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The Venture of Islam: Conscience and History in a World Civilization
... Throughout history, different dominant religions have exhibited varying degrees of tolerance towards minority religions. For instance, in the Islamic world, adherents of the "People of the Book" (Jews and Christians) were accepted as second-class citizens (dhimmis) and were not persecuted provided they paid a religious tax (jizya), indicating a certain level of tolerance (Hodgson 1974). However, in the border territories of the Islamic civilization, Muslim armies often waged holy wars against "unbelievers", especially in regions like Anatolia (between the XI and XV centuries), northern India (between the VII and XII centuries), etc. (Holt 1970). ...
... With the establishment of stable Muslim government in northern India, Hindus gradually acquired the status of dhimmi. The administrative apparatus of Muslim states accepted them as second-class subjects, and as other non-Muslims, they were forced to pay a special religious tax, jizya (Hodgson 1974). The unfavourable position of Hindus led to frequent uprisings, some of which contributed to the emergence of new Hindu states in the north, such as the Marathas, formed during the XVII century (Pearson 1976). ...
Saint Thomas Christians are autochthones Indian Christians who settled in the south of India during the III century AD. They are a vibrant ethno-religious group that constitutes approximately 12,5% of the population of the Indian state of Kerala. Throughout history, Saint Thomas Christians have coexisted mostly peacefully with the predominantly Hindu population. Bearing that in mind, the fundamental goal of this study is to determine the factors that have led to two highly distinct religious traditions living in harmony and tolerant coexistence for almost two millennia. The aim of this paper is to ascertain whether this interreligious harmony is connected to the unique worldview of Hinduism, which, due to its internal characteristics, is capable of peacefully integrating other religions. Saint Thomas Christians have integrated into the Hindu social order as a distinct ethno-religious group organized in two major subcastes whilst retaining their core theological beliefs and ritual practices. The caste system inherent in Hinduism could have facilitated a higher degree of religious tolerance by granting separate ethno-religious groups the autonomy to organize their own religious practices as long as they adhere to the basic norms of caste behavior. A broader objective of this paper is to draw lessons from the example of mutual tolerance and coexistence between the Hindus and the Saint Thomas Christians, the lessons of the highest value for the conceivable resolution of religious and other conflicts in different parts of the world.
... Dilihat dari aspek kesejarahan maka pranata sosial dalam masyarakat Islam yang pernah menonjol adalah dalam bidang hukum, politik atau pemerintahan, peradilan, keamanan, kesehatan dan kesejahteraan. Selengkapnya bisa dilihat pada tulisan, Imam Mawardi et al., Pranata Sosial Di Dalam Islam According to Marshall Hodgson (1974), the period of Uthman and Ali's leadership is called The First Fitnah Wars. 13 Ira M. Lapidus (2002) refers to this period as The Rightly Guided Caliphs. ...
... Therefore, the people there who lost their livelihoods flocked to Medina during the Hajj season to protest while demanding justice. 32 This statement is also supported by other scholars such as Alkhateeb (2014), 33 Al-Quraibi (2009), 34 andHodgson (1974). 35 From the author's analysis, in the early days of his reign, Uthman still inherited the state's authority, which was still high during Umar's reign. ...
This article aims to examine the social institutions of the Islamic community during the time of Uthman ibn Affan and Ali ibn Abi Talib. Uthman ibn Affan and Ali ibn Abi Talib were among the closest companions of Prophet Muhammad (PBUH) who belonged to the group of Assabiqunal Awwalun. During their leadership, the condition of social institutions within the Islamic community was already in disarray. Institutions themselves are interpreted as formal social behavior systems as well as customs and norms regulating human behavior in society. This article employs historical research methodology with four stages: heuristic, criticism, interpretation, and historiography. The data collection technique involves library research on relevant sources. The research findings indicate: (1) in the early days of his rule, Uthman still inherited the state authority that was previously high during Umar's rule. However, due to his advanced age, the management of the state was mostly handled by his closest relatives. However, the allegations of nepotism leveled against him were not proven true; (2) during Ali's leadership, the condition of Islamic community institutions became even more chaotic. Ali inherited a chaotic government from the time of Uthman, leading to unavoidable civil wars during his rule.
... Wakaf telah diakui sebagai instrumen utama bagi masyarakat muslim untuk membiayai kegiatan bisnisnya (Hodgson, 1974). Herindar & Rusydiana (2022) mendefiniskan wakaf sebagai transfer dana dan sumber daya lainnya dari konsumsi dan investasi sebagai harta produktif untuk mendapatkan return yang dapat digunakan untuk konsumsi masyarakat luas di masa mendatang. ...
This research aims to analyze the performance of waqf management at zakat institutions in Indonesia by measuring their efficiency and productivity. This research was conducted for 5 (five) years using the Data Envelopment Analysis (DEA) and Malmquist Productivity Index (MPI) approaches. This research data includes registered zakat institutions in Indonesia that manage waqf funds. The research results show that the efficiency and productivity of waqf management in Indonesia has fluctuated, with a significant decline occurring during the Covid-19 pandemic in 2019 - 2021. The variable amount of waqf revenue is the main source of inefficiency, while technological changes are the main factor influencing waqf productivity. The results of the potential increase calculation show that the waqf revenue variable needs to be encouraged and increased.
... Although cities like Baghdad, Cairo, and Cordoba were important hubs of learning, occasionally the lack of a consolidated administrative power interfered with academic activities. For instance, the House of Wisdom was burned and several manuscripts were lost during the Mongol invasion of Baghdad in 1258, therefore severely compromising Islamic intellectual life (Hodgson, 1974). Likewise in North Africa and Spain, the collapse of the Umayyad Caliphate and the birth of smaller, rival kingdoms often upset the continuity of educational institutions. ...
... The above imperial polities epitomized what is referred to as the Indianized states of Southeast Asia, which included Indonesia. This historical phase can also be understood as the Southernization of Indonesia-on par with later stages of Islamization or Islamicating (see Hodgson 1974, I: 59 on the notion of Islamicate civilization), - 306 PLURALISM IN INDIA AND INDONESIA larger than the later Dutch colonial administration. Javanesecentred nationalists, in particular, envisioned the reconstruction of Majapahit, and sometimes Mataram, as a way to restore Indonesian pride (Ricklefs 2001, p. 221;Wilson 2008, p. 118). ...
This chapter explores the revival of past images, particularly of Indianized civilizations through comics, to reimagine, recapture, and reconstruct a new social imagination for the contemporary Indonesian national identity. The· comics under analysis - Borobudur and Baladeva - represent Buddhist and Balinese 'Hinduism and collectively contribute to reimagining the Hindu-Buddhist Mataram • kingdom as the foundation of the 'true' Indonesian self. While their aspirations may differ from those of earlier nationalists' struggles, both works consider the 'glorious' past a potent source of inspiration for addressing present predicaments.
... Tarikh al Rusul Wa al-Muluk, which is generally known as Tarikh al-Tabari, is the important effort of al-Tabari on Islamic history. Perhaps the best-known story about al-Tabari, and one which exemplifies his energy as a scholar, is that connecting to his writing of this Tarikh (Hodgson, 2022). ...
This research explores the tafsir of Al-Tabari in a deep seat to critically situate his interpretations of Quranic-related verses that deal with gender in the context of early Islamic intellectual and socio-cultural thinking and to open Al-Tabari's exegesis, which fuses pluralistic and contextual approaches, thus capturing the diverse scholarly perspectives on gender in classical Islam. That is, while Al-Tabari's tafsir reflects traditional hierarchies of gender, it also opens up avenues of a pluralistic methodology for reinterpretation today. Hereby, integrating feminist and contemporary hermeneutical frameworks, this study suggests ways in which Quranic gender verses could be read differently in terms of justice. Hence, Al-Tabari echoes in history the early Islamic norms concerning gender at the same time serving as a jumping-off point for renewed engagement with gender justice in the current context of Quranic interpretation, bringing together classical scholarship and modern views.
... For an introduction, see Hartman (2008) and Arondekar (2009) 5. In this article I deploy the term "Islamicate," coined by Marshall Hodgson (1977) in The Venture of Islam, to describe how elites in Muslim-majority societies naturalized hierarchies by invoking Islam to determine whom to include or exclude from society, whether Islamic textual, religious, and/or juridical traditions actually justified such hierarchies. ...
This article unfolds from the inscription of an enslaved Black woman in early-nineteenth-century Ottoman Tunis preserved in the French colonial archives. I call for a project of archival reading that interrogates ideologies of gendered racialization and enslavement produced by both early-nineteenth-century European colonial observers as well as African Muslim elites. I subsequently examine how these ideologies are being rearticulated in present-day Tunisia. To move between these temporal frames, I conceptualize an ethics of relationality—a concept informed by scholars of Black and Transnational Feminist Studies centering connective encounters in time, space, race, class, gender, status, and ability. I contend that this praxis is essential for engaging with the multiple forms of anti-Blackness that have conditioned the production and legacies of an early-nineteenth-century archival trace. I maintain that an ethics of relationality is essential for confronting the violence of anti-Black racism and xenophobia linking the northern regions of the African continent to empires of the global North, in the past—and the present.
... Marshall G.S. Hodgson, (1974). The Venture of Islam: Conscience and History in a World Civilization Book 3. Chicago: The University of Chicago Press. ...
Since the middle of 19 th century, Muslims have made their ways to variously response to the ideas of modernity, many of which were markedly inspired by the pan-Islamist activist, Jamal al-Din al-Afghani, who started to espouse modern aspiration and inaugurate the Islamic reform movement throughout the Muslim world. This paper highlights the role of Muhammad Iqbal (1879-1938) in Islamic thought, through his philosophical premises to awaken the new Islamic consciousness in the Indian subcontinent, in continuing the tradition of al-Afghani and his religious struggle. The study was qualitative in nature designed based on documentary survey and analysis. It reviews related materials from normative and inductive perspectives. The data were analysed using scientific, descriptive, analytical and historical approaches to reach the final conclusion. The finding shows that Iqbal had formulated unprecedented ideas toward reconstruction and Indonesian Journal of Islamic Theology and Philosophy
... No obstante, algo que en el contexto cristiano oriental parece contar con la total aprobación de los profesionales de la historia del arte, parece diluirse cuando se refiere a cuestiones vinculadas al islam y a la arquitectura de mezquita. En este caso, sería interesante incorporar el concepto de islamicateadjetivo islamizado-acuñada por Marshall Hodgson 9 , cuya asimilación ayudaría a comprender que lo islamizado va más allá de la concepción religiosa de lo musulmán o de las cuestiones de fe. ...
En el presente trabajo se profundizará sobre las conexiones estéticas y simbólicas que ofrece la macsura de al-Hakam II, construida en el siglo X, con la estructura del llamado templo microcósmico. Este modelo de templo se desarrolló en el Mediterráneo debido a las distintas formas de entender el concepto de lo sagrado en un sentido mucho más abstracto en el tiempo de la Antigüedad Tardía. El ejemplo más ilustrativo del templo microcósmico es Santa Sofía de Constantinopla, pero lo que aquí interesa es cómo pudo encajar esta forma de entender el lugar de culto, asociada al mundo cristiano, en un contexto islámico como fue la Córdoba Omeya del siglo X. Partiendo de investigaciones anteriores realizadas por Ruiz Souza, Dodds, Ewert o Calvo Capilla sobre la macsura de al-Hakam II se ha llevado a cabo una labor exhaustiva de análisis de la arquitectura religiosa tardoantigua para poder compararla con los nuevos lugares de culto islámicos, concretamente, del periodo Omeya. Como resultado se han hallado importantes paralelismos visuales, más conocidos, pero también simbólicos, que llevan a pensar en que al-Hakam II recuperó en su ampliación de la Mezquita de Córdoba toda una serie de elementos iconográficos que relacionaban este espacio con el templo microcósmico. De este modo, el segundo califa de al-Andalus legitimaba su poder en conexión con los emperadores romano-orientales y con los soberanos de Occidente.
... Works by Patricia Crone, Bernard Lewis, and Marshall Hodgson trace the development of caliphal administrations, the impact of colonialism on Islamic governance systems, and the emergence of modern nationstates in the Muslim world. These narratives illuminate the continuity and transformation of administrative practices over time, highlighting both challenges and opportunities for contemporary governance (Crone, 1980;Hodgson, 1974;. ...
This research article delves into the multifaceted relationship between Islam, law, and public administration, elucidating the challenges and opportunities it presents in contemporary governance frameworks. Drawing from a diverse array of scholarly literature, this paper explores how Islamic principles, legal frameworks, values, and institutions intersect with the fields of law and public administration, shaping administrative practices, policy formulations, and governance structures in Muslim-majority societies and beyond. It examines the historical evolution of Islamic governance principles and their adaptation to modern administrative and legal contexts, highlighting the dynamic interplay between religion, culture, law, and administrative theory. Furthermore, this article identifies key challenges, such as reconciling religious norms with democratic governance, ensuring accountability and transparency within Islamic legal frameworks, and addressing the evolving needs of diverse Muslim communities. It also underscores the potential opportunities for synergistic collaboration between Islamic ethics, legal principles, and principles of good governance, emphasizing the importance of inclusive decision-making processes, social justice, and ethical leadership. By critically analyzing the nexus between Islam, law, and public administration, this research contributes to a deeper understanding of the complexities inherent in governance systems within Muslim-majority contexts and provides insights for policymakers, scholars, and practitioners seeking to navigate these intricacies.
... Perjuangan yang signifikan yang digembling Iqbal diilhamkan dari cita-cita nahdah dan penegakan nilai-nilai Shariah. Menurut Marshall G.S. Hodgson (1974) dalam bukunya The Venture of Islam, Iqbal melihat Islam memenuhi dua keperluan sosial. Pertama, Islam menyediakan penerusan dalam kehidupan sosial melalui Shariah dan jajaran dari cara hidup yang umum yang berakaryang tak dapat dipinda dan diubah. ...
Abstrak: Sejak pertengahan abad ke-19, umat Islam telah memberikan berbagai bentuk respon terhadap kemodenan, yang banyak diilhamkan dari pemikiran Sayyid Jamal al-Din al-Afghani, pencetus idea pan-Islam. Artikel ini menyorot peranan Muhammad Iqbal (1879-1938) ahli falsafah dan pujangga Islam dari Selatan India dalam melanjutkan perjuangan al-Afghani dalam membangkitkan kefahaman baru Islam yang progresif. Premis falsafah yang dibangunkan dalam karya-karyanya memperlihatkan idea-idea pembaharuan yang mendalam tentang aspek-aspek perubahan dan pemodenan dalam konstruk politik, ekonomi dan sosial. Kajian ini dirangka berasaskan metode normatif dan induktif dari jenis penelitian kualitatif. Ia menerapkan metode dokumentasi historis dan analisis dalam peninjauan bahan yang kemudiannya dianalisis secara saintifik, analitis, dan deskriptif bagi mendapatkan rumusan dan kesimpulan akhir. Penemuan mendapati bahawa Iqbal telah melontarkan ide-ide pembaharuan dan rekonstruksi dalam karyanya The Reconstruction of Religious Thought in Islam berasaskan pertimbangan-pertimbangan falsafah yang rasional dan dinamik dalam rangka membangun kembali alam fikiran Islam dan memulihkan struktur hukum, moral dan budayanya. Ia menunjukkan pengaruh yang meluas dari karyanya yang memberi impak yang mendalam terhadap upaya pembaharuan dan pengembangan ijtihad dan kesedaran metafizik yang transenden dan perenial.
... In the period before Sultan Mehmet the Conqueror, similar efforts were made in different regions. The fact that the founder of the state, Timur (who established the empire between 1370 and his death in 1405), and especially his grandson Ulugh Beg (who reigned from 1447 to 1449), turned the regions under his rule, especially Samarkand and Herat, into centres of science is also within this scope (Hodgson 1974). The sultans, sometimes through pressure and sometimes through encouragement and invitation, wanted the ulema to make the cities prosperous (Yüksel 2017). ...
The science and religion policies of the states affected the types of scholars, the under‑standing of science, the centres of science and the styles of teaching in the regions they dominated. While Timur made Samarkand and his grandson Ulugh Beg made Herat centres of knowledge, they tried to attract scholars to these cities. This was done by forcing the ulema to emigrate or by increasing the opportunities available to them. The Ottoman Empire, which was a candidate for the role of the central Muslim state, invited scholars to the cities under its rule, especially Istanbul. During the reign of Sultan Mehmet the Conqueror (1451–1481), one of the pioneers of this activity, many scholars came to Istanbul. As a result, renowned scholars in medicine, astronomy, mathematics and religious sciences; books in these fields; and their understanding of knowledge were transferred to the Ottoman Empire. This article analyses the still extant manuscript of the hadīth methodology book Qawāʻid al‑usūl fī ‘ilm hādīth al‑Rasūl, which Ibrāhīm b. “ Alī al‑Shirwānī brought to Istanbul during the reign of Fatih and presented to the Sultan. The analysis examines the method and content of the work, whether it is an original book or not and the comparison of the information contained in it with similar books, taking into account the status of the science of hadīth in Istanbul and the Ottoman Empire. In particular, it questions the Ottoman political approach to the reception of religious sciences and the impact of this book on Ottoman hadīth scholarship, as the Ottoman Empire
patronised knowledge and scholars from other regions through migration.
... Besides, non-Arabians have contributed significantly to the growth and development of Islam. Worthy of note is the largest Arabic dictionary, Taj al-Arus, produced in the 18th century by an Indian from Bilgram, Murtada al-Zabido (Hodgson 1974;Donner 2006;Ahmed, 2016). ...
This essay argues for a critical re-evaluation of Islamic studies, challenging the Eurocentric and Arab-centric biases that have historically shaped the field. We propose a de-colonial approach that dismantles assumptions of Arab supremacy and promotes a more inclusive understanding of Islam. Through the lens of the Salafi school of thought, a historically and geographically diverse movement within Islam, we examine the relationship between Islamic faith and Arab identity. Through the lens of critical thinking, we explore how the Salafi school both reinforces and critiques notions of Arab centrality in Islam. Furthermore, we examine potential tensions between Salafi interpretations and human autonomy and rights. Ultimately, we argue that decolonizing Islamic studies necessitates diverse perspectives, fostering a more humane, creative, and productive understanding of this global religion with over 1.8 billion adherents worldwide.
... Membaca dan memahami Al-Quran dengan baik merupakan dasar penting dalam pendidikan agama Islam (Rahman, 2018) [2]. Selain itu, pemahaman sejarah Islam dan peradaban Islam juga diajarkan untuk memberikan wawasan yang lebih luas tentang kontribusi Islam dalam perkembangan ilmu pengetahuan dan budaya (Hodgson, 1974) [3]. Penyembelihan qurban dan pembelajaran tentang kejayaan peradaban Islam merupakan bagian integral dari program ini. ...
Program Pendampingan Pengembangan Generasi Madani di TPA Masjid As-Sajadah Dusun II Kibang, Desa Terusan, Kecamatan Baturaja Timur, Kabupaten Ogan Komering Ulu (OKU), Sumatera Selatan, bertujuan untuk meningkatkan kualitas pendidikan agama Islam bagi anak-anak. Program ini mencakup pembelajaran Al-Quran, sejarah Islam, penyembelihan qurban, dan kejayaan peradaban Islam. Melalui metode pembelajaran yang interaktif dan partisipatif, program ini berhasil meningkatkan kemampuan membaca Al-Quran, pemahaman sejarah Islam, dan penerapan nilai-nilai keislaman. Kendala yang dihadapi meliputi keterbatasan sumber daya manusia dan finansial, keterlibatan orang tua dan komunitas, kondisi fasilitas, motivasi peserta, logistik, komunikasi, dan cuaca. Solusi yang diterapkan termasuk pelatihan bagi guru dan relawan, penggalangan dana, peningkatan sosialisasi, renovasi fasilitas, metode pembelajaran inovatif, program penghargaan, transportasi terorganisir, dan peningkatan komunikasi serta evaluasi yang mendalam. Hasil program menunjukkan peningkatan signifikan dalam aspek akademik dan karakter peserta, serta keterlibatan aktif orang tua dan komunitas. Dengan demikian, program ini memberikan kontribusi positif dalam pembentukan generasi muda yang berakhlak mulia dan berpengetahuan luas tentang ajaran Islam.
... 54, núm. 1, e100, junio -noviembre 2024. ISSN 2953 publicada en varios volúmenes, a partir de 1956, sobre la civilización china; o el magistral estudio de MarshallHodgson (1974), historiador y especialista en estudios islámicos sobre la civilización Islámica. Estos trabajos son formidables, pero son trabajos de investigadores occidentales sobre civilizaciones que no habitan, aunque las conozcan al dedillo. ...
En esta primera parte de la entrevista, Mignolo ubica las coordenadas intelectuales en las que surge su primera obra (1995) junto con la necesidad del desarrollo del concepto de semiosis colonial, y la recepción de sus tesis en aquel momento. Describe también las posibilidades (o imposibilidades) de diálogo de la perspectiva decolonial con otras como la posmoderna y la poscolonial, refiriéndose a las diferentes inscripciones teóricas debidas, fundamentalmente, a diferencias geopolíticas. Por ello, plantea una alternativa pluri-versal al universalismo moderno occidental, que intenta hacer pasar su provincialismo, cristiano primero, luego liberal y ahora neoliberal, por la verdad misma (eurocentrismo o atlanticismo). Finalmente, sitúa su “conformación cosmo-cultural” en relación con la reconstitución de conceptos que la civilización occidental fue destituyendo en su proceso de constitución del vocabulario y las subjetividades moderno-coloniales. Grupo de estudio Las nociones de transmodernidad y pluriversidad en la Filosofía de la Liberación y el giro decolonial
... The time limit of the classical period can be different depending on the perspective of the writer, whether a Muslim writer or a Western writer. Western writers often refer to the 7th to 12th/13th centuries AD as the dark age , while Muslim writers identify the period as the golden age ( al-'ashr al-dzahabi ) (Hodgson, 1974) . According to Harun Nasution, Islamic history can be divided into three periods: (a) the classical period, which lasted from 650 to 1250 AD, starting from the birth of Islam until the destruction of Baghdad, (b) the medieval period, from 1250 to 1800 AD, which began with the destruction of Baghdad and lasted until the emergence of renewal ideas in Egypt, and (c) the modern period, which started from 1800 AD until today (Nasution, 1985a). ...
This article discusses the role of teachers, students, and curriculum in the context of classical Islamic education, with a focus on literature analysis from various primary and secondary sources. The main aim of this writing is to describe the contribution of each entity in building a solid foundation for Islamic education. Teachers in classical Islamic education are considered the main pillars in transmitting religious and moral knowledge, while students act as recipients of knowledge who are responsible for understanding and applying these teachings in everyday life. The curriculum in this context is designed to ensure a thorough understanding of Islamic spiritual and ethical values, as well as to develop students' critical thinking. This research methodology involves a comprehensive literature study, analyzing classical texts and secondary literature to explore the relevance and application of educational concepts in the classical Islamic tradition. Thus, this study is expected to provide in-depth insight into the roles played by teachers, students, and curriculum in classical Islamic education and their relevance in the context of modern education
... They define secularism as an institutional separation of politics or the state from religion and secularization as indicating processes of functional differentiation, religious decline, and privatization of religious practice (such as those described by Casanova, 1994); secularity indicates "fundamental cultural and symbolic distinctions, as well as institutionally anchored forms and arrangements of differentiation between religion and other social spheres and practices" (Dressler et al., 2019: 10). This historical perspective allows to see distinctions and differentiations between religious and non-religious spheres also in non-Western, early and pre-modern contextsthereby recuperating the distinction proposed by Hodgson (1974) between Islam, the religion proper, and Islamdom, the cultural facts around the religion, and its corresponding adjective, "Islamicate." ...
In this contribution, I plead for a thorough engagement with the theme of education when discussing the secular and the religious from an anthropological perspective, following the work of scholars such as Dale Eickelman and Gregory Starrett. Universities in Jordan are an integral part of society and formally secular, yet religion is present at different levels; this of course reflects the very foundation of the state in Jordan, in which much of the legitimacy of the ruling dynasty rests on their religious credentials, as well as the uncontested primacy of religion within Jordanian society. Jordan is thus an especially apt location to investigate the mutual making of religion and the secular through higher education. In this article, I analyze this co-production in three aspects of universities in contemporary Jordan. Universities are organizations, with a clear structure, functioning, and internal differentiations; I thus first present ways in which religious sensibilities are inserted in their governance, for example during Ramadan or even during praying times. At an institutional perspective, religious sensibilities are as relevant as political considerations in guiding textbooks, teaching, and research, to name but a few aspects, but never without contestations and different understandings of how to translate these sensibilities into norms. Finally, universities are also social spaces, in which youth form their identities also through patterns of sociality that are largely regulated by at times contrasting understanding of a proper religiosity. Religion and secularism are thus to be seen as entangled concepts, at least co-produced through the educational system, whose consistence and boundaries are constantly made and remade, and yet routinely presented as being stable or even immutable.
... The above imperial polities epitomized what was called as the Indianized states, which was including Indonesia, this historical condition might be understood as well as Southernization of Indonesia -as on par with later historical stages of Islamization or Islamicating (see Hodgson 1974, I: 59 on the notion of Islamicate civilization), and Westernizing Indonesia (cf. Lombard 1996 on Indianized and Westernized Java). ...
The present paper discusses the activation of the image of the past, particularly the Indianized civilizations, through the comics’ production as a way to reimagine, recapture, and reconstruct new social imagination for the present Indonesian national self. The comics under scrutiny are Borobudur and Baladeva, which represented Buddhist and Balinese Hinduism, reimagining the Hindu-Buddhist Mataram kingdom as the source of the “true” Indonesian self. While probably having a different aspiration from the above nationalists’ struggle, both considered the “glorious” past as a potent source of inspiration in curing the present predicaments.
... Waqf-based institutions that are successfully revived and modernised contribute to preserving the social and environmental fabric without costing the government any money, thus significantly reducing public expenses (Ari & Koc, 2021). Being regarded as a mechanism to finance the advancement of the Muslim community, the significant role of waqf has now been integrated with various contemporary Islamic investment tools such as shares, ṣukūk and Islamic funds, including Islamic real estate investment trusts (i-REITS) and common unit trusts (Hodgson, 1974;Hasan & Sulaiman, 2016). ...
Purpose — Waqf unit trust funds are a form of value-based impact investing that combines financial investment with philanthropic goals through waqf (Islamic endowment). This study uses the theory of planned behaviour (TPB) to investigate the factors that influence people’s intentions to participate in waqf unit trust funds in Malaysia. Furthermore, the study investigates the function of religion as a moderator in predicting an individual’s intention to engage in waqf unit trust funds. Design/Methodology/Approach — Four hundred and four completed survey questionnaires have been obtained. Descriptive analysis and Partial Least Square–Structural Equation Modelling (PLS-SEM) are performed to analyse the data. Findings — The findings show that an individual’s intention to engage in waqf unit trust funds is influenced by attitude, subjective norms, perceived behaviour control, and moral norms. Furthermore, religiosity influences the relationship between moral norms and the intention to join in waqf unit trust funds. Research Implications and Limitations — Findings from this study which focuses on Muslims’ involvement in recently established waqf unit trust funds can be used by the waqf unit trust managers in Malaysia to develop appropriate marketing strategies in encouraging Muslim participation in waqf unit trust funds. Participation in waqf unit trusts is not limited to Muslims; hence, future studies can be conducted to cover a wider base of respondents among non-Muslims.
... "Sufism is the major sacrifice offered by Islam on the altar of its modernization", declares a contemporary scholar while explaining the modern challenges faced by Sufism (Weismann 2015, p. 260). Prior to the advent of the "modern age"-itself a category with a baffling set of competing and conflicting definitions, which we consider here as a period of vigorous cultural change roughly after 1600 (Hodgson 1974)-tasawwuf became ubiquitous throughout the Muslim world. It eventually reached such a degree of influence in personal, social, and even political life of Muslims that it became indivisible from various dimensions of Islam per se, and, in many cases, one could not easily determine who is a Sufi and who is not (Green 2012, p. 154). ...
The Special Issue is available at: https://www.mdpi.com/journal/religions/special_issues/Sufism_Modern_World
Ovo je uvodno izlaganje sa “Susreta nastavnika i saradnika fakulteta islamskih studija sa područja Balkana“ o temi: Visoko islamsko obrazovanje na Balkanu: perspektive razvoja i saradnje, Fakultet islamskih nauka u Sarajevu, 26. septembar 2024. godine. U tekstu je zadržan način obraćanja pri izlaganju.
The focus of this research article has been the political dynamics of Islam that are changing. It explains basic principles such as Sharia (Islamic law), Caliphate (historic Islamic leadership) and Ummah (global Muslim community) and looks at their historical aspects and significance in the contemporary context. Then, the paper dissects the main topics sidestepped by Muslim-majority countries, such as the proliferation of alternative views of Politics Islam (e.g., Islamism, Secular Islam) and their effects on the form of government. Yet, its concentrate on the increasing yet dangerous discussion about the relation among the Islam principle with the democratically governance included both the relevant barriers and the opening for the integration. Additionally, the article discusses the past barriers and contemporary disputes among the Muslim world and West, led by the impact of these conditions on political realities in Muslim countries. When it comes the paper proclaims that are interpretation of the Islamic political thought according to the contemporary’s reality being done in order to avoid this problem thus Islamic scholars and thinkers are needs to have a more complex approach while doing so. It portrays the need to grow the pathway of dialogues and communication among the different Islamic schools of thought, at the same time as the wider interfaith dialogue to find solutions to the wider political divisions. The paper highlights the relevant place of education in promoting the enlightened and sensible political participation, which in its turn can build a sound fundamental of the society. Through the juggling of educational reforms that face cutting-edge political problems, the document attempts to argue that the future belongs to Islam where it will dominate the way of peacefully progressive world order. Keywords: Political Dynamics, Caliphate, Islamic System, Contemporary Challenges
This research aims to examine the concept of Ulil Amri as described in the Quran and Sunnah, and how obedience to Ulil Amri is applied in the context of nationhood, particularly within modern political systems. The research uses a qualitative method with a descriptive-analytical approach, focusing on the interpretation of religious texts and related literature. Primary data sources include the Quran, Hadith, and the commentaries of classical and contemporary scholars, such as Ibn Qayyim, Al-Tabari, and Yusuf Al-Qaradawi. The main findings indicate that obedience to Ulil Amri has clear limitations, particularly when leaders do not govern in accordance with Islamic law. Additionally, the concept of Ulil Amri faces challenges in the modern era, especially in countries that do not fully implement Sharia law. The role of scholars in ensuring that leaders' policies remain aligned with Islamic values has become increasingly significant. The research concludes that obedience to Ulil Amri remains relevant; however, Muslims must balance this obedience with constructive criticism through the principle of Amar Ma’ruf Nahi Munkar when necessary. Consequently, this study suggests that the concept of Ulil Amri in Islam can be dynamically applied within the framework of modern governance.
Spiritual phenomena are an integral part of Indonesian society. However, some think these phenomena are part of tariqa practice. This study aims to reveal the criteria and characteristics of the tariqa, especially the mu'tabaroh tariqa (notable Sufi order), through the perspective of one of the tariqa association organisations in Indonesia, namely Jam'iyyah Ahlith Thoriqoh al-Mu'tabaroh an-Nahdliyyah (JATMAN). This study is qualitative research in which the data were collected from library research. This study found that the tariqa is a path, school or order of Sufism. The tariqa is a path to get closer to Allah SWT under the guidance of a murshid (spiritual teacher). The tariqa can be categorised as mu'tabaroh if it has a connected chain (sanad) to the Prophet Muhammad and its teachings do not conflict with Islamic law. In addition, as an organisation, JATMAN, through the Ifta' Council, is competent to determine whether a tariqa can be considered mu'tabaroh or not.
Cosmopolitanism exists as a discourse born of a new expression of multiculturalism, in which collective identities interact as opposed to attempts at discrimination. In line with Islam which prioritizes maintaining human dignity, upholding mutual respect, and accommodating diverse cultures. This study aims to elaborate Islamic Cosmopolitanism as a glue tool for today's socio-religious, religio-cultural, and religiopolitical glue. The results of the research show that cosmopolitanism takes as an explicit ethical starting point all human beings are equal whether from tribes, nations, or religious communities. Presenting Cosmopolitanism in Islam is tantamount to an attempt to end wasathiyah. One of the main dimensions of cosmopolitanism is concern for global ethics. Cultural cosmopolitanism highlights new social and cultural configurations that symbolize the increasing mixing of people, customs, and practices in many parts of the world. Cultural cosmopolitanism holds that people can exist meaningfully (i.e., morally, aesthetically, intellectually) in more than one culture or community. The concept of Islamic Cosmopolitanism turns out to be able to combine communities and states to get along better. Cosmopolitans gain a valuable place in human life. A cosmopolitan outlook can help people deal with the challenges of being thrown together with others whose roots, traditions, and legacies differ. The implications of the study present a cosmoplistic Islam, which can be manifested with moderate Islam and become a pillar of rahmatan lilalamin which is reflected in the behavior and perspective of its adherents.
Arabic poetics in Shiʿi theological disscourse: figuration, metaphoricity: mithāl, mathal, and mithl and the literary creation of apophaticism.
Penelitian ini bertujuan untuk mengetahui konsep hudud dalam Islam, khususnya dialog kesejarahan dalam Al-Qur’an terkait pengembangan hukum Islam. Melalui studi tafsir tematik atas tema-tema hudud dalam Al-Qur’an diketahui bahwa hukum hudud muncul sebagai respon terhadap peristiwa hukum yang membutuhkan ketentuan melalui wahyu. Hudud bertujuan untuk kemaslahatan manusia, meninggikan agama, memiliki maksud-maksud syari’ah dan mengandung hikmah di dalamnya.
The research aims to encompass historical, legal, and methodological aspects in the development of Islamic law. The primary objectives of this research are. To understand the methods of ijtihad used by the companions of Prophet Muhammad (peace be upon him) and to assess the impact of their ijtihad on the development of Islamic law, both in the short term and the long term. The methodology used in this study is a comprehensive and systematic literature review regarding the impact of the Companions' ijtihad on the evolution of Islamic law. The process involves collecting, coding, and extracting data from relevant literature, (a) Thematic Coding: Code the main themes of each study, such as the methods of ijtihad used, their impact on Islamic law, and their adaptation by subsequent scholars. (b) Data Extraction: Collect specific data such as types of ijtihad, historical context, main findings, and legal implications. The ijtihad of the Companions has made a profound and lasting contribution to the evolution of Islamic law. Their methods and decisions not only addressed immediate legal needs but also established enduring principles that have guided Islamic jurisprudence through subsequent eras. This study highlights the significance of their contributions and the continuous relevance of their ijtihad in shaping the dynamic and evolving nature of Islamic legal thought. The implications of this study emphasize the enduring relevance of their legal methodologies and principles, providing valuable insights and guidance for contemporary Islamic jurisprudence and its application in the modern world.
This article delves into the figure of the Sworn Virgin, or Burrnesha, within Albanian culture, examining its role as both a survival strategy and a form of resistance against patriarchal norms. The practice, where certain women choose to live as men to gain male privileges and responsibilities, is deeply embedded in the patriarchal structures of Albanian society. The novels Virgjëresha by Roland Gjoza and Hana by Elvira Dones are central to this study because they present the Sworn Virgin as a complex symbol of freedom, identity, and social struggle. The analysis aims to illuminate how these literary depictions represent the tensions between traditional gender norms and the quest for personal independence, offering a contrast to the cultural tradition's view of these figures. Through exploring these literary and cultural motifs, the article demonstrates how Albanian literature both reflects and shapes evolving perceptions of gender and social structures in a society undergoing transformation. Received: 16 May 2024 / Accepted: 17 August 2024 / Published: 05 September 2024
This paper presents a comparative analysis of Islamic and Western concepts, focusing on their philosophical, cultural, and social dimensions. The study examines the underlying principles and values that shape each conceptual framework, highlighting similarities, differences, and areas of convergence. Through a comprehensive review of literature and historical perspectives, the paper explores key themes such as ethics, governance, justice, and human rights within both Islamic and Western traditions. Additionally, the analysis delves into the influence of historical events, religious beliefs, and cultural norms on the development and interpretation of these concepts in each tradition. By critically examining the similarities and differences between Islamic and Western concepts, this study aims to contribute to a deeper understanding of the diverse philosophical and cultural perspectives that shape global discourse and facilitate dialogue between different civilizations.
This paper presents a comparative analysis of the contributions of Ibn Khaldun, a 14th-century Arab scholar, and Auguste Comte, a 19th-century French philosopher, to the development of sociology. While Auguste Comte is widely acknowledged in the Western tradition as the “father of sociology,” Ibn Khaldun’s seminal work, “Muqaddimah”, place the Preliminary work for a systematic approach to social and historical analysis several centuries before Comte. Ibn Khaldun’s pioneering ideas on social cohesion, economic foundations, and the cyclical nature of civilizations challenge the conventional Eurocentric narrative that places the origins of sociological thought exclusively within Western intellectual history. This paper examines the methodologies, theories, and socio-historical contexts that shaped the works of both thinkers. Ibn Khaldun’s empirical observations and his concept of “asabiyyah” (social cohesion) are compared with Comte’s positivist approach and his “Law of Three Stages,” which posits the evolution of human thought from theological to metaphysical to positive. Despite the differences in their approaches, both scholars were deeply engaged with the fundamental processes governing social life and the forces driving social change. This study argues for a broader recognition of Ibn Khaldun’s role in the evolution of sociological thought, positioning him not merely as a precursor but as a co-founder of sociology alongside Comte. By doing so, it contributes to a more inclusive understanding of the global intellectual traditions that have shaped the discipline of sociology.
Die Autoren der Beiträge dieses Bandes untersuchen die Interaktion von Bildung und Religion in den Kulturen des Mittelmeerraums und des Nahen Ostens über mehr als ein Jahrtausend hinweg. Der Bogen spannt sich von den Höhlen in Qumran am Toten Meer über die kulturellen Zentren der griechisch-römischen Antike, das frühe Judentum und Christentum bis zu den literarischen und bildungstheoretischen Diskursen im klassischen Islam. Dabei werden insbesondere Institutionen und Medien mit Blick auf religiöse Vorstellungswelten und Ideale von Bildung und Erziehung untersucht. Die Beiträge gehen jeweils von einem bildungs- und religionsgeschichtlichen Ort bzw. Grundsatz aus, argumentieren aber stets in einem weiteren Horizont: Wie werden Bildungsideale über religiöse Differenzen hinweg tradiert, und inwiefern dient Bildung als Fundament für die Konstitution religiöser Identitäten? Ohne Unterschiede zu nivellieren, zeigen die Autoren des Bandes, dass gerade anhand der Frage nach Bildung Kontinuitäten und Diskontinuitäten zwischen der jüdischen, christlichen und islamischen sowie der griechisch-römischen Religion präzise thematisiert werden können. Die Beiträge, die aus einer Vorlesungsreihe des Forschungszentrums EDRIS (Education and Religion From Early Imperial Roman Times to the Classical Period of Islam) an der Georg-August-Universität Göttingen hervorgegangen sind, dokumentieren damit die innovativen Möglichkeiten interdisziplinärer Erforschung eines Themas, das nicht nur von historischem Interesse, sondern auch von hoher Aktualität ist.
Informed by ideas drawn from critical race theory and decolonial thought, in this paper, I mount a critique of Roy Jackson’s proposal for an Islamicate philosophical and theological contribution to the Transhumanist goal of forging a posthuman successor to humanity. My principal concern is to draw attention to the assimilatory nature and status of Islamicate Transhumanism within the broader context of Transhumanism, understood as a technological articulation and refinement of global white supremacy in a technoscientific register.
This study explored and analyzed fly wings from the perspectives of hadith and
science. It used a qualitative, analytical descriptive approach and integrated
Harald Motzki's Isnad-cum-Matn analysis with pharmaceutical studies.
In a feudal system, land was the main source of wealth and power. Meanwhile, Techno-Feudalism concentrates power and data wealth in the digital realm, significantly impacting economic, social, and political structures. This research discusses the dialectics of religious ethics, capitalism, and Indonesian citizenship in the face of the rise of techno-feudalism from the perspective of British scholars' orientalism. The study employs a multi-faceted approach, combining interviews, content analysis, and scientific publication studies to reveal the complex layers of how British intellectuals interpreted and engaged with the historical discourse of inter-religious interaction in Indonesia amidst the shift from feudalism to techno-feudalism. The challenges of Indonesian citizenship in global civility and the flow of capitalism are central to this research. The findings demonstrate that the complexity inherent in cross-cultural academic interactions necessitates the development of diverse perspectives on citizenship and national identity amidst the rise of techno-feudalism that has supplanted capitalism. In this context, the power of religious ethics becomes increasingly relevant, serving as a moderating force towards balanced citizenship and economic systems. The study recommends that the concentration of power and wealth in the digital realm under techno-feudalism, which in many ways is considered potentially dangerous, must be addressed promptly to explore and envision a better future.
Kegiatan perekonomian yang berorientasi pada sistem Ekonomi Islam semakin merebak di berbagai negara tidak terkecuali di Indonesia. Berbicara tentang teori Ekonomi Islam, maka tidak lepas dari pemikiran–pemikiran para tokoh yang mempunyai kontribusi dalam peletakan dasar dan prinsip ekonomi Islam. Pemikiran ulama tentang ekonomi Islam di masa klasik sangat maju dan cemerlang, jauh mendahului pemikir Barat modern seperti Adam Smith, Keynes, Ricardo, dan Malthus. Ibnu Khaldun merupakan salah satu dari banyak tokoh Ekonomi Islam, yang mempunyai peran yang sangat vital terhadap perkembangan ekonomi Islam hingga saat ini.Tulisan ini bertujuan untuk mengungkap sumbangan pemikiran Ibnu Khaldun terhadap perkembangan Ekonomi Islam. Dengan menggunakan pendekatan historis , penulis menganalisis teori Ekonomi Islam yang berasal dari pemikiran Ibnu Khaldun, beberapa teori tersebut antara lain teori pruduksi yang terdiri dari; tabiat manusia dan produksi, organisasi sosial dan produksi serta organisasi internasional dan produksi. Ia juga mengemukakan teori tentang nilai, uang dan harga, teori tentang distribusi yang terdiri dari gaji, laba dan pajak, serta teori siklus yaitu siklus populasi dan siklus keuangan publik.
Bu çalışma Kuzey Amerika’da yapılmış akademik mahiyetteki tasavvuf tarihi çalışmalarını tarih yazımı perspektifiyle değerlendirmeyi amaçlamaktadır. Bu noktada tez, yirminci yüzyılın ortalarından günümüze uzanan dönemde kaleme alınan metinlerin incelendiği bir literatür değerlendirmesini içermesinin yanı sıra öne çıkan bazı isimlerin tarihsel metotlarının da ayrıntılı biçimde incelendiği bir çalışmadır. Tasavvuf tarihi metinlerinde ele alınan genel problemler, tartışmalı meseleler ve merkezi temalar ortaya konularak, değerlendirmeye konu olan araştırmacıların bunlara yönelik nasıl bir tarihsel okuma yaptıkları, tasavvuf algıları, yaklaşım biçimleri, ne tür bir tarihçilik sergiledikleri, tarihselleştirme yöntem ve bilinçleri, ortaya koydukları yöntemi ne kadar uygulayabildikleri ve merkeze aldıkları konular gibi hususlar üzerinden bir değerlendirme yapılmaya çalışılmıştır. İncelemeye konu olan esas metinler tasavvuf tarihi metinleri olsa da ele alınan araştırmacılara ait tasavvufi bir konu, kişi, eser ve dönem hakkında kaleme alınmış metinler de yazarın yöntemini ve yaklaşımını anlamak, farklılıklar varsa tespit etmek açısından değerlendirilmiştir. Bu süreçte araştırmacıların ele aldıkları benzer meselelere yönelik değerlendirmeler de karşılaştırılarak mukayeseli bir okuma da amaçlanmıştır. Tez sonucunda Kuzey Amerika’da yapılan akademik tasavvuf araştırmalarının genel bir portresi tasvir edilmiş, bu araştırmalarda hangi tarihsel metot ve yaklaşımların uygulanıp benimsendikleri ortaya konmuştur.
This study aims to evaluate the academic works on history of Sufism in North America from a historiographical perspective. In this respect, the thesis not only includes a literature review of the texts written from the mid-twentieth century to the present day, but also a detailed examination of the historical methods used by some prominent scholars in their works. By revealing the general problems, controversial issues, and central themes addressed in history of Sufism texts, an evaluation is attempted to be made on how the researchers who are the subject of the evaluation make a historical reading of them, their perceptions of Sufism, their approach, what kind of historiography they exhibit, their historicization method and consciousness, how much they can apply the method they put forward, and the issues they center on. Although the main texts that are subject to the study are history of Sufism texts; the studies written by the researchers about a theme, person, work and period were also evaluated in order to understand the author's method and approach and to identify any differences. In this process, a comparative reading was also aimed by comparing the evaluations of the researchers on similar issues. As a result of the thesis, a general portrait of academic studies on Sufism in North America is depicted, and the historical methods and approaches applied and adopted in these studies are analyzed.
This essay begins by analyzing various interpretations of Islam and Christianity in order to understand the historical trajectories of religion-state relations in the Muslim world and Western Europe. Then, the essay analyzes various types of secularist ideologies that have dominated both regions in the last two centuries. The essay concludes with an analysis of crucial recent cases about the complex relations between ideological struggles, laws, citizenship, and religious diversity.
Ilmu Sabuku is a spiritually nuanced Sufist from the Banjar community in southern Kalimantan, Indonesia. Ilmu Sabuku has become an integral part of religious practice, playing a role in shaping Banjar Muslim society's beliefs and way of life. Ilmu Sabuku has become a form of local Sufism that emphasises the importance of spiritual purification and achieving inner knowledge. Ilmu Sabuku teachings offer a deep understanding of the relationship between the self and the divine, as well as ways to work towards enlightenment and spiritual growth. Based on an ethnographic approach and data gathered through participant observation, in-depth interviews, and related documents, the result highlights the significant role of Ilmu Sabuku in the religious, social, and daily life practices of the Banjar community. Even some people consider Ilmu Sabuku a "deviated" practice, but it has survived to this day. Some groups even openly keep teaching through religious meetings, through oral and written learning, as well as through visual audio, while others promote it secretly through traditional medicine and exorcism.
The history of Sunni–Shiʿi relationship is usually characterized as one of opposition. The fundamental difference between these two confessions is explained that Sunnis support the Rightly Guided Caliphs after the Prophet Muḥammad, whereas Shiʿis support the Imams. However, it is known that not a few medieval and early modern Sunnis respected the Twelve Imams, the symbolic figures for Twelver Shiʿism, and several Sunni scholars compiled faḍāʾil (virtues) works on the Imams, like Shiʿis did. By analyzing faḍāʾil works written by Sunnis and Shiʿis in the thirteenth to seventeenth centuries, this study investigates the interconfessional dialogue concerning the Imams and various understandings of the confessional boundary.
Although special respect for ʿAlī and several ʿAlid (Shiʿi) Imams can be found in early Sunni texts, reverence for the Twelve Imams as a group (imamophilia) became salient among Sunnis from the twelfth century onward. Ibn Ṭalḥa (d. 652/1254), a Shāfiʿī scholar, compiled the Maṭālib al-Saʾūl, one of the earliest Sunni faḍāʾil works on the Twelve Imams, keeping his Sunni standpoint. ʿAlī b. ʿĪsā al-Irbilī (d. 692 or 693/1293 or 94), an Iraqi Shiʿi scholar, completed the Kashf al-Ghumma depending on both Sunni and Shiʿi traditions and used the Maṭālib al-Saʾūl as the most important Sunni source. Later, imamophilic Sunnis favored the Kashf al-Ghumma as a collection of Sunni and moderate Shiʿi traditions on the Twelve Imams, and they compiled their works citing the Maṭālib al-Saʾūl via the Kashf al-Ghumma. As a result of this interconfessional transmission of traditions, the Maṭālib al-Saʾūl and its traditions were circulated across Hijaz, Iran, Central Asia, and Mughal India. Both Ibn Ṭalḥa and the Sunnis who used the Kashf al-Ghumma showed their Sunni identities in their work, sometimes by “Sunnitizing” the imamophilia. Utilizing Sunni works reflecting such imamophilia, Iraqi Shiʿi scholars could justify their Shiʿi beliefs.
Political Science in the United States has focused too much on variable-oriented, quantitative methods and thus lost its ability to ask “big questions.” Stein Rokkan (d. 1979) was an eminent comparativist who asked big questions and provided such qualitative tools as conceptual maps, grids, and clustered comparisons. Ibn Khaldun (d. 1406), arguably the first social scientist, also asked big questions and provided a universal explanation about the dialectical relationship between nomads and sedentary people. This article analyzes to what extent Ibn Khaldun's concepts of asabiyya and sedentary culture help understand the rise and fall of the Muslim civilization. It also explores my alternative, class-based perspective in Islam, Authoritarianism, and Underdevelopment. Moreover, the article explores how Rokkan's analysis of cultural, geographical, economic, and religio-political variations within Western European states can provide insights to the examination of such variations in the Muslim world.
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