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8590 results in Islam

Page 86 of 430

  • 5 - Dialectic and Education

  • David M. DiPasquale, Boston College, Massachusetts
  • Book:
    Alfarabi's <i>Book of Dialectic (Kitab al-Jadal)</i>
    Published online:
    11 October 2019
    Print publication:
    10 October 2019, pp 239-278

  • Summary

    If, as I have suggested from the outset, Alfarabi’s Book of Dialectic is meant to portray the very dialectical education it describes, what precisely is the student of the book to have learned by the time he or she has finished it? In order to help clarify this matter, I seek help from the commentaries on the Metaphysics by Alexander of Aphrodisias. Alexander's attentiveness to ‘form’ or formal causality in these writings points to the reason why Alfarabi's treatment of the Topics is at the same time a consideration of Platonic politics and Socrates’ famous ‘turn’ to the logos: Socrates’ dialectical method was meant to be a correction of the method of his predecessors. Just as in Chapter Three I point to the way in which Alfarabi's dialectic considers nothing less than the question concerning the creation or eternity of the world, here I take up the manner in which his treatment of the various interrogative particles (and especially the particle ma, or “what is”) is intended to point to its proper resolution. The education to which the Jadal is leading has, in the end, not a little to do with the knowledge of the essential limitations to any such resolution.

  • 2 - Dialectic and Political Science

  • David M. DiPasquale, Boston College, Massachusetts
  • Book:
    Alfarabi's <i>Book of Dialectic (Kitab al-Jadal)</i>
    Published online:
    11 October 2019
    Print publication:
    10 October 2019, pp 117-145

  • Summary

    The first matter to which the reader of the Book of Dialectic must attend is the fact that Alfarabi appears to offer two distinct starting points to his commentary. The first starting point, as we will have witnessed in Chapter One, begins at something of a technical height, with Alfarabi assuming a sophisticated level of learning on the part of those he is addressing. In Chapter Two, I consider the nature of the subsequent or ‘corrected’ starting point, which mimics the Aristotle of the Philosophy of Aristotle to the extent to which Alfarabi here begins from a more obviously commonsensical position. This is at the same time, then, to recall Alfarabi’s Plato and also (and above all) his Socrates. Because the new starting point is the recollection of the pre-scientific beginnings of science, which are themselves rarely subjected to scientific scrutiny, the role of the Law in instilling decent habits comes to the fore. We are then forced to consider the character of the kind of political science that is responsible for the creation of that Law in the first place.

Alfarabi's Book of Dialectic (Kitab al-Jadal)
  • On the Starting Point of Islamic Philosophy
  • David M. DiPasquale
  • Published online:
    11 October 2019
    Print publication:
    10 October 2019
  • Widely regarded as the founder of the Islamic philosophical tradition, and as the single greatest philosophical authority after Aristotle by his successors in the medieval Islamic, Jewish, and Christian communities, Alfarabi was a leading figure in the fields of Aristotelian logic and Platonic political science. The first complete English translation of his commentary on Aristotle's Topics, Alfarabi's Book of Dialectic, or Kitāb al-Jadal, is presented here in a deeply researched edition based on the most complete Arabic manuscript sources. David M. DiPasquale argues that Alfarabi's understanding of the Socratic art of dialectic is the key prism through which to grasp his recovery of an authentic tradition of Greek science on the verge of extinction. He also suggests that the Book of Dialectic is unique to the extent to which it unites Alfarabi's logical and political writings, opening up novel ways of interpreting Alfarabi's influence.

  • Introduction

  • David M. DiPasquale, Boston College, Massachusetts
  • Book:
    Alfarabi's <i>Book of Dialectic (Kitab al-Jadal)</i>
    Published online:
    11 October 2019
    Print publication:
    10 October 2019, pp 1-10

  • Summary

    The introduction concerns my division of the entire Arabic text and a brief discussion of the ways in which the various parts of the discussion fit into the larger whole. It groups the numerous divisions into parts and explains why my commentary will consider the parts in a specific order. It also offers a brief biography of Alfarabi including notes on his intellectual successors, a survey of historical reports concerning the ways in which his expansive body of work was received, in addition to a brief treatment of the art of dialectic as it was depicted by Plato’s Socrates and Aristotle.

  • 1 - Alfarabi’s Kitāb al-Jadal: A Complete English Translation

  • David M. DiPasquale, Boston College, Massachusetts
  • Book:
    Alfarabi's <i>Book of Dialectic (Kitab al-Jadal)</i>
    Published online:
    11 October 2019
    Print publication:
    10 October 2019, pp 11-116
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  • Summary

    Translation

Islam, Literature and Society in Mongol Anatolia
  • A. C. S. Peacock
  • Published online:
    07 October 2019
    Print publication:
    17 October 2019
  • From a Christian, Greek- and Armenian-speaking land to a predominantly Muslim and Turkish speaking one, the Islamisation of medieval Anatolia would lay the groundwork for the emergence of the Ottoman Empire as a world power and ultimately the modern Republic of Turkey. Bringing together previously unpublished sources in Arabic, Persian and Turkish, Peacock offers a new understanding of the crucial but neglected period in Anatolian history, that of Mongol domination, between c. 1240 and 1380. This represents a decisive phase in the process of Islamisation, with the popularisation of Sufism and the development of new forms of literature to spread Islam. This book integrates the study of Anatolia with that of the broader Islamic world, shedding new light on this crucial turning point in the history of the Middle East.

  • Foreword

  • Ahmad Najib Burhani
  • Book:
    Between Social Services and Tolerance
    Published by:
    ISEAS–Yusof Ishak Institute
    Published online:
    25 January 2020
    Print publication:
    20 September 2019, pp v-vi

  • Summary

    The economic, political, strategic and cultural dynamism in Southeast Asia has gained added relevance in recent years with the spectacular rise of giant economies in East and South Asia. This has drawn greater attention to the region and to the enhanced role it now plays in international relations and global economics.

    The sustained effort made by Southeast Asian nations since 1967 towards a peaceful and gradual integration of their economies has had indubitable success, and perhaps as a consequence of this, most of these countries are undergoing deep political and social changes domestically and are constructing innovative solutions to meet new international challenges. Big Power tensions continue to be played out in the neighbourhood despite the tradition of neutrality exercised by the Association of Southeast Asian Nations (ASEAN).

    The Trends in Southeast Asia series acts as a platform for serious analyses by selected authors who are experts in their fields. It is aimed at encouraging policymakers and scholars to contemplate the diversity and dynamism of this exciting region.

    THE EDITORS

    Series Chairman:

    Choi Shing Kwok

    Series Editor:

    Ooi Kee Beng

    Editorial Committee:

    Su-Ann Oh

    Daljit Singh

    Francis E. Hutchinson

    Benjamin Loh

Between Social Services and Tolerance
  • Explaining Religious Dynamics in Muhammadiyah
  • Ahmad Najib Burhani
  • Published by:
    ISEAS–Yusof Ishak Institute
    Published online:
    25 January 2020
    Print publication:
    20 September 2019
  • Muhammadiyah, together with the Nahdlatul Ulama (NU), are seen as the two pillars of moderate Islam in Indonesia. Muhammadiyah is currently often perceived to be the more conservative of the two and to have more affinity with Islamist groups. On political issues, for instance, it is steered by Islamist imagery. On cultural issues, Muhammadiyah is often guided by old enmity towards what is called the TBC (takhayul, bid'ah dan churafat; delusions, religious innovation without precedence in the Prophetic traditions and the Qur'an, and superstitions or irrational belief). This position has placed Muhammadiyah in an uneasy relationship with both local cultures and traditionalist Islam. Three issues that were raised in 2017—the banning of Hizbut Tahrir Indonesia (HTI), the recurrent controversy on the Indonesian Communist Party (PKI), and the ruling of the Constitutional Court on Penghayat Kepercayaan—are issues where Muhammadiyah has been easily drawn towards Islamist and conservative tendencies.Be that as it may, Muhammadiyah remains a social movement guided by its long-held theology of al- Mā`ūn (kindness) and with a strong emphasis on social services. It is this doctrine that has prevented Muhammadiyah from dwelling on mythical or abstract issues and neutralized it against Islamism, making its members more realistic in viewing the world, more prone to distancing themselves from the utopian vision of a caliphate, from the dream of shariah as the Messiah that will solve every problem, and from the temptation to create an Islamic state.The "pragmatic Islamism" that Muhammadiyah has adopted allows it to handle social dynamics well.

  • Between Social Services and Tolerance: Explaining Religious Dynamics in Muhammadiyah

  • Ahmad Najib Burhani
  • Book:
    Between Social Services and Tolerance
    Published by:
    ISEAS–Yusof Ishak Institute
    Published online:
    25 January 2020
    Print publication:
    20 September 2019, pp vii-viii

  • Summary

    EXECUTIVE SUMMARY

  • • Muhammadiyah, together with the Nahdlatul Ulama (NU), are seen as the two pillars of moderate Islam in Indonesia. Muhammadiyah is currently often perceived to be the more conservative of the two and to have more affinity with Islamist groups.

  • • On political issues, for instance, it is steered by Islamist imagery. On cultural issues, Muhammadiyah is often guided by old enmity towards what is called the TBC (takhayul, bid'ah dan churafat; delusions, religious innovation without precedence in the Prophetic traditions and the Qur'an, and superstitions or irrational belief). This position has placed Muhammadiyah in an uneasy relationship with both local cultures and traditionalist Islam.

  • • Three issues that were raised in 2017—the banning of Hizbut Tahrir Indonesia (HTI), the recurrent controversy on the Indonesian Communist Party (PKI), and the ruling of the Constitutional Court on Penghayat Kepercayaan—are issues where Muhammadiyah has been easily drawn towards Islamist and conservative tendencies.

  • • Be that as it may, Muhammadiyah remains a social movement guided by its long-held theology of al-Mā `ūn (kindness) and with a strong emphasis on social services. It is this doctrine that has prevented Muhammadiyah from dwelling on mythical or abstract issues and neutralized it against Islamism, making its members more realistic in viewing the world, more prone to distancing themselves from the utopian vision of a caliphate, from the dream of shariah as the Messiah that will solve every problem, and from the temptation to create an Islamic state.

  • • The “pragmatic Islamism” that Muhammadiyah has adopted allows it to handle social dynamics well.

  • Between Social Services and Tolerance: Explaining Religious Dynamics in Muhammadiyah

  • Ahmad Najib Burhani
  • Book:
    Between Social Services and Tolerance
    Published by:
    ISEAS–Yusof Ishak Institute
    Published online:
    25 January 2020
    Print publication:
    20 September 2019, pp 1-23

  • Summary

    INTRODUCTION

    Alongside Nahdlatul Ulama (NU), Muhammadiyah is often seen as one of the two pillars of moderate Islam in Indonesia. It is commonly believed that these two largest Muslim organizations have contributed much towards stabilizing and balancing democracy after Reformasi—the Indonesian Spring of 1998—happened, and that it is partly because of these two organizations that civil Islam has been flourishing in the country.

    Because of this, the two organizations are often expected to stand together on most issues. In recent times, however, leaders of these two organizations have appeared to be in different camps. Public statements by them attest to this, particularly on three issues: The banning of the Hizbut Tahrir Indonesia (HTI), the recurrent controversy about the Indonesian Communist Party (PKI), and the ruling of the Constitutional Court on Penghayat Kepercayaan. They even seemed to be pitted against each other during the religious gatherings in Garut, Karanganyar, and Sukoharjo where Ustadz Bachtiar Nasir and Felix Siauw were the main speakers; while the NU tried to stop these speakers, Muhammadiyah was protective of them.

    This article analyses Muhammadiyah's response to Aksi Bela Islam, and the three abovementioned religious controversies. Why has this organization appeared to be closer to and to have shown more affinity towards Islamist groups than to NU? Has there been any ideological shift or change in Muhammadiyah? Do old designations such as modernist, puritan, and reformist Islam, still reflect its religious position? This article provides an overview of, firstly, the historically undisputed concern of Muhammadiyah with social services, and secondly, the organization's cultural transformation since the Congress in Aceh 1995, and thirdly, Muhammadiyah's responses on religious issues in 2017.

    SOCIAL SERVICES AS MUHAMMADIYAH'S IDEOLOGY

    Muhammadiyah has been labelled in a variety of ways, the most popular being modernist, reformist, and puritan Islamist. Be that as it may, the organization is fundamentally a social movement, with social services activities having been one of its most important aspects since its establishment in 1912. The social services provided by most of its branches throughout Indonesia are mostly in education, in helping orphans, and in health matters.

  • 3 - The Life of Mūsā b. Ja‘far al-Kāẓim (d. 183/799)

  • Najam Haider, Barnard College, New York
  • Book:
    The Rebel and the Imãm in Early Islam
    Published online:
    06 September 2019
    Print publication:
    19 September 2019, pp 115-192

  • Summary

    This chapter is centered on the biography of Musa al-Ka?im (d. 183/799). Sunni historical chronicles utilized al-Ka?im to highlight the deterioration of the relationship between the ‘Abbasids and the ‘Alids. Many chroniclers integrated these familial tensions into a broad narrative detailing the rise and fall of ‘Abbasid power. Sunni biographical works, by contrast, included al-Ka?im in a wider community of pious scholars, focusing on his generosity and piety. Zaydi authors focused almost exclusively on court and caliphal politics, citing al-Ka?im’s refusal to support the rebellion at Fakhkh to compare him unfavorably with Ya?ya b. ‘Abd Allah. Twelver authors appropriated malleable narrative elements to craft interpretive frameworks that reflected the community’s political and social conditions. Overall, the chapter highlights the fact that all Muslim historians operated within the presuppositions of rhetoricized historiography with no real methodological difference between those of Sunni and Shi‘i backgrounds.

Page 86 of 430