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In this monograph Philipp Bruckmayr examines the development of Cambodia’s Muslim minority from the mid-19th to the 21st century. During this period Cambodia’s Cham and Chvea Muslims established strong relationships with Malay centers of Islamic learning in Patani, Kelantan and Mecca. During the 1970s to the early 1990s these longstanding relationships came to a sudden halt due to civil war and the systematic Khmer Rouge repression. Since the 1990s ties to the Malay world have been revived and new Islamic currents, including Salafism and Tablighism, have left their mark on contemporary Cambodian Islam. Bruckmayr traces how these dynamics resulted inter alia in a history of local Islamic factionalism, culminating in the eventual state recognition of two separate Islamic congregations in the late 1990s.
Buku ini melewati semula agenda pembaharuan dengan menelesuri tradisi yang tercerah, yang tersudut dalam sejarah serta harus dapat dikembalikan peranannya tanpa pula kita terjebak meromantiskannya, yang mengidamkan pulang ke tradisi semata-mata sebagai jalan keluar dari segala kemelut dan permasalahan yang kita hadapi. Pembaharuan akan bisa berakar sekiranya tampil di kalangan agamawan dan aktivis-santri yang bukan sahaja teryakin dari gagasan reformis, tetapi juga datang dari sekelompok tradisionalis yang tercerah. Yang terakhir ini dapat membedakan peranan tradisi yang dinamis sifatnya, sebagai gerak nilai dan budaya yang mampu menawarkan nilai-nilai ulung dan universal sepanjang perjalana...
This book explores varieties of spiritual movements and alternative experiments for the generation of beauty, dignity and dialogue in a world where the rise of the religious in politics and the public sphere is often accompanied by violence. It examines how spirituality can contribute to human development, social transformations and planetary realizations, urging us to treat each other, and our planet, with evolutionary care and respect. Trans-disciplinary and trans-paradigmatic to its very core, this text opens new pathways of practical spirituality and humanistic action for both scholarship and discourse and offers an invaluable companion for scholars across religious studies, cultural studies and development studies.
At the heart of the on-going armed conflict in southern Thailand is a fundamental disagreement about the history of relations between the Patani Malays and the Thai kingdom. While the Thai royalist-nationalist version of history regards Patani as part of that kingdom "since time immemorial," Patani Malay nationalists look back to a golden age when the Sultanate of Patani was an independent, prosperous trading state and a renowned center for Islamic education and scholarship in Southeast Asia — a time before it was defeated, broken up, and brought under the control of the Thai state. While still influential, in recent years these diametrically opposed views of the past have begun to make wa...
Internationally respected scholar Professor Azyumardi Azra examines the transmission of Islamic reformism from the Middle East to Indonesia during the seventeenth and eighteenth centuries.
Explores the influence of centres of Islamic learning using 3 case studies: Al-Azhar University in Egypt, International Islamic University of Medina in Saudi Arabia, and Al-Mustafa University in Iran
Syed Shaikh al-Hady lived in a period where the hegemonic position of Traditionalist Islam in the Malay-Muslim society was challenged by modernization. The traditionalist ulama’ perceived modernity as an ideological enemy; but on the other hand Syed Shaikh al-Hady worked and preached for a synthesis between the two. He believed that Islam and modernization are not antagonistic to each other. Instead, both are useful combination to revive the rational and scientific approach within the Islamic discourse hence making it very attractive to the younger generation of his time. And even until today, Syed Shaykh al-Hady remains as an inspiring figure and an icon for the various contemporary Islamic reformist movements that have resumed the work of islah (reform) and tajdid (renewal) for the betterment of the Muslim society.
This is a detailed, narrative–based history of Classical Malay Literature. It covers a wide range of Malay texts, including folk literature; the influence of the Indian epics and shadow theatre; Panji tales; the transition from Hindu to Muslim literary models; Muslim literature; framed tales; theological literature; historical literature; legal codes; and the dominant forms of poetry, the pantun and syair. The author describes the background to each of these particular literary periods. He engages in depth with specific texts, their various manuscripts, and their contents. In so doing, he draws attention to the historical complexity of tradisional Malay society, its worldviews, and its place within the wider framework of human experience. Dr. Liaw’s History of Classical Malay Literature will be of benefit to beginning students of Malay Literature and to established scholars alike. It can also be read with benefit by those with a wider interest in Comparative Literature and in Southeast Asian culture in general.
This groundbreaking work studies the Arabic literary culture of early modern Southeast Asia on the basis of largely unstudied and unknown manuscripts. It offers new perspectives on intellectual interactions between the Middle East and Southeast Asia, the development of Islam and especially Sufism in the region, the relationship between the Arabic and Malay literary traditions, and the manuscript culture of the Indian Ocean world. It brings to light a large number of hitherto unknown texts produced at or for the courts of Southeast Asia, and examines the role of royal patronage in supporting Arabic literary production in Southeast Asia.
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