'Abd Al-Hasan B. Ahmad Jamal Al-Layl, Sayyid 240 'Abd Al-Qadir

Total Page:16

File Type:pdf, Size:1020Kb

'Abd Al-Hasan B. Ahmad Jamal Al-Layl, Sayyid 240 'Abd Al-Qadir Index ‘Abd al-Hasan b. Ahmad Jamal al-Layl, Alaska Purchase, the 139 Sayyid 240 ‘Alawi b. ‘Ubaydallah 236 ‘Abd al-Qadir 166, 167, 168, 169 Albania 262 ‘Abd al-Rahman b. Muhammad Aleksandrovich, Grand Duke Sergei al-‘Aydarus, Sayyid 238 150, 154 ‘Abdallah Ba Kathir, Shaykh 239 Alexander I, Tsar 139, 143 ‘Abduh, Muhammad 130–1, 171–2, Alexander III, Tsar 149 175, 182 Alexander, Michael 37 Abdülhamid II, Sultan 170–1, 181 Alexandria, Patriarchate of 252 abolitionism 8, 34–5, 86 Algeria 175, 191 Abu Hasan 239 Algiers 164, 166–7 Abu-Lughod, Janet 111 ‘Ali, the fourth caliph 234 ABVP (Akhil Bharatiya Vidyarthi al-Jazeera 127, 135 n. 58 Parishad – All India Sudent Alkalai, Judah 65, 66 Association) 347 All India Sudent Association (ABVP acculturation 188–9 Akhil Bharatiya Vidyarthi Acquaderni, Giovanni 103 Parishad) 347 Action for a United World 331 Allah, Shah Wali 114 activism 16 Allen, John 333 Adler, Nathan 55, 73 Allgemeine Missions-Zeitschrift 30 Adrianople, threaty of 143 Alliance Israélite Universelle 8, 8–9, 9, al-Afghani, Jamal al-Din 112, 130, 70, 71, 73, 73–4, 99, 269, 273; 165, 171–2, 172–5, 175, 176, 181 agenda 196; committees 192–3; Afghanistan: British invasion of 173; education programme 188–90, Soviet invasion of 129–30, 130 190–1; establishment 187–8; Africa 308; Islam in 123–4; missionary French dominance 288 n. 17; activity 31–3; Pentecostalism 41; growth 64–8; Hebrew name scramble for 39 200–1; mission 188; in Tunis Afrikaners 298, 311 190–1, 191–3, 193–4, 196, Agudat Yisrael 68, 291 n. 55 196–7, 198 Ahl-i Hadith, the 116, 117, 119 Alliance of the Reformed Churches Ahl-i Quran, the 116, 117 299 Ahmad b. Abu Bakr b. Sumayt, All-India Muslim League 121–2, Sayyid 240 129 Ahmad b. ‘Isa al-Muhajir, Sayyid al-Manar 9–10, 171–2, 175–81, 182, 236 241 Ahmad Khan, Sayyid 116, 118, 120, al-Qaida 112 121–2 al-Rabita al-‘Alawiyya 243 Ahmadiyya, the 124 Al-‘Urwa al-Wuthqa 171–2, 172–5 Aimilianos of Simonopetra, 258 American Bible Society 30 Aksakov, Ivan 140, 144 American Hindu Anti-Defamation al-Aqsa Mosque 130 Coalition (AHADC) 354 365 366 Index American Revolution 85 Bak, Israel 61, 69 Amnesty International 306 Bak, Nissan 61 Amsterdam 57, 60 al-Bakri, Mustafa 114 Anderson, Benedict 269, 349 Balfour Declaration 271, 275, 277 Anglicans 26, 148; Conference of Balkans 252 Bishops 299 Bangladesh 126 Anglobalization 33 Bankimchandra 120 Anglo-Jewish Association 71, 188, 288 al-Banna’, Hasan 175 n. 17 Banten War 238 Anglophone globalization 24 Baptist Missionary Society 28, 29, Anjuman-i Khuddam-i Kaaba 129 32, 33 Antar Rashtriya Sahayog Parishad Baptist World Alliance 42 (ARSP – Indian Council for Barbir, Khadija 179 International Cooperation) 346 Barsky, Vassily 255 anti-colonial violence 238–9 Bartal, Israel 66 Anti-Defamation League 354 Bartholomaios I, Patriarch 260–3 anti-Jesuit campaign 86 Basil the Great, St 256 anti-Semitism 57, 58, 100, 273–4, 281, Bayly, Christopher 3, 84–5 283–4, 336, 354 Bazili, K. M. 145, 146 Anti-Slavery and Aborigines Beg, Moazzam 129–30 Protection Society 8 Begleri, G. P. 155 Antonii, Archbishop 149 Beirut 177, 179 Apartheid 311 Belgian Congo 39 Appleby, R. Scott 13–4, 319–38 Belgium 95, 97, 103 ‘Aqil, Sayyid Muhammad b. 243, 244 Bellemare, Alexandre 183 n. 6 Arab Brotherhood Society 182 Benedict XVI, Pope 319, 334, 335 Arab culture 199 Benezet, Anthony 34 Arab nationalism 202–3 Bennison, Amira K. 9–10, 71, 75, Arab Revolt, the 244 163–82, 209, 269 Arabism 170 Berlin 29 archaic globalization 23 Bethlehem 157 Arsenii (rector of the Moscow Beyer, Peter 3 Theological Academy) 154–5 Bharat Sewa (Service of India) 347 Arslan, Shakib 175 Bharatiya Swayamsevak Sangh Ashkenazi Jews 54, 58, 62, 74, 272 (BSS – Indian Volunteer Corps) Athanasios the Athonite, St 258 345 Athenagoras I, Patriarch 258–9, 260 Bhide, Lakshman Shrikrishna 345 Athos, Mt, Orthodox conflict over Bible, the, translations 31 257–9 Bin Laden, Osama 112, 127, 129, 130, al-‘Attas, Sayyid ‘Umar Salim 243 131, 135 n. 58 AWAAZ 347, 349–50 Blair, Tony 327 al-‘Aydarus, Sayyid Muhammad 241 Blandford, Sister Edith 91 Azariah, V. S. 34 Bleichröder, Gerson von 56 Bludova, Countess Antonina 148 Ba Kathir, Shaykh ‘Abdallah b. Board of Delegates 55 Muhammad 240–1 Board of Deputies 55 Backus, Isaac 25 Bolotov, V. V. 149 Badis, Ibn 175 Bolshevik Revolution 157 Baghdad 68 Borneo 238 Index 367 Bradley, Joseph 150 Caritas Internationalis 330, 341 n. 17 Brazil 330, 331, 340 n. 16 Casanova, Jose 294 British and Foreign Bible Society 29, Casaroli, Archbishop Agostino 328–9 30 Cathedral of the Resurrection, British Empire 7, 28–30, 35, 116, Moscow 141 123–4 Catholic Agency for Overseas Brown, Dan 82 Development 341 n. 17 Brussels World Conference 289 n. 27 Catholic Emancipation 95 Buddhism 2, 11, 12, 120; activist Catholic Enlightenment, the 85–7 typology 207; charity networks Catholic Foreign Mission Society 322 221; Chinese 220; and India 211; Catholic identity 88 Indic 210; Japanese 206, 207–13, Catholic International, the 82–106, 216–21, 224; Japanese delegation 319–38; administrative structures to World’s Parliament of Religions 336–7; aggiornamento (‘updating’) 212–3; Japanese orientations 321–2; anti-modernism 105; 207–8; Korean 221–4; Mahayana appeal 338; and capitalism 326–8; 210; missionaries 10, 209; the Catholic Revival 88–90, 96; as publishing 213–5, 223; in Taiwan civil society 319; the common 216–21; temples 208; Theravada good 339 n. 6; and communism 210; three treasures 208; 325–6, 328–9; congregations 90–2; transnational activists 10, 206–24; the Counter-Reformation 83–4, in the West 207; and Western 105; criticisms of 335–6; the Curia Buddhology 210–2; world religion 336; definition 83; demographics status 207; zhaijiao 216 335; elite 95; European Buddhism Promotion Society (Pulgyo semi-periphery 97; evangelization Chinheunghoe) 223 322–4; and the French revolution Buddhism-sympathizers 206–7 87–8; geography of 96–9, 105; Buddhist modernism 215 geopolitics 103–5; hierarchy Buddhist nationalism 123 333–4, 338; inculturation 321, 322; Buddhist public 213–4 influence 338; Jansenism 85–7, Buddhology 210–2 88, 89, 105; John Paul II’s legacy Bulgarian atrocities 17 334–5; liturgical movement 321; Bunyan, John, Pilgrim’s Progress 31 migration and 96; mission 322–4; bureaucratic organization 11 missionaries 84, 89–90, 92–4, 104; Burton, Richard 33 mobilization for the Pope 99–102; Burundi 337 non-governmental organizations 13–4, 325, 330–2; orders 90–2, Cahen, Isidore 74 332–3; philanthropy 94–5; Caliphate, the 8, 11, 129, 163, 176, political Catholicism 95–6, 102–3; 184 n. 42, 244–5 post-Cold War developments Calvinist International, the 24–5 337–8; precursors 82–8, 105–6; Calvinist tradition 28 public sphere 325; Republic of Cameroon 39 Letters 86; resources 338; Camondo, Abraham 67–8 ressourcement 321; Romanization Campus Crusade for Christ 43 101–2, 106; and the Second World Canada 348, 350, 353, 354, 358–9 War 325; shortage of priests 335; Canadian Hope 354 social Catholicism 102–3; social capitalism, papacy and 326–8 doctrine 327–8; solidarity 339 Carey, William 28 n. 6; subsidiarity 339 n. 6; 368 Index Catholic International, the – continued churches: and civil society 293–5, 296, transnationalism 319, 328–37; 297, 314; as supra-national and Vatican II 319, 320–5; community 295–8 women’s participation 92, 101; civil society 2, 270; Catholic the Zouaves 100–1 International as 319; and Catholic Medical Mission Board 331 churches 293–5, 296, 297, 314; Catholic Near East Welfare Association definition 4; global 2, 2–3, 4, (CNEWA) 330–1 15–6; and the Jewish Catholic power 106, 326 International 54–7 Catholic principles 342 n. 35 Clarence-Smith, William 12–3, 75, Catholic Reformation, the 83 233–46 Catholic Relief Services 330, 334 Clark, Christopher 5, 7, 23–43, 282 Catholic Revival, the 88–90, 96 Clarkson, Thomas 34 Catholic World Mission 331 Clement of Chilandar 258 Catholicism: cardinals 339 n. 8; and clerical authoritarianism 15 civil society 294; clerical Clinton, Bill 327 authoritarianism 15; CND 42 congregations 8; democratization Cohn, Albert 62 282; persecution 7, 87–8; Cold War 253–4, 259, 306, 325–6 politicization 8; religious orders 6; colonial religion, spending 32 and Russian Orthodoxy 148–9, colonialism 71, 116 155; transnationalism 319 Committee of the Female Servants of Caughey, James 32 the Nation (Rashtra Sevika Samiti) Cazès, David 9, 186–90, 192, 196 347 Central Khilafat Committee 129 Committee of Union and Progress 182 Chabad movement 56, 285 communal institutions 1 chalukah 60, 69 communications revolution 1, 7, charity 270 15, 23 Chau, Adam Yuet 10, 206–24 Communion 331–2, 332 Chemla, Abraham 195–6, 198 communism: fall of 262; papacy and Chicago, World’s Parliament of 325–6, 328–9 Religions 17, 37–9, 104, 212–3 Community of Sant’Egidio 332, 334, Chief Rabbi 55 336 China 33, 41, 115; Buddhism in Congo reform movement 17 214–5, 220, 221; language 214 congregational model 90–2 China Inland Mission 32 congregationalization 13, 15, 307–14 Chinese Buddhist Association 220 Congressional India Caucus 352 Christian Foundation for Children Constantine VI, Patriarch 260 and Aging 331 Constantinople 141, 152–3, 155; Christian School Brothers 90 see also Istanbul; fall of 252 Christian Student Movement 298 Constantinople, Church of 264–5 Christian unity 295 Constantinople, Patriarch of 140, 252 Church Missionary Society 28, 29, consumerist culture 327 30, 33 conversions 27, 29, 31, 38 Church of the Intercession on the Coptic Church 252 Moat (St Basil’s Cathedral), Cordaid 341 n.
Recommended publications
  • Ibn Ḥabīb's Kitāb Al-Muḥabbar and Its Place in Early Islamic Historical Writing
    Cleveland State University EngagedScholarship@CSU World Languages, Literatures, and Cultures Department of World Languages, Literatures, Faculty Publications and Cultures 9-2018 Ibn Ḥabīb’s Kitāb al-MuḤabbar and its Place in Early Islamic Historical Writing Abed el-Rahman Tayyara Cleveland State University, [email protected] Follow this and additional works at: https://engagedscholarship.csuohio.edu/clmlang_facpub Part of the Islamic Studies Commons How does access to this work benefit ou?y Let us know! Recommended Citation Tayyara, Abed el-Rahman, "Ibn Ḥabīb’s Kitāb al-MuḤabbar and its Place in Early Islamic Historical Writing" (2018). World Languages, Literatures, and Cultures Faculty Publications. 145. https://engagedscholarship.csuohio.edu/clmlang_facpub/145 This Article is brought to you for free and open access by the Department of World Languages, Literatures, and Cultures at EngagedScholarship@CSU. It has been accepted for inclusion in World Languages, Literatures, and Cultures Faculty Publications by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. IBN HABIB’S KITAB AL-MUHABBAR AND ITS PLACE IN EARLY ISLAMIC HISTORICAL WRITING ABED EL-RAHMAN TAYYARA Cleveland State University Biographical evidence about Abu Ja'far Muhammad b. Habib (d. 860) is slim. Almost nothing is known about his father, and even the name ‘Habib’1 is believed to be associated with his mother. Al-Hashimi and al- Baghdadi are two nisbas attached to Ibn Habib, the first of which derives from his mother being a client (mawla) of a Hashimi family, and the second of which implies that Ibn Habib spent a considerable part of his life in Baghdad.
    [Show full text]
  • Participant List
    Participant List 10/20/2019 8:45:44 AM Category First Name Last Name Position Organization Nationality CSO Jillian Abballe UN Advocacy Officer and Anglican Communion United States Head of Office Ramil Abbasov Chariman of the Managing Spektr Socio-Economic Azerbaijan Board Researches and Development Public Union Babak Abbaszadeh President and Chief Toronto Centre for Global Canada Executive Officer Leadership in Financial Supervision Amr Abdallah Director, Gulf Programs Educaiton for Employment - United States EFE HAGAR ABDELRAHM African affairs & SDGs Unit Maat for Peace, Development Egypt AN Manager and Human Rights Abukar Abdi CEO Juba Foundation Kenya Nabil Abdo MENA Senior Policy Oxfam International Lebanon Advisor Mala Abdulaziz Executive director Swift Relief Foundation Nigeria Maryati Abdullah Director/National Publish What You Pay Indonesia Coordinator Indonesia Yussuf Abdullahi Regional Team Lead Pact Kenya Abdulahi Abdulraheem Executive Director Initiative for Sound Education Nigeria Relationship & Health Muttaqa Abdulra'uf Research Fellow International Trade Union Nigeria Confederation (ITUC) Kehinde Abdulsalam Interfaith Minister Strength in Diversity Nigeria Development Centre, Nigeria Kassim Abdulsalam Zonal Coordinator/Field Strength in Diversity Nigeria Executive Development Centre, Nigeria and Farmers Advocacy and Support Initiative in Nig Shahlo Abdunabizoda Director Jahon Tajikistan Shontaye Abegaz Executive Director International Insitute for Human United States Security Subhashini Abeysinghe Research Director Verite
    [Show full text]
  • JARINGAN HABAIB DI JAWA ABAD 20 Agus Permana, H
    Al-Tsaqafa: Jurnal Peradaban Islam Vol. 15 No.2, Desember 2018, hlm. 155-180 ISSN (Cetak) : 0216-5937 JARINGAN HABAIB DI JAWA ABAD 20 Agus Permana, H. Mawardi Ading Kusdiana Fakultas Adab dan Humaniora UIN Sunan Gunung Djati Bandung aguspermana978@ gmail.com, [email protected], [email protected] Abstrak Penelitian ini mempunyai dua tujuan yaitu pertama untuk mengetahui islamisasi di Jawa dan kedua untuk mengetahui peran habaib di Betawi dalam proses islamisasi pada abad ke 70. Metode yang digunakan dalam penelitian ini adalah metode penelitian sejarah dengan tahapan kerja pengumpulan data (heuristik), verifikasi (kritik), penafsiran (interpretasi) dan penulisan (historiografi). Hasil penelitian menunjukkan bahwa Meski masih memerlukan pembuktian lebih lanjut, periodisasi masuknya orang Arab di Nusantara dapat dibagi pada tiga periode. Periode pertama adalah abad 9- 11 M; periode kedua abad 12-15 dan periode ketiga abad 17-19 M. Pada Abad Ke 20 para habaib ini telah tersebar hamper di seluruh pulau Jawa. Penyebarannya meliputi daerah Jakarta, Jawa Tengah dan Jawa Timur. Di Jakarta ada bebrapa habib yang terkenal seperti Habib Kampung Bandan, Habib Jindan, Habib Ali Kwitang, Habib Ali Bugur dan Habib Usman Bun Yahya. di Jawa Barat ada Al- Habib Alwi bin Muhammad bin Thohiral-Haddad, Habib Syarief Muhammad al-Aydrus dan Al- Habib-Muhammad-Bin-Syekh-Bin-Yahya. Di Jawa Tengah dimulai dari Al-Habib Husein bin Muhammad bin Thohir al-Haddad, dan Habib Luthfi. di Jawa Timur pertama Al-Habib Ja’far bin Syekhan Assegaf, Al-Habib Abdul
    [Show full text]
  • Kontribusi Sayyid Utsman Dalam Kehidupan Keagamaan Masyarakat Islam Batavia (1862-1914)
    KONTRIBUSI SAYYID UTSMAN DALAM KEHIDUPAN KEAGAMAAN MASYARAKAT ISLAM BATAVIA (1862-1914) Tesis Diajukan untuk Memenuhi Persyaratan Memperoleh Gelar Magister Humaniora (M. Hum) Disusun oleh: NURHASANAH 2112022100009 FAKULTAS ADAB DAN HUMANIORA PRODI MAGISTER SEJARAH DAN KEBUDAYAAN ISLAM KONSENTRASI SEJARAH ISLAM NUSANTARA UNIVERSITAS ISLAM NEGERISYARIF HIDAYATULLAH JAKARTA 1438 H / 2017 M Kata Pengantar Alhamdulillah, segala puja dan puji saya haturkan kepada Allah SWT, Tuhan sekalian alam, yang telah memberikan kuasa-Nya untuk menggerakkan jiwa, raga dan pikiran penulis agar senantiasa tidak melalaikan kewajiban agama, maupun kewajiban sosial, serta kewajiban akademik. Shawalat serta salam, saya lantunkan kepada penghulu para Nabi dan Rasul, Muhammad SAW, seorang yang gigih menyebarkan agama cinta kasih, Islam, hingga sampai ke tanah Nusantara. Tidak terasa, hampir berbilang tahun tugas akhir (tesis) ini selesai dirampungkan. Berbagai macam pengalaman senang dan sedih, mudah dan susah sudah saya alami dalam menyusun tesis ini. Menelisik kebesaran sejarah Jakarta memang amat mengasyikkan, hingga lupa diri, bahwa masa studi ada batasnya. Inilah yang kemudian, “memaksa” saya untuk segera memalingkan diri dari pekerjaan yang lain, mengkhususkan waktu agar kewajiban intelektual ini bisa dipenuhi. Saran serta kritik selalu saya nantikan, untuk menyempurkan kerja saya. Tidak bisa dielakkan, dalam menyusun suatu bacaan yang bermutu akan selalu dihinggapi oleh kesalahan ketikan, analisa serta pengambilan sumber yang kurang tepat. Oleh sebab itu, setiap masukan yang membangun, akan menjadi bahan pertimbangan saya, untuk selalu berhati-hati dalam menyajikan tulisan sejarah yang kronologis, analitis dan representatif. Dalam lembar ini, saya ingin mengucapkan terima kasih beberapa pihak, antara lain: 1. Ucapan terimakasih saya tujukan kepada Dekan Fakultas Adab dan Humaniora, Prof. Dr. Sukron Kamil M.
    [Show full text]
  • The International History of the Yemen Civil War, 1962-1968
    The International History of the Yemen Civil War, 1962-1968 The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Orkaby, Asher Aviad. 2014. The International History of the Yemen Civil War, 1962-1968. Doctoral dissertation, Harvard University. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:12269828 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA The International History of the Yemen Civil War, 1962-1968 A dissertation presented by Asher Aviad Orkaby to The Committee on Middle Eastern Studies in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of History and Middle Eastern Studies Harvard University Cambridge, Massachusetts April 2014 © 2014 Asher Aviad Orkaby All rights reserved. III Dissertation Advisor: Roger Owen Author: Asher Aviad Orkaby The International History of the Yemen Civil War, 1962-68 Abstract The deposition of Imam Muhammad al-Badr in September 1962 was the culmination of a Yemeni nationalist movement that began in the 1940s with numerous failed attempts to overthrow the traditional religious legal order. Prior to 1962, both the USSR and Egypt had been cultivating alliances with al-Badr in an effort to secure their strategic interests in South Arabia. In the days following the 1962 coup d'état, Abdullah Sallal and his cohort of Yemeni officers established a republic and concealed the fate of al- Badr who had survived an assault on his Sana’a palace and whose supporters had already begun organizing a tribal coalition against the republic.
    [Show full text]
  • Jurji Habib Hanania
    Jurji Habib Hanania When Jurji Hanania launched his newspaper al-Quds in Jerusalem almost a History of the Earliest hundred years ago (1908), the only medium Press in Palestine, for the spread of information in the country was the printed word, and even that was 1908-1914 limited to books and such occasional publications as pamphlets for tourists Mary Hanania and tracts issued by government offices. For many years preceding, the Ottoman regime had exercised despotic control over its provinces (among them Palestine, the common name used for the Jerusalem governorship under the Ottoman Empire) and imposed strict censorship on anything that appeared in print. That period of repression ended in 1908 when the empire’s constitution was restored and, with it, its subjects’ freedom of expression. Photo of the Nicola Farradj family in Jerusalem at the dawn of the 20th century. Standing on the right is Jurji Hanania next Jurji established his printing business in to his seated wife Aniseh Farradj Hanania Jerusalem’s old city in 1894, for several and their children. Aniseh’s sister, Marie Farradj al Issa, is seated on the opposite side years printing material in a number of of the picture near her husband Jiryis and languages before seeking a permit to publish their children, several of whom would later distinguish themselves in literary careers a newspaper in Arabic. But it was only including newspaper publication. Standing after the Ottoman regime’s constitutional near the center are Aniseh’s brothers Yaqub and Dimitri Farradj. Source: Collection of reform in 1908 that the permit was granted the author.
    [Show full text]
  • The Dynamics of the Indonesian Hadramis on the Maulid Celebration
    Qudus International Journal of Islamic Studies (QIJIS) Volume 8, Number 2, 2020 DOI : 10.21043/qijis.v8i2.6586 THE DYNAMICS OF THE INDONESIAN HADRAMIS ON THE MAULID CELEBRATION Muhammad As’ad Radboud University, Nijmegen and Universitas Hasyim Asy’ari, Jombang [email protected] Abstract This article seeks to explore the debate between two groups of Indonesian Sayyid) concerning the maulid celebration. It is based on a qualitative researchHadhramis study. The (Bā data ‘Alawi was andcollected non- thethrough maulid a combination of library research and field study. city.The Thefieldwork study resultswas completed show the debatein Surakarta between by theobserving Sayyid celebration of the Bā ‘Alawi communitymaulid in the has occurred since the early 20th century and continues and non-Sayyid communities surrounding the have consistently supported the maulid practice since theuntil early today. 20 Theth century, first group, starting also withknown the as establishment the Bā ‘Alawi, of Jamiat Khair the ones in the Riyadh Mosque in Surakarta that are explained in thisto text. several Regarding Bā ‘Alawi the preacherssecond group, such the as maulid , which do not condemn the maulid but only criticize some practices within theis promotedcelebration by they the regard Al-Irsyad as bid’a faction. In the present . This day, Al-Irsyad is separated into two groups: Al-Irsyad Al- Islamiyah and the Salafis of Perhimpunan al-Irsyad QIJIS, Vol. 8, No. 2, 2020 389 Muhammad As’ad of the organization regarding the maulid. However, the latterarticle has finds a stricter that the teaching former on preserves the maulid the, statingold stance it is bid’a and recommends its members and followers not to practice it.
    [Show full text]
  • Identity in Hadhrami Society
    Identity in Hadhrami Society Communities and Identities Shared elements of heritage contribute to the notion of a community as envisioned by its members, thereby shaping individual identities. In the words of Benedict Anderson, “all communities larger than primordial villages of face-to-face contact (and perhaps even these) are imagined.”1 Membership in an “imagined commu- nity,” or in a number of overlapping concentric communities, forms a meaningful background to an individual’s experience. At the same time, identity encompasses multiple levels and tiers, with different aspects predominating in different contexts. It is constantly sustained by comparisons, and the aspects relevant to comparison vary according to geographical and social settings.2 People from different parts of Hadhramawt shared an attachment to a land and a heritage, while they also identiµed with smaller units—territory, town, quar- ter, neighborhood—associated with speciµc local cultural attributes and histories. A further aspect of Hadhrami identity was membership in one of the social groups into which the larger society was divided; this membership was acquired at birth. Social group membership affected a person’s prospects in terms of marriage, edu- cation, occupation, and role in religious, economic, and political life. While dif- ferent social groups comprised different types of subgroups, all were composed of families, and membership in a family was another important aspect of individual identity. Another aspect of identity, gender, transected the others. Gender deter- mined important elements of a person’s role in family and society and affected an individual’s participation in education and in economic life; the boundaries of pos- sibility varied among the different social groups.
    [Show full text]
  • Kontroversi Tentang Sayyid Utsman Bin Yahya (1822-1914) Sebagai Penasehat Snouck Hurgronje
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by IAIN Sunan Ampel Repository KONTROVERSI TENTANG SAYYID UTSMAN BIN YAHYA (1822-1914) SEBAGAI PENASEHAT SNOUCK HURGRONJE Dr. Muhammad Noupal, M.Ag * ABSTRACT The position of Sayyid Utsman in Islamic history of Nusantara is so controversial. In one case, he is an ulama and mufti, but in the other side, he was a Snouck Hurgronje’s friend and government advisor of Netherland East Indies. The controversy of Sayyid Utsman as an advisor of the government can be understood from three sides; 1) social and political background of Arabian community is so various that time, compled the government to point Sayyid Uthman as an advisor, especially to give more information and opinions about Arabian community; 2) considering about information from Sayyid Utsman is so helpful to the Snouck’s research, therefore Snouck proposed the government to point him as an advisor; and 3) the advices which given by Sayyid Uthman more religious, fits his position as an ulama and mufti. Keywords : Mufti, Penasehat Pemerintah, Kontroversial. Tulisan ini akan diusahakan untuk memahami bagaimana hubungan yang terjadi antara Sayyid Utsman bin Yahya, sebagai seorang tokoh Islam di Indonesia pada abad 19 dan awal abad 20 dengan Snouck Hurgronje, seorang pejabat pemerintah kolonial Hindia Belanda. Ada dua alasan yang perlu dikemukakan tentang tulisan ini; pertama, karena Sayyid Utsman adalah ulama Islam Indonesia (mufti Betawi) yang sering dikecam karena keterlibatannya dengan pihak kolonial, maka penelusuran ke arah ini sangat perlu dilakukan; dan kedua, karena Snouck Hurgronje adalah pejabat kolonial Hindia Belanda yang sangat kontroversial, terutama karena pandangan politiknya saat itu, maka penelusuran ke arah ini, dalam hubungannya dengan Sayyid Utsman, juga perlu dilakukan.
    [Show full text]
  • Jamiat Kheir Dan Al-Irsyad: Kajian Komunitas Arab Dalam Modernisasi Pendidikan Islam Awal Abad XX Di Jakarta
    Buletin Al-Turas Vol. 25 No. 2 November 2019, hal. 163-176 Jamiat Kheir dan Al-Irsyad: Kajian Komunitas Arab dalam Modernisasi Pendidikan Islam Awal Abad XX di Jakarta Abdul Wahid Hasyim Pauzan Haryono Universitas Islam Negeri Syarif Hidayatullah Universitas Islam 45 Jakarta, Indonesia Bekasi, Jawa Barat [email protected] [email protected] Abstrak Sejak abad 18 Orang Arab telah berbondong-bondong mendatangi tanah Batavia karena dianggap tempat yang memesona dan menjanjikan. Sejak itu pula orang Arab telah menjadi salah satu bagian multikulturalisme di Jakarta. Mereka berkecimpung dalam berbagai aspek kehidupan dan mencoba berbaur dengan orang Pribumi. Penelitian ini bertujuan untuk menganalisis peran komunitas Arab di Jakarta dalam modernisasi Pendidikan Islam di awal abad XX di Jakarta. Metode yang digunakan dalam penelitian ini adalah kualitatif dengan melakukan wawancara, observasi dan dokumentasi. Wawancara dilakukan kepada tokoh-tokoh-tokoh Jami’at Kheir dan Al-Irsyad; Observasi, dengan mengunjungi langsung sekolah-sekolah yang dimiliki oleh organisasi Jami’at Kheir dan Al-Irsyad; Dokumentasi dengan mengamati naskah-naskah pendirian awal sekolah Jami’at Kheir dan Al-Irsyad. Hasil penelitian menunjukkan bahwa orang-orang Arab telah memainkan peran yang cukup penting dalam pendidikan Islam di Jakarta. Mereka bersumbangsih besar dalam modernisasi pendidikan Islam di Jakarta pada awal abad 20, melalui dua organisasi yang didirikannya di Jakarta, Jami’at Kheir dan Al-Irsyad. Mereka mengabdikan diri dalam pendidikan Islam dan mencetuskan konsep baru sistem pendidikan Islam di Jakarta. Kata kunci: Al-Irsyad; Jami’at Kheir; modernisasi pendidikan Islam; orang Arab ------------------------------------------------------------------------------------------------------------------------- Abstract Since the 18th century Arab People had come to the land of Batavia because it was considered a charming and promising place.
    [Show full text]
  • Diplomatic List
    United States Department of State Diplomatic List Spring 2020 Preface This publication contains the names of the members of the diplomatic staffs of all missions and their spouses. Members of the diplomatic staff are those mission members who have diplomatic rank. These persons, with the exception of those identified by asterisks, enjoy full immunity under provisions of the Vienna Convention on Diplomatic Relations. Pertinent provisions of the Convention include the following: Article 29 The person of a diplomatic agent shall be inviolable. He shall not be liable to any form of arrest or detention. The receiving State shall treat him with due respect and shall take all appropriate steps to prevent any attack on his person, freedom, or dignity. Article 31 A diplomatic agent shall enjoy immunity from the criminal jurisdiction of the receiving State. He shall also enjoy immunity from its civil and administrative jurisdiction, except in the case of: (a) a real action relating to private immovable property situated in the territory of the receiving State, unless he holds it on behalf of the sending State for the purposes of the mission; (b) an action relating to succession in which the diplomatic agent is involved as an executor, administrator, heir or legatee as a private person and not on behalf of the sending State; (c) an action relating to any professional or commercial activity exercised by the diplomatic agent in the receiving State outside of his official functions. -- A diplomatic agent’s family members are entitled to the same immunities unless they are United States Nationals. ASTERISKS (*) IDENTIFY UNITED STATES NATIONALS.
    [Show full text]
  • Sharia, Homosexuality and LGBT Rights in the Muslim World
    Fordham International Law Journal Volume 37, Issue 1 2013 Article 7 Is Green a Part of the Rainbow? Sharia, Homosexuality and LGBT Rights in the Muslim World Javaid Rehman∗ Eleni Polymenopoulouy ∗Brunel Law School yBrunel Law School Copyright c 2013 by the authors. Fordham International Law Journal is produced by The Berke- ley Electronic Press (bepress). http://ir.lawnet.fordham.edu/ilj FEATURED ARTICLE IS GREEN A PART OF THE RAINBOW? SHARIA, HOMOSEXUALITY, AND LGBT RIGHTS IN THE MUSLIM WORLD Javaid Rehman & Eleni Polymenopoulou INTRODUCTION ............................................................................ 2 I. THE EVOLUTION OF FIQH ON HOMOSEXUALITY ............. 8 A. General Prohibition of Same-Sex Relationships According to the Primary Sources of Sharia Law? .......... 9 1. Classical Interpretations of Sharia Law ....................... 9 2. Challenging the Orthodoxy of the Sharia ................ 13 B. Sunna of the Prophet and Ahadith Reporting ................ 18 C. Evolving Sharia Principles ............................................... 23 1. A Historical Understanding of Homosexuality in Sharia Law ............................................................ 23 2. Valuing Diversity and Recognizing Homosexuality ......................................................... 25 II. REPRESSION OF LGBT INDIVIDUALS IN THE MUSLIM WORLD ................................................................ 28 A. A Cultural Reading of Islamic Domestic Laws ............... 28 B. Harsh Domestic Law Standards .....................................
    [Show full text]