Journal articles on the topic 'Banques – Islam'

The importance of treaties in international relations cannot be overemphasized especially now that the contemporary world has radically changed to a global village’. It has been observed as far back as 1960s that “modern international law can hold the allegiance of the world at large only by establishing its claim to continuing acceptance as a synthesis of the legal thought of widely varying tradition and culture.”1including Islamic law. Hugo Grotius drew most of his ideas of modern international law from the Bible and from the St. Augustine’s just war theory. It is not surprising, therefore, that treaties under modern international law are based on good faith. “The ideal of law in Islam is based on good faith. . . .”2 This is an indication that Islamic law and modern international law must have come from the same source. Treaties, therefore provide a veritable opportunity to attempt a harmony and a communality between the two legal regimes with a view to achieve, despite the complexity and diversity of human society, a common universal understanding that ensures peace and cooperation across the globe. This article aims at achieving that objective

The importance of treaties in international relations cannot be overemphasized especially now that the contemporary world has radically changed to a global village’. It has been observed as far back as 1960s that “modern international law can hold the allegiance of the world at large only by establishing its claim to continuing acceptance as a synthesis of the legal thought of widely varying tradition and culture.”1including Islamic law. Hugo Grotius drew most of his ideas of modern international law from the Bible and from the St. Augustine’s just war theory. It is not surprising, therefore, that treaties under modern international law are based on good faith. “The ideal of law in Islam is based on good faith. . . .”2 This is an indication that Islamic law and modern international law must have come from the same source. Treaties, therefore provide a veritable opportunity to attempt a harmony and a communality between the two legal regimes with a view to achieve, despite the complexity and diversity of human society, a common universal understanding that ensures peace and cooperation across the globe. This article aims at achieving that objective

Arabic literature has other characteristics of world literature. Begins with the division of Arabic literature into historians and the concept of the meaning of "Adab al-‘Araby" varying from era to era. This simple writing will explain the different meanings of this field. Due to the pre-Islamic era, Arabic literature was a sense of food. The concept of literature in this era has been associated with banquet, meaning food that calls people to their food and performs this habit in the winter when the cold and the possibility of generosity to people. In the Islam era, the meaning of literature has changed to education and literature by the dakwah of Islam to people and its teachings and the refinement of souls. In the Umayyad era, the concept of literature became the meaning of education. In the Abbasid era literature was the sense of the call to Mahamad and Almkramm. In modern times came literature in the sense of the French (Litterature), which the French to write everything in the language.

This conference was convened by J. H. Dreyer of the Department ofSemitic Studies at the University of South Africa, Pretoria, South Africa, andthe Department of Religious Studies, University of Cape Town, Cape Town,South Africa. It was preceded by a banquet, during which the Islamic Studiesprogram of the Department of Religious Studies was introduced to the peopleof Cape Town. Approximately 250 invited guests attended the conference,which was well received by local Muslims and set the parameters for ahealthy relationship between the department and the Muslim community.The conference was attended by a fluctuating audience of eighty to 150individuals from the University of Cape Town and various Muslim communities.This provided an ideal opportunity for the emergence of a varietyof lively and critical ideas. Issues affecting Muslims living in South Africaalso generated a lot of discussion.The keynote guest speaker was Richard Martin, Arizona State University,Tucson, Arizona. The rest of the papers were presented by scholars fromSouth African universities who have been involved in the study of Islam andArabic. The following broad areas were covered: early Islamic history;Qur'anic hermeneutics in traditional and modem scholarship; revivalism;Islam in South Africa; and Muslim personal law in South Africa.The first session dealt with early Islam and featured two presentations.The first, Martin's paper on "Public Theology in Medieval Islam: The Roleof Kalam in Conflict Definition and Resolution," set the pace with aninteresting and innovative approach to the study of early theological disputes.In addition, he presented kalam disputes to illustrate how modem discussionsand debates on fundamentalism have produced a kind of public theologyinvolving both the media and academia in North America. He was followedby Abdul Kader I. Tayob, University of Cape Town, who dealt with themeaning and significance of the masjid as a sacred space as reflected in theQur'an and si'rah literature of the thirteenth hijri century.Two papers on Qur'anic hermeneutics made up the second session. A. K. ...

This research contains the process of implementing the yasinan and tahlilan traditions at the Nur Amanah Mosque in Yogyakarta and the values of Islamic education contained in these traditions. The problems raised in this study are related to a lack of understanding of the beliefs of certain groups so that the yasinan and tahlilan traditions are considered a form of heresy. The purpose of this paper is to explain the process of carrying out the yasinan and tahlilan traditions at the Nur Amanah Mosque in Yogyakarta and explain the values of Islamic education in the aspects of faith, morals, and worship contained therein. The method used in this study is qualitative with a phenomenological approach. The results of this study conclude that the process of implementing the yasinan and tahlilan traditions at the Nur Amanah Mosque in Yogyakarta does not contain errors. This is because the readings that are applied contain the chanting of the holy verses of the Qur'an, dhikr, prayers, and prayers. The values of Islamic education in this tradition, especially in the aspect of aqidah including the six pillars of faith, the moral aspect in the form of implementing good activities, and aspects of worship such as sending prayers and banquets are included in the alms category.

Abstract This paper which is entitled "The Order of Conducting the Marriage Feast and Answering the Invitation in Sahih Muslim - a Comparative Study", is one of the most prominent means of making the marriage known which is dealt with by the Islamic scholars plainly in details. This subject is worth of study and researching because it is closely associated with the Muslim community, and feeding people in such occasions is from the close good deeds the Islam urges and calls for. The researcher began to discuss this subject starting with the hadiths in the Sahih al-Imam al-Muslim in which the order was given regarding the marriage meal. The study wants to know whether there is any order calling for doing the meal or answering the inviters of the meal or eating from it believing that it is Muslim’s duty to answer the invitation or not. Then, the researcher talked about the most appropriate attitude of the scholars and their viewpoints in terms of this topic besides showing their proofs and discussing them to arrive at a moderate and correct viewpoints among all these viewpoints. The researcher divided the research into an introduction, four sections, and a conclusion. In the introduction, the researcher mentioned the importance of the research, the reasons for choosing it, and its methodology. The first section comes across the definition of the terms of the title in a way that the researcher dealt with the definition of the command, the meal from the perspective of the language and terminology, and it introduces Imam Muslim and his book (True Muslim). Then the second section concentrates on making the order to conduct the banquet whereas the third section focuses on the order to answer the invitation for the banquet. Then, the fourth section studies the order to eat of the meal through mentioning the sayings of the scholars and their evidences. Finally, the researcher arrives at the most important concluded points.

The Association of Muslim Social Scientists (AMSS) held its 30th annualconference with the collaboration of the International Institute of IslamicThought (IIIT) at the University of Michigan - Dearbom campus fromOctober 26 - 28,2001. Students, academicians, Muslim and non-Muslimintellectuals and activists were among the guests at the conferencecosponsored by the University of Michigan - Dearborn and its Center forArab-American Studies, and Project MAPS: Muslims in the AmericanPublic Square, Georgetown University.The conference theme "Religion and Public Life in the Global Epoch"echoed in the presentations given by eighty five panelists in twenty panelsand seven roundtable discussions, including one workshop; two plenarysessions; and a keynote address at the annual banquet. The social issuesoutlined and defined by Muslims and non-Muslims in these sessions didnot only encourage a stimulating and lively debate after the panel androundtable presentations, but they also advanced the development of theacademic forum fostered by the AMSS, since its inception, to analyze theapplication of an Islamic worldview on social issues in the larger worldcommunity.In his opening statement, AMSS President Mumtaz Ahmad, who is alsoa political science professor at Hampton University, underscored the needfor Muslim scholars and professionals to educate the public on Islam,and to work with people of different faith groups to influence the developmentof a global social order based on justice, morality and Godconsciousness.His remarks drew attention to the importance of establishinga better understanding of Islam and creating an awareness of ourcommon humanity. Professor Ahmad's opening remarks also set the tenorof the conference and established a theme based on peace and goodwilltowards mankind that echoed throughout the three-day gathering.In fact, the character of the conference was further established on the firstday at the Conference Reception hosted by the University of Michigan atthe Henry Ford Estate -Dearborn campus, when Dr. Ronald Stockton,Interim Director, Center for Arab-American Studies (CAAS), stated that ...

This research aims to examine the shift in the tradition of sanctioning the Semarga Marriage Customary Law in Sibuhuan, Padang Lawas. This research is qualitative research by identifying the existence of factors that cause clan marriages to occur and customary sanctions for perpetrators of clan marriages in the community in Sibuhuan. The results of the research show that the factors that cause clan marriages to occur in Sibuhuan are caused by two factors, namely the influence of Islamic religious teachings which do not prohibit clan marriages, but there are special rules in marriage according to Islam who cannot marry. In general, the perpetrators of clan marriages choose the rules. according to the teachings of Islam. Meanwhile, the second factor is due to the lack of understanding of the people in Sibuhuan about Batak customs which do not allow marriage within the clan because it will have an impact on Batak traditions. Meanwhile, there are several types of customary sanctions for perpetrators of marriage with the same clan, namely, (1) customary sanctions for prospective parents-in-law; (2) A woman who is married to her husband's surname must change her surname by asking for the surname from the husband's mother through the Adat process; (3) The surname of the groom's mother must be given to the bride and only applies to herself; (4) If there is a male child in their offspring in the future, the male child is not permitted to take bone boru and (5) cannot take part in the traditional banquet served at anyone's wedding party, before doing these four things. The conclusion obtained from this research is that intermarriage often occurs because the Angkola Batak community in Sibuhuan prioritizes religious teachings over customs and lacks understanding of Western customs. Then the traditional sanctions against perpetrators of intermarriage in the Angkola Batak Community in Sibuhuan still exist today, although they are not too heavy for the perpetrators.

Cuando era joven, había decidido locamente que la vida del filósofo debía comenzar por tres necesidades imposibles, tres vueltas que había que cerrar. Antes de acceder a una sabiduría que consideraba lejana, yo creía al menos que el aprendiz debía, a guisa de preparación, darle la vuelta primero al mundo: visitar banquisa y el Pacífico, ver derivar icebergs y soplar las ballenas, atravesar los desiertos, izarse en lo alto de las cimas montañosas, no negarme ni los seísmos ni los volcanes, navegar a lo ancho, afrontar ciclones, explorar las islas y los continentes, en suma: hartar la dura belleza del planeta. Errar. Y en el extremo de la fatiga muscular del tiempo corto de la vida breve y del entusiasmo admirativo, nadie puede verlo todo. Quedaba la melancolía de ojear mapamundis.

The Association of Muslim Social Scientists (AMSS) held its thirty first annual conference in Washington, DC, from October 25-27, 2002, with the collaboration of the International Institute of Islamic Thought (IIID. The conference was cosponsored by the School of International Service, American University, and supported by the university's Ibn Khaldun Chair ofislamic Studies, Dr. Akbar Ahmed. In his welcoming remarks, Dr. Louis Goodman, Dean of the School of International Service, American University, encouraged the use of academic forums to highlight social concerns of the larger world community. Introductory comments by AMSS President Dr. Louay Safi, stressed the need for scholars to examine the different agendas being introduced to address concepts dealing with the fears and concerns faced by the larger Muslim and non-Muslim communities in a post-9/11 world. The Conference Chair, Dr. Amira Sonbol, Georgetown University, OC, hoped that this con­ference would promote debate on how Islam has been studied to date, and encourage Muslims to revisit moments in history to understand their com­munity's position in world history. The conference theme, "The Muslim World after September 11: Agenda for Change," echoed in the presentations made by over 40 scholars in eight consecutive panels, one roundtable discussion, a plenary session, and a keynote address at the annual banquet. Students, academicians, activists, and intellectuals engaged in a lively debate with the panelists after their presentations. Media coverage was provided by the Washington Post and the Washington Times ...

Describiremos las navegaciones y los problemas de todo tipo habidos durante la primera circunnavegación. Fernando Magallanes, con una armada de cinco barcos, salió a buscar las islas de la especiería, siempre gobernando al W, para lo que tendría que encontrar previamente un paso a la Mar del Sur, descubierta por Vasco Núñez de Balboa seis años antes. La Victoria, al mando de J.S. Elcano, llegaría a Sevilla tres años después, con 18 hombres a bordo, después de haber abierto una nueva derrota de navegación entre Timor y el Cabo de Buena Esperanza. Los sufrimientos fueron extraordinarios, pero el tesón y la constancia triunfaron sobre todas las dificultades. A esta empresa española, se opuso el Rey de Portugal; Carlos I de España apoyándola y financiándola en un 75%, el otro 25% lo desembolsó el banquero burgalés Cristóbal de Haro, procuraría aquel Imperio en el que no se ponía el sol.

This conference, held from Sept. 30 – Oct. 2, 2005 and co-sponsored byTemple University (Philadelphia), represented a homecoming for theAssociation of Muslim Social Scientists (AMSS), for its source of inspiration,Dr. Isma`il al-Faruqi, taught religion there from 1968-1986. Elevenpanels addressed the theme, “Muslims and Islam in the Chaotic ModernWorld: Relations of Muslims among Themselves and with Others,” by coveringa wide range of topics, from Muslim minority groups, mutual understanding,and women, to modernity, family law, legal theory, education, andjust war. Due to space constraints, only a few of them will be covered here.After the welcoming and introductory remarks by Program ChairKhalid Blankinship (Temple University) and Rafik Beekun (University ofNevada), Abdul Mutualo (American University in Cairo) began the proceedingsby discussing the history of Islam as an “imported” religion in his nativeMozambique. Heol Choul Kim (Temple University) spoke on KoreanMuslims’ problems due to cultural traditions (e.g., ancestor worship) and thelack of an indigenous Muslim community. Robert Riggs (University ofPennsylvania) discussed how the White Fathers gave Algeria’s KabyleBerers a sense of national self-consciousness and how many of them, livingin small Christian communities, left Algeria after independence.The banquet’s keynote speaker, Abdullah Schleifer (American Universityin Cairo), reflected on his many years as a news reporter and producerin the Middle East. His talk received such an enthusiastic response that wehave included it in our “Forum” section. The winners of the AMSS BestGraduate Paper Awards were also announced: Zareena Grewal (first place),Maleeha Aslam (second place), and Kamran Hashimi (third place).Panel 4A featured, among others, Helena J. Kaler (George WashingtonUniversity), who revealed, probably to the surprise of many, commonalitiesbetween Ayman al-Zawahiri’s and Farid Esack’s responses to modernity.She said that while al-Zawahiri bases his worldview on grievances, Esack ...

The Seventeenth Annual Conference of the Association of Muslim SocialScientists was held Rubi‘ul Awwal 18-20, 1409/October 28-30, 1988, at IowaState University, Ames, Iowa. “Development of Contemporary IslamicThought: Theory and Application” was the theme that attracted over 120participants from United States, Canada, Pakistan, Saudi Arabia, Morocco,Trinidad and India, as well as numerous student “drop-ins”.The conference broke new grounds and topped all former annualconferences, in the size of meetings, quality, and diversity of presentations,and set a number of records that may stand for many years to come. Mostof the discussions were scholarly and conducted in a spirit of good humoroftendisagreeing without being disagreeable.The program included 26 papers, in addition to special sessions. Althoughthe sessions were spread over three days, as many as 16 sessions had to beheld concurrently to accommodate the participants. Topical divisions ofconcurrent sessions were successful at holding "session-hopping“ to a minimum.The array of papers covered almost all subdisciplines and current researchorientation in Islamic social sciences. Abstracts of the papers given in theprogram were helpful in planning and choosing which session to attend. Afterthe sessions, there was an array of opportunities to widen one’s experience.The banquet, and the dinners and lunches at Iowa State University MemorialUnion allowed for a relaxed, yet stimulating, setting. Those who preferredmore tension in their leisure, continued their discussions in small groups.For the first time, the conference began with a session on “Western andMuslim Women” chaired by Salahuddin Malik of the State University of NewYork, Brockport. Sharifa Alkhateeb of the International Institute of IslamicThought surveyed “Feminist Issues and Their Implication for Islamic Women,”explaining how Western feminist values were incapable of successfultransplantation to Muslim Societies. She pointed out the existing numerousvalues in Islam while recognizing the need for social change of traditionalnon-Islamically based mores. Vanessa Khadija Payton, of Morgan StateUniversity, discussed “Polygamy and American Muslims.” Her paper focusedon the cultural indoctrination of American male and female Muslims andthe practicality of polygamy amongst these groups. Sadekka Arabi of theUniversity of California, Berkeley, presented her wellreseamhed paper Western ...

The Annual Conference of the Association of Muslim Social Scientists(AMSS) has acquired a certain niche for itself in the academic life of Muslimsin North America. Each year the Conference is attended by Muslim andseveral non-Muslim scholars from across North America and overseas.The 18th Annual Conference was held in conjunction with the 15th AnnualConference of the Association of Muslim Scientists and Engineers (AMSE).This provided an opportunity for exchange of ideas among specialists fromvarious disciplines. It was coordinated by the AMSS Vice President Dr.Salahuddin Malik. In all, some forty papers on Islam and Muslims werepresented followed by interesting discussions.Dr. Taha J. Al- 'Alwani, President of the International Institute of IslamicThought (IIIT) was the keynote speaker at the Banquet. The Isma'il and Lamya'al Fariiqi Memorial Lecture was delivered by Dr. Ralph Braibanti of DukeUniversity. One highlight of the Conference was the well-attended InterfaithTrialogue which was addressed by Dr. James Evans of Colgate Divinity School,Dr. Tamara Sann of St. John Fisher College, Rabbi Judea Miller of Rochester,NY, and Dr. Jamal Badawi of Halifax University, Nova Scotia, Canada.The Conference, which was spread over twelve sessions, included eighteenpanels on a variety of subjects.The First Session comprised two panels: Business and Economics inIslam where Dr. Ausaf Ali reflected on the "Systemized Theory of the IslamicEconomy." Dr. M. E. Biraima's paper, which was presented in his absence,discussed "A Qur'anic Model For a Universal Economic Theory." Dr. HishamAhmad of the University of Chicago spoke about the "Qur'anic Perspectiveon the Creation and Distribution of Wealth and Economic Justice," whileMohamed R. Bouz.akuk of the University of Oklahoma spoke on "lbn Khaldun:The Economist."The parallel panel on Language and Education featured Dr. M. A. WaheedFakhri of Chicago State University who introduced the 1989 survey of fulltimeIslamic Schools in North America. Dr. Ni'mat H. Barazangi of Cornellspoke on "North American Parents and Children: Theoretical Model forIslamization of Education," and Dr. Kamal Nimer of the Islamic Saudi Academyfocused on adult education ...

Walimatul ursy atau yang sering dikenal dengan pesta perkawinan merupakan jamuan makan dalam rangka mensyukuri nikmat atas terlaksanakannya sebuah pernikahan. Pada Jam’iyah Rifaiyah dalam pelaksanaan walimatul ursy terdapat persyaratan tertentu. Hal ini tidak luput dari peran KH. Ahmad Rifa’i yang merupakan tokoh junjungan Jam’iyah Rifaiyah. Pelaksanaan walimatul ursy pada Jam’iyah Rifaiyah cenderung memiliki aturan-aturan yang lebih ketat. Untuk itu, dalam penelitian ini diangkat dua rumusan masalah yakni terkait dengan konsep pemikiran KH. Ahmad Rifa’i tentang walimatul ursy dan implementasi walimatul ursy Jam’iyah Rifaiyah di Desa Sundoluhur Kecamatan Kayen kabupaten Pati. Penelitian ini bertujuan untuk Untuk mengetahui konsep pemikiran KH. Ahmad Rifa’i tentang walimatul ursy dan untuk mengetahui implementasi walimatul ursy Jam’iyah Rifaiyah di Desa Sundoluhur Kecamatan kayen Kabupaten Pati. Metode penelitian yang digunakan adalah metode penelitian kualitatif. Sedangkan untuk memperoleh data yang dibutuhkan dalam penelitian ini menggunakan penelitian lapangan. Hasil dari penelitian ini menghasilkan dua kesimpulan. Pertama, konsep pemikiran KH. Ahmad Rifa’i tentang walimatul ursy yang terbagi menjadi tiga poin yakni: 1) Hukum melaksanakan walimah ialah sunnah dan menghadiri walimah fardhu ‘ain. 2) Hukum menghadiri walimah dapat berubah sesuai dengan kondisi. Jika di majelis walimah terdapat kemunkaran maka hukum menghadiri walimah itu haram. Hukum menghadiri walimah akan tetap wajib, jika orang yang diharap menghadiri walimah tersebut dapat menghilangkan kemunkaran. Beberapa kemunkaran yang ada dalam walimatul ursy ialah: adanya minuman keras, adanya gamelan dan musik yang haram, terdapat gambar hewan yang sempurna di majelis walimah, dan bercampurnya tamu laki-laki dan perempuan dalam satu majelis. 3) Kemunkaran yang terdapat dalam walimah dapat membuat saksi menjadi fasik sehingga menyebabkan batalnya nikah karena tidak menghadirkan saksi yang adil. Kedua, pelaksanaan walimah pada Jam’iyah Rifaiyah di Desa Sundoluhur Kecamatan Kayen Kabupaten Pati masih berpegang teguh terhadap ajaran KH. Ahmad Rifa’i yang dituangkan dalam kitab yang berjudul Tabyīn al-Islah. Walimatul Ursy, frequently known as a wedding party, is a banquet as a form of gratitude for the implementation of a marriage. In Jam'iyah Rifaiyah, there are certain requirements in the implementation of walimatul ursy,. This cannot be separated from the role of KH. Ahmad Rifa'i who is a respected figure of Jam'iyah Rifaiyah. The implementation of walimatul ursy at Jam'iyah Rifaiyah tends to have stricter rules. For this, in this study, two problem are formulated namely those related to the concept of KH Ahmad Rifa'i’s thinking. about the walimatul ursy and the implementation of the walimatul ursy Jam'iyah Rifaiyah in Sundoluhur Village, Kayen District, Pati Regency. This study aims to determine the concept of KH. Ahmad Rifa'i’s thinking about walimatul ursy and to figure out the implementation of walimatul ursy Jam'iyah Rifaiyah in Sundoluhur Village, Kayen District, Pati Regency. This study used a qualitative method and for obtaining the data needed, it used field research. The results of this study resulted in two conclusions. First, the concept of KH. Ahmad Rifa'i’s thinking about walimahul ursy is divided into three points: 1) The law of carrying out walimah is sunnah and attending walimah is fardhu 'ain. 2) The law of attending walimah might change based upon condition. If there is a munkar (evil) in the walimah assembly, then it is haram (unlawful) to attend the walimah. The law of attending walimah will remain obligatory, if the person who is expected to attend the walimah is able to eliminate munkar (evil) such as the presence of liquor, the presence of gamelan and music that is forbidden, perfect pictures of animals in the walimah assembly, and the mix of male and female guests in one assembly. 3) The munkar in walimah can make the witness become wicked, causing the marriage to be annulled because not presenting a fair witness. Second, the implementation of walimah at Jam'iyah Rifaiyah in Sundoluhur Village, Kayen District, Pati Regency still adheres to the teachings of KH. Ahmad Rifa'i as outlined in the book entitled Tabyīn al-Islah.

Abstract Alms has various forms and virtues with abundant rewards both in this world and in the hereafter. Like the tradition of refusing bala in Langkan Village, alms that is done to reject reinforcements, both those that have not happened and those that have already happened, are by means of charity. For this reason, the formulation of the problem in this study is how the procedures for implementing alms to reject reinforcements in the Langkan Village community. What is the meaning of the tradition of rejecting bala for the people of Langkan Village and how is the relationship between the tradition of rejecting bala and hadith. The type of research is qualitative (field research), with a phenomenological approach. The object of this research is the tradition of alms-rejecting bala in the people of Langkan Village. The data sources were obtained from the people of Langkan Village with a purposive sampling technique and books related to research. Data collection techniques by means of observation, interviews and documentation. The data that has been collected is then described naturally and analyzed. The conclusion of this research is that the tradition of alms-rejecting bala is alms that is held both before a disaster and after a disaster, by asking Allah SWT to keep it away from reinforcements. The process of implementing alms to reject reinforcements is carried out by mutual cooperation, from preparation to implementation. By praying together and ending with a banquet. Then the meanings contained in the sedekah tradition of rejecting bala are a cultural result that cannot be separated from Islamic values. Like helping out, praying to God, strengthening brotherhood and friendship between family and society. The relation between the refusal of alms and the hadith of the Prophet SAW, as the Prophet Muhammad strongly advocated giving alms, because alms have many virtues, one of its virtues is to reject reinforcements. Rasulullah Saw not only recommended, but also carried out alms by giving something that was needed and useful. Keyword: Alms Tradition, Reject Bala, Langkan Village. Abstrak Sedekah memiliki berbagai bentuk dan keutamaan dengan pahala yang melimpah baik di dunia ini maupun di akhirat. Seperti tradisi menolak bala di Desa Langkan, sedekah yang dilakukan untuk menolak bala, baik yang belum terjadi maupun yang sudah terjadi, adalah dengan cara sedekah. Untuk itu rumusan masalah dalam penelitian ini adalah bagaimana tata cara pelaksanaan sedekah menolak bala pada masyarakat Desa Langkan. Apa makna tradisi menolak bala bagi masyarakat Desa Langkan dan bagaimana hubungan tradisi menolak bala dengan hadis. Jenis penelitiannya adalah kualitatif (penelitian lapangan), dengan pendekatan fenomenologi. Objek penelitian ini adalah tradisi menolak sedekah bala pada masyarakat Desa Langkan. Sumber data diperoleh dari masyarakat Desa Langkan dengan teknik purposive sampling dan buku-buku yang berkaitan dengan penelitian. Teknik pengumpulan data dengan cara observasi, wawancara dan dokumentasi. Data yang telah terkumpul kemudian dideskripsikan secara alami dan dianalisis. Kesimpulan dari penelitian ini adalah bahwa tradisi menolak zakat adalah sedekah yang dilakukan baik sebelum bencana maupun setelah bencana, dengan memohon kepada Allah SWT agar menjauhkannya dari bala bantuan. Proses pelaksanaan zakat tolak bala dilakukan secara gotong royong, mulai dari persiapan hingga pelaksanaan. Dengan berdoa bersama dan diakhiri dengan jamuan makan. Maka makna yang terkandung dalam tradisi sedekah menolak bala merupakan hasil budaya yang tidak lepas dari nilai-nilai Islam. Seperti membantu, berdoa kepada Tuhan, memperkuat persaudaraan dan persahabatan antara keluarga dan masyarakat. Kaitan antara penolakan sedekah dengan hadis Nabi SAW sebagaimana yang sangat dianjurkan oleh Nabi Muhammad adalah bersedekah, karena sedekah memiliki banyak keutamaan, salah satu keutamaannya adalah menolak bala. Rasulullah Saw tidak hanya menganjurkan, tetapi juga melakukan sedekah dengan memberikan sesuatu yang dibutuhkan dan bermanfaat. Kata Kunci: Tradisi Sedekah, Tolak Bala, Desa Langkan.

In the Garden of EdenThe covers of the first three volumes of Kuml show photographs of fine Danish antiquities. Inside the volumes have articles on the Stone Age, the Bronze Age and the Iron Age in Jutland, which is to be expected as Kuml is published by the Jutland Archaeological Society. However, in 1954 the scene is moved to more southern skies. This year, the cover is dominated by a date palm with two huge burial mounds in the background. In side the book one reads no less than six articles on the results from the First Danish Archaeological Bahrain Expedition. P.V. Glob begins with: Bahrain – Island of the Hundred Thousand Burial Mounds, The Flint Sites of the Bahrain Desert, Temples at Barbar and The Ancient Capital of Bahrain, followed by Bibby’s Five among Bahrain’s Hundred Thousand Burial Mounds and The Well of the Bulls. The following years, reports on excavations on Bahrain and later in the sheikhdoms of Qatar, Kuwait and Abu Dhabi are on Kuml’s repertoire.However, it all ends wit h the festschrift to mark Glob’s 60th anniversary, Kuml 1970, which has three articles on Arab archaeology and a single article in 1972. For the past thirty years almost, the journal has not had a single article on Arabia. Why is that? Primarily because the character of the museum’s work in the Arabian Gulf changed completely. The pioneers’ years of large-scale reconnaissance and excavations were succeeded by labourous studies of the excavated material – the necessary work preceding the final publications. Only in Abu Dhabi and Oman, Karen Frifelt carried on the pioneer spirit through the 1970s and 1980s, but she mainly published her results in in ternational, Englishlanguage journals.Consequently, the immediate field reports ended, but the subsequent research into Arab archaeology – carried out at the writing desk and with the collections of finds– still crept into Kuml. From 1973 , the journal contained a list of the publications made by the Jutland Archaeological Society (abbreviated JASP), and here, the Arab monographs begin to make their entry. The first ones are Holger Kapel’s Atlas of the Stone Age Cultures of Qatar from 1967 and Geoffrey Bibby’s survey in eastern Saudi Arabia from 1973. Then comes the Hellenistic excavations on the Failaka island in Kuwait with Hans Erik Mathiesen’s treatise on the terracotta figurines (1982), Lise Hannestad’s work on the ceramics (1983) and Kristian Jeppesen’s presentation of the temple and the fortifications (1989). A similar series on the Bronze Age excavations on Failaka has started with Poul Kjærum’s first volume on the stamp and cylinder seals (1983) and Flemming Højlund’s presentation of the ceramics (1987). The excavations on the island of Umm an-Nar in Abu Dhabi was published by Karen Frifelt in two volumes on the settlement (1991) and the graves (1995), and the ancient capital of Bahrain was analysed by H. Hellmuth Andersen and Flemming Højlund in two volumes on the northern city wall and the Islamic fort (1994) and the central, monumental buildings (1997) respectively.More is on its way! A volume on Islamic finds made on Bahrain has just been made ready for printing, and the Bronze Age temples at the village of Barbar is being worked up. Danish and foreign scholars are preparing other volumes, but the most important results of the expeditions to the Arabian Gulf have by now been published in voluminous series.With this, an era has ended, and Moesgård Museum’s 50th anniversary in 1999 was a welcome opportunity of looking back at the Arabian Gulf effort through the exhibition Glob and the Garden ef Eden. The Danish Bahrain expeditions and to consider what will happen in the future.How then is the relation ship between Moesgård Museum and Bahrain today, twenty-three years after the last expedition – now that most of the old excavations have been published and the two originators of the expeditions, P.V. Glob and Geoffrey Bibby have both died?In Denmark we usually consider Bahrain an exotic country with an exciting past. However, in Bahrain there is a similar fascination of Denmark and of Moesgård Museum. The Bahrain people are wondering why Danish scholars have been interested in their small island for so many years. It was probably not a coincidence when in the 1980s archaeologist and ethnographers from Moesgård Museum were invited to take part in the furnishing of the exhibitions in the new national museum of Bahrain. Today, museum staff from Arab countries consider a trip to Moesgård a near-pilgrimage: our collection of Near East artefacts from all the Gulf countries is unique, and the ethnographic collections are unusual in that they were collected with thorough information on the use, the users and the origin of each item.The Bahrain fascination of Moesgård Museum. was also evident, when the Bahrain minister of education, Abdulaziz Al-Fadl, visited the museum in connection with the opening of the Bahrain exhibition in 1999.Al-Fadl visited the museum’s oriental department, and in the photo and film archive a book with photos taken by Danish members of the expeditions to the Arabian Gulf was handed over to him. Al-Fadl was absorbed by the photos of the Bahrain of his childhood – the 1950s and 1960s – an un spoilt society very different from the modern Bahrain. His enthusiasm was not lessened when he saw a photo of his father standing next to P.V. Glob and Sheikh Salman Al Khalifa taken at the opening of Glob’s first archaeological exhibition in Manama, the capital. At a banquet given by Elisabeth Gerner Nielsen, the Danish minister of culture, on the evening following the opening of the Glob exhibition at Moesgård, Al-Fadl revealed that as a child, he had been on a school trip to the Danish excavations where – on the edge of the excavation – he had his first lesson in Bahrain’s prehistory from a Danish archaeologist (fig. 1).Another example: When attending the opening of an art exhibition at Bahrain’s Art Centre in February 1999, I met an old Bahrain painter, Abdelkarim Al-Orrayed, who turned out to be a good friend of the Danish painter Karl Bovin, who took part in Glob’s expeditions. He told me, how in 1956, Bovin had exhibited his paintings in a school in Manama. He recalled Bovin sitting in his Arabian tunic in a corner of the room, playing a flute, which he had carved in Sheikh Ibrahim’s garden.In a letter, Al-Orrayed states: ”I remember very well the day in 1956, when I met Karl Bovin for the first time. He was drawin g some narrow roads in the residential area where I lived. I followed him closely with my friend Hussain As-Suni – we were twentythree and twenty-one years old respectively. When he had finished, I invited him to my house where I showed him my drawings. He looked at them closely and gave me good advice to follow if I wanted to become a skilful artist – such as focusing on lines, form, light, distance, and shadow. He encouraged me to practice outdoors and to use different models. It was a turning point in our young artists’ lives when Hussein and I decided to follow Bovin’s instructions. We went everywhere – to the teahouses, the markets, the streets, and the countryside – and practised there, but the sea was the most fascinating phenomenon to us. In my book, An Introduction to Modern Art in Bahrain, I wrote about Bovin’s exhibitions in the 1950s and his great influence on me as an artist. Bovin’s talent inspired us greatly in rediscovering the nature and landscape on Bahrain and gave us the feeling that we had much strength to invest in art. Bovin contributed to a new start to us young painters, who had chosen the nature as our main motif.”Abdelkarim Al-Orrayed was the first Bahrain painter to live of his art, and around 1960 he opened a studio from which he sold his paintings. Two of his landscape watercolours are now at Moesgård.These two stories may have revealed that Bahrain and Moesgard Museum have a common history, which both parts value and wish to continue. The mutual fascination is a good foundation to build on and the close bonds and personal acquaintance between by now more generations is a valuable counterbalance to those tendencies that estrange people, cultures, and countries from one another.Already, more joint projects have been initiated: Danish archaeology students are taking part in excavations on Bahrain and elsewhere in the Arabic Gulf; an ethnography student is planning a long stay in a village on Bahrain for the study of parents’ expectations to their children on Bahrain as compared with the conditions in Denmark; P.V. Glob’s book, Al-Bahrain, has been translated into Arabic; Moesgård’s photos and films from the Gulf are to become universally accessible via the Internet; an exhibition on the Danish expeditions is being prepared at the National Museum of Bahrain, and so forth.Two projects are to be described in more detail here: New excavations on Bahrain that are to investigate how fresh water was exploited in the past, and the publication of a book and three CDs, Music in Bahrain, which will make Bahrain’s traditional music accessible not just to the population of Bahrain, but to the whole world.New excavations on BahrainFor millennia, Bahrain was famous for its abundance of fresh water springs, which made a belt of oases across the northern half of the island possible. Natural fertility combined with the favourable situation in the middle of the Arab Gulf made Bahrain a cultural and commercial centre that traded with the cities of Mesopotamia and the IndusValley already in the third millennium BC.Fresh water also played an important part in Bahrain’s ancient religion, as seen from ar chaeological excavations and Mesopotamian cuneiform tablets: A magnificent temple of light limestone was built over a spring, and according to old texts, water was the gods’ gift to Bahrain (Dilmun).Although fresh water had an overwhelming importance to a parched desert island, no studies have been directed towards the original ”taming” of the water on Bahrain. Therefore, Moesgård Museum is now beginning to look into the earliest irrigation techniques on the island and their significance to Bahrain’s development.Near the Bahrain village of Barbar, P.V. Glob in 1954 discovered a rise in the landscape, which was excavated during the following years. It turned out that the mound covered three different temples, built on top of and around each other. The Barbar temple was built of whitish ashlars and must have been an impressive structure. It has also gained a special importance in Near East research, as this is the first and only time that the holy spring chamber, the abzu, where the god Enki lived, has been un earthed (fig. 2).On the western side of the Barbar temple a monumental flight of steps, flank ed on both sides by cult figures, was leading through a portal to an underground chamber with a fresh water spring. In the beautiful ashlar walls of this chamber were three openings, through which water flowed. Only the eastern out flow was investigated, as the outside of an underground stonebuilt aqueduct was found a few metres from the spring chamber.East of the temple another underground aqueduct was followed along a 16-m distance. It was excavated at two points and turned out almost to have the height of a man. The floor was covered with large stones with a carved canal and the ceiling was built of equally large stones (fig. 3).No doubt the spring chamber was a central part of the temple, charge d with great importance. However, the function of the aqueducts is still unknown. It seems obvious that they were to lead the fresh water away from the source chamber, but was this part of a completely ritual arrangement, or was the purpose to transport the water to the gardens to be used for irrigation?To clarify these questions we will try to trace the continuations of the aqueducts using different tracing techniques such as georadar and magnetometer. As the sur roundings of Barbar temple are covered by several metres of shifting sand, the possibilities of following the aqueducts are fine, if necessary even across a great distance, and if they turn out to lead to old gardens, then these may be exposed under the sand.Underground water canals of a similar construction, drawing water from springs or subsoil water, have been used until modern times on Bahrain, and they are still in use in Iran and on the Arabian Peninsula, especially in Oman, where they supply the gardens with water for irrigation. They are called qanats and are usually considered built by the Persians during periods when the Achaemenid or Sassanid kings controlled Arabia (c. 500 BC-c. 600 AD). However, new excavation results from the Oman peninsula indicate that at least some canal systems date from c. 1000 BC. It is therefore of utmost interest if similar sophisticated transportation systems for water on Bahrain may be proven to date from the time of the erection of the Barbar temple, i.e. c. 2000 BC.The finds suggest that around this time Bahrain underwent dramatic changes. From being a thinly inhabited island during most of the 3rd millennium BC, the northern part of the island suddenly had extensive burial grounds, showing a rapid increase in population. At the same time the major settlement on the northern coast was fortified, temples like the one at Barbar were built, and gigantic ”royal mounds” were built in the middle of the island – all pointing at a hierarchic society coming into existence.This fast social development of Dilmun must have parallelled efficiency in the exploitation of fresh water resources for farm ing to supply a growing population with the basic food, and perhaps this explains the aqueducts by Barbar?The planned excavatio ns will be carried out in close cooperation between the National Museum of Bahrain and Aarhus University, and they are supported financially by the Carlsberg Foundation and Bahrain’s Cabinet and Information Ministry.The music of BahrainThe composer Poul Rovsing Olsen (1922-1982) was inspired by Arab and Indian music, and he spent a large part of his life studying traditional music in the countries along the Arabian Gulf. In 1958 and 1962-63 he took part in P.V. Glob’s expeditions to Arabia as a music ethnologist and in the 1970s he organised stays of long duration here (fig. 4).The background for his musical fieldwork was the rapid development, which the oil finds in the Gulf countries had started. The local folk music would clearly disappear with the trades and traditions with which they were connected.” If no one goes pearl fishing anymore, then no one will need the work songs connected to this work. And if no one marries according to tradition with festivity lasting three or sometimes five days, then no one will need the old wedding songs anymore’’.It was thus in the last moment that Rovsing Olsen recorded the pearl fishers’ concerts, the seamen’s shanties, the bedouin war songs, the wedding music, the festival music etc. on his tape recorder. By doing this he saved a unique collection of song and music, which is now stored in the Dansk Folkemindesamling in Copenhagen. It comprises around 150 tapes and more than 700 pieces of music. The instruments are to be found at the Musikhistorisk Museum and Moesgård Museum (fig. 5).During the 1960s and 1970s Rovsing Olsen published a number of smaller studies on music from the Arabian Gulf, which established his name as the greatest connoisseur of music from this area – a reputation, which the twenty years that have passed since his death have not shaken. Rovsing Olsen also published an LP record with pearl fisher music, and with the music ethnologist Jean Jenkins from the Horniman Museum in London he published six LP records, Music in the World of Islam with seven numbers from the Arabian Gulf, and the book Music and Musical Instruments in the World of Islam (London 1976).Shortly before his death, Rovsing Olsen finished a comprehensive manuscript in English, Music in Bahrain, where he summed up nearly twenty-five years of studies into folk music along the Arabian Gulf, with the main emphasis on Bahrain. The manuscript has eleven chapters, and after a short introduction Rovsing Olsen deals with musical instruments, lute music, war and honour songs of the bedouins, festivity dance, working songs and concerts of the pearl fishers, music influenced front Africa, double clarinet and bag pipe music, religious songs and women’s songs. Of these, eighty-four selected pieces of music are reproduced with notes and commented in the text. A large selection of this music will be published on three CDs to go with the book.This work has been anticipated with great expectation by music ethnologists and connoisseurs of Arabic folk music, and in agreement with Rovsing Olsen’s widow, Louise Lerche-Lerchenborg and Dansk Folkemindesamling, Moesgård Museum is presently working on publishing the work.The publication is managed by the Jutland Archaeological Society and Aarhus University Press will manage the distribution. The Carlsberg Foundation and Bahrain’s Cabinet and Information Ministry will cover the editing and printing expenses.The publication of the book and the CDs on the music of Bahrain will be celebrated at a festivity on Bahrain, at the next annual cultural festival, the theme of which will be ”mutual inspiration across cultural borders” with a focus on Rovsing Olsen. In this context, Den Danske Trio Anette Slaato will perform A Dream in Violet, a music piece influenced by Arabic music. On the same occasion singers and musicians will present the traditional pearl fishers’ music from Bahrain. In connection with the concert on Bahrain, a major tour has been planned in cooperation with The Danish Institute in Damascus, where the Danish musicians will also perform in Damascus and Beirut and give ”masterclasses” in chamber music on the local music academies. The concert tour is being organised by Louise Lerche-Lerchenborg, who initiated one of the most important Danish musical events, the Lerchenborg Musical Days,in 1963 and organised them for thirty years.ConclusionPride of concerted effort is not a special Danish national sport. However,the achievements in the Arabian Gulf made by the Danish expeditions from the Århus museum are recognised everywhere. It is only fair to use this jubilee volume for drawing attention to the fact that the journal Kuml and the publications of the Jutland Archaeological Society were the instruments through which the epoch-making investigations in the Gulf were nude public nationally and internationally.Finally, the cooperationon interesting tasks between Moesgård Museum and the countries along the Arabian Gulf will continue. In the future, Kuml will again be reporting on new excavations in the palm shadows and eventually, larger investigation s will no doubt find their way to the society’s comprehensive volumes.Flemming HøjlundMoesgård MuseumTranslated by Annette Lerche Trolle

Abstrak. Di dalam pernikahan, setelah dilaksanakannya akad nikah, umat Islam dianjurkan untuk mengadakan walimatul ‘ursy atau yang disebut juga sebagai jamuan makan sebagai bentuk rasa syukur atas nikmat yang telah Allah SWT berikan, tetapi dalam mengadakan walimatul ‘ursy juga memiliki tata cara agar sesuai dengan syari’at Islam. Dalam Islam telah diatur bahwa kehidupan laki – laki dan perempuan itu terpisah artinya tidak diperbolehkan adanya campur baur (ikhțilat) serta sudah dijelaskan dalam Al- Qu’ran dan hadits mengenai kemudharatan yang terjadi apabila berikhțilat, hal ini juga harus diterapkan pada saat walimatul ‘ursy, pemisahan antara laki – laki dan perempuan di dalam walimatul ‘ursy disebut dengan walimah infiṣal. Tujuan penelitian ini yaitu untuk mengetahui impelentasi dari walimah infiṣal yang dilakukan oleh organisasi wedding organizer PANATACARA di Kota Bandung sebagai eksekutor dengan menggunakan metode penelitian kualitatif dengan pendekatan studi kasus dan juga sumber data utama yang didapatkan dari wawancara, peneliti mengambil empat wedding organizer dari PANATACARA di Kota Bandung untuk diteliti. Hasil penelitian menunjukkan bahwa pelaksanaan walimah infiṣal pada organisasi wedding organizer PANATACARA di Kota Bandung memiliki tiga cara yaitu dengan pemisahan pelaminan antara laki – laki dan perempuan, pemisahan tamu antara laki – laki dan perempuan dan juga pemisahan buffet makanan antara laki – laki dan perempuan. Abstract. In marriage, after the marriage ceremony is carried out, Muslims are encouraged to hold a walimatul 'ursy or what is also knowns as a banquet as a form of gratitude for the blessings that Allah SWT has given, but in holding a walimatul 'ursy also has procedures to comply with Islamic law. In Islam it has been regulated that men's and women's lives are separated, meaning that mixing (ikhțilat) is not allowed and it has been explained in the Al-Qur'ran and hadith regarding the harm that occurs when having khțilat, this must also be applied at the time of walimatul 'ursy, the separation between men and women in walimatul 'ursy is called walimah infiṣal. The purpose of this study was to determine the implementation of walimah infiṣal carried out by the PANATACARA wedding organizer organization in Bandung City as executor using qualitative research methods with a case study approach and also the main source of data obtained from interviews, researchers took four wedding organizers from PANATACARA in Bandung City for research. The results showed that the implementation of walimah infiṣal at the PANATACARA wedding organizer organization in the city of Bandung has three ways, namely by separating the aisle between men and women, separating guests between men and women and also separating food buffets between men and women.