Reconstructing Islamic Historiography Post-Orientalism: A New Paradigm for Historical Knowledge Production in Global Islamic Studies
DOI:
https://doi.org/10.64691/bkjpj158Kata Kunci:
Islamic Historiography, Post-Orientalism, Historical Epistemology, Transnational Historiography, Global IslamAbstrak
The dominance of the orientalist paradigm in modern Islamic historiography has resulted in the construction of historical knowledge that tends to position Muslim societies as objects of representation through an external epistemological framework. Although post-orientalist critique has developed widely, studies that systematically explain the epistemological and methodological transformations of Islamic historiography within global knowledge production remain relatively limited. This study aims to analyze the process of reconstructing Islamic historiography post-orientalism and to formulate the characteristics of a new paradigm for the production of historical knowledge in global Islamic studies. The study uses a qualitative approach based on literature studies employing critical historiographical methods and epistemological analysis of the works of orientalists, postcolonial thinkers, and contemporary Islamic historiography, purposively selected for their relevance to the issue of historical knowledge production. The results show that the reconstruction of Islamic historiography proceeds through three main transformations. First, the deconstruction of essentialist, ahistorical, and Eurocentric assumptions that have shaped the narrative of Islamic history. Second, a methodological shift toward an interdisciplinary approach that integrates history, anthropology, sociology, area studies, and network analysis to explain the complexity of Muslim historical experiences. Third, the emergence of transnational historiography positions the Islamic world as a global space of interaction through the circulation of ideas, intellectual mobility, cultural exchange, and cross-regional political relations. This transformation has resulted in a historiographic paradigm that is more pluralistic, contextual, multi-perspective, and reflective of the diversity of sources and historical actors. In conclusion, post-orientalist Islamic historiography offers a new epistemological framework that strengthens the decolonization of knowledge and the development of a more inclusive global study of Islam.
Referensi
Ahmed, S. (2016). What Is Islam? The Importance of Being Islamic. Princeton: Princeton University Press.
Ahmed, S. S., Salman, A. S., Mohammed, A. G. A., Apyshova, A., & Jawad, A. M. (2025). Reimagining Islamic Political Structures in Contemporary Muslim Societies: The Role of Global Networks and Transnational Movements. Al-Istinbath: Jurnal Hukum Islam, 10(2), 513–534. https://doi.org/10.29240/jhi.v10i2.13368
Al-Shuqairat, H. R., Al-Maani, A.-A. R. M., & Aldajah, M. N. (2025). Islamic Historiography and Modernity: A Systematic Literature Review on the Evolution of Muslim Societies in the Postcolonial Era. Journal of Islamic Thought and Civilization, 15(1), 240–260. https://doi.org/10.32350/jitc.151.14
Alatas, S. F. (2024). The Coloniality of Knowledge and the Autonomous Knowledge Tradition. Sociology Compass, 18(8), 13256. https://doi.org/10.1111/soc4.13256
Ali, M. (2025). Indonesian Post-Orientalist Study of Islam. Studia Islamika, 32(1), 43–73. https://doi.org/10.36712/sdi.v32i1.45297
Andika, Surbakti, J. B., & Johari, M. M. A. M. (2025). Paradigm Shift in Orientalism (A Study of the Thoughts of Contemporary Orientalist Figures). Palita: Journal of Social Religion Research, 10(2), 152–169. https://doi.org/10.24256/pal.v10i2.7973
Araújo, A. de M. (2025). Evidentiary Authority as a System: Johann Christoph Gatterer and the Collective Making of Historical Knowledge in the Eighteenth Century. Berichte Zur Wissenschaftsgeschichte, 48(3), 203–226. https://doi.org/10.1002/bewi.2145
Arni, C. (2018). Nach der Kultur. Anthropologische Potentiale für eine rekursive Geschichtsschreibung. Historische Anthropologie, 26(2), 200–223. https://doi.org/10.7788/ha-2018-260206
As’ad, M., Zainuddin, M., & Hady, M. S. (2023). The Western Perspective on Islam: Reading the Legacy of Snouck Hurgronje on Islamic Studies. Teosofi: Jurnal Tasawuf Dan Pemikiran Islam, 13(1), 80–104. https://doi.org/10.15642/teosofi.2023.13.1.80-104
Asad, T. (1993). Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam. Baltimore: Johns Hopkins University Press.
Aurell, J. (2021). What is a Classic in History? Journal of the Philosophy of History, 16(1), 54–91. https://doi.org/10.1163/18722636-12341454
Berg, A. van den, & Jeong, T. (2022). Cutting Off the Branch on Which We Are Sitting? On Postpositivism, Value Neutrality, and the “Bias Paradox.” Society, 59(6), 631–647. https://doi.org/10.1007/s12115-022-00750-8
Biedermann, Z. (2021). (Dis)connected History and the Multiple Narratives of Global Early Modernity. Modern Philology, 119(1), 13–32. https://doi.org/10.1086/714972
Borowski, A. (2023). The universal history to bring all universal histories to an end: the curious case of Volney. Intellectual History Review, 33(3), 491–505. https://doi.org/10.1080/17496977.2023.2179907
Bourdieu, P. (1990). The Logic of Practice. Stanford: Stanford University Press.
Capan, Z. G. (2020). Beyond Visible Entanglements: Connected Histories of the International. International Studies Review, 22(2), 289–306. https://doi.org/10.1093/isr/viaa029
Chaturvedi, R., & Saxena, P. (2026). Global Digital Humanities and Cultural Exchange: Rethinking Literature in a Connected Age. Advanced International Journal for Research, 7(2), 4204. https://doi.org/10.63363/aijfr.2026.v07i02.4204
Drira, A. (2025). Orientalism in Eastern Europe: the Quran Adventure of the Philomaths. Roczniki Humanistyczne, 72(1), 41–68. https://doi.org/10.18290/rh24721.3s
Ekiz, N. S. (2023). What Do Orientalist Qur’anic Studies Mean For a Muslim? Tefsir Araştırmaları Dergisi, 7, 30–51. https://doi.org/10.31121/tader.1316371
El Houkayem, M. (2023). Orientalism, Disorientation, and the “Other Side of the World.” Studies in Late Antiquity, 7(2), 171–183. https://doi.org/10.1525/sla.2023.7.2.171
Faruque, M. U. (2024). Decolonizing the Muslim mind: A philosophical critique. The Philosophical Forum, 55(4), 353–375. https://doi.org/10.1111/phil.12378
Foucault, M. (1980). Power/Knowledge: Selected Interviews and Other Writings 1972–1977. New York: Pantheon Books.
Grinell, K. (2020). Integration of Islam in Europe: Categorical Remarks. European Review, 28(3), 378–388. https://doi.org/10.1017/S1062798719000504
Haapala, P. (2021). Lived Historiography: National History as a Script to the Past. In V. Kivimäki, S. Suodenjoki, & T. Vahtikari (Eds.), Lived Nation as the History of Experiences and Emotions in Finland, 1800-2000 (pp. 29–57). Cham: Springer International Publishing. https://doi.org/10.1007/978-3-030-69882-9_2
Hallaq, W. B. (2018). Restating Orientalism: A Critique of Modern Knowledge. New York: Columbia University Press.
Haq, Z. U. (2023). Modern Western Thought and Islamic Reformism: Intellectual Challenges, Prior Discourse, and Future Prospects. Religions, 14(3), 308. https://doi.org/10.3390/rel14030308
Hietanen, J., Turunen, P., Hirvonen, I., Karisto, J., Pättiniemi, I., & Saarinen, H. (2020). How Not to Criticise Scientism. Metaphilosophy, 51(4), 522–547. https://doi.org/10.1111/meta.12443
Husayn, N. (2022). Modern Muslim Objections to Ṣaḥīḥ al-Bukhārī. Studia Islamica, 117(1), 127–170. https://doi.org/10.1163/19585705-12341459
Indah, F., Choirunnisak, C., Yusman, Y., Arifin, F. M., & Ashani, S. (2025). Science, Power, and Legitimacy: The Political Role of Rulers in the Dynamics of the Development of Science in the Classical Islamic World (Abbasid–Andalusian). Al-Qarawiyyin: Jurnal Ilmu Ushuluddin, 1(4), 273–287. https://doi.org/10.64691/ywd7ca03
Iqbal, R., Naeem, H. M., & Nor, M. R. B. M. (2025). Dual Heritage of Western Islamic Scholarship: Qurʾānic Influence on Orientalism and Postcolonial Studies, and Trends in Academic Journals. Al-Bayan: Journal of Qur’an and Hadith Studies, 23(1), 50–72. https://doi.org/10.1163/22321969-20250166
Jafari, A. (2022). The role of institutions in non-Western contexts in reinforcing West-centric knowledge hierarchies: Towards more self-reflexivity in marketing and consumer research. Marketing Theory, 22(2), 211–227. https://doi.org/10.1177/14705931221075371
Kolland, D. (2024). A Strategic Eurocentrism: The Construction of Ottoman Evolutionism in an Uneven World (1870–1900). Modern Intellectual History, 21(2), 328–356. https://doi.org/10.1017/S1479244324000040
Kusuma, Z., Handayani, S. A., Aslam, M., & Salleh, N. F. binti. (2025). The Intellectual Traces of Women in the Golden Age of Islam: From Science to Cosmopolitan Culture. Al-Qarawiyyin: Jurnal Ilmu Ushuluddin, 1(4), 306–320. https://doi.org/10.64691/dx657048
Le Ha, P., & Mohamad, A. (2020). The making and transforming of a transnational in dialog: Confronting dichotomous thinking in knowledge production, identity formation, and pedagogy. Research in Comparative and International Education, 15(3), 197–216. https://doi.org/10.1177/1745499920946222
Lee, J. T. (2023). Romanticizing decolonization and Asian epistemology: reflections on identity and space. Asia Pacific Education Review, 24(2), 187–197. https://doi.org/10.1007/s12564-023-09835-3
Lumbard, J. E. B. (2025). Islam, coloniality, and the pedagogy of cognitive liberation in higher education. Teaching in Higher Education, 30(6), 1409–1419. https://doi.org/10.1080/13562517.2025.2468974
Lutfullayeva, D., Jabbarov, U., Rashidova, M., Saidov, J., Kan, V., Matkarimov, N., & Matkarimov, I. (2025). Textual, Linguistic, and Historical Examination of Rare Manuscripts. Indian Journal of Information Sources and Services, 15(2), 236–244. https://doi.org/10.51983/ijiss-2025.IJISS.15.2.31
Maythem, A.-J. (2021). Contemporary Islamic Political Idea: The Clash of Reformist Spirit and Extremist-Radical Mentality. Journal of Globalization Studies, 12(1), 61–78. https://doi.org/10.30884/jogs/2021.01.04
McDougall, J. (2024). Secularity, Sociology, and the Contemporary History of Islam. Annales. Histoire, Sciences Sociales, 1–27. https://doi.org/10.1017/ahsse.2024.10
Mufti, A. R. (2010). Orientalism and the Institution of World Literatures. Critical Inquiry, 36(3), 458–493. https://doi.org/10.1086/653408
Olivella, P. L. i, & Mostowlansky, T. (2023). Islam’s weight in global history: A response to Sidaway. Dialogues in Human Geography, 13(3), 382–386. https://doi.org/10.1177/20438206231177082
Organization, W. I. P. (2022). World Intellectual Property Report 2022: The Direction of Innovation. Retrieved from https://www.wipo.int/publications/en/details.jsp?id=4594
Riecken, N. (2019). Heterotemporality, the Islamic Tradition, and the Political: Laroui’s Concept of the Antinomy of History 1. History and Theory, 58(4), 132–153. https://doi.org/10.1111/hith.12139
Ringer, M. M. (2022). Global Islam: A Very Short Introduction by Nile Green. Technology and Culture, 63(1), 299–300. https://doi.org/10.1353/tech.2022.0043
Salem, Z. A. (2021). Global Shinqīṭ: Mauritania’s Islamic Knowledge Tradition and the Making of Transnational Religious Authority (Nineteenth to Twenty-First Century). Religions, 12(11), 953. https://doi.org/10.3390/rel12110953
Scarfi, J. P., & Ubelaker Andrade, L. (2023). Peripheral Interventions in Global History: Toward a History of Argentina outside of Argentina. Latin American Research Review, 58(1), 18–31. https://doi.org/10.1017/lar.2022.76
Steinmetz, G. (2025). Rethinking postcolonial sociology. Journal of Classical Sociology, 25(1), 88–100. https://doi.org/10.1177/1468795X241296085
Tedeschi, M., Vorobeva, E., & Jauhiainen, J. S. (2022). Transnationalism: current debates and new perspectives. GeoJournal, 87(2), 603–619. https://doi.org/10.1007/s10708-020-10271-8
Umar, Z. A., Hidayat, M., Qomarullah, A. B., & Mutmainnah, R. (2025). Scientific Cosmopolitanism in 9th-Century Baghdad: Muslim, Jewish, and Christian Knowledge Exchange in Sociological Perspective. Al-Qarawiyyin: Jurnal Ilmu Ushuluddin, 1(4), 242–255. https://doi.org/10.64691/aqz5ej83
UNESCO. (2021). The Race against Time for Smarter Development. Retrieved from https://www.unesco.org/reports/science/2021/en
Utami, R. R., & Shahih, A. (2025). Oral Transmission to Symbolic Capital: Pragmatic Analysis of Teacher-Student Interaction in Tasmīʻ Ḥadīth Tradition. Fikri: Jurnal Kajian Agama, Sosial Dan Budaya, 10(2), 667–683. https://doi.org/10.25217/jf.v10i2.6763
Wahid, M. A. (2025). From Orientalism to neo-Orientalism: medial representations of Islam and the Muslim world. Textual Practice, 39(2), 162–181. https://doi.org/10.1080/0950236X.2023.2288112
Wimmer, M. (2022). The Last Judgment before the Last. Modern Intellectual History, 19(4), 1227–1244. https://doi.org/10.1017/S1479244321000305
Unduhan
Diterbitkan
Terbitan
Bagian
Lisensi
Hak Cipta (c) 2026 Hussein Al-Shuqairat, Abd Al-Razzak Mahmoud Al-Maani, Mohanad Nayef Aldajah, Shamshadin Kerim
Artikel ini berlisensiCreative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.
