<> "The repository administrator has not yet configured an RDF license."^^ . <> . . . "DIFFERING RESPONSES TO AN AHMADI TRANSLATION\r\nAND EXEGESIS\r\nTHE HOLY QUR'ÂN IN EGYPT AND INDONESIA"^^ . "There were two main external channels of Islamic reform in Indonesia\r\nbetween the 1920s and the 1960s. The first was the Egyptian link transmitted\r\nby those who had studied in the Hijaz and Cairo, and by the circulation of al-\r\nManâr, an Egyptian journal chaired by Muhammad Rashîd Rida (1865-1936)\r\nunder the inspiration of his late master Muhammad cAbduh (1849-1905). 0)\r\nAl-Manâr was reasonably well circulated in Indonesia, being allegedly smugg\r\nled in through the port of Tuban in East- Java where there was no customs\r\nsupervision. Otherwise personal copies obtained by students returning from al-\r\nAzhar and Mecca, or by the \"hajis\" returning from the pilgrimage, were to be\r\nfound (see Bluhm-Warn 1997 : 297; Ali 1964 : 9). (2) Although its readership\r\nwas confined largely to those who knew Arabic, cAbduh's ideas of Islamic\r\nreform were translated into Malay and featured in Southeast Asian periodicals\r\nlike al-Imam (Singapore, 1906-08) and al-Munir (Padang, 1911-19).\r\nThe second, and later, link of Islamic reform was the Indian (Indo-\r\nPakistani) link introduced into Indonesia, then the Netherlands Indies, by\r\nmissionaries from the Lahore-based Ahmadiyyah movement, and by the ci\r\nrculation of the works of other non-Ahmadi reformers, such as S ay y id\r\nAhmad Khan (1817-1898), Ameer Ali (1849-1928), and Muhammad Iqbal\r\n(1877-1938). The Lahori Ahmadiyyah, which attracted a number of\r\nIndonesian intellectuals, promulgated the ideas of Muhammad Ali (1874-\r\n1951) and Khwajah Kamal-ud-Din (d. 1935) (see below) by spreading their\r\nworks in English, Dutch, Indonesian and Javanese versions. This paper is\r\nconcerned with the proposed translation of Muhammad Ali's English exeges\r\nisof the Qur'ân by the leader of Sarekat Islam Hadji Oesman Said\r\nTjokroaminoto (1882-1935).\r\nIn the mid- 1920s, both the Egyptian and Indian strands of Islamic\r\nreformism were represented in Indonesia's religious organizations. The\r\nEgyptian link was embodied by such organizations as al-Irsyad, Persatuan\r\nIslam (PERSIS), and Muhammadiyah. 0) The Indian form came to be taken\r\nup in the 1920s by the leadership of Sarekat Islam, Jong Islamieten Bond\r\n(JIB), and Studenten Islam Studieclub (SIS). Although both strands shared\r\nthe same ideals for Islamic reform in principle, they were soon divided over\r\nthe doctrinal soundness of Ahmadi scholarship. Hence when\r\nTjokroaminoto's project to translate an Ahmadi exegesis became known, it\r\nwas opposed strongly by the Egyptian-oriented reformist organizations led\r\nby Muhammadiyah, despite its leaders having previously given\r\nTjokroaminoto a green light to proceed (see below). The initial uncertainty is\r\nalso reflected in a request for a legal opinion (fatwa) sent to Rashîd Rida by\r\nhis former student Shaykh Muhammad Basyuni Imran (1893-1981), the\r\nMaharaja Imam of the Sultanate of Sambas, West Borneo.\r\nThe present article thus focuses on the response of the Sunnite (non-\r\nAhmadi) reformers to Muhammad Ali's book with Rashîd Rida' s fatwâ as an\r\nentry point. Some important questions shall be dealt with here, namely :\r\nWhy did the translation of the Qur'ân remain a sensitive issue for Muslims,\r\neven until comparatively recent times ? How did Rashîd Rida view the prob\r\nlem, especially in his fatwâ on Muhammad Ali's translation (and comment\r\naryw)h ich he formulated in response to a question from Indonesia? What\r\nwere the debates on translation of the Qur'ân in Egypt and Indonesia?"^^ . "2001-01-01" . . "62" . . "ARCHIPEL"^^ . . . . . . . . "-"^^ . "MOCH NUR ICHWAN"^^ . "- MOCH NUR ICHWAN"^^ . . . . . . "DIFFERING RESPONSES TO AN AHMADI TRANSLATION\r\nAND EXEGESIS\r\nTHE HOLY QUR'ÂN IN EGYPT AND INDONESIA (Text)"^^ . . . "Ichwan_Differing_Responses_to_an_Ahmadi_Translation_and_Exegesis_Archipel_62_2001.pdf"^^ . . . "DIFFERING RESPONSES TO AN AHMADI TRANSLATION\r\nAND EXEGESIS\r\nTHE HOLY QUR'ÂN IN EGYPT AND INDONESIA (Other)"^^ . . . . . . "lightbox.jpg"^^ . . . "DIFFERING RESPONSES TO AN AHMADI TRANSLATION\r\nAND EXEGESIS\r\nTHE HOLY QUR'ÂN IN EGYPT AND INDONESIA (Other)"^^ . . . . . . "preview.jpg"^^ . . . "DIFFERING RESPONSES TO AN AHMADI TRANSLATION\r\nAND EXEGESIS\r\nTHE HOLY QUR'ÂN IN EGYPT AND INDONESIA (Other)"^^ . . . . . . "medium.jpg"^^ . . . "DIFFERING RESPONSES TO AN AHMADI TRANSLATION\r\nAND EXEGESIS\r\nTHE HOLY QUR'ÂN IN EGYPT AND INDONESIA (Other)"^^ . . . . . . "small.jpg"^^ . . "HTML Summary of #16232 \n\nDIFFERING RESPONSES TO AN AHMADI TRANSLATION \nAND EXEGESIS \nTHE HOLY QUR'ÂN IN EGYPT AND INDONESIA\n\n" . "text/html" . . . "Artikel Dosen"@en . .