Updates on the Islamic World

Around this period, Marcel A. Boisard see there are 3 (three) related phenomenon of Islam and the liberation movement that became the basis of the modern history of Muslims, namely: the reform, the identification and affirmation. By gathering the three it will give a dynamic aspect that previously has been so faded in the Islamic world. Means to identify and then move as a search process that gives the basic legitimacy of authenticity that distinguishes itself (differentiation) of the Western colonizers, whether capitalist or Marxist. While the necessity for reform which at first unconsciously tend to mimic the West and then move as a desire to know the secret of success of technical-material world of Western civilization as well as an affirmation of the depravity of their spiritual world. In this context, the Islamic reaction against the West appears as an action-oriented fore twofold: one side makes the West as a model of excellence in science and technology, and the other as an object of attack and resistance. Here, the affirmation (affirmation) of the superiority of Islam as an ideological base is a mixture of glorification (memories of the glory) of the past and awareness of the need for renewal of religious doctrine or understanding them. The phenomenon of Muslims are in fact responsiveness is a normality. According to 'Abd Allah Ahmad al-Na'im, it is not surprising that Muslims are trying to affirm cultural identity and explore the power of belief and tradition they have to give answers on issues solutif social, economic and political. So that such movement can then be read as a necessary effort to affirm the ability of Islam in doing reinterpretation, accommodate, and even pressed for changes in dealing with history. A strategic interpretation is needed to prepare the foundation that legitimizes the claim that Islam is able to adapt and dialogue in accordance with the times.

In general, the Islamic reform movement that emerged from various schools and different regions have some similar intellectual premise. First, Islam is not to blame for the decadence of the Islamic world suffered real. All the evils that should ascribed to Muslims that have not been able to live authentically in accordance with the teachings of his religion. Second, Islam is a rational religion that always inspire his people and demanded progress. Thus, renewal becomes necessary to remove people from the passive fairy life and fairy static to real Islamic life that is akttif and dynamic. From this came the calls for refining the understanding and practice of movement implementation of religious teachings to the invitation to return to the original source of religious authority by taking a critical and independent thinking. In reading M.C. Ricklefs, Islamic reform movement in the beginning it appears as a combination between 'konservatisitas' and 'progression'. Namely, the marriage of an effort to break the domination of thought through the medieval madhhabi call back to the authentic sources of Islam: al-Qur'an and al-Sunnah, with the efforts of new ijtihad that creatively exploit the progress of modern science that has been achieved in the West. The combination is believed would paved the way for the revival of the Islamic world to the stage of history and civilization.

In practice, this reform movement arose in two main streams: the reformist and modernist. Reformists see attachment esensialitas movement with Islamic values in order to oppose the influence of foreign materialist culture. Recommendation to return to orthodoxy is certainly not prevent him to abandon certain classical formulations of Islamic teachings. For they see themselves, each "resurrection" must begin with religious reform. Modernists who also saw the importance of religious reference for the modern Islamic movement tends to open to secular principles, especially in their political thinking. Islamic reform movement can be said penetrated almost the entire Islamic world, but the breeding center renewal ideas so far is closely associated with figures from Egyptian territory, India and Turkey.

Milestone in the renewal of Islam in Egypt started since Muhammad 'Ali appeared as the pasha (ruler) in Egypt (1805-1849) after the military invasion of France in 1798 AD The formulation obtained a renewal of thought important endorsement of the role Rifa'ah al-Tahtawi (1801-1873 AD), which reconstructs the Egyptian education system to pursue the integration of Islamic and modern ideas. Next, look Jamal al-Din al-Afghani (1839-1897) with Pan-Islamism movement of his calls for solidarity and unity of the ideology of the Islamic world against Western domination of world imperialism. One of the leading student, Muhammad 'Abduh (1849-1905 AD), then appeared as the main character of Islamic modernism, though in some of his thinking actually look closer to al-Tahtawi. Especially at the idea of finding a point of moderation (taufiqiyah) between Islam and modern science. Through this Abduh, the renewal of Islamic thought is believed to find its form in a more decisive in the history of Islam. H.A.R. Gibb Abduh summarize these thoughts into 4 (four) central themes: (1) purification of Islam from the practice and the influence of the deviation, (2) reform of Islamic education, (3) Reformulation of Islamic doctrine by making use of modern thought, and (4) The fight against Western influence and Christian attacks in the Muslim world. Revivalist themes included in the construct of thought 'Abduh (the first point), if tracked, have conformity with the ideas that became the character of revivalist Islamic movements of pre-modern. Motion by Achamd Jainuri termed the initial reform movement that purifikasionis-reformers, among others, championed by Shaykh Ahmad Sirhindi (1563-1624 AD), Muhammad ibn 'Abd al-Wahhab (1703-1792 AD) and Shah Wali Allah (1703-1762 M .) Even when withdrawn further, can be up to the figure of Ibn Taymiyya (1263-1328 AD). According to Fazl al-Rahman, is a true revivalist movement part of the intensity and universality of the effort self-criticism, where awareness of internal deterioration and the need for reconstruction of Muslim society through elimination of religious practices irregularities and seeking social upholding moral standards. People from other Egyptian reformer who stands out is Muhammad Rashid Rida (1865-1935 AD), disciple of 'Abduh. Along with his teacher, Ridha saw the need for religious interpretations are sourced directly to al-Qur'an and al-Sunnah with an open attitude in the form of recognition of the benefits of modern ideas and uses. But the mode of explanation seems more closely with al-Afghani political dimension that is entering even the Pan-Islamists to renew the Islamic world. Only, here he is calling for the importance of recreating the empire (caliphate) is more than just a new ideological and political unity of Muslims, as called for by al-Afghani.

In India, emerging leaders reformer named Sayid Ahmad Khan (1817-1897 AD) who believed that the decline of Muslims is because they do not follow the times. To that end, he advocated Muslims to master modern science and technology. In this context, cooperation with the British who ruled India as it is one of the strategic approach in addition to developing the institutions of advanced education such as the British School at Muradabad and Mohammedan Anglo Oriental Collede (MAOC) in Aligarh. Sayid Ahmad Khan believes that education is the only way for Muslims in India for a while later they have a separate state of Hindus. Followers of this reformer's ideas grew more and after his death along with the progress achieved by educational institutions peloporinya. Movement that fought under the beam their work became known as the Aligarh movement, with some central figures such as Muhsin al-Mulk (1837-1907 AD), Vicar of al-Mulk (1841-M), Shibli (1857-M) and Hali (1837 - M). Later, because of his disagreement with the attitude of Aligarh movement cooperation with the British colonial government, Shibili out and founded his own organization called Nadwatul Ulama. At this institution students mengkader choice, including Maulana Abul Kalam Azad (1888-M), which in voicing their work back the idea of empire and Pan-Islamism. Similar ideas also inspired the pursuit of Maulana Muhammad Ali (1878-1931 AD) is keen to launch movement against discrimination on Indian soil. Different views will emerge from other leading Indian thinkers is Muhammad Iqbal. These figures re-established the need to reject the caliphate because true Islam is not a political concept to establish a government, but faithfulness to God and His laws. Iqbal more faith in the format of democracy built on the aspirations of Islam. According to him, the Islamic reform movement to reach the point of compromise between Islam and Western rationalism doctrine without any clashes.

Updates on Turkey has been started since the Sultan Mahmud II (1785-M) in power. Sultan started his movement was to radically restructure state management between the executive and the judiciary. In the field of law, it sort of matters of Islamic law and Western law (secular). In addition to reform in the military field, he also changed the education curriculum to be more appreciative with reading material from the West. Many students are on the command sent to study science and technology to Europe. These ideas are then followed by reforms Tanzimat movement with the central figure Rashid Mustafa Pasa (1800-M) and Mustafa Sami. In addition to these figures, Sadiq Rif'at (1807-M) is a leading figure who called for the need to guarantee basic rights for citizens in addition to the necessity of government to be democratic and not corrupt in order to create prosperity and progress. Tanzimat reform ideas later carried by the Young Ottoman movement critical of the Turkish royal absolutism of power with the character: Ziya Pasa (1825-M) and Namik Kemal (1840-1888 AD). Movement is at its peak mean overthrowing the Sultan Abdul Hamid ended failure. The causes of failure include: (1) Idea diusungnya not fully understood by the court, (2) Movement is not a sufficient base of support from middle class can relate to circles menjembataninya undercoat. So tend to be elitist and exclusive, (3) The absence of sufficient force to counter the pillars of the Sultan. With the absolute dictatorship of the Sultan, triggering the emergence of the opposition from various circles. One is the Young Turk movement under the leadership of Ahmed Riza, Mehmed Murad and Prince Sihabuddin. Of the three figures who have intimate contact with Western ideas are born of ideas reconstruction Turkey became a constitutional state with a decentralized structure. Line of education remains a priority as a vital instrument of change. Young Turk leaders were then joined the military and other elements in the group of Union and Progress (Ittihad ve Terekki) who initiated the revolt tahun1908 M. Sultan Abdul Hamid finally accept a demand to hold elections to form a parliament which is headed by Ahmed Riza. Political events that affect the stability of the country, with no support from conservative religious groups and congregations Bektasyi influential, the Sultan Mehmed V finally rose to power. The next elections are held again in 1912 AD which was won by the Ittihad ve Terekki. The next power is held by representatives from the military under Enver Pasha, Jemal Pasha and Talat Pasha. Modernization of Turkey took place back in all its aspects.

From the history of Turkey's renewal was found the next 3 (three) different orientation of the movement: (1) traditionalist, a firm with the idea of Islamism and the necessary establishment of Islamic government. The main character is Mehmed Akif (1870-1938 AD), (2) the Nationalists, who developed the idea of pan-Turkism who aspire upholding the Turkish state that has an authentic cultural identity distinct and different from other communities. Wing leaders of this movement is Zia Gokalp (1875-1924 AD), (3) "Modernist", which reacts to a group of Islamic traditionalists and brought the rationale that familiar with Western ideas. They called for Turkey to take the pattern of Western society for the progress of his country. In many ways these three streams have different views typical. In a matter of state institutions, for example, the traditionalists see the need for Islamic countries that apply the laws of God. The modernists would recommend the separation between religion and state. While the nationalists more look at urgensitas steps that can reduce the role of sharia courts under Shaykh al-Islam were grossly exaggerated. In the economic field, the modernists advocated adoption of the system of capitalism and liberalism that has been criticized by the traditionalists as a system as bad as socialism and communism. Related special bank interest, the nationalists did not agree with the traditionalists on keharamannya. According to them, that is forbidden by the Koran is the interest in the transaction of money, not the bank rate of rent, or lend money. While in the field of education, the modernists demand freedom of education and academic stage with materials include philosophy, logic and other Western knowledge. The other hand, the traditionalists who fear erosion of Islamic identity because of the influence of Western science tends to maintain a system of madrassa education. Here the nationalists more willing to build an education system that is rooted in cultural values that the original of the Turkish nation. Especially on women's issues, among modernists called for the ideas of equality issues including attacking "veil" as a symbol of women into it. This understanding is clearly opposed by the traditionalists. As for the nationalists appear to side with the thought of the need for public participation for women in the social and economic. About polygamy, the nationalists called for its abolition.

Thus, pertelingkahan reform movement in some of the region which in turn inspired the emergence of similar movements in other parts of the Islamic world. In various hue and orientation, the Islamic reform movement has always voiced the idea of dynamic, emancipation and authentication. Islam is seen as a doctrine which always encourages his people to be optimistic, rational and dynamic. Islam has also been an ideological basis or at least a strong reference to amplification (strengthening) of resistance against colonial domination and external (Western) or internal repression and absolutism (the ruling dictator). More than that, Islam with various levels of degrees are also always interesting to be a symbol of identity that gives the basic argument of originality (authenticity), the struggle of Muslims. Some formulations conceptualization such as: the importance of purification (purification) understanding of Islam from the superstitions and the like; need reopening of the gates of ijtihad, a call for a return to the source of the original teachings of the Koran and al-Sunnah, as well as invitations to think of independence in addition to the belief that Islam is compatible (able to be compatible) with the intellectual development of his time; kesemuanyanya it would be understood as part of the effort and the great ideals of this people to witness the return of world civilization and culture that rely on the order of morality that respects human values and universal wisdom .

The rise of Islam in Indonesia

At the presence of Islam in Indonesia has been quite a lot of attention and study of the thinkers and historians from all walks of life. Various opinions and theories that membincang issue proves that the theme of Islam is interesting to study the country's first known Muslim majority. So it is not excessive, the study of the historical background and the process of further development of this religion-that have an allotted place and able to bind so many followers in the region-enough to have a value in order to understand and interpret the deeper dynamics in the context of contemporary Islamic religiosity in Indonesia.

Locus of discussion about the arrival of Islam in Indonesia has so far revolved around three main themes, namely: the home of his arrival, the carrier, and time of arrival. It is also noteworthy is the dimension of the process of initial and continued interaction between Islam and construct the following local residents or religious beliefs that have been there before.

Regarding the place of origin that touches the arrival of Islam Indonesia, among historians there are several opinions. Ahmad Mansur Suryanegara mengikhtisarkannya into three major theories: First, the theory of Gujarat. Islam is believed to come from the territory of Gujarat - India through an Indian Muslim traders around the 13th century AD Second, the theory of Makkah. Islam arrived in Indonesia believed direct services from the Middle East through Arab traders Muslims around the 7th century AD Third, the theory of Persia. Islam arrived in Indonesia through the role of Persian traders who on his way home stopped by the Gujarat prior to the archipelago around the 13th century AD

The theory was if explored further in fact have varied opinions are quite diverse. Related to the theory that Islam in Indonesia comes from the Indian subcontinent, for example, was the historian is not one word about the Gujarat region. Pijnappel opinion which is also supported by C. Snouck Hurgronje, J.P. Moquette, E.O. Winstedt, B.J.O. Schrieke, and others that are different to that put forward by the SQ Fatimi and G.E. Morison. Fatimi epigrafis states that evidence of graves believed to be imported from Cambay - Gujarat actually form and its style was more similar to a headstone that come from Bengal. While Morison more believe that Islam in Indonesia started from the Coromandel coast. Because according to him, during the Islamization of the Indian empire in which the first king (Malik al-Salih) died in 1297 AD, when the Gujarat remains a Hindu kingdom. Just a year later, the rule of Islam conquered Gujarat. If Islam comes from there, of course, Islam has become an established and growing religion in the place. The evidence epigrafis from Gujarat or Bengal, not necessarily indicate that the religion of Islam was also 'imported' from the same place.

While the theory of Islamic Indonesia comes directly from Makkah (among others raised by TW Arnold and Crawford) is written based on some facts from some Chinese travelers around the 7th century AD, which at that time Islam has become a dominant force in the East-West trade , that turns on the coast of Sumatra has been no Muslim community of Arab traders who among them do the marriage with local women. There is also a book 'Aja'ib al-Hind al-Ramhurmuzi written around the year 1000 AD, said that the Muslim traders had visited many times that the kingdom of Srivijaya. And in the region has grown even then the local Muslim community. While variations of other opinions proposed by Keijzer that comes from the Egyptian Islamic country based on similarity madhhab (Shafi). While Niemann and de Hollander Islamic theory archipelago comes from the Hadramaut (Yemen region).

Persian theory advanced by some historians in Indonesia appears to be less popular than previous theories. In this context interesting if the opinion Naguib al-Attas, a supporter of the Arab theory, presented as a comparison. In reviewing the Islamic nation, al-Attas are more interested in basing his argument on the evidence of conceptual and literature, than the evidence epigrafis as previous thinkers. In the "general theory of the Islamization of the archipelago" it is al-Attas said that the internal characteristics of Islam in the archipelago are more likely to come directly from Arabic. From the literature of Islam that circulate in the archipelago before the 17th century AD, not one was an Indian author. Even some writers who believed some Western scholars as originating from India or Persia, when examined was derived from the Arabic ethnic or cultural good. As for evidence epigrafis Moquette, al-Attas said no, and stated that the emergence of tombstones from India was only because of the proximity of the location only (in the context of trade).

Next on the process of Islamization of the archipelago, is interesting to note some of the following opinion: First, the theory of marriage. There is an opinion stating that the success of the Islamization of the archipelago more because of the role of Muslim traders. Illustrated, that while trade they also spread Islam. Among them a way to do marriage with local women that resulted in the conversion of religion and formed the locus-locus of the local Muslim community. Furthermore, they also tried to marry a noble woman with a child hope their children will obtain political power that can be used to spread the religion of Islam. In line with this thinking, J.C. van Leur raised the economic and political motives in matters of conversion of the population or local authorities in the archipelago. According to him, the native rulers who wish to enter and expand in international trade at the time stretching from the Red Sea to Sea Chinese would tend to accept Islam because of the dominance of Muslim forces in the sector. In addition also to shield themselves from the networking power of Majapahit.

This theory was criticized by A.H. Johns, which he said, should be doubted that the traders will be able to out-Muslim local population in significant numbers. Did not suspected that they had been present since the 7th century or the 8th AD in the archipelago, but in fact, a significant Islamization actually appear in the vicinity of the 12th century AD Johns then filed his Sufi theory. According to him, the Islamization of the archipelago successfully driven more by the role of the Sufi wanderers who is the orientation of his life devoted to the spread of Islam. And in times of conversion massifikasi Sufi Islam that many present in the archipelago. Johns in elaborating his theory also take ideas on how marriage with descendants of local authorities to support the process of Islamization. As for other opinions expressed by Schrieke that the driving factors that cause large waves to Islam in the archipelago is the threat of colonial rule and aggressive Christian gospel mission seems difficult to accept, because in recorded history that the Christian Western nation came in a new country circa 1500's. While the Islamization of the archipelago has been going on long before that is significantly since the 12th century or the 13 M.

Finally, let's be listened to several conclusions put forward by Azyumardi Azra following: "First, Islam was taken directly from Arabia; both, Islam was introduced by teachers and announcer" professionals "- those who are specifically intended to spread Islam; third, the first first convert to Islam are the rulers, and the fourth, most of the disseminator of Islam "professional" is coming to the archipelago in the 12th century and 13th. "So by considering the various descriptions above, it can be stated that perhaps the true Islam has indeed been introduced since the beginning of the first centuries AH (about the 7th century AD), but significantly accelerated the spread of Islam just happened around the 12th century AD and subsequent periods.

PROCESS SIGN and the development of Islam in INDONESIA

Islam is one religion that enter and flourish in Indonesia. This certainly is not something foreign to you, because in the mass media you may have heard or read that Indonesia is a country that has the largest Moslem dunia.Agama Islam arrived in Indonesia starting from the coastal areas, and then forwarded to remote areas by the scholars or disseminator of Islam. About when Islam arrived in Indonesia and who the carrier there are some theories that support it.