al-Afghani Research Articles

Peradaban Teks: Konsep Penafsiran Al-Quran Syed Nuqaib Al-Attas Menghadapi Modernisasi

Civilization of the Text: The Concept of Al-Quran Interpretation by Syed Naquib Al-Attas in Facing Modernization Syed Nuqaib al-Attas projected a civilization rooted in the Quran and Hadith texts which were motivated by the massive secularization of values in Muslim countries by offering the concept of al-Quran interpretation. This paper aims to compile the concept of al-Attas Quranic interpretation, which is still scattered in some of his works, by building the structure of ideas and worldviews of the concept that the author calls metalinguistic interpretation. This paper uses an interpretive discourse analysis method. This method constructs the discourse by al-Attas ideas in his works, especially on two themes: 1) Islamic civilization and 2) the interpretation of the Quran. This article concludes that al-Attas offers cross-disciplinary knowledge that integrates the text of the Quran with other perspectives, namely: philosophy, intellectual tasawwuf, linguistics, and metaphysics. These cross-disciplines will produce an authoritative reading of the Quranic text and serve as a foundation to build a civilization facing modernity with various terminological offers, such as Ta'dib, din, ikhtiyar, and Islam. Furthermore, this position makes al-Attas different from several other figures such as Nasr Hamid Abu Zayd and Jamaluddin al-Afghani in the same discourse

Slogan Back to the al-Quran and Sunnah: Studi atas Gerakan Politik Islam Jamaluddin al-Afghani

This article will discuses the Islamic political movements of one the thinker renewal of Islamic modernism in the 19th century, namely is Jamaluddin al-Afghani (1839-1897). This study used historical approach, to understand and explore one's personality by looking at this socio-culture and intellectual background to social impression. This study found, first the political movement’sal-Afghani is very unique and different than another. Her movement to carried out in the frame of slogan “back to the al-Quran and the Sunnah” as response to the attitude of Muslims that are experiencing deterioration and decline, and a response to western imperialism in the Islamic world. al-Afghanito encourage of Muslims to united in the pan-Islamism. Second, al-Afghani uses the slogan “back to the al-Quran and the Sunnah” in his political movement as well as a spirit for the Muslims to re-ijtihad-sasi against, especially to the concepts of qada’ and qadar which are often misunderstood untill result in Muslims are trapped in an attitude of fatalism and static.

Jamaluddin al-Afghani dan Karir Politiknya

Abstract
 In its history, Islam has had a phase where it has progressed in various ways, one of which is in the political realm. This is marked by the number of areas that were successfully conquered by Islam so that its teachings also developed very rapidly. However, in history, Islam has also experienced a period of decline where there have been many divisions among internal Muslims as well as due to external influences, and some of the causes are the advancement of Western civilization so that it affects the existence of the world of Islamic politics as well. The data obtained from this paper comes from various references in the form of books, journals, and other writings. Then the data is reviewed to produce a conclusion. In this paper, we will discuss how Jamaluddin al-Afghani's efforts in arousing the spirit of unity of the Muslim community in order to escape from western influences and shadows, as well as his efforts to improve the internal conditions of Muslims, both social, political and religious. Jamaluddinal-Afghani the first reformer in Islam who brought salafiyah under the banner of Pan Islamism, with the principle that Muslims wherever he is is the Unity of Brothrhood or a unity of brotherhood that must be fostered continuously. Jamaluddin said that the only most revolutionary way to liberate the fate of Muslims from colonialism, imperialism and materialism was politics imbued with religion. Jamaluddin, as an Islamic reformer, tried hard to improve Islam from within by completely attacking superstition, khurafat and bid'ah.
 Key Word: Jamaluddin al-Afghani, Pan-Islamism, Political Islam

MUHAMMAD ‘ABDUH’S REFORMISM: THE MODES OF ITS DISSEMINATION IN PRE-INDEPENDENT MALAYSIA

Muhammad ‘Abduh (1849-1905) was a prominent scholar, pedagogue, mufti ‘alim, theologian and reformer. Though trained in traditional Islamic knowledge, ‘Abduh, who was influenced by the ideas of Jamal al-Din al-Afghani, became discontent with the existing methods of traditional Islamic learning. Based in Egypt, ‘Abduh led the late 19th-century Muslim reform to revitalize some aspects of Islamic doctrine and practice to make them compatible with the modern world. This reformist trend called for the reform of intellectual stagnation, revitalization of the socio-economic and political conditions of the ummah, and to make Islam compatible with modernity. ‘Abduh’s progressive reformism found following in various parts of the Muslim world including the Malay Archipelago. Among those influenced by ‘Abduh in the region were Sheikh Tahir Jalaluddin and Abdullah Ahmad in West Sumatra, Syed Sheikh al-Hadi in Malaya, and Kiyai Ahmad Dahlan in Yogyakarta. Though there is increasing literature on Muslim reformism, few works examine the social history of the transmission of ideas from one part of the Muslim world to another. Thus, this study analyzes how ‘Abduh’s reformism was transmitted to pre-independent Malaysia.

Al-Afghani dan Akar Pembaharuan Sosial-Teologi (Studi Kitab al-Radd ‘ala al-Dahriyyin)

This study provide an investigation about Jamaluddin al Afghani and his critique of materialism, an idea that push aside the spiritual values (religion). His thought attract more attention since he refuse the idea by the concept of faith to Allah and the judgement day. This concept normally used to strengthen Moslem’s theology. In the era of al Afghani, Moslems experienced a problem of Aqidah caused by the idea of Dahriyyun. Al-Afghani then write a book Risalah ar raddu ‘ala dahriyyin as a response to the problem, he provides the history, the form, the purpose, the negative effect of materialism also formulate the value of faith that can be applied. He deliver the concept of Arkan –Sittah, which has 2 main point, first tsalisah aqaid to lead a logic and second, salasah khisol to purify a soul, socialtheology concept aimed to awake Moslems from the risk of materialism.

KIPRAH DAN KONTRIBUSI JAMALUDDIN Al-AFGHANI DALAM PEMIKIRAN MODERN ISLAM

Jamaluddin al-Afghani as an Islamic warrior figure gave a lot of time in his life as an Islamic service and struggle as long as it was elaborated in the discussion above. in fighting he is uncompromising of the injustice and authoritarian nature of a government. This is a distinctive characteristic of his character who is firm in upholding the truth. His struggle inside was extraordinary, it was seen with his long-running actions in various countries to save Islam from the trap of materialism to divide Muslims. thus, Afghani and Pan Islamism tried to reunite Muslims worldwide, and open the horizons of Islamic societies to be able to live independently without expecting assistance from the West, in various aspects so that there was no dependence between Muslims and the West.

Caliphatism in the period of decline and collapse of the Ottoman Empire

The article analyses the historical role of the movement for defenсe of the Caliphate, which emerged in various regions of the Muslim world as a response to weakening and fall of the Ottoman Empire. The authors also focus on the social and political discussions of the 1920s - 1930s about the destiny of Muslim unity and the role of the future Caliphate. The article also deals with the transformation of conceptions of the Caliphate in the works of eminent ideologists and politicians of the Muslim world - Jamal al-Din al-Afghani, Abd al-Rahman al-Kawakibi, Muhammad Rashid Rida and Abul Kalam Azad. The authors give an overview of the history of Caliphatist congresses and conferences of 1920s - 1930s. The aims and tasks of the Caliphatist movement among the Muslims of South Asia are also under study. The article examines the reaction of the South Asian princely elites to the weakening of the Ottoman state and explores the interrelation between pro-Ottoman sentiments of Caliphatists and the radicalization of anti-colonial struggle of Indian Muslims. A special attention is given to the role of leaders of Indian Caliphatists in preparation of the antiBritish uprisings in North-Western Hindustan. The authors also examine common and specifi c features of views and political actions of advocates and supporters of the Caliphate in the Middle East and in the Islamic communities of South Asia. The analysis of the source data reveales several patterns of reaction of Muslims in the Middle East, North Africa and South Asia to the repudiation of the Caliphate by the Republican Turkey.

Islam and Modernity. Perspectives of Jamal ad-Din "al-Afghani" (1838-1897)

Islam and Modernity. Perspectives of Jamal ad-Din "al-Afghani" (1838-1897)

Peluang dan Tantangan Gerakan Revivalisme Islam di Indonesia Pascareformasi

This article elaborates the opportunities and challenges of the Islamic revivalist movement in post-reform Indonesia since the opportunity to express the notions is opened. The issue of revivalism is not only developed in Indonesia, but also an important issue in Southeast Asia, South Asia, Middle East, and other regions. This can be seen from various studies on Islamic revivalism that occurred in various areas. Even the Islamic revivalism was actually initiated at the end of the nineteenth century by Jamaluddin al-Afghani, whose passion was continued by his disciple Muhammad Abduh. The author will explain how the challenge of the rise of Islam in Indonesia after the reformation. Therefore, the author provides a study of literature and interviews with the experts consisted of 10 people of scholars and activists of Islamic revivalism movement conducted. Based on this research, there is an indication that the Islamic revivalism movement has great opportunities and challenges in post-Indonesian reformation. Some of the opportunities for the development of Islamic revivalism movement in Indonesia are the historical factor, acculturalization through educational institutions, and the Islamization policies in some regions. On the other hand, the challenges found are the challenges of public opinion, the lack of optimal tools for multicultural dialogue, the decline of political support, the conflict among Muslims, the lack of professionalism, and the secularism. Regarding these conditions, some of the Islamic revivalism movements adapted themselves to adjust political developments in Indonesia.

THE PARTY OF GOD: THE ASSOCIATION OF ALGERIAN MUSLIM ʿULAMAʾ IN CONTENTION WITH THE NATIONALIST MOVEMENT AFTER WORLD WAR II

AbstractScholarship has long held that Islamic reform was a preparatory stage for nationalism in the Muslim world. In challenge to this view, this article shows how in the context of 20th-century Algeria Islamic reformers and nationalists continued to maintain distinct political ideas, visions, and projects. The article examines the internal framework of the Association of Algerian Muslim ʿUlamaʾ, an Islamic reform movement founded in 1931 when Algeria was under French colonial rule, and its interactions with other local movements, especially the Algerian nationalist movement. Through a comparison of the discourse of the Algerian ʿulamaʾ to that of the nationalists, it argues that while both groups claimed to be successors of Jamal al-Din al-Afghani, their understanding of politics (siyāsa) was different. Whereas the ʿulamaʾ associated politics with their own spiritual leadership, the nationalists associated it with institutions. The study situates these distinct visions within the post–World War II historical context, in which the expanding nationalist movement undermined the ʿulamaʾ’s popular appeal.

Sheikh Muhammad Abu Zahra (1898–1974) on international relations: the discourse of a contemporary mainstream Islamist

ABSTRACTThe literature on Political Islam has not devoted ample space to the intellectual contributions of contemporary moderate Islamists. This article attempts to rectify this by examining the international relations discourse of a twentieth-century Egyptian religious scholar: Sheikh Muhammad Abu Zahra. Despite Abu Zahra's prominence in the Islamic world, his writings have received scant attention from academics. The article provides a close reading of his three principal works on international relations: al-ʿAlaqat al-Duwaliyya fi al-Islam, Nazhariyat al-Harb fi al-Islam and al-Wihda al-Islamiyya; as well as a fourth work with a significant bearing on the subject: al-Mujtamaʿ al-Insani fi Dhil al-Islam. It contends that Abu Zahra's international relations discourse is part of a more than a century-old tradition of theorizing on international relations that dates back to the religious reformers Jamal al-Din al-Afghani and Muhammad Abdu. Accordingly, Abu Zahra is treated here as an exemplar of what I refer to as the moderate and reformist school in contemporary Islam, in contradistinction to the radical school that is associated with salafi-jihadist figures and movements. A close analysis of Abu Zahra's international relations discourse thus provides penetrating insights on one pivotal, albeit understudied, dimension of this reformist/moderate current in contemporary Islam: its perspectives on international relations.

Perkembangan Politik Islam Kontemporer

This article talks about Islam and politics are two interesting words to be discussed Islamic literatures. Many of the modern Islamic thinkers and modern neo, which tries to give an explanation of the relationship between Islam and politics. Religious and political discourse, particularly power management (religio-political power) has actually been growing since the middle of the century.In this article will discuss the contemporary Islamic thinkers view sperti Jamaluddin AlAfghani, Rashid Rhido, al-Maududi, Hasan Al-Bana etc.Besides, in this article see the political developments in the Islamic world, including the political history of Islam in Indonesia.

PEMIKIRAN JAMALUDDIN AL-AFGHANI (JAMAL AD-DIN AL-AFGHANI) (1838 – 1897 M)

The 19th century to the 20th century is a moment in which Muslims enter a new gate, the gate of renewal. This phase is often referred to as the century of modernism, a century where people are confronted with the fact that the West is far ahead of them. This situation made various responses emerging, various Islamic groups responded in different ways based on their Islamic nature. Some respond with accommodative stance and recognize that the people are indeed doomed and must follow the West in order to rise from the downturn. Others respond by rejecting anything coming from the West because they think it is outside of Islam. These circles believe Islam is the best and the people must return to the foundations of revelation, this circle is often called the revivalists. One of the figures who is an important figure in Islamic reform, Jamaluddin Al-Afghani, a reformer who has its own uniqueness, uniqueness, and mystery. Departing from the division of Islamic features above, Afghani occupies a unique position in responding to Western domination of Islam. On the one hand, Afghani is very moderate by accommodating ideas coming from the West, this is done to improve the decline of the ummah. On the other hand, however, Afghani appeared so loudly when it came to the question of nationality or on matters relating to Islam. As a result, Afghani traces his legs on two different sides, he is a modernist but also a fundamentalist.

Historiography in Saudi Arabia: Globalization and the State in the Middle East

Historiography in Saudi Arabia: Globalization and the State in the Middle East

The educational impact of Jamal al-Din al-Afghani in Najaf

Every beginning has an end, as it is said, but the reform movement of Jamal al-Din al-Afghani did not end, as it influenced the reform movements that came after it. In Najaf, for example, and he was the only one among the conservatives in his movement, so he did not succeed in extinguishing its flames, so he preferred to travel far, but the ray of his movement was influenced by many who followed his path in seeking reform and changing the curricula taught in its schools, by adding natural sciences as a subject in the lesson, and in refining some rituals Husseiniya, which was mixed with mystery and marred by immaturity. .

ВЛИЯНИЕ АРАБСКОГО ВОЗРОЖДЕНИЯ (АН-НАХДА) НА ИДЕОЛОГИЮ «БРАТЬЕВ-МУСУЛЬМАН»

In the article the authors show the relationship between the ideology of Islamic reformism of the era of the Arab Renaissance (an-Nahda) and the organization “Muslim brotherhood”. To achieve this goal considered the views of the most representative authors of the period of Nahda: Jamal al-Din al-Afghani, Muhammad Abdu and Rashid Rida. To analyse the concept of “Muslim Brothers” were involved in the texts of one of the most important ideologues of the movement of Sayyid Qutb. As comparative material used Internet resources, analysis of which shows that the “Muslim brotherhood” in modern political rhetoric has largely moved away from radical views of S. Qutb. At the same time, it should be noted that the views of S. Qutb, had a significant influence on the formation of ideologies of other Islamic organizations, including terroristic organizations. In general, the ideology of the movement “Muslim brotherhood” is currently continuing on the path of Muslim reformism, but she continues to adjust to time under the influence of necessity.

Pemikiran Pembaharuan Jamaluddin Al-Afghani: Studi Pemikiran Kalam tentang Takdir

The epistemology paradigm of Islamic thoughts is developed from one era to another. This paper tries to reveal the modern Islamic thoughts proposed by Jamaluddin Al-Afghani in reconstructing the understanding of qadha and qadar (takdir) from fatalistic and statis thoughts into dynamic thoughts. The meaning of fana and baqa in sufism, according to Al-Afghani’s thought, is real. The faith does not mean avoiding the needs of real life, but it should empower the social welfare and improve the social life. Al-Afghani states that the confession of the faith (qadha and qadar) is one of the basic elements in theology which cannot be avoided, yet it should be understood correctly and positively to reach the happiness in this world and the life after death.

JAMALUDDIN AL-AFGHANI DAN MUHAMMAD ABDUH (Tokoh Pemikir dan Aktivis Politik di Dunia Islam Modern)

The position played by Jamaluddin Al-Afghani and Muhammad Abduh in modem Islamicthought highly influential in Muslim countries. Their respects on reason and natural law and God didnot deny them. With Muslim philosophy knowledge background, allow them to influence the teachingof Islam about modernization. They teach things that are recommended by the Muslim philosophy,religion orthodox convey to the general public, and rational divinity to elite community. Their spiritought to imitated. Courage and sense of their responsibility to the people ought to imitated whenIndonesia experienced a slump in all areas of life. They teach how to sacrifice for religion and state.

Sejarah dan Dinamika Sosial Fiqih Reformis dan Fiqih Tradisionalis di Indonesia

<p>This paper is aimed at describing the history and the social dynamics of the reformist and traditionalist fiqh in Indonesia. It first tries to show that since the 13<sup>th</sup> century Islam in Indonesia has largely been Sufi-oriented. It was only fairly recently that Islam in this country came into contact with figh especially after the return of Indonesian students from the Middle East toward the end of the 19th century. The puritan and reformist movements that prevailed in the Middle East at the time especially those under the patronage of Muhammad Abdul Wahhab and Jamaluddin al-Afghani inspired Muslims of this country to launch a similar reform in Indonesia. This reform movement received a somewhat strong opposition from the traditionalists since the beginning of the 20<sup>th</sup> century, hence the tension between the two currents of thought. This paper pays particular attention to this dynamic tension in the context of the contemporary historical and legal development in Indonesia.</p>

Ta’thīr al-ḥarakah al-salafīyah bi Miṣr ‘alà al-mujaddidīn bi Indūnīsiyā fī taṭwīr al-tarbīyah al-Islāmīyah

This article discusses the influence of Salafiyah movement in Egypt on the Indonesian Muslim reformers in developing Islamic education. Salafiyah movement in Egypt led by Jamaluddin al-Afghani, Muhammad Abduh and Muhammad Rasyid Rida has affected many Muslim activists in Indonesia. The entry of this movement to Indonesia was through the Indonesian students who returned from their study in Egypt. This Influence can be traced to the development and modernization of Islamic education in Sumatra such as the establishment of Madrasah Tawalib, Islamic University of Sungayang, Madrasah of Normal Islam, Madrasah Diniyah. From Sumatra, it spreads to Java, Sulawesi and Kalimantan, marked by the establishment of schools by Muhammadiyah organization, Persis, Al Irsyad and Darussalam Islamic boarding school Gontor, Madrasah As’adiyah in Sulawesi, Jami’ah Islamiyah Sultaniyah and Normal Islam in Kalimantan. From those Islamic educational institutions, Islamic universities were born in Indonesia.DOI: 10.15408/sdi.v20i2.389