scholarly journals ABDUL SAMAD AL-FALIMBANI'S ROLE AND CONTRIBUTION IN THE DISCOURSE OF ISLAMIC KNOWLEDGE IN MALAY WORLD

2018 ◽  
Vol 2 (1) ◽  
pp. 27-40
Author(s):  
Mohammed Hussain Ahmad
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
Islamic Law ◽  
18Th Century ◽  
Intellectual Tradition ◽  
Islamic World ◽  
Teachers And Students ◽  
Intellectual Networks ◽  
Modern Era

Shaykh Abdussamad al-Falimbani was an important figure in the intellectual tradition of Islam in the Malay world in the 18th century. This article shows that al-Falimbani played an important role in conveying and developing Islamic sciences, not only in the Malay World even in Arab lands, including in Makkah and in Zabid, Yemen. Al-Falimbani was also one of the superior scholars who not only received recognition from fellow scholars and students from among the Malays, even from his colleagues and students who were Arab. Al-Falimbani's important contribution to the intellectual tradition of Islam in Malay World was: the first, the spread of al-Falimbani's various religious works to various regions of the Islamic world, both in Southeast Asia and the Middle East. Second, the development of intellectual networks of teachers and students in the region of Malay and Middle East in the 18th century. Third, the maintenance of the continuity of Islamic scientific treasures from the classical Islamic scholars to the Muslims in the 18th century even to the modern era today. Fourth, harmonize tasawuf teachings with Islamic law, so that the traditions and rituals of Sufism remain practiced in the corridors of the valid Shari'a.  

Part II Islamic Law and Contracts in Practice, 12 Shari’a-Compliant Funds: Principles and Practical Considerations

2020 ◽  
Author(s):  
Ahmedani Zeeshan ◽  
Alam Safdar
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
Broad Spectrum ◽  
Islamic Law ◽  
Islamic Finance ◽  
Investment Management ◽  
Islamic World ◽  
East And Southeast Asia ◽  
Asset Classes

This concluding chapter explores Shari’a-compliant funds. The Shari’a-compliant funds sector is concentrated in three distinct ways, each of which exemplifies constraints on its ability to grow. First, the sector is still largely concentrated in two regions of the Islamic world: the Middle East and Southeast Asia. Second, the sector is also concentrated in a small number of asset classes. Thus, it does not as yet provide its investor base with the broad spectrum of exposure to geographies, asset classes, strategies, and return profiles that are the hallmark of a mature investment management industry. Third, the Shari’a-compliant funds sector lacks significant diversification across managers, with a handful of large managers still dominating the market. The chapter then looks at the basic tenets of Islamic finance and their application to Shari’a-compliant funds. It also considers the various types of Shari’a-compliant funds, as well as the process of establishing and operating a Shari’a-compliant fund.

Sami Zubaida, Law and Power in the Islamic World. New York: I. B. Tauris, 2004, 248 pp., $55, £35, ISBN 1-86064-865-7.

2004 ◽  
Vol 46 (4) ◽  
pp. 856-858
Author(s):  
Eric Kaufmann
Keyword(s):  
New York ◽  
Middle East ◽  
Social History ◽  
Islamic Law ◽  
Islamic World ◽  
History Of

Sami Zubaida's Law and Power in the Islamic World is a fascinating politico-social history of the relations between Islamic law and the procession of political masters who have ruled the Middle East since the Prophet's death. One message is clear: the notion of an omnipotent shariءa, passed from caliph to caliph for fourteen centuries, is a myth held by both Islamist radicals and their Western critics.

scholarly journals Contemporary Fiqh Methodology in the Theory of the Limitation of Dialectics Space and Time According to Muhammad Syahrur

2017 ◽  
Vol 14 (2) ◽  
pp. 301-326
Author(s):  
Sakiman Sakirman
Keyword(s):  
Middle East ◽  
Islamic Law ◽  
Civil Liberties ◽  
New Method ◽  
Modern World ◽  
Islamic World ◽  
New Methods ◽  
Legal Thought ◽  
The Face ◽  
Acute Crisis

The hudûd Syahrûr theory is designed to manifest fiqh apart from the dominance of the tyrannical system as it occurs in classical Islamic fiqh. This theory wants to realize the Islamic law that is formed in the corridor of the law (al-fiqh ad-dustur). According to Syahrûr, the need for al-fiqh ad-dustur is very urgent because the fiqh of Islam that has been so far is relying on the character (fuqaha) personally, not institutional. Therefore, the existence of a legal democracy or a judiciary free from executive influence is very difficult to find in Islamic legal thought. Because Islam is always associated with the figure then the Islamic judiciary, for example also always depends on the face of judges. If the judges are good, then the Islamic judiciary will look good, and so if otherwise, if the judges are ugly then the Islamic judiciary will also look bad. As is the case in the Middle East, in the context of the Islamic world, hudûd theory also arises in connection with Syahrûr's efforts to uphold democracy and civil liberties, especially in jurisdictions. This emergence was driven by Syahrûr's concern in looking at the decadence experienced by Islamic law in the modern world. Syahrûr assumes that in the field of law, the Islamic world is currently experiencing an acute crisis. Therefore, he considers that the existence of new fiqh formed based on new methods is very urgent to be realized. The hudûd theory is part of a new method proposed by Syahrûr in contemporary Islamic legal thought. Therefore, this paper examines aspects of contemporary methodology in hudud theory concept initiated by Muhammad Syahrur.

scholarly journals عروض مختصرة

2014 ◽  
Vol 19 (75) ◽  
pp. 232-223
Author(s):  
حنان لطفي زين الدين
Keyword(s):  
Political Economy ◽  
Middle East ◽  
Southeast Asia ◽  
Dispute Resolution ◽  
Alternative Dispute Resolution ◽  
Islamic Law ◽  
Political Islam ◽  
Muslim Community ◽  
Islam And Politics ◽  
Oxford University

مبادئ الحوار الهادف بين الأديان والمذاهب والفرق، علي أبو سعيدة، بيروت: مؤسسة البلاغ، 2012م. التواصل والحوار؛ أخلاقيات النقاش في الفكر الفلسفي المعاصر، الناصر عبد اللاوي، بيروت: دار الفارابي، 2013م، 190 صفحة. الوحدة في الاختلاف؛ حوار الأديان في الشرق الأوسط. تأليف: محمد أبو نمر، أمل خوري، إيملي ويلتي، ترجمة وتحقيق: عبد علي السعيدي، عمّان: الأهلية للنشر والتوزيع، 2013م، 415 صفحة. الفرق والمذاهب والجماعات الإسلامية، الحسيني الحسيني معدي، القاهرة: دار كنوز للنشر والتوزيع، 2013م، 448 صفحة. محتكمات الخلاف الفقهي من خلال القواعد والمقاصد الشرعية، محمد هندو، بيروت: دار البشائر الإسلامية، 2012م، 672 صفحة. الحماية القانونية للمعتقدات وممارسة الشعائر الدينية وعدم التمييز فى إطار الاتفاقيات الدولية والقانون الوضعي والشريعة الإسلامية: دراسة مقارنة، خالد مصطفى فهمى، الإسكندرية: دار الفكر الجامعي، 2012م، 350 صفحة. الحرية الفكرية والدينية: رؤية إسلامية جديدة، يحيى رضا جاد، القاهرة: الدار المصرية اللبنانية، 2013م، 272 صفحة. الحرية والمواطنة والإسلام السياسي؛ التحولات السياسية الكبرى وقضايا النهوض الحضاري، لؤي صافي، بيروت: الشبكة العربية للأبحاث والنشر، 2013م، 176 صفحة. الأحزاب السياسية بين الحرية والتقييد: دراسة مقارنة، محمد إبراهيم خيري الوكيل، المنصورة: دار الفكر والقانون، 2013م، 500 صفحة. الحقوق والحريات السياسية في الشريعة الإسلامية. رحيل غرايبة، بيروت: الشبكة العربية للأبحاث والنشر، 2012م، 460 صفحة. Non-Western Reflection on Politics. Petr Drulák (Editor), Sárka Moravcová (Editor), Peter Lang International Academic Publishers (October 16, 2013), 259 pages. A Communication Perspective on Interfaith Dialogue: Living Within the Abrahamic Traditions. Daniel S, Jr. Brown (Editor), Lexington Books; 1st edition (January 30, 2013), 238 pages. The Oxford Handbook of Islam and Politics (Oxford Handbooks). John L. Esposito and Emad El-Din Shahin (Editors). Oxford University Press, USA (November 8, 2013), 708 pages. Modern Perspectives on Islamic Law. Ann Black, Hossein Esmaeili and Nadirsyah Hosen, Edward Elgar Pub (August 30, 2013), 320 pages. An Introduction to the Modern Middle East: History, Religion, Political Economy, Politics. David S. Sorenson, West view Press; Second Edition, Second Edition (December 24, 2013), 560 pages. Religion and Regimes: Support, Separation, and Opposition. Mehran Tamadonfar & Ted G. Jelen, Lexington Books (November 30, 2013), 288 pages. Political Islam in the Age of Democratization (Middle East Today). Kamran Bokhari & Farid Senzai, Palgrave Macmillan (December 18, 2013). 272 pages. Islam in Modern Thailand: Faith, Philanthropy and Politics (Routledge Contemporary Southeast Asia Series). Rajeswary Ampalavanar Brown, Routledge (September 16, 2013). 296 pages. Islam, Sharia and Alternative Dispute Resolution: Mechanisms for Legal Redress in the Muslim Community. Mohamed Keshavjee, I. B. Tauris (July 24, 2013), 240 pages. للحصول على كامل المقالة مجانا يرجى النّقر على ملف ال PDF  في اعلى يمين الصفحة.

scholarly journals The Islamic World and Digital Threats of the 21st Century

2019 ◽  
Vol 12 (1) ◽  
pp. 95-110
Author(s):  
G. N. Valiakhmetova
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
Control Process ◽  
Digital Age ◽  
Arms Race ◽  
Islamic World ◽  
Muslim Countries ◽  
South And Southeast Asia ◽  
State Actors ◽  
Regional Leaders

The article analyzes the stages and reasons for involvement of the Islamic world in digital wars and the cyber arms race. Digital threats are carried not only by Muslim states that claim to be regional leaders in the Middle East, South and Southeast Asia, but also by non-state actors – groups of highly skilled hackers, hacktivists, «lone wolves», radical extremist Islamist groups. The realities of the digital age significantly enhance the heterogeneity and inconsistency of the modern Islamic world. It puts on the international agenda the question of increasing global cooperation in the cyber arm control process as well as the settlement of the most pressing issues of Muslim countries and communities.

Compromises

2020 ◽  
pp. 141-162
Author(s):  
Nurfadzilah Yahaya
Keyword(s):  
Southeast Asia ◽  
Fourteenth Century ◽  
Islamic Law ◽  
Common Law ◽  
Islamic World ◽  
Legal Definition ◽  
Definition Of

This chapter examines the institution of the religious endowment known as waqf. In the eyes of colonial authorities, the waqf was essentially a trust, a form of preemptive asset-shielding. The waqf was simultaneously an apotheosis of Arab diaspora's efforts to settle in Southeast Asia and their eventual compromise with colonial authorities. The chapter examines the waqf's complex history in the Islamic world during the fourteenth century and how its revenues are disbursed for a pious purpose. It investigates the Muslim legal practitioners' accusation to the colonial judges of deliberately misinterpreting Islamic law when presiding over cases involving waqfs. The chapter also presents the English legal definition of “charity,” the meaning of charity in colonial courts, and the legal definition of charity in England in cases involving waqfs. Ultimately, the chapter explains the putative opposition of “colonialism” to “Islamic law.” It argues that restrictions imposed by English common law concerning trusts on religious waqfs were exploited by both colonial officials and Arab Muslims who wanted to reap the profits from the sale of failed waqfs.

Dominican Contributions to Christian Life in Mesopotamia-Iraq (c. 1750–2017)

2018 ◽  
Vol 136 (2) ◽  
pp. 85-98
Author(s):  
Kristian Girling
Keyword(s):  
Middle East ◽  
18Th Century ◽  
Christian Life ◽  
Dominican Order ◽  
Religious Traditions ◽  
Modern Era

A community of particular significance in the development of Mesopotamian-Iraqi Christian life in the modern era was (and is) the Dominican Order which has had a sustained presence since the 18th century. This article serves as an overview of Dominican contributions to Syriac Christian life in Mesopotamia and reflects on the Order’s presence as part of the traditional plurality of Iraqi society. Notwithstanding the rise of Da’esh/ISIL since June 2014 multiple religious traditions continue to exist in Iraq. The willingness of wider Iraqi society to accept a Christian presence is easily forgotten in contemporary narratives which focus on sectarian discourses and avoid acknowledging that the Middle East is not dichotomous in perpetuity: there are wider considerations than Jewish-Muslim, Arab-Kurd, Arab-Persian &c. Moreover, while Islam is an ever present reality in the modern and contemporary Middle East, it is not the only reality.

Eastern Christians, Islam, and the West: A Connected History

2010 ◽  
Vol 42 (3) ◽  
pp. 475-478 ◽  
Author(s):  
Bernard Heyberger
Keyword(s):  
Middle East ◽  
Mass Media ◽  
Early Modern ◽  
The West ◽  
Islamic World ◽  
The Subject ◽  
The Mass Media ◽  
Early Modern Era ◽  
Modern Era

When I was preparing my PhD in 1993, the subject “Eastern Christians” or “Christians in the Islamic World” was almost nonexistent in the mass media or in scholarly works. In fact, I prepared my thesis not under the supervision of a specialist in the Middle East but rather under that of a specialist in European Catholicism during the early modern era.

scholarly journals Why the Middle East is Economically Underdeveloped: Historical Mechanisms of Institutional Stagnation

2004 ◽  
Vol 18 (3) ◽  
pp. 71-90 ◽  
Author(s):  
Timur Kuran
Keyword(s):  
Human Capital ◽  
Economic Development ◽  
Middle East ◽  
Social Services ◽  
Capital Accumulation ◽  
Islamic Law ◽  
18Th Century ◽  
Economic Sectors ◽  
Modern Economy ◽  
Legal Infrastructure

Although a millennium ago the Middle East was not an economic laggard, by the 18th century it exhibited clear signs of economic backwardness. The reason for this transformation is that certain components of the region's legal infrastructure stagnated as their Western counterparts gave way to the modern economy. Among the institutions that generated evolutionary bottlenecks are the Islamic law of inheritance, which inhibited capital accumulation; the absence in Islamic law of the concept of a corporation and the consequent weaknesses of civil society; and the waqf, which locked vast resources into unproductive organizations for the delivery of social services. All of these obstacles to economic development were largely overcome through radical reforms initiated in the nineteenth century. Nevertheless, traditional Islamic law remains a factor in the Middle East's ongoing economic disappointments. The weakness of the region's private economic sectors and its human capital deficiency stand among the lasting consequences of traditional Islamic law.

scholarly journals Pesantren

2020 ◽  
Author(s):  
Anggi Cecilia Safaningrum ◽  
Adib Rifqi Setiawan
Keyword(s):  
Sixteenth Century ◽  
Middle East ◽  
Southeast Asia ◽  
The Philippines ◽  
Malay Peninsula ◽  
Learning Centers ◽  
Islamic World ◽  
Level Training ◽  
Type Of School

A type of school in Southeast Asia offering second-level training in Islamic subjects. The term is pesantren on Java, surau on Sumatra, pondok on the Malay Peninsula and Cambodia, and madrasah in the Philippines and Singapore. Pesantren derives from the sixteenth century, when learning centers were established, known as a place of learning for the Islamic faithful (santris). Surau was a place for worship in early Southeast Asia, while pondok derives from the travelers’ inns (Ar., funduq) of the Middle East. Madrasah is the generic name for such schools throughout the Islamic world.

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