruksi Pemikiran Keagamaan tentang Nilai-Nilai Nasionalisme Pada Penceramah di Masjid Agung Surakarta dan Sukoharjo". Al-Ulum 18, n.º 2 (1 de diciembre de 2018): 481–500. http://dx.doi.org/10.30603/au.v18i2.660.
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This is a field research using a qualitative descriptive approach. This research aims at understanding the construction of religious thought about the values of nationalism and nationalism insights by preachers at the Great Mosque of Surakarta and Sukoharjo. The results of the study indicate that the constructs of religious thought by the preachers can be divided into two types. First, fundamentalist preachers; Nationalist thought which always makes religious texts the only foothold, too idealized and normative footing, like HTI and Salafi preachers. Second, moderate preachers; Nationalist thought which do not make religious texts the only basis but also saw reality and maqashid sharia, flexible and realistic, like Tarbiyah-PKS and NU preachers. Nationalism insights cover five main points of nationalism values, namely the Pancasila, the love of the homeland and the Republic of Indonesia, tolerance and diversity, democracy and deliberation, respect for the red and white flag and the national anthem. In general the preachers accept and support those. Only HTI and Salafi do not accept democracy which is, on their mind, contrary to Islam. HTI accepts the concept of the NKRI but under the auspices of the Caliphate.
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Altuntaş, Nezahat. "Religious Nationalism in a New Era: A Perspective from Political Islam". African and Asian Studies 9, n.º 4 (2010): 418–35. http://dx.doi.org/10.1163/156921010x534805.
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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.
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Zubaida, Sami. "Islam and nationalism: continuities and contradictions*". Nations and Nationalism 10, n.º 4 (octubre de 2004): 407–20. http://dx.doi.org/10.1111/j.1354-5078.2004.00174.x.
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Henry, Clement M. "Radical Arab nationalism and political Islam". Journal of North African Studies 24, n.º 2 (27 de abril de 2018): 327–29. http://dx.doi.org/10.1080/13629387.2018.1470131.
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Naazer, Manzoor Ahmad. "Nationalism in the Muslim World: A Curse or Blessing?" Liberal Arts and Social Sciences International Journal (LASSIJ) 3, n.º 1 (31 de diciembre de 2019): 30–42. http://dx.doi.org/10.47264/idea.lassij/3.1.4.
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The paper aims to highlight some drawbacks in the approach of a section of Muslims leaders, scholars, and masses towards the idea of nationalism. They view it as a Western concept implanted in the Muslim world as a conspiracy to divide and subjugate them as well as to undermine Islamic teachings. The paper elucidates the existence of the socio-economic conditions and political situation in the Muslim world that offered apt milieu to the growth of nationalism. Rise of nationalism has not been exclusively responsible for fragmentation of Ottoman Empire. Instead, the religious elements in the Arab world and oppressive rule and suppressive measures of the Turk rulers also contributed to the process. Fairly, nationalism served as a driving force against the imperial rule and helped gain Muslims emancipation from the West. The study also illuminates the difference between territorial and Muslim nationalisms and that how Islam replaced the secularism. The study is qualitative and employs historical and content analysis methods to collect and scrutinize the data.
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Ali, Muhamad. "Nationalism and Islam: Perspective of Egyptian and Syrian Muslim intellectuals". Indonesian Journal of Islam and Muslim Societies 4, n.º 1 (1 de junio de 2014): 51. http://dx.doi.org/10.18326/ijims.v4i1.51-79.
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The problem of the relationship between nationalism and Islam has historicallyrevealed dynamic discourses, but seems to have gained little attention.This problem is important not only in understanding the modern discourseon Islam and nationalism but also in promoting a dialogue between Islamand the West. This paper attempts to show how the best known of Muslimintellectuals from Egypt and Syria during the 19th and first half of the 20thcentury, managed to fuse Islamic concepts and nationalism together into asingle, unified discourse. This paper approaches the question in two differentways. In order to provide a context, the first section reviews how nationalismemerged and influenced the Muslims. The next section studies how Muslimintellectuals have responded to foreign ideas in general and nationalism inparticular, and how some of them have attempted to work out a compromisebetween nationalism and Islam.Masalah hubungan antara nasionalisme dan Islam secara historismengungkapkan wacana dinamis, tetapi tampaknya telah mendapatkan sedikitperhatian. Masalah ini penting tidak hanya dalam memahami wacana modernIslam dan nasionalisme, tetapi juga dalam mempromosikan dialog antara Islam dan Barat. Tulisan ini mencoba untuk menunjukkan bagaimana intelektualMuslim ternama dari Mesir dan Suriah pada paruh ke-19 dan awal abad ke-20,berhasil memadukan konsep-konsep Islam dan nasionalisme bersama-samamenjadi satu wacana. Makalah ini mendekati persoalan ini dengan dua carayang berbeda. Dalam rangka memberikan konteks, bagian pertama mereviewbagaimana nasionalisme muncul dan mempengaruhi umat Islam. Bagianberikutnya mempelajari bagaimana intelektual Muslim telah merespon ideideasing pada umumnya dan nasionalisme pada khususnya, dan bagaimanabeberapa dari mereka telah berusaha untuk bekerja untuk mengkompromikanantara nasionalisme dan Islam.
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Aminullah, Muhammad Soleh. "AGAMA DAN POLITIK: Studi Pemikiran Soekarno tentang Relasi Agama dan Negara". Jurnal Sosiologi Agama 14, n.º 1 (1 de junio de 2020): 53. http://dx.doi.org/10.14421/jsa.2020.141-03.
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This paper examines the basic state relating to religion and the state. Which of these reforms emerged as a different response between Islamic nationalist groups and secular nationalist groups. Islamic nationalist groups ask for a state based on religion. While secular functionalist groups believe that in the basic formulation of the state, religion must be separated from the state. The first opinion (Islamic nationalists) is based that the majority of Indonesia’s population is Muslim, and conversely the second group holds that Indonesia is a plural state consisting of various groups by wanting Pancasila as the basis of the state. This paper uses descriptive literature study method, meaning that materials are collected from various literatures in order to collect data relating to religious and state relations according to Sukarno. So that it can be understood that the separation of religion and state in Sukarno’s view there are at least three main points. Besides that, Sukarno’s thoughts were also inspired by Kemal Attatur from Turkey and Ali Abdurraziq and other reformers. The separation of religion and state is done for the sake of national unity, bearing in mind that the Indonesian nation is a plural nation. The separation of religion and state in question will not rule out the teachings of Islam, and the building of nationalism in question is not chauvinism, but nationalism which makes Indonesian people become servants of God who live in the spirit and soul of religion.
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Adamczyk, Anita y Fuad Jomma. "Arab Nationalism in Syria". Polish Political Science Yearbook 52, n.º 1 (31 de diciembre de 2022): 55–68. http://dx.doi.org/10.15804/ppsy202251.
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Syria is one of many countries in the Middle East diverse in terms of religion, nationality, and ethnicity. Internal divisions emerged when Syria reclaimed independence in 1946, but the differences inside Syrian society have become a taboo. One of the reasons for that was Arab nationalism, which claimed that they were all Arabs. The Syrian authorities managed to maintain the appearance of national homogeneity owing to these claims. This article aims to show the uniqueness of Arab nationalism, which is not characteristic of one country but of numerous states sharing a common past, language, and their citizens belonging to the family of the Arab nation. As a case study for Syria, this article analyses the basic concepts relevant to the subject (nationalism, the nation from the perspective of Islam, and Arab thought), the roots of pan-Arabism in Syria and its presence in the public and legal space. It also attempts to demonstrate that Arab nationalism helped the Syrian authorities (represented by the Alawite minority) blur national, ethnic, and religious differences and thus preserve the unity of society and state.
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Dar, Owais Manzoor. "Mediating Islam and Modernity". American Journal of Islam and Society 36, n.º 4 (1 de octubre de 2019): 128–31. http://dx.doi.org/10.35632/ajis.v36i4.667.
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The question of Islam’s compatibility with modernity (and other interrelated aspects like democracy, rationality, nationalism, etc.) has been debated for more than two centuries. In the Subcontinent, this debate started with British imperialism (the so-called British Raj, 1857-1947). Scholars like Chirag Ali (d. 1895), Sir Syed Ahmad Khan (d. 1898), Allama Iqbal (d. 1938), Abul Kalam Azad (d. 1958), Shibli Numani (d. 1914), Mumtaz Ali (d. 1974), Syed Mawdudi (d. 1979), Amin Ihsan Islahi (d. 1997), and Abul Hassan Ali Nadwi (d. 1999) offered various critical responses. The debate still manifests in different forms, whether regarding nationalism or secularism, rationality or progressive politics. A plethora of mostly apologetic literature has been produced on the question. A recent addition to this literature is Parray’s Mediating Islam and Modernity.
To download full review, click on PDF.
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François, Stéphane y Adrien Nonjon. "Guillaume Faye (1949-2019): At the Forefront of a New Theory of White Nationalism". Journal of Illiberalism Studies 2, n.º 1 (2022): 17–30. http://dx.doi.org/10.53483/wcjt3535.
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Despite being under-studied, Guillaume Faye (1949-2019) is probably one of the most central figures of the current Euro-American Identitarian movement, and a key inspiration for global white nationalism. Whether it is of “archeofuturism” or the “convergence of catastrophes”, his concepts are still widely commented on and taken up throughout the world within the far right, becoming nowadays more and more popular. His transition from pro-Arabism in the 1980s to a violent rejection of Islam at the end of the following decade is symptomatic of the evolution of the nationalist-revolutionary far right. Both biographical and analytical, this article proposes to return in detail to this major figure of today’s white nationalism.
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Lawson, Fred H. "Pensée 4: Out with the Old, In with the New". International Journal of Middle East Studies 41, n.º 1 (febrero de 2009): 19–21. http://dx.doi.org/10.1017/s0020743808090077.
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Historical scholarship on Arab nationalism has experienced a conceptual revolution over the last two decades. It is now widely accepted among historians that local identities and loyalties have been crucial components of nationalist thought and action from the very beginning; it is equally well established that the line between nationalism and various elements of Islam is much harder to draw than one might imagine. In addition, there is solid evidence that nationalism across the Arab world took shape, arguably as an unintended consequence, out of sustained interaction among conflicting elite and popular conceptions of political community. Moreover, it turns out to be important to differentiate Arab nationalism as a cluster of ideological principles from Pan-Arabism as a set of diplomatic practices that constituted a basic component of regional statecraft, initially at the time the Ottoman Empire found itself disintegrating and later on as the newly independent states of the Middle East and North Africa experimented with ways to get along simultaneously with one another and with outside powers.
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Hidayati, Okta Nurul. "Majalah Cilukba: Islam, Tradisi Lokal dan Rekonstruksi Kebangsaan". Academica : Journal of Multidisciplinary Studies 2, n.º 1 (28 de febrero de 2020): 93–106. http://dx.doi.org/10.22515/academica.v2i1.2242.
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AbstractThe media has a big role in conveying information, even able to reconstruct an insight of Islam and nationality. In this study, the author argues that Cilukba magazine, as a representation of Islam, helped reconstruct the values of Indonesian nationality among children. The area of reconstruction in this paper focuses on several subjects: language, games and traditional food. Furthermore, this paper would like to analyze how Cilukba magazine represents national values. This paper is useful to see the authority of popular print media in constructing the face of Islamic nationalism in Indonesia. This research is a type of qualitative research with content analysis techniques. This research uses written data sources, where the primary data sources used are the Cilukba and Cilukba Junior magazines, while the secondary data sources come from junals and books. The result, it is known that Cilukba magazine, contributes towards strengthening national values through local culture. Strengthening local culture is manifested in the form of languages, games and traditional foods, which are represented in magazine rubrics. With that being seen, first, Cilukba magazine raised the locality of culture to knit nationality. Second, Islam can contribute to national values and accommodate culture in IndonesiaKeywords: Cilukba magazine, Islam, nationality value
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Febrianti, Mawar. "Gerakan Nasionalisme Islam Sebelum Kemerdekaan RI". SIASAT 2, n.º 2 (16 de julio de 2018): 36–46. http://dx.doi.org/10.33258/siasat.v1i2.6.
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Nationalism among Indonesian Muslims has grown since a number of sultans in the homeland against the Dutch. The resistance of the empire was a physical war against the Dutch. After the Dutch conquered almost all local sultanates and kingdoms, so that the Dutch controlled Indonesia completely, the form of resistance then changed. Changes in the form of struggle are marked by the birth of Islamic movements, both in the form of madrasa (schools), mass organizations, and political parties. Awareness of the spirit of nationalism was formed from the age of the empire, which then continued to grow among Islamic mass organizations, eventually becoming more crystallized within the bodies of political parties.
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Syukur, Syamzan, Moh Mujibur Rohman, Suraya Rasyid, Darusman . y Achmad Ghozali Syafii. "Measuring the Role of Kiai and Santri in Creating the Spirit of Nationalism (Historical Approach in Reconstructing the Meaning of Jihad Resolution)". International Journal of Religion 5, n.º 9 (25 de mayo de 2024): 196–210. http://dx.doi.org/10.61707/1t8ecv59.
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This article discusses the Jihad Resolution and the Nationalist spirit of the Islamic boarding school students (santri) in fighting for Indonesian independence because recently the Nationalist spirit of the Indonesian people has begun to erode, some even consider it an ideology that is contrary to Islam. By using a qualitative-historical approach and data collection techniques through literature study, this article wants to show that the spirit of Nationalism needs to be instilled in the souls of all the nation's children because it is the result of the Jihad Resolution to jointly defend and dedicate identity, integrity with the national spirit that was born by Hadratus Sheikh KH. Hasyim Asy'ari as a great scholar and founder of Nahdlatul Ulama (NU). Therefore, the opinion that Nationalism is a heretical ideology does not have a strong argument, especially when considering that Nationalism is excessive fanaticism which is prohibited makers that it is necessary to continuously instill the spirit of Nationalism by in religion. The results of this research can at least provide input to policy reviving the Jihad Resolution which is currently relevant to the nation's conditions. Jihad resolution does not mean physical war, but jihad can be actualized by a student in several aspects. Like; literacy jihad, jihad in the medical world, technology, economics, politics and other things relevant to.
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Bukhari, Dr Saeed Ahmed. "Iqbal’s Ideology of Nationalism: A Quranic Perspective". Al Khadim Research journal of Islamic culture and Civilization 2, n.º 2 (30 de septiembre de 2021): 69–79. http://dx.doi.org/10.53575/arjicc.u5-v2.2(21)69-79.
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With regard to commonalities and unity, the communion of race, communion of home land and communion of languages are common. Islam abhors the differences of color, race, language and country, and bases its Ummah on the religious creed. The concept of oneness of Allah of the Muslims is cementing force for all Muslims and makes them dominant over all the nations of the world. No force of the World can sustain before it. The word "Nation" has been taken in broader sense of words. But in concept of nation, the word "Nation" has been called as Ummah of prophets. Islam has given the Muslims superiority to other nations. And it is distinction of Islam. Universality of Islam has been proved by Iqbal calling the entire Muslims universal and single nation.
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Talhami, Ghada Hashem. "Syria: Islam, Arab Nationalism and the Military". Middle East Policy 8, n.º 4 (diciembre de 2001): 110–27. http://dx.doi.org/10.1111/j.1475-4967.2001.tb00012.x.
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Jacoby, Tim y Hüsrev Tabak. "Islam, Nationalism, and Kurdish Ethnopolitics in Turkey". Peace Review 27, n.º 3 (3 de julio de 2015): 346–53. http://dx.doi.org/10.1080/10402659.2015.1063379.
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Ramage, Douglas E. "Indonesia at 50: Islam, Nationalism (and Democracy?)". Southeast Asian Affairs 1996 1996, n.º 1 (abril de 1996): 147–65. http://dx.doi.org/10.1355/seaa96i.
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