Ulama

عندما كانت تعانى الأتراك العالمانية المتطرفة ويتجربون طابعها المدمر على دين الإسلام، برز الداعية المجدد الذي كافحها وأحيى محاسن الإسلام وعرضها بين يدي الأتراك ملائما للعصر. ولا شك أنه الداعية المصلح الكبير الشيخ بديع الزمان سعيد النورسي. بعد الحرب العالمية الأولى، معظم دول المسلمين حول العالم- ومنها تركيا-كانت تعيش تحت ضغوط سيطرة القوة الاستعمارية التي تهجم على قطاع الأرض كما تهجم على بنية الفكر الديني الإسلامي ويليه الفكر الثقافي. وفي هذه الحال المذهلة حث النورسي الأتراك على الإسلام وعلّمهم مبادئه وأفهمهم دوره الناجح في العالم الحديث وقام تصقيل عقولهم من التعليمات والضوابط والأطر الغربية والاستعمارية التي كانوا متمسكين بها  تقليد الأعمى. ومن اللافت للنظر  في هذه المقالة أنه لاقى عبر حياته التحولات الفكرية التي أثرت عملياته الدعوية تأثيرا بليغا. فبدأ دعوته وكان نشيطا في المحيط السياسي وتأثر السياسة بها تأثرا ولكن بعد مدة قليلة غيّر اتجاهه من السياسي الدعوي إلي اللاسياسي حتى أخذ يقول "أعوذ بالله من الشيطان والسياسية". ولذا يمكن تقسيم حياته إلى مرحلتين:
• النورسي السياسي : تمتد هذه الفترة من مولده حتى فرض الإقامة الجبرية عليه عام ١٩٢٦م.
• النورسي اللاسياسي: وتمتد هذه من بداية لحظة المنفى حتى وفاته عام 1960م.
وإن هذا التحول الفكري لا بد من المعالجة بحثا حتى نفهم مظاهر وأسباب تحولاته الفكرية وآثاره الإيجابية والسلبية في الواقع السياسي التركي والعالم الإسلامي بعده. ولا شك أن هذا البحث إن شاء الله يقدم نتيجة مقنعة مدللة موضحة لعلاقة الدين بالسياسة وما نتجت الشبهة عن النورسي وعن دينه بعد انعزاله عن السياسة. فأقسم هذه المقالة إلى النقط التالية:
• المقدمة
• نبذة عن حياته : ما يشمل على مولده ونشأته وأفكاره واسهاماته العلمية والتأثير والتأثر به ووفاته.
• موقفه في السياسة
• الظروف السياسية للتركيا آنذاك
• النورسي سياسيا
• النورسي اللاسياسي
• أسباب هذا التحول الفكري
• مقارنة بينه وبين مفكري الإسلام اللآخرين المعاصرين
• ثمرة هذا التحول ونتائجه
• الخاتمة .

Social media have influenced millennials of ulama or Muslim scholars in fatwa production. They access and use online knowledge to make daily fatwa according to community requests. However, limited is known about how the millennial ulama acquire and use the knowledge. We carried out an interpretive case study using a theoretical lens from knowledge creation and use in an information technology context and Islamic sociology. Data were gathered through in-depth interviews involving 36 millennial ulama as informants. The interviews were used to understand the respondents’ perspectives on knowledge acquisition and use in their daily fatwa making within a provincial level of Indonesia Ulama Council (MUI). The findings show that Indonesia’s millennial ulama have intensively acquired and trusted online Islamic knowledge. Also, they construct and use knowledge from online social network interaction in daily fatwa making. This study has implications for the simplicity of Islamic knowledge acquisition and fatwa making. Online knowledge acquisition might have reduced the roles of traditional Islamic education institutions and muftis. Therefore, further research should examine how new knowledge sources have caused this reduction.

Memlükler döneminde Mısır ve Şam bölgesinde inşa edilen çok sayıda ilim kurumunun  âlimlerin ilmî çalışma usullerinde bir dönüşüme sebep olup olmadığı tartışmalıdır. Ancak bu kurumların sundukları mansıplar yoluyla âlimlerin hayatının sürekli ve önemli birer parçası haline geldiği kabul edilmektedir. Açılan her yeni medrese veya vakıfla desteklenen her yeni ilim kurumu yeni mansıplar, yani âlimlere sunulan yeni kadrolar anlamına gelmekteydi. Bu ilmî mansıpların yanında kâdılkudâtlık, kadı nâipliği, dârüladl müftîliği, beytülmâl vekilliği, sır kâtipliği, muhtesiplik ve şahitlik gibi ilmî-bürokratik mansıpları da giderek artan bir şekilde âlimler üstlenmeye devam etmiştir. Dönemin tarih ve tabakât eserleri, âlimlerin bu mansıplarla ilişkilerine dair süreçleri anlatan kayıtlarla doludur. Dolayısıyla mansıplar, Memlük ulemâsının tarihi üzerine yapılan modern çalışmalarda üzerinde durulan önemli konulardan biri olmuş, âlimlerin mansıplarla ilişkileri farklı perspektiflerden ele alınmıştır. İlmin meslek haline gelişi, mansıplar üzerine rekabet, bu rekabetin âlimlerin sosyal ilişkilerine ve telif ettikleri eserlere etkisi, âlimlerin ilişki ağları ve bu ilişkilerin mansıp edinme süreçlerine etkisi, icâzetin formelliği ve mansıba tayinle irtibatı, âlimlerin sosyal ve mesleki hareketliliği gibi konular bu literatürün öne çıkan meselelerini oluşturmuştur. Bu tebliğde Memlükler döneminde âlimlerin mansıplarla ilişkisine eğilen modern çalışmalar tespit edilmeye çalışılacak, kronolojik bir çerçeve içerisinde bu çalışmalarda ele alınan konular ve yaklaşım farklılıkları değerlendirilecektir.

Tidak diragukan lagi bahwa Anregurutta Haji Muhammad As'ad Al-Bugisi (1907-1952) adalah ulama muktabar dan kesohor yang telah banyak mencetak tunas-tunas baru harapan bangsa. Lewat lembaga pendidikan Madrasah Arabiyah Islamiyah (MAI) di Sengkang di bawah asuhan Al-Bugisi, maka lahirlah ulama-ulama yang luar biasa jasanya dalam mencerdaskan kehidupan bangsa. Salah satu di antara ulama paling berpengaruh di Sulawesi Selatan akan penulis ketengahkan. Jebolan MAI Sengkang kali ini mengantar kita bertemu dengan KH Abdul Muin Yusuf. Bagaimana kiprahnya? Silahkan dibaca sampai tuntas!

South Asia’s encounter with Western colonialism preceded that of the Arab world, arguably rendering it more sensitive to the intellectual challenges implicit in political subjugation. Consequently, scholars of South Asian Islam, such as Francis Robinson, have highlighted its role historically more as an exporter than as an importer of reformist ideas, particularly during the decades of the late nineteenth and early twentieth centuries. The subject of this book, Shaykh Abu al-Hasan Ali Nadwi (1915–99), exemplifies both these tendencies through his life and works. First, he confronts head-on the challenges posed to Muslim civilization by Western cultural and political hegemony. Second, through a corpus of eloquent and passionate Arabic publications and frequent lecture tours abroad, he speaks to the trauma of a post-colonial Arab world still reeling with the shock of its inglorious place in the new global political order.

FULL BOOK REVIEW CAN BE ACCESSED HERE: http://www.tandfonline.com/eprint/h4ra9XG7a9gDYEs8Gn5A/full

Paper ilmiah ini ditulis untuk diikutsertakan di dalam salah satu pemaparan panel UHAMKA 1st International Conference on Islamic Humanities and Social Sciences, 23-24 Maret 2017. Paper ini bertitiktolak dari pemikiran dan nilai-nilai keteladanan Ulama Nusantara tentang perdamaian, modernisme, toleransi, dan prinsip kebangsaan sebagai inspirasi peradaban muslim dunia yang berada di dalam kerangka pemikiran politik Islam modern, sejak dunia Islam mengkaji fatwa revolusioner dari Syeikh Muhammad Abduh. Paper ini dimulai dari penjelasan sejarah tentang definisi ulama, legitimasi ulama di dalam teks Al-Qur'an, kedudukan ulama di dalam agama Islam, kewenangan dan peran ulama di masa lampau, serta problematika umum yang dihadapi para ulama. Paper ini kemudian menjelaskan secara ringkas peran para ulama Nusantara, terutama para ulama di Aceh dan Betawi dan sejarah terbentuknya Majelis Ulama Indonesia (MUI) sebagai sebuah wujud kebersatuan para ulama Indonesia pada masa pra-kemerdekaan. Paper ini berusaha mengkaji MUI secara ilmiah yang dimulai dengan pemberitaan MUI yang identik dengan lembaga fatwa. Setelah ditelusuri lebih lanjut, MUI memiliki modal yang besar dan cukup untuk menjadi lebih dari sekedar lembaga fatwa, tetapi sebagai sebuah organisasi Islam modern milik Indonesia yang khas dengan membawa nilai-nilai Islam Nusantara di dalam lima gagasan besar yang penulis temukan dan rangkum dari data sekunder berupa buku, artikel, jurnal, dan link Internet. Paper ini memiliki kesimpulan bahwa MUI telah memiliki kader-kader ulama Nusantara yang berusaha mewujudkan nilai-nilai Islam Nusantara ke dalam setiap pergerakan MUI baik lokal maupun internasional, walaupun program-program MUI tersebut harus lebih dioptimalkan dan lebih kreatif lagi, terutama terkait dengan warna politik NKRI yang senantiasa dinamis dan menghadapi tantangan global.

Full Proceeding:
http://uicihss.uhamka.ac.id/proceedings-uicihss-2017
http://uicihss.uhamka.ac.id/pemikiran-politik-islam-modern-peran-majelis-ulama-indonesia
https://drive.google.com/open?id=0B-V-vumSXNylMUV0WHBVaU05dkE

As it is the duty of Muslim scholars or ulama to preserve and spread the teachings of Islam, they have always carried out this responsibility. Further, they have also presented the best possible argument in favour of Islam if there was any criticism against it. As English has become the most preferred language for exchange of ideas it is natural that the ulama utilize this language for a wider approach to public. It was for facilitating the learning of English to ulama that Markazul Ma’arif Education and Research Centre was established in Delhi some three decades ago. The experiment was successful and it was taken as a role model. As a result, today over a dozen such institutes have been busy imparting English to ulama. This paper analyses the methodology of teaching English for the specific purpose of preaching Islam. It especially focuses on finding out the scopes for improvement so that those qualifying for the Diploma in English Language & Literature offered by these institutes have higher proficiency in English and better training for propagating the message of Islam.

Artikel ini bertujuan untuk mengkaji ulama dalam masyarakat urban Banda Aceh, Provinsi Nanggroe Aceh Darussalam, dan persepsi mereka tentang konsep negarabangsa dan isu-isu turunannya. Isu-isu turunan itu adalah: 1) anti-kekerasan; 2) prosistem; 3) toleransi; dan 4) pro-kewargaan (citizenship). Isu-isu ini dipergunakan sebagai dimensi-dimensi untuk menilai persepsi ulama terhadap konsep negara bangsa. Penulis beragumen bahwa persepsi ulama Banda Aceh, dan bahkan Aceh secara umum, tentang negarabangsa sangat dipengaruhi oleh politik syariah pemerintah dalam konsep “nanggroe syari‘ah dalam bingkai NKRI” yang merupakan kristalisasi negosiasi yang panjang dan menjadi kanalisasi bagi semangat etnonasionalisme religius ulama Aceh. Dalam konteks ini pula penulis berargumen bahwa rejeksionisme ulama terhadap konsep negara-bangsa, setidaknya sampai saat ini, lebih merupakan fenomena menurun dari tinggi ke rendah, daripada sebaliknya. Namun, konsep “nanggroe syari‘ah dalam bingkai NKRI” juga akan merawat angan-angan ideal tentang penerapan sistem politik Islam, namun dalam konteks NKRI, bukan dalam konteks Aceh merdeka. Angan-angan ini pula yang telah, sedang, dan akan terus mengarahkan “ke-kaffah-an” penerapan syariat di Aceh di masa mendatang.

This article aims to explore emerging trends for the Sunni religious elite and the Islamic legal tradition in the new context of the Arab Uprisings by focusing on Yusuf al-Qaradawi, arguably the most prominent of these ʿulamāʾ alive today. The article will follow al-Qaradawi’s articulation, transmission and reconstruction of the Islamic legal tradition in his own discourse as he has attempted to negotiate the politically fraught contexts of the Arab Uprisings while also maintaining his horizontal commitments to a diverse base of supporters be they the wider Arab Muslim public, the Muslim Brotherhood or indeed the Qatari royal family. The article will focus on al-Qaradawi’s highly publicised interventions and fatwas in relation to Egypt, Libya, Bahrain, and Syria from the perspective of Islamic studies, and also draw on personal interviews with al-Qaradawi, his personal staff, as well as supplementary media. In so doing, the article will elucidate al-Qaradawi and his colleagues’ attempts, ranging from the highly creative to the markedly conservative, to respond to unfolding events through the legal tradition and play an increasingly active role in the public sphere while their own status simultaneously becomes ever more vulnerable and unstable.

Born in 1737 AD, Sheikh Abdus Shamad was a Sufi Ulema from Palembang.His grandfather, who was also a Sufi Ulema held a position of a Mufti in Kingdom of Kedah. His grandmother, however,belonged to a noble family from Sultanate of Palembang. Abdus Shamad received good education during his lifetime in Palembang.He later continued his journeyof knowledge-seekingby traveling to the Haramayn (Holy Lands of Islam) where he learned various Islamic principles. He also engaged in various discussions with Ulemas and Malay speaking diciples also called the Jawi Community.As an Ulema and an intellectual, Sheikh Abdus Shamad authored eight books mostly in the Malay language.Two magnum opus of his writings that gained popularity among Indonesian Muslims were Sufi-themed books i.e.Hidayatus Salikin fi Suluk Maslak al-Muttaqiin and Siyarus Salikin ila Ibadat rabb al-‘alamin.

The Zap River rising from Mengene and Haravil (Yiğit) mountains to the north of the Bashkale district of Van flows towards Iraq in the south direction after passing through the Bashkir plain and Hakkâri provinces. Continuing north-eastward from the Duhok Province of Iraq, it reaches to the borders of Mosul province from the province of Arbil. It merges with the Dicle River in the al-Guveyr region in the south of Mosul. The length of the Zap River is 426 km, and 189 km of this is within the borders of the Turkey. It opens to the Northern Mesopotamian Plain in the Akre district of Duhok combining with large and small water sources coming from the mountainous parts of Hakkari, Duhok and Erbil regions as well. The Zap River grows quite large with the combination of the Hazir and Gomil rivers here, too. Zap River Basin spreading over a wide geographical area includes Hakkari and Duhok regions completely; Van, Urmiye, Erbil and Mosul regions partially.
The Zap Basin is one of the oldest settlements of humanity. This basin has been home to many important cultures and civilizations such as Urartu, Assyrian, Med, Persian, Roman and Islam since the earliest periods of history. Various religions such as Zoroastrianism, Judaism, Christianity and Islam have existed in this region. In the period of Prophet Omer (634-644), since its conquest by Muslims, it  has been one of the important centers of Islamic culture and civilization. This basin has made very important developments in the field of culture and civilization in the period of Umayyad, Abbasi, Seljuk, Zengi, Ayyubi and Ottoman states. However, main development of the cultural identity of the province has been formed during the period of Hakkâri, Bahdinan, Mahmoud, Soran and Semdinan principals that were active in this basin since the twelfth century. Especially Zap Basin’s being close to the important centers of Islamic culture and civilization, and support of local administrators in the region for the establishment and development of educational and cultural institutions such as mosque, madrasa, dervish lodge, small islamic monastery, ribat etc. have been decisive in the recognition of significant developments in the field of science, mysticism and literature in this region. Significant number of ulema, sufi, udeba and fuzela which affected both this basin and the Islamic world has grown in such institutions as  madrasa, dervish lodge, hankah, ribat and dervish convent, which were established in this basin. Zap Basin is also one of the important centers of Christianity / Nesturism as well as being one of the important centers of Islamic world. Since the beginning of the second century, Christianity has spread and institutionalized in this region. In this respect, this basin is an important region where Nestorianism has made progress in  religious, cultural and literary fields.

Gagasan pembaruan dalam ranah politik yang pertama kali muncul adalah Pan-Islamisme (persatuan dunia Islam) yang pertama kali dipopulerkan oleh tokoh dan pemikir terkenal, Jamaluddin Al-Afghani.  Dialah yang pertama menyadari sepenuhnya akan dominasi barat dan bahayanya. Oleh karena itu dia mengabadikan dirinya untuk memperingatkan dunia Islam akan hal itu, dan melakukan segala upaya untuk pertahanan.

Buku ini terbagi menjadi lima bagian. Setiap bagian terdiri dari beberapa sub. Bagian pertama terdiri dari sejarah masuknya Islam di Sulawesi Selatan secara resmi yang dibawa oleh Datuk Tellue dan tertulis dalam sejarah lontara, termasuklah di antaranya ekspansi penguasa kembar Gowa-Tallo untuk kepentingan islamisasi pada raja-raja yang ada di daerah Sulawesi Selatan dan Nusantara bagian Tengah dan Timur, masuknya Islam di baerah Bone hingga peranan raja-raja dalam pengembangan agama Islam dari waktu ke waktu hingga zaman KH. Muhammad As’ad yang mendirikan Madrasah Arabiyah Islamiah (MAI) di Sengkang. Bagian Kedua memuat profil pribadi dan keluarga KH. Lanre Said, dari masa kecilnya hingga masuk sekolah,  kemudian bergabung dengan Negara Islam Indonesia, Darul Islam/ Tentara Islam Indonesia (NII/DI-TII), selanjutnya merantau dan pada akhirnya kembali ke kampung halaman untuk mendirikan lembaga pendidikan. Bagian Ketiga adalah merupakan jalan dakwah yang telah ditempuh oleh KH. Lanre Said, yang merupakan ciri utama profesi seorang ulama, seperti berdakwah lewat pengajian, ceramah agama, menulis buku, hingga mendirikan pondok pesantren. Bagian Keempat diisi dengan beberapa nasihat-nasihat Lanre Said yang sangat relevan dari waktu ke waktu atau lintas zaman dan dapat bermanfaat pada siapapun termasuk beberapa penekanan untuk melakukan ibadah-ibadah yang memiliki kualitas tinggi bahkan hingga mencapai derajat waliyullah sekalipun. Bagian Kelima lebih merupakan kontinuitas dari perjuangan Lanre Said yang kini telah beralih ke generasi pelanjutnya. Membicarakan tentang sosok KH. Lanre Said tidaklah cukup dengan menilai dari satu atau dua sisi saja, karena ulama yang satu ini memiliki berbagai macam keahlian yang susah dicerna dengan logika, buku ini hanya menyingkap sebagian kecil saja dari jalan perjuangannya dengan maksud agar menjadi pelajaran berharga bagi kita semua. Harapan penulis agar buku ini dapat menjadi batu loncatan kecil dalam upaya menyingkap perjalanan hidup beliau. Selanjutnya, diharapkan lahir lebih banyak karya yang mengulas sosok KH. Lanre Said baik berupa karya perorangan maupun dalam bentuk tim (baca: kolektif) yang berasal dari sanak familinya, santrinya, atau siapa saja yang menghendaki kebenaran.

The contributions in this book explore Muslim religious leadership in multiple forms and settings. While traditional authority is usually correlated with theology and piety, as in the case of classically trained ulema, the public advocacy of Muslim community concerns is often headed by those with professionalized skillsets and civic experience. In an increasingly digital world, both women and men exercise leadership in novel ways, and sites of authority are refracted from traditional loci, such as mosques and seminaries, to new and unexpected places. This collection provides systematic focus on a topic that has hitherto been given rather diffuse consideration. It complements historical work on community leadership as well as more contemporary discussion on the training and role of Islamic religious authorities. It will be of interest to scholars in Religious Studies, Sociology, Political Science, History, and Islamic Studies.

In the present Javanese society, the sacred flower Widjojo Koesoemo is considered to be a myth with no reference on the once-existed court tradition to obtain the flower for Javanese king. In this research, I demonstrate the role of Widjojo Koesoemo flower and the ritual mission to obtain the flower in the court of Surakarta during the Dutch colonial period. Based on Javanese manuscripts, the mission to obtain Widjojo Koesoemo flower was an important tradition and could be traced back from Javanese mythology as early as 12th century. In the 19th century, both the flower and the mission were needed to build the legitimacy of the king of Surakarta. After coronation of a king, the court of Surakarta dispatched a mission to obtain Widjojo Koesoemo flower. Two spiritual groups in the court: Juru suranata, the court ritual leader, and Reh Pangulon, the ulama’s body from the Great Mosque of Surakarta were sent to the sacred flower’s location at the Southeast Coast of Nusakambangan (Brambang) Island. Challenges to the secrecy of this flower appeared when the Dutch scientists from the second half of the 19th century onwards claimed to successfully demystify this flower by means of scientific explorations and then classified the flower into Linnaean taxonomy. I argue that the “silent rejection” of the court to any scientific claim is the evidence of Javanese cultural persistence. Besides, the Court still sent missions to the Southeast Coast of Nusakambangan until before 1945.  This tradition reflects that the king’s rightful ‘cultural’ authority over the kingdom of Surakarta remained unchanged in the period of the Dutch colonial supremacy.

It is something of a truism that the Quran’s narrative defies modern texts’ linear chronology demarcated by definitive beginnings, middles, and ends. Quranic studies specialists have expended considerable effort investigating its narratology, foreign vocabulary, conception of ethics, and transmission history.  However, an exploration of time and temporality within the Quran remains a minor concern in the field. To address this lacuna, I investigate how one twentieth-century South Asian religious scholar (alim) Manazir Ahsan Gilani (d.1956) grappled with time and temporality in the Companions of the Cave (Ashab al-Kahf) story of Chapter 18 of the Quran, “The Cave” (Surat al-Kahf).
I make a modest contribution to Quranic studies, South Asian Islamic intellectual history, and post-colonial studies by comparing Gilani’s Quranic exegesis (Tafsir) on this chapter (surah) with his classical and modern Middle Eastern counterparts.

K.H. Muhammad Yahya (commonly known as Abuya Sepuh or Abuya Mamad) is an Islamic scholar from Cimahi. He is a Da'i, Murshid Tariqah, and also a Judge in the Religious Courts. He was the founder of Pesantren Darussurur Cimahi, and extensively wrote Sundanese nadhom, and participated in spreading the Islamic da'wah in the City of Cimahi. He contributed to education, social, religion, and Islamic da’wah. This study aims at finding out the biography of K.H. Muhammad Yahya and his Da'wah Activities in Cimahi. The method used is a historical research method which consists of four stages, namely heuristics, criticism, interpretation, and historiography. Based on the results of the study, it can be concluded that, first, K.H. Muhammad Yahya was born in 1917 and died in 2009 in the Main Village, Cimahi. He is the son of K.H. Muhammad Azhari and Hj. Khadijah, his nasab through his father reached Maulana Syarif Hidayatullah. His educational genelogy was formed from the environment and education he got from various teachers, such as Habib Ali al-Attas (Jakarta), Habib Abdullah Bilfaqih (Malang), Muhaddist Assayid Alwi bin Abbas al-Malik (Mecca), K.H. M. Kurdi (Cibabat), K.H. M. Zarkasyi (Cibaduyut). Second, the da'wah activities K.H. Muhammad Yahya in Cimahi covers several aspects and media, namely da’wah through educational institutions with the establishment of pesantren Darussurur (1947-2009), da’wah through religious teachings (1947-2009), da’wah through Tariqah (TQN) (1960s), and da’wah through writing (1979-2009), in which he wrote and translated Arabic books composed in the form of Sundanese nadhom, such as Nadhom Shoibul Iman, Aqidatul awam, Lawang Setan, and many others.

The life and work of a historian steeped in Islām’s fourteen-century, intellectual tradition, Maulānā Ḥakīm Sayyid ‘Abdul Ḥayy al-Hasanī, serves as a model for rethinking the history of Muslims in India during the British Colonial period. Moreover, the life-story and writings of Maulānā ‘Abdul Ḥayy promoted resistance to imperialist agendas, especially those focused on controlling the ways indigenous groups understood their own history and would carve out their futures through education pursuits.

As a late nineteenth-century, Islāmic historiographer of the Nadwatul ‘Ulamā’ in British India, Maulānā ‘Abdul Ḥayy explicitly calls upon all Muslims to learn about the intellectual heritage of Indian ‘ulamā’. In creatively engaging the practice of the Islāmic historiographical tradition, he implicitly invites all Muslims to resist Western epistemic pressures and reclaim past Muslim glory, offering a path to liberation through the preservation and revival of traditional, indigenous curricula.

In providing a short biography of Maulānā ‘Abdul Ḥayy and a cursory examination of three of his important works, I venture to ask three questions: What material conditions animate Maulānā ‘Abdul Ḥayy’s historical writings? What message does he try to convey? Whom does he seek to reach? What techniques does he employ to achieve his goal?

Why are these questions worth pursuing? For centuries, Western historians have portrayed the Muslim world in ways that have led the West to view Islām with an eye of fear and suspicion. This distrust has legitimized countless acts of violence and continues to prevent nations from building bridges of understanding and mutual respect. How then might a Muslim’s approach to history – a view from within – offer a different way?

Thus this study explores three historical texts written by Maulānā ‘Abdul Ḥayy in order to offer the reader a view into his social world and the material conditions to which he reacts, an introduction to the Islāmic historiographical tradition, and the significant historiographical intervention that he makes in light of dramatic changes brought to the India by Western colonialism and modernity.

Chapter one summarizes Maulānā ‘Abdul Ḥayy’s rich educational upbringing and his professional career as a physician, historian, and director of the Nadwatul ‘Ulamā’. I offer observations about the three key texts of this study. This chapter is significant because it depicts the communal structure of education in northern India that collapsed during Mualānā ‘Abdul Ḥayy’s lifetime. This biographical sketch grounds my argument that his historiography preserves a rich heritage while at the same time it creatively resists compromise to Western historiography and epistemologies and calls for the revival of Muslim identity in India and the broader Muslim world.

Chapter two transitions into a broader discussion about the milieu in which Mualānā ‘Abdul Ḥayy operates. I reconstruct the social, political, and educational environment in late nineteenth-century British India. I give particular attention to how colonization causes both ruptures from the past and how it augments pre-colonial social processes. Moreover, in light of Maulānā ‘Abdul Ḥayy’s life and work, I explore how British imposition in education – along with subsequent Indian abandonment – systematically caused traditional educational systems in India to wither. I then discuss how the founding of the Nadwatul ‘Ulamā’ and Maulānā ‘Abdul Ḥayy’s leadership within the movement was a response to the intellectual challenges facing Muslims in India. Finally, I show how Maulānā ‘Abdul Ḥayy’s historiography fits with the larger aims of the Nadwatul ‘Ulamā’. As a sayyid and a member of the ‘ulamā’, he communicates his message of resistance and revival in Arabic to the broader Muslim world and specifically Arabs.

That Indians were never fully granted autonomy over educational institutions after the rise of the British Raj forced the hand of Indians who sought to preserve their intellectual heritage and reassert the prestige, if not the superiority, of traditional education. In chapter three, I explain how Maulānā ‘Abdul Ḥayy creatively enacts this resistance from within the Islāmic historiographical tradition. What do I mean by Islāmic historiography? How is it an effective way to get the attention of the Muslim world – namely, the ‘ulamā’? Seeing that colonialism stimulated intellectual vigor and the emergence of new technologies, as is discussed in chapter two, how does Maulānā ‘Abdul Ḥayy adopt such new techniques while still operating as a traditional ‘alim, a member of a millennium-long historiographical tradition? Where do we find Islāmic historiography? Which brand of scholarship produces works of Islāmic historiography?  In light of these questions, I begin this chapter by parsing out the term word-by-word in order to arrive at an accurate conception. Then I highlight three literary genres that preserve Islāmic historiography. In short, what I mean by Islāmic historiography is historical writing, historically done by an ‘ālim, written according to the practice of a tradition that pursues certain goods. In other words, in addition to communicating his message of resistance and revival in Arabic, Maulānā ‘Abdul Ḥayy utilizes the conventional genres of Islāmic historiography in order to make himself intelligible to the ‘ulamā’ across of the world and to present himself as an authorative member of the social class.

In chapter four, I bring together the premilimanary observations in chapter one of Maulānā ‘Abdul Ḥayy’s historical texts and conduct an indepth analaysis of one the books in which he particularly seeks to preserve the rapidly vanishing traditional curricula of the Indian Muslim world. His study offers to posterity tremendous insight into what was lost as well as a way to revive the tradition of learning characteristic of education in India prior to colonial rule and nationalist ideologies.

Finally, I conclude by offering a set of inquiries into how Maulānā ‘Abdul Ḥayy’s model indicates ways Muslims might become empowered to “write” their histories as a way to resist hegemonic and epistemic pressures in contemporary global settings.

This dissertation presents a full-fledged portrait of the muftiate (spiritual administration of Muslims) in modern Russia. Designed initially for the purpose of controlling religious activity, over time the institution of the muftiate was appropriated by Muslims and became a key factor in preserving national identity for different ethnic groups of Tatars. In modern Russia numerous muftiates play the controversial role of administrative bodies responsible for the enforcement of some aspects of domestic and foreign policy on behalf of the state.

Bekkin’s research focuses on muftiates in the European part of Russia, examining both their historical development and their functioning in the modern context. The analysis draws on academic literature, written and oral texts produced by the ministers of the Islamic religion, and archival sources, as well as numerous interviews with current and former muftis and other Islamic bureaucrats. Following Douglass North’s theory of institutions, the author distinguishes between the muftiate as an institution and the muftiate as a religious organization. In the first case the muftiate encompasses a set of rules (restrictions) that are both formal (reflected in the laws, charters of spiritual administrations of Muslims) and informal (not reflected in the legislation). Individual Islamic religious organizations (muftiates in a narrow sense) function according to these rules. By analyzing both the formal and informal precepts which regulate the status and the activity of spiritual administrations of Muslims in the Russian Empire and the Soviet Union, and continue to do so in modern Russia, the author makes an attempt to explain the viability of the institution of the muftiate.

Basing himself in the theory of the economics of religion, the author treats Russian muftiates as firms competing in the Islamic segment of the religious market. He applies economic principles in analyzing how the muftiates interact with each other, with other religious organizations in Russia, and with the Russian state. The author provides his own classification of muftiates in Russia, depending on the role they play in the religious market.

Al Washliyah merupakan organisasi Islam yang lahir dan besar di Sumatera Utara pada tahun 1930. Aktivitas Al Washliyah dalam mencerdaskan masyarakat adalah dengan pendidikan, dakwah, amal sosial, politik dan ekonomi. Keberadaan ulama Al Washliyah di Sumatera Utara masih memiliki kontribusi yang sangat besar dan patut diperhitungkan dalam menjalankan tradisi keulamaan lewat pendidikan dan sampai saat ini kehadirannya di tengah-tengah masyarakat masih dibutuhkan, terutama produk keulamaannya. Dengan demikian tradisi keulamaan Al Washliyah, menarik untuk diteliti dengan argument: Penurunan kualitas keulamaan Al Washliyah di Sumatera Utara karena para pemimpinnya terlibat dalam kegiatan politik dan tidak punya waktu untuk memperbaiki sektor pendidikan. Al Washliyah selama lebih dari setengah abad menikmati reputasi yang baik di tingkat nasional maupun internasional untuk standar pendidikan Islam, terutama dalam hal keulamaannya. Namun dalam beberapa dekade terakhir produksi keulamaan mengalami kemunduran dan beberapa madrasah Al Jam'iyatul Washliyah kurang mampu beradaptasi dengan kurikulum pemerintah. Alasan utamanya adalah bahwa politisasi kepemimpinan Al Washliyah dan budaya internal. Beberapa pemimpin Al Washliyah dalam beberapa tahun terakhir lebih melibatkan diri dalam politik dan memanfaatkannya untuk membangun jaringan patronase.

Artikel ini membahas tentang perkembangan Majelis Ulama Indonesia (MUI) baik nasional maupun lokal dalam sekitar satu dekade terakhir. Tulisan ini berargumen bahwa terjadi pergeseran signifikan MUI baik secara teologis maupun politis, yang dilihat dari persepsi MUI dan ulama MUI tentang negara-bangsa dengan segala turunannya, seperti ideologi negara, sistem pemerintahan, kewargaan, toleransi dan penggunaan kekerasan. Secara teologis, MUI mengembangkan pemahaman keagamaan yang moderat puritan, dan secara politis lebih menyuarakan aspirasi umat Islam dan mengembangkan aktivisme keulamaan. Tulisan ini secara khusus melihat arah baru MUI, munculnya sayap baru di dalam MUI, kontestasi internal, dan pengaruh sayap baru ini kepada wacana dan sikap politik MUI.

Polymaths of Islam analyzes the social and intellectual power of religious leaders who created a shared culture that integrated Central Asia, Iran, and India from the mid-eighteenth century through the early twentieth.

James Pickett demonstrates that Islamic scholars were simultaneously mystics and administrators, judges and occultists, physicians and poets. This integrated understanding of the world of Islamic scholarship unlocks a different way of thinking about transregional exchange networks. Pickett reveals a Persian-language cultural sphere that transcended state boundaries and integrated a spectacularly vibrant Eurasia that is invisible from published sources alone.

The renowned Syrian ʿālim Shaykh Muhammad Sa'id Ramadan Al-Buti was one of the world's leading scholarly representatives of Sunni Islam in contemporary times. The written debates that occurred between the Damascene ʿulamā', al-Buti, and the iconic Salafi scholar and h  adīth scholar Muhammad Nasir al-Din al-Albani constitute one of the most important and comprehensive intra-Muslim debates in the twentieth century, having helped to define a clear schism between the neotraditionalist position and its presumed opposite: Salafism. This article suggests that the rhetoric of anti-Salafism needs to be studied further to better understand contemporary currents in modern Islamic intellectual history. The adversarial rift that crystallised in the thriving Shāmī scholarly milieu of the 1980s and 90s informed the existence of a distinct neo-traditionalist school both in the West and many parts of the Muslim world for the latter part of twentieth century and to this day. At the intersection of political competition, textual methodology and competing visions of heresy and history, Islamic neo-traditionalism represents a key contestant in the battle for religious authority in contemporary Islam under the secular nation-state. Between championing a constructed concept of a 'tradition' for modern times and those who seek to return to a pristine 'true Islam', a deadlock is inevitable.

In the absence of clear-cut guidance from the primary sources of the shari‘a, how do Muslim scholars derive a workable religious praxis in changing circumstances and which authorities do they invoke in the process? This article explores possible answers to these questions by conducting a detailed analysis of a debate between two groups of Deobandi scholars in Britain over establishing the correct time for the commencement of morning (Fajr) and the onset of fasting for Ramadan. I argue that besides the primary sources, these Deobandi scholars invoke alternate forms of extra-scriptural authority such as the weight of precedence deriving from the akabir (elders) of the Deobandi tradition, as also their reliance on modern scientific knowledge. The article highlights the complex interplay of factors which determines the way that Muslims in Britain negotiate the practice of their religion in new socio-cultural milieu and the way they attempt to incorporate these changes within the parameters of an established religious discourse.

Asırlarca Osmanlı Medrese öğretiminin temel direklerinden birini
oluşturan Birgivi Mehmed Efendi'yi (1523-1573) hayatı boyunca iktisadi bakımdan destekleyen dayanışma ağı
konusunda fazla bir şey bilmiyoruz. Bu makale gerçekten Birgi'li olan Ataullah Efendi konusuna eğiliyor.