JOHN LOUIS ESPOSITO TENTANG DIALOG PERADABAN ISLAM-BARAT

1970 ◽  
Vol 7 (1) ◽  
Author(s):  
Moh. Salman Hamdani

This paper aims to provide explanation about John Louis Esposito’s insights on therelationship between Islam and The West. The relationship is a fluctuative one, some tensionsand even open conflict may occur. Some events become the entry point to the relationship, forinstance, the crusades that is not only happened physically but also, through this war, the meetingbetween Islam and The West establishes inter cultural dialogue among them.John Louis Esposito’s views on the relationship between Islam and The West ispositioned in view of some Muslim intellectuals and orientalists to emphasize its originality. Theintellectual positions do not put it on pros or cons side in the context of the relationship betweenIslam and The West.Historically, the relationship between Islam and The West actually has a theologicallystrong bond that there is common ground and similarities between Islam and The West. Islamand The west are inherited with Jewish and Christian traditions. Islam like Christianity andJudaism are religions ‘of the sky’ that are allied in Abrahamic religions. Therefore, according toJohn L. Esposito, based on historical fact, there were a real strong bond between Islam and theWest and it started centuries ago .

1970 ◽  
Vol 8 (1) ◽  
pp. 20-40
Author(s):  
Salman Hamdani

This paper is a literature review (literature research) that uses John Esposito’s books as primary data sources and other figures’ statements about the relationship between Islam and the West as its secondary data source. The method of analyzing data used descriptive, interpretative, and analytical methods. The findings of this research are: first, based on historical fact, there is strong theological bond between Islam and the West, i.e. there are common ground and similarities between Islam and the West who inherited the Jewish and Christian traditions. These three religions inherited the tradition of Prophet Ibrahim. However, existing theological equation between Christianity and Islam became the cause of the collision between the two. Second, the historical problems between Islam and the West can be seen from the root of the conflicts, which include theological and political ones. Conflict between Islam and the West are covered with political motives. In contrast, religion is only used as a theological justification to culturally and theologically distinguish Islam and the West. Basically the difference is more driven by political interests. Third, as an effort to build a global coalition agreement, both sides should actively promote cooperation. Therefore, the most important thing is that the meet between Islam and the West should be interpreted as a civilization dialogue, not confrontation or distrust. the Building ideal relationship as well as the need for harmonization between Islam and Western civilization are also needed.  


2014 ◽  
Vol 4 (1) ◽  
pp. 51
Author(s):  
Muhamad Ali

The problem of the relationship between nationalism and Islam has historicallyrevealed dynamic discourses, but seems to have gained little attention.This problem is important not only in understanding the modern discourseon Islam and nationalism but also in promoting a dialogue between Islamand the West. This paper attempts to show how the best known of Muslimintellectuals from Egypt and Syria during the 19th and first half of the 20thcentury, managed to fuse Islamic concepts and nationalism together into asingle, unified discourse. This paper approaches the question in two differentways. In order to provide a context, the first section reviews how nationalismemerged and influenced the Muslims. The next section studies how Muslimintellectuals have responded to foreign ideas in general and nationalism inparticular, and how some of them have attempted to work out a compromisebetween nationalism and Islam.Masalah hubungan antara nasionalisme dan Islam secara historismengungkapkan wacana dinamis, tetapi tampaknya telah mendapatkan sedikitperhatian. Masalah ini penting tidak hanya dalam memahami wacana modernIslam dan nasionalisme, tetapi juga dalam mempromosikan dialog antara Islam dan Barat. Tulisan ini mencoba untuk menunjukkan bagaimana intelektualMuslim ternama dari Mesir dan Suriah pada paruh ke-19 dan awal abad ke-20,berhasil memadukan konsep-konsep Islam dan nasionalisme bersama-samamenjadi satu wacana. Makalah ini mendekati persoalan ini dengan dua carayang berbeda. Dalam rangka memberikan konteks, bagian pertama mereviewbagaimana nasionalisme muncul dan mempengaruhi umat Islam. Bagianberikutnya mempelajari bagaimana intelektual Muslim telah merespon ideideasing pada umumnya dan nasionalisme pada khususnya, dan bagaimanabeberapa dari mereka telah berusaha untuk bekerja untuk mengkompromikanantara nasionalisme dan Islam.


2020 ◽  
Vol 15 (1) ◽  
pp. 100
Author(s):  
Darmiko Suhendra

Based on historical fact, between Islam and the West theologically has strong bond which is on the meeting points and similarities between Islam and the West that inherit Jewish and Christian traditions. These three religions inherited the tradition of Prophet Ibrahim. However, theological similarities between Christianity and Islam precisely become t he cause of collision between two of them. Historical problem between Islam and the West can be seen from the root of the conflict that includes: theological and political. Conflict between Islam and the West is covered by political motives. On the contrary, theology is only become justification to distinguish culturally and theologically between Islam and the West, basically this difference is more encouraged by political interest. Conflicts happen in Syiria is not because of religious factor, but it is more dominated by political and economic interest. The facts prove that most of Arab countries are the eternal alliance of the Western block, which was directed by The United States as the Solely Super Power in the world. Therefore, in the effort to build agreement and global coalition, actively promote cooperation. So that, the most important thing right now is the encounter between Islam and the West, that must be interpreted as building a dialogue of Civilization, not confrontation or mutual suspicion, building ideal relationship and also the need of harmonization between Islam and the West. Keywords: West, Islam, Conflict Berdasarkan fakta sejarah, antara Islam dan Barat secara teologis mempunyai ikatan yang kuat yakni ada titik temu dan persamaan antara Islam dan Barat yang mewarisi tradisi Yahudi dan Kristen. Ketiga agama ini mewarisi tradisi Nabi Ibrahim. Namun, persamaan teologis yang ada antar Kristen dan Islam justru menjadi penyebab benturan di antara keduanya. Problem historis antara Islam dan Barat dapat dilihat dari akar konflik yang meliputi, teologis dan politis. Konflik antara Islam dan Barat tertutupi dengan motif politik. Sebaliknya, teologis hanya dijadikan justifikasi untuk membedakan secara kultural dan teologis antara Islam dan Barat, pada dasarnya perbedaan ini lebih didorong oleh kepentingan politik. Adalah konflik yang terjadi di Suriah bukanlah karena faktor agama namun lebih didominasi oleh faktor politik dan ekonomi. Fakta membuktikan, bahwa sebagian besar negara Arab adalah aliansi abadi blok Barat, yang dinakhodai langsung oleh Amerika Serikat sebagai kekuatan Super Power tunggal dunia. Oleh karena itu dalam upaya untuk membangun kesepakatan dan koalisi global, untuk secara aktif mempromosikan kerja sama. Oleh karena itu, yang terpenting saat ini perjumpaan Islam dan Barat harus dimaknai sebagai membangun dialog peradaban, bukan konfrontasi atau saling curiga, membangun hubungan yang ideal serta perlunya harmonisasi antara peradaban Islam dan Barat. Kata Kunci: Barat, Islam, Konflik


ALQALAM ◽  
2013 ◽  
Vol 30 (3) ◽  
pp. 563
Author(s):  
Suhaimi Suhaimi

In line with the times demand, nationlism changes as a dynamic of dialectics proceeds with changes in social, political, and ekonomic in the country and global levels. Based on a review of historical chronology, this paper analyzed descriptively the relationship between Islam and nationalism in Indonesia. Since the early growth of nationalism and the Dutch colonization period in Indonesia, Islam became the spirit of sacrifice of lives and property of the Indonesian people's fighting to get independence and on the Japanese colonial period and the early days of independence, Islam through the muslim leaders founction as base of departure and developer awareness of nasionalism, patriotism and unity to defend the independence. Despite the authoritarian New Order ruler cope with Islam through the establishment of the Association of Indonesian Muslim Intellectuals (ICMI), but awareness of national Muslim leaders to build Indonesia managed to push governance reforms. And in this era of reform, the spirit of nationalism and the spirit of sacrifice of the Indonesian leaders increasingly eroded by corruption. Key words: proto-nationalism, political nationalism, cultural nationalism.


2012 ◽  
Vol 14 (1) ◽  
pp. 45-72
Author(s):  
Morteza Karimi-Nia

The status of tafsīr and Qur'anic studies in the Islamic Republic of Iran has changed significantly during recent decades. The essay provides an overview of the state of Qur'anic studies in Iran today, aiming to examine the extent of the impact of studies by Western scholars on Iranian academic circles during the last three decades and the relationship between them. As in most Islamic countries, the major bulk of academic activity in Iran in this field used to be undertaken by the traditional ʿulamāʾ; however, since the beginning of the twentieth century and the establishment of universities and other academic institutions in the Islamic world, there has been increasing diversity and development. After the Islamic Revolution, many gradual changes in the structure and approach of centres of religious learning and universities have occurred. Contemporary advancements in modern sciences and communications technologies have gradually brought the institutions engaged in the study of human sciences to confront the new context. As a result, the traditional Shīʿī centres of learning, which until 50 years ago devoted themselves exclusively to the study of Islamic law and jurisprudence, today pay attention to the teaching of foreign languages, Qur'anic sciences and exegesis, including Western studies about the Qur'an, to a certain extent, and recognise the importance of almost all of the human sciences of the West.


2018 ◽  
Vol 69 (2) ◽  
pp. 199-236
Author(s):  
Martin Braxatoris ◽  
Michal Ondrejčík

Abstract The paper proposes a basis of theory with the aim of clarifying the casual nature of the relationship between the West Slavic and non-West Slavic Proto-Slavic base of the Slovak language. The paper links the absolute chronology of the Proto-Slavic language changes to historical and archaeological information about Slavs and Avars. The theory connects the ancient West Slavic core of the Proto-Slavic base of the Slovak language with Sclaveni, and non-West Slavic core with Antes, which are connected to the later population in the middle Danube region. It presumes emergence and further expansion of the Slavic koiné, originally based on the non-West Slavic dialects, with subsequent influence on language of the western Slavic tribes settled in the north edge of the Avar Khaganate. The paper also contains a periodization of particular language changes related to the situation in the Khaganate of that time.


1969 ◽  
Vol 9 (3) ◽  
pp. 330-342
Author(s):  
G. C. Hufbauer ◽  
Nayyara Aziz ◽  
Asghar Ali

The senior author has elsewhere argued [8] that foreign exchange earned by the export of West Pakistan-manufactured goods has a high domestic cost. Much the same contention has been advanced by Hecox [7], Islam [9] and MacEwan [11]. In these papers the relationship between costs and earnings is usually based on fairly abstract assumptions. The purpose of this note is to reduce the calculations to a "plain man" level. Specifically, we try to calculate how many rupees of indigenous resources are expended to earn each extra rupee of foreign exchange which is received from exporting cotton textiles and leather goods rather than their primary ingredients, namely raw cotton and hides and skins i. Since this note was written, the Board of Economic Inquiry, Lahore, at the request of the West Pakistan Planning and Development Department, has undertaken a wider study applying the same general approach used here.


2003 ◽  
Vol 21 (4) ◽  
pp. 74-92 ◽  
Author(s):  
Belinda Cooper

Without help from the west, the small East German opposition,such as it was, never would have achieved as much as it did. Themoney, moral support, media attention, and protection provided bywestern supporters may have made as much of a difference to theopposition as West German financial support made to the East Germanstate. Yet this help was often resented and rarely acknowledgedby eastern activists. Between 1988 and 1990, I worked withArche, an environmental network created in 1988 by East Germandissidents. During that time, the assistance provided by West Germans,émigré East Germans, and foreigners met with a level of distrustthat cannot entirely be blamed on secret police intrigue.Outsiders who tried to help faced a barrage of allegations and criticismof their work and motives. Dissidents who elected to remain inEast Germany distrusted those who emigrated, and vice versa,reflecting an unfortunate tendency, even among dissidents, to internalizeelements of East German propaganda. Yet neither the helpand support the East German opposition received from outside northe mentalities that stood in its way have been much discussed. Thisessay offers a description and analysis of the relationship betweenthe opposition and its outside supporters, based largely on one person’sfirst-hand experience.


2010 ◽  
Vol 27 (2) ◽  
pp. 50-68
Author(s):  
Aslam Farouk-Alli

The conflict between Islam and the West is rooted in contrasting worldviews that are informed by alternative moral underpinnings and differing existential implications. Furthermore, engagement between the Islamic and western paradigms is defined by imbalanced power relations in which the subaltern Islamic paradigm is pressured into conformance by the dominant western modernist paradigm. Using the issue of freedom of expression as an entry point, this article examines the contrasting cultural conduits that define each community by outlining the main tropes of their worldviews. It therefore attempts to suggest an alternative engagement between Islam and the West, one that emphasizes convergence over conflict.


2016 ◽  
Vol 33 (3) ◽  
pp. 79-94
Author(s):  
Moulay Rachid Mrani

If the development of technology, means of communication, and rapid transportation have made continents closer and made the world a small village, the outcome of the ensuing encounters among cultures and civilizations is far from being a mere success. Within this new reality Muslims, whether they live in majority or minority contexts, face multiple challenges in terms of relating to non-Muslim cultures and traditions. One of these areas is the status of women and gender equality. Ali Mazrui was one of the few Muslim intellectuals to be deeply interested in this issue. His dual belonging, as an African and as a westerner, enable him to understand such issues arising from the economic, political, and ethical contrasts between the West and Islam. This work pays tribute to this exceptional intellectual’s contribution toward the rapprochement between the western and the Islamic value systems, illustrating how he managed to create a “virtual” space for meeting and living together between two worlds that remain different yet dependent upon each other. 


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