Introduction

2018 ◽  
pp. 1-16
Author(s):  
Khairudin Aljunied
Keyword(s):  
Southeast Asia ◽  
Muslim World ◽  
Grassroots Activism ◽  
Islamic Reform ◽  
Scholarly Networks

This chapter orients the reader to the importance and relevance Hamka’s ideas on reform in the study of Islam in the Malay world as well as global Islam. It provides a discussion of the book’s conceptual contribution, that is, ‘cosmopolitan reform’, gleaned from Hamka’s long list of writings. The chapter moves to examining Hamka’s intellectual upbringing, grassroots activism and the scholarly networks that he had established. His travels throughout the Malay world and wider Muslim world spurred him to transcend the various intellectual divisions of his time through his prodigious scholarship. From this perspective, this study of Hamka’s cosmopolitan reform in Southeast Asia serves as a basis of comparison to expand the frontiers of research on Islamic reform globally.

الشيخ والشاه مقارنة أوليَّة في الإرث الفكري لمحمد بن عبد الوهاب وولي الله الدِّهلوي The Sheikh and Shah Preliminary Comparison of the Intellectual Legacy of Muhammad ibn ‘Abd Al-WahhÉb and WalÊ Allah DehlawÊ

2016 ◽  
Vol 13 (1) ◽  
pp. 1-25
Author(s):  
حسن أحمد إبراهيم
Keyword(s):  
Arabian Peninsula ◽  
Muslim World ◽  
Islamic Revival ◽  
Analytical Comparison ◽  
Islamic Reform ◽  
Preliminary Comparison ◽  
Intellectual Heritage ◽  
Intellectual Legacy

         الملخّصتحاول هذه الدراسة، التي أحسب أنها الأولى من نوعها، أن تقدم مقارنة تحليلية للإرث الفكري للشيخين محمد عبد الوهاب (1703-1791م) في الجزيرة العربية وشاه ولي الله الدهلوي (1703-1761م) في شبه القارة الهندية في إطار واقعهما البيئي. وتخلص إلى أن لفظ "الوهابية الهندية"، الذي ابتدعه بعض المستشرقين لوصف حركة الإصلاح الإسلامي في الهند، والذي يوحي بأن رائدها الدِّهلوي كان مجرد نسخة مطابقة لمعاصره ابن عبد الوهاب، مصطلح غير دقيق، بل لعله خاطئ كليًّا. وذلك لأن دراسة الإرث الفكري لهذين العملاقين تبين بأنهما أسسا في عصر ما قبل الهجمة الإستعمارية على بلاد المسلمين مدرستين متباينتين من حيث التوجه والمحتوى.الكلمات المفتاحية: محمد عبد الوهاب، شاه ولي الله، الإرث الفكري، التجديد الإسلامي. Abstract          This is the first study to provide an analytical comparison of the intellectual legacy of two great scholars Muhammad ibn ‘Abd al-WahhÉb (1703-1791) in the Arabian Peninsula and Shah WalÊ Allah DehlawÊ (1703-1761) in the Indian sub-continent in the context of their respective environments. It concludes that the term “Indian Wahhabism”, which was coined by some Orientalists to describe the movement for Islamic reform in India, suggesting that Sheikh DehlawÊ was just a duplicate of contemporary Ibn ‘Abd al-WahhÉb, is not only inaccurate but completely incorrect. The study of the intellectual legacy of these two luminaries reveals that they both founded, prior to the pre-colonial attack on the Muslim world, two schools different in terms of orientation and content..Keywords: Muhammad ibn ‘Abd al-WahhÉb, ShÉh WalÊ Allah DehlawÊ, Intellectual Heritage, Islamic Revival.

Islamic Reform, the Family, and Knowledge Networks Linking Mecca to Southeast Asia in the Nineteenth Century

2014 ◽  
Vol 73 (1) ◽  
pp. 89-111
Author(s):  
Francis R. Bradley
Keyword(s):  
Nineteenth Century ◽  
Southeast Asia ◽  
Spiritual Leadership ◽  
Knowledge Networks ◽  
Islamic Reform ◽  
Social Actions ◽  
Refugee Community ◽  
The Family ◽  
Definition Of

Through a study of over 1,300 previously unanalyzed Malay Islamic manuscripts, this article examines the role of the Patani community in the construction of transoceanic knowledge networks between Mecca and Southeast Asia in the nineteenth century. Set against the backdrop of the destruction of prevailing symbols of authority, as well as the displacement and scattering of the community after 1200/1786, the present study investigates the manner by which scholars established new cultural unities for the community and addressed social concerns by translating and spreading Islamic writings, teachings, and schools. With its spiritual leadership centered now in Mecca, influential members of the community began producing works that were contingent upon political circumstances, but also directed at the problems facing the refugee community. Of foremost importance were the place and definition of the family, and related issues such as inheritance, divorce, and visible social actions, including ritual purity, fasting, almsgiving, and criminal punishments.

Aspiring for Islamic Reform: Southeast Asian Requests for Fatwās in al-Manār

2005 ◽  
Vol 12 (1) ◽  
pp. 9-26 ◽  
Author(s):  
Jajat Burhanudin
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
Southeast Asian ◽  
Religious Practices ◽  
Asian Students ◽  
Religious Reform ◽  
Islamic Reform ◽  
Islam And Modernity ◽  
Southeast Asian Students

AbstractAgainst the general background of the transmission of Muhammad 'Abduh's ideas about reform to Southeast Asia, as reflected in al-Manār, I examine requests for fatwās relating to affairs in the archipelago. These requests emanated from three groups: Southeast Asian students in the Middle East, Arabs living in Southeast Asia, and indigenous Southeast Asian readers of al-Manār. The fatwās examined here relate to three themes: Islam and modernity, religious practices, and aspirations for religious reform. I conclude that al-Manār created a new mode of discourse for Southeast Asian Islam in which the mustaftī and the muftī were not pupils and teachers but fellow discussants of reform in societies undergoing similar challenges.

“Another Andalusia”: Images of Colonial Southeast Asia in Arabic Newspapers

2007 ◽  
Vol 66 (3) ◽  
pp. 689-722 ◽  
Author(s):  
Michael Laffan
Keyword(s):  
Southeast Asia ◽  
Colonial Period ◽  
Southeast Asians ◽  
Island Southeast Asia ◽  
Islamic Reform ◽  
Modern Arabic

This essay discusses changing images of island Southeast Asia and its Muslim populations in the modern Arabic press during the late colonial period. It commences by surveying the general informational letters sent to the largely pro-Ottoman papers of Beirut and Cairo during the 1890s by increasingly vocal local Arabs who were seeking to redress their situation as second-class colonial citizens. Thereafter, it considers the role played by Malays, Javanese, and other Southeast Asians in the globalizing Arabic media. In doing so, it demonstrates that although many Southeast Asians bought into and actively participated in the often Arabocentric program for Islamic reform in their homelands, they were by no means in agreement that their situations were any worse than those of other Muslims or that they could all be treated under one ethnic rubric.

scholarly journals The Triumph of the Second Leaders: Ahmad Khatib and Rashīd Riḍā in Islamic Reform in Indonesia

Afkaruna ◽  
2021 ◽  
Vol 17 (2) ◽  
pp. Layouting
Author(s):  
Jajat Burhanudin
Keyword(s):  
Southeast Asia ◽  
20Th Century ◽  
Early 20Th Century ◽  
Crucial Point ◽  
Southeast Asians ◽  
Islamic Reform ◽  
Religious Thoughts ◽  
Intellectual Leader

The advent of Islamic reform in Indonesia at the turn of the 20th century is to be attributed to two scholars or called the second Muslim leaders. They were Ahmad Khatib in Mecca and Rashīd Riḍā in Cairo. Ahmad Khatib was an intellectual leader of mainly Malay-Indonesian section of Jawa (Southeast Asians Muslims) in Mecca when the Islamic reform began to be voiced by Cairo ‘ulama, Muḥammad ‘Abduh and Rashīd Riḍā. One crucial point to discuss in this article is that the two scholars shared similar religious thoughts, which hold a determining role in the development of Islamic reform, much more than the role of Muḥammad ‘Abduh, the first leader of the movement. As can be gleaned from Ahmad Khatib’s works and his intellectual orientation, as well as from the fatwas of Rashīd Riḍā in al-Manār, both scholars emphasized the primacy of pristine Islam (salāf), different from the thought of ‘Abduh. In fact, it was in the hands of Ahmad Khatib’s students that the Islamic reform reached wider audiences in Indonesia and Southeast Asia. At the same time, the early 20th century also witnessed the mounting request for fatwas to Rashīd Riḍā in al-Manār, which greatly contributed to the transmission of reform ideas from Cairo to the region.

scholarly journals Editorial

1995 ◽  
Vol 12 (1) ◽  
Author(s):  
Basheer Nafi
Keyword(s):  
Muslim World ◽  
Reform Movement ◽  
Colonial Rule ◽  
Main Research ◽  
The Past ◽  
Islamic Reform ◽  
Self Confidence ◽  
Late Nineteenth ◽  
Absolute Dominance

In this issue of AJISS, some of the changes that we plan to introduceto the journal‘s contents and layout begin to take shape. AJISS, from thisissue onwards, will only accept and publish articles with endnotes. Eachissue will include four main research essays or more, in addition to ourexpanded Book Review, Reflections, and other regular sections. It is ourintention that AJISS will now seek to provide a historical dimension to themodem Islamic experience, especially that of the late nineteenth andearly twentieth centuries. Lawal‘s “Islam and Colonial Rule in Lagos,” isan example of this category of research that will be appearing in futureissues of the journal. To elucidate the need for this dimension, it may behelpful to explain a few aspects of modem Islamic intellectual history.The Islamic reform movement is, in many respects, the greatest intellectualendeavor of the Muslim mind over the past two centuries. Itsemergence came against a backdrop of western encroachment and theinability of the Sufi-dominated Muslim world to respond adequately tosuch foreign challenges. Reformists emphasized renewal by revising theProphet’s tradition against the stagnation brought about by a Muslimmind that had become enslaved to a blind and uncritical imitation of theways of earlier generations (taqlid). They advocated, moreover, a synthesisof what is “Islamic” and what is “modem and western.”Today, Muslims and Islamic intellectualism are in greater need ofcomprehending and analyzing the context of the reform movement, theIslamic response to the weserrn challenge, and the sweeping modernizationprocess that was to ensue. The main reason behind such urgency isthat although the reformist model succeeded in upholding Islamic tenetsand achieved a limited reconstruction of Islamic self-confidence, it can nolonger provide a basis for renewal (tajdid) or answer the major questionsconfronting the contempomy Muslim world.The importance of al ‘AlwW’s most recent elaboration of the Islamizationof Knowledge vision for renewal, “The Islamization of Knowledge:Yesterday and Today,” is that it goes beyond the reformistenterprise. By invoking the Qur’an and its absolute dominance over allother Islamic sources, the author suggests a new path for the developmentof an Islamic weltanschauung. Many pursuits of the Muslim social scientistshave already shown that this process is effectively underway ...

Imperial Interactivities

2020 ◽  
pp. 168-198
Author(s):  
Oliver Charbonneau
Keyword(s):  
United States ◽  
Southeast Asia ◽  
American Exceptionalism ◽  
The United States ◽  
The Philippines ◽  
Muslim World ◽  
Territorial Expansion ◽  
Imperial Power ◽  
Hybrid Character

This chapter considers the role of diverse interactivities in shaping the encounter in Mindanao-Sulu. It recounts how the region maintained its own culturally hybrid character despite its portrayal as a colonial backwater as it was facilitated by links to maritime Southeast Asia and the wider Muslim world. U.S. actors moved within European colonial circles. It also cites multiscalar connections that underwrote imperial power in the Southern Philippines beyond the obscuring language of American exceptionalism. The chapter highlights how the United States took possession of the Philippines from Spain during a period of rapid Euro-American territorial expansion, where imperial formations simultaneously competed with and drew from one another. It details the interaction of U.S. colonials in Mindanao-Sulu with other imperial powers as it encountered preexisting connections that stretched between and through localities, colonies, regions, and empires.

scholarly journals Voices of Islam in Europe and Southeast Asia

2006 ◽  
Vol 23 (1) ◽  
pp. 142-144
Author(s):  
Patrick Jory
Keyword(s):  
Southeast Asia ◽  
Cross Cultural ◽  
Muslim World ◽  
Regional Studies ◽  
Muslim Population ◽  
Simultaneous Interpreting ◽  
Islamic Studies ◽  
Southern Thailand ◽  
The Media ◽  
The Relationship

This workshop, co-organized by the Regional Studies Program, WalailakUniversity, Thailand, and the Department of Cross-cultural and RegionalStudies, University of Copenhagen, Denmark, and conceived of early in2005, took place a little over a week before the eruption of the “cartoon controversy,”which brought the issue of the relationship between Europe and theso-called “Muslim world” to the fore as never before. From January 20-22,2006, a group of almost thirty Muslim and non-Muslim specialists workingin Islamic studies and on the study of Muslim societies from fifteen countriesin Europe and Southeast Asia gathered in Nakhon Sri Thammarat, Thailand,to discuss the diverse “Voices of Islam” in these two regions. The workshopwas held in southern Thailand, where, in the ethnic Malay-majority borderprovinces, a violent insurgency over the last two years has claimed over 1,000lives and has heightened tensions between the local Muslim population andthe Thai state. Some observers have explained the intensification of the conflictas being due to the infiltration of foreign Islamist militants and the influenceof extremist Islamic discourses of struggle.The workshop focused on two major themes: how events following theSeptember 11 attacks have affected the nature of Islamic studies in Europeand Southeast Asia, and how changes in Islamic studies are impacting uponMuslims and their understanding of Islam in these two regions. While theworkshop presentations were given mainly in English (with a small numberof papers presented in Thai and Malay), a simultaneous interpreting servicewas available for local Thai Muslim (as well as non-Muslim) participants,who attended the workshop in significant numbers.A wide variety of papers were presented. However, if one theme couldsummarize the tone of the three days, it is that 9/11 has engendered a changingparadigm in these regions’ Islamic studies programs, even though manyof the changes may already have been underway prior to the attacks. In thecase of Southeast Asia, governments and the media in the region have attributedthe Muslim extremists’ ideology, at least partly, to the influence of ...

scholarly journals Southeast Asia and the Middle East

2010 ◽  
Vol 27 (1) ◽  
pp. 116-119
Author(s):  
Carool Kersten
Keyword(s):  
Middle East ◽  
Southeast Asia ◽  
Middle Eastern ◽  
Muslim World ◽  
History Of ◽  
Longue Duree ◽  
Longue Durée

As part of a growing interest in global and transnational patterns connectingdifferent parts of the Muslim world, scholarship on Islam in Southeast Asia,which has long suffered from what Robert Hefner once called a “double marginalisation” in the work of both Islamicists and Asianists, has madeconsiderable progress in mapping the networks connecting Dar al-Islam’seastern geographical peripheries with its perceived Middle Eastern “heartland.”And while Cornell historian Eric Tagliacozzo notes that several studiesdeal with the history of the commercial, educational, and religiousexchanges between the Hijaz and insular Southeast Asia, making good forthe “paucity of historiography of this particular transregional dialogue,” hesees his edited volume as filling the lacuna on “what the parameters of thislong-distance dialogue between civilizations have meant over the centuries”(p. 1). Using Fernand Braudel’s notion of longue durée as a rubric, he hasgrouped the collected essays under the respective headings of “The EarlyDimensions of Contacts,” “The Colonial Age,” “The First Half of the 20thCentury,” and “Into Modernity.” ...

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