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1
Sonn, Tamara. "Political Authority in Classical Islamic Thought." American Journal of Islam and Society 13, no. 3 (October 1, 1996): 309–24. http://dx.doi.org/10.35632/ajis.v13i3.2312.
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Unlike Christianity, where normative thought is expressed in theologicalwritings, in Islam normative thought is expressed in legal tradition.According to this tradition, the purpose of Islamic society is to submit toGod‘s will, which is expressed clearly through revelation: Human beingsare to create a just society. As political activity is essential for the creationand maintenance of social justice, all political activity is essentially religiousactivity in Islam. Thus, the discussion of political activity is highlydeveloped and wide-ranging in Islamic legal texts. In this paper, I focus ondiscussions of the source of political authority in the ideal Islamic state.Among contempomy commentators on Islam, it has become popularto claim that there is no separation of religion and politics in Islam. Thisclaim, combined with the rejection of secularism by many contemporaryMuslim activists, has led some observers to assume that Islam espouses akind of theocracy. However, this is not the case; the term “nomocracy” ismore suitable to describe Islamic political theory. A theocracy is a stategoverned by God/gods or those who claim to act on divine authority. Anommcy, by contrast, is a state governed by a codified system of laws.The ideal Islamic state is one governed by individuals or bodies bound byIslamic law.’In this context, classical Islamic legal theory implicitly distinguishesbetween those empowered to interpret the law (the legislative and judicialbranches) and those empowered to make sure the law is being followed(the executive branch). Executive political power-with its coerciveauthority-ideally would concern itself with safeguarding Islamic law.But because it is subject to abuse, the formulators of Islam’s classical theoryof political authority considered it an unreliable repository of religious ...
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Iqbal, Moch. "APA KABAR PEMBAHARUAN PEMIKIRAN ISLAM? (Meneropong Pembaharuan Pemikiran Islam Post Cak Nur - Gus Dur)." EL-AFKAR : Jurnal Pemikiran Keislaman dan Tafsir Hadis 8, no. 1 (June 3, 2019): 25. http://dx.doi.org/10.29300/jpkth.v8i1.2027.
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In the 1990s the world of Islamic thought was very crowded and dynamic. There are some Islamic thinkers of the country who are very interested in producing discourses on Islamic thought. Some of them were (alm) Nurcholis Madjid and (alm) Abdurrahman Wahid (Gus Dur). Although the political realm of the homeland at that time began to warm up, the Islamic thought movement was very dynamic. After the fall of the new Order in 1998, and the death of several Islamic thinkers, the Islamic thought movement seemed to experience congestion. Even now it is quiet from healthy Islamic thinking. All components of thought are absorbed in the ups and downs of the political stage which attracts much attention. the results of this paper show that the political stage turned out to be more attractive to the generation of Islamic intellectuals post Cak Nur - Gus Dur.
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Emalia, Imas. "Usaha Mochammad Natsir di Bidang Pendidikan dalam Memajukan Ummat Islam Indonesia 1950-1960." Buletin Al-Turas 21, no. 2 (January 28, 2020): 283–94. http://dx.doi.org/10.15408/bat.v21i2.3843.
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Abstrak Artikel ini dimaksudkan sebagai usaha merekonstruksi sejarah pemikiran dari seorang sosok politikus terkenal yang lembut, tegas, dan islami, yakni Mochammad Natsir. Pemikirannya tentang pendidikan adalah sebagai perjuangannya dalam memperhatikan nasib rakyat Indonesia, terutama ummat Islam. Tulisan ini hanya menyoroti Pemikiran Mochammad Natsir tentang pendidikan, pemikirannya ini selain lewat dakwah, berpolitik, juga lewat tulisan-tulisan baik berupa buku, atau pemberitaan-pemberitaan dan artikel-artikel dalam surat kabar, terutama harian Abadi, yaitu surat kabar harian milik Partai Islam Masyumi. Dengan menganalisa artikel dan pemberitaan yang terdapat dalam surat kabar harian Abadi milik Partai Masyumi antara tahun 1950-1960 tentang konsep pendididkan Islam dari Mochammad Natsir. Sebagai pemimpin politik Islam, Mochammad Natsir secara maksimal telah memberikan seluruh tenaga dan pikirannya demi kepentingan ummat Islam di Indonesia dan seluruh bangsa Indonesia. Mochammad Natsir, menggagas konsep dakwah Islam bukan sekedar menyampaikan ajaran Islam, tetapi amar ma’ruf nahi munkar yang di dalamnya mengandung tiga unsur utama yaitu amal perbuatan lisan, aktualisasi ajaran Islam dengan karya nyata, dan kepribadian yang terpuji sebagai sokogurunya.---Abstract This study aims to reconstruct the history of thought of a well-known, gentle, decisive, and islamic politician figure, Mochammad Natsir. His thoughts on Islamic education is his struggle to pay attention to the fate of Indonesian people, especially Muslims. This study highlights Mochammad Natsir’s thought on education through da’wah (the preaching of Islam), his political enggagement, and his writings in the form of books, news, as well as articles in newspapers, especially daily newspaper owned by Partai Islam Masyumi (Islamic Party Masyumi) between 1950-1960. As Islamic political figure, Mochammad Natsir has optimally contributed his energy and thought to the Muslim community in Indonesia especially, and Indonesian people generally. Mochammad Natsir thinks that Islamic preaching is not merely delivering Islamic teachings, but also amar ma’ruf nahi munkar which consists of three primary elements, namely verbal deeds, the actualization of the Islamic teachings with the real work, and commendable personality as the pillar. According to him, Muslim has to be free from poverty, suffer, ignorance, illiterate, blind heart, and oppresion. Therefore, they have to refer to the Koran and hadith in social life.
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Jamil, M. Mukhsin. "REVITALISASI ISLAM KULTURAL." Walisongo: Jurnal Penelitian Sosial Keagamaan 21, no. 2 (December 15, 2013): 271. http://dx.doi.org/10.21580/ws.2013.21.2.245.
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<p class="IIABSBARU1">This research aim to explore one of Islamic movements in Indonesia after reformation of 1998. By using qualitative method, it is clear that the demarcation betweeen Islamic tradisionalism and Islamic modernism fluided culturally. Although at the same time polarization both become more political, which is made Indonesian Islamic mainstream loosed elan vital as sosial and cultural movement. There is the contradictory trends in the dynamic of Islamic thought and movement introduced by Islamc minority groups. In one side the trends are multiculturalism, anti coruption movement and appreciation to the local cultures which is ignorenced before by Islamic movement in Indonesia. In other side, political oriented in many Islamic movement is stronger. The dominant of traditional constructions of Islamic polical thought of sunni (fiqh al-siyasah) influenced to the Islamic movement to state orientation at same time ignored the society with their problem and cultural expression. The cultural Islam proposed new understanding to Islamic traditions with hermeneutic and remove the locus of movement forum political Islam to civil Islam.</p><p class="IKa-ABSTRAK">***</p>Penelitian ini bertujuan untuk menjelajahi salah satu gerakan Islam di Indonesia setelah reformasi 1998. Dengan menggunakan metode kualitatif, akan menjadi jelas demarkasi antara Islam tradisional dan Islam modernis secara kultural. Meski polarisasi kedua kelompok keagamaan itu kerap bernuansa lebih politis, sehingga menghilangkan <em>elan vital</em> Islam Indonesia sebagai gerakan sosial dan budaya. Tetapi ada tren kontradiktif dalam dinamika pemikiran dan gerakan Islam yang dilakukan oleh kelompok minoritas Islam. Di satu sisi trennya adalah multikulturalisme, gerakan anti korupsi, dan apresiasi terhadap budaya lokal yang telah dikembangkan oleh gerakan Islam sebelumnya. Di sisi lain, orientasi politik kelompok keagamaan juga semakin meningkat. Dominasi pemikiran politik tradisional Sunni turut mempengaruhi pola gerakan Islam kepada negara dan pada saat yang sama mengabaikan masyarakat dengan problem kebudayaan mereka. Islam kultural mencoba untuk meniupkan pemahaman baru dalam tradisi Islam dengan hermeneutika dan menggeser arah gerakan Islam politik kepada Islam sipil.
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Hashmi, Sohail H. "Political Islam." American Journal of Islam and Society 11, no. 2 (July 1, 1994): 260–63. http://dx.doi.org/10.35632/ajis.v11i2.2431.
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This volume surveys the complex roles Islamic ideologies play in thepolitics of the Muslim world. The authors are distinguished scholars inIslamic history, philosophy, and law as well as specialists in the sociologyand politics of various Muslim countries. Despite their varied disciplinarybackgrounds and the vastness of their subject, the book features aremarkable degree of interconnection and does not sacrifice the analyticalspecificity needed for each essay.The volume's fourteen articles ate grouped into six broad categories:History of Islamic Political Theory and Practice. These essays offer twointerpretive histories of the evolution and cutrent status of Islam's role inthe political sphere. Ira Lapidus argues that Islamic political theory hasbeen governed by two paradigms, each grounded in a separate vision ofthe Islamic "golden age." The first paradigm is the "seamless" Islamicethos, a holistic conception of law, politics, and personal morality thatexisted at M a d i i under the Prophet and his four immediate politicalsuccessots. Even though this period lasted for barely four decades, it continuesto serve as the vision of the Islamic ideal, especially for the recurrentrevivalist movements and thinkes who have based their appealsupon this "first golden age." The second paradigm is chatactenzed by diffemtiatedreligious and secular institutions. Despite attempts by medievaljurists to maintain the theoretical church-state unity, Islamic Societies developedtacit and clearly articulated spheres of religious and secularauthority. This made it possible for the early Islamic empires to absorband then live with non-Islamic traditions and peoples (i.e., Persians andTurks). This "second golden age" is epitomized by the Ottoman Empire,which nxognized Islam as the "official" religion and whose ruler was acceptedas the titular caliph. Nevertheless, the fusion of teligion andpolitics was never complete, as reflected in the emergence of distinctly"religious" institutions parallel to those of the state.Modem Muslim states, Lapidus argues, are proof of the triumph ofthe second over the first paradigm. "Modern states can be seen as anexpression of the historical separation of state and Islam .... All hope ofsalvation has been concentrated in the nonstate realm, in the religio-civilcommunity, and in personal piety" (p. 23). As a result, states are notviewed by their own people, by and large, as the bearers of their religious ...
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Rohman, Fathor, M. Hilali Basya, and Sopa Sopa. "Islam and State: A Study on Al-Mawardi and An-Nabhani’s thought and its Compatibility in Indonesian Context." Hayula: Indonesian Journal of Multidisciplinary Islamic Studies 5, no. 2 (July 30, 2021): 243–60. http://dx.doi.org/10.21009/005.02.06.
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Even though study concerning Islam and politics has been conducted by many researchers, few of them investigating about compatibility of Islamic political thoughts, which originated from the classical and medieval periods that have been influencing Islamic political movements and thoughts in Indonesia, with Indonesian context. Thoughts of Imam al-Mawardi (lived in the 12th Century) and Taqiyuddin al-Nabhani (lived in the 20th Century) are some of them that should be mentioned in this regard. Islamic political thoughts of al-Mawardi become the main reference for Sunni Muslims who are majority in Indonesia, while Islamic political thought of al-Nabhani become the main guidance of HTI (Hizbut Tahrir Indonesia) movement of which its members and followers are many in Indonesia. This article investigates about the political thoughts of al-Mawardi and al-Nabhani concerning the relationship between Islam and state as well as their compatibility with Indonesian context. This study uses the library research in which its primary resources are books written by al-Mawardi entitled Al-Ahkam al-Sulthaniyah and al-Nabhani entitled Ad-Daulah al-Islamiyah. By utilizing qualitative content analysis, data were collected and analyzed. This article argues that the Islamic political thought of al-Mawardi has been adopted by majority of Indonesian Sunni Muslims with some adjustments with Indonesian context, so that his thoughts become compatible with the concept of modern nation-state of Indonesia. On the other side, Islamic political thought of al-Nabhani which developed within a spirit of resistance to Western (European) colonialism has been adopted and campaigned by HTI without adjustment with Indonesian context. This causes al-Nabhani’s thought clashes with the concept of modern nation-state of Indonesia.
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Aminuddin, M. Faishal, and Romel Masykuri. "Genealogi dan Transformasi Ideologi Partai berbasis Islam di Indonesia Pasca Orde Baru." ISLAMICA: Jurnal Studi Keislaman 10, no. 1 (August 29, 2016): 27. http://dx.doi.org/10.15642/islamica.2015.10.1.27-55.
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<p>Study of political Islam did not paid attention to observing the patterns of thought and its transformation in political organization. Even though some studies conducted and brought analysis with case study against specific in their respective political parties. This article departs from the question of how the genealogy of political Islam thought and how it transformed into Islamic-base political parties in democratic Indonesia? The unit of analysis of this study is Islamic-based parties, having a main support base from Islamic religious organizations and had seat in parliament since 1999 election. This study reveals an important finding that Islamic-based parties had been undertakes adaptation and transforming political Islam doctrinaire with more flexible. This is proven through the tracing of consistency between values, platform and the party's work program either in parliament or the public. This study combines historical discursive approach and genealogy as an analytical framework.</p>
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Parray, Tauseef Ahmad. "Encyclopaedic Works on Islamic Political Thought and Movements in the Twenty-first Century." American Journal of Islam and Society 32, no. 4 (October 1, 2015): 85–96. http://dx.doi.org/10.35632/ajis.v32i4.1013.
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Books Reviewed: Gerhard Bowering, et. al., eds., The Princeton Encyclopediaof Islamic Political Thought (Princeton and Oxford: Princeton UniversityPress, 2013); John L. Esposito and Emad El-Din Shahin, eds., The OxfordHandbook of Islam and Politics (New York: Oxford University Press, 2013);Emad El-Din Shahin, ed., Oxford Encyclopedia of Islam and Politics, 2 vols.(Oxford: Oxford University Press, 2014).During last two decades or so, many encyclopedias have been published onIslam and its history – classical to contemporary – with a modern approach,among them Richard Martin’s two-volume Encyclopedia of Islam and theMuslim World 1 and John L. Esposito’s Oxford Encyclopedia of the ModernIslamic World.2 Other encyclopedic works focus on specific eras, like JosefMeri’s Medieval Islamic Civilization.3 One more category is that of Islam andpolitics, political Islam, and/or the various facets, complexities, and intricaciesof Islamic movements. This essay focuses on three works that discuss thethemes and issues that fall in this last category.The Princeton Encyclopedia of Islamic Political Thought (EIPT)4 is awide-ranging one-volume publication, as well as the first encyclopedia andreference work on Islamic political thought. It includes articles ranging fromthe classical to the contemporary periods and incorporates the eras from theProphet’s time to the present. Written by prominent scholars and specialistsin the field, The Oxford Handbook of Islam and Politics (OHIP)5 is a singlevolumesourcebook that provides a comprehensive analysis of “whatwe knowand where we are in the study of political Islam,” thereby enabling scholars,students, and policymakers “to appreciate the interaction of Islam and politicsand the multiple and diverse roles of Islamic movements” both regionally andglobally (p. 2; italics mine). By analyzing Islam and politics through a detailedand profound study, the two-volume Oxford Encyclopedia of Islam and ...
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Dadoo, Yousuf. "Power-sharing Islam?" American Journal of Islam and Society 11, no. 3 (October 1, 1994): 435–40. http://dx.doi.org/10.35632/ajis.v11i3.2421.
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This work has ventured to fill a vast gap in contemporary Islamicpolitical thought. By relating relevant basic and secondary sources to contemporarycontexts in different countries, it has attempted to determinethe extent of harmony and discord between Islamic political theory andcurrent praxis. Being the first English-language publication on this subjectinevitably raises the expectations about its scholarly merit.The first paragraph of the introduction highlights the anomalousconsequences of democratization in the Muslim world: reconciliation insome and heightened adversity in others. In principle, democracy can bereconciled with Islamic political thought. The editor then gives an historicaloutline of misconceptions toward the role of democracy in Islamicpolitics, which began with the Crusades and were reaffirmed during theIranian revolution of 1979. Turning to the twentieth century, revivalism,which often has explicit political motivations, could be easily traced tothe collapse of the Islamic caliphate. It has always welcomed ...
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Putra, Ahmad. "ALUR TRANSMISSION OF RELIGIOUS KNOWLEDGE AND ISLAMIC THOUGHT DALAM ISLAMIC THOUGHT; AN INTRODUCTION KARYA ABDULLAH SAEED TERBITAN ROUTLEDGE 2006." Islam Transformatif : Journal of Islamic Studies 3, no. 1 (November 13, 2019): 73. http://dx.doi.org/10.30983/it.v3i1.1602.
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<p><em>This paper describes the fundamental teachings of the Prophet Muhammad, the development of religious knowledge, and the social and political context that shaped the intellectual tradition of Islam. Abdullah Saeed, in the transmission of spiritual experience and Islamic thought, introduced the basic teachings of Islam. The emergence of Islam is closely related to the history of its birthplace, the city of Mecca. Besides, Abdullah Saeed also discussed the beginning of the development of religious knowledge, which was immediately explained by the Qur'an and the emergence of sects that influenced the course of change towards truth. Each of these sects and sects has its doctrine, and if there is anything against it, there is undoubtedly a separate assessment of the differences that are believed. Several groups with various theological or religio-political orientations emerged. Among them are Kharijis (khawarij), Shia, Qadaris (qadariyya), Mu‘tazilis (mu‘tazila), Jabris (jabriyya) and Murji'is (murji'a).</em></p>
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Zoubir, Yahia H. "Democracy and Islam in Malek Bennabi's Thought." American Journal of Islam and Society 15, no. 1 (April 1, 1998): 107–12. http://dx.doi.org/10.35632/ajis.v15i1.2201.
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The growth of political Islam in the 1970s and the possibility ofIslamist parties coming to power in various countries led many scholarsand political analysts to question the compatibility of Islam and democracy.Most studies have concentrated on popular Muslim thinkers whowere considered Islamic activists such as Sayyid Qutb or Abu ‘Ala Al-Maududi, but no attention has been paid to the thought of the remarkableAlgerian Islamic thinker, Malek Bennabi (1905-1973). A French-educatedelectrical engineer, strongly influenced by the ideas of Rashid Ridaand Mohammed Abdu, Bennabi’s most important concern throughout hislife was the adaptation of Islamic values to modernity. Very familiar withwestern civilization-as well as many others-he felt that the Muslimworld failed to rise above its inertia not only because it is incapable ofabsorbing modem technology, but also because its elite borrowed failingideologies, such as Marxism, without attempting to recapture the bestvalues that were produced by Islamic civilization. In other words, theMuslim world failed to reproduce the experience of such successfulnations as Japan. In his view, Japan achieved modernity because “the‘deadly ideas’ [i.e., materialism] of the west did not make it deviate fromits path: It [Japan] remained faithful to its culture, its traditions, and itspast.”’ More importantly, throughout his work Bennabi puts most of theblame for the Muslim world‘s predicament, not on western colonialism,but on the Islamic world itself, a notion that m s against the prevailingopinion in the Arab-lslamic world that argues that western powers aremostly responsible for the backwardness of the Muslim world.After his return to Algeria in 1963, following his long exile in Egypt,Malek Bennabi joined the first Islamist organization in Algeria,Al-Qiym al-Zslamyya (Islamic Values), founded the same year. Theassociation was opposed to the “Marxist” policies of President Ahmed ...
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Fadel, Mohammad. "Modernist Islamic Political Thought and the Egyptian and Tunisian Revolutions of 2011." Middle East Law and Governance 3, no. 1-2 (March 25, 2011): 94–104. http://dx.doi.org/10.1163/187633711x591459.
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As revolution in the Arab world became clear, questions were raised whether political Islam had or would hae any role in the revolutions. The popular press seemed to minimize or deny the role of Islam in the Tunisian and Egyptian revolutions. The attempt to minimize the role of Islam in these revolutions does little to help us understand the course of Islamic political thought over the last 150 years in the Arab world, its relationship to the democratic demands of the Arab peoples, and the prospects for a reconciliation between modern Islamic political thought and certain forms of democratic secularism. The central hypothesis of this essay is that neither the Tunisian nor the Egyptian Revolutions can be properly understood without the contributions of Islamic modernism to modern political thought in the Arab world.
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Setiadi, Ozi. "Peta Pemikiran Politik Islam: Liberal, Moderat, dan Fundamental." POLITEA 2, no. 1 (June 1, 2019): 99. http://dx.doi.org/10.21043/politea.v2i1.5283.
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Typology of Islamic Political Thinking: Liberal, Moderate, and Fundamentals. This study will analyze the three models of political thinking, Liberal, moderate, and fundamental. This is done with an analytical descriptive approach. The results of this paper illustrate that the presence of liberal, moderate and fundamental Islamic political thought is unavoidable. This is a consequence of the development of a culture of thought originating from different places and locations. The thinking of liberal Islam wants the absence of limits in understanding normative texts of religion, contrary to the fundamentals that actually want the opposite and are very textual. While moderate Islamic thought seeks to take the midpoint of the differences that occur between liberal Islamic political thought and fundamentals. These three thinking models have their respective weaknesses. Liberal thought has a tendency to minimize the use of text, and the dominance of the use of ratios. Fundamental thinking has a tendency to dominate the use of text, and is often trapped in classical period romance. Whereas moderate thinking takes value from both, so it sometimes collides with liberal and fundamental thinking, and is considered not to have a solid consistency of thought.
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Khoir, Tholkhatul. "Determinasi Eksistensial Pemikiran Hukum Islam Abdullahi Ahmed An-Na‘im." ISLAMICA: Jurnal Studi Keislaman 9, no. 1 (September 23, 2015): 110. http://dx.doi.org/10.15642/islamica.2014.9.1.110-135.
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<p>This article deals with the Islamic legal thought of Abdullahi Ahmed an-Na‘im from the sociology of knowledge approach. According to this approach, knowledge (including religious interpretation and practices) is sociologically, economically and politically determined. This article aims to understand how an-Na‘im’s Islamic legal thought is determined by his existence within social reality. This article concludes that an-Na‘im’s thought is determined by (1) socio-political and legal reality in Sudan, (2) Mahmoud Mohamed Taha who influenced his ideas, (3) British milieu, and (4) American environment which is politically secular, Islamo-phobic, racist, discriminative and intolerant towards Afro-Americans. The maturity of an-Na‘im’s thought is particularly influenced by the history of British colonialism in Sudan and his academic training in England, a place where human rights discourse develops as the result of post-enlightenment humanism and some major revolutions in Europe.</p>
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Mastori, Mastori. "Islam Fundamentalis-Radikal: Stigmatisasi atas Gerakan Formalisasi Islam." Cakrawala: Jurnal Studi Islam 15, no. 1 (June 30, 2020): 54–66. http://dx.doi.org/10.31603/cakrawala.v15i1.3210.
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This study aimed to analyze the meaning of fundamentalist-radical Islam, its relationship with the Islamic formalization movement, and the political motives behind embodying fundamentalist-radical Islam. Through a literature review, this study found that the term of fundamentalist-radical was not a term that emerged from the treasury of Muslim thought but came from the West, associated with church conflict. Furthermore, this term was used to intimidate the Muslims who want to formalize Islam in the order of state constitution. However, historically, Islamic thought and formalization movements have historical roots that are quite strong in Indonesia and globally capable of creating tolerant civilizations, maintaining security, and creating prosperity.
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Monshipouri, Mahmood. "Political Science." American Journal of Islam and Society 14, no. 4 (January 1, 1997): 99–101. http://dx.doi.org/10.35632/ajis.v14i4.2222.
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Adopting an issue-oriented approach toward understanding Islamic andWestern political thought, Professor Abdul Rashid Moten places these two tradition'swithin historical and contemporary contexts. Moten's book thereby providesa comparative analysis of key issues, including Islamic research methodology,Islamic law, Islamic political and social order, strategies and tactics ofvarious Islamic movements, and the link between Islam and politics.In chapter 1, Moten examines the secular domination of Muslim thought andculture, arguing that secularism was imported into the Muslim world throughthe efforts of a Westernized elite. He adds that no such secular state had everexisted in the Muslim world. This owes much to the fact that there was (is) nocommon ground between Islam and secularism (p. 7). With secularism camenationalism, liberal political institutions, and the pursuit of a capitalist economicsystem. Nationalism, Moten notes, wedged its way into the Muslim world,dividing it into new nation-states and client states (p. 12). Since independence,secularism has failed to meet the socioeconomic and political needs of Muslimsocieties. The rising tide of Islamic revivalism against secular regimes inAlgeria and Turkey demonstrates disenchantment with the shattered secularistdreams in the Muslim world (p. 16).Chapter 2 attempts to scrutinize the inherent link between Islam and politics.The pillars of Islam, Moten writes, go beyond moral and spiritual upliftment;they entail both practical and symbolic significance in all aspects of life. InIslam, ethics sets the tone for politics, and the rules of political behavior originatefrom ethical norms. Political life cannot be separated from the broaderframework of the religious and spiritual life (p. 21 ). Islamic rulers have hardly,if ever, emphasized the separation of religion and politics. Since the nineteenthcentury, Islamic modernists and revivalists have debated the nature of this separation.The reemergence of Islam in Muslim politics and societies in the lastquarter of the twentieth century has pointed to a distinct Islamic order and thereawakening of Muslim identity. Moten cites, among others, Iran and Pakistanas examples of such a renaissance (p. 30). However, he fails to examine the divisiveeffects of lslamization programs in Pakistan (under Zia al-Haqq) and othercountries such as Sudan.The comparison between Western and Islamic methods of political inquiry isthe subject of close scrutiny in chapter 3. Moten maintains that the Islamic conceptionof polity is based on profound religious-cultural grounds and that religionand polity form an organic unity (p. 37). Likewise, ethics and politics are ...
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Shaikh, Ameer U. "The Unthought in Contemporary Islamic Thought." American Journal of Islam and Society 21, no. 1 (January 1, 2004): 100–102. http://dx.doi.org/10.35632/ajis.v21i1.1814.
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Mohammad Arkoun’s eight essays appearing in The Unthought in ContemporaryIslamic Thought are gates leading into a city. In this case, thecity is the deeply multifarious metropolis called Islam – a source of identityand pride for its adherents and, equally, a source of concern andcuriosity for those outside of its periphery. Throughout his life, Arkounhas placed himself on the ramparts and straddled the walls, leading someto call him an enemy spy and others to think of him as a brave pioneerinto the unknown. The past few years have seen an unheralded evaluationof Islam’s role in this globalized world. Arkoun’s eight essays, reflectinga lifetime in the field of Islamic studies, concern themselves with a hostof issues enveloping the world of Islam: Qur’anic studies, revelation,belief, authority, power, law, and civil society.The idea of unthought is a creative encapsulation of those diseases thathe believes are plaguing Islam. He defines unthought as the power employedby the traditional ulama and ideological Islamic states in order to guaranteethat a deeply dogmatic and unapproachable version of Islam is protectedfrom all intellectual and scientific analysis. Arkoun uses unthought to referto “an Islam that is isolated from the most elementary historical reasoning,linguistic analysis or anthropological decoding” (p. 308).The first essay, “A Critical Introduction to Qur’anic Studies,” is a sort ofoutline of his ideas. It expresses Arkoun’s suggestion that “we need to artic -ulate the cognitive, critical strategies used by social sciences of the ‘metamodern’sort to analyze, in thorough fashion, the structure and form of theQur’an, the ‘differentiated corpora of Meccan and Medinan revelation, the‘psychology of knowledge,’ the notions of sin, virtue, and interpersonal rela -tions, and finally everything from society, law, culture to warfare, commerceand children” (p. 44). The scope is indeed overwhelmingly broad. Arkounwants the preferred current mode of analytic evaluation in the social sciences– deconstruction, hermeneutics, and their various poststructuralist relatives– to be applied to Islamic studies. The Qu’ran, he argues, has becomeheavily loaded by “legalistic instrumentalization, and the ideological manipulationsof contemporary political movements” (p. 45).On the one hand, he is concerned about the loss of critical Qur’anicreading; however, he is equally wary of carte-blanche dismissals of Islam ...
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Setiadi, Ozi, Aeini Ahsani Aprilianti, Ita Setyana, and Ahmad Ainul Yakin. "Islam dan Negara: Refleksi Gagasan Sekularisasi Nurcholis Madjid." POLITEA 3, no. 2 (November 14, 2020): 125. http://dx.doi.org/10.21043/politea.v3i2.8719.
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<p><strong>Islam and State: The Reflection of Secularization Idea of Nurcholis Madjid. </strong>There are some typologies of Islamic political thought. They are fundamental, secular, and liberal. Secular is the typology of Islamic political thought that separate religion and state. In the West, religion and state are differentiated. They advanced because of the separation of religion and state, but not in Islam. Nurcholis Madjid is one of the Islamic political thinkers who explains the secularization of religion and the state. The purpose of this study is to analyze the thoughts of Nurcholis Madjid about the secularization of Islam and the state. This research uses descriptive analytical method. According Madjid the answers of modernization problems especially among the Indonesian Muslim community is secularization. Secularization is needed because Moslem cannot differentiate religion (<em>din</em>) and state (<em>dawlah</em>). Secularization is carried out for Moslems who “deify the world” which should be worldly, and give up religious matters. The formation of an Islamic state is the failure of Moslems to respond to the problem of modernization.</p>
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Aravik, Havis, Achmad Irwan Hamzani, and Nur Khasanah. "Dari Konsep Ekonomi Islam Sampai Urgensi Pelarangan Riba; Sebuah Tawaran Ekonomi Islam Timur Kuran." Islamic Banking : Jurnal Pemikiran dan Pengembangan Perbankan Syariah 6, no. 2 (February 3, 2021): 215–32. http://dx.doi.org/10.36908/isbank.v6i2.177.
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Islamic economic thought became increasingly prevalent with the birth of various schools of thought in Islamic economics. One of them is the critical alternative school that was pioneered by Timur Kuran. This research will discuss from Islamic economics to the urgency of prohibiting usury; an offer of the East Kuran Islamic economy. With the aim of knowing and analyzing the extent to which Eastern Kuran's economic thought made significant contributions to the development of contemporary Islamic economics. This research is a qualitative research with a library research approach and all data obtained were analyzed using descriptive analysis methods. The results of this study indicate that Timur Kuran is one of the pioneers of the Critical alternative school which critically studies various concepts of Islamic economics and banking. Various forms of economic thought such as from the concept of Islamic economics are none other than modern doctrines that offer alternatives to the economic systems of Capitalism and Socialism. The emergence of an Islamic economy was none other than political-cultural, with the largest contribution coming from Pakistanis, zakat is a more effective safety net than a secular redistribution system and the waqf system does not yet have the flexibility needed for efficient resource use, and the Qur'an prohibits the practice of usury which involves compounding the debt of a loan that is unable to make payments according to a predetermined schedule.
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Darwis, Munawir. "Metode Pemahaman Islam Muḥammad Al-Ghazāli (Kajian Analisis Kitab Kaifa Nafham Al-Islām)." Tadabbur: Jurnal Peradaban Islam 1, no. 1 (April 15, 2019): 150–70. http://dx.doi.org/10.22373/tadabbur.v1i1.20.
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The Style of Islamic understanding has a correlation with the progress and welfare of its people. Methodological error to interpret Islam will be trapped in the stagnation of thought and decline of the people. Therefore, one of the efforts of the reformers of Islam was to reconstruct the methodology as an important tool in understanding Islam to be able to provide a solution to the problems of humanity and sovereignty. This research attempts to reveal how the approach used by Muhammad al-Ghazāli in understanding Islam, the background of his Islamic Thought and its advantages and disadvantages. Based on the result of the study, al-Ghazāli’s thought was influenced by educational background at Al-Azhar and social-political conditions in Egypt. One of the efforts made by al-Ghazāli was to call for a total return to the Islamic manhaj (way) completely as the only way to overcome the religious and social problems of Muslims.This concept methodologically is an effort to understand Islamic values through the approach of the Qur'an and Sunnah which is interpreted through the spirit of rationality in the frame of moderation. Based on this approach Islam is not only understood as a doctrine but also a solutions to humanitarian and muslim problems.
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Zeeshan Haider Zaidi, Syed. "THE POLITICAL THOUGHT OF MIRZA NAINI." International Journal of Advanced Research 9, no. 03 (March 31, 2021): 263–70. http://dx.doi.org/10.21474/ijar01/12579.
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In Islam this is Gods right to rule over man and he gave this right according to Sunni Islam to everyone who possesses some abilities mentioned in books written by jurists but Shia Muslims believe that not only God is legitimate authority, He also appointed specific persons for political leadership after prophet Mohammad (peace upon him), they are twelve Imam the last Imam Mahdi(peace upon him) went to major occultation in 941 and till sixteenth century Shia Muslims could not establish government like Safivids dynasty in Iran.The rise of the modern nation-state in the Middle East in the early 20 century led to debates around the role of the clergy in the state and the nature of an Islamic state There was a controversial debate about constitution, is it legitimated according to Islam or not? In the responseTanbih al ummah va Tanzih al Millahwas written by Mirza Naini. He supported the idea of making constitution and legitimacy of assembly where representatives of people can do legislation because these two can control kings selfishness and make him away from tyranny. He also accepted concept of nation-state and proved that these concepts are not bidah.(condemnable innovation in religion)He believed in equality of common people with rulers along with their right of freedom.
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Rifa’i, Muh. "Pemikiran Politik Islam Ahmad Hassan Perspektif Politik Islam Indonesia." al-Daulah: Jurnal Hukum dan Perundangan Islam 5, no. 2 (October 1, 2015): 360–87. http://dx.doi.org/10.15642/ad.2015.5.2.360-387.
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Abstract: This article analyzesthe Islamic political thought of Ahmad Hasan within the political perspective of Indonesia Islam. According to Hassan’s point of view, Islam is a complete religion which regulates all aspects of human life ranging from spiritual to politics. For the sake of establishing an Islamic state in accordance with the will of God, Muslims should carry out all of the Islamic teachings in every situation of life. Laws and regulations in accordance with al-Qur’an should be implemented. Islam, for him, is another option of a national ideology that considers no place for religion. He wants Islam to regulate all aspects of human life, based on the belief that Islam is the absolute truth. Islam is seen as something of the highest and widest beyond national boundaries and lines. Thus, Hassan is considered a fundamentalist thinker. In the struggle for the enforcement of Islamic Shari’ah, he wants to transform the Islamic community to its original root. He firmly believed that Muslims in Indonesia are infected by spiritual disease which ought to be cured with a radical revolutionary way. Thus, he suggested, that at personal level, a Muslim should apply the Islamic law in every place and every time.Keywords: Ahmad Hassan’s thought, concept of political Islam, Islamic political development in Indonesia Abstrak: Artikel ini mempresentasikan tentang pemikiran politik Islam menurut Ahmad Hasan dalam perspektif politik Islam Indonesia. Dalam pandangan Ahmad Hassan, Islam adalah agama yang lengkap yang mengatur sendi-sendi kehidupan manusia mulai dari karohanian sampai masalah politik kenegaraan. Demi mewujudkan suatu negara Islam yang sesuai dengan yang dikehendaki Tuhan, maka kaum muslimin harus melaksanakan seluruh ajaran agama Islam di setiap sendi kehidupan. Undang-undang dan peraturan-peraturan yang sesuai dengan al-Qur’an harus dilaksanakan. Pemerintahan Islam baginya adalah pilihan lain dari faham kebangsaan yang dianggapnya sebagai tidak memberikan tempat bagi agama. Ia menginginkan Islam memasuki seluruh aspek kehidupan manusia, sesuai dengan keyakinan bahwa kebenaran ajaran Islam adalah mutlak. Islam dipandang sebagai sesuatu yang tertinggi dan terluas menerjang batas-batas kebangsaan dan ketanah-airan. Ahmad Hassan adalah seorang pemikir yang fundamentalis, dalam memperjuangkan tegaknya syari'at Islam, Ahmad Hassan ingin mengubah masyarakat Islam sampai ke akar-akarnya, dan ingin menghancurkan penyakit umat Islam dengan cara yang radikal secara revolusioner, secara jelas, tanpa samar-samar dan penuh kepastian. Suka atau tidak suka, menurut Ahmad Hassan, seorang muslim harus menggunakan hukum Islam di setiap tempat dan setiap hal.Kata Kunci: Pemikiran Ahmad Hassan, konsep politik Islam, perkembangan politik Islam Indonesia
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Fuad, Ahmad Nur. "Niz}?m al-Mulk dan Kontribusinya terhadap Pemikiran Politik Islam." ISLAMICA: Jurnal Studi Keislaman 13, no. 1 (September 1, 2018): 139–64. http://dx.doi.org/10.15642/islamica.2018.13.1.139-163.
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This article seeks to explore Niz}?m al-Mulk’s political career and his contribution to Islamic political thought. As a prominent waz?r of two Saljuq sultans, Alp Arslan and Malikshah, Niz}?m al-Mulk played an important role in running the government for almost 30 years. His adherence to Sunni theological doctrines and Shafi'i school of law has made him a defender of Sunnism against other sects like Ismailism. As a political figure and thinker, Niz}?m al-Mulk regarded justice and religion as a fundamental basis for state. In Siy?sat-n?ma, he elaborates many political bodies needed to build a strong state and government, such as waz?r, q?d}?, tax collectors, military, and intelligent agency. It can be argued that Niz}?m al-Mulk’s political thought as formulated in his work, Siy?sat-n?ma (the Book of Government), is based on his political and governmental experiences, his understanding of Islamic doctrines, and Persian political traditions.
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Mohamad, Mohd Ridzuan, and Basri Ibrahim. "[The Concept of The Appointment of Leaders From The Perspective of Fiqh Siyasah Perspective: Analysis of The Theories Of Islamic Political Thinking] Konsep Pelantikan Pemimpin Dari Sudut Perspektif Fiqh Siyasah: Analisis Terhadap Teori-Teori Pemikiran." Jurnal Islam dan Masyarakat Kontemporari 17, no. 1 (May 31, 2018): 15–22. http://dx.doi.org/10.37231/jimk.2018.17.1.259.
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Since the death of the Prophet Muhammad (peace be upon him), the question of Islamic Governance has become a hot debate among Islamic scholars, among others the appointment of leaders. Hence, the Islamic history has proven that there are various concepts of leadership appointments that make it possible to pinpoint the best one, especially for today’s state of affairs. The objective of this study was to explain the position of the theories of Islamic scholars on the appointment of leaders from the perspective of Fiqh Siyasah. This study was qualitative because it involved library researches on political books and Islamic history. The findings showed that there were seven forms of leadership appointments in the context of Fiqh Siyasah, based on three theories of Islamic thought. The first was Islamic thought in the 7th to 13th AD, second was Islamic thought in the 14th and 18th centuries of Islam and the third was Islamic thought of the 19th century until present day. In conclusion, these theories showed that the appointment of leaders was a matter of ijtihad. As compared to the today’s concept of the appointment of leaders, it is not contrary to Islamic values according to Fiqh Siyasah.Keywords: al-Hall wa al-‘Aqd, Fiqh Siyasah, Mushawarah, Islamic Political Thought and Leader Appointment
Sejak kewafatan Rasulullah s.a.w. persoalan ketatanegaraan Islam menjadi perdebatan hangat dalam kalangan para sarjana Islam antaranya perlantikan pemimpin. Justeru, sejarah Islam telah membuktikan bahawa terdapat pelbagai konsep perlantikan pemimpin sehingga tidak dinyatakan konsep terbaik untuk diamalkan pada masa kini. Objektif kajian ini menjelaskan kedudukan teori-teori para sarjana Islam berhubung perlantikan pemimpin dari perspektif fiqh siyāsah. Kajian ini bersifat kajian kualitatif kerana melibatkan penelitian perpustakaan terhadap buku-buku politik dan sejarah Islam. Dapatan kajian ini menjelaskan terdapat tujuh bentuk pelantikan pemimpin dalam konteks fiqh siyasah berasaskan tiga teori pemikiran Islam iaitu pertama pemikiran Islam pada abad 7 hingga 13 Masihi, kedua pemikiran Islam pada abad 14 hingga 18 Masihi dan ketiga pemikiran Islam pada abad 19 hingga sekarang. Kesimpulannya, teori-teori ini menunjukkan perlantikan pemimpin merupakan perkara ijtihad. Jika dibandingkan konsep pelantikan pemimpin pada masa sekarang ini, ianya tidak berlawanan dengan nilai-nilai keislaman menurut fiqh siyasah.
Kata kunci: al-Hall wa al-‘Aqd , Fiqh Siyasah, Mushawarah, Pemikiran Politik Islam dan Perlantikan Pemimpin
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Nugroho, Anjar, and Tulus Warsito Surwandano. "Ali Shari’ati’s revolutionary Islamic thought and its relevance to the contemporary socio-political transformation." Indonesian Journal of Islam and Muslim Societies 7, no. 2 (December 1, 2017): 251. http://dx.doi.org/10.18326/ijims.v7i2.251-276.
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Ali Shari’ati emerged as an enlightened intellectual figure in the phenomenonof the authoritarian and oppressive power of the Syah Pahlavi regime. Shari’atiappeared as a pioneer of radical ideas about Islam and the revolution whichstemmed from the Shi’a teachings that had been grafted into the revolutionary tradition of the Third World and Marxism. Shari’ati succeeded in establishing a revolutionary Islamic ideology that became the basis of the mass collective consciousness against the regime of the Syah. In Shari’ati’s thought, Islam is an emancipatory ideology and liberation. The progressive and revolutionary view of Shari’ati’s Islam derives from a belief system of tauhid. While tauhid in Shari’ati’s view is the unity among God, man and the universe, the society which is full of social discrimination, injustice, and arbitrariness can be categorized as Shirk, the opponent of tauhid. In the context of the Iranian revolution, the Shari’ati’s Islamic thought and ideology became the fourth t-text-stroke-width: 0px; "> bridge or road from the ideological stalemate of the pre-revolutionary opposition movement, which is between secularist-nationalist, Marxist-Communistand Islamic Fundamentalism. Further, Shari’ati’s ideology paved the way forthe acceptance of Imam Khomeini as a revolutionary leader. This paper aimsto contextualize Ali Shari’ti’s views on socio-political change in Indonesia.Ali Shari’ati muncul menjadi sosok intelektual tercerahkan dalam fenomenakekuasaan rezim Syah Pahlevi yang otoriter dan menindas. Shari’ati lalu tampilsebagai pelopor gagasan-gagasan radikal tentang Islam dan revolusi yang bersumberdari ajaran Syi’ah yang sudah dicangkokkan dengan tradisi revolusioner DuniaKetiga dan Marxisme. Ali Shari’ati berhasil membangun ideologi Islam revolusioneryang kemudian menjadi basis kesadaran kolektif massa menentang kekuasaan rezimSyah. Dalam pemikiran Shari’ati, Islam adalah sebuah ideologi emansipasi danpembebasan. Pandangan Islam Ali Shari’ati yang progresif dan revolusionerbersumber pada satu sistem keyakinan yaitu tauhid. Jika tauhid dalam pandanganShari’ati adalah kesatuan antara Tuhan, manusia dan alam semesta, maka kondisimasyarakat yang penuh diskriminasi sosial, ketidakadilan, dan kesewenang-wenangandapat dikategorikan sebagai syirk, lawan dari tauhid. Dalam konteks revolusi Iran,tawaran pemikiran dan ideologi Islam Syari’ati menjadi jembatan atau jalan keempatdari kebuntuan ideologi gerakan oposisi pra-revolusi, yaitu antara nasionalis-sekuler,Marxis-Komunis dan Fundamentalisme Islam. Ideologi Shari’ati melapangkanjalan bagi diterimanya Imam Khomeini sebagai pemimpin revolusioner. Tulisanini hendak mengkontekstualisasikan pemikiran Ali Shari’ati dalam perubahan sosialpolitik di Indonesia.
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Noor, Wahyudin. "Menelisik Sumbangan Islam Bagi Peradaban Modern." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 8, no. 1 (July 1, 2017): 75–89. http://dx.doi.org/10.32923/maw.v8i1.698.
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Islamic contributions to modern civilization, include: first, the contribution of Islam in modern science in a system of belief based on monotheism; secondly, in the political sphere, that Islam and democracy are essentially compatible, viable, and should be seen as a continuation or development of the Islamic "democratic" model; thirdly, for Islamic economics, starting from pioneering thinking to the continued to application of the system as part of the economic development of Islamic contributions to modern civilization; fourth, for social issues divided over human rights and women's status in Islam it opens up a golden opportunity for the Muslim community to radically revise the whole system of traditional thought toward a new system of thought, both in the Islamic horizon and the historical horizon of comparison; comparisons between Islam, Christianity, and Judaism, and specifically the comparison between Islam and modern Western achievements to the present day.
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Suleiman, Ibrahim, and Ya’u Idris Gadau. "Sayyid Mawdudi's Contribution towards Islamic Revivalism in the Contemporary Islamic Political thought." International Journal of Islamic Business & Management 2, no. 1 (March 8, 2018): 35–48. http://dx.doi.org/10.46281/ijibm.v2i1.51.
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This paper discussed the role and ideas of Sheikh Mawdudi in religion and politics in India and later Pakistan, Lahore. It is very paramount that Islamic scholars are considered to be relevant in moulding the minds of Muslims Ummah towards adherence to their religion and participation in politics and electoral process. Therefore, this article highlights the major contributions made by Mawdudi and outlines his role in terms of revivalism during his life-time and beyond. This is accomplished by investigating his major works and his teachings especially in shaping participation in political circle so as to ensure that Muslims are participated in the political and electoral process in India and Pakistan. In his political thought, Sheikh Mawdudi believed strongly in the formation of Islamic state and participation of Muslims in politics and governance as against the other views of anti-democratic arguments. His major concern is to encourage Muslims Ummah to adhere to the teaching of Islam and participate in all government activities in order to protect the interest of their religion considering the diverse nature of these countries. Therefore, assessing the role played by Mawdudi will significantly improve our understanding of Islamization movement towards determining social reality, justice and equity along Islamic ethics and values.
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Itmam, Muhammad Shohibul. "Aktualisasi Pemikiran Bustanul Arifin Tentang Politik Hukum Islam di Indonesia." POLITEA 3, no. 2 (November 10, 2020): 139. http://dx.doi.org/10.21043/politea.v3i2.7785.
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<p class="05Abstrak">This paper explains the actualization of Bustanul Arifin thought on the politics of Islamic law in Indonesia which aims to find out first, how the epistemology of Bustanul Arifin thoughts on Indonesian Islamic law and scond, how the actualization of Indonesian Islamic law politics from Bustanul Arifin's perspective. This research is a library research or library research, which is carried out by collecting library data by using a critical social and political approach. The research concludes that first, the epistemology used by Bustanul Arifin is to position the Koran and al-Sunnah as the main sources in Islamic law and the development of legal values in the Koran and al-Sunnah using the Ijmak and Qiyas methods in Islamic law. Second, the actualization of Islamic law politics Bustanul Arifin's thought is to elaborate Islamic law with positive law through the transformation of Islamic law in state legislation and institutions, so that there is a union between Islamic law and State law within the framework of State institutions which he calls the institutionalization of Islamic law. Thus, the step that needs to be developed is to determine an institution that is in accordance with the principles and values of Islamic law in the Indonesian context.</p>
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Islamy, Athoillah. "Eksistensi Hukum Keluarga Islam di Indonesia dalam Kontestasi Politik Hukum dan Liberalisme Pemikiran Islam." Al-Istinbath : Jurnal Hukum Islam 4, no. 2 (November 30, 2019): 161. http://dx.doi.org/10.29240/jhi.v4i2.1059.
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This research aims to understand the existence of the Compilation of Islamic Law (KHI) and its status in the political perspective of the formation of law. In addition, it is also to understand the existence of KHI in the midst of the liberalism movement of Islamic legal thinking in Indonesia. This research is a qualitative research in the form of literature review. While the type of legal research in this study, namely historical normative legal research. There are two big conclusions from the results of this study. The First, the formation of KHI accommodates orthodox and responsive legal strategies. The second, the existence of KHI remains consistent even though there have been many thoughtful efforts and studies that have criticized it. This is due to the criticism only as the impact of the opening of the democratic climate for the liberal movement of Islamic thought in the public sphere.
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Taufik, Muhammad, and Ardillah Abu. "ISLAM DAN DEMOKRASI." Moderasi: Jurnal Studi Ilmu Pengetahuan Sosial 1, no. 1 (February 3, 2020): 1–14. http://dx.doi.org/10.24239/moderasi.vol1.iss1.1.
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Democracy is a word that is very popular among the people, almost all levels of society know and understand the meaning of democracy well. Democracy is part of a political system and government which, according to Abraham Lincoln, is defined as government by the people, to the people and for the people. Democracy is one concept that comes from the West. Democracy was only included in the treasury of Islamic thought in the mid-19th century because it was considered to have good values for life and not conflict with Islamic values. Therefore, they tried to find the equivalent of the word democracy in Islamic teachings, then the term shura was found. In the discourse and studies on the relationship between Islam and democracy, there are three opinions expressed by Islamic thinkers and figures about the relationship between Islam and democracy. First, there is no separation between Islam and democracy. Democracy is inherent or an integral part of Islam. Second, between Islam and democracy have conflicting relations. Third, in the relationship between Islam and democracy the third group does not accept it fully and does not reject it completely. This polemic of thought is then analyzed and studied further in accordance with the cultural context of Indonesian society.
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Roswantoro, Alim. "STUDI ISLAM: KONSEPSI, KEMUNCULAN POLEMIK-IDEOLOGIS DAN FILSAFAT ILMU PENGEMBANGANNYA." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 17, no. 2 (October 1, 2016): 155. http://dx.doi.org/10.14421/esensia.v17i2.1285.
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Islamic studies have developed from its birth time of the early Islam to nowadays time. Unfortunately, the phenomena of ideological polemics of epistemological groups of Islamic thought can still be strongly found in today’s moslim’s life. The polemics, of course, limit the human freedom of thought in order to progressively develop the Islamic knowledge. The article intends to study causes of the emergence of ideological polemics and conflicts of Islamic epistemological groups. And then it tries to give the philosophical way to make the Islamic studies continuously in the progress. The writing uses the analysis method of philosophy of science to answer the problems. The writing found that the causes of the ideological polemics are the political dominance, the idolization, and truth claim of Islamic thought or the product of Islamic studies, and to have the progressiveness of Islamic studies, the only way is to change the logic of dominance, idolization, and truth claim become that of mutually discursive communication.
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ZAMAN, MUHAMMAD QASIM. "The Sovereignty of God in Modern Islamic Thought." Journal of the Royal Asiatic Society 25, no. 3 (April 8, 2015): 389–418. http://dx.doi.org/10.1017/s1356186315000164.
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AbstractThe sovereignty of God and related ideas have had a prominent place in Islamist discourses. Key figures like Mawdudi of Pakistan and Qutb of Egypt have argued that anything less than exclusive submission to God's law, and all that it necessitates in religious and political terms, is idolatry. Yet the idea of the sovereignty of God has been invoked by many more people than the Islamists, and it has meant quite different things in different quarters. Focusing on South Asia, this paper seeks to shed some new light on the provenance of this idea, on how and to what purpose it has been deployed in religious and political argument, and what the debates on it might tell us about rival conceptions of Islam.
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Miftakhur Ridlo. "Negara Islam Indonesia Dan Kartosuwiryo." HUMANISTIKA : Jurnal Keislaman 5, no. 2 (June 15, 2019): 134–55. http://dx.doi.org/10.36835/humanistika.v5i2.45.
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Kartosuwiryo was known by many as the plagiarist of the Islamic State of Indonesia, on August 7, 1949 in West Java. Kartosuwiryo has a very complex movement, including the conception of politics, military and religion, even considered as a revolutionary way. Kartosuwiryo made Islam an ideology of politics, where according to him every political struggle must hold on to political faith, which is ideology and realistic. The military movement began when Kartosuwiryo formed the Suffah Institute, which became the forerunner of Hizbullah and Sabilillah soldiers. The emergence of the Indonesian Islamic State proclamation movement was the implementation of a Kartosuwiryo thought which contained the concept of hijrah and jihad. Basically this attitude aims at the PSII political foundation, which is sourced from the Qur'an and the Sunnah. This attitude contains, among others: First, contains devotion to God. Second, tell the situation before the Prophet's migration. Third, narrating the Prophet's migration from Mecca to Medina. Fourth, the first year of migration. Fifth, Islamic history from the 2nd century to the 8th century H.
Keyword: the Islamic State, politics, military and religion
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Irham, Irham, and Zakaria Husin Lubis. "THE DYNAMICS OF CONTEMPORARY ISLAMIC THINKING AND THE ROLEOF EDUCATION: Islamic Fundamentalism, Opponents, and Hybrid Thought." Al-Tahrir: Jurnal Pemikiran Islam 21, no. 1 (May 18, 2021): 105–33. http://dx.doi.org/10.21154/altahrir.v21i1.2560.
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Abstract: This article is written to explain the dynamics of contemporary Islamic thought and the role of Islamic education as one of its supports. The dynamics of Islamic thought are diverse but have the same character that is opposite thoughts and thoughts that seek common ground. The opposite thoughts depicting here are Islamic fundamentalism and liberalism. Then the thought that seeks common ground here is called hybrid thought. This article is a literature review by utilizing the findings in the previous study formulated into new findings that have not been discussed in the previous study. This paper concludes that the dynamic of contemporary Islamic thought with its character grows not from the role of Islamic education. Although it cannot be denied that the role of Islamic education in this case is not the only one, because there are other factors such as historical, political, technological, globalization, modernization, social and cultural contexts. Fundamental Islamic thought can be sustained and developed by an ideological-purist Islamic education model (manhaj salafi). Likewise, the form of liberal thinking and development by an academic-scientifically oriented, rational and secular model of education. Hybrid forms of thought that are supported by a moderate-inclusive education model that develop textual-contextual methods, balance nasal sources, reason and intuitive, accommodate old and modern traditions that are still relevant and do not conflict with religious values.الملخص: هذه المقالة تقصد لشرح ديناميات الفكرة الاسلامية المعاصرة و دور التعليم الاسلام الذي أصبح في عداد من دماعته . أن ديناميات الفكرة الاسلامية مختلفة ولكن لديها صبغة يعنى الفكرالذي ينعكس بعضها بعضا، والفكر الذي يسعى النتيجة . والفكر المنعكس الذى شرح هنا هي الأصولية والليبرالية الاسلام . ثم الفكرالذي يبتغي النتائج هنا يسمى بفكر الهجين . هذا المقال يقولب مراجعة الادبيات التى تستخدم النتائج في دراسة السابق ثم وضعت ليكون المكتشف الجديد الذي لم يبحث في دراسة السابق . هذه الكتابة تجمل أن ديناميات الفكرة الاسلامية المعاصرة مع طبيعتها نشأت لا تتخلع من دور التعليم الاسلام . وعلى الرغم ، لاشك أن دور التعليم الاسلام ليست وحدة في هذه الحالة ، لأن هناك عوامل أخرى مثل العوامل التاريخ ، والسياسية ، والتكنولوجي ، والعولمة ، والتحديثة ، وسياق الاجتماعية والثقافية . الفكرة الاسلامية الاصولية مستمرة و يبنى أو يولد عن شكل التعليم الاسلام العقائدي (المنهج السلفي) . لذلك أيضا شكل من الفكر الليبرالي مستمرة و يولد عن شكل التعليم المنحى في الدرسي العمي ، عقلي ، و زمني . و شكل الفكر الهجين مستمرة عن شكل التعليم الوسطي ضمنا الذي تطورأساليب النصية والسياقية , يتوازن مصدر النص حيلة وبديهية ، تكيف التقليد القديم والحديث كان وثيق و لا يتعارض عن قيمة الدين .Abstrak: Artikel ini bermaksud untuk menjelaskan dinamika pemikiran Islam kontemporer dan peran pendidikan Islam yang menjadi salah satu penopangnya. Dinamika pemikiran Islam itu beragam namun memiliki karakter yang sama yaitu pemikiran yang saling berlawanan dan pemikiran yang mencari titik temu. Pemikiran yang saling berlawanan yang dijelaskan di sini adalah fundamentalismedan liberalisme Islam. Kemudian pemikiran yang mencari titik temu di sinidisebut dengan pemikiran hybrid. Artikel ini merupakan kajian pustaka dengan memanfaatkan temuan-temuan dalam kajian terdahulu lalu dirumuskan menjadi temuan baru yang belum dibahas pada kajian sebelumya.Tulisan ini menyimpulkan bahwa dinamika pemikiran Islam kontemporer dengan karakternya tumbuh berkembang tidak terlepas dari peran pendidikan Islam. Meskipun tidak dipungkiri bahwa peran pendidikan Islam dalam hal ini bukan satu-satunya, karena masih ada faktor lainnya seperti faktor sejarah, politik, teknologi, globalisasi, modernisasi, konteks sosial dan budaya. Pemikiran Islam fundamental dapat ditopang dan dilahirkan oleh model pendidikan Islam idiologis-puris (manhaj salafi). Begitu pula bentuk pemikiran liberal ditopang dan dilahirkan oleh model pendidikan yang berorientasi akademik-ilmiah, rasional dan sekuler. Bentuk pemikiran hybridditopang oleh model pendidikan moderat-inklusif yang mengembangkan metode tekstual-kontekstual, menyeimbangkan sumber nas}, akal dan intuitif, mengakomodasi tradisi lama dan modern yang masih relevan dan tidak bertentangan dengan nilai agama.
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Azlan, Ariff Aizuddin. "Pemikiran Politik Ismail Raji Al-Faruqi di dalam Karya Islamisasi Ilmu dan Tawhid." ‘Abqari Journal 25, no. 1 (September 27, 2021): 189–201. http://dx.doi.org/10.33102/abqari.vol24no2.378.
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As a scholar of Islam, Ismail Raji Al-Faruqi has made great contributions especially in the field of philosophy, theology, education, and thought. Provided with a vast knowledge of Islamic tradition and Western, his ideas have impacted the academic world crossing the disciplines. Al-Faruqi also went further by transforming his ideas into a decisive practice especially when he co-founded the International Institute of Islamic Thought (IIIT) as a symbol that showcases the relevance of the methodology of Islamic education. Two of his significant writings which are the Islamization of Knowledge: General Principles and Work Plan and Al-Tawhid: Its Implications for Thought and Life have become one of the major references in the field of Islamic studies. By referring these two writings, this study argues that, Al-Faruqi’s view on politics is inevitable and he presented his political thought by establishing a substantial connection between Islam and politics. Besides that, Al-Faruqi also acknowledges the discipline of political science by arguing that such discipline is critical in assessing the problematic situation that the Muslim world is currently facing. Just like other Muslim political thinkers, Al-Faruqi also did not dismiss the important facts that the concept of khilafah is profoundly central to Islam and politics.
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Syafi’i, M. "Pandangan Greg Barton tentang Islam Liberal dan Eksistensi Politik Islam di Indonesia." al-Daulah: Jurnal Hukum dan Perundangan Islam 5, no. 2 (October 1, 2015): 388–432. http://dx.doi.org/10.15642/ad.2015.5.2.388-432.
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Abstract: The Greg Barton’s point of view on liberal Islam and Islamic political existence in Indonesia departs from the result of his study on liberal Muslim thinkers in Indonesia, including NurcholishMadjid and Abdurrahman Wahid. Their thoughts are classified as a liberal. Madjid, in most of his methodologies, uses a double movement, while Wahid uses a socio-cultural approach. In addition, MadjidCakNuris also known by his secularization project, while Wahidis famous by his pluralism project. Greg Barton arrived at this conclusion after reading Madjid and Wahid’s opinions in books and articles. In relation to the existence of the political Islam in Indonesia, Greg Barton views that the collapse of the Islamist party of Masjumiwaspartly contributed by Madjid’sliberal thought in understanding Islam. On the other hands, the appearance of religious pluralism in society, which is also a part of a liberal Islamic thought, wasexpedited by Wahid when he was a president of Indonesia.Keywords: Islam liberal, Islamic political existence, Greg Barton Abstrak: Pandangan Greg Barton mengenai Islam liberal dan eksistensi politik Islam di Indonesia berangkat dari hasil penelitiannya terhadap tokoh-tokoh Islam liberal yang ada di Indonesia, di antaranya Nurcholis Madjid dan Abdurrahman Wahid. Kedua tokoh tersebut merupakan sample tokoh Islam liberal yang concern dan konsisten dalam pemikirannya terhadap Islam. Pemikiran kedua tokoh tersebut berada pada jalur liberal. Cak Nur menggunakan metode Double Movement dalam kerangka berpikirnya, sedangkan Gus Dur menggunakan pendekatan sosio kultural. Cak Nur dikenal dengan sekularisasinya, sedangkan Gus Dur dikenal dengan pluralismenya. Pemikiran keduanya oleh Greg Barton digambarkan dengan beberapa karya tulis yang menggambarkan sisi sekularnya bagi Cak Nur, dan sisi pluralnya bagi Gus Dur. Dalam kaitannya terhadap eksistensi politik Islam di Indonesia, Greg Barton memandang bahwa runtuhnya Masyumi era Cak Nur, merupakan dampak dari pemikiran liberal Cak Nur dalam memahami Islam. Selain itu muncul nilai pluralitas yang tinggi di masyarakat, yang juga merupakan bagian dari pemikiran Islam liberal. Hal ini dilakukan oleh Gus Dur pada masa ia menduduki pucuk pimpinan negara dan berlangsung lama meskipun ketika Gus Dur lengser.Kata Kunci: Islam liberal, eksistensi politik Islam, Greg Barton
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Fadel, Mohammad. "Political Legitimacy, Democracy and Islamic Law: The Place of Self‐Government in Islamic Political Thought." Journal of Islamic Ethics 2, no. 1-2 (November 15, 2018): 59–75. http://dx.doi.org/10.1163/24685542-12340015.
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Abstract Contemporary Political Islam, or Islamism, is commonly defined as a movement that seeks to apply the Sharīʿa as the basic law of Muslim states. This suggests that political legitimacy in Islamic thought can be reduced to the conformity of a polity’s actions to a pre-determined body of rules that are supplied by revelation, as supplemented by the interpretations of jurists. Such a demand is reasonably understood to be non-democratic because it includes no room for self-government by making it either redundant, if it produces results that are in conformity with the norms of the Sharīʿa, or contradictory to self-government, if the results of self-government differ from revealed norms. I argue instead that Islamic constitutional theory and political thought provide explicit grounds for self-government based on a conception of the state that is grounded in the ideals of agency and fiduciary duties rather than conformity with the pre-determined substantive norms of revelation simpliciter. On this account, self-government is essential to political legitimacy because the legitimacy of the ruler’s decisions can only be understood from the perspective of whether the people, as the principal who authorized the agent (i.e., the government), approves of the government’s conduct, or can reasonably be understood to approve of the government’s conduct. This has important implications for understanding how a state can, consistent with self-government, incorporate the Sharīʿa and its values in its legislative system. Far from imposing particular outcomes, in most cases, the rules of the Sharīʿa will only present options for how public law may be made, while giving the public the freedom, through the exercise of its collective deliberation, to choose how it operationalizes various provisions and values of the Sharīʿa in positive law in relation to its own determination of its own rational good (maṣlaḥa).
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Na'imah, Farida Ulvi. "PEMBACAAN PRODUK HUKUM ISLAM: OTORITAS, TAQLI>." Al-'`Adalah : Jurnal Syariah dan Hukum Islam 3, no. 1 (March 5, 2018): 45–57. http://dx.doi.org/10.31538/adlh.v3i1.405.
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This paper outlines the theory of the development of Islamic law products that are not free from authority, taklid and ijtihad of each Muslim intellectual across the ages. Wael B. Hallaq is one of the thinkers who concentrates in the field of Islamic law which focuses on power and science. In his book entitled "Authority, Continuity, and Change in Islamic Law" Wael B. Hallaq explicitly stated that Islamic law products are not free from political power and interests; therefore the author uses Michel Foucault's approach to reading Wael B. Hallaq's thoughts in several of his works. The authors' findings in his thinking, variety and types of activities in Islamic law are quite contributive to the study of Islamic law. However, the conclusions about the claim that he is a positive element that serves to build loyalty and commitment to study the school, give rise to a defensive attitude towards other schools of thought is irrelevant when viewed from the modernist point of view. Because taklid, besides building the authority of the school, is also responsible for the integration of creativity and progressiveness in Islamic law.
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Murata, Sachiko. "The Muslim Appropriate of Confucian Thought in Eighteenth-Century China." Comparative Islamic Studies 7, no. 1-2 (September 20, 2012): 13–22. http://dx.doi.org/10.1558/cis.v7i7.1-7.2.13.
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This article analyzes the concept of Huiru, “Islamic Confucianism.” From the seventeenth through the nineteenth century, a school of thought known as Huiru flourished in the Chinese language and produced many books on Islamic teachings taking full advantage of the rich vocabulary of the Neo-Confucian philosophical tradition. Probably the most influential of these books was Tianfang xingli, “Nature and Principle in Islam,” published by Liu Zhi in 1704. In contrast to the vast majority of modern-day books about Islam, which focus on legal, social, and political teachings, Liu Zhi addresses the underlying principles of the Islamic worldview—specifically unity, prophecy, and the return to God. The result is a surprisingly harmonious synthesis of Islamic and Confucian thought that can provide inspiration to those of us today who would like to carry out a meaningful “dialogue among civilizations.”
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Ahyar, Muzayyin. "MEMBACA GERAKAN ISLAM RADIKAL DAN DERADIKALISASI GERAKAN ISLAM." Walisongo: Jurnal Penelitian Sosial Keagamaan 23, no. 1 (June 15, 2015): 1. http://dx.doi.org/10.21580/ws.2015.23.1.220.
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<p class="IIABSBARU">This study focussed on many radical Islamic movements in Solo as the objects of research, especially the Islamic movements oftenly called as Tim Hisbah. Applying the approach of political sociology, this research will capture that phenomenons of religious radicalism are not merely problem of religious ideology, but also socio-political problem. Frammed by the social theories such as the theory of identity and social movements, included political opportunity structure, framing process, and the mobilizing structure this study showed that radicalism is an effort to establish identity by utilizing mass network (Muslim), mobilization, framing process, and advantaging political opportunities (democratic nature). In addition to relate to religious de-radicalization in Indonesia, this research argued that Islamic radicalism is not only a religious phenomenon that must be solved solely by de-radicalization of Islamic thought and ideology, but also a phenomenon that can be discussed by other sciences such as social, political and economic sciences.</p><p class="IIABSBARU" align="center">***</p>Penelitian ini mengangkat gerakan Islam di Solo sebagai objek kajian, khususnya pada gerakan yang sering disebut Tim Hisbah. Dengan menggunakan pendekatan sosiologi politik, penelitian ini berusaha menangkap fenomena radikalisme agama bukan sepenuhnya gejala ideologi keagamaan, namun juga sebagai gejala sosial-politik. Penelitian ini akan dipandu oleh teori-teori sosial seperti teori identitas dan gerakan sosial meliputi kesempatan politik (<em>political opportunity</em><em> structure</em>), struktur pembingkaian (<em>framing process</em>), dan struktur mobilisasi (<em>mobilizing structure</em>)<em>.</em> Temuan dari penelitian ini menggambarkan bahwa radikalisme adalah sebuah upaya membentuk identitas dengan menggunakan jejaring massa (Islam), dan memanfaatkan peluang politik (alam demokratis), mobilisasi dan proses pembingkaian. Dalam kaitannya dengan deradikalisasi, penelitian ini juga membahas bahwa radikalisme bukan hanya fenomena keagamaan, yang mana permasalahannya harus dipecahkan dengan deradikalisasi pemikiran dan ideologi Islam. Ia juga fenomena yang dapat dikaji melalui ilmu-ilmu lainnya seperti ilmu sosial, politik dan bahkan ekonomi.
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كاطع, أ. م. د. امل هندي, and م. د. اياد حسين. "Dialectical relationship between the civil state and the application of Sharia In contemporary Islamic political thought ج." مجلة العلوم السياسية, no. 51 (March 19, 2019): 107–29. http://dx.doi.org/10.30907/jj.v0i51.111.
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The political movements of Islam are among the most prominent phenomena of the popular uprisings witnessed by the Arab world. However, this rise and the rise of some movements led to many problems on the political theses of Islam, especially those associated with the ideas of Islamic ideologues and their slogan Legitimacy and the authorities as the origin of the divine, and said the application to achieve the Islamic solution, and then became the state in theses of some Islamists a tool to apply the law and then the preservation of religion.
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Syarifudin, Efi. "PARADIGMA TRADISIONALIS DALAM PEMIKIRAN POLITIK ISLAM MODERN." ALQALAM 23, no. 3 (December 29, 2006): 407. http://dx.doi.org/10.32678/alqalam.v23i3.1505.
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As a traditionalist political thinker in modern era, Rasyid Ridha (1865-1935) had shown a relation between caliphate system and modern Islamic state system. He tried to formulate ''tradition" to answer political problem in modern era. Until the value of civil authority and humanized law included/formulated in Islamic state model which draft by him. He believed that the caliphate system could unify Islamic society in one leadership.An idea drafted by Ridha about ahl hal wal aqd institution and caliphate was more thrive than the thinkers before (classical thinkers), especially on competency, characteristic and the duties of caliphate and ahl hal wal aqd. A number of Ridho's idea had repeated classical thinker's thought, but Ridha able to modify it with the social reality. Ridha had made effort to set his ideas with writing activities and political movement to maintain caliphate tradition in Islamic state.
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Quamar, Md Muddassir. "Islamic Modernism and Saudi Arabia: Confluence or Conflict?" Contemporary Review of the Middle East 2, no. 1-2 (March 2015): 71–87. http://dx.doi.org/10.1177/2347798915577718.
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Debates on Islamic modernism has its roots in Egypt, Iran and British India during the late nineteenth century as Muslim societies reacted to modern thought coming from the West. The Arabian Peninsula, more importantly its central region of Najd, remained secluded from such ideas as Wahhabi-Islam dominated the socio-political landscape. Once the Kingdom of Saudi Arabia was formed, its founder Ibn Saud chose to introduce modern administrative, economic, scientific, educational and technological tools to stabilise the polity with aspiration to become a modernized state from a tribal political union. The alliance of Al Saud and Al Shaikh managed to align pre-dominant section of the society that accepted their Political legitimacy. Ibn Saud pioneered the method of ruling in the name of Islam and modernization. Subsequently, the monarchy stuck to the formula, using its commitment towards modernization and Islamic heritage as the means for sustaining the legitimacy. The process could be further strengthened due to generation of massive oil-wealth and gradual but sustained process of modernization. It, however, has impacted the individual and collective thought process of citizens leading to a change in people’s attitude and aspirations. In fact, modern judicial and political elements too have been introduced to adjust to changing realities, more so during the last two decades. This article raises the question whether the co-existence of Islam and modernity in the Saudi context can be seen as a confluence or it can only be seen through the lens of conflict? It argues that even though everything cannot be explained through an Islamic modernist perspective, it can best explain the process of reform and change being experienced in Saudi Arabia.
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Islamy, Athoilah, and Sansan Ziaul Haq. "DEMOCRATIC POLITICAL SYSTEM IN THE PERSPECTIVE OF MAQASID SHARIA : STUDY ANALYSIS OF YUSUF AL-QARADAWI’S THOUGHT." AL IMARAH : JURNAL PEMERINTAHAN DAN POLITIK ISLAM 5, no. 1 (January 31, 2020): 55. http://dx.doi.org/10.29300/imr.v5i1.2917.
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Abstract: one of the big issue that is still debatable about the relationship between Islam and politics is how legitimate the democratic political system is in the paradigm of Islamic law. This study will explain the alternative paradigm in evaluating the democratic system based on the paradigm of Islamic law from a prominent Muslim intellectual named Yusuf al-Qaradawi. This research is a qualitative research in the form of literature review. The primary source used is a variety of literature that explains Yusuf al-Qaradawi's thoughts about democracy in Islam. The method used is the method of interpreting the thoughts of the figures with the maqasid al-shari‘ah approach. There are two big conclusions of this research. First, Yusuf al-Qaradawi's view of democracy can be said to be grounded in its epistemological foundation in understanding the concept of an Islamic state. For al-Qaradawi, an Islamic state is a system of government that provides policy improvisation space in the benefit of social, economic and political life based on the objectives of Islamic law (maqasid shari'ah). Second, Yusuf al-Qaradawi's view, the democratic system can be compatible with Islam if the principles in the democratic system are in accordance with various values which are the spirit of the objectives of Islamic law (maqasid shari'ah), such as the value of justice, equality of rights, freedom, etc. so. To realize this, the democratic system must carry a holistic vision and mission, which includes worldly and ukhrawi benefits as well as individual and social benefits. Keywords: Validity, democracy, Yusuf al-Qaradawi, maqasid shari’ah;
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Ningsih, Ayu. "Pembaharuan Pendidikan Islam (Studi Pemikiran Muhammad Abduh Dan Rasyid Ridha)." Jurnal Penelitian Agama 22, no. 1 (June 17, 2021): 87–101. http://dx.doi.org/10.24090/jpa.v22i1.2021.pp87-101.
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This article tries to discuss the renewal education of Islam in the midst of western modernization by taking the thoughts of Muhammad Abduh and Sayyid Muhammad Rasyid Ridha. Muhammad Abduh and Rasyid Ridha's Islamic renewal education thought was influenced by the thoughts of their teachers. Muhammad Abduh and Rasyid Ridha believe that Islam encompasses political aspect, social aspect and spiritual aspect. In order to arouse these attitudes, Muslims must return to the teachings of Islam taught by the Prophet Muhmmad SAW and his companions. The presence of Muhammad Abduh and Rasyid Ridha as Islamic reformers aims to revive the spirit of the Muslim struggle against colonialism, so that Muslims are free from colonialism in the western world. The spirit of the Islamic community competed with advances in science, technology and the development of times in other fields is expected to increase through their thoughts. The result of this article show that Muhammad Abduh and Rasyid Ridha contribute in the form of thoughts on the renewal of Islamic education in the field of curriculum and institutions
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Abu-Rabi', Ibrahim M. "Fi Masadir al Turath al Siyasi al Islami." American Journal of Islam and Society 12, no. 2 (July 1, 1995): 270–73. http://dx.doi.org/10.35632/ajis.v12i2.2379.
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This is perhaps one of the most useful books I have come across inrecent years. In an age when almost every Middle East or Islamic studiesspecialist is obsessed with "political Islam" or "radical or fundamentalistIslam," and when the western mass media and below-average media specialistson the Muslim world try to explain "the rage of Islam" to theiraudience, this book is a forceful reminder that the political language ofcontemporary Islamic revivalism is grounded in a historically establishedand rich Islamic (political) tradition. It also reminds us that in order to dojustice to the political principles of the modem Islamic movement, boththe academics and the media specialists must familiarize themselves withthis rich and historically constructed tradition.The author's primary intention is to document and discuss the mainsources (i.e., writings) of Islamic political thought from the first centuriesto the present. To 'Arif, the Islamic theory of knowledge and practice,which is based on the Qur'an and the Sunnah, has worked as a catalyst thatenabled the Muslim mind to construct a unique political theory that takesinto account changing sociopolitical and historical conditions. As a result,"political thought" has always formed the crux of Islamic thinking in generaland has never been divorced from the unique evolution and progressof Islamic civilization. What this means, in effect, is that for a modemscholar to carry out research, let us say, on the concept of jihad in Islam,he/she must trace the concept to its earlier sources and study it in its epistemologicaland historical evolutions. Concepts do change, depending on ...
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Curry, John J. "God's Rule: Government and Islam: Six Centuries of Islamic Political Thought; Patricia Crone." Digest of Middle East Studies 14, no. 1 (April 2005): 63–67. http://dx.doi.org/10.1111/j.1949-3606.2005.tb00879.x.
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Dar, Showkat Ahmad. "M.A Muqtedar Khan, Islam and Good Governance: A Political Philosophy of Ihsan." ICR Journal 10, no. 2 (December 15, 2019): 306–9. http://dx.doi.org/10.52282/icr.v10i2.66.
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The work currently under review, by M. A. Muqtedar Khan, professor at the University of Delware (USA) and expert in Islamic thought, governance and international relations, is a unique addition to the subject area, exploring new dimensions of Islamic political philosophy. A serious, critical evaluation of the subject—theory vis-a-vis practice—Khan challenges the many political understandings held by classical and modern Islamic political thinkers. Human minds (irrespective of their religious bents) have searched through the ages for a world order capable of providing peace and tranquillity to all people. Consequently, a number of political theories have emerged deliberating on the process and structure of governance and government.
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Munawar, M. "Relevansi dan Implementasi Pemikiran Nurcholish Madjid terhadap Politik Indonesia." Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam 22, no. 2 (May 19, 2020): 325–49. http://dx.doi.org/10.15642/alqanun.2019.22.2.325-349.
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This paper is based on a literature study that aims to examine the relevance and implementation of Islamic politics in the political arena of Indonesia, the majority of which are Muslims. The results of the study concluded that in the era of 70s emerged ??Nurcholish Madjid's idea that "Islam YES, Islamic party NO" and it had established a new awareness for Muslims on the desired goal which is not idealism about the establishment of an Islamic State, but a just and prosperous society. Islam is no longer seen as a symbolic structure, but rather the spirit of values ??that are brought and developed in the life of the state. Efforts to articulate Islamic politics in Indonesia are important issues that need to be addressed to provide a possible synthesis between Islam and the State, therefore the study of Islamic political thought that is unique to Indonesia is not only attractive but urgent to do. In line with the conclusions above, it is expected that this paper can trigger students, especially those who choose the Department of Siyasah Jinayah so that Islamic political thought not only be a mere discourse but should be more focused on the aspect of its implementation to move towards a more advanced Indonesia.
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Meisami, Sayeh. "Classical Foundations of Islamic Educational Thought." American Journal of Islam and Society 29, no. 1 (January 1, 2012): 140–42. http://dx.doi.org/10.35632/ajis.v29i1.1217.
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Over the past decade, discussions on Islamic educational thought have becomepopular mainly due to the political situation particularly as it concernsthe interaction between Islam and the West. However, regardless ofpolitical considerations, most Western scholars seem to have paid less attentionto Islamic education as a concept worthy of attention. In this context,Classical Foundations of Islamic Educational Thought, which is arecent publication on this topic, plays an exceptional role. Making someof the major classics on Islamic education available in parallel English-Arabic texts, this volume is an indispensible compendium for students andscholars alike.The main editor, Bradley J. Cook, has a lot of practical experiencein the field of Islamic education. In addition to his academic endeavorsand remarkable publications on education, Cook has had the advantage ofteaching in a number of Muslim countries including Egypt and the UnitedArab Emirates, where he also held several executive positions. With theassistance of Fathi H. Malkawi, a Jordanian-born educator, Cook has managedto make a good selection of texts on a variety of educational subjects,which reflect both educational rules in classical Islamic thought and theholistic attitude of Muslim educators who consider learning as part of themoral and spiritual growth of those reading this volume ...