Islamic Reform Research Articles

The Curious Case of Islamic Reform: Why the Concept of Holy Violence Remains Disputed and How Nonviolent Islamism Is More Than Problematic

The Curious Case of Islamic Reform: Why the Concept of Holy Violence Remains Disputed and How Nonviolent Islamism Is More Than Problematic

Turkish State Family Law: History Reform, Legislation, and Legal Materials

Historically, efforts to reform Family Law in parts of the Islamic world began to be realized in the late 19th century AD. The reality of Islamic legal reforms carried out in Islamic countries in North Africa, the Middle East, Central Asia, and Southeast Asia gave rise to unprecedented changes in the last century. These changes occur both in the justice system and in the system applied. Changes to family law were first carried out by Turkey, then followed by Lebanon in 1919, Jordan in 1951, and Syria in 1953. Muslim countries in the world, in their context with the renewal of family law, are divided into three categories. First, an Islamic state that does not carry out any renewal and still enforces family law as stipulated in the books of fiqh. Secondly, an Islamic state that has completely abandoned Islamic family law and adopted European civil law. Third, countries that are trying to enforce Islamic family law but after making reforms here and there. This paper tries to discuss one of the reforms carried out by one Muslim country, namely Turkey, which is related to the reformation (reform) of family law that starts from the history of reform, legislation, renewal, and legal material. The author chose Turkey because it is the first Muslim country to make changes to family law.

Islamic Renewal Project: Ḥassan Ḥanafī and Indonesian Intellectual Muslims

<span class="fontstyle0">This article aims to examine the Islamic reform project through the reconstruction of theology and thought carried out by Ḥassan Ḥanafī and Indonesian Muslim intellectuals. Ḥassan Ḥanafī considered the need to reconstruct classical theology, which is regarded as too abstract in describing theological terms and does not have a strong practical basis as a value for the action. In criticizing classical theology, Ḥassan Ḥanafī offers two theocentric theories, namely language analysis, and social reality analysis. Conducting library research that relies on written materials and analyzed with content analysis techniques, the present study shows that Ḥassan Ḥanafī’s theoanthropocentric theological ideas have intersections with the development of Islamic thought in Indonesia. This can be proven by the translation of Ḥassan Ḥanafī’s books and examining his thoughts in Indonesia. Apart from that, Ḥassan Ḥanafī’s thoughts find relevance in Indonesia because Indonesian Muslim scholars carry out similar reform projects.</span> <br /><br />

PEREDARAN OPIUM DI MINANGKABAU ABAD KE-19

This article discusses the history of Minangkabau in the 19th century AD. One of the themes of 19th century Minangkabau history is the Islamic reform movement promoted by religious groups commonly called the Padri movement. One of the central issues of the Padri movement was eradicating the habit of drinking alcoholism that occurred in Minangkabau society. The habit of smoking the drug that comes from boiling opium certainly indicates the existence of the drug on a large scale. Therefore, this article will present a picture of the opium trade in Minangkabau in the 19th century from upstream (providers) to downstream (dealers). It is hoped that this article will be useful as an explanation for the habit of smoking made in the Minangkabau community at that time.

Elisha Renne, Veils, Turbans, and Islamic Reform in Northern Nigeria

Elisha Renne, Veils, Turbans, and Islamic Reform in Northern Nigeria

“Urban by nature”: The Sokoto jihadist approach to urban planning

Like other Islamic reform and state-building movements across the pre-colonial Sahel, the Sokoto Jihad of 1804 had started genuine urbanization processes with architectural references to Islamic ideals of inhabited space. But in the early Sokoto Empire, jihadist urban planning met with a Hausa environment already divided into urban centers and rural areas. Existing Hausa towns were often restructured and enlarged, with a shift from the central position of the palaces towards that of the new mosques built under the aegis of the Jihadist leaders. This article hence analyses the construction of Sokoto as a capital city from the “drawing board” as a case study. In addition, it discusses the location and style of Jihadist mosques in Sokoto, Kano and Zaria within a new concept of Muslim urbanity. Although urban planning in Sokoto was not carried out by map sketches, several maps produced in the Sokoto Empire will be used to study the graphical understanding of Sokoto Jihadist urbanity expressed by rectangular walls and a special mosque-palace order with only very simple and puritan décor. But despite the private activities in mosque building among the male Jihadist elite, Sokoto lacked a state-owned and constant central mosque, because donors and their offspring personally had to care for the upkeep of the buildings. And with the second Sokoto Sultan, Muhammad Bello, urbanization activities gradually shifted from the “old” centers to the frontier of the Empire: on the one hand, militarized border towns (Arabic ribāt, pl. arbita) were erected as profane material protection against military enemies in the periphery. Yet on the other hand, they served as a reference in the Jihadist ideology contrasting the Land of Islam with the Land of Unbelief. The ribāt was a planned city attracting mainly slaves longing for freedom and salvation by the Jihadist promise that any inhabitant of the frontier city would eventually be liberated and enter Paradise. But only for a limited time span did they serve as social and ethnic melting pots on the frontier, before many of them were turned into slave plantations. This phase of intense foundation of fortified settlements must also be understood as a process of sedentarization and aging of the first Jihad soldiers. Equipped with land, wives and slaves from the booty, many soldiers and commanders were settled in new towns and established a living there with their families. The article will thus finally analyze the Sokoto utopia of a completely sedentarized and urbanized Muslim state—a policy propagated both against fellow Fulbe pastoralists and mobile Tuareg allies. This study engages with Sokoto Jihadist urbanization in their theories and practices in the first half of the 19th century and unfolds the Jihadist claims to be “urban by nature.”

Pemikiran Islam Modern Perspektif Mustafa Kemal

This paper discusses the perspective of modern Islam, Mustafa Kemal's perspective, especially the reform of Islam in Turkey. The method used in this research is library research using a qualitative approach. The analysis used to analyze the data is content analysis. The results showed that Mustafa Kemal was one of the 19th century qualified Islamic reformers. He has made a huge contribution to changing the mindset of Turkish society. By changing the old traditional order in the Ottoman Empire, and shaping it into a new face with a style of thought that actually does not change "Islam" but only changes the mindset and life order of Muslims to adapt to the demands of the times. Because Islamic values ​​can actually be grounded in a country that is in the form of a caliphate, republic and even secular. Even though symbols are also important, what is more important is that the people are able to carry the Islamic substance in every movement of their people's lives. His ideas have brought Turkey to become a developed country that is equal to the international world and at the same time prove that Islamic government is a government in accordance with the demands of the times.

Adoption and Adaptation of the Past and Present Leadership Style of Prophet Muhammad SAW in Islamic Economics Through the World Economic System

The world economic system has undergone various shifts and implementations in different parts of the world.There are types of economic systems that are free of rules and regulations and do not differentiate between individual and national goals, the nationalistic approach only seeks to maximize collective national interests by seizing people's rights for the sake of the state. individualistic allows the owners of capital to fight for their rights and pursue their personal interests. Islamic economic system appears to characterize the various economic systems. The purpose of this study To examine how the adoption and adaptation of the past and present leadership styles of the Prophet Muhammad in the Islamic economy through the world economic system. This research uses a qualitative analytic descriptive approach. The data collection was done by using the documentation study technique. Data analysis using qualitative analysis approaches and techniques. The results of this study conclude as follows: 1. The development and maintenance of an elusive 'dominant ideology' that is ultimately colored by continuous political conflict and is damaged by the global economy so that the global demand for labor is not fulfilled. The Muslim workforce will most likely prove attractive to capitalists, because Muslims are disciplined, reliable and totality so that the future of the capitalist economy is colored by an Islamic economy which is adopted and adapted from the guidance of the Prophet Muhammad. 2. Mainstream aggregation Neoclassical economics is unable to sincerely define, explain and apply ethical endogeneity derived from moral law in a sustainable manner, therefore a causal relationship between moral law, ethics, and the world system is only possible in the methodology of the Islamic worldview that has been implemented by the Prophet Muhammad SAW. 3. The change that modernity has been in line with social conflicts around Islam, namely, the rise of Islamic actors in the global economic system, and the decline of the bureaucracy which has experienced a shift in domination and social significance for modernity and nationalism towards Islamic reform as expressed in the Medina charter for example. 4. The nationalist economic system is a system that fails with their collective efforts to grapple with a new identity in the political and economic system such as the call for ethnopolitical solidarity, revealed two general themes of its depravity, namely the driving force of claims for equality and human dignity and the spread of the struggle to control dispossession and distribution of political and economic resources by the state. 5. The belief that Islamic economics does have the potential to make valuable contributions to economics as a normative science. Its implementation needs to broaden the conceptualization of an interest-free economy by going beyond the phases of apologetic practice and developing its own character.

E-3 Islamic Reforms for the Value of Human Life

In the beginning of Islam no value had been given to the human life in the world. Savages killings of men by beasts, slaughtering them like animals and burning them just for entertainment of friends, were common .Under the Roman civil law slaves, were regarded simply as things. Their masters possessed the power of life and death over them. The removal of the female womb and premature abortion of pregnancy was not considered illegal or immoral .The sacrificing of human being was also a religious custom. Woman had lost her respect and honour in the world so usually a man was losing his wife in a gambling game .A widow would often commit sittee (suicide) upon the death of her husband in Indian society. Killing wives by their husbands was like a killing of pet animals. The Syrians had been selling their kids to pay the government dues and debt. Every indebted person in Persia would sell himself like a slave. Self-torturing and killing by suicide was also common. Human flesh was cooked and sold in the food shortage of one thousand thirty. In short, the human value reduced to the level of cattle. These evils and cruel practices have been strictly banned by Islam for the preservation of human life.

ANALISIS PEMIKIRAN MUHAMMAD SYAFI’I ANTONIO TENTANG RIBA DAN BUNGA BANK

ABSTRACT The study is titled “Analysis Thought Muhammad Syafi'i Antonio about Riba and Interest Bank, with the background of the problem that in maintaining the benefit of human life from moral damages (morals), social, and economic then Islam firmly and definitely forbid usury. However, as the times progressed, Muslims began to be confronted with the contacts of western civilization where today's banking requires interest. Therefore, the concept of usury that is considered the final legal status began to undergo a review by Islamic reformers such as Muhammad Syafi'i Antonio. The problem raised in the writing of this thesis is how the thought of Muhammad Syafi'i Antonio about usury and bank interest, and what is the basis of the thought of Muhammad Syafi'i Antonio about usury and bank interest in Indonesian banking practices. The methodology of this study using a type of literature study (Library Reseach) which emphasizes the source of information from various materials bibliography, data collection techniques in this study is to collect data related to the thought of Muhammad Syafi'i Antonio. Then the data is analyzed by using descriptive qualitative data analysis method. Based on the result of the research, it can be concluded that Muhammad Syafi'i Antonio decided the position of bank interest and usury is the same and the law is haram, using adillat al-syari'ah (al-Qur'an and Sunnah), istinbath method of law maslahah almursalah and istihsan . Using a specific proposition and implementing general propositions as appropriate targets. As in usul fiqh rules, and economic views. Then Muhammad Syafi'i Antonio also asserted that scholars among whom A. Hasan who has justified usury, is less comprehensive in understanding and taking legal arguments. Keywords: Riba, Bank Interest, Thought, Muhammad Syafi'i Antonio.

THE ORIGIN OF THE POLITICAL CONSCIOUSNESS IN MUHAMMADIYAH: AN EPISTEMOLOGICAL ANALYSIS TOWARD INDONESIA’S MUSLIM-REFORMIST MOVEMENT

This article examines the origin of the political consciousness of Muhammadiyah. Thus, the paper aims to investigate the origin of the political consciousness of Muhammadiyah to be a reference for Muhammadiyah’s elites, functionaries, cadres, and members in the way of thinking and behaving, mainly in the context of political affairs. Methodologically, this article is qualitative research by applying two techniques in data-gathering: documentary and interview. The finding demonstrates that the origin of political consciousness of Muhammadiyah can be traced back into a fourfold thing: the influence of the Islamic reformist idea mainly coming from the middle east, the awareness of liberation from backwardness, the awareness of liberation from colonization, and the awareness of liberation from the Christian penetration.

Politics and the Limits of Pluralism in Mohamed Arkoun and Abdenour Bidar

One of the striking features of the literary culture of the modern Maghreb is the profusion of works that undertake to identify the essential features of the region – exercises in definition that almost always emphasize plurality. Philosophers, social scientists, and literary writers have highlighted the Maghreb's multilingualism – the coexistence of different forms of Arabic, Tamazight, French, and Spanish – the varied and hybrid cultural legacies of conquest and colonialism, and the effects of the region's geographical proximity to other parts of Africa, Europe, and the Middle East. It would be hard to find a more ubiquitous theme of francophone Maghrebi literature than cultural diversity, and the subject is by no means absent from Arabic-language literature. This preoccupation with plurality can be seen as a response to a history of colonization and decolonization with particular ideological features. In their efforts to build “l'Algérie française,” the French colonial authorities suppressed Arabic as a language of culture and government. In response, anticolonial nationalists called for the replacement of French with Arabic. “Islam is my religion, Arabic is my language, Algeria is my nation” – the catchphrase of Abdelhamid Ben Badis's Jam'iyat al-'Ulama [Association of Muslim Ulema], an Islamic reform movement of the 1930s and 1940s – later became a slogan of the nationalist movement, the Front de libération nationale (FLN) [National Liberation Front]. Since the 1980s, a similar call to restore Arabic and eliminate French has been issued by the Islamist opposition to the corrupt and undemocratic FLN government and at times by officials in that same government seeking to restore their legitimacy. In emphasizing linguistic and cultural diversity, writers and scholars have tried to tender an alternative to these recurrent efforts to delimit the region's identity.

Sufi Islamic Discourse in Africa: From the Greatest Jihad to the Establishment of the African Caliphate

In the nineteenth century, African Muslim societies were marked by the emergence of a reformist Sufi Islamic discourse aimed at changing and moving away from traditional Islamic practices. Although this discourse was influenced, to some extent, by external sources of inspiration, it was linked to the local African context. This study demonstrates that the reformist discourse of major Sufi figures such as Sheikh Amadu Bamba in Senegal and Sheikh Usman Dan Fodio in Nigeria reflects a number of common features of Islamic reform in Africa, yet their reform programs were shaped by the conditions of the local context. This research contribution aims to understand the actual role that the discourse of Sufi spirituality played—and still does—in the religious, economic, and political life of Muslim societies in Africa. This study has shown that despite the prevailing belief that Sufi discourse does not tend to politicize as it tries to maintain a safe distance away from matters of politics and governance in order to achieve its message of moral and spiritual purity, it may turn into violent radicalism as embodied by the jihadist Sufi experience in West Africa.

Islamic Reform in 20th Century Africa, written by Loimeier, Roman

Islamic Reform in 20th Century Africa, written by Loimeier, Roman

ISLAMIC REFORMIST MOVEMENT OF HAJI SULONG ABDUL KADIR IN ISLAMIC EDUCATION INSTITUTIONS IN THAILAND’S SOUTHERN BORDER

The development of Islamic education in southern Thailand has been in the spotlight of researchers in the last decade in efforts to establish a national education, although this study is still less attractive. The existence of Pondok schools as Islamic educational institutions is considered to have mobilized separatist movements and the authority of traditional Malay Muslim elites to fight for territory. The existence of the Malay rulers with their authority in the fields of religion and culture made traditional Islamic education deeply rooted in the southern Thailand region. Muslims in the southern province are allegedly a monolithic entity whose existence constructs the institutionalization of Thailand as a state, thus opening up space for separatist seeds that emerge from Islamic educational institutions. The existence of Islamic reformers such as Haji Sulong Abdul Kadir is strong evidence that his movement is treading the religious and cultural field in the process of reviving the institutionalization of Islamic education in Southern Thailand. The establishment of Madrasah al-Ma'arif al-Wataniah Fatani as a forum for Haji Sulong Abdul Kadir to fight for reforms in Islamic education institutions, despite strong opposition from the state and the authority of the traditional Malay Muslim elite but ultimately the principles of reform were realized even though the reformers had died and the madrasa was closed.

The Optimalization of Zakat in Achieving Maqashid Sharia

Zakat is one of the instruments for well-being distribution. Zakat is also one of the most significant institution of Islam, in early Islamic zakat proved to be an extremely effective tool for poverty alleviation and inclusive finance. Total potential of zakat in the OIC member countries ranges from 1.8 percent to 4.34 percent of their GDP. Zakat has the potential to be developed economically. In contrary, development and performance of zakat institutions was relatively poor and this is illustrated by the collection of zakat in Muslim countries on average very low, less than 1% of GDP.
 Maqashid Syariah is considered intellectual methodologies for Islamic studies and Non-Law studies. This has been used by the Muslim scholars to propose Islamic reform and revival in many aspects of live and to address problems of the Ummah in a way that is in line with Islamic tradition and aspirations. The institutions could make the Maqashid Sharia as an essential benchmark to design zakat distribution programs in both countries.
 Zakat Institution objective should be the leading institution in economic empowerment of society by enacted Maqashid Sharia as the basis of designing the sustainable empowerment indicators. This paper aims to analyze and evaluate institutional program of collecting zakat in reaching Maqashid sharia and to identify the issues and the strategies of Zakat institutions. This study presents a comparison of zakat distribution programs between two countries, Indonesia and Malaysia, represented by Bazis DKI Jakarta and LZS in achieving five Maqashid Sharia aspects. This paper contributes to sustain the social life development in terms of the proper Zakat distribution by considering Maqashid Sharia. The originality of this paper is to provide provide insight for strategy on how Zakat institution could optimize their potency in achieving Maqashid Sharia.

MANHAJ HASBI ASH-SHIDIEQI KARYANYA DALAM BIDANG HADIS METODENYA, PEMIKIRANNYA, KRITIK ULAMA SERTA KELEBIHAN DAN KEKURANGANNYA

The purpose of the journal was made so that we could find out about Hasbi Asshiddiqhi's activities. Among Indonesian figures who were considered reformers, who put forward the importance of ijtihad in the early twentieth century. Among them is Hasbi Asshiddiqi from Aceh. Even the latter, including one who directly received education from a modern university founded by Ahmad Surkati, one of the reformers of Islam. In addition, Hasbi Ash-Shiddieqy experienced the forging of renewal with his involvement in two Islamic reform organizations, namely Muhammadiyah and Persis. Activeness in these two Islamic organizations did not necessarily make Hasbi's thinking shackled and limited by the provisions and decisions of the two organizations. For the purposes of discussion, the author will systematize Hasbi's thought in the field of hadith in the following matters. First, his views on the nature of Hadith and Sunnah and their periodization. Second, the criteria for the authenticity of hadith. Third, research and maintenance of Hadith. Fourth, the methodology of understanding hadith (sharh) al-hadith). Hadith and Sunnah and the Periodization of Hasbi Ash-Shiddieqy Perspectives Regarding the understanding of hadith and sunnah, Hasbi clearly distinguishes between the two terms. Hasbi views that hadith is all events relying on the Prophet, even though the event occurred only once in the Prophet's life, and even though it was only narrated by a narrator. From here we can take the result or essence of his thought, which is very worthy of being said as a reformer in the field of hadith in Indonesia, his courage to oppose the flow or dare to be different from others is a necessity of a Hasbi Asshiddiqi.

From the centre to periphery: The Middle Eastern impacts on Islamic education in Indonesia

This paper traces Middle Eastern elements in Islamic education in Indonesia by looking at their institutions, curricula, method of teaching, orientations, and Islamic ideological transmission. The information on values and impacts of Indonesian and Middle Eastern Islam takes a one-way traffic pattern in general terms. The dynamics of Islam in Middle Eastern regions will fundamentally affect the practice and dynamic of Islam in Indonesia. This paper maps out Middle Eastern components' influence on the course of education run by these two largest Islamic organizations in Indonesia, Muhammadiyah and Nahdlatul Ulama'. However, following the New Order's fall, many Islamic groups emerged; education offered by these new groups and orientations is also worthy of evaluation. In the modernist group, the idea and practice of Islamic reform, which constitutes one of its significant agendas, mostly echoed the similar and earlier movements in the Middle East. Similarly, traditionalist groups are often described as the revivers of more locally-rooted Islamic practice, and therefore, they tend to blend local and Middle Eastern elements within their religious way.

Review Pemikiran Moderat Para Tokoh Islam dalam Buku Pendidikan Agama Islam dan Budi Pekerti

Nowadays, moderate Islamic thought has been emphasized by the Indonesian government. This can be seen from the school curriculum that includes moderate Islamic thought and tolerance. This study seeks to review moderate Islamic thinking that was initiated by Islamic reformers in the book Pendidikan Agama Islam (PAI) dan Budi Pekerti of class XI Senior High School, that was published by the Ministry of Education and Culture in 2014 and 2017. This article used library research. All data is collected through documentation and analyzed using content analysis. The results of this study stated that in the 2014 edition of the PAI dan Budi Pekerti class XI there was one Islamic figure whose thoughts were extreme and did not include moderate, namely Muh}ammad b. ‘Abd al-Wahhāb. So that in the 2017 edition of PAI dan Budi Pekerti class XI, the figure of ‘Abd al-Wahhāb is no longer presented and replaced with a moderate-minded Islamic figure, namely Namik Kemal. The nine other Islamic figures have moderate Islamic thoughts both in the 2014 and 2017 book edtions.

MENGKAJI PEMIKIRAN TASAWUF KIAI AHMAD RIFA`I KALISALAK DALAM KITAB TARAJUMAH

Kiai Rifa'i is one of the leading Islamic reformers on the island of Java, precisely in Kalisalak Village, Batang Regency, around the 19th century. He is a cleric figure who is worried about the condition of the Muslim community, especially rural communities who still lack religious knowledge. He tried to teach with the method of da’wah (Islamic preaching) that was easily accepted by the public at that time, namely the method of Islamic preaching - which might be a new one - by translating Islamic religious books in Javanese. One of them is the Tarajumah book which contains Sufism teachings. The purpose of this article is to find out how Kiai Rifa`i's Sufism thought in the Tarajumah book. Apart from its content, this book is interesting because it is able to instill the anti-Dutch colonial ideology as one of Kiai Rifa'i's criticisms of the Dutch colonialism and the traditional ulama (Islamic clerics) who were his collaborators. The research approach uses library research, namely research that uses literature. In obtaining data, the authors used written materials, such as books by Kiai Rifa'I, as primary data sources; as well as books, journals, manuscripts, and other documents related to the object of research as secondary references which are indeed related to the history, teachings and thoughts of Kiai Ahmad Rifa`i about Sufism and the Rifa`iyah congregation. This research found three main findings: first, the Dutch colonial government was kafir and haram to follow because it oppressed the people; second, the traditional bureaucrats, including the rulers and ulama who collaborated with the Dutch; third, K.H Ahmad Rifa`i taught eight praiseworthy qualities, and eight despicable qualities.