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Shikhaliev, Shamil. "Muslim Reformism in Dagestan (1900–1930)." State, Religion and Church 5, no. 1 (2018): 35–63. http://dx.doi.org/10.22394/2311-3448-2018-5-1-35-63.
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Zárate, Arthur Shiwa. "Sufi Reformism and the Politics of Enchantment in Nasser’s Egypt (1954–1970)." Journal of the American Academy of Religion 89, no. 1 (February 26, 2021): 143–73. http://dx.doi.org/10.1093/jaarel/lfab001.
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Abstract Although theories of disenchantment have been both utilized and critiqued by scholars of Islam, they have not received sufficient critical scrutiny within historical studies on Islamic reformism, a novel religiosity associated with modernity’s emergence in Muslim societies. Indeed, histories of Islamic reformism often portray this novel religiosity as an exclusive force of disenchantment, which is unhelpful for understanding the views of Muslims with reformist commitments and attachments to Sufi practices that invest supernatural powers into bodies and objects. Through an analysis of the Sufi Islamic reformist project of the ʿAshira Muhammadiyya organization in Egypt during the Nasser years (1954–1970), this article highlights how the history of Islamic reformism resonates with and diverges from disenchantment theories. Specifically, it foregrounds the way this Sufi reformism not only framed its objectives in terms of progress, science, and socialism but also presumed a reformist Sufi subject constituted through encounters with unseen supernatural agents.
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Zakariya, Hafiz. "MUHAMMAD ‘ABDUH’S REFORMISM: THE MODES OF ITS DISSEMINATION IN PRE-INDEPENDENT MALAYSIA." International Research Journal of Shariah, Muamalat and Islam 2, no. 4 (June 10, 2020): 43–54. http://dx.doi.org/10.35631/irjsmi.24005.
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Muhammad ‘Abduh (1849-1905) was a prominent scholar, pedagogue, mufti ‘alim, theologian and reformer. Though trained in traditional Islamic knowledge, ‘Abduh, who was influenced by the ideas of Jamal al-Din al-Afghani, became discontent with the existing methods of traditional Islamic learning. Based in Egypt, ‘Abduh led the late 19th-century Muslim reform to revitalize some aspects of Islamic doctrine and practice to make them compatible with the modern world. This reformist trend called for the reform of intellectual stagnation, revitalization of the socio-economic and political conditions of the ummah, and to make Islam compatible with modernity. ‘Abduh’s progressive reformism found following in various parts of the Muslim world including the Malay Archipelago. Among those influenced by ‘Abduh in the region were Sheikh Tahir Jalaluddin and Abdullah Ahmad in West Sumatra, Syed Sheikh al-Hadi in Malaya, and Kiyai Ahmad Dahlan in Yogyakarta. Though there is increasing literature on Muslim reformism, few works examine the social history of the transmission of ideas from one part of the Muslim world to another. Thus, this study analyzes how ‘Abduh’s reformism was transmitted to pre-independent Malaysia.
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Sartori, Paolo, and Bakhtiyar Babajanov. "Being Soviet, Muslim, Modernist, and Fundamentalist in 1950s Central Asia." Journal of the Economic and Social History of the Orient 62, no. 1 (December 6, 2019): 108–65. http://dx.doi.org/10.1163/15685209-12341476.
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AbstractHow far, if at all, did the intellectual legacy of early 20th-century Muslim reformism inform the transformative process which Islam underwent in Soviet Central Asia, especially after WWII? Little has been done so far to analyze the output of Muslim scholars (ʿulamāʾ) operating under Soviet rule from the perspective of earlier Islamic intellectual traditions. The present essay addresses this problem and sheds light on manifestations of continuity among Islamic intellectual practices—mostly puritanical—from the period immediately before the October Revolution to the 1950s. Such a continuity, we argue, profoundly informed the activity of the Spiritual Administration of the Muslims of Central Asia and Kazakhstan (SADUM) established in Tashkent in 1943 and, more specifically, the latter’s attack against manifestations of religiosity deemed “popular,” which were connected to the cult of saints. Thus, this essay posits that the juristic output of Soviet ʻulamā’ in Central Asia originates from and further develops an Islamic reformist thinking, which manifested itself in the region in the late 19th- and early 20th-century. By establishing such an intellectual genealogy, we seek in this article to revise a historiographical narrative which has hitherto tended to decouple scripturalist sensibilities from Islamic reformism and modernism.
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Shikhaliev, Shamil. "Muslim Reformism in Dagestan (1900–1930)." State Religion and Church in Russia and Worldwide 35, no. 3 (2017): 134–69. http://dx.doi.org/10.22394/2073-7203-2017-35-3-134-169.
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Berkouk, M'hand. "Origins of the Muslim Revival." American Journal of Islam and Society 16, no. 3 (October 1, 1999): 121–24. http://dx.doi.org/10.35632/ajis.v16i3.2108.
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This is a timely publication, as a book written from an “Islamist” standpoint is ararity in the French language. Tariq Ramadan has delved into the dynamics ofreformism as a contextual and creative reassertion of the Islamic quest to civibtionalempowerment - an empowerment that is based on spiritual uplifting,Islamic commitment and activism, rajdid, political reformism, and societal transformationin line with the foundational precepts of Islamic organization. This publicationhas already generated ample debate on the value of Islamic reformistthought, as well as the doctrinal inclinations and political strategies of the MuslimBrotherhood (Al Ikhwan al-Muslimin). Although the book is more descriptive thananalytical, it has the merit of being well-researched and documented, and the varietyof writing styles used by the author makes it all the more enjoyable to readThe book is divided into three parts and is written following a logic that is meantto demonstrate that al-Banna’s thought and practical contributions were anchoredin reformist thought and that most of al-Banna’s intellectual and political positionswere not necessarily his or the movement’s.The first part, “Aux Sources de la Pensee Reformiste Contemporaine’’ (Originsof Contemporary Reformist Thought), deals with the Islamic intellectuals whoopposed the status quo and the state of intellectual lethargy that reigned in theMuslim world. The author relates the intellectual content of reformist thinkers(Muhammad Abd al-Wahhab, al-Afghani, Tahtawi, Abduh, Rida, Ben Badis.Nursi, and Iqbal) to the complex sociopolitical, cultural, and intellectual contextwithin which their thought emerged. He considers the various tendencies ofreformist thought (spiritual, educational, political, and economic) as complementingeach other. Reformist thought has three foundational tenets: the necessity of areturn to the authoritative sources of Islam and their contextual interpretation byusing a tajdidi prism (a creative and productive intellectual approach) rather thantaqlid (a re-intepetative and reproductive approach to thought) in dealing with theQur‘an and Sunnah; the necessity of resisting Western economic, political, and culturaldomination through the reassertion of a dynamic and authentic Islamic personality;and the necessity of preserving and consolidating the unity of the Ummah.Their intellectual contributions focus on two main points: the theoretical reformationof the basic themes of Islamic jurisprudence, especially those relating tothe law of transactions (fiqh al-mu'amallat); and analytical responses to the local ...
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Rahim, Rahimin Affandi Abd. "Traditionalism and reformism polemic in Malay–Muslim religious literature." Islam and Christian–Muslim Relations 17, no. 1 (January 2006): 93–104. http://dx.doi.org/10.1080/09596410500400090.
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Fahruddin, Fahruddin. "ISLAM DAN REVOLUSI: Posisi Dan Peran Ulama Dalam Revolusi Islam Iran." El-HARAKAH (TERAKREDITASI) 9, no. 1 (April 13, 2008): 71. http://dx.doi.org/10.18860/el.v9i1.4667.
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<p>This article explains that Islam, as a religion, demonstrates phenomena of social revolution. One of essential revolutions is Iranian Revolution. It has attracted almost all elements of society, from grass roots to elites. The discussion of Iranian Revolution is always interconnected with Moslem intellectuals. They were the decision makers of the revolution. There was the viewpoint discrepancy of Moslem intellectuals before and after the revolution. Before Iranian revolution, they had similar idea to end the authoritarian rezime (Reza Pahlevi) which was supported by the Western countries. However, after the revolution, Muslim intellectuals grew to be two groups: the reformism and the conservatism. Both groups see the authority of <em>wilayah al faqih</em> differently. The reformist group thought that <em>wilayah al faqih</em> was not valid to be the guide after revolution, but conservative group viewed conversely.</p><p> </p><p>Artikel ini menjelaskan bahwa sebagai agama, Islam menunjukkan fenomena revolusi sosial. Salah satu revolusi yang penting ialah revolusi Iran. Ia menarik perhatian hampir seluruh elemen masyarakat dari kaum pribumi hingga kaum elit. Diskusi tentang Revolusi Iran selalu berhubungan dengan cendekiawan Muslim. Mereka adalah pembuat keputusan dalam revolusi. Ada ketidakcocokan sudut pandang cendekiawan Muslim sebelum dan sesudah revolusi. Sebelum revolusi Iran, mereka sependapat untuk mengakhiri rezim otoriter (Reza Pahlevi), yang didukung oleh negara-negara Barat. Sebaliknya, setelah revolusi, cendekiawan Muslim terbagi dua golongan: reformis dan konservatif. Kedua grup memandang otoritas <em>wilayah al faqih</em> secara berbeda. Grup reformis berpendapat bahwa <em>wilayah al faqih</em> tidak valid untuk dijadikan pedoman setelah revolusi, sedangkan grup konservatif berpendapat sebaliknya.</p><p> </p>
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von Sicard, Sigvard. "Muslim Ethiopia: The Christian Legacy, Identity Politics, and Islamic Reformism." Islam and Christian–Muslim Relations 25, no. 4 (June 23, 2014): 534–36. http://dx.doi.org/10.1080/09596410.2014.925194.
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Peter, Frank. "Islamism, Islamic Reformism and the Public Stigmatization of Muslims: A Study of Muslim Discourses in France." Oriente Moderno 86, no. 3 (August 12, 2006): 443–60. http://dx.doi.org/10.1163/22138617-08603002.
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Ahmad, Nadzrah. "Indonesian Islam during the Reign of Colonialism (1600-1942): An Historical Account of Challenges and Responses towards the Dutch Policies (Islam Indonesia di Zaman Penjajahan (1600-1942): Cabaran dan Tindak Balas terhadap Dasar Belanda)." Journal of Islam in Asia (E-ISSN: 2289-8077) 16, no. 1 (April 12, 2019): 237–57. http://dx.doi.org/10.31436/jia.v16i1.785.
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Indonesian Islam was marked by a long history of struggles between the three centuries Colonialization power and the responses of the Muslims to emerge above the socio-political challenges towards reclaiming their identity. During the three hundred years of its ruling, the Dutch attempted its best to gain not only political power over the economic produce of the country but also to win supports and admiration by the public. Along these attempts the Colonial power implemented strategies by means of culture and the adatlaw and other forms of national policies in order to tone down the newly found voice of Reformism reverberated by the Middle Eastern prominent mufassir Muhammad Abduh. Muhammadiyah and Nahdatul Ulama became the platforms between Traditionalists and Modernists Islam of Indonesia. This paper attempts to assess the extent of Colonial involvement in giving the Indonesian Islam its identity together with responses exhibited by the Muslims towards the these challenges. Historical accounts of Islam in Indonesia shall be examined from year 1600 until 1942.
Keywords: Indonesian Islam, Dutch Colonial Policies, Muslim Responses, Modernist Movement, Traditionalists.
Abstrak
Islam Indonesia melalui sejarah perjuangan yang panjang selama tiga abad penjajahan Belanda ke atas Indonesia serta respon umat Islam ke atas cabaran sosio-politik bagi mengekalkan identiti mereka. Sepanjang tiga ratus tahun pemerintahannya, Belanda berusaha sebaik mungkin untuk mendapatkan bukan sahaja kuasa politik ke atas hasil ekonomi negara tetapi juga untuk memenangi sokongan masyarakat Indonesia. Sepanjang usaha ini, kuasa Kolonial Belanda melaksanakan strategi kebudayaan dan undang-undang adat sebagai suatu bentuk dasar kebangsaan bagi menundukkan pengaruh Reformisme yang diketengahkan oleh pentafsir Timur Tengah terkemuka Muhammad Abduh. Muhammadiyah dan Nahdatul Ulama menjadi platform perbalahan antara Tradisionalis dan Modernis Islam di Indonesia. Artikel ini cuba menilai sejauh mana penglibatan Belanda dalam mencorak identiti Islam di Indonesia juga meninjau respon yang dipamerkan oleh umat Islam terhadap cabaran-cabaran ini. Data-data sejarah Islam di Indonesia akan diperiksa dari tahun 1600 hingga 1942.
Kata Kunci: Islam Indonesia, Polisi/Dasar Penjajahan Belanda, Tindak balas Muslim, Modernis/Reformis, Tradisionalis.
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KAZHAROVA, I. A. "THE SEARCH FOR MUSLIM UNITY AND PARTICULARITIES OF ITS REFLECTION IN THE LITERATURE." Kavkazologiya, no. 2 (2021): 180–204. http://dx.doi.org/10.31143/2542-212x-2021-2-180-204.
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The article examines the aspects of the involvement of the Adygs in the internal relations of the Islamic world, assesses the inevitability of their contact with the ideas of Islamic reformism and the reflection of these ideas in the literature. The relevance of the study is due to the fact that the reflection of the paradigm of Islamic reformism in the written culture of the Adygs is one of the least studied pages of it. The few artistic reflections that are discussed in the work capture a clear attitude to the Turkophile tendencies that have emerged in the mainstream of this paradigm. In the didactic and journalistic writings of the leaders of the Baksan cultural movement, one can see the authoritative affiliation of the ideas they develop. However, it is not so much the socio-political aspects of the idea of Muslim unity that dominate, but its cultural potential, which opens up the possibility of reviving its own ethnic world.
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Baldauf, Ingeborg. "JADIDISM IN CENTRAL ASIA WITHIN REFORMISM AND MODERNISM IN THE MUSLIM WORLD." Die Welt des Islams 41, no. 1 (2001): 72–88. http://dx.doi.org/10.1163/157006001323146830.
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Duarte, Steven. "Contribution à une typologie des réformismes de l’islam : les critères distinctifs du « réformisme islamique »." Arabica 63, no. 3-4 (May 26, 2016): 294–323. http://dx.doi.org/10.1163/15700585-12341396.
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This article is conceived within the framework of a work which seeks to propose a new typology of a school of Muslim thought of our time (from the 1950s to the present) : the “Islamic Reformism”. A first requirement will be to establish the current status of taxonomic attempts of our predecessors concerning Muslim thinkers and more specifically around a concept as problematic as the “reform of Islam”. By taking into account the limits and contributions of these earlier taxonomies, we will then try to limit this particular school of thought of which we assume that it can be characterized among other intellectual currents. We propose an original reading grid of five distinctive criteria of the “Islamic Reformism”. Finally, on a contrastive plan, it will be easier at this stage to distinguish, on one hand, the reformist current and its different trends and, on the other hand, the current politicized Islamic movements which often hide the original contribution of the first one by consolidating the common sense towards a reified Muslim world. Cet article s’inscrit dans le cadre d’un chantier qui vise à proposer une nouvelle typologie d’un courant de penseurs musulmans du temps présent (à partir des années 1950 jusqu’à nos jours) : le « réformisme islamique ». Il s’agira tout d’abord de faire le point sur quelques tentatives taxinomiques à l’endroit des penseurs musulmans et, plus particulièrement, autour d’une notion aussi problématique que celle de « réforme de l’islam ». En tenant compte des limites et des apports de ces taxinomies précédentes, nous tenterons alors de circonscrire ce courant particulier dont nous assumons le présupposé qu’il peut être caractérisable parmi d’autres courants intellectuels. Nous proposerons une grille inédite de cinq critères distinctifs du « réformisme islamique ». Enfin, sur un plan contrastif, il sera à ce stade plus aisé de distinguer, d’une part, le courant réformiste et ses différentes tendances, d’autre part, les mouvements islamiques politisés actuels, lesquels dissimulent bien souvent l’apport original du premier en confortant le sens commun vis-à-vis d’un monde musulman réifié. This article is in French.
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Laffan, Michael. "The Forgotten Jihad under Japan: Muslim Reformism and the Promise of Indonesian Independence." Journal of the Economic and Social History of the Orient 64, no. 1-2 (March 16, 2021): 125–61. http://dx.doi.org/10.1163/15685209-12341532.
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Abstract In this article I seek to make sense of the apparent contradiction of a call for jihad made under the auspices of the Japanese empire during its occupation of Java from March 1942 to September 1945. Why was Mas Mansur (1896–1946), the Indonesian religious figure and national hero who made the call, so supportive of the Japanese military administration? And why is this act so seldom remembered? As I hope to explain, Japan had already figured in the reformist Muslim imagination as a patriotic anti-western model for decades, creating a constituency that was initially open to Japanese overtures framed around mobilising national sentiment. Equally some Japanese advocates of southern expansion had thought about such framings while downplaying their preferred vision for a Greater East Asia that would not include an independent Indonesia. How this collaboration played out, with the Japanese eventually conceding ground on Islamic terms to gain national bodies, is a story worth retelling. In so doing I stress that Indonesia – lying at the intersection of pan-Islamic and pan-Asian imaginaries – should figure more prominently in global studies of Japanese policies regarding Islam in Asia or yet anti-Westernism in general.
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Kobo, Ousman Murzik. "Shifting Trajectories of Salafi/Ahl-Sunna Reformism in Ghana." Islamic Africa 6, no. 1-2 (July 6, 2015): 60–81. http://dx.doi.org/10.1163/21540993-00602003.
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This article explores the shifting trajectories of Salafi-inclined reforms in Ghana since the 1950s. I illustrate that Ghanaian expressions of Salafism emerged in the 1950s from local doctrinal debates between members of the Tījāniyya Sufi brotherhood and those who opposed Sufism. The opposition against the Tījāniyya evolved to become part of the worldwide Salafi reform movement. Tracing the movement’s development, I illustrate further that the Ghanaian expressions of Salafism was neither homogenous nor static in its strategies of proselytization or its doctrinal emphases. Rather, many local Salafi scholars continuously defined and sharpened their ideas and strategies to accommodate changing local and global realities. Moreover, while seeking intellectual and financial support of Salafi sponsors in the Arab world, Ghanaian Salafis remained focused on local needs. The history of Ghanaian Salafiyya will thus sharpen our knowledge of the dynamism of global Salafiyya, and the processes by which local doctrinal concerns find affinities with debates in other parts of the Muslim world.
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POOL, FERNANDE W. "Within and Beyond Modernity: Lived experiences and ethical interruptions of the Tablighi Jamaat in West Bengal." Modern Asian Studies 55, no. 1 (March 11, 2020): 1–39. http://dx.doi.org/10.1017/s0026749x19000180.
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AbstractThis article examines the implications of the growing presence of the Tablighi Jamaat in Joygram, a Muslim-majority village in rural West Bengal, India, drawing on fieldwork conducted between 2011 and 2013. The analysis of reformist Islam as a moral regeneration movement embedded in dharma and catalysing an alternative modernity contributes to the scholarship on lived experiences of Islam, modernity, and ethics. The Tablighi Jamaat in Joygram gains popularity in a political economic context of moral degradation and marginalization, which inspires engagements with globally resonant modern and anti-modern models of the self enveloped in the practice, discourse, and performance of Islamic reformism. These models mutually interact and conflict with locally particular practices and exclusionary categorizations. On the village level, the drive towards modernity ensues in conflicts over moral personhood and social exchanges. On the societal level, the modern aspirations of Joygrami Tablighis go beyond piety to ‘good culture’ and respected citizenship, and are embedded in anti-modern critiques of the hegemonic categorizations of the secular nation-state by which they are nevertheless confined. It is suggested that reformist Islam should not be misunderstood as pre-modern, anti-secular, or secular, but might better be called ‘post-secular’ because it encompasses those ideologies in vernacularized forms on the basis of a different ideal conception of society. Islamic reformism in Joygram may resonate with moral regeneration and reactionary movements elsewhere. This analysis of the Tablighi Jamaat demonstrates the potential challenges social movements face in the transition to alternative modernities.
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ROBB, MEGAN EATON. "Women's Voices, Men's Lives: Masculinity in a North Indian Urdu newspaper." Modern Asian Studies 50, no. 5 (June 27, 2016): 1441–73. http://dx.doi.org/10.1017/s0026749x15000335.
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AbstractLiterary journals and newspapers aiming to reform the religious beliefs and domestic habits of women were common in early twentieth-century North India. Although most readings have focused on how these texts reflected male legislation of women's behaviour, we should look at Muslim reformist literature to understand male experiences; this investigation offers new insights into an emergent middle-class identity defined more by manners than birth. Readings of a previously little-researched Urdu newspaper, Madinah, and its women's section offer new insights on male experiences of reformism, characterized by profound ambivalence. Playfulness emerged in some reformist descriptions of women's voices, channelling the influence of rekhti. Ultimately Madinah cultivated pride in Islam's strict division of gender roles and conversely threatened men with shame for failing to regulate uneducated women. Descriptions of powerful, Ottoman women warriors were framed to incite men to acts of bravery, using reports from Europe as cautionary examples of the over-indulgence of women. While the newspaper offered outlets for men to express curiosity about women's experiences, ultimately reformist literature limited expressions of pleasure. Male ambivalence regarding the implications of the reformist project remained embedded in writing about women.
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Ernst, Carl W. "Reconfiguring South Asian Islam: From the 18th to the 19th Century." Comparative Islamic Studies 5, no. 2 (November 3, 2011): 247–72. http://dx.doi.org/10.1558/cis.v5i2.247.
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Distinctive shifts in the character of South Asian Islamic culture took place between eighteenth and nineteenth centuries. This article tracks these changes through two notable examples, Ghulam ‘Ali Azad Bilgrami (d. 1786) and Hajji Imdad Allah Muhajir Makki (d. 1899). Analysis of writings by and about these two figures demonstrates shifting models of what it meant to be a South Asian Muslim intellectual. The confident cosmopolitanism of Bilgrami, on the cusp of the British colonial conquest, yields to a much more defensive posture in Hajji Imdad Allah, who was indeed engaged in resistance against the ultimately victorious British rule. Loss of traditional Muslim patronage coincided with the decline of philosophical traditions and interest in Hindu culture, along with the rise of the scriptural reformism typified by the Deoband school, which addressed a broader Muslim public. The relatively short time during which these changes occurred emphasizes the significant cultural gap between the pre- and post-colonial periods of South Asian Islam.
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HAROON, SANA. "Reformism and Orthodox Practice in Early Nineteenth-Century Muslim North India: Sayyid Ahmed Shaheed Reconsidered." Journal of the Royal Asiatic Society of Great Britain & Ireland 21, no. 2 (April 2011): 177–98. http://dx.doi.org/10.1017/s1356186311000174.
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AbstractThis paper is a reconsideration of the career of the north-Indian Sayyid Ahmed Shaheed (1786–1831). I argue that Sayyid Ahmed used a Sufi devotional premise to understand and explain principles of orthodoxy. He also applied a concept of innate spiritual knowledge to reformed practice, suggesting that ordinary people, without scholarly training, could determine and apply the principles of orthodox practice of Islam for themselves and for others. His movement modified traditional seminary-centred teaching and leadership through the creation of a popular and easily transferrable system of practice rooted in the community and imprinted with the obligation to spread reformist teachings.
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MIRZA, SHIREEN. "Travelling Leaders and Connecting Print Cultures: two conceptions of Twelver Shi‘i reformism in the Indian Ocean." Journal of the Royal Asiatic Society 24, no. 3 (June 24, 2014): 455–75. http://dx.doi.org/10.1017/s1356186314000327.
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AbstractThis article explores Islamic networks, as constituted by migration of people, movement of saints and philanthropic institutional links, across the Indian Ocean. Linking Bombay, Hyderabad and the Muslim diasporas of East Africa, these transnational Shi‘i networks forge a print-based public sphere and determine routes for the circulation of media technology. Moreover, this article argues, that they deploy this technology to enable Islamic reformism in ways that are distinct to the local urban cultures in which they are set. The article examines two initiatives that apply technology towards different conceptions of Shi‘i reformism: while one reform initiative attempts to situate itself within a secular liberal public, another seeks to interrogate secular liberal assumptions by establishing an authentic Islamic society; both then, are underpinned by different goals, internal contestations and diverse trajectories. This article seeks to emphasize the ongoing impact of historically shaped networks of community migration and organisation: both the use of technology in mediating Islamic reform, and attempts to articulate a moral Islamic universalism, which have in practice been determined by these existing transnational networks.
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ROBINSON, FRANCIS. "Islamic Reform and Modernities in South Asia." Modern Asian Studies 42, no. 2-3 (March 2008): 259–81. http://dx.doi.org/10.1017/s0026749x07002922.
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From the beginning of the Islamic era, Muslim societies have experienced periods of renewal (tajdid). Since the eighteenth century, Muslim societies across the world have been subject to a prolonged and increasingly deeply felt process of renewal. This has been expressed in different ways in different contexts. Amongst political elites with immediate concerns to answer the challenges of the West, it has meant attempts to reshape Islamic knowledge and institutions in the light of Western models, a process described as Islamic modernism. Amongst ‘ulama and sufis, whose social base might lie in urban, commercial or tribal communities, it has meant ‘the reorganisation of communities . . . [or] the reform of individual behavior in terms of fundamental religious principles’, a development known as reformism. These processes have been expressed in movements as different as the Iranian constitutional revolution, thejihadsof West Africa, and the great drives to spread reformed Islamic knowledge in India and Indonesia. In the second half of the twentieth century, the process of renewal mutated to develop a new strand, which claimed that revelation had the right to control all human experiences and that state power must be sought to achieve this end. This is known to many as Islamic fundamentalism, but is usually better understood as Islamism. For the majority of Muslims today, Islamic renewal in some shape or other has helped to mould the inner and outer realities of their lives.
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Qudsi, Saifuddin. "PEMIKIRAN PENDIDIKAN MUHAMMAD ABDUH DAN PROSES MODERNISASI PESANTREN DI INDONESIA." Dirosat : Journal of Islamic Studies 1, no. 1 (October 30, 2016): 13. http://dx.doi.org/10.28944/dirosat.v1i1.5.
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Muhammad Abduh is one of Salaf-Sufism figure who has rational Islamic concept in modern era. He was a reformer rational concept. He said that muslim’s deterioration happened because of muslim was contaminated by unbending (jumud) in many aspects; language, Islamic law (syariah), faith and society system. For Islamic context in Indonesia, Abduh’s concept has placed important role of Islamic history in Indonesia. For example, Muhammadiyah organization. It is the proof and the result of Muhammad Abduh’s reformism in islam. As the admiration to Muhammad Abduh, Ahmad Dahlan as the founder of Muhammadiyah, include Muhammad Abduh’s concept in curriculum of Muhammadiyah Schools, especially in Risalah Tauhid.
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Bezabeh, Samson A. "Review of Patrick Despalt and Terje Østebø, Editors, Muslim Ethiopia: The Christian Legacy, Identity Politics and Islamic Reformism." Contemporary Islam 10, no. 2 (January 7, 2016): 293–94. http://dx.doi.org/10.1007/s11562-015-0351-1.
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BROPHY, DAVID. "‘He Causes a Ruckus Wherever He Goes’: Saʿid Muḥammad al-ʿAsali as a missionary of modernism in north-west China." Modern Asian Studies 54, no. 4 (November 13, 2019): 1192–224. http://dx.doi.org/10.1017/s0026749x18000264.
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AbstractThis article examines the activities of the Syrian hadith scholar Saʿid Muḥammad al-ʿAsali al-Ṭarabulsi al-Shami (1870–1932?), better known as Shami Damulla, as a window onto the relationship between the Ottoman empire and the Muslims of Xinjiang, or Eastern Turkistan. Scholars of Islam in the Soviet Union have identified al-ʿAsali as an influential figure in Soviet Turkistan in the 1920s, but much remains to be clarified about his formative years, and his multiple sojourns in China prior to the Russian Revolution. Here, I seek to fill some of these gaps by tracing al-ʿAsali's connections to modernist and revivalist scholarly circles in India and the Middle East, his activities in Xinjiang, and the strategies he adopted to insert himself into the relationship between the Ottoman court and China. These strategies were both political and intellectual. While moving within Muslim communities across Eurasia, al-ʿAsali also sought to engage the Chinese tradition on its own terms, authoring a 1905 study of Qing institutions entitled The Law of China (Qanun al-Sin)—a rare example of intellectual exchange between late-Ottoman Islamic reformism and the revitalized Confucianism of the late Qing. From a diverse range of sources, a picture emerges of a figure much more complicated, though no less controversial, than can be found in existing characterizations of al-ʿAsali.
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Karbal, Mohamed. "Western Scholarship and the Islamic Resurgence in the Arab World." American Journal of Islam and Society 10, no. 1 (April 1, 1993): 49–59. http://dx.doi.org/10.35632/ajis.v10i1.2523.
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During the last two decades, the politics of certain Arab countrieshave been influenced by various Islamic groups. Some of these groupshave expressed their dissatisfaction with the performances of theirgovernments by Using the available political channels to seek change;others have resorted to violence. Armed protests have taken the form ofbombings, assassinations, and mass demonstrations.Suicide attacks and armed struggle took place against Israeli, American,and French forces in Lebanon (1982-83). President Sadat of Egyptwas assassinated in 1981 by Egyptian military pemnnel who were membersof an Islamic movement. Another armed struggle against the Syrianregime was initiated by the Syrian Islamic Front in 1976-82. Numerousdemonsttations against the governments of Morocco, Algeria, and Tunisiatook place during the 1980s.Other Muslim groups attempted to participate in the decision-makingprocess in their countries. The Society of Muslim Brothers in Egypt encouragedits prominent members to run for election to the Egyptian Parliament.However, the Society was not considered a legal party accordingto Egyptian law. The Wafd, a legitimate party, allowed the Society ofMuslim Brothers to campaign under their banner. As a result, membersof the Society voted in accordance with their ideological and political beliefsrather than the Wafd party line. In Jordan, the Society of MuslimBrothem campaigned as an independent party during the 1988 electionsand won twenty percent of the seats.Due to the Arab countries’ economic and strategic importance, variousgovemments, scholars, and private and public organizations have paid closeattention to these incidents. In an attempt to understand this phenomenon,academic conventions have been held, books and articles have been published,and gmnts have been awarded for research. Western and Arabscholars have described it with such labels as Islamic fundamentalism,revivalism, awakening, reformism, resurgence , renewal, militancy, or simply ...
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Becker, Felicitas. "The Virus and the Scriptures: Muslims and AIDS in Tanzania." Journal of Religion in Africa 37, no. 1 (2007): 16–40. http://dx.doi.org/10.1163/157006607x166573.
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AbstractThis paper examines Tanzanian Muslims' practical and discursive stances on AIDS in relation to the context in which they are produced. The AIDS problematic is interacting with lively debates, as for the last two decades Muslim reformists have been demanding revisions to ritual practice and a more restrictive application of Muslim social norms. The state-sponsored central organisation for Tanzanian Muslims is viewed with distrust not only by reformist, but also many 'mainstream' Muslims, and there is no organisation to provide an inclusive forum for debate. Official AIDS education programmes reached provincial Muslims before the epidemic had become acute, and were initially greeted with the same formulaic, passive acceptance as many other state initiatives. Since AIDS deaths have become more frequent, recommendations for prevention have become the subject of intense debate. Understanding of the epidemic draws on local religious notions as well as Muslim teachings, and invariably focuses on ways of life rather than questions of health narrowly conceived. It indicates increasing scepticism regarding the ability of either local society or the state to achieve 'development' and wariness of the perceived closeness of science to authority. On the other hand, Muslim observers have found ways to relate scientific descriptions of the epidemic to the Qur'an and to accept the epidemic as God's will, without thereby abdicating responsibility for trying to contain it. Ultimately, individuals are on their own in formulating their understanding of the epidemic. There is no clear correlation between reformist sympathies and the acceptance or otherwise of official recommendations, as many other factors, including age, education and personal experience, influence individual stances.
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Hidayah, Nur. "How Reformist Islamic Theology Influences Muslim Women’s Movement: The Case of Liberal-Progressive Muslims in Indonesia." Journal of Asian Social Science Research 2, no. 1 (August 6, 2020): 53–72. http://dx.doi.org/10.15575/jassr.v2i1.15.
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Reformist Muslim ideology has been perceived to liberate Muslim women from the shackles of patriarchal religious and cultural norms. This article analyzes the extent to which contemporary reformist Islamic theology influences Muslim women’s movement in the light of Muslim debates on women and gender issues. In doing so, it focuses on the case of Islamic reform by Indonesian liberal-progressive Muslims since the late New Order and its influence on the Muslim women’s movement in the country. This article argues that Islamic reform promoted by contemporary liberal-progressive Muslims has given a significant contribution to the development of Muslim women’s movement. It has laid the ground for an Islamic paradigm shift on the discourse on Islam and gender. The opening of the gate of ijtihad and respect for modernity espoused by reformist Muslims have provided tools for radical change in Islamic discourse on gender while still ground such change on an Islamic basis. It has empowered Muslim women to claim for the rights in religious knowledge production and build a critical mass of Muslim women who take an active part in the struggle for gender and social justice. However, the development of Muslim women’s movement has been far more vibrant through its engagement with the dynamic of its surrounding socio-political circumstances and though critical dialogue with broader currents of feminist thoughts. Such complex genealogies have enabled Muslim women’s movement to claim its own identity as indigenous Islamic feminism that poses multiple critiques to any unjust systems that deprive Muslim women of their rights.
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Miles, William F. S. "Conclusions." African Studies Review 47, no. 2 (September 2004): 109–17. http://dx.doi.org/10.1017/s0002020600030900.
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West African Islam is evolving politically and fast: This much these four rich case studies on Niger, Gambia, Nigeria, and Senegal assure us. How quaint now seems the early postcolonial notion that meaningful separation of mosque and state would remain a bedrock of the independent nation-state in a region of Africa marked by such a strong Muslim presence. Significant inroads into the superimposed European ideal of governance through secular institutions alone had already been made before the events of 9/11 recalibrated our focus on Islam in West Africa. As Mahmud and Villalón show us, partisan democratizing pressures in Nigeria and Senegal had put Shari'a and anti-Mouride Reformism on the the political table well before Osmana bin Laden became a household name. Similarly, the emergence of civil society associations in Niger and Wahhabi proselytizing in Gambia, according to Charlick and Darboe, elevated Islamist movements there prior to the attacks on the Twin Towers and Pentagon. After 9/11, the significance of Islamism in West Africa is of course inescapable: Mahmud's mere reference to a “Nigerian Taliban” inevitably whets curiosity. This response, however, is disproportionate to the group's real impact. It is crucial, in other words, that scholars of West African Islam not fall into the reductio ad al-Qaedum trap of neophyte Africanist students and intelligence analysts.
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ElTayeb, Salah ElDin ElZein. "The ‘Ulama and Islamic Renaissance in Algeria." American Journal of Islam and Society 6, no. 2 (December 1, 1989): 257–88. http://dx.doi.org/10.35632/ajis.v6i2.2825.
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IntroductionThis work is concerned primarily with the activities of the Algerian ‘Ulamain the social and religious field. The most organized activities of Islamicreformism in Algeria started in 1931 with the establishment of the Associationof the Algerian ‘Ulama. The ‘Ulama declared the ultimate goal of theirAssociation to be only religious and cultural. The subsequent Islamicrenaissance which they instituted in Algeria concentrated on the independenceof the Muslim Creed, and social and cultural revivalism. The objective wasto reform the practice of Islamic religion along the lines of the Islam of Suhjiyuhand not the Islam of Sufi sects. This was pursued by attacking the negativeaspects of a1 vzwiiyuh (Sufi centers) and by encouraging the spread of altu‘lim al hurr (the ‘Ulama type of education).The most significant role of al buthal dini (religious reformism) wasthat it ventured to prepare the Algerian masses for the violent conflict withFrance. Had it not been for this movement, the Algerian masses would haveremained under the influence of the saints whose followers supported andconsolidated the French colonial administration. In the following pages, thequestion will be posed as to how the liberation of Algeria was facilitatedby the Algerian religious renaissance, which managed to liberate the consciousnessof the masses. As a result, the Algerian masses were preparedmorally and psychologically for political liberation from France.The Origins of Islamic Renaissance In AlgeriaThe origins of the Islamic renaissance in Algeria were directly linkedto the Suluflyuh movement, which flourished in ul Mushriq al Arubi during ...
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Ahmadi, Rizqa, and Wildani Hefni. "Polemik Otoritas Hadis dalam Pandangan Reformis dan Tradisionalis." MUTAWATIR 10, no. 1 (June 14, 2020): 27–47. http://dx.doi.org/10.15642/mutawatir.2020.10.1.27-47.
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Abstract
The polemic of Hadith authority seems to be endlessly debated by Western and Eastern scholars, Muslims as well as non-muslims. Aisha Y. Musa reconstructed the debate and discourse of the authority of prophetic traditions by looking at the early manuscripts of the hadith experts. Musa also presented the narratives of the opposition of hadith in the digital era. This debate shows that the hadith did not always enjoy such widespread acceptance and authority. Opposition to the hadith has emerged among Muslims from the first century and has not been limited to one era only, but until now in the contemporary digital era. Actually, the polemics are not influenced by Western scholarship and orientalists. On the contrary, it is more response from Muslims to the elevation of the hadith with the status of duality revelation with the Qur’an.
Keywords: Hadith, Authority, Scripture, Aisha Y. Musa
Abstrak
Polemik otoritas hadis seolah tiada henti menjadi perdebatan para sarjana Barat dan Timur, baik dari kalangan Muslim maupun non-Muslim. Aisha Y. Musa mengambil bagian pada wilayah dimana ia melakukan rekonstruksi seputar perdebatan tersebut, dengan melihat naskah-naskah awal para ahli Hadis. Musa juga menyuguhkan narasi para pengingkar sunnah di era digital yang memiliki segmen dan dinamika tersendiri. Fenomena ini menunjukkan bahwa otoritas hadis tidak selalu diterima oleh khalayak luas. Perdebatan tersebut muncul sejak abad awal Islam dan tidak berhenti pada satu era, melainkan hingga era digital kontemporer saat ini. Sesungguhnya pro-kontra tersebut bukanlah karena dipengaruhi oleh kesarjanaan Barat dan para orientalis. Justru sebaliknya, hal tersebut lebih sebagai sebuah tanggapan Muslim sendiri terhadap elevasi hadis dengan status wahyu ilahi bersanding dengan al-Qur’an (duality of revelation).
Kata kunci: Hadis, Otoritas, Kitab Suci, Aisha. Y. Musa
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Haneef, Sayed Sikandar Shah. "Modern Approaches to Islamic Family Law Reform The Need for a Balanced Approach in the Malaysian Context (Pendekatan Moden Terhadap Reformasi Undang-Undang Keluarga Islam Keperluan Pendekatan Seimbang Dalam Konteks Malaysia)." Journal of Islam in Asia (E-ISSN: 2289-8077) 14, no. 1 (August 1, 2017): 203–19. http://dx.doi.org/10.31436/jia.v14i1.577.
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Abstract
Muslim women have been caught in a tag-of-war between the forces of preserving Muslim family identity and advocates of its reform along the line of gender equality and International Human Rights. Given the current socio-political milieu at the global arena, the horizons for this tension to evaporate seem dim anytime soon. Reacting to Western human rights criticisms of Islamic family law, the conservative camp regard any attempt at reforming Islamic family law as a naked invasion of Western imperialism on Muslim personal domain. Reform proponents, on the other hand, indict conservative interpretation of Islamic family law as the primary cause of women oppression in Muslim societies. Accordingly, they constantly endeavour to lobby for reform of Muslim family law using either international bills of rights or gender equality as the frameworks. Consequently, Muslim women`s rights in the family has become a matter of paradoxical exegeses. To break this deadlock, this paper argues for a mediated solution (wasaÏÊyyah) by using critical content analysis of the two trends as a way forward for SharÊ‘ah-based reform in Malaysia.
Keywords: Women Rights, Muslim Reformist, Conservative Approach, Critical Analysis.
Abstrak
Wanita-wanita Islam terperangkap diantara pemeliharaan identiti keluarga Islam dan pembaharuan kesaksamaan jantina dan Hak Asasi Manusia Antarabangsa. Melihat suasana sosio-politik semasa di arena global, ketegangan ini seolah-olah tidak akan hilang pada masa yang terdekat. Bertindak balas kepada kritikan hak asasi barat terhadap undang-undang keluarga Islam, kem konservatif menganggap sebarang percubaan untuk mereformasi undang-undang keluarga Islam sebagai pencerobohan imperialisme Barat terhadap domain peribadi Islam. Sebaliknya, penyokong reformasi mendakwa bahawa tafsiran undang-undang keluarga Islam secara konservatif sebagai punca utama penindasan wanita dalam masyarakat Islam. Oleh itu, mereka sentiasa berusaha melobi bagi pembaharuan undang-undang keluarga Islam melalui undang-undang antarabangsa atau kesaksamaan jantina sebagai framework. Akibatnya, hak-hak wanita Islam dalam keluarga telah menjadi satu masalah berparadoks. Untuk keluar dari kebuntuan ini, kajian ini berpendapat untuk penyelesaian mediasi(wasatiyyah) dengan menggunakan analisis kandungan kritikal dari dua trend sebagai satu cara pembaharuan berasaskan syariah di Malaysia.
Kata Kunci: Hak-hak Wanita, Reformis Islam, Pendekatan Konservatif, Analisis Kritikal.
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Sulhan, Ahmad. "Islam Kontemporer: Antara Reformasi Dan Revolusi Peradaban." Ulumuna 12, no. 1 (November 5, 2017): 143–56. http://dx.doi.org/10.20414/ujis.v12i1.395.
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The 19th and 20th centuries were periods for main transformation in Muslim history: periods of degradation and conquest, independence and revolution, renaissance and reform. Toward the 19th century, world power moved from Muslim world to Europe. It was remarked by emerging power of British, France, Spain, Russia, Netherlands, Italy and Portuguese. They dominated Muslim societies in Asia, Africa, and Middle East in economic, military, politic and ideological aspects. Muslim societies’ responses to Europe domination were diverse from rejection and confrontation to emigration and non-cooperative attitudes of traditional Muslim. They planned reform, reconstructed Islamic thinking and beliefs, reformed theology and Islamic law, and emphasized Muslim’s self-esteem significance, unity and solidarity in facing cultural threats and Europe colonialism. However, not few secular Muslims and reformers, were proud and greatly imitated Europe civilization and cultures. They did secularization that ended khalifah system in order to reconstruct Muslim societies.
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Janson, Marloes. "‘We are all the same, because we all Worship God.’ The Controversial Case of a Female Saint in the Gambia." Africa 76, no. 4 (November 2006): 502–25. http://dx.doi.org/10.3366/afr.2006.0066.
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AbstractBased on ethnographic field research, this article explores religious discourses about proper ritual observance in The Gambia, a country where our understanding of processes of Islamization is largely lacking. These discourses centre upon the case of Berekuntu, a shrine guarded by a female saint in the village of Kartong. On the basis of three ‘texts’, the female saint's biographical narrative, a series of sermons delivered by reformist scholars, and a newspaper article based on an interview with the Supreme Islamic Council, the article shows that shrine and saint veneration are not relics of the past, but are part of a lively contemporary dispute about ‘authentic’ Islam and who represents it. While reformist Muslims seem to have conquered the public sphere during the last decade under the influence of President Jammeh's rule, the Sufi understanding of Islam, as embodied by the saint, still enjoys great support among the Gambian population. Although ‘reformists’ and ‘Sufis’ seem at first sight to be diametrically opposed, they sometimes borrow from each other. An analysis of the (re)negotiation of Muslim identities indicates that Islamization is not a single monolithic movement but, rather, a diffuse process happening at different levels.
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Abushouk, Ahmed Ibrahim. "Al-Manār and the Ḥadhramī Elite in the Malay-Indonesian World: Challenge and Response." Journal of the Royal Asiatic Society 17, no. 3 (June 26, 2007): 301–22. http://dx.doi.org/10.1017/s1356186307007262.
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Al-Manār was an Arabic and reformist journal founded by Muḥammad Rashīd Riḍā in Cairo in 1898, and its primary objectives were to examine the decadence of Muslim political institutions, underline the danger of European colonialism in the Muslim world, and promote the idea that Islam was compatible with modernity and reason. The present article attempts to examine the intellectual influence of al-Manār among the Ḥadhramī elite in the Malay-Indonesian world, and critically assess its role as the mouthpiece for the propagation of ‘Abduh's doctrines and accomplishment of his reforms. It first addresses the mission of al-Manār as a reformist journal that worked towards the promotion of social, religious and economic reforms in the Muslim world. It secondly examines the religio-cultural background of the Ḥadhramī elite who were influenced by the reformist mission of al-Manār and subscribed to its ultimate goal. The study finally highlights the impact of al-Manār on the religio-political and social structure of the Ḥadhramī diaspora in the Malay-Indonesian world, and discusses how this impact resulted in the establishment of a revivalist movement that rejected the conservative attitude of blind imitation (taqlīd ) of the four schools of Islamic law, and denounced the Sufi practices that were not in harmony with the fundamentals of Islam. Special attention will also be paid to the role of the Ḥadhramī organisations, schools and press that contributed to the propagation of al-Manār's reformist mission and its dissemination at the grass roots level of the Ḥadhramī community.
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Bhat, Ghulam Q. "The Emergence and Development of the Muslim Political Identity in Kashmir 1846-1947." Journal of South Asian Studies 7, no. 1 (April 23, 2020): 09–18. http://dx.doi.org/10.33687/jsas.007.01.2616.
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The century long Dogra rule in Kashmir was tyranted and undemocratic that provoked resentment among the Muslim subjects. During this rule, the socio-economic conditions of the Muslims became unsympathetic which finally led to the political consciousness among them. The Muslims in the state started organizing themselves to raise their demands for reforms in education, employment, the structure of taxation, and constitutional changes among various other things. Eventually, the state witnessed the politicization of the Muslim community in the form of a series of protest against the Dogra rule from 1930 to 1947. As a result, Kashmir during Dogra rule saw the emergence and development of the Muslim political identity. This paper attempts to trace the formation of the sense of political identity of the Muslim community and the emergence and role of the religio-political groups in sharpening the political identity of the Muslims in Kashmir. The present Kashmir crisis lies in the hundred years before when Kashmir was ruled by the succession of Hindu Dogra rulers.
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Krais, Jakob. "MUSCULAR MUSLIMS: SCOUTING IN LATE COLONIAL ALGERIA BETWEEN NATIONALISM AND RELIGION." International Journal of Middle East Studies 51, no. 4 (November 2019): 567–85. http://dx.doi.org/10.1017/s0020743819000679.
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AbstractThe Islamic reformist movement in Algeria is often seen as a precursor to the independence movement, in which religion was supposedly integrated into nationalist identity politics. Focusing on the Muslim scout movements between the 1930s and 1950s, this article challenges this view by arguing that Islam continued to play a role beyond that of an identitarian marker. Influenced by Christian youth movements, the Muslim scouts developed ideas of a “muscular Islam” that remained central even after the movement split in two—one association close to the major nationalist party and another linked to the reformists.
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Djalal, Abdul. "Shaykh Waliyullah al-Dihlawi dan Konsep-Konsep Kunci dalam Penafsiran Alquran." Mutawatir 8, no. 1 (July 20, 2020): 124–42. http://dx.doi.org/10.15642/mutawatir.2018.8.1.124-142.
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This article attempts to explore the thought of Shaykh Waliyullah al-Dihlawi on the Qur’an and key concepts of the Qur’anic science. By using historical approach and content analysis method, I argue that al-Dihlawi is a Muslim reformist whose thought on understanding the Qur’an is rarely discussed by Indonesian Muslim scholars. He is expert not only in the field of Islamic law, mysticism, and thought, but also in the field of Qur’anic exegesis. His thought and ideas have been referred to and followed by Muslims of Bahrevi and Deoband and has inspired the ideas of neo-Mu’tazilah in India. Through his rational way of thinking, he offers a new light of understanding the Qur’an through historical perspective with regard to the concept of asbab al-nuzul, al-naskh, and the Israelite tales of previous community. Beside the historical consciousness, al-Dihlawi requires also a necessity for understanding the universal message behind the text. These were among the reformist thoughts of al-Dihlawi which arose in the desert of the Muslim traditional conviction.
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Kapoor, Aditya Ranjan. "Reforming the ‘Muslims’: Piety, State and Islamic Reform Movement in Bengal." Society and Culture in South Asia 3, no. 2 (June 6, 2017): 157–74. http://dx.doi.org/10.1177/2393861717706293.
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Muslims in Bengal constitute a distinct ethnic group in terms of language, culture and history. After the Arabs, Bengali Muslims constitute the second largest Muslim ethnic group in the world. This article is based on a historical and ethnographic study of an Islamic reform movement that emerged in colonial Bengal. It was initiated by late Abu Bakr Siddique (d. 1939) and presently is linked with his shrine at Furfura Sahreif, West Bengal. The movement was an offshoot of tariqa-e-muhammadiya movement that came up in the early nineteenth century northern India and had an important impact on the social–religious landscape of colonial Bengal. This article attempts to illustrate how modern Islamic reform movements with its emphasis on scriptural purity and abhorrence towards any localised ways of practicing Islam interact with its cultural and historical context. This problematises any neat distinction between the ‘scriptural’ or ‘textual’ Islam understood in terms of great Islamic traditions against the localised or lived Islam. Second, it highlights the various ways through which the reform movement is sustained by exploring the dynamic interface between religious reform, popular piety and the role of the post-colonial state in shaping Muslim subjectivities.
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Tuna, Mustafa. "Madrasa Reform as a Secularizing Process: A View from the Late Russian Empire." Comparative Studies in Society and History 53, no. 3 (June 30, 2011): 540–70. http://dx.doi.org/10.1017/s0010417511000247.
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What is Islamic about reform among Muslims and what is not? How can we differentiate reform within an Islamic paradigm and a paradigmatic shift from the Islamic tradition to something else in a Muslim community? How do we establish the connection between reform as an intellectual or scholarly project and the translation of that project into social reality (or, in some cases, the absence of such a translation)? This article addresses these questions in the context of the Volga-Ural region in the late Russian Empire, where reformist Muslims attempted to reform existing Islamic educational institutions, particularly the religious seminaries called “madrasas,” as a means to modernize the region's Muslim communities. Educational reform initiatives among Volga-Ural Muslims originated within the framework of Muslim networks and institutions. Yet, especially after Russia's Revolution of 1905, reform in a number of prominent madrasas came to be characterized by various non-religious and at times even anti-religious influences emerging from the globalization of Western European modernity. Consequently, in these madrasas, education and the overall student experience turned into a secularizing process, and Islam as a religious system lost its weight and appeal for many students, who then engaged in a reform movement that evolved beyond an Islamic paradigm.
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Howard, Steve. "The Republican Sisters of Sudan." Hawwa 14, no. 1 (August 22, 2016): 20–52. http://dx.doi.org/10.1163/15692086-12341302.
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Mahmoud Mohamed Taha, known as al-Ustadh (teacher), his a Muslim reformist who advocated an interpretation of Islam that is fit for our time. His interpretation depended on reviving the Meccan verses of the Qur’an as the original and basic ideals and ideas in Islam. One of his major endeavors was how Islam addresses equality in Islam; equality of men and women and equality of Muslims and non-Muslims, as citizens of the same state and have equal rights. This paper discusses the Republican thought as a social movement and how equality of women was practiced in that movement.
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El-Mesawi, Mohamed El-Tahir. "Muslim Reformist Action in Nineteenth-century Tunisia." American Journal of Islamic Social Sciences 25, no. 2 (April 1, 2008): 49–82. http://dx.doi.org/10.35632/ajiss.v25i2.400.
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This article revisits the origins of the Islamic reformist movement that arose in response to the challenges presented by western civilization in the nineteenth century. Tunisia was chosen because the spirit of reform manifested itself in the form of intellectual activity and socio-political action. The article highlights the features of the Tunisian experience before the French occupation in 1881, reveals the cooperation and complementary relationship between religious scholars and statesmen that gave the reform efforts their substance and form, and discusses the dynamic of the forces that were in play and helped determine the attempted reforms’ fate.
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El-Mesawi, Mohamed El-Tahir. "Muslim Reformist Action in Nineteenth-century Tunisia." American Journal of Islam and Society 25, no. 2 (April 1, 2008): 49–82. http://dx.doi.org/10.35632/ajis.v25i2.400.
Full textAbstract:
This article revisits the origins of the Islamic reformist movement that arose in response to the challenges presented by western civilization in the nineteenth century. Tunisia was chosen because the spirit of reform manifested itself in the form of intellectual activity and socio-political action. The article highlights the features of the Tunisian experience before the French occupation in 1881, reveals the cooperation and complementary relationship between religious scholars and statesmen that gave the reform efforts their substance and form, and discusses the dynamic of the forces that were in play and helped determine the attempted reforms’ fate.
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Bustamam-Ahmad, Kamaruzzaman. "Dinamika Islam Politik di Indonesia pada Era Reformasi (1998-2001)." Al-Jami'ah: Journal of Islamic Studies 41, no. 1 (March 16, 2018): 69–106. http://dx.doi.org/10.14421/ajis.2003.411.69-106.
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This article discusses the political attitude of some Indonesian Muslims to the reformation era of Indonesia. Euphorically, they responded the reformation in the same way as in the early history of Indonesian politics, i.e., they are interested much in struggling their political interest in the formalistic ways. This study has found that the Islamic figures who struggling political Islam in the substantive ways are entrapped in formalistic struggle. Compared to the era of Old and New Order political system, some politician Muslims hardly offer new political strategies. Their political attitudes have been promoted so far are merely on the following three points. First is an interest to raise their political parties to the power. Second is to pose their groups without any good quality agenda. Third, inconsistency of some figure in struggling for Muslim society, they struggling for their own group. Instead, It seem that the attitude of some elite politician Muslims is influenced by political changes and their religious understandings. It is clear that if political Islam is struggled without any good and distinct concept or agenda, the politician Muslims would face some obstacles which are difficult to be solved. Therefore, basic wide-ranging understanding is necessary for politician Muslims in comprehending some political affairs in Indonesia.
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Mraja, Mohamed. "The Reform Ideas of Shaykh 'Abdallāh Sālih al-Farsī and the Transformation of Marital Practices among Digo Muslims of Kenya." Islamic Law and Society 17, no. 2 (2010): 245–78. http://dx.doi.org/10.1163/092893809x12529150696079.
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AbstractThis essay examines the reformist ideas of Shaykh 'Abdallāh Sālih al-Farsī (1912-1982) on the institution of marriage in Muslim East Africa as expressed in his work Ndoa-Talaka na Maamrisho Yake (“Marriage-Divorce and Governing Regulations”). Unlike earlier scholars who mention al-Farsī's reformist ideas without detailing the specifics, I attempt to relate al-Farsī's reform agenda to the transformation of the marital practices of the Digo Muslims of the southern Kenyan coast. Although al-Farsī did not depart radically from the predominantly Shāfi'ī law, he did attempt to use Islamic normative teachings to transform prevailing practices which he regarded as antithetical to the spirit of the law.
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Nafi, Basheer. "Fatwā and War: On the Allegiance of the American Muslim Soldiers in the Aftermath of September 11." Islamic Law and Society 11, no. 1 (2004): 78–116. http://dx.doi.org/10.1163/156851904772841426.
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AbstractThe domination of the world system by the nation-state poses a formidable challenge to modern Islamic political and juristic discourse, especially when the state is secular and non-Islamic. In this article, I examine a collective fatwā, issued a few weeks after the September 11 attacks on Washington D. C. and New York City. The fatwā gave permission to American Muslim soldiers to participate in the American military efforts against the perpetrators of the attacks, even if that involved the declaration of war against a Muslim country. By giving such permission, the fatwā implies that the principle allegiance of the American Muslim soldier is to his own country, especially in a situation of war. Issued by a group of Muslim 'ulama' and intellectuals with a Salafī-reformist background, this fatwā represents an Islamic attempt by Muslims to address some of the major changes in the world system. I also examine Muslim opposition to the fatwā, mostly from other Islamic Salafī circles, which points to a profound division within Salafism.
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Schulz, Dorothea E. "(En)gendering Muslim Self-Assertiveness: Muslim Schooling and Female Elite Formation in Uganda." Journal of Religion in Africa 43, no. 4 (2013): 396–425. http://dx.doi.org/10.1163/15700666-12341268.
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AbstractThe article takes the role of school education in the historical marginalization of Muslims in Uganda to argue that recent transformations in the educational field have created new opportunities for Muslims to become professionally successful and to articulate a self-assertive identity as minority Muslims. In a second step the articles points to the particular significance that the recent shift in Muslims’ educational opportunities bears for Muslim girls and women. It argues that the structural transformations in the field of education since the late 1980s had paradoxical implications for female Muslims and for the situation of Muslims in Uganda more generally. The diversification of the field of primary, secondary, and higher education since the mid-1990s facilitated career options that had been unavailable to the majority of Muslims.Access to an education-based status is now possible for a wider segment of the Muslim population of Uganda. Yet in spite of long-standing efforts by representational bodies such as UMEA, educational reforms have not put an end to significant socioeconomic and regional differences among Muslims. There are still notable inequalities in access to high-quality education that have existed historically between Muslims from different regions of Uganda. These unequal schooling opportunities delimit the pool of those Muslims who may access institutions of higher education and hence articulate a new, education-based middle-class identity.
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Alamsyah, Anas Amin. "Pola pemahaman agama Islam dan pengembangan kependidikan - Kontribusi Rasyid Ridha." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 6, no. 2 (April 18, 2017): 133. http://dx.doi.org/10.32616/tdb.v6.2.25.133-138.
Full textAbstract:
Rashid Rida is Muslim figures who have gait significant and substantial contribution in the process of reform in the Islamic world. His ideas are quite brilliant in fighting the Muslims to be able to rise from their setback. Reforming movement that does become more stable by giving conceptions about various aspects of science that became an important discourse at the time. After the proposed reforming ideas and concepts of the caliphate in view of Rashid Rida, it can be taken a couple of conclusions. In the field of religion, Rashid Rida calls on Muslims to re-understand and practice the teachings of Islam. In the field of education, Rashid Rida states that if Muslims want to move forward then they must accept the Western civilization is based on advances in science and technology. To take on Western civilization, Muslims should be through education in which science and technology are taught. In politics, Muslims must be able to enforce unity on dar same belief, namely the unity of Muslims. While in the field of the caliphate (the leadership), Rashid Rida advocated the establishment of the state in the form of Caliphate ruled by a caliph who held the answers to the advancement of religion and the world
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Alamsyah, Anas Amin. "Pola pemahaman agama Islam dan pengembangan kependidikan - Kontribusi Rasyid Ridha." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 6, no. 2 (April 18, 2017): 133. http://dx.doi.org/10.32616/tdb.v6i2.25.
Full textAbstract:
Rashid Rida is Muslim figures who have gait significant and substantial contribution in the process of reform in the Islamic world. His ideas are quite brilliant in fighting the Muslims to be able to rise from their setback. Reforming movement that does become more stable by giving conceptions about various aspects of science that became an important discourse at the time. After the proposed reforming ideas and concepts of the caliphate in view of Rashid Rida, it can be taken a couple of conclusions. In the field of religion, Rashid Rida calls on Muslims to re-understand and practice the teachings of Islam. In the field of education, Rashid Rida states that if Muslims want to move forward then they must accept the Western civilization is based on advances in science and technology. To take on Western civilization, Muslims should be through education in which science and technology are taught. In politics, Muslims must be able to enforce unity on dar same belief, namely the unity of Muslims. While in the field of the caliphate (the leadership), Rashid Rida advocated the establishment of the state in the form of Caliphate ruled by a caliph who held the answers to the advancement of religion and the world
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Abdul Rahim, Adibah. "An Alternative Method toward Educational Reform in Turkey in the Light of Said Nursi Badiuzzaman (1877-1960) (Pendekatan Alternatif Terhadap Reformasi Pendidikan Di Turki Menurut Said Nursi Badizzaman (1877-1960))." Journal of Islam in Asia (E-ISSN: 2289-8077) 14, no. 3 (January 21, 2018): 326–40. http://dx.doi.org/10.31436/jia.v14i3.636.
Full textAbstract:
Abstract
This paper is attempting to study the prominent Muslim scholar in Turkey, Said Nursi Badiuzzaman’s proposal for educational reform and his alternative method to the old educational system in Turkey during his time. During the time of Nursi, Turkey had been heavily influenced by secularism under the leadership of Kamal al-Tartuk. The religious values had been marginalized from the practical aspects of man’s life. At the same time, the Muslims world had been dominated by the West in science and technology giving them the strength to control the economic power of the world. This domination had challenged the Muslims intellectually, spiritually and morally. It led to the weak conditions of Muslims. Said Nursi observed that those problems of Muslim could be solved through the educational reform program. He criticized the prevalent educational system in Turkey at that time because it could not produce a balance personality of Muslims as well as it failed to achieve a progress in society. Therefore, the system of education, according to him, must be reoriented accordingly. He proposed for a restructure of the curriculum in order to be aligned with the requirements of Islam and adjusted with the requirements of modern time. Although Nursi’s idea of educational reform was aimed at every level including primary level, secondary level, and university level, he gave emphasis on the university level. This paper did not only examine the theoretical dimensions of his educational reform but also highlighted the practical applications of the process.
Keywords: Said Nursi, education reform, education system, modern time, science, technology.
Abstrak
Kertas kerja ini cuba mengkaji saranan Said Nursi Badiuzzaman, seorang pemikir Islam ulung di Turki terhadap reformasi pendidikan sebagai alternatif kepada sistem pendidikan lama. Pada zaman beliau, Turki dipengaruhi oleh ideologi secularisme di bawah pemerintahan Kamal al Tartuk. Pada ketika itu, nilai-nilai agama telah diketepikan daripada aspek kehidupan manusia. Pada masa yang sama, dunia Islam telah didominasi oleh dunia barat di dalam sektor sains dan teknologi sekaligus menjadikannya menguasai ekonomi dunia. Dominasi barat ini telah mencabar umat Islam secara intelektual, spiritual dan moral serta menjadikannya lemah pada ketika itu. Said Nursi melihat masalah kelemahan umat Islam dapat diatasi melalui program reformasi pendidikan. Beliau mengkritik sistem pendidikan di Turki pada ketika itu tidak mampu melahirkan personaliti Muslim yang seimbang dan juga gagal mencapai kemajuan dalam masyarakat. Oleh yang demikian, sistem pendidikan , menurut beliau, harus diolah dengan sewajarnya. Beliau menyarankan untuk menstruktur semula kurikulum agar ianya selari dengan kehendak Islam serta dapat memenuhi kehendak masa kini. Walaupun Said Nursi menyarankan idea reformasi pendidikan beliau di semua peringkat; rendah, menengah dan universiti, namun beliau lebih memberi penekanan terhadap peringkat universiti. Kertas kerja ini bukan hanya mengkaji reformasi pendidikan beliau dari aspek teori semata-mata malah memberi highlight terhadap aplikasi praktikal di dalam proses reformasi Said Nursi Badiuzzaman.
Kata Kunci: Said Nursi, reformasi pendidikan, system pendidikan, masa moden, sains, teknologi.