Theorizing Charismatic Authority in Early Islamic Law*

2007 ◽  
Vol 1 (2) ◽  
pp. 129-158
Author(s):  
Jonathan E. Brockopp
Keyword(s):  
Dynamic Model ◽  
Islamic Law ◽  
Religious Traditions ◽  
Islamic Studies ◽  
Long Line ◽  
Charismatic Authority ◽  
Early Islamic ◽  
Do So

In Islamic Studies, charisma has usually been reserved for the study of marginalized individuals. I argue here that charisma may also be applied to leadership among legal scholars. To do so, I join a long line of scholars who have modified Max Weber’s initial insights, and put forth a new, dynamic model of charismatic authority. The purpose of my model is to account for the fact that religious histories emphasize the uniqueness of the originating charismatic event, be that Prophet Muhammad’s revelations, Jesus’ theophany or the Buddha’s enlightenment, while at the same time recognizing that the charismatic cycle never quite ends. In contrast with Weber, I argue that charismatic authority in religious traditions is best understood as a network of influence and interaction through which the routinization of charisma reinterprets and redefines the meaning of the originating charismatic event.

Theorizing Charismatic Authority in Early Islamic Law

2005 ◽  
Vol 1 (2) ◽  
pp. 129-158 ◽  
Author(s):  
Jonathan E. Brockopp
Keyword(s):  
Islamic Law ◽  
Charismatic Authority ◽  
Early Islamic

MENGGAGAS PENDIDIKAN BERWAWASAN KEWIRAUSAHAAN DI PERGURUAN TINGGI ISLAM

ALQALAM ◽  
2017 ◽  
Vol 34 (1) ◽  
pp. 30
Author(s):  
Nur Hidayah
Keyword(s):  
Higher Education ◽  
Islamic Law ◽  
Law And Economics ◽  
State Institute ◽  
Study Program ◽  
Islamic Studies ◽  
Entrepreneurial Culture ◽  
Curriculum Structure ◽  
Islamic Values

There has been a concern over a high unemployment rate among graduates of Islamic higher education and a low proportion of entrepreneurs in Indonesia. In fact, a high proportion of entrepreneurs is one of indicators of a country’s welfare. This has generated a question: to what extent do Islamic values cultivate entrepreneurial culture among its adherents? How to cultivate entrepreneurial culture in Islamic higher education? This paper will investigate this matter using a case study of Faculty of Islamic Law and Economics at Banten State Institute for Islamic Studies.  The paper argues that the curriculum at the faculty of Islamic Law and Economics has not been oriented towards building entrepreneurial culture. The curriculum consists of subjects to enhance the students’ competence and skills to prepare them as bachelors of syari`ah economics for the professions such as manager, lecturer, researcher, syari`ah auditor, etc, instead of preparing them for entrepreneurs who are capable to build his or her own business from the scratch.    To propose Islamic entrepreneurship study program at the FSEI of IAIN SMHB, it is important to have a strong political will not only from the internal IAIN but also higher authoritative body such as the Ministry of Religious Affairs to facilitate this from not only the accreditation process but also financial support. A further feasibility study needs to be undertaken to build its infrastructure such as qualified lecturers, appropriate curriculum structure, and recruitment student system. Since this field has a strong link with a ‘real sector’, there has been an urgent need to build cooperations with business sector to enable the students to undertake their apprentice and build their networks to facilitate their ability to develop their own business.     Keywords: Islam, entrepreneurship, entrepreneurial education.

Islam and War: Tradition versus Modernity

2010 ◽  
Vol 4 (1-2) ◽  
pp. 181-212
Author(s):  
Joseph S Spoerl
Keyword(s):  
Nineteenth Century ◽  
Islamic Law ◽  
Classical Scholar ◽  
Law Of War ◽  
Critical Method ◽  
Entire World ◽  
Modernist Project ◽  
Early Islamic ◽  
Muslim Scholars

Islamic thinking on war divides roughly into two main schools, classical and modern. The classical (or medieval) view commands offensive war to spread Islamic rule ultimately across the entire world. The modernist view, predominant since the nineteenth century, limits war to defensive aims only. This paper compares the views of two important Muslim scholars, the classical scholar Ibn Ishaq (d. 767) and the modernist scholar Mahmud Shaltut (d. 1963). This comparison reveals that the modernist project of rethinking the Islamic law of war is a promising though as-yet-unfinished project that can benefit from the insights of Western scholars applying the historical-critical method to the study of early Islamic sources.

Apostle to the Gentiles: Constructions of Paul's Identity

2005 ◽  
Vol 13 (3) ◽  
pp. 270-288 ◽  
Author(s):  
Caroline Johnson Hodge
Keyword(s):  
Critical Race Theory ◽  
Dynamic Model ◽  
Recent Work ◽  
Division Of Labor ◽  
Multiple Identities ◽  
Race Theory ◽  
Ethnic Boundaries ◽  
In Christ ◽  
Religious Other ◽  
Do So

AbstractIn Galatians 2:7–9, Paul lays out the parameters for the spread of the gospel for himself and his Judiean colleagues: all agreed that ?We should go to the gentiles and they to the circumcised? (Gal 2:9). This division of labor is crucial for understanding Paul: his task involves an intentional crossing of ethnic boundaries. Ethnicity determined the organization of the mission and Paul was responsible for the ethnic and religious "other."Here I explore Paul's construction of his identity as a Judean teacher of gentiles. Drawing on recent work in anthropology and critical race theory, I propose an approach which understands identity as flexible and multiplicative. Two principles operate within this dynamic model: 1) people shift identities according to specific circumstances and 2) people prioritize their various identities, ranking some higher than others.This model helps us understand Paul, who describes himself in a variety of ways: Judean by birth, born of the tribe of Benjamin, seed of Abraham, apostle to the gentiles, in Christ. These multiple identities as Paul shifts among them and sometimes ranks one over others serve his argument in strategic ways. He is willing, for example, to forego certain practices of the law (an important part of his Judean identity) in order to interact with gentiles (and he rebukes his colleagues for refusing to do so [Gal 2:11–14]). Yet other aspects of his identity are more important and also less flexible: his "in-Christness" (which he shares with gentiles) and his birth as a Judean (which he does not share with gentiles). In closing, I consider the implications this reading has for the identities of the members of his audience, who are simultaneously gentiles, in Christ, and adopted sons of God.

scholarly journals Diskursus Gender Dalam Hukum Islam

2018 ◽  
Vol 2 (1) ◽  
Author(s):  
Mesraini Mesraini
Keyword(s):  
Islamic Law ◽  
Primary Source ◽  
Western World ◽  
Men And Women ◽  
Islamic Studies ◽  
Gender Discourse ◽  
Islamic Jurisprudence

Abstract:Gender discourse is an issue that has its distinct challenges in Islamic studies. This is due to the notion that gender discourse emerged from the western world and is also considered less linear with Islamic studies. The main cause of this impression is due to a lack of proportional understanding. Gender does not actually treat a person on the basis of sex, but on one's competence. If the gender approach is biological-natural and irreversible, then the gender approach is constructive-social, not natural, and thus can be altered. This paper argued that Qur'an Hadith as the primary source of Islam ensures that in the issues of position, worship, and law, men and women have equal position. Nonetheless, some aspects of fiqhiyah (Islamic jurisprudence) as an implementation of the primary source's understanding are still considered biased. The differences of thinking, the culture of society, and the challenges faced by imam fiqh (Islamic jurisprudence leaders) contribute to gender biasKeywords: Gender, Islamic Law, Fiqh Abstrak: Wacana gender merupakan isu yang memiliki tantangan tersendiri dalam kajian keislaman. Di samping lahir dari dunia Barat, wacana ini dipandang kurang linier dengan kajian keislaman. Kesan ini cenderung didasarkan atas pemahaman yang kurang proporsional. Gender bukanlah memperlakukan seseorang atas dasar jenis kelamin, tetapi atas kompetensi seseorang. Jika pendekatan jenis kelamin itu bersifat biologis-kodrati dan tidak dapat diubah, maka pendekatan gender bersifat konstruk-sosial, bukan kodrati, dan dapat diubah. Sumber primer Islam, seperti Alquran Hadits, memastikan dalam persoalan kedudukan, ibadah, dan hukum antara laki-laki dan perempuan memiliki posisi yang sama. Namun, sebagian dari aspek fiqhiyah sebagai implementasi atas pemahaman sumber primer itu dipandang masih bias. Perbedaan pemikiran, budaya masyarakat, dan tantangan yang dihadapi oleh para imam fiqh berkontribusi atas bias gender.Kata Kunci: Gender, Hukum Islam, Fiqh

scholarly journals HADITH DAN SEJARAH

2020 ◽  
Vol 10 (2) ◽  
pp. 207-214
Author(s):  
Khairul Amal
Keyword(s):  
Islamic History ◽  
Islamic Studies ◽  
Early Islam ◽  
The Relationship ◽  
Early Islamic

This paper attempts to discuss the proper methodology in search for the authentic Islamic History. It discusses the relationship between two sister-disciplines, i.e. ?ad?th and History, their likenesses, many problems which the historians of Early Islam have to face in their research and the possibility of employing unique methodology of the study of ?ad?th on the study of Early Islamic History. The paper benefits from a plethora of monographs written by contemporary scholars of Islamic Studies. I conclude that Isn?d-cum-Matn Analysis developed separately by Gregor Schoeler and Harald Motzki seems promising for the study of Early Islam.This paper attempts to discuss the proper methodology in search for the authentic Islamic History. It discusses the relationship between two sister-disciplines, i.e. ?ad?th and History, their likenesses, many problems which the historians of Early Islam have to face in their research and the possibility of employing unique methodology of the study of ?ad?th on the study of Early Islamic History. The paper benefits from a plethora of monographs written by contemporary scholars of Islamic Studies. I conclude that Isn?d-cum-Matn Analysis developed separately by Gregor Schoeler and Harald Motzki seems promising for the study of Early Islam.

Kitab Asmarakandi sebagai Sumber Belajar Pendidikan Islam Awal di Nusantara

SMART ◽  
2021 ◽  
Vol 7 (2) ◽  
pp. 242-253
Author(s):  
Muhammad Nabil Fahmi ◽  
Muqowim Muqowim
Keyword(s):  
Islamic Education ◽  
Cultural Backgrounds ◽  
Learning Resource ◽  
Islamic Studies ◽  
Indonesian Archipelago ◽  
Book Format ◽  
Muslim Communities ◽  
Early Islamic ◽  
Basic Level ◽  
Religious Understanding

During the classical period, Islamic education in the Indonesian archipelago (Nusantara) could not be separated from the literature used. One of the earliest pieces of literature that have been used in the Nusantara since the 16th century AD is Asmarakandi book by Abū al-Laiṡ as-Samarqandī. This research aims to explain the significance and characteristics of the Asmakarakandi book related to its function as a learning resource and its implications for the implementation of early Islamic education in the Nusantara. This research is a literature review using the integration-interconnection scientific paradigm, namely the historical approach in Islamic studies. This research finds that the Asmarakandi book is a popular basic level of Islamic education learning resource used by Muslim communities from different socio-cultural backgrounds. The distinctive format of the Asmarakandi book also shows implications regarding its function as a learning resource for Islamic education. First, the used of the Asmarakandi book makes Islamic education take place systematically, effectively, and efficiently. Second, the suitability of the material with the level of religious understanding of the early Muslim community in the Nusantara. Third, the dialogue-based book format can encourage the critical power of the reviewers. Furthermore, fourth, the transformation of the book into local texts helps the general public understand the content of the Asmarakandi book.

Conclusion

Unsaying God ◽  
2019 ◽  
pp. 293-300
Author(s):  
Aydogan Kars
Keyword(s):  
Critical Thinking ◽  
Negative Theology ◽  
Intellectual Activity ◽  
Religious Traditions ◽  
Disciplinary Boundaries ◽  
Islamic Studies ◽  
Historical Fact ◽  
The Rich ◽  
Single Question ◽  
Made In

This chapter highlights the broader theoretical points that can be made on the basis of the analysis made in the previous chapters. It engages with contemporary philosophical and theological discussions beyond Islamic studies, criticizing the reduction of negative theology to paradoxicality, and the modern association of apophaticism with mysticism, critical thinking, and morality. It further argues that “negative theology” does not address a sui generis category or an enduring, well-defined group of intellectuals; it is rather a conceptual construct with debated meanings in changing historical settings. The chapter reminds that there were numerous negative theological positions regarding but a single question in a rich field of intellectual activity. These positions could and did transcend disciplinary boundaries as they were adopted by scholars with diverse orientations and backgrounds. Thus, construction of singular and distinct Christian, Jewish, or Muslim “negative theological traditions” not only overlooks the diversity, and sometimes conflicts, among various theological positions within religious traditions, but it also misses the historical fact that the negative theological positions among intellectuals from different religious backgrounds had strong overlaps. The rich theological networks highlighted the intellectual porosities between not only disciplines but also religious traditions.

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