“"Until the beginning of the 20th century, the emergence of the Orientalist movement became increasingly unstoppable, united by the mission of liberalization by Western nations towards Islam with their agents, namely missionaries, Orientalists and colonialists."”_Mustofa Maufur
Several expert opinions suggest the origins of the Orientalist movement that shook the Islamic world. Others argue that the emergence of the Orientalist movement can be traced back to the Middle Ages, a period known as the Dark Ages. (dark ages) for Western nations.
Many early Christian monks came to Islamic lands like Andalusia to study Islam, including Arab and Persian culture and its sciences. This view is likely shared by most scholars, but we will attempt to analyze the various causes of the emergence of the Orientalist movement in the following section.
As has been mentioned, the history of the Orientalist movement according to Encyclopedia of Islam, Juan E. Campo argues that the study of Orientalism began in the 19th and 20th centuries. Another view suggests that Western interest in Islam began in the 12th century. At that time, several monks visited Andalusia during the heyday of Islam in the East.
They studied in schools founded by the Islamic community, and then used this opportunity to translate Arabic books into their language in various scientific disciplines.
After returning to their home regions, they taught the knowledge they had acquired, so that for several years, Western universities relied heavily on Arabic textbooks. This further encouraged them to delve deeper into other disciplines.[1]
A different view holds that the Orientalist movement officially began with the issuance of official permission based on a decision by the Vienna Church Council in 1312 AD, which was marked by the establishment of a university to study Eastern languages, especially Arabic. Ibriyyah And Suryaniayah.
This decision was the result of a proposal put forward by a baptist, Reymond Lull (1235-1316), who was said to be a very persistent and strong person in urging Christians to study Arabic seriously.
For Reymond, this was seen as an effective way to convert Muslims to Christianity. The acceptance of Reymond's proposal demonstrated the existence of a Christianization movement in the West, particularly after the failure of the Crusades. In this position, they sought to realize their primary dream and goal: converting Muslims to Christianity.[2]
Muslim scholar, Qosim Nurseha Dzulhadi, in his paper explains several theories regarding the emergence of the orientalism movement. First,Orientalism was sparked by the translation of the Qur'an into Latin. If this is the standard, then this movement began in the West in the 12th century CE. This view was put forward by Rudi Paret.[3]
As for the theory second,Orientalism began with a French priest, Jerbert, who was elected Pope in 999 AD, after studying at various schools in Andalusia. It was then continued by Petrus Venerable or Pierrele Vénéré (1092–1156) and Gérard de Grémona (1114–1187).[4]
Then the theory third, The Orientalist movement began when Muslims met the Romans in the Battle of Mu'tah and Tabūk.[5] Theory fourth, the birth of orientalism was caused by the Crusades (al-Íurūb al-Îalībiyyah).[6]
As for the fifth, movement Orientalism was born out of the West's need to blaspheme Islam, and to know the power that gave rise to Christian-Europe, especially after the fall of Constantinople in 857 H/1453 AD, which was conquered by Sultan Muhammad Al-Fatih.
As Ottoman Turkish troops crept up to the borders of Vienna, Islam was considered a very strong 'fortress' in preventing the spread of Christianity. Meanwhile, sixth,Orientalism was born from the womb of the Roman-Western Christian church and monasteries.
This theory can be proven by many facts, as to why Orientalism was born from the Roman-Western Christian church and monastery. This is clearly explained, for example, by Norman Daniel in his work Islam and the West (London, 1963) and Southern's work, Western Views of Islam in the Middle Ages (Harvard, 1962).[7]
This can also, of course, be justified by the fact that the Orientalist figures were mostly Jewish and Christian scholars or thinkers. So it is very... understand if the church has an interest in studying Islam and its teachings, especially the Qur'an.[8]
In essence, the history of the emergence of Orientalism echoed from the 12th century until its peak in the 19th and 20th centuries, as mentioned earlier. literature The West is challenging Islam to its roots, in an effort to create ideological, historical and cultural conflict between Christianity and Islam.
Until the beginning of the 20th century, the emergence of orientalism became increasingly unstoppable, united by the liberalization mission of Western nations towards Islam with their agents, namely missionaries, orientalists and colonialists.[9] Furthermore, the development of orientalism in the East had a significant impact on the world of Islamic thought by questioning the authenticity of the Qur'an, the hadith and Islam itself.
And God knows bestâm bish shawa Ab
[1] Mustafâ al-Sibâ'i, The roots of Orientalism, translated by Ahmadie Thaha, (Surabaya: Bina Ilmu, 1983), p. 21. Read, Arina Haqan, Orientalism and Islam in the Struggle of History, in Mutawâtir, Journal of Hadith Interpretation, (Volume 1, Number 2 December 2011), pp. 156-157
[2] Ahmad Abdul Hamid Ghurab, Ru'yah Islamiyyah Lil Istisyrâq, pp. 49-50. Furthermore, it is explained that Reynald Lull devised a strategy to exploit the Tartars' allegiance to him by converting to Christianity, enabling Reynald to attack the Muslims. However, Reynald's strategy failed, and the Tartars instead embraced Islam. From this incident, the spirit of Christianization led by Reynald Lull grew, and various efforts were made. Until 1636 AD, a special faculty of Arabic was established at Cambridge University. This faculty was managed by Simon Ockley, who was also the author of the book History of Saracens. The goal is to expand the scope of the Church's activities and spread Christianity among Muslims whose Islamic values are beginning to fade.
[3] See, 'Abd Allāh al-Sharqāwī, al-Istishrāq wa al-Ghārah 'alā al-Fikr al-Islāmī (Cairo: Dār al-Hidāyah, 1989), p. 6-7.
[4] Muṣṭafā al-Sibā'ī, al-Istisyrāq wa al-Mustasyriqūn: Mā Lahum wamā 'Alayhim (Sūriah: al-Maktab al-Islāmī, n.d.), p. 18.
[5] Husayn Haykal, Hyour verseshAmmad (Cairo: Dār al-Maʻārif, 1977), p. 29.
[6] See, al-Syarqāwī, al-Istisyrāq fī al-Fikr al-Islāmī al-Muʻāṣir: Dirasah Taḥlīliyyah Taqwīmiyyah (Cairo: Dār al-Hidāyah, n.d.), p. 7, 7-10.
[7] al-Syarqāwī, al-Istisyrāq: Dirāsah, pp. 10-11.
[8] For more complete information, read Qasim Nurseha Dzulhadi's paper, Examining the Qur'an and Orientalism: A Critique of the Orientalist Framework of Qur'anic Studies, pp. 2-3
[9] Mustofa Maufur, Orientalism: Ideological and Intellectual Invasion, pp. 23-24. Also read, Hamid Fahmy Zarkasyi, Liberalization of Islamic Thought, pp. 45-65
