Islamic Intellectuals Research Articles

Atheism in the Muslim World: Classical Approach through Medieval Islamic Intellectual and Philosophical Traditions

This research article examines the presence of atheism in the classical and medieval Islamic intellectual and philosophical traditions. In addition, the research explores the current situation of atheism in the Muslim world. The paper explores the historical development of atheism in the Muslim world. This research paper is divided into four sections: the Islamic definition of atheism by Muslim academics, early Muslim history, a description of Ex-Muslim atheists, and modern atheist groups.

Exploring the Nexus of Islamic Modernism and Intellectual Development

This paper discusses Islamic modernism and the development of Islamic intellectualism. The method used is descriptive-analytical method with a historical approach. Its aim is to understand Islamic modernism and the development of Islamic intellectualism. The author finds that: First, Islamic modernism is a renewal of understanding that is more relevant to modern life, interpreting things to open the door of ijtihad and avoid blind adherence to schools of thought by thinking rationally in understanding and reflecting on Islamic teachings. Second, the development of Islamic intellectualism is divided into three eras. Each has a different pattern. The classical era began at the time of the Prophet Muhammad, where the development of Islamic intellectualism was practiced through teaching and education using methods of writing and memorization. In the medieval era, Islamic intellectualism began to flourish. Institutionalization began to emerge through theological movements, Sufism, and schools of thought. Furthermore, in the modern era, there is a struggle within Islamic intellectual tradition. The modern era seeks to eradicate superstition, myths, and innovations that have constrained the Muslim community.

Relasi “Dialektik–Etik” Islam-Demokrasi di Indonesia


 
 
 
 Ahmad Syafii Maarif—whose nickname is Buya Syafii—is one of the leading Muslim intellectuals in Indonesia who inherited not only scholarly work, but also an exemplary personality to which he has attached attributes as a national figure. Maarif has come up with various ideas which are spread across various publication platforms such as articles in various leading newspapers and books. Maarif is also active and has an important role in community organizations and government institutions. Maarif was the General Chair of the Muhammadiyah Central Leadership in 1998-2005 and a member of the Steering Committee of the Pancasila Ideology Advisory Board (BPIP). Maarif has also been president of the World Conference on Religion and Peace (WCRP) as a world interfaith forum in New York which promotes religion as an instrument of peace and non-violence. By considering his character and pioneering as one of the leading Muslim intellectuals and figures in Indonesia, Maarif is an interesting and important study subject. This article pays attention to Islamic thought or Maarif Islamic intellectualism which wants to link “dialectically-ethically” between Islam and Indonesianness. Maarif has a strong argument, which starts from reading the Koran, history and the Indonesian context that Islam does not need to be placed in “binary opposition” to political realities that have become the nation’s consensus such as Pancasila. Islam in Indonesia must thus be manifested in performance as an “ethical entity” which will later become a pillar for the realization of a civilized Indonesia. Dialectical-ethical thinking can be seen in Maarif’s arguments against democracy which are explored more in this article
 
 
 

Mehmed Ubeydullah [Hatipoğlu] Effendi's Liverpool Memoirs or His Answers to Questions Asked by A Priest to Islamic Intellectuals (1896)

İlginç kişiliği ve maceralı hayatıyla dikkat çeken Mehmed Ubeydullah [Hatipoğlu] Efendi (1858-1937), son dönem Osmanlı ve ilk dönem Cumhuriyet aydınlarındandır. Aynı zamanda gazeteci, ulemadan bir Jön Türk, II. Meşrutiyet ve Cumhuriyet dönemlerinde milletvekilliği yapmış bir siyasetçidir. Hayatının Amerika, Malta, İran, Avrupa hatıraları araştırmacılar tarafından incelenmiştir. Bu makalede, daha önce müstakil olarak bir araştırmaya konu olmamış Liverpool Hatıratı: Akıl yahut Ahir Zaman Peygamberi adlı eseri incelenecektir. Söz konusu hatıratta, bir papazın; Hz. Muhammed’in neden son peygamber olduğu, İslamiyet’in diğer dinleri neden neshettiği, İslamiyet’in niçin kıyamete kadar devam edeceği soruları cevaplandırılmıştır. Mehmed Ubeydullah, papazın sorularına cevap olmak üzere farklı dillerde yayımladığı üç yazısını Türkçe olarak hatıratına eklemiştir. Böylece eser, bir taraftan tarihin önemli kaynaklarından olan hatırat tarzında olması açısından önem taşırken, diğer taraftan makale tarzında olması yönüyle İslamiyet ve Müslümanlar hakkında Ubeydullah Efendi’nin düşüncelerini içermesi bakımından önemlidir. Eserde Hz. Muhammed’in neden diğer peygamberlere benzemediği, İslamiyet'in akıl yolu olduğu, insan aklı var oldukça da İslamiyet’in geçerli olacağı, İslamiyet’in akıl yolu olsa da bunu kabul etmeyen taklitçi Müslümanların olduğu vurgulanmıştır.

Implications of Islamic Education in The Era of The Kalifah Umar bin Khattab in Building Islamic Civilization

The aim of this research is to determine the implications of Islamic education during the time of Caliph Umar bin Khattab (624-644 AD) in building Islamic civilization. Khalidfa Umar was an intellectual and mujaddid of the classical era. During his time, Islamic government experienced transformation and great leaps through innovation, political reform and ideas in the nature of modern ijtihad; about law and fiqh, social society, religious moderation and others. Another character of Caliph Umar was his hobby of doing blusukan. The characters above show that Umar is a leader who is out of the box. The contribution of education during the time of Umar bin Khattab to the progress of Islamic civilization was at least through several of its policies, including (1) sending teachers or Islamic intellectuals with madrasas or halaqahs to all Islamic territories, from these madrasas producing new intellectuals in large numbers. (2) ordered the Islamic commander who conquered the territory to establish a mosque as an Islamic Center which would be used as a center for Islamic activities, namely as a place of worship and as a place for educational processes. Apart from that, Umar's rational characteristics and tradition of understanding texts using a textual approach have influenced the rationalistic thinking of subsequent Islamic intellectuals - some of whom contributed to the peak progress of Islamic civilization, especially during the Abbasid dynasty in Baghdad and the Fatimid dynasty in Egypt.

Sejarah Karya-Karya Intelektual Muslim dan Pranata/Lembaga Sosial

This article explains the history of intellectual works produced by the Muslim community throughout the centuries and their relationship to social institutions or institutions in Islamic civilization. The main focus of the research is to reveal how Muslim intellectual thought has made a significant contribution to the development of social institutions in various historical contexts. This article includes an analysis of intellectual works related to law, ethics, education, and social order, and identifies their impact on Muslim society. Through a comprehensive literature review, this article examines the development of intellectualism in the Islamic tradition from early times to the modern era. Additionally, this article highlights the role of famous figures in the history of Islamic thought and the way their concepts have shaped social institutions such as the sharia legal system, educational institutions, and the social structure of Muslim societies. This research also highlights the contribution of Muslim intellectuals to the development of science and technology, which in turn influences social institutions and the development of civilization in the Islamic world. Through a deeper understanding of the history of Muslim intellectual works, this article aims to provide insight into how intellectualism and social institutions are interrelated in the context of Islamic civilization. In conclusion, this article considers the important role of Muslim intellectual works in shaping social institutions and institutions in the Islamic world throughout its history. Understanding this relationship can provide a better perspective on how Islamic intellectualism played a role in directing social, legal, and ethical developments in Muslim civilization.
 
 Keywords: Muslim Intellectuals, Muslim Intellectual Works.

Syair Hamzah Fansuri sebagai Negasi Tuduhan Wahdatul Wujud

This study explores the work of Hamzah Fansuri (HF) in the early vortex of the entry of Islam into the archipelago. The purpose of the analysis is to describe the various schools and views on the way religion developed through poetry and HF works. This research uses hermeneutics methods by reading, recording, and studying literature. The historical approach of the text is used by emphasizing the problem of wahdatul wujud. The research data is HF's work in the form of poems and books opposed by Nurudin Al-Raniri. The analysis is carried out by looking at the ideas, and concepts of HF's work. The results showed that HF's work was patterned Sufism not as a heresy. The accusation of deviant manifestation by Nur ad-Din Al-Raniri is untrue and tends to be forced. HF as a believer of wahdatul wujud recognizes the oneness of god. HF is not heterodox panties but adheres to mystical Sufism. Sufism HF is evidence of the symbol of Khaliq-Makluq to affirm the influence of the continuous current of Sufism in the network of Islamic intellectuals in the archipelago since the XVI century. The Book of Shaqāq al-Asyiqin formulates the Sufi path of Shari'a, Tariqat, Hakekat, and Makrifat while denying the notion that it is not a deviant form as alleged by Al-Raniri. 
 Keywords: Hamzah Fansuri; Wahdatul Wujud; Sufism

The Golden Age of Islamic Intellectuals and The Development of Science During The Abbasid Dynasty

This paper aims to examine the era of Islamic intellectual packaging during the reign of Caliph Harun al-Rashid during the Abbasid dynasty in Baghdad. History has recorded that during the reign of the Abbasid dynasty, Muslims were truly at the peak of their glory and led world civilization at that time. The reign of the Abbasid dynasty was a "golden age" in the history of Islamic civilization, especially during the reign of Caliph Harun al-Rashid and al-Ma'mun. Harun al-Rashid is considered by historians to be the greatest and most brilliant caliph who brought the Abbasid dynasty to its golden age. He ruled for 23 years and made this dynasty achieve progress and glory in the fields of politics, economy, trade, science and Islamic civilization. This research concludes that the Abbasid Dynasty was the heyday of Islam in various fields, especially science and science. Islamic intellectual progress at that time was due to the caliph's love of science, the establishment of the Baitul Hikmah library, and the movement to translate various books and literature into and out of Arabic played a major role in shaping the Islamic intellectual world at that time.

Islamic Caliphate: Conflict of Beliefs in the State System in Indonesia

This article aims to describe and discuss the conflict of Islamic beliefs within the state system, with a focus on the concept of the Islamic caliphate (khilafah). Religious conflicts often arise due to differences in interpretation and contextualization of the application of religious laws. The conflicts that arise can lead to negative radicalism, extremism, and terrorism. The emergence of radical movements and terrorism is triggered by beliefs in religion that are believed to be the will of God. The Islamic caliphate, as one form of such movement, has diverse views among Islamic intellectuals, including right-wing extremists, left-wing extremists, and moderates. In this study, a qualitative descriptive method was employed with data collection techniques through literature review. The results and discussion of the article explain that the caliphate is a governing institution in Islam led by a caliph. There are differing views on the obligation to establish the caliphate. Some groups argue that establishing the caliphate is a duty for Muslims, while others reject this view. The views of Nahdlatul Ulama and Muhammadiyah in Indonesia are that Islam does not explicitly require the establishment of an Islamic state or caliphate. Both organizations argue that Muslims have the authority to design a governance system in accordance with the demands of time and place. This article provides an understanding of conflicts in religious beliefs, particularly related to the Islamic caliphate. With a better understanding of these differing views, it is hoped that society can avoid extremism, radicalism, and terrorism, which can threaten the nation and state's well-being.

Evolution of Indonesian Islamic Intellectual Fashion in the Early 20th Century: A Visual Narrative Analysis

Throughout Indonesia's history, clothing has served multiple purposes, representing not only social status but also an individual's position in society. From the eras of Hindu-Buddhist influence to the advent of Islam and into the modern era, Indonesian attire has been a canvas colored by evolving customs and cultural shifts. As the 20th century began, a dynamic transformation in clothing styles emerged, spurred by the rise of Indonesian intellectuals in response to Dutch ethical policies. This change was evident among Indonesian Islamic intellectuals as well, where traditional robes and sarongs, once emblematic of Muslim attire, lost their primary significance. This study aims to delve into the fashion choices of Indonesian Islamic intellectuals during the early 20th century. Employing a historical research method comprising four stages—heuristics, criticism, interpretation, and historiography—the research seeks to uncover the influence of Western fashion on these intellectuals' clothing choices. The findings of this study illuminate how Western fashion elements such as suits, ties, hats, and shirts became commonplace among Indonesian Islamic intellectuals during this transformative period.

Virtuous Debate Against Liberalist Muslims in Indonesia

Due to different worldviews on knowledge, various parties often debate each other. In Indonesia, anti-mainstream groups often appear to challenge a common thought in Islam, whether religious, scientific, political, or philosophical. Liberal Islam is one of the prototypes that engage in debate in all sectors of already established thought in society, especially in Islamic issues, even fundamental issues such as faith. Due to its anti-mainstream nature, the emergence of Liberal Islam has drawn controversy and debate, especially among Liberalists from the West who brought ideas of freedom of thought. Some confronted their ideas with lengthy debates but often ended in protracted animosity. It is because the method of debate used tends not to consider the adab of arguing as taught by Islamic intellectuals. Yet, attempts at confrontation with them by taking a wiser path have been carried out by some activists of Islamic thought. Among them is INSISTS Jakarta, a research and publishing institution that has confronted the Liberal Islam discourse since the 2000s, not by way of confrontation but by counterarguments through scientific publications and seminars. This article will reveal the virtuous debate that has been carried out by these scientific institutions.

Aksara Pegon dan Transmisi Keilmuan Islam: Potret dari Pesantren Babakan Ciwaringin Cirebon

The Pegon script has long and massively been used as a medium for the transmission of Islamic knowledge, primarily in Java at least up to both 18th-19th centuries AD. In the 20th century AD, its use in general nevertheless declined, except in the pesantren world such as Pesantren Babakan Ciwaringin Cirebon. More than that, KH Muhammad Sanusi, one of its prime leaders, produced works in Javanese by using the Pegon script. This article focuses on three research problems including 1) the position of K.H. M. Sanusi in the network of Islamic intellectuals in Cirebon; 2) The role of K.H. M. Sanusi in the transmission of Islamic sciences through the Pegon script; and 3) the continuity of the use of the Pegon script up to the present. This article uses a qualitative approach based on the historical method comprising of four steps namely heuristics, source criticism, interpretation, and historiography. Data collection technique is carried out by literature study, observation, and interviews. The results of the research show that K.H. M. Sanusi is the main companion of K.H. Amin Sepuh and through the chain of the latter is he connected to the Cirebon based Islamic intellectual networks; K.H. M. Sanusi composed a number of books using the Pegon script and taught them to his pupils as a form of continuing the transmission of Islamic knowledge; The use of the pegon script continues to this day in the pesantren world as being proven in Pesantren Babakan Ciwaringin where a number of newly religious works using the Pegon script are existent and those works are even still used as sources for teaching Islamic knowledge.

Aksara Pegon dan Transmisi Keilmuan Islam: Potret dari Pesantren Babakan Ciwaringin Cirebon

The Pegon script has long and massively been used as a medium for the transmission of Islamic knowledge, primarily in Java at least up to both 18th-19th centuries AD. In the 20th century AD, its use in general nevertheless declined, except in the pesantren world such as Pesantren Babakan Ciwaringin Cirebon. More than that, KH Muhammad Sanusi, one of its prime leaders, produced works in Javanese by using the Pegon script. This article focuses on three research problems including 1) the position of K.H. M. Sanusi in the network of Islamic intellectuals in Cirebon; 2) The role of K.H. M. Sanusi in the transmission of Islamic sciences through the Pegon script; and 3) the continuity of the use of the Pegon script up to the present. This article uses a qualitative approach based on the historical method comprising of four steps namely heuristics, source criticism, interpretation, and historiography. Data collection technique is carried out by literature study, observation, and interviews. The results of the research show that K.H. M. Sanusi is the main companion of K.H. Amin Sepuh and through the chain of the latter is he connected to the Cirebon based Islamic intellectual networks; K.H. M. Sanusi composed a number of books using the Pegon script and taught them to his pupils as a form of continuing the transmission of Islamic knowledge; The use of the pegon script continues to this day in the pesantren world as being proven in Pesantren Babakan Ciwaringin where a number of newly religious works using the Pegon script are existent and those works are even still used as sources for teaching Islamic knowledge.

Kajian Modernisasi atas Pembaharuan Islam Nurcholish Madjid

Nurcholis Majid is an Islamic thinker who has had a strong and broad influence in the history of Indonesian Islamic intellectualism. His thoughts had a very broad impact on Islamic religious life, and more than that, he even became a reference and direction for Indonesian Muslim intellectuals. One proof of how strong Nurcholis Majid's influence is is that he succeeded in developing intellectual discourse among Islamic society in a modern, open and democratic way. The type of research carried out by the researcher is normative legal research, because the researcher uses library materials as the main data to analyze cases, this research specifically examines Nurcholish Madjid's Study of Islamic Reform. Modernization according to Nurcholis Madjid means rationalization, namely to obtain maximum efficiency in thinking and working, for the happiness of mankind is an imperative and fundamental command of God. Modernization means thinking and working according to fitrah and Sunnatullah (divine law) which is haq (because nature is haq).

Indonesian Islamic Intellectual Fashion Style in The Early 20th Century: Photo Narrative Analysis

The development of clothing began to have a variety of functions ranging from the symbol of social status to the symbol of a person's position. Indonesia stretches from the Hindhu-Buddhist, Islam to the modern era Indonesia clothing is very dispersed and coloured by customs and culture that developed in its time. Entering the beginning of the 20th century, with the emergence of Indonesian Intellectuals as a result of the Dutch ethical politics fashion style of Indonesian to be varied. Among Indonesian Islamic Intellectuals, a similar change occurred. Robes or sarongs are often synonymous with the characteristics of a Muslim's clothes are no longer a major symbol. The purpose of this study is to know Indonesian Islamic Intellectuals' clothing style in the early 20th century. The method used is a historical research method consisting of 4 stages, namely heuristics, criticism, interpretation, and historiography. The study's results found that Western fashion styles influenced the fashion styles of Indonesian Islamic Intellectuals in the early 20th century. Suits, ties, hats and shirts are the common Western clothes these people wear.

History of Islamic Civilization in Post-Independence Indonesia

Background. Islam is a religion that prioritizes the principles of truth and justice for all its adherents. Factors that encourage Muslims to achieve independence are ideological, political, economic, social and cultural factors. Islam has an important role in the development of education in Indonesia. There are three sectors of Islamic education in Indonesia, namely formal, informal and non-formal. Purpose. The purpose of this research is to find out 1.) The history of the development of Islam in Indonesia after independence. 2.) The impact of the development of Islam in Indonesia. 3.) The process of development of Islamic civilization. So from the description above, the author will explain how the development of Islam in Indonesia after independence, what caused the emergence of the Islamic renewal movement, especially in Indonesia. Method. This research uses the type of literature study (library research). The data collection technique carried out in this study uses a study of bibliographic sources from books and articles in scientific journals related to the subject matter, reading data with the thoughts of experts with a constructive approach and interpretation of the contents of the main discussion related to the development of Islam after independence. Results. After Indonesia's independence in 1945, Islamic civilization in the country continued to develop and made significant contributions in various aspects of life. Conclusion. After independence, Islamic education was one of the key points in the development of Islamic civilization in Indonesia. The thinking and writing of Indonesian Islamic intellectuals also developed with many studies, writings and translations of classical and modern Islamic works. The Salafi movement that insists on returning to the teachings of Islam is considered to be fully associated with the salafushalih (early generations of Islam), and emerged and developed after independence.

Islamic Intellectualism versus Modernity: Attempts to Formulate Coherent Counter Narrative

Islamic intellectualism is an unfailing source of revealed wisdom for addressing all the issues that may keep arising till the judgment day. History has preserved works of several exceptional individuals who formulated effective answers in the light of this knowledge to the challenges of their times. In this age, modernity and its pernicious impacts on different aspects of human life pose a new challenge which has drawn undivided attention of scholars. Hence, they come up with various proposals to deal with it in an emphatic manner. It is, therefore, necessary for scholars to reevaluate the works of such influential intellectuals in order to enable themselves to address the new challenges. The current study incorporated the matchless contribution made by Jamal al-Din Afghani, Dr. Muhammad Iqbal, and Dr. Fazlur Rahman to the struggle against unabated onslaught on the faith and its foundations, civilization, and cultural development by western modernity. Afghani was the first to identify the problem and deliver a forceful and logical response by uncovering the pernicious effects of modernity. Dr. Iqbal improved upon Afghani’s contribution and strove to revive the dynamic spirit of Islamic thought, while Dr Fazlur Rahman completed their mission by moulding their ideas into an all-inclusive synthetic system. The discourse set off by the trilogy of their ideas constitutes an effective response to modernity which may also prove to be a blueprint for formulating viable responses to any future challenges to the true spirit of Islam.

Fazlur Rahman: Esensi Pendidikan Islam

Islamic education should not only be a process of transmitting material, but far from it, integrated into the personality and become a guide in the activities of daily life. Fazlur Rahman is one of the reformers of Islam who incised his thoughts on the modernity of Islamic education. His ideas include the basics of Islamic education, namely the Qur'an and Sunnah, the goal of Islamic education is to form a morally and intellectually intact human being, the education system integrates general knowledge and religion. Education curriculum with a double movement and mastery of language. The method of writing is descriptive analysis with a library research approach. Analyze the data collected through books or scientific journals, then describe them. The result of his research is that the essence of Islamic education from Fazlur Rahman's perspective is the growth of original and adequate Islamic thought. Then, Fazlur Rahman said that the most important thing about Islamic education is its essence and as Islamic intellectualism, because for him this is what is meant as the essential essence of Islam itself.

The Indonesian “Cosmopolitan Islamic Intellectual” Revisited: A Focus on the Continued Prevalence of “Cosmopatriotism” and the “West”

Abstract This paper argues that the mainstream Indonesian cosmopolitan Islamic intellectual milieu has not been adequately conceptualized in existing literature. By presenting a political history of the evolution of this cosmopolitan cohort and by engaging with contemporary emic Indonesian debates on the nexus between cosmopolitanism, Islam, and the nation state, the paper finds that in the twentieth and twenty-first centuries in the archipelago, cosmopolitan Islamic thought has been, and continues to be, significantly driven and shaped by the interplay of international influences dominated by the “West” and Indonesian patriotic politics. More recently, Indonesia’s perceived status as an Islamic periphery and the country’s emerging soft power agenda contribute to furthering a peculiar relationship between cosmopolitanism and patriotism in Indonesian Islamic intellectualism. The paper argues that as a result of the strong impact of patriotism, mainstream Indonesian cosmopolitan Islamic intellectuals are best understood as nationally rooted “cosmopatriots,” representing “cosmopatriotism,” while the “West” remains a central intellectual and cultural reference point.

Asimilasi Animisme Dalam Kegiatan Tahlilan: Studi Dakwah Bil’ Hikmah Di Kecamatan Siompu Barat

After the spread of Islam in the Buton islands brought by Sheikh Abdul Wahid for the second time in 1948 H. Then the intellectuals or Islamic intellectuals who came from Buton. Taking the initiative to develop teachings throughout the coastal areas of Buton, especially on the western coast of Siompu Island, where one of the teachings is teaching about tahlilan. The purpose of this study was to find out how the community understands the tahlilan tradition in West Siompu sub-district? And to find out the method of preaching Bil' wisdom in understanding the tahlilan tradition in Siompu Barat sub-district? Data collected using data collection methods, namely: observation, interviews and documentation methods. The results of this study can be recommended for further research on the history of Buton. In particular, the western Siompu area. As an effort to add a little reference and knowledge about the history of the arrival of Islam in the land of Buton.