Islamic Revival Research Articles

Islamic Socialism and Communist Socialism: A Review of Comparative Analytical Studies

The paper reviews studies that compare Communist Socialism and Islamic Socialism to explore how Islamic Socialism is a viable alternative to both Communism and Capitalism. It investigates the shortcomings of Capitalism, which caused the emergence of the idea of socialism. The paper also discusses the strong endorsement of Islamic Socialism by prominent Muslim scholars to inspire confidence in its legitimacy. The analysis reveals that Islamic revival movements that arose during the era of Western political domination emphasized values shared by Islam and the rest of the world and initiated the concept of Islamic Socialism. The principles of Socialism, such as the government’s ownership of productive units and the establishment of social welfare programs, align with Islamic teachings on social justice. In Islam, Zakat serves as a form of funding for welfare programs and social services, reflecting the religion's compassion and concern for the poor.

National Policies and Their Reverberations on the Art Making and Art Scenes in Malaysia under Mahathir Mohamed’s Premiership

This article examines the direct and indirect reverberations of the 1971 National Culture Policy, followed by the indirect impact of the Islamic resurgence and the 1985 Dasar Penerapan Nilai-Nilai Islam dalam Pentadbiran (Inculcation of Islamic Values in Administration Policy) on Malaysian art and art scene. The National Culture Policy (NCP), reiterated the ethnic preference policy of the National Economic Policy which resulted in an espoused policy that centres on Malay culture and Islam. Although there were incongruences and inconsistencies in the impact of the policy towards the art field in general, this policy has resulted in the rethinking of the presentation of art in Malaysia. This article first discusses the context of the NCP and traced how many exhibitions and discourses along the line of Islamic/Malay culture are frequently organised. This article also discusses the tendency of the artworks that were selected to be included in these exhibitions based on the selection of works that alludes to Islamic art, the Malay culture and works that have both elements of Islam and Malayness.

Reflections on the Sources of the Contemporary Islamic Revival

ABSTRACT The groups and movements that comprise the Islamic revival of the past half century share an ideology of return to the origins of the faith and strictly following the scriptures. They are habitually divided into Islamist activists, who seek involvement in the political arena; Salafi purists, who censure “deviations” from “true” Islam; and Traditionalist ʽulama, who uphold the living legal, theological, and Sufi tradition. This article offers some reflections on the intricate connections and conflicts among these three large religious trends by reviewing three recently published studies that touch upon the ideational sources on which they draw. It shows the ambiguous stand of Sunni Islamic Modernists, the precursors of Islamism, toward old and new Muslim sects; the lingering exclusivism and militancy of Wahhabis, who form a subset of Salafism, in al-Qaʽida and ISIS; and the versatility of Traditionalists in accommodating to modernity.

Features of the Islamic revival in the Republic of Kazakhstan

Kazakhstan is a predominantly Muslim country, where, according to estimates, 70 % of the population identify themselves as Muslims. However, the Muslim population was not always satisfied with the country's religious policy, especially during the Soviet era, when religious practice was severely restricted, and many religious places and mosques were destroyed or stopped their activities. With the acquisition of independence in Kazakhstan, a process is observed, which is called the “revival” of Islam. The revival of Islam in Kazakhstan can be traced back to the collapse of the Soviet Union in 1991. Since then, there has been a growing interest in Islam among the population, and many new mosques and Islamic institutes have been established. Despite the growth of Islamic practice in Kazakhstan, the country has preserved a secular political system with a strong emphasis on the separation of religion from the state. In this article we will consider the features of the “Islamic” revival in the years of independence of our country, as well as the policy of our country to address this problem.

Exploring the History of Islamic Revivalism in Modern Sri Lanka

This research seeks to revisit the history of Islamic Revivalism in Modern Sri Lanka highlighting the contribution of Muslims in various phases using several approaches. The objective of this paper is to explore the history of Islamic Revivalism in the context of the three primary methods adopted by Muslim intellectuals, namely, the individual approach, social movement approach, and academic institutional approach. This study uses historical, descriptive, and analytical methods. The focus of discussion in this work is on Muslims in Sri Lanka emphasizing their individual and social movements, as well as academic institutional approaches to Islamic Revivalism. This work concludes that the revivalist movement among Muslims had a great influence on Sri Lanka’s community’s spiritual, social, governmental, and educational domains.

In Defense of Rationality: Mahmud Yunus’ Interpretation of The Qur'an on Religious Tolerance

This article aims to explore the concept of religious tolerance according to Mahmud Yunus as presented in his work, Tafsir Qur’an Karim. This research is crucial for examining how Yunus rationalizes the concept of religious tolerance in his interpretation of Qur’anic verses. Mahmud Yunus’s interpretation in Tafsir Qur’an Karim is significance for understanding religious tolerance by integrating theological values with a rational approach, which is particularly relevant in a pluralistic society. Based on this premise, the article addresses two research questions: first, how does Mahmud Yunus interpret verses related to religious tolerance in Tafsir Qur’an Karim? Second, what form of rationality does Mahmud Yunus employ in his understanding of religious tolerance in Tafsir Qur’an Karim? This research employs a qualitative methodology, utilizing both primary and secondary sources. Content analysis is used to examine these sources. The findings of this study reveal that Mahmud Yunus considers religious tolerance to be integral part of Islamic teachings as explained in the Qur’an. Additionally, Yunus asserts that the practice of religious teachings by Muslims should be based on critical values and religious texts. Undoubtedly, Mahmud Yunus’s interpretation is influenced by his educational and socio-historical background, particularly the Islamic revival movement in Minangkabau.

Islamic Revivalism in Post-normal Times: the Obstruction of More Disenchantment of Islam Throughout Ziauddin Sardar’s Whitewashed Approach Towards Evolution of Integration from Islamization of Knowledge in Higher Education of Muslim Societies

In post-normal times along with the advent of Artificial Intelligence (AI), human society around the world is often considered in the state of contradictory, complex, and chaotic in nature. For Ziauddin Sardar, Muslim societies are living within post-normal times now. Muslims need to deal with so many complex problems of societies. As world citizens, Muslims must contribute to face challenges with all the people of the world hand in hand. Islamic teaching of Unity and Universal brotherhood needs to be implemented when facing all the post-normal challenges. Ziauddin Sardar comes up with the solution to reform in higher educational institutions in Muslim societies. The revivalist movement in higher education in Muslim societies is called ‘Integration of Knowledge’ which is alternative Islamic Revivalism in replace of ‘Islamization of Knowledge’. In the age of Globalization, Sardar urges Muslims to abandon Islamization agenda which is ‘US vs Them’ as Huntington emphasized being the representative of West. Instead, Sardar calls Muslims to embrace Integration of Knowledge agenda as a Cosmopolitan way of Islamic Revivalism. He proposes debate and discussion culture in higher education with all categories of people. This article uses qualitative methodology in which content analysis is adopted. This research finds that Sardar’s approach of Integration of knowledge is effective and beneficial to work with different background of people. However, the more disenchantment of Islam through evolution of Integration from Islamization is visible in Sardar’s approach for higher educational institution in Muslim societies

The Sufis and the Literati in Contemporary Bengal: A Portrayal of the ‘Other’ in their own Spheres

Sufis are generally appreciated for their role in the Islamization of Bengal. However, they have begun to be criticized by the proponents of more orthodox Islamic revivalism. Although the Sufis’ relationship with the revivalists have been studied from a myriad of perspectives, the former’s relationship with the English-educated middle class of Bengal has so far remained unexamined. By analysing Pir-related literary works in the Bangla language, this article argues that Sufi-Pirs were, in the main, negatively portrayed in the dominant discourse that prevailed among the more educated sections of society in Bengal (now Bangladesh). In the face of such negative portrayals, some recent Sufis have adopted counterstrategies to prevent further assaults on their image by popular authors and activists.

Islamic Revivalism: Dynamics of Islamic Parties in Legalizing Islamic Law Policies in Indonesia and Malaysia

Islamic Revivalism: Dynamics of Islamic Parties in Legalizing Islamic Law Policies in Indonesia and Malaysia

Apolitical Salafi: Between Religious And Citizenship Identity In Indonesia

The phase of Islamic resurgence in Indonesia since the 1980s and 1990s is characterized by the emergence of new dynamics within the Islamic movement, which have reshaped the religious landscape. One of these is Salafism, which was introduced through the Islamic movement originating from the Middle East. This group promotes the purification of Islamic teachings amid the various challenges faced in advancing the development of the movement. Therefore, this study focused on Apolitical Salafi group (political quietism), which has grown significantly in Indonesia. This qualitative study involved data collection through observation and in-depth interviews with key Salafi figures, followed by thorough data analysis. The results showed that Apolitical Salafi movement provided a new space for religious da’wah (preaching), specifically among the upper-middle-class and millennial generation in society. Conversely, this movement also avoided association with general elections, political parties, democratic practices, and resisted rulers because these activities are considered secular. In conclusion, Apolitical Salafi movement created a paradoxical ideological space for religion. This means that religious identity of Salafi Muslims should conform to its teachings, and as Indonesian citizens, they need to avoid interference in political affairs (political isolationism).

Young People and the Fragmentation of Religious Authority: Study of Youth Movements and the Spirit of Islamic Da’wah in Indonesia

The rise of religious authority among young people in Indonesia has become increasingly prominent, particularly with the proliferation of da'wah movements across diverse domains. This trend is evidenced by the surge of Islamic activism initiated by Indonesian youth. This study seeks to explore the methods through which young individuals assert and cultivate their religious influence and the ethos of Islamic resurgence within the public sphere. Conducting field research in Probolinggo, Bondowoso, and Lumajang, supplemented by netnography examining youth social behaviors and existing literature, this paper unveils several key findings. Firstly, young Indonesians establish da'wah communities in various formats, such as majelis shalawat, sarwah, and majlas. Secondly, they exhibit a preference for popular shalawat music in the Indonesian language. Thirdly, there is a widespread utilization of social media platforms as a means of disseminating their da'wah messages. Lastly, young Muslims manifest their religious authority through fashionable and contemporary styles of dress.

New secular holidays in modern Kazakh culture. Westernization of everyday life and transfor-mation of family rituals

The growing attention to processes related to the revival of Islam throughout Central Asia leaves in shadow some no less interesting tendencies associated with the westernization of the daily life. These processes have been recorded across the entire Central Asia but presently they manifest themselves to the greatest extent specifically in Kazakhstan, where interweaving of traditional elements of the East and the West created a remarkable distinctive culture of the 21st century. The voluntary or involuntary neglect of these processes undoubtedly leads to serious misrepresentation in our understanding of further routes of development of the traditional rites. Equally important is the fact that problems of Islamization itself undoubtedly appear more prominent when taking into account factors linked with the new ‘westernized daily routine’. In this regard, very interesting are the new secular rituals and festivities which appeared in modern Kazakh culture not long ago: gender reveal party, baby shower, tilashar (Kaz., literally ‘opening of the tongue’), constituting the subject of this research. This study employs methods of his-torico-cultural and ethnographic approaches, and it is based on fieldwork data obtained during the ethnographic studies in Western Kazakhstan in recent years and data from monitoring personal profiles of users of social networks and services. Gen-der reveal parties and baby shower celebrations are widespread in the entire world, and they are of a secular nature. The analysis of evidence from Kazakh culture shows an example of how modern Kazakhs attempt to fit the ‘westernized’ practices into the universal matrix of present-day Kazakh ritual activities based on three constituents: a repast with an indispensable na-tional dish of ‘meat in Kazakh style’, a symbolic exchange of presents between members of socially kindred group, and bata beru i.e. ‘best wishes from senior relatives’. This is also supported by the search for parallels in the rites, conventional synonymity of the new practices and established family rites. Thus, the secular celebrations of gender reveal and baby shower are acquiring a national colour. The culture is adapting the ‘westernized’ practice; copying of the original example and its re-interpretation at a new level is taking place. In contrast to family rites, the gender party and baby shower are not obligatory; following of such practices is rather a fashion of its kind — a response of the modern Kazakh young people to cultural globalization. The author is trying to find an answer to the ques-tion: why indeed the Kazakh culture is so readily accepting and adapting practices of this kind? The answer seems to lie in the specifics of the social organization of the Kazakh society, in the emergence of new channels for storing and broadcasting of information, and in the overall orientation of modern Kazakhstan towards globalization.

The opportunities and limits of Islamist ideological developments on the rights of non-Muslims and women

Most academic scholars of the Muslim Brotherhood and like-minded Islamist organisations seem to agree that these groups have come to accept the nation state and the rules of the democratic game over the past few decades. At the same time, several scholars have shown in their work that reforms and developments among Islamists with regard to the state and democracy have not been accompanied by similar trends on religious minority rights and especially women’s rights. The long-held Islamist ideal of an Islamic state in which Islam provides the identity of the state remains difficult to square with full and equal citizenship for non-Muslims. Similarly, Islamists have been willing to make concessions with regard to women’s rights by reinterpreting Islamic tradition, but this has not moved as far as their revisionism with regard to the state and democracy. What is holding them back? The objective of this special issue is to begin to answer this question through various case studies, all of which focus on gaining greater insight into (the development of) views on the rights of religious minorities and women among non-violent Islamists since the Islamic revival in the Middle East and North Africa in the 1960s.

Defending Islam Action and Its Impact on the Local Islamic Conservatism Movement in West Sumatra

The massive demonstrations as part of the Defending Islam Action against Ahok in 2016 have had a broad impact on the dynamics of contemporary Indonesian politics. The event has not only created socio-political polarization in society but also seeped into local political dynamics in West Sumatra. So far, most studies have focused on the motives and causal factors of the Islamic defense action with its various implications, but there are still few studies that explain the influence of this action on the local Islamic conservatism movement in West Sumatra. Specifically, this study answers the question of how the influence of the Defending Islam Action on the local Islamic conservatism movement in West Sumatra after the 212 rally. A deep understanding of the development of Islamic conservatism in the local context can develop theories of Islamic conservatism in explaining the Islamic revival movement in Indonesia. This research uses a qualitative method by interviewing a number of actors of the local Islamic conservatism movement in West Sumatra. The results of this study show that the transformation of national politics in the issues of the Defending Islam Action has a significant impact on the local Islamic conservatism movement. The national political factor not only affects the local Islamic conservatism movement but also the proliferation of such movements locally, that are active in responding to social, political and religious issues. The national political factor followed by local political decentralization is a political opportunity for local Islamic conservatism groups to carry out conservative Islamic agendas in West Sumatra.

Islamism in Pakistan and the Kashmir Conflict

The conflict in Kashmir is influenced by various interactive factors among which the Islamization of Pakistan and the following Talibanization of the entire Sub-Indian region undoubtedly have played a significant role. The emergence of the dispute is a consequence of the decolonisation process which peaked after the Second World War. Unfortunately, this same period was also marked by the beginning of the Cold War. Hence, it is argued that the Islamization of Pakistan is the product of the negative interaction of two main factors – the geopolitical rivalry of the superpowers at that time, especially considering the negative impact of the war in Afghanistan, and the rise of Islam as a consequence of the overall religious revival around the world. Adding to them is the local rivalry between the newly emerged states of India and Pakistan producing an extremely explosive mixture with the potential to ignite the entire region of South-East Asia, involving also the leading international powers. Thus, the conflict in Kashmir became an integral part of the post-Cold War world directly affected by the Islamic revival and the dissemination of the Islamist principles in Pakistan.

Genealogy, critique, and decolonization: Ibn Khaldun and moving beyond filling the gaps

The aim of this paper is to locate critique at the intersections of the genealogy of knowledge in anthropological thinking and the decolonizing movement. The paper approaches the decolonizing movement as one of the most crucial points in anthropological thinking. It is built on the premise that the decolonizing movement is set to go beyond filling the gaps in genealogies and it can do so by: (1) revising the ‘dismissed’ genealogies that has contributed to the formation of the contemporary classical theory, and (2) thinking creatively in implementing the critical thinking tools to the dismissed scholarship, in an equal manner to the Eurocentric scholarship. To illustrate, it uses the case of Ibn Khaldun, an Arab scholar of social sciences and historical analysis from 14th Century who is often referred to as the first sociologist. On the one hand, his influence in classical Western thinking is largely dismissed. On the other hand, as a counter-response to this dismissal, the new Islamic revivalist intelligentsia in the Muslim right engage with him in a selective manner that not only rejects that central critical thinking but, even worse, sanctions the local regimes of power, including that local canon. By locating his scholarship to multiple tropes in anthropological theory and reading his evolutionist thinking vis-à-vis the post-colonial literature in anthropology and sociology, I question the limits and possibilities of critical thinking within and beyond the decolonizing movement.

An In-Depth Analytical Study Of The Works Of Sayyid Qutb: Ideology, Influence, And Legacy

Sayyid Qutb, born in 1906 and executed in 1966, was a prominent Egyptian writer, educator, and Islamic theorist. He played a significant role in shaping modern Islamic thought and was a key figure in the Egyptian Muslim Brotherhood during the 1950s and 60s. Qutb’s writings, particularly his most famous book “Ma‘âlim fî al-Tarîq” (Milestones), published in 1964, became central to the ideology of Qutbism. In “Milestones”, he critiqued contemporary societies, arguing that despite their technological progress, they lived in a state of “Jâhiliyyah” (ignorance), disconnected from true Islamic principles. Qutb advocated for a resurgence of Islam through jihad to restore a purer form of the faith. His works have greatly influenced modern Islamic movements. After being convicted of plotting to assassinate Egyptian President Gamal Abdel Nasser, Qutb was executed in 1966. His writings, including “Fî Ẓilâl al-Qur’ân” (In the Shade of the Qur’ân), continue to impact debates on Islamic governance and the role of religion in political life.

A Critical Analysis of Shah Waliullah Dehlawi’s Sufi Influences in the Indian Subcontinent

This article examines the pivotal role of Shah Waliullah Dehlawi (1703-1762) in the revival of Islam in the Indian subcontinent through Sufism following the decline of the Mughal Empire. Shah Waliullah, a Sufi affiliated with the Naqshbandi Order, also distinguished himself as an Ash'ari theologian and a Hanafi jurist. Shah Waliullah's distinctive interpretation, which underscores the significance of the Quran and the Sunnah in Islamic sciences and Sufism, has played an essential role in reforming Islamic thought in the region from theoretical and practical perspectives. His works in the fields of fiqh (jurisprudence), theology, and Sufism have profoundly influenced Muslim thought on the Indian subcontinent. Shah Waliullah, a proponent of the idea that Sufism could serve as a powerful tool in the moral and spiritual development of society, not only emphasised the potential risks posed by distorted Sufism but also cautioned against deviating from the path of the Quran and the Sunnah. His understanding of Sufism is based on rejecting any activity beyond the Quran and Sunnah. He made valuable contributions to the Aqidah (Islamic creed) reform, the promotion of hadith scholarship, and the reconciliation of fiqh (jurisprudence) and Sufism. Shah Waliullah also emphasised the importance of Islamic values and culture. In this article, an attempt has been made to offer a perspective for contemporary Muslims striving to reconcile their beliefs with the demands of modern life by analysing the views of Shah Waliullah on the interpretation of Islamic sciences and Sufism.

Islamic Revival in Kazakhstan from the Historical Perspective (1991-2020)

In recent years, researchers have increasingly posed the question of the role of Islam in shaping an individual's personality, their spiritual worldview, and socio-cultural identity in the post-Soviet space. This study aims to analyze the process of Islam's resurgence in the Republic of Kazakhstan, particularly in the context of its independence. The study employs a methodological framework grounded in the historical method of comparison. The findings underscore that Islam has evolved into an integral component of contemporary global civilization. In the era of globalization, it has undergone transformations across various levels of public life, serving as a unifying force for diverse reformist ideologies within the Islamic world. The study's conclusion highlights the contemporary period in the Republic of Kazakhstan as characterized by a national revival. This revival encompasses the revitalization of national culture and religion, with a strong emphasis on the development of national culture rooted in traditional spiritual values. Additionally, it recognizes the significant role of religion in shaping national identity. However, it is essential to acknowledge the ongoing tension between historically entrenched aspects of Islam and modern trends. This tension underscores the Islamic resurgence as a unifying force driving reformist ideas within the Islamic world. In summary, the Republic of Kazakhstan's modern era is marked by a profound national revival that encompasses cultural revitalization and a renewed recognition of religion's role in shaping national identity. This revival exists alongside the ongoing interplay between historical Islamic elements and contemporary influences.

Reorientation of Spiritual Educational Thought in Islam And its Correlation to Mental Health

Epistemology in Islam and its relation to the content and process of Muslim education is the subject of study in this article. Perceptions related to Islamic revivalism that spread in several regions of the world demand an integrated education system based on Islam. Spiritual education provides religious and academic currents with various implications for forming mental health. This article examines the reorientation of spiritual education thought in Islam. This study is interesting to do considering the thought of spiritual education from the point of view of the Al-Quran and Sunnah does not appear as a disconnected educational thought but a living and dynamic thought construction. This study is a literature study with a qualitative approach, while the theory used was the theory of Islamic education initiated by educational thinkers. Hence, spiritual education’s ultimate goal is identical to creating servants in realizing servitude, giving rise to mental health as a parameter of happiness in life.