scholarly journals PEMIKIRAN PASCA ISLAMISME DALAM KONTEKS GERAKAN ISLAM DI MALAYSIA

2016 ◽  
Vol 3 (3) ◽  
Author(s):  
Wan Ahmad Fahmi
Keyword(s):  
Content Analysis ◽  
Data Analysis ◽  
Middle East ◽  
Islamic Law ◽  
Document Analysis ◽  
Political Islam ◽  
Islamic State ◽  
Islamic Movements ◽  
Islamic Movement ◽  
Islamist Movement

AbstractPost-Islamism is a new trend that emerged in the work of political Islam after the emergence of Islamism in line with the demands of the requirements democracy. Thus, most of the Islamic movements worldwide give different interpretations of the concept of the Islamic state, the issue of implementing Islamic law and cooperation between the non-Muslims. The development of this trend began to produce the Islamists who support opinionated approach to post-Islamism in political Islam, including among Islamic movements in the country. The objective of this study to analyze the elements of post-Islamism thought in the Islamic movement in Malaysia. This study is qualitative. The method of collecting data using document analysis of journals, articles, theses, books and works of scholars who talk about the development of post-Islamism and the Islamist movement worldwide. Meanwhile, data analysis using descriptive and historical approach through content analysis. The study concluded that not only Islamic movements in the Middle East and West Asia receive thinking Post-Islamism, but Islamic movements in Malaysia was also impressed with the development of post-Islamism.Keywords: Post-Islamism, Islamic Movement, Democracy  AbstrakPasca Islamisme merupakan trend baharu yang timbul dalam gerak kerja politik Islam. Kemunculan Pasca Islamisme selari dengan tuntutan memenuhi kehendak demokrasi. Justeru, kebanyakan gerakan Islam seluruh dunia mulai berbeza tafsiran terhadap konsep negara Islam, isu pelaksanaan undang-undang Islam dan kerjasama antara Non-Muslim. Perkembangan trend ini melahirkan golongan Islamis yang mulai berpendirian menyokong pendekatan Pasca Islamisme dalam arena politik Islam termasuk dalam kalangan gerakan Islam di Malaysia. Objektif kajian ialah menganalisis unsur-unsur pemikiran Pasca Islamisme dalam gerakan Islam di Malaysia. Kajian ini merupakan kajian kualitatif. Kaedah pengumpulan data menggunakan metode analisis dokumen terhadap jurnal, artikel, tesis, buku, dan karya sarjana yang membicarakan tentang Pasca Islamisme dan perkembangan gerakan Islam seluruh dunia. Analisis data pula menggunakan metode deskriptif dan metode sejarah menerusi analisis kandungan. Dapatan kajian merumuskan bahawa bukan sahaja gerakan Islam di Timur Tengah dan Asia Barat menerima pemikiran Pasca Islamisme, tetapi gerakan-gerakan Islam di Malaysia juga turut terkesan dengan perkembangan Pasca Islamisme.Kata Kunci: Pasca Islamisme; Gerakan Islam; Demokrasi

scholarly journals Content Analysis of Stories for Preschoolers About Honesty

2021 ◽  
Vol 4 (3) ◽  
Author(s):  
Sibel Dal ◽  
◽  
Cemil Öztep ◽  
Keyword(s):  
Content Analysis ◽  
Data Analysis ◽  
Qualitative Study ◽  
Document Analysis ◽  
Values Education ◽  
Study Data ◽  
Computer Assisted ◽  
Positive Outcomes ◽  
Negative Consequences ◽  
National Education

The purpose of this study is to examine how selected stories, which are written in Turkish by local or foreign authors for preschoolers, deal with honesty. In this basic interpretive qualitative study, data were collected through document analysis and analyzed through content analysis. Analyzed documents are twenty-one picture books, which written in Turkish for preschoolers published between 2004 and 2015, nine stories about honesty published online by four Turkish Provincial Directorates of National Education and one story about honesty published online by the Center for Values Education. The software NVivo 11 was used to conduct computer-assisted data analysis. The results of this study demonstrate that most of the analyzed texts use “dishonesty and its negative consequences” more than “honesty and its positive outcomes” to promote honesty.

scholarly journals The Islamist Challenge in the Greater Mediterranean

2021 ◽  
Vol 21 (4) ◽  
pp. 655-670
Author(s):  
Boris V. Dolgov
Keyword(s):  
World Order ◽  
Political Islam ◽  
Arab Countries ◽  
Western Society ◽  
Islamic State ◽  
Islamic Movements ◽  
Economic Problems ◽  
Western Democracy ◽  
Historical Factors ◽  
Muslim Communities

The article examines and analyzes the spread of Islamism or Political Islam movements in the Greater Mediterranean and their increasing influence on the socio-political situation in 2011-2021. The historical factors, which contributed to the emergence of the hearths of Islamic culture in the countries which entered the Arab Caliphate in the Greater Mediterranean parallel with the Antique centers of European civilization, are retrospectively exposed. The Islamist ideologues called the Ottoman Imperia the heir of the Arab Caliphate. The main doctrinal conceptions of Political Islam and its more influential movement Muslim Brotherhood (forbidden in Russia) are discovered. The factor of the Arab Spring, which considerably influenced the strengthening of the Islamist movements, as well as its continuation of the protests in the Arab countries in 2018-2021, is examined. The main attention is allotted to analyzing the actions of the Islamic movements in Tunisia, Egypt, Algeria, and in the Libyan and Syrian conflicts too. The influence of external actors, the most active of which was Turkey, is revealed. The author also analyzes the situation in the Arab-Muslim communities in the European Mediterranean on the example of France, where social-economic problems, aggravated by COVID-19, have contributed to the activation of radical Islamist elements. It is concluded that confronting the Islamist challenge is a complex and controversial task. Its solution depends on both forceful opposition to radical groups and an appropriate foreign policy. An important negative factor is the aggravation of socio-economic problems and crisis phenomena in the institutions of Western democracy, in response to which the ideologues of Islamism preach an alternative world order in the form of an Islamic state. At the moment the Western society and the countries which repeat its liberal model do not give a distinct response to this challenge.

scholarly journals The Islamic Movement in Israel: Ideology vs. Pragmatism

2021 ◽  
Vol 4 (1) ◽  
pp. 11-24
Author(s):  
David Schwartz ◽  
Daniel Galily
Keyword(s):  
Middle East ◽  
Technological Progress ◽  
Legal Status ◽  
Theoretical Background ◽  
Historical Background ◽  
Armed Struggle ◽  
Islamic Movements ◽  
Oslo Accords ◽  
Islamic Movement ◽  
The Status

This study aims to present the Islamic Movement in Israel, its ideology and pragmatism. With progress and modernization, the Islamic movements in the Middle East realized that they could not deny progress, so they decided to join the mainstream and take advantage of technological progress in their favor. The movement maintains at least one website in which it publishes its way, and guides the audience. Although these movements seem to maintain a rigid ideology, they adapt themselves to reality with the help of many tools, because they have realized that reality is stronger than they are. The main points in the article are: The Status of Religion in Israel; The Legal Status of Muslim Sharia in Israel; Personal status according to Israeli law; The establishment of the Islamic Movement in Israel – Historical Background; The crystallization of movement; Theoretical Background – The Theory of Pragmatism; Ideology and goals of the Islamic Movement in Israel; The background to the split in the movement – the opposition to pragmatism; How the ideology of the movement is expressed in its activity? The movement’s attitudes toward the Israeli elections, the Oslo Accords and the armed struggle against Israel; How does pragmatism manifest itself in the movement’s activities?

Islamism and Political Challenges in the Middle East

2017 ◽  
Vol 73 (2) ◽  
pp. 259-264
Author(s):  
Md. Muddassir Quamar
Keyword(s):  
New York ◽  
Middle East ◽  
Political Islam ◽  
New Delhi ◽  
Islamic State ◽  
New Haven ◽  
Yale University ◽  
Oxford University ◽  
Deep State ◽  
Changing Times

Jean-Pierre Filiu. (2015). From deep state to Islamic state: The Arab counter-revolution and its Jihadi legacy. New York, NY: Oxford University Press. Tarek Osman. (2016). Islamism: What it means for the Middle East and the world. New Haven, CT: Yale University Press. Fazzur Rahman Siddiqui. (2017). Political Islam and the Arab uprising: Islamist politics in changing times. New Delhi: SAGE Publications.

scholarly journals Tensions and Transitions in the Muslim World

2006 ◽  
Vol 23 (2) ◽  
pp. 103-105
Author(s):  
Samer Abboud
Keyword(s):  
Middle East ◽  
Conceptual Development ◽  
Islamic Law ◽  
The State ◽  
Islamic State ◽  
Legal Reforms ◽  
Islamic Reform ◽  
Participatory Politics ◽  
Cultural Order ◽  
The One

Safi’s text interrogates the potential of Islamic reform movements to articulatea democratic and pluralistic politics throughout the Middle East and thebroader Islamic world. He begins by arguing that these reform movementsexert the greatest influence in determining the direction of sociopoliticalreforms in the Middle East, and, as a result, constitute a core movement fromwhich to understand and interpret the dynamics of the region’s cultural andsociopolitical reality. Furthermore, the author argues that in the contemporaryMiddle Eastern intellectual climate, Islamic reformists represent a synthesisbetween the opposing programs of moralist-Islamists on the one hand,and nationalist-secularists on the other. This synthesis constitutes the mostviable and realistic program for genuine reform and for developing a pluralisticsociety and participatory politics. In support of this thesis, Safi dividesthe text into nine chapters constituting four interrelated parts: “Democratizationand the Islamic State,” “Visions of Reform,” “Islamic Law and HumanRights,” and “Islam in a Global Cultural Order.”The first part poses the question of whether democracy and pluralism canflourish in a society in which Islamic law commands the majority’s allegiance.His answer is cautiously affirmative, as it depends on the rejuvenationof cultural and legal reforms grounded in a historical Muslim experience that offers the tools to transcend current political and cultural institutions.As such, both the secular state and Islamist movements preclude such arenewal: the former because its structures negate the possibility of pluralisticpolitics, and the latter because its merging of state structures with the communalstructure of the historical Shari`ah contradicts the nature of the Islamicpolity as established by the Prophet.These restrictions can be overcome through grounding the state in twopillars. First, this means severing the link between the state and the ummah,a separation necessary to ensure that the state and its institutions are nothijacked by particularistic interests or erected as obstructions to the Islamiccommunity’s spiritual and conceptual development. Such an Islamic state,which privileges the marshalling of state resources toward the Islamiccommunity’s spiritual goals, also has, as its second pillar, the concept of consensus(ijma` ). Classical jurists viewed this concept as the fundamentalprinciple that confers legitimacy upon the state. Therefore, the state gainsits legitimacy insofar as it reflects the ummah’s will ...

scholarly journals The Muslim Brotherhood in Egypt: Ideology vs. Pragmatism

2021 ◽  
Vol 4 (1) ◽  
pp. 1-10
Author(s):  
David Schwartz ◽  
Daniel Galily
Keyword(s):  
Middle East ◽  
Islamic Law ◽  
Arab World ◽  
Muslim Brotherhood ◽  
Theoretical Background ◽  
Islamic Movements ◽  
Western Model ◽  
The Status ◽  
The Muslim Brotherhood ◽  
The Masses

This study aims to present the Muslim Brotherhood in Egypt, its ideology and pragmatism. With progress and modernization, the Islamic movements in the Middle East realized that they could not deny progress, so they decided to join the mainstream and take advantage of technological progress in their favor. The movement maintains at least one website in which it publishes its way, and guides the audience. Although these movements seem to maintain a rigid ideology, they adapt themselves to reality with the help of many tools, because they have realized that reality is stronger than they are. The main points in the article are: The status of religion in the country; What is the Muslim Brotherhood? According to which ideology is the movement taking place? - Movement background and ideology; Theoretical background – The theory of Pragmatism; How is pragmatism manifested in the activity of the Muslim Brotherhood in Egypt? In conclusions: The rise of the Islamist movements as a leading social and political force in the Middle East is the result of the bankruptcy of nationalism, secularism and the left in the Arab world, which created an ideological vacuum, which is filled to a large extent by the fundamentalists, ensuring that Islam is the solution. It is not only about the extent of the return to religion, but about the transformation of religion into a major political factor both by the regimes and by the opposition. These are political movements that deal first and foremost with the social and political mobilization of the masses, and they exert pressure to apply the Islamic law as the law of the state instead of the legal systems taken from the Western model.

scholarly journals MINAT MAHASANTRI UIN ANTASARI TERHADAP DISKURSUS MODERASI BERAGAMA (STUDI PADA KEGIATAN WAWASAN ISLAM DAN KEBANGSAAN)

2021 ◽  
Vol 17 (2) ◽  
pp. 107-120
Author(s):  
Riza Saputra
Keyword(s):  
Content Analysis ◽  
Islamic Law ◽  
Islamic State ◽  
Government Program ◽  
Analysis Techniques ◽  
New Students ◽  
Qualitative Descriptive ◽  
Religious Colleges ◽  
The Government ◽  
Descriptive Method

Religious moderation is currently one of the most loved courses in the framework of religious harmony. Even now, Ministry of Religion has been launching the Religious Moderation House program in all Islamic religious colleges in Indonesia. This paper discussed the program of activities carried out by Antasari State Islamic University of Banjarmasin to support the government program by instilling the values of religious moderation in all new students. This study applied a qualitative descriptive method with content analysis techniques. The sample in this study were questions posed by Mahasantri during the Islamic and National Insights material every Saturday night at Ma'had Jami'ah UIN Antasari Banjarmasin. The results showed that there were seven themes that most learners’ attraction, namely 1). diversity and tolerance, as many as 91 or 24.53% questions, 2). Synergy and the Importance of Islamic and National Insights, 54 or 14.56% of questions, 3). Radicalism, Terrorism, Fanaticism, 48 or 12.94% questions, 4). Nationalism and Love for the Motherland, 35 or 9.43% of questions, 5). Islamic State and Leaders, 20 or 5.39% of questions, 6). Islamic law in inter-religious relations, 25 or 6.74% questions, and 7). Conflict and Blasphemy, 16 or 4.31% questions. Tolerance and diversity were the most frequently asked questions. Thus, although this lesson carried the theme of Islamic insight and nationalism, this learning tent to be a space for students to ask questions and discuss tolerance which was an important element or part in religious moderation.

Goodbye to the Despot: Feldman on Islamic Law in the Ottoman Empire

2010 ◽  
Vol 35 (01) ◽  
pp. 219-242
Author(s):  
Molly Greene
Keyword(s):  
Middle East ◽  
Ottoman Empire ◽  
Islamic Law ◽  
Islamic State ◽  
Constitutional History ◽  
Islamic History ◽  
The Past ◽  
History Of

Noah Feldman's 2008 book, The Fall and Rise of the Islamic State, provides a sweeping review of the constitutional history of the Islamic polity that connects the past to developments in the Middle East today. The Ottoman Empire is vital to his argument. This essay critically evaluates Feldman's treatment of the Ottoman period, within the larger context of Islamic history, and in so doing considers the understudied constitutional history of the empire. Without denying the importance of the ulema and the shari'a, it argues that the empire was a hybrid of many different traditions and the centrality of Islamic law should not be overstated.

scholarly journals Caliphates and Juntas: Ottoman Legacies in Today's Controversies over Religion and State in the Arab World

2018 ◽  
Vol 42 (4) ◽  
pp. 797-810
Author(s):  
Juan Cole
Keyword(s):  
Islamic Law ◽  
Arab World ◽  
Political Islam ◽  
The State ◽  
The Other ◽  
Islamic State ◽  
Officer Corps ◽  
Multiethnic States ◽  
The Muslim Brotherhood ◽  
Religion And State

Egypt and Iraq display contrasting policies in the relationship between state and religion. Egypt's nationalist officer corps has subordinated political Islam, stigmatized the Muslim Brotherhood, and bended clerics to its will. While Arab Iraq presents two models, both hold a similar stance on religion: one an elected, parliamentary government dominated by political Islam and Shiite clerics; the other a theocratic Sunni caliphate of the Islamic State of Iraq and the Levant. Egypt and Iraq are heirs to two differing Ottoman solutions to the problem of religion-state relations, the legacy of which is often overlooked. The most prevalent model subordinates clergy and religion to the state in the tradition of Mehmet I. This model is characteristic of the empire in its glory years and would have been recognized by Suleyman the Magnificent. In the other model, the late-nineteenth- and early-twentieth-century Hamidian caliphate, the head of state claimed temporal and religious authority to combat colonial penetration. Neither Ottoman nor colonial norms of governance, nor nationalist states succeeding them, developed methods to deal with multiethnic states or avoid a tyranny of the majority. Unlike the modernizing Ottoman caliphate, however, the caliphates of Mulla Omar and Ibrahim al-Samarra'i display a literalist reading of sharia and a ruthless disregard of humane prohibitions in mainstream Islamic law against killing innocents. Of the two models, the likely victor is the state-centric subordination of religion because latter-day caliphates have flourished only briefly as radical and sectarian movements in rugged territories where power vacuums existed.

scholarly journals Jointly acquired property of a working wife: A legal analysis from 'Urf perspective

2021 ◽  
Vol 5 (S4) ◽  
Author(s):  
Masyitah Mohd Zainon ◽  
Marina Abu Bakar ◽  
Saad Gomaa Gomaa Zaghloul ◽  
Nur Sarah Tajul Urus ◽  
Mus’ab Mohd Yusoff ◽  
...  
Keyword(s):  
Content Analysis ◽  
Data Analysis ◽  
Qualitative Study ◽  
Private Property ◽  
Islamic Law ◽  
Family Law ◽  
Legal Analysis ◽  
The Status ◽  
Descriptive Approach

In Malaysia, jointly acquired property has been recognized due to divorce, polygamy, or death. Section 122 of the Islamic Family Law Enactment (State of Kedah Darul Aman) 2008, clearly provides the jurisdiction of Court in division of jointly acquired property. Disputes arose between Muslim’s scholars on the status of property of a working wife whether it can be regarded as a private property or jointly acquired property.  Nowadays, it seems that the domestic contributions for a living are attributed to the property of the working wife. These contributions include the purchase of house, car, and expenses in upbringing the children. Therefore, the objective of this study is to identify the classification of property of the working wives and the condition of jointly acquired property that can be claimed by the husband from Islamic perspective and subsequently analyse the custom recognition on it. This study is a qualitative study in which data is collected from Islamic law books and legal sources. Data analysis completed by applying content analysis methods through a descriptive approach. The findings indicated that the custom (‘urf) recognized the classification of property of a wife to be accepted as jointly acquired property.

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