Political Islam Research Articles

Islamic-Javanese Hybridization in Politic Cultural Mataram After the Weakening of the Politic Role of Santri

The transformation of Java into a stronghold of Islam can be attributed to the emergence and evolution of Islamic boarding schools, which played a crucial role in disseminating the religion across the region. Initially rooted in the assimilation of the elitist Hindu-Javanese mandala educational model. Throughout their evolution, Islamic boarding schools were instrumental in shaping Islamic politics, particularly during the Sultanate of Demak to Pajang. The influential Walisanga, also known as Kyai of the pesantren, served as pillars in teaching, fighting, and sustaining the sultanates. A qualitative historical research approach using literary sources delves into the factors behind Mataram's diminishing support for the political role of the santri, Sultan Agung's subsequent actions, and the resulting impacts. The study concludes that the King of Mataram perceived the political influence of Islamic boarding schools, especially the former Walisanga Islamic boarding school, as an obstacle to absolute authoritarianism. Sultan Agung's ambition to become the sole ruler comparable to the greatness of Majapahit was hindered. Following the collapse of the political role of Islamic boarding schools, Sultan Agung asserted himself as Agung Binathara, reinforcing acculturative Islamic culture through the Islamic-Javanese calendar and traditions. The aftermath included authorities' arrogance towards Islamic boarding schools, leading Amangkurat I to replace Sultan Agung through the arbitrary slaughter of Kyai and santri. Additionally, this era gave rise to Islamic-Javanese syncretic traditions at the Mataram Palace, encompassing the garbage ceremony, bedoyo tawang dance, belief in the supernatural powers of heirlooms, and the Kejawen concept, embodying Javanese-Islamic syncretism.

Global Islam and Political Patronage: Examining the Rise of Muslim Politics in Cambodia

This article seeks to study Muslim political activism in Cambodia, a predominantly Buddhist-Monarch state in mainland Southeast Asia that is often considered a semi-authoritarian regime. Cambodia’s Muslim community constitutes a minority. However, they have actively participated in formal politics, aligning themselves with both the ruling and opposition parties. This engagement has culminated in several Muslim individuals sit in political positions within the government. Additionally, high-ranking Muslims have cultivated close ties with government authorities and the monarchy. This article is grounded in fieldwork conducted during 2017-2018, complemented by up-to-date information obtained from desk research and online interviews with research subjects. This article argues that the current wave of Muslim political activism in Cambodia can be seen as a continuation of the historical patron-client relationship between Muslims and local rulers. In contemporary times, this relationship has evolved, manifesting as patterns of clientelism, with Muslims positioned within the political framework of Cambodia’s ruling party. In this context, Muslims receive protection and are ensured access to political participation. Moreover, this article emphasises the role of connections to the global Muslim world as a significant political asset, enabling Cambodian Muslims to exert a considerable influence on the nation's political landscape.

The Effect of Arbitration on the Islamic Political System

The current research aims to elucidate the concept of arbitration, its legitimacy, scope, significance, the extent of obligation, and its impact on the internal political system of the state, particularly constitutional issues related to assuming power and resolving internal political disputes within the administration of the Muslim state. The study examines the influence of arbitration on foreign policy matters involving wars or international conflicts over land or water, providing real life examples from the time of the Prophet, his companions, and his followers. The current study concluded that arbitration could have a significance impact on resolving both internal and external political disputes if employed appropriately and optimally. The study emphasizes the risk associated with failing to arbitrate political issues, which may result in adverse consequences such as widening the conflict gap among the opponents.

Political Islam in Laila Lalami’s “The Fanatic” and Hanif Kureishi’s “My Son the Fanatic”

This article aims at comparing Laila Lalami’s short story “The Fanatic” and Hanif Kureishi’s “My Son the Fanatic”. Between the lines, it will discuss how Laila Lalami’s short story “The Fanatic” shows how the rise of political Islam in Morocco is partly responsible for conflicts between parents and their children. While the parents embrace what they perceive as a liberal Western culture, the children choose to support Islamic movements for political purposes. Hanif Kureishi, a Pakistani-British author, uses the theme of the generational gap, like Lalami, to critique the contentious environment that political Islam has created. Specifically, in his work “My Son the Fanatic,” he intentionally opens a debate on multiculturalism, cultural identity, and alienation to demonstrate how Western media’s misrepresentation of Islam easily creates a cultural struggle between parents and their children. Therefore, this article will compare the two short stories and eventually discuss how political Islam after the Iranian revolution in 1979 significantly had an impact on Muslim youths, whether at home or in diaspora.

ISLAMIC PURITANISM MOVEMENT OF MUHAMMAD IBN ‘ABD AL-WAHHAB

Around the 18th century, Muslims experienced a period of intellectual stagnation as a result of ijtihad, which appeared to have been tightly shut. Furthermore, heretical and khurafat traditions are becoming increasingly common. Consequently, Muslims drifted further away from the Quran's teachings and the Prophet's Sunnah. These kinds of circumstances motivated Muhammad ibn ‘Abd al-Wahhab to respond by attempting to restore the original spirit of Islamic revivalism (Tajdid) by going back to the pure teachings of Tawhid, as his predecessors, Ahmad bin Hanbal and Ibn Taymiyyah, had done previously. This paper aims to examine the characteristics of Muhammad ibn ‘Abd al-Wahhab’s purification of the Tauhid and his role in the establishment of the Kingdom of Saudi Arabia, which was regarded as one of the most successful ideologies institutionalizing the puritanical Islamic revival has ever seen in the history of contemporary Islamic politics. This work applies qualitative methodology with a historical approach, carried out by collecting data from Ibn ‘Abd al-Wahhab’s book as a primary source and other related books, journals, and articles as secondary sources. The research found that Ibn ‘Abd al-Wahhab's tajdid began as a religious movement and rose to prominence after collaborating with Muhammad ibn Saud's political effort. After the foundation of the Kingdom of Saudi Arabia a century and a half later, this idea was successfully established as a state-owned ideology. The birth of the kingdom was inextricably connected to the growth of Nationalism in the Islamic world as a result of European colonialism.

Analisis Komparatif Model Dialektika Pos-Islamisme di Dunia Islam antara Arab Saudi dan Iran

<p><em>This study aims to analyze the relationship between Islam and the state in Saudi Arabia and Iran, using the approach of post-Islamism. Post-Islamism is a concept that refers to the shift of Islamist groups towards modernity and democracy. It was first introduced by Iranian intellectual, Asef Bayat, in the 1990s. Since then, it has been used to analyze the phenomenon of political Islam in different countries, especially after the Cold War. In Saudi Arabia, changes have occurred since Mohammed bin Salman was appointed as crown prince in 2016. In Iran, civil society actions, such as the 2022 death of Mahsa Amini, have driven the change. The research problem is to compare the post-Islamism model that occurs in Saudi Arabia and Iran. The comparative case study method with library research techniques was used. The research findings show that the pattern of post-Islamism in Saudi Arabia differs from that of Iran. In Saudi Arabia, post-Islamism is top-down, starting from state politics without civic movement. However, Iran illustrates the opposite - it is bottom-up and initiated by civil society against the state.</em></p>

Etika Politik Dan Kualifikasi Calon Legislatif Dalam Pemilu: Perspektif Fiqih Siyasah

General Election (Pemilu) in Indonesia is a special process involving the entire society in determining the leadership of the state. However, the qualifications of a leader often differ from the desired ideals. This research explores the political structure and ethics of Islam in the context of contemporary politics. The principles of Islamic politics encompass unity through consultation, trustworthiness, upholding fair law, and obedience to Allah, the Prophet, and those in authority. From the perspective of siyasah fiqh, the regulation of human interests, including the state, is governed by Islamic teachings. Ethics play a crucial role in guiding political behavior, ensuring actions that are right and just for the common good. As a significant belief, Islamic leadership demands integrity, deep knowledge of religion, and the ability to apply Islamic teachings in everyday life. Moreover, integrity, honesty, and wisdom in leadership are key attributes desired in an Islamic leader. Effective communication and good relations with the community are also important in choosing the right leader. By considering these criteria, we can ensure that Islamic principles are reflected in public policies. This research provides a foundation for selecting an ideal leader in the legislative domain in the future, ensuring that leadership reflects the desired Islamic values of the community.

Rethinking Political Inclusion Beyond Moderation: Strategic Relational Pluralization in Tunisian Islamist Politics

Abstract This article explores the complex dynamics shaping the integration of the Tunisian Islamist party Ennahdha into the instituted political game. Drawing on a strategic relational approach, the analysis highlights the simultaneous, mutually reactive, and often conflicting relationships of Ennahdha party with three types of actors: political secular forces (allied or antagonist), political and religious Salafi actors, and faith-based associations. Based on extensive field research and 33 in-depth interviews conducted with key players involved, we propose to capture these dynamics at the macro (regime), meso (organizations), and micro levels, through the notion of strategic pluralization, by which we mean a reconfiguration of Ennahdha’s relations with various Islamic actors under the pressure of secular forces. Going beyond institutional-structural approaches and monolithic interpretations of the Islamist constellation, we argue that Ennahdha’s integration in relational economies has formed the basis of the party’s strategy to secure its political inclusion in the post-revolutionary scene.

JAMALUDDIN AL-AFGHANI'S EDUCATIONAL AND POLITICAL RENEWAL IDEAS

The aim of this research is to examine in depth the figure of reform in both the fields of education and modern Islamic politics, Al-Afgani, whose discussion includes biography, career history, works, thinking, or educational development put forward by these figures. The author uses library research methods, namely research by collecting various books, scientific journals, theses, and other information that is used as a source of information. Result analysis explained that Jamaluddin Al Afghani is a popular Muslim figure in educational and political reform and represents a modernist-rationalist fashion group that is responsive to developing knowledge. Jammaluddin Al-Afghani There is a person known as a political activist or pessimistic PAN. Islamism aims to unite people in Islam and fight colonialism.

Penerapan Trias Politika di Indonesia dalam Tinjauan Fikih Siyāsah

This research aims to understand the concept of siyᾱsah jurisprudence, to find out the application of the trias politica in Indonesia, and to find out the review of siyᾱsah jurisprudence regarding the application of the trias politica in Indonesia. This research is qualitative research, which means the data used in the research is qualitative data. Qualitative data includes data in the form of sentences in the form of statements and certain indices except numbers. Meanwhile, the form of research is library research. The results of this research found that the concept of siyᾱsah fiqh is to form a political system of government in a daulah that is based on Islamic law with complete and systematic components in order to achieve the goals of the law. Indonesia, in its system of sharing state power, tends to follow the concept of trias politica put forward by Montesquieu, but the application of this concept is not stated explicitly. The application of the trias politica in Indonesia, which is stated in the 1945 Constitution, is justified by the siyᾱsah fiqh. Because the same concept is also applied by Islamic politics, even though in essence, since its inception, Indonesia was not a country based on Islamic law but contained Islamic values.

The Ductch Colonial Policies on Religion and Education in the Dutch Indies (1889-1942)

This study aims to examine the inlandsch polietiek (indigenous politics) implemented by the Dutch Colonial Government during the colonial period in the Dutch East Indies in the 19th century. This study focuses on analyzing the religious and educational practices conducted by the Dutch Colonial Government throughout its rule. Utilizing historical research methods, this study found that the Colonial-Dutch Government adopted a fluctuating political strategy between neutrality and security to maintain its power. In the religious context, the Colonial Government tended to support Islam in its pure religious aspect, yet strived to prevent Islamic intervention in state administration affairs. Islamic education was compelled to follow an independent path, free from political influences. This conclusion is supported by the Besluit dated March 5, 1860, No. 10 f issued by the Dutch Colonial Government, and an analysis of Aqib Suminto's book, "Islamic Politics in the Dutch East Indies," which illustrates efforts to diminish the influence of Islam. Consequently, Islamic education received less attention and was forced to conform to the educational framework established by the Colonial Government.

“Traitor over a night”: on critique and the fragility of privilege in the aftermath of Turkey’s coup attempt

Drawing on ethnographic research with the devout members of Gülen movement displaced in the aftermath of the coup attempt in 2016, this paper studies the existential crisis these formerly “proper Turkish citizens” have been experiencing after being targeted by the Turkish State. This existential crisis, as argued in this paper, is significantly informative in understanding how privilege-based ethical self-making emanates fragility. The paper, thus, both parallels Sunni-Turkish-ness with whiteness and provides a reading of ethical self-making processes the Gülenists developed vis-à-vis the notions of critique and comfort. It first looks closer at the two Islamic revivalist movements, Milli Görüş as the predecessors of Turkey’s ruling AKP (Adalet ve Kalkınma Partisi/Justice and Development Party) and the Gülen Movement, their rivalry over claiming the canon and the ways in which they differ in their notions of politics, political Islam, and critique. Although critique and self-critique are integral components of ethical self-formation processes, Gülen movement takes a somewhat inconsistent approach in implementing them to the heteronomous layers of self. Meaning, that while self-critique is an essential part of ethical self-making, critiquing the movement itself, the state, nation, and ancestors (as they were imagined) are not seen as ethical acts. It concludes with an analysis of how this discrepancy results in a sporadic distribution of ethical self-formation, leading to an existential crisis.

The UAE's Foreign Policy Drivers

AbstractA small state with big ambitions, the United Arab Emirates has become a major player in the Middle East region, especially since the Arab Spring. It played a major role in weakening the Muslim Brotherhood by supporting rulers like Abdel Fattah al‐Sisi of Egypt and would‐be leaders such as General Khalifa Haftar of Libya. Abu Dhabi was the critical player behind the blockade of Qatar in 2017, and it has taken a leading role in the normalization of Syrian President Bashar al‐Assad. This article employs a range of theoretical perspectives, including structural realism and liberalism, to explain the UAE's foreign policy and behavior. It argues that there are at least four major drivers: combating political Islam, containing Iran, dominating regional ports and waterways, and increasing economic prosperity.

Pancasila, Islam, and Harmonising Socio-Cultural Conflict in Indonesia

The compatibility of Islam and Pancasila, the Indonesia’s national philosophy, is still interesting to elaborate even though there have been numerous discussions on the theme. Notably, this paper addresses the harmony of Pancasila and Islam as the umbrella for nationhood and statehood in Indonesia. The writers argue that Pancasila and Islam coexist harmoniously in Indonesia, and this kind of harmony is a valuable esteem to reinforce unity, diversity, and cultural heritage within the society. The acculturation of Pancasila is an effort to integrate its values into daily life through traditions and practices involving various stakeholders. This acculturation will encourage acceptance of diversity and prevent religious extremism. On the other hand, conflicts between political Islam and nationalist groups in Indonesia affect cultural-religious expressions and disrupt harmony. Pancasila is vital in addressing these conflicts and promoting diversity and ongoing dialogues.

SUDUT PANDANG PENGONTRUKSIAN PRO DAN KONTRA DALAM KONSEP SYIRIK DI POLITIK ISLAM

This article examines Islamic politics from the Al-Qur'an, Surah Al Imran verse 159 concerning deliberation. This paper argues that deliberation and consensus is one of the values ​​and principles of Islamic politics in the Al-Qur'an. These interpretations even suggest that the Prophet Muhammad SAW, as the leader of the Muslim community at that time, often took decisions suggested by his friends, not based on his own opinion. Several religious figures also stated that politics without a state would not be successful and a state without politics would be impossible, because politics and religion are an inseparable unity, politics itself is simply the application of the absolute mind in humans regarding instruments. It is important in achieving a goal that every human desires, and religion itself has a role in decision making and guiding humans in taking and carrying out tasks in a maslahah way. Therefore, this paper shows that one of the principles of Islamic politics from the Koran is achieving consensus in making decisions that involve many parties and by involving them in decision making

Reconstruction of the Practice of Siyasa Syar'iyyah During the Islamic Empire's Relevance to the Practice of Sharia Financing CWLS Retail in Indonesia

The purpose of this study is to analyze the reconstruction of Islamic sharia implementation policies during the Islamic Empire in Indonesia from the perspective of siyasah syar'iyyah and their relevance to Indonesian government policies in regulating Islamic financing instruments in Cash Waqf Linked Retail Sukuk (CWLS Retail). The statutory approach and descriptive analysis are used in this research. Sources of data were obtained from various literary materials both from books, journals and the internet, as well as other relevant sources regarding the politics of Islamic law (siyasah syar'iyyah) during the Islamic period and its relevance to the regulation of Islamic financing instruments in Indonesia, especially with regard to the application of retail sukuk cash waqf (CWLS Retail). The results of the study show that first, the political application of Islamic law during the Islamic empire in Indonesia was carried out through the politics of the king's power (ruler). Second, the application of political Islamic law has relevance to current Indonesian government policies, namely in regulating Islamic financing instruments for Cash Linked Retail Sukuk (CWLS Retail), where the Government through various Islamic policies is embodied through laws, government regulations, MUI Fatwa, and other regulations. However, implementing this policy requires 6 variables of Islamic politics (siyasah syar'iyyah) in the opinion of Ibn Khaldun, namely mutual synergy between law, government, society, economy, development and justice.

Fiqh of Civilization in Building a Legal State: The Relevance of Muhammad Arkoun's Thought

Arkoun's political concept is very relevant to the expected idea of civilizational fiqh to resolve social problems nationally and internationally. The purpose of this article is to discuss the fiqh of civilization as an element of the rule of law which is connected with the political thought of state administration Muhammad Arkoun which is based on Islamic values in a legal state. Fiqh of civilization is a major breakthrough in building a legal state in analyzing current problems in the country and the world. This research uses the method qualitative with a conceptual approach by applying and studying thinking Muhammad Arkoun about the political concept of state administration based on values Islam through his works. This research contains the concept of political state; Muhammad Arkoun emphasized the importance of broadening the view of sources of Islamic law and contextual interpretation of Islamic law. Arkoun emphasized that state politics in Islam is more focused on the unity of the people, including religion and state. This aspect is currently being developed through fiqh concepts of civilization. Arkoun's critical thinking can help face the challenges of modernization and globalization in the Islamic world, which are reviewed in building a legal state according to the concept of Islamic statecraft.

Islamic Development from Kuntowijoyo's Prophetic Social Science Perspective

The focus of this article is the concept of Islamic development from the perspective of Kuntowijoyo's prophetic social science. The research data is qualitative data obtained through library research. The intellectual thought method is used to analyze this research. The research investigates the history of Kuntiwijoyo's thought and the development of his thought from Islamic politics to prophetic social literature. Axiologically, Kuntowijoyo's prophetic Islamic paradigm adheres to three principles: humanization (amar ma'ruf), liberation (nahi munkar), and transcendence (al-iman billah). In the context of development, it is necessary to objectify Islamic teachings so that the vision of rahmatan lil alamin can be real and felt by everyone, which results in equitable development based on the principles of Islamic teachings.

The Relationship of Islam and The State in Contemporary Islamic Political Discourse in Indonesia

The purpose of this study was to relate the views in the context of Islamic politics in Indonesia, this article is intended to explore issues relating to relations between Islam and the state. This study was motivated by the desire to criticize the development and relationship between Islam and the state which is very dynamically coloring the political situation in “Islamic majority country” Indonesia. This article concludes that understanding the relationship between religion and state with an Islamic political approach is not meant to establish a religious state or an Islamic state of Indonesia but rather to fill the spaces that are functionally religion in order society, nation, and state., and secularistic relations.

Islamic Political Thought and the “Constitution of Medina”

Abstract The present inquiry is a contribution to the study of early Islamic political thought focusing on the earliest document of Islamic political doctrine, the so-called Constitution of Medina. What particularly distinguishes the procedure followed here is the attempt to establish a link between the source-critical approach to the study of early Islamic history and the historiography of Islamic political thought. This study will argue that the “Constitution of Medina,” whose authenticity is accepted even by the most skeptical scholars, can be a source for reconstructing a historically reliable understanding of early Islamic political thought. Without making a claim about the legitimacy of the source-critical approach, the objective here is to show how an unmediated study of this classic document made possible by the rise of the source-critical approach is a fruitful procedure. This will be shown through establishing a link between this unmediated approach and two of the classic issues in the thought of Muslim political thinkers: the questions of the relationship between Islam and citizenship and of the place of religious law in a Muslim political order.