This important overview explores the connections between Singapore's past with historical developments worldwide until present day. The contributors analyse Singapore as a city-state seeking to ...provide an interdisciplinary perspective to the study of the global dimensions contributing to Singapore's growth. The book's global perspective demonstrates that many of the discussions of Singapore as a city-state have relevance and implications beyond Singapore to include Southeast Asia and the world. This vital volume should not be missed by economists, as well as those interested in imperial history, business history and networks.
Sufism has shaped the history and social lives of the Malays—one of the largest Muslim populations in the world today—for many centuries. But in recent decades, reformist and modernist forces have ...challenged the role of Sufism as a pivotal aspect of Malay–Muslim life in their pursuit to purify Islam from what they perceived as external influences that have crept into the age-old faith. This has given rise to polarizations within local Malay societies. This article examines the intellectual interventions and contributions of a prominent Indonesian scholar and religious reformer, Haji Abdul Malik bin Abdul Karim Amrullah (1908–81), popularly known as “Hamka,” amidst the debates over the place of Sufism in the Malay World. The author shows how Hamka sought to reorient Sufism in the Malay World by offering fresh interpretations of the origins, parameters, and purposes of Sufism.
Since the 1960s, the shari'a has been equated with belligerent calls for the establishment of Islamic states. One effect of such “global shari'a‐phobia” is the growth of alarmist coverage of Islamic ...penal law (hudud). Indonesia and Malaysia, which jointly form the home of the largest Muslim population in the world, has witnessed constitutionalization, nationalization, and localization of the shari'a amidst fierce resistance by secular forces. This article examines the ideas of one active Southeast Asian participant in discussions over the shari'a ‐ the late Ahmad Ibrahim (1916‐1999). A legal practitioner, scholar, and social activist, he lived through the key phases of shari'a activism in the Muslim world. In this article, I argue that Ahmad Ibrahim sought to rehabilitate the shari'a, that is, he viewed the shari'a as a legal and ethical code needing of a thorough reinterpretation and repositioning in order to make it applicable for all citizens in modern nation‐states. Rehabilitating the shari'a entailed underlining three modalities of reforms: historicization, amplification, and harmonization.
Deformations of the Secular Aljunied, Khairudin
Journal of the history of ideas,
10/2019, Letnik:
80, Številka:
4
Journal Article
Recenzirano
Muslim thinkers have long debated the impact of secularism in their societies. This article examines "the rejectionist approach" to the question of secularism as articulated by a renowned Muslim ...intellectual, Naquib Al-Attas. I develop the argument that Al-Attas offered a unique view of secularism as an ungodly ideology and historical process that grew from the fusion of conflicting world views. Al-Attas's ideas on secularism were shaped by his polarized view of civilizations. Such a conceptualization sets the stage for his critique of the intellectual deformations that secularism has brought upon Muslim societies in the modern world.
Islam as therapy Aljunied, Khairudin
Indonesia and the Malay world,
01/2021, Letnik:
49, Številka:
143
Journal Article
Recenzirano
In the wake of decolonisation across the Islamic world in the 20th century, Muslim intellectuals experimented with various theories and approaches of psychology to arrive at a better understanding of ...and treatment for an array of psychoses and neuroses that affected their societies. This article explores the ideas of a prolific Indonesian psychologist and public intellectual, Zakiah Daradjat (1929-2013), and her endeavour at introducing what was termed as ilmu jiwa agama (religious-oriented psychology). I argue that religious-oriented psychology was an innovative field that called for the integration of the sacred sources of Islam, Muslim psycho-spiritual tradition as well as insights derived from European psychology. Although constrained by the policies of an authoritarian regime and her religious outlook, Zakiah Daradjat hoped that this new body of knowledge would guide 20th-century Muslims to delve deeply into the teachings of Islam as a therapy for their psycho-moral challenges.
Islam as therapy Aljunied, Khairudin
Indonesia and the Malay world,
03/2021, Letnik:
49, Številka:
143
Journal Article
Recenzirano
In the wake of decolonisation across the Islamic world in the 20th century, Muslim intellectuals experimented with various theories and approaches of psychology to arrive at a better understanding of ...and treatment for an array of psychoses and neuroses that affected their societies. This article explores the ideas of a prolific Indonesian psychologist and public intellectual, Zakiah Daradjat (1929–2013), and her endeavour at introducing what was termed as ilmu jiwa agama (religious-oriented psychology). I argue that religious-oriented psychology was an innovative field that called for the integration of the sacred sources of Islam, Muslim psycho-spiritual tradition as well as insights derived from European psychology. Although constrained by the policies of an authoritarian regime and her religious outlook, Zakiah Daradjat hoped that this new body of knowledge would guide 20th-century Muslims to delve deeply into the teachings of Islam as a therapy for their psycho-moral challenges.
This article seeks to redress the established scholarly boundaries that have thus far characterized Mahysian historiography a detailed analysis of a Mahy radical women's movement, the Angkatan Wanita ...Sedar (AWAS). Although much has been written in the last few decades about Mahy political activism during post World War 11 Malaya, radical female groups that emerged during those eventful years, and their efforts to carve autonomous spaces within emerging projects of national liberation has suffered from considerable negkct. By blending the use of colonial and vernacular sources to contextualize the activities of AWAS within the changing social and political landscapes of its time, this article shows that female radical activists in post World War 11 colonial Malaya were confronted with multiple hegemonies that worked to stifle their development. These hegemonies originated, first, from within their own society in the form of customary conventions and practices associated with class differences. AWAS also had to contend with censure and disciplinary actions from their male compatriots, who regarded them as threats to male dominance in radical politics. Finally, AWAS came under the watchful eye and proscriptive measures of the colonial state that sought to regain its control over its Asian subjects in an age of decolonization. The members of this radical collective struggled to overcome these hegemonies by drawing upon a whole array of relationships and connections to advance their cause, albeit with limited success.
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