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a discussion of Islamic movements and their ideological natre

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IslamicatIslamic Movements fromaPhilippine Perspective

Roque Yusuf Morales,PhD (hons)anICASPhilspublications Copyright2013 allrightsreserved

Table of Contents 1. A Contextual reading of the development of Islamic Intellectual Thought 2. The Evolution of the concept of Hukumah Islamiyyah from the perception of the Balik Islam : 68 movement in the Philippines Philosophical reflections 3. Muslim Filipinos in the Context of Shiism: Then, Now and Its Expectations. 4. The Significance of Shiism from 82 Pre-Hispanic Alawi to Modern Day Ithna Ashari in the Philippines and Its Historical Relevance 5. Propaganda and propagation in the 113 Salafi Manhaj 6.Other books of Prof Morales Author's Foreword : 28 1

Today's Islamic movements has manifested themselves in many ways, the Arab spring and winter, the Central Asian awakenings, the South Asian Radicalism, among others. The Philippine context is no different from the others, being in a multicultural pluralist society where a plurality of ideologies and religious persuasions exist, as such one can see the variety of Islamic though in the Philippines. This collection of essays aims to address part of understanding the Islamic sea of thought in our part of the Muslim Ummah Roque Yusuf Morales,PhD (hons) Bulacan, Philippines,2013

A Contextual reading of the development of Islamic Intellectual Thought: The understanding of todays world is that the development of Islamic consciousness begins with the revelation of the first verses of the holy Quran. This however in the view of Islamic intellectuals to be a contrary persepective. Islam from the very start was a reformation

movement which was a response to the context of Arab society which was enmeshed in Jahiliyyah (ignorance). It was in the view of the mutakalimun as an affirmation and finalization of previous revelations and prophecies in different faith traditions.

Like any faith tradition Islam presents a much vibrant intellectual tradition that continues to share its civilizational contributions to the world The aim of this essay does not aim to present a linear presentation as in any linear presentation one may not be able to see parallel strands of constructs. This prepsentation aims to show a non-linear Islamic progressed. Although there may be several periods of contextual narration development to show how intellectual development

intellectual development in the Hijirah millenia (in my count there are around 14 major periods), let us focus primarilly on seven periods which I have classified to allow us an easy understanding into system.

Basically let us look into the following periods: Nabawi Khulafa rashidoon Amawi Era Abbasi Era Post Abbasi Colonial Period Post Colonial and post modernitry The Nabawi period is best charachterized as the stage Islamic period where of the crucial were of and the pivotal This Quran points was in the thought hammered.

Revelation

(Ayyame

nuzoole Quran). The makkan period (the time wherein the prophet peace be upon him, was till in Makka), revelation of the Quran was primarilly focused with God. The Madina period coincided with the elucidation on Man and his relationship

stablishment of the Madinatul Nabawi in Yathrib (the old name of Madina), wherein revelation transactions strongly of man stressed as well in as themes in and law, in relations issues

governance and statehood. This was also the as the period where by this the Quranic one who

revelations carries called (nusus)

were

personified

message, Ahdith

Prophet

Muhammad;s or and Sunnah other

actions, words and approval constituted what was (narrations) Islamic law (traditions) which was the second primary text from wherein disciplines were derived from. Both the Makkiya (saw) of and Madaniya or by (surahs) by words the were the or

immediately Prophet illustation

interpreted either an event.

explained actions, was

This

primal

purpose of the prophetic hadith/ sunna to render a clear and manifest understanding of

Quranic

revelations

excemplified

by

what

the

prophet of Islam lived as a person. What is wonderful from the Islamic faith

tradition that despite divergence and multiplicity in beliefs and philosophical formulations of the different schools of though is that all converge on the primal discourse Islamic of Quran is and Sunna a which shows that ethos primarilly

mosaic than rather a monolithic structure. The Khulafa rashidoon era is the period wherein active expansion and proseletization made leaps and bounds many that islam soon and became that the a nation Quranic having tongues

recitation and transmission of Sunnah required a sceintific process of transmission and that both the Family of the Prophet, affectionately known as the Ahlul on the a Bayt set basis (as) of of and the Companions were of to these agreed become principles that

transmission

knowledge also known as Ijaza (permission), the first formulation of a diploma for authority to narrate knowledge. This was the period wherein the Quran was published as a standard format or text and sent to all corners of the islamic world. This was the of that period where was that the laid major spring by forth centers forth the the of later, Mawalid

foundations Intellectual al-magreb

learning

would

occupied

dynasty, Al-Misr that was occupied later by the Faitimids, Byzantium and Fars which were later occupied by the Seljuqs and the Safavids as well as other areas in Transoxiana. Expansion in the eyes of the Companions was

more of sharing the light of Islam as well as looking for places to settle and this was the primal vigor that each Companion (sahaba) had that led them even into the far corners of

China. The Amawi period marked the start of the era of dynasties wherein Muawiyah seized the throne from Imam Hassan bn Ali. This marked the era where the politics of marginalization gave rise to varying strands of intellectual materielle. This period was quite significant in the sense that a huge chunk of intelletuals and scholars who didnt agree with the political dispensation at that to time the began the formation of of their own intellectual circles outside the courts which led flowering different intellectual millieu. The Alawi branch of knowledge, especially led by Ali Ibn al-Hussain also known as Zainul Abideen, propagated (formation the the and concept this of tarbiyah parallel bi dua intellectual instruction through strands

supplications)

created

of the

spiritual sufi

and

intellectual orders

masters as a

who

used for

(mystical)

center

Islamic discourse. The Amawi period was a politically bloody period and many scholars rendered their traditions through the Batini (esoteric) methodologies. The Abbasi period is what we call a period of contradictions. It was a period that was led by those time. The Abbassid Period was marked with the who pulled down the Amawi dynasty, initiated an intellectual period but at the same

following significant points : The period of Imam Muhammad al-Baqir (as)

and son Imam Jaafar as-Sadiq from the Ahlul Bayt (as) who built the first Islamic university in their houses wherein many respective teachers

of

many

Sunni

Mutakalimun,

Muhadithun

,

mufassirun among others Imam Zuhri, Imam Abu Hanifa and Imam Malik can to study and learn. The period of the establishment of Baytul Hikma during the rule of Harun ar-Rasyid which led to the wholesale importation, translation, publication of all known books of knowledge from the known world as well as their dissimination into the known world. Works of Aristotle and other greek masters were retransmitted to the world through this route. The caliph employed many translators and

lithographers for their masspread production of translations and books. Both points ushered the period of scholars

where knowledge was systematically classified and organized and that this period allowed a level of discourse where both the marginalized and

trhe ones under state patronage were able to deliver public discourses on the dissemination of knowledge. The rise which of arrival to we of the Mughal horde led to the

collapse of the Abbaside caliphate, which gave several may simultanoeus call post regional dynasties The and and abbasid of period. power to see

Collapse of the Abbassid dynasty led to the rise several regional where centers knowledge people flocked

learn , among them where the areas of Magreeb which was controlled by the Mawalids represented by their legalist the and formalist who were intellectual al-Azhar traditions, Fatimids

representing the batini (esoteric traditions) as well as their counterparts in Yeman and central Asia, who represented the more metaphysical intellectual discourse in Islam only to be equaled by the scholars in Safavi Persia who also carries a peripathetic and gnostic intellectual tradition.

The Seljuqs became patrons of Sunni islam which culminated in the creation of the Uthmaniyyah Khilafah which was the patron of Muslims until its dissolution by Kemal Ataturk. The post Abbasid period also marks the period where intellectual exchanges with the world took place : at Andalus, at Byzantium and at Egypt wherein both traditions and civilizartions have immensely benefited from each other. Islamic civilization, seeing the need to critique and enhance its traditions while the west benefitting from the intellectual disciplines and traditions that Islam has brought with it. The colonialist period begins with the crusades

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