SOAL FINAL TEST MATAKULIAH BAHASA INGGRIS PAI IAIN WATAMPONE

DOSEN : DR. MUHAMMAD SYUKRI, M.Pd.

ISLAM IN NATIONALIST CONTEXTS

The second half of the twentieth century witnessed the end of European imperial rule
over many parts of the world. In the aftermath of World War II, the network of institutions
that had enabled European control over Asian and African societies became
increasingly weak and unstable. As a result, movements for political independence
blossomed in the colonies, many of which eventually declared themselves to be
sovereign, independent nations. Notwithstanding the ending of formal European political
rule, these “new” nations continue, however, to be impacted by the legacy of
colonialism. This impact can be discerned in the political, economic and legal
institutions they inherited, including even the conception of the nation state which
historically originated in Europe. Indeed, as Vali Nasr writes, in the general reading
assigned for this session, “the legacy of colonialism is key in explaining both the
diversity and unity of different experiments with state formation in the Muslim World.” (p.
551)
Muslim societies in the postcolonial period have witnessed a search for satisfying and
legitimate interpretations of Islam in relation to a range of issues including globalization,
industrialization, uneven economic development, rapid social change, religious and
ethnic pluralism. In this search all sorts of interpretations have been put forward,
ranging from progressive to reactionary ones. At a political level, the failure of ideologies
such as capitalism, communism, and socialism to deliver social and economic justice
have prompted crucial questions concerning the role of Islam in the nation-state. As a
result, Islam has sometimes come to be interpreted not simply as a system of religious
beliefs, practices, morals and ethics, but as a political ideology underpinning the nation
state; an ideology that will solve all the problems facing contemporary Muslim societies.
As Reza Aslan aptly points out in his book, No god but God, “Islam has been invoked to
legitimize and to overturn governments, to promote republicanism and defend
authoritarianism, to justify monarchies, autocracies, oligarchies and theocracies.” He
points out that the proponents of each form of government have considered theirs to be
the only “authentically Islamic” formulation, usually legitimizing their formulation by
invoking their particular understanding of the state established by the Prophet
Muhammad in Medina.  As a consequence, he points out, “….the Islamic state is by no
means a monolithic concept. Indeed, there are many countries in the world that could
be termed as Islamic states, none of which have much in common with each
other….And yet not only do all these countries view themselves as the realization of the
Medinan ideal they view each other as contemptible desecrations of that ideal.” (p.257)
The emergence of political Islam is a recent phenomenon in the intellectual history of
Muslim societies and, as such, is clearly rooted in their colonial and post-colonial
experience. Islamists, that is, those Muslims who seek to interpret Islam as a political
ideology, espouse an exclusivist world-view that denies room for pluralism or diversity of
interpretations. They are revisionist or ahistorical in their reading of history (they
imagine an ideal past in which Muslims practiced a “pure” Islam) as well as the exegesis
of religious texts such as the Qur’an and hadith. Frequently, they identify themselves
through “declarative” external symbols such as dress and physical appearance. They
tend to function well in contexts marked by political, economic and social inequities as
well as general religious illiteracy where most people rely on the interpretations of those
who have laid claim to some form of religio-political authority.
The readings in Session Ten explore, through the case study method, some of the
diverse political, economic and social contexts in which Muslims live today and the
different roles that Islam plays in particular nation states.
The second half of the twentieth century witnessed the end of European imperial rule
over many parts of the world. In the aftermath of World War II, the network of institutions
that had enabled European control over Asian and African …

Qeustions:

1. Identify the characters in the text :

- Vali Nasir
- Reza Aslan
- Prophet Muhammad
2. Identify the main idea of the text :
Muslim societies in the post colonial period have witnessed a search for
satisfying and legitimate interpretations of Islam in relation to a range of issues
including globalization, industrialization, uneven economic development, rapid
social change, religious and ethnic pluralism.
3. Identify what moral messages of the text
Muslim societies in the postcolonial period have witnessed a search for satisfying
and legitimate interpretations of Islam in relation to a range of issues including
 globalization, industrialization, uneven economic development, rapid social
change, religious and ethnic pluralism. In this search all sorts of interpretations
have been put forward, ranging from progressive to reactionary ones.
4. Identify some difficult words that need to find in dictionary or Islamic terms.
Blossomed, Notwithstanding, Prompted
5. Identify simple present, simple past and ing- form, Past Perfect, Passive voice)
Simple Present : - The legacy of colonialism is key in explaining both the
diversity and unity of different experiments with state
formation in the Muslim World.
- He points out that the proponents of each form of
government.
Simple Past : - The second half of the twentieth century witnessed the
end of European imperial rule over many parts of the world.
- As a result, movements for political independence
blossomed in the colonies.
Ing-Form : Including – Reading – Explaining – Ranging – Concerning
Past Perfect : - The network of institutions that had enabled European
control over Asian and African societies.
-
Passive Voice : - Notwithstanding the ending of formal European political
rule, these “new” nations continue, however, to be impacted
by the legacy of colonialism.
- This impact can be discerned in the political, economic
and legal institutions they inherited, inclu
6. Identify some nouns
proper nouns : Europe, Vali Nasir, Reza Aslan, Prophet Muhammad,
Medina
common nouns : Nations, Book, Countries, Istitutions, Industrialization
material nouns :
collective nouns : colonies, a range of issues
transitive verbs : Witnessed, points out
intransitive verbs : Tend
lingking verbs :
descriptive adjective :
quantitative adjective : The second half of the twentieth
proper adjective : European, Asian, African
distributive adjective :
7. Adverbs : usually, clearly, frequently
Prepositions : by, at, of, to, in, for, notwithstanding
Conjungtion : as, and,
8. Identify some aspects of coherence and cohesion in the text
The second half of the twentieth century witnessed the end of European imperial
rule over many parts of the world. In the aftermath of World War II, the network of
institutions that had enabled European control over Asian and African societies
became increasingly weak and unstable. As a result, movements for political
independence blossomed in the colonies, many of which eventually declared
themselves to be sovereign, independent nations. Notwithstanding the ending of
formal European political rule, these “new” nations continue, however, to be
impacted by the legacy of colonialism. This impact can be discerned in the
political, economic and legal institutions they inherited, including even the
conception of the nation state which historically originated in Europe. Indeed, as
Vali Nasr writes, in the general reading assigned for this session, “the legacy of
colonialism is key in explaining both the diversity and unity of different
experiments with state formation in the Muslim World.” (p. 551)