South-East Asian Islam in the Twentieth Century

Benda, Harry J.

doi:10.1017/chol9780521219488.010

“…The journal played a crucial role as cultural brokers, translating the new purity, rationalism and vitality of Islam into the Malay language -the Archipelago's lingua franca -and also into terms relevant to a local, Malay-Indonesian frame of reference. (Henry Benda 1970) Al-Munir (Radiating) was published in Padang Panjang, West Sumatra in 1911 by Haji Abdullah Ahmad, Haji Muhammad Thayeb and Dr Haji Abdul Karim Amrullah (Haji Rasul). Al-Munir espoused the modern idealism of Abduh and strived "to lead and bring Muslim umma to progress based on Islamic injunctions, to nurture peace among nations and human beings and to enlighten the Muslim umma with knowledge and wisdom" (Deliar Noer 1973).…”

Section: On Press and Journalmentioning

confidence: 99%

The Influence of Muhammad Abduh in Indonesia

Amir

¹

,

Rahman

²

2021

International Journal Ihya' 'Ulum al-Din

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Muhammad Abduh had a remarkably profound and lasting impact in Indonesia. His reformist ideas had a strong repercussion in the political and social landscape of the region. They were readily adopted by major Islamic movements, notably Muhammadiyah, al-Irshad and Persatuan Islam (Persis). Abduh’s Tafsir al-Manar deeply influenced some momentous works of Qur’anic exegesis, such as Tafsir al-Azhar, Tafsir al-Qur’an al-Karim, Tafsir al-Qur’an al-Madjid (Tafsir al-Nur), Tafsir al-Misbah and Tafsir al-Furqan. His Majallat al-Manar, which was planned and collaborated with Rashid Rida since 1898, highly inspired reform-oriented scholarship evident in journals such as al-Munir, and al-Dhakhirah al-Islamiyah. This study aims to analyze the influence of Abduh’s modernism in Indonesia. It attempts to discover the implication of his principle and philosophical tradition in the religious reform and modern movement in Indonesia. The method of study is based on qualitative approaches, using content analysis method. It was conducted based on library method to investigate the related data from primary and secondary sources. The data was analyzed using descriptive-analytical approaches, by way of inference (istisqa’) and deductive (istinbat) method. The paper concluded that Abduh had profound and extensive influence in the Archipelago, especially his impact on Islamic reform and renewal (islah and tajdid) in Indonesia.

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“…Tjokroaminoto greatly influenced Indonesian secular nationalist leaders like Sukarno and others. As Korver Sjahrir (Benda, 1977). But there were no Islamic political movements dominating the Indonesian political sphere until the occupation of Japan in the early 1940s.…”

Section: The Dutch Policy On Islam and The Emergence Of A Muslim Nationalist Movementmentioning

confidence: 99%

“…This organisation played an important role in pre and post-Indonesian independence politics. As a reformist and modernist religious movement, Muhammadiyah was concerned about efforts to purify Islamic teachings that were not based on Al-Quran and hadits, including innovations in shariah (bid'ah); syncretism; and local traditions (Benda, 1977). Pragmatically, this movement adopted the methods of Christianisation although its establishment was believed to be an effort to curb Christianisation.…”

Section: The Dutch Policy On Islam and The Emergence Of A Muslim Nationalist Movementmentioning

confidence: 99%

The role of Islam in Indonesia's contemporary foreign policy

Anshori¹

0

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<p>This study aims to investigate the extent to which Islam influences Indonesian foreign policy in the post-Suharto era. Specifically, this research intends to examine under what circumstances the influence of Islam on Indonesian foreign policy will be substantial and under what conditions it will have less of an effect. Focusing on the era of the administration of President Yudhoyono, the issues covered in this study embrace Indonesia’s policies towards Iran’s nuclear programme, Kosovo’s independence and Palestinian statehood. This study puts emphasis on the interplay between Muslim groups and the government in relation to the conduct of the country’s foreign policy. As interest groups, Muslim groups in Indonesia have had significant concerns about Muslim issues in both Indonesia’s domestic affairs and in its foreign policy. In general, this study argues that there has been an increased role for Islam in Indonesia’s post-Suharto foreign policy. Islamic elements and Muslim groups’ aspirations have been increasingly included and accommodated in the country’s foreign policy. These accommodations are made to the extent that the aspirations these views reflect do not contradict fundamentally with Pancasila as state philosophy, the 1945 constitution and the country’s vital national interests, mainly those related to territorial integrity. Specifically, the case of the Iranian nuclear programme has showed that the government ‘bowed’ to the Muslim groups’ pressures which were backed by the parliament. The government changed its position from supporting UNSC resolution 1747 on sanctions against Iran to abstaining on the similar resolution no. 1803. In this regard, the influence of Muslim groups on the country’s foreign policy was important and substantial as Muslim groups’ interests and members of parliament’s interests did converge against the government’s policy on that matter. The Kosovo case has demonstrated an opposite effect. The government apparently firmed up its non-recognition of Kosovo’s independence and disregarded Muslim groups’ aspirations. Muslim groups’ aspiration to recognise Kosovo’s independence is perceived to contradict the most vital of the country’s national interest, namely national integrity. Finally, the case of Palestinian statehood has showed that the Indonesian government’s policy and Muslim groups’ aspirations have been aligned (unlike their differences over Iran) with a similar voice being presented.</p>

show abstract

“…Tjokroaminoto greatly influenced Indonesian secular nationalist leaders like Sukarno and others. As Korver Sjahrir (Benda, 1977). But there were no Islamic political movements dominating the Indonesian political sphere until the occupation of Japan in the early 1940s.…”

Section: The Dutch Policy On Islam and The Emergence Of A Muslim Nationalist Movementmentioning

confidence: 99%

“…This organisation played an important role in pre and post-Indonesian independence politics. As a reformist and modernist religious movement, Muhammadiyah was concerned about efforts to purify Islamic teachings that were not based on Al-Quran and hadits, including innovations in shariah (bid'ah); syncretism; and local traditions (Benda, 1977). Pragmatically, this movement adopted the methods of Christianisation although its establishment was believed to be an effort to curb Christianisation.…”

Section: The Dutch Policy On Islam and The Emergence Of A Muslim Nationalist Movementmentioning

confidence: 99%

The role of Islam in Indonesia's contemporary foreign policy

Anshori¹

1

0

View full text Add to dashboard Cite

<p>This study aims to investigate the extent to which Islam influences Indonesian foreign policy in the post-Suharto era. Specifically, this research intends to examine under what circumstances the influence of Islam on Indonesian foreign policy will be substantial and under what conditions it will have less of an effect. Focusing on the era of the administration of President Yudhoyono, the issues covered in this study embrace Indonesia’s policies towards Iran’s nuclear programme, Kosovo’s independence and Palestinian statehood. This study puts emphasis on the interplay between Muslim groups and the government in relation to the conduct of the country’s foreign policy. As interest groups, Muslim groups in Indonesia have had significant concerns about Muslim issues in both Indonesia’s domestic affairs and in its foreign policy. In general, this study argues that there has been an increased role for Islam in Indonesia’s post-Suharto foreign policy. Islamic elements and Muslim groups’ aspirations have been increasingly included and accommodated in the country’s foreign policy. These accommodations are made to the extent that the aspirations these views reflect do not contradict fundamentally with Pancasila as state philosophy, the 1945 constitution and the country’s vital national interests, mainly those related to territorial integrity. Specifically, the case of the Iranian nuclear programme has showed that the government ‘bowed’ to the Muslim groups’ pressures which were backed by the parliament. The government changed its position from supporting UNSC resolution 1747 on sanctions against Iran to abstaining on the similar resolution no. 1803. In this regard, the influence of Muslim groups on the country’s foreign policy was important and substantial as Muslim groups’ interests and members of parliament’s interests did converge against the government’s policy on that matter. The Kosovo case has demonstrated an opposite effect. The government apparently firmed up its non-recognition of Kosovo’s independence and disregarded Muslim groups’ aspirations. Muslim groups’ aspiration to recognise Kosovo’s independence is perceived to contradict the most vital of the country’s national interest, namely national integrity. Finally, the case of Palestinian statehood has showed that the Indonesian government’s policy and Muslim groups’ aspirations have been aligned (unlike their differences over Iran) with a similar voice being presented.</p>

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South-East Asian Islam in the Twentieth Century

Cited by 5 publications

References 14 publications

The Influence of Muhammad Abduh in Indonesia

The Influence of Muhammad Abduh in Indonesia

The role of Islam in Indonesia's contemporary foreign policy

The role of Islam in Indonesia's contemporary foreign policy

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