Suchergebnisse

This paper looks into the historic development of political Islam in Bangladesh, the third largest Muslim country of the world. Identifying origins and sociology of Bengali Muslims, this paper finds that development of political Islam took place in Bangladesh mainly in four phases: the Turkish war and the founding of the Khilafat movement during the First World War; the Oil crisis in the 1970s and the boost of Islamic institutions and practices in Bangladesh's political discourse, mainly supported by the Middle Eastern countries; the Soviet–Afghanistan war and its linkage with Bangladeshi radicals in the 1990s; and by the globalization of war between Al-Qayeda and West and its implication on Bangladesh through the rise of extreme groups.

MacDougall reviews 'Politics in Indonesia: Democracy, Islam, and the Ideology of Tolerance' by Douglas E. Ramage.

Dakwah Islam di tanah Jawa yang tidak terlepas dari peran serta tokoh-tokoh agama Jawa yang dikenal dengan sebutan wali atau sunan. Sikap bijak dari para wali dalam mengislamkan tanah Jawa selama enam abad merupakan salah satu kemampuan mereka dalam beradaptasi dengan rasa dan cara hidup masyarakat sekitar sehingga memungkinkan terjadinya proses akulturasi. Keterlibatan budaya lokal dalam proses dakwah Islam sebagaimana terjadi di Masjid Sunan Ampel telah menjadi perhatian dari para antropolog dan sosiolog baik lokal maupun internasional. Penelitian ini berupaya untuk mengungkap bentuk-bentuk sinkretisme di Masjid Sunan Ampel sebagai bukti akulturasi Islam dan Jawa Hindu. Menggunakan bingkai metodologi kualitatif, penelitian ini mengambil data melalui wawancara mendalam dengan beberapa narasumber kunci, yaitu orang-orang yang mengetahui sejarah Masjid Ampel dan segala aktivitasnya. Hasil analisis menunjukkan bahwa terdapat beberapa bentuk sinkretisme di Masjid Sunan Ampel, baik secara fisik arsitektur masjid maupun kegiatan- kegiatan yang dilaksanakan di masjid. Paradigma sinkretisme kemudian, dalam praktik tradisi Islam- Jawa oleh di masjid Sunan Ampel Surabaya, adalah manifestasi politis Islam yang toleran terhadap kultur masyarakat Jawa. Penelitian ini juga menunjukkan bahwa kyai bukanlah cultural broker atau makelar budaya, seperti yang disampaikan salah seorang peneliti terdahulu, karena peran kyai di masjid Sunan Ampel sejak berdiri sampai sekarang adalah memberikan bentuk-bentuk tradisi asketis berupa tradisi kreasi sinkretis Islam-Jawa.Kata kunci: akulturasi, Islam-Jawa, sinkretisme, Sunan Ampel

Avant-propos p.9. - PREMIERE PARTIE - AUX ORIGINES DU CHIISME. - 1. La mort du Prophète et les premiers califes p.25. - 2. Ali, le quatrième calife: des guerres fraticides p. 35. - 3. La mort d'Ali et sa succession p.50. - 4. Le martyre de Hussein p. 58. - DEUXIEME PARTIE - DIVERGENCES DOCTRINALES ET PARTUCULARITES DU CHIISME. - 5. Le chiisme: courant principal et courants minoritaires p.65. - 6. Chiisme vs. sunnisme p.73. - 7. Le tazieh p.85. - 8. Le sigheh p.108. - 9. Le chiisme des origines à nos jours p.114. - TROISIEME PARTIE - GEOPOLITIQUE DU CHIISME ACTUEL. - 10. La révolution islamique d'Iran p. 145. - 11. Etat de lieux p. 154. - 12. La montée du chiisme p. 161. - 13. Les quatre pôles du pouvoir iranien p. 170 . - 14. Faut-il avoir peur de l'Iran? p.192. - Conclusion p. 201

Religious violence is a term that covers phenomena where religion, in its diversity, is either the subject or object of violent behaviour. Religious violence is, specifically, violence that is motivated by or in reaction to religious precepts, texts, or doctrines. Islam has been associated with violence in a variety of contexts, including Jihads (holy wars), violent acts by Muslims against perceived enemies of Islam, violence against women ostensibly supported by Islam's tenets, references to violence in the Qur'an, and acts of terrorism motivated and/or justified by Islam. Muslims, including clerics and leaders have used Islamic ideas, concepts, texts, and themes to justify violence. One among popular religious violence in Islamic History is mihnah (inquisition). To socialize Mu'tazilah teaching, Al-Ma'mun and his successors managed Mihnah or inquisition, that is the dispersion of this belief and teachings forcefully and even violently. As the ruler, Al Ma'mun thought that it was his duty to maintain the purity of the religion and the truth enforcement in the state community. As described in this article, Mihna is a kind of intellectual violence conducted by Mu'tazilah and Al-Ma'mun as a kind of coalition between religion and politics.

The purpose of this study to the know efforts of Sultan Fatah in developed Islam in Java. This study used historical research methods with literature and documentation techniques. The techniques off data analysis used qualitative data analysis. Based on the research results obtained data that the Sultan Fatah in the development of Islam has managed to build a political power during his reign. The occurrence of Islamic development during the reign of Sultan Fatah influenced the life of the society to be replaced by the new changes of the Buddhist Shiva era and replaced it with the Islamic era. Sultan Fatah developed Islam in Java by extending the region, defending the kingdom, and applying the Islamic law.Tujuan penelitian ini untuk mengetahui usaha Sultan Fatah dalam mengembangkan agama Islam di Jawa. Penelitian ini menggunakan metode penelitian historis dengan teknik kepustakaan dan teknik dokumentasi. Teknikan alisis data menggunakan analisis data kualitatif .Berdasarkan hasil penelitian diperoleh data bahwa Sultan Fatah dalam pengembangan agama Islam telah berhasil membangun sebuah kekuasaan politik pada masa pemerintahannya. Terjadinya pengembangan Islam pada masa kekuasaan Sultan Fatah yang mempengaruhi kehidupan masyarakat untuk digantikan dengan perubahan yang baru dari zaman Syiwa Budha dan menggantikannya dengan zaman Islam. Sultan Fatah mengembangkan Islam di Jawa dengan cara memperluas wilayah, mempertahankan kerajaan, dan menerapkan hukum Islam.Kata kunci: pengembangan, peranan, sultan fatah

"In a book written with the poignancy and beauty appropriate to its subject matter, the author opens by reminding us that the essence of a society is in a sense identical with its history. Classical Islam also serves as a reminder that in the case of Islam, despite its triumphs on the fields of battle, telling its history is the only way open to us to render that essence accessible and show it from all sides. The work offers a grand narrative of a faith that offers an interpretation of the world, a way of life, and a style of thinking, that goes far beyond institutional or political supports. The relevance of this historical perspective is beyond dispute. The period from 610 A.D. when Muhammad received his call until the conquest of Baghdad by the Mongols in 1258 is known as the classical period of Islam. This was the period of the great expansion of Islam both as a political structure and as a religious and intellectual community. It established the base for the development of the high Islamic civilization of North Africa, the Near East, Persia, and India, as well as further expansion of the Islamic religious and intellectual community throughout the world. This book presents an authoritative history of the period written by one of the world's leading experts on the subject. Classical Islam examines the relationships, both cultural and political, between the Islamic world and the Mediterranean countries and India and elaborates on the economic, social, and intellectual factors and forces that shaped the Muslim world and molded its interactions with infidels. The work is written in a clear and direct narrative form, emphasizing simultaneously the major intellectual trends and the political events and tendencies of the formative period in Islamic history that still resonates today."--Provided by publisher

In essence, religion has a function that is closely related to people's life. It is undeniable that the combination of religion and culture forms a binding bond. In culture, it contains ideas in humans so that they form symbols in religion. This raises a social reality in the aspect of plurality in religious communities. This research examines how to understand Islam as a cultural system so that it raises social facts in the lives of various people who believe in Bassam Tibi's perspective of religion. Bassam Tibi offers a pattern of plurality in understanding the religion of culture in the form of symbolic understanding of social facts, Islam as a cultural system is able to respect religions other than Islam. This research study is in the form of research that comes from a variety of literature that discusses Islam as a cultural system, social reality, and plurality. The findings show that the politicization of religion is a social fact that produces religious fundamentalism. Fundamentalism often creates clashes in Islam and problems in political ideology in the world.

AbstractOver the last decades, Europe debates on Islam have been framed increasingly through the lens of cultural difference. In this discursive climate, culture constitutes a crucial terrain of investment for European Muslims in their struggle for inclusion and recognition. Based on two different ethnographic research projects among European Muslims, this essay examines two distinct types of culture discourses. One employs an Islam-versus-culture trope that serves to disconnect Islam from certain patriarchal practices perceived to exist within Muslim communities. The other discourse defends the intrinsic and symbiotic link between Islam and culture, especially in order to elevate the place of artistic practices within Muslim communities. To make sense of these seeming contradictions, I explore the multivalent meanings contained in my interlocutors' uses of the culture concept by tracing the respective genealogies of these meanings. This includes an investigation of culture's conceptual histories, formulated successively by Enlightenment thinkers, Romanticists, and early anthropologists, as well as by Islamic reformers and their more recent successors. My investigation into these conceptual histories exposes broader concerns about individual freedom and agency on the part of cultural theorists, which have furthermore enabled various claims about modernity and backwardness. While European Muslims creatively integrate various articulations of the culture concept into their world-making projects, I argue that the ontological assumptions underpinning the culture concept continue to haunt and render precarious efforts to demonstrate Muslim belonging to Europe via culture.

This study aimed to find the influence of the development of Islam against the Kingdom of Bima in politics.The method used in this study is the historical method. Data collection technique is the technique of literature and documentation techniques, the data analysis technique is a qualitative data analysis technique. From the research that has been done the effect of the development of Islam in the kingdom of Bima, the kingdom of Bima has improvements and adjustment of the system of government, establishment of cooperation between the Kingdom and the way to the Kingdom of Gowa, Kingdom of Bima kingdom also sought to expand the area of Islamic religious. Penelitian ini ditujukan untuk mencari pengaruh dari perkembangan agama Islam terhadap Kerajaan Bima dalam bidang politik. Metode yang digunakan dalam penelitian ini adalah metode historis. Teknik pengumpulan datanya adalah teknik kepustakaan dan teknik dokumentasi, teknik analisis datanya merupakan teknik analisis data kualitatif. Dari penelitian yang telah dilakukan, diperoleh hasil bahwa pengaruh dari perkembangan agama Islam di kerajaan Bima adalah Kerajaaan Bima melakukan penyempurnaan sistem pemerintahan, terjalinnya kerjasama antara Kerajaan Bima dengan Kerajaan Gowa, Kerajaan Bima juga berusaha memperluas wilayah penyiaran agama Islam. Kata kunci: agama islam, kerajaan bima, pengaruh