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Nur Atika Alias. "Model of Periodization of the History of Civilization and Phases of Development of Islamic Education". HISTORICAL: Journal of History and Social Sciences 2, n.º 4 (27 de diciembre de 2023): 192–203. http://dx.doi.org/10.58355/historical.v2i4.91.
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This research aims to discuss the periodization model of the history of civilization and the development phases of Islamic education. The historical periodization of Islamic civilization and Islamic education developed simultaneously because education existed because of the existence of a civilization. Islamic civilization and education began with the presence of Islam in Mecca. The Prophet established that Islamic education is based on the Koran and Hadith so that all the values of Islamic education are found in the Koran. Harun Nasution divides the history of Islamic civilization into three periods, namely the classical period, the medieval period and the modern period. The development of Islamic education goes hand in hand with the historical development of Islamic civilization. In the classical period, Islamic education was centered on the Prophet, Khulfaur Rasyidin, the Umayyad daulah and the Abbasid daulah. In the middle period, Islamic education focused on three large empires, namely the Ottoman Empire in Turkey, the Safavid empire in Persia and the Mughal empire in India. Meanwhile, in the modern period Islamic education experienced significant changes because in the medieval period Islam experienced decline. Islamic education was born with a new face to develop Islamic education in various aspects.
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Muslimah, Elma, Faris Abyan Basyir, Imam Tabroni, Zhang Wei y Morse Kathryn. "The Safavid EmpireThe Degradation of Political Islam". Journal Emerging Technologies in Education 1, n.º 3 (27 de septiembre de 2023): 144–51. http://dx.doi.org/10.55849/jete.v1i3.361.
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Background. After the end of the khulafaur rasyidin period, the history of Islamic civilization has been marked by the establishment of Islamic dynasties that played a role in the spread of Islam. However, after the Abbasid dynasty was destroyed by the Mongols, the light of Islam was dimmed.
Purpose. Wars and struggles for Islamic power took place everywhere. Even the books of Islamic science were destroyed.
Method. The political situation of Muslims as a whole only progressed again after the development of three major empires, namely the Ottoman Empire in Turkey, the Safawi Empire in Persia, and the Mughal Empire in India.
Results. The name Safawiyah is known in Islamic history as the name of the kingdom located in Iran, before becoming the Safawiyah kingdom this kingdom originated from the tariqah movement in Ardabil, Azerbaijan (Russian territory) which was established simultaneously with the Ottoman Empire in Turkey. Named Safawiyah because it was taken from the name of its founder, Safi al-Din, the Safawiyah kingdom adheres to the Shia school as its state school.
ConclusionThe founder of the safawiyah kingdom descended from the sixth Shia Imam. The fanaticism of the followers of the safawiyah order who opposed groups other than shia encouraged this movement to enter the political movement. The tendency towards politics emerged during the leadership of Junaid, who added political movements in addition to religious ones
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Yahaya, Nurfadzilah. "Juridical Pan-Islam at the Height of Empire". Comparative Studies of South Asia, Africa and the Middle East 41, n.º 2 (1 de agosto de 2021): 253–57. http://dx.doi.org/10.1215/1089201x-9127167.
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Abstract Located at the intersection of four regions, the Middle East, East Asia, Central Asia, and South Asia, Afghanistan is a country whose legal history is sure to be diverse and exciting at the confluence of multiple legal currents. In the book Afghanistan Rising: Islamic Law and Statecraft between the Ottoman and British Empires, Faiz Ahmed shows how Afghanistan could be regarded as a pivot for Islamic intellectual currents from the late nineteenth century onward, especially between the Ottoman Empire and South Asia. Afghanistan Rising makes us aware of our own assumptions of the study of Islamic law that has been artificially carved out during the rise of area studies, including Islamic studies. Ahmed provides a good paradigm for a legal history of a country that was attentive to foreign influences without being overwhelmed by them. While pan-Islamism is often portrayed as a defensive ideology that developed in the closing decades of the nineteenth century in reaction to high colonialism, the plotting of Afghanistan's juridical Pan-Islam in Ahmed's book is a robust and powerful maneuver out of this well-trodden path, as the country escaped being “landlocked” mainly by cultivating regional connections in law.
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Fawzani, Nurul, Islamiyah Sulaeman, Khairul Mizan, Wachida Muhlis y Zulfi Mubaraq. "History of Islamic Calligraphy in the Ottoman Empire". Fajar Historia: Jurnal Ilmu Sejarah dan Pendidikan 7, n.º 2 (30 de diciembre de 2023): 35–47. http://dx.doi.org/10.29408/fhs.v7i2.12239.
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The history of Islamic civilization during the Ottoman Empire (1299-1922 AD) is important to study because the Ottoman Empire was the largest Islamic Daulah and ruled for a long time throughout history. The purpose of this writing is to understand three main aspects: firstly, to comprehend the development of calligraphy art during the Ottoman Empire era; secondly, to explore the factors contributing to the advancement of calligraphy art; and thirdly, to analyze the implications of this progress. The research method employed in this study is the historical method. The sources used in this research consist of books and journals related to the history of the Ottoman Empire. This writing resulted in three things. First, the form of Ottoman Empire calligraphy in the form of Al-Qur'an writing, ornaments on religious buildings, and the establishment of a calligraphy school. Second, the factors for the advancement of calligraphy are religious enthusiasm, support from leaders, and love for calligraphy. Third, the implications of the art of calligraphy are the emergence of a new style of calligraphy, Istanbul being the center of Islamic calligraphy, and calligraphy can be used as a medium for learning mathematics. The research is expected to contribute to the implementation of the art of calligraphy as a worldly reflection on the word and to contribute thoughts to the development of Islamic calligraphy.Sejarah peradaban Islam pada masa Turki Usmani (1299 M-1922 M) sangat penting untuk dikaji karena Turki Usmani merupakan Daulah Islam terbesar dan cukup lama berkuasa sepanjang sejarah. Tujuan tulisan ini bertujuan untuk memahami tiga hal yaitu ingin memahami perkembangan bentuk seni kaligrafi pada era Turki Usmani, faktor penyebab kemajuan seni kaligrafi dan implikasi kemajuan seni kaligrafi. Metode penelitian yang digunakan dalam studi ini adalah metode historis. Sumber-sumber yang digunakan dalam penelitian ini adalah buku dan jurnal yang berkaitan dengan penelitian sejarah Kekaisaran Utsmaniyah. Tulisan ini menghasilkan tiga hal, Pertama, wujud kaligrafi Turki Usmani berupa penulisan Al-Qur’an, ornamen pada bangunan keagamaan, dan didirikannya sekolah kaligrafi. Kedua, faktor kemajuan kaligrafi yaitu semangat keagamaan, dukungan dari pemimpin, dan kecintaan terhadap kaligrafi. Ketiga, implikasi seni kaligrafi yaitu munculnya gaya baru kaligrafi, Istanbul menjadi pusat kaligrafi Islam, kaligrafi dapat digunakan sebagai media pembelajaran matematika. Penelitian diharapkan dapat memberikan kontribusi dalam pengimplementasian seni kaligrafi sebagai refleksi duniawi atas firman serta memberikan sumbangan pemikiran dalam pengembangan kaligrafi Islam.
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Hashmi, Sohail H. "Political Islam". American Journal of Islam and Society 11, n.º 2 (1 de julio de 1994): 260–63. http://dx.doi.org/10.35632/ajis.v11i2.2431.
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This volume surveys the complex roles Islamic ideologies play in thepolitics of the Muslim world. The authors are distinguished scholars inIslamic history, philosophy, and law as well as specialists in the sociologyand politics of various Muslim countries. Despite their varied disciplinarybackgrounds and the vastness of their subject, the book features aremarkable degree of interconnection and does not sacrifice the analyticalspecificity needed for each essay.The volume's fourteen articles ate grouped into six broad categories:History of Islamic Political Theory and Practice. These essays offer twointerpretive histories of the evolution and cutrent status of Islam's role inthe political sphere. Ira Lapidus argues that Islamic political theory hasbeen governed by two paradigms, each grounded in a separate vision ofthe Islamic "golden age." The first paradigm is the "seamless" Islamicethos, a holistic conception of law, politics, and personal morality thatexisted at M a d i i under the Prophet and his four immediate politicalsuccessots. Even though this period lasted for barely four decades, it continuesto serve as the vision of the Islamic ideal, especially for the recurrentrevivalist movements and thinkes who have based their appealsupon this "first golden age." The second paradigm is chatactenzed by diffemtiatedreligious and secular institutions. Despite attempts by medievaljurists to maintain the theoretical church-state unity, Islamic Societies developedtacit and clearly articulated spheres of religious and secularauthority. This made it possible for the early Islamic empires to absorband then live with non-Islamic traditions and peoples (i.e., Persians andTurks). This "second golden age" is epitomized by the Ottoman Empire,which nxognized Islam as the "official" religion and whose ruler was acceptedas the titular caliph. Nevertheless, the fusion of teligion andpolitics was never complete, as reflected in the emergence of distinctly"religious" institutions parallel to those of the state.Modem Muslim states, Lapidus argues, are proof of the triumph ofthe second over the first paradigm. "Modern states can be seen as anexpression of the historical separation of state and Islam .... All hope ofsalvation has been concentrated in the nonstate realm, in the religio-civilcommunity, and in personal piety" (p. 23). As a result, states are notviewed by their own people, by and large, as the bearers of their religious ...
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Pirbhai, M. Reza. "Symbols of Authority in Medieval Islam". American Journal of Islam and Society 30, n.º 2 (1 de abril de 2013): 117–19. http://dx.doi.org/10.35632/ajis.v30i2.1138.
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This insightful book, useful to scholars and students of Islamic and SouthAsian history, illuminates the place of Islamic thought and institutions in thepolitical regimes of the Delhi Sultanate (1206-1526). Finding late approachesto the historiography of the period unduly focused on “fact” and “fiction,”rather than “meaning,” the author unravels the more complex relationshipbetween history and historiography in six pertinent chapters (p. xix). Theseare complemented by maps, illustrations, thorough endnotes, and a usefulbibliography. As a whole, the cohort of Persian histories read lead to the convincingconclusion that “historians played a major role in producing and sustainingideas about power, justice and Islamic rule of the premodern empire”(p. 160) ...
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Bosanquet, Antonia. "How the Umayyads Lost the Islamic West: Contrasting Depictions of the Uprising of 122/740 by Arab Historians". Der Islam 100, n.º 2 (1 de octubre de 2023): 397–421. http://dx.doi.org/10.1515/islam-2023-0021.
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Abstract In 122/740 an uprising in the Far Maghrib triggered a series of rebellions that eventually ended Arab rule over the Islamic West. The event is not of key importance for the historians of the Islamic Empire, and when it is discussed, the focus tends to lie on the uprising’s significance for Arab rule in al-Andalus rather than the Maghrib. This study compares the most detailed accounts of the Uprising of 122 by early imperial historians such as al-Ṭabarī and Ibn ʿAbd al-Ḥakam with those of later historians writing in the heartland of the Islamic Empire, such as Ibn al-Athīr and al-Dhahabī, and of historians situated further west, in al-Andalus and the Maghrib. It finds that the presentation of the Uprising of 122 varies depending on the historical context of and the source tradition used by the author in question. It also finds that while the Umayyad and Khārijite actors tend to be presented with a degree of differentiation and from a variety of perspectives, the portrayal of the rebels is more uniform. The rebels, referred to as Berbers in all accounts, are depicted as a monolithic entity displaying a stereotypical set of characteristics that sets them apart from notions of order and propriety that the authors associate with the Islamic Empire. Although its consequences for Arab rule in the West are not explicitly acknowledged by the historians, this comparison of how they depict its actors reveals the Uprising’s impact on the historical consciousness, particularly in regard to the inhabitants of the seceded region.
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Asni, Asni. "Peran Peradilan Islam dalam Penegakan Hukum Islam di Kesultanan Buton". AL-'ADALAH 14, n.º 1 (29 de diciembre de 2018): 81. http://dx.doi.org/10.24042/adalah.v14i1.1938.
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This article tries to reveal the existence of the Islamic Courts in the Sultanate of Buton to measure the extent of its role in the enforcement of Islamic Law in the past. History explains that when Islam entered the territory of Southeast Sulawesi, the kingdom of Buton changed its status to Buton Sultanate and applied Islamic law throughout the empire. Using historical approach, the researcher succeeded in revealing the fact that in the area of the past Sultanate of Buton, once stood two institutions of Islamic Court named Syarana Adati and Syarana Hukumu or Syarana Agama. The authority of Syarana Adati was to deal with criminal cases where as Syarana Hukumu or Syarana Agama took care of certain civil cases such as marriage, divorce and inheritance. Despite the separation of authority, the two institutions can be categorized as Islamic Courts because the legal system used as a backdrop was Islamic Law. The study also finds out that the two institutions play a significant role in the upholding of Islamic law in the past as they were supported by the kingdom, and a strong legal culture both among law enforcers and in the community
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Nasution, Kasron. "Historisitas dan Dinamika Lembaga Pendidikan Islam di Indonesia". Al-Fikru: Jurnal Ilmiah 14, n.º 2 (3 de mayo de 2021): 66–80. http://dx.doi.org/10.51672/alfikru.v14i2.36.
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This study aims to analyze the historicity and dynamics of Islamic education institutions in Indonesia starting from the classical period, colonialism period, and pre- and post-independence periods. This research uses library research method. Data analysis using analytical descriptive analysis techniques. The results of the study show that Islamic education in Indonesia is the same age as the existence of Islam in the archipelago. Broadly speaking, the history of Islamic educational institutions in Indonesia can be divided into three periods. First, the classical period of the 13th - 16th century, namely since the entry of Islam in Indonesia, the establishment of the Islamic empire, the era of the Islamic empire until the entry of colonizers into Indonesia. Several institutions during this period were mosques, Islamic boarding schools, menasah, rangkang and dayah, surau. Second, the colonial period until the independence period (1600 - 1945). At this time it was divided into two, namely during the Dutch colonial period, there were several institutions namely Elementary Education, Latin Schools, Seminarium Theologicum, Academie der Marine, Chinese Schools. During the Japanese occupation there were several institutions, namely Basic Education (Kokumin Gakko), Advanced Education, consisting of Shoto Chu Gakko, Vocational Education, Higher Education. Third, the period of the independence era (1945-present). There are several institutions, namely pesantren, madrasah, schools, PTKI.
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Kabha, Mustafa y Haggai Erlich. "AL-AHBASH AND WAHHABIYYA: INTERPRETATIONS OF ISLAM". International Journal of Middle East Studies 38, n.º 4 (25 de octubre de 2006): 519–38. http://dx.doi.org/10.1017/s0020743806412459.
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Islam is a universal religion and culture. Scholars who tend to focus on Islam in specific societies may overlook connections that, over the centuries, were important in shaping various Islamic intercultural dialogs. One case in point is the role of Ethiopia in the history of Islam. Although situated next door to the cradle of Islam, Ethiopia conveniently has been perceived by many Western historians of the Arab Middle East as an African “Christian island,” and as largely irrelevant. In practice, however, the Christian-dominated empire has remained meaningful to all Muslims from Islam's inception. It has also been the home of Islamic communities that maintained constant contact with the Middle East. Indeed, one of the side aspects of the resurgence of political Islam since the 1970s is the emergence in Lebanon of the “The Association of Islamic Philanthropic Projects” (Jamעiyyat al-Mashariע al-Khayriyya al-Islamiyya), better known as “The Ethiopians,” al-Ahbash. Its leader came to Beirut from Ethiopia with a rather flexible interpretation of Islam, which revolved around political coexistence with Christians. Al-Ahbash of Lebanon expanded to become arguably the leading factor in the local Sunni community. They opened branches on all continents and spread their interpretation of Islam to many Islamic as well as non-Islamic countries. This article is an attempt to relate some of the Middle Eastern–Ethiopian Islamic history as the background to an analysis of a significant issue on today's all-Islamic agenda. It aims to present the Ahbash history, beliefs, and rivalry with the Wahhabiyya beginning in the mid-1980s. It does so by addressing conceptual, political, and theological aspects, which had been developed against the background of Ethiopia as a land of Islamic–Christian dialogue, and their collision with respective aspects developed in the Wahhabi kingdom of the Saudis. The contemporary inner-Islamic, Ahbash-Wahhabiyya conceptual rivalry turned in the 1990s into a verbal war conducted in traditional ways, as well as by means of modern channels of Internet exchanges and polemics. Their debate goes to the heart of Islam's major dilemmas as it attracts attention and draws active participation from all over the world.
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McNamara, Brendan. "Establishing Islam in Britain". Journal of Muslims in Europe 7, n.º 3 (11 de octubre de 2018): 309–30. http://dx.doi.org/10.1163/22117954-12341376.
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AbstractThe commissioning of a mosque in Woking in early 1913 marks a seminal moment in the establishment of Islam in Britain. It was the first purpose-built Muslim place of worship to be raised at the heart of Empire, though it did not come fully into use until some years after it was built in 1889. This article problematises the accepted narrative of how the mosque became operational and highlights factors bearing on the establishment of the Woking Islamic mission that are now obscure or have not previously been analysed. Addressing the ‘afterlife’ of the events and figures at the heart of this narrative, the mnemohistorical dimension will be juxtaposed with the historiographical towards recovering recondite aspects central to the first Islamic institutional stirrings in Britain. The article complexifies what may in contemporary terms be categorised as ‘difficult history’.
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Cummings, William. "Islam, Empire and Makassarese historiography in the reign of Sultan Ala'uddin (1593–1639)". Journal of Southeast Asian Studies 38, n.º 2 (25 de mayo de 2007): 197–214. http://dx.doi.org/10.1017/s002246340700001x.
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AbstractDuring the reign of Sultan Ala'uddin (r. 1593–1639), the Makassarese of Gowa and Talloq initiated a new form of historical writing known as lontaraq bilang. This article argues that this genre represents an Islamic form of historical writing that simultaneously integrated distant places and events within the structure of Makassarese history and Makassarese people and practices within the umma and the structure of Islamic history. Examining this islamisation of history writing yields new insight into premodern Makassarese notions of empire, social change, and religious identity. Lontaraq bilang are an important source of insight into how Makassarese grappled with what it meant to be Muslim and how processes of islamisation were transforming (or should ideally transform) their society.
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Badruddin y Muammar Zulfiqri. "Menelusuri Dinamika Sejarah Pendidikan Islam di Barus". IQ (Ilmu Al-qur'an): Jurnal Pendidikan Islam 7, n.º 01 (12 de junio de 2024): 49–60. http://dx.doi.org/10.37542/iq.v7i01.1733.
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This research aims to detail the Islamic journey in the city of Barus with the aim of understanding the development of Islam in the territory of Nusantara. On March 24, 2017, the Government of the Republic of Indonesia officially designated the city of Barus as the zero-point monument of the center of Nusantara Islamic civilization. The research methods used are qualitative, with historical approaches, criticism, and interpretation. The researchers used the following scheme: first, evaluate historical information sources related to Islamic history in Barus, then carry out analysis, criticism, and interpretation of such information. The results will reveal the role of Barus as the starting point for the spread of Islam in Nusantara, followed by its spread to other regions such as Peureulak and Pasai. Although Barus accepted Islam early, the territory did not form a power or Islamic empire that had political power.
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Erfan, Niaz. "Islam in Global History". American Journal of Islam and Society 19, n.º 2 (1 de abril de 2002): 132–34. http://dx.doi.org/10.35632/ajis.v19i2.1951.
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Islam in Global History, written in two volumes covering the period fromthe death of the Holy Prophet to the First World War, has the distinction ofbeing a book on history and the philosophy of history. This is because, as thereader discovers, it is not merely a chronicle of events of the Muslim worldfrom the advent of Islam to the end of the World War I; it is a book whichprovides insights into the causes of the victories and defeats of dynasties aswell as successes and failures of movements in Islamic history, and laysdown the laws for the rise and fall of civilizations.Certainly, he is not the first in the field of the philosophy of history. Thetwo stalwarts who made original and remarkable contributions in this fieldduring the last two millennia are Ibn Khaldun and Arnold Toynbee. Thebooks in which they propounded their theories of the interpretation of historyare not books on history as such. Historical data were, no doubt, usedand analyzed to substantiate their theses. lbn Khaldun proved his conceptof asabiyah (social group cohesion) in the context of the history of theArabs and the Berbers, which he was to write subsequently. Toynbee usedthe data from world history to prove his idea of "Challenge and Response"to be the detennining factor in the strength and decay of civilizations andsocieties. It is to the author's credit that such a comprehensive and coherentwork on Islamic history has been produced. At each critical stage hediagnosed the causes of the major events that went into making watershedsand turning points in Muslim history worldwide.Dr. Ahmed is an eclectic writer who has partially benefited from theconcepts of the interpretation of history expounded by lbn Khaldun andToynbee. For example, he agrees with lbn Khaldun when he says:The origins of the Ottoman Empire are to be found in a combination ofTurkish 'asabiyah, a term used by lbn Kha Idun to denote tribal cohesion,the force that holds together tribes through bonds of blood, a characteristicfound in abundance among peoples of the desert and the nomads offthe steppes.He concurs with Toynbee when he writes:Great civilizations measure up to their challenges and grow more resili entwith each crisis, turning adversity into opportunjty. Critical moments in ...
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Rahemtulla, Shadaab. "Decolonising Islam: Indigenous Peoples, Muslim Communities, and the Canadian Context". Religions 14, n.º 9 (22 de agosto de 2023): 1078. http://dx.doi.org/10.3390/rel14091078.
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The problem of empire has been a key theme in Islamic Liberation Theology (ILT). However insightful, ILT’s engagement with the category of empire has generally presumed a particular colonial configuration in which Muslims are located on the receiving “end” of power, being occupied by an external, non-Muslim force. But what about the presence of Islam within settler colonies, in which voluntary Muslim migrants are structurally complicit in the ongoing disenfranchisement of Indigenous peoples? Focusing on the Canadian context, I ask: How can we decolonise Islam in the settler colony? That is, how can Muslims address their own complicity with the settler colonial project, standing in solidarity with native peoples and revisiting their own faith tradition in the light of that praxis? I argue that decolonising Islam entails three hermeneutical moves: (I) gaining a critical understanding of the socio-historical context, namely, the history of empire on the land; (II) deconstructing the boundaries between “migrant” and “settler”, which actually serves to vindicate the former group, releasing them of accountability and responsibility; and (III) engaging in bold theological reflection on the Islamic tradition. This final theological step, I maintain, is a two-fold dynamic: expounding Islam as both a radical subject that decolonises and a problematic object requiring decolonisation.
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Prayogi, Arditya, Devy Arisandi y Pratomo Cahyo Kurniawan. "Peradaban Dan Pemikiran Islam Di Masa Tiga Kerajaan Besar Islam: Suatu Telaah Historis". Al Irsyad: Jurnal Studi Islam 2, n.º 1 (5 de marzo de 2023): 1–12. http://dx.doi.org/10.54150/alirsyad.v2i1.99.
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This article descriptively discusses the description of the dynamics of Islamic civilization and thought in the Middle Islamic period, namely the period of the three great empires. Each of the Islamic empires, both the Ottoman Turks, the Syafawi, and the Mughals, in their history have preserved many relics that show how dynamically developed Islamic civilization and thought. This article was written using a qualitative descriptive approach using the library study method. From the results of the discussion, it is known that Islamic civilization and thought during the three great empires were generally not as advanced as in the previous period, namely the Abbasid dynasty. However, there are various legacies and progress in other fields such as politics, economics, and art. This progress was mainly due to the factor of military strength. But the progress achieved did not last long due to various internal and external factors that befell these three great Islamic empires.
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Aziz, Munawar. "Konsep Peradaban Islam Nusantara: Kajian atas Pemikiran Syekh Ahmad Mutamakkin (1645-1740) dan KH Sahal Mahfudz (1937-2015)". Jurnal Lektur Keagamaan 13, n.º 2 (20 de diciembre de 2015): 455. http://dx.doi.org/10.31291/jlk.v13i2.235.
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The discourse on Islam Nusantara is a strategic study inside of relation Islam and politic in the international level. The problem of Arabic Country among Islam and politic is an example on this study. This is a challenge to reformulate the style of Islam which is responsive on democracy and civilizations. Islam in Indonesia (or Islam Nusantara) reflecting the concept of dialogue between Islam, politics and cultural values. This is what makes Islam Nusantara teach the values of peace and humanity. From this study, the book 'Arsyul Muwahiddin noted by Sheikh Ahmad Mutamakkin (1645-1740) on the bridge between the Islamic concept of sharia, Sufism and cultural values. The history of Syekh Ahmad Mutamakkin, in the relation with Javanese Empire, spread the views of relations among ulama, power and cultural ideas. This research, focused on several key questions: (1) how values contained in the book Sufism ‘Arsyul Muwahiddin? (2) How the Islamic identity of the archipelago, which is excerpted from the book and thehistory of ‘Arsyul Muwahiddin by Sheikh Ahmad Mutamakkin? The key questions that this research underlines the Islamic identity of the country, about the relationship between Islam, Sufism and local values to promote the concept of civilization in this country. Sheikh Ahmad Mutamakkin’s life history and values contained in the book ‘Arsyul Muwahiddin is a reflectionto map the face of Islam Nusantara. Thus, an alternative view to contribute on Islamic model in the international sphere.
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Hussain, Ashaq y G. N. Khaki. "Expansion and Consolidation of Islam in Iran to the End of Qajar Period". Khazar Journal of Humanities and Social Sciences 17, n.º 3 (octubre de 2014): 35. http://dx.doi.org/10.5782/2223-2621.2014.17.3.34.
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Under Islam, for the first time since the Achaemenids, all Iranians including those of Central Asia and on the frontiers of India became united under one rule. Islam was rescued from a narrow Bedouin outlook and Bedouin mores primarily by the Iranians, who showed that Islam, both as a religion and, primarily, as a culture, need not be bound solely to the Arabic language and Arab norms of behavior. Instead Islam was to become a universal religion and culture open to all people. This was a fundamental contribution of the Iranians to Islam, although all Iranians had become Muslims by the time of the creation of Saljuq Empire. So, Iran in a sense provided the history, albeit an epic, of pre-Islamic times for Islam. After all, the Arabs conquered the entire Sasanian Empire, where they found fullscale, imperial models for the management of the new Caliphate, whereas only provinces of the Byzantine Empire were overrun by the Arabs. The present paper is an attempt to give reader a detailed introduction, emergence and spread of Islam in Iran. It is in this context the present paper has been analyzed.
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Harits, Imron Wakhid, Stefan Chudy, Alena Juvova y Pavla Andrysova. "Indonesia Education Today: Dating Back Its History of Islam and Imparting European Education System". Asian Social Science 12, n.º 5 (19 de abril de 2016): 179. http://dx.doi.org/10.5539/ass.v12n5p179.
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<p>History of education in Indonesia dates back with its multicultural notion and acculturation since many years ago from Hindu Empire till the Islamic ruler. Later on in the colonial era, European education system gave much influence in Indonesia modern education. It was as if two sides of coin, the coming of European countries, such as Portugal and Dutch in Indonesia carried out lot of miseries on the other hands it also contributed to foster of modern education system in Indonesia. This paper is aimed to examine the influence of Islam and Europe influences to Indonesia Education. Modern Islamic Boarding Schools and Muhammadiyah (name of the biggest Modern Islamic Organization in Indonesia) Schools are the typical of the combination between European and Islamic education system synergy. The ethnography method with the participant –observation is used to get the dept observation and identification of the two different cultural contexts. Although, Many Modern Islamic Boarding Schools or Modern Pesantren and Muhammadiyah Schools have been risen up in Indonesia today, otherwise Pesantren with its traditional system are still existed in Indonesia.</p>
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HüseyinÇaksen. "A Critical Exploration to Godfrey Higgins's Apology from the Prophet Muhammad (SAW)". MAQOLAT: Journal of Islamic Studies 2, n.º 2 (16 de abril de 2024): 115–21. http://dx.doi.org/10.58355/maqolat.v2i2.72.
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In the book, “An Apology for the Life and Character of the Celebrated Prophet of Arabia, Called Mohamed, or The Illustrious,” Godfrey Higgins (1772-1833) presents “Persian empire and the oriental part of the Roman empire at the beginning of the seventh century,” “the emergence of Islam,” “the Prophet Muhammad’s (Sallallahu Alayhi Wa Sallam [SAW]) character, and mission,” “there is no god but Allah,” and “Muhammad (SAW) is the messenger of Allah.” He also compared Christianity (Bible) and Islam (Quran) in detailed. Higgins noted that the object of the book is to abate the spirit of intolerance that existed between Christians and Muslims. The review emphasizes the book's contribution to fostering a rational understanding of the Prophet Muhammad (SAW) and Islam for researchers interested in Islamic history and those who are curious about the Prophet Muhammad (SAW) and Islam.
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zahid, Anwar y Ikram M Nelofar. "Political Islam in Perspective". Global Social Sciences Review I, n.º I (30 de junio de 2016): 1–17. http://dx.doi.org/10.31703/gssr.2016(i-i).01.
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The paper critically evaluates the notion that political Islam is a threat to world peace. The argument is developed in the light of Islamic history and fundamentals of Islam and the research is based on primary and secondary sources. There was a time when magical influence of Muslims in every field of life (socio-economic, Political scientific) was conspicuous. For instance, Al Farabi's books influenced platonic theories. Similarly influence of Sufism on the works of William James, Goethe, August Comte, Nietzsche, Voltaire and Rousseau also cannot be over looked. Muslims taught geology, geography understanding of mathematics rules of philosophy and Industrial Arts and quality of products. Islamic state and society showed many signs of internal decay by 11th Century. The symptoms of decadence were discernible even earlier, the decline of the power and prestige of the caliphs even in their own capital. So, the problems lay with Muslim rulers and parties in rule but not with political Islam. The result was weak administration which shook the foundations of Islamic Empire. It is very important to have a state in order to preach Islam that is why, Mohammad (SWS) established Madina as a political entity to prevail justice on the lines of Quranic injunctions.
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Bzarov, Ruslan S. "Islam in Alanya-Ossetia: the Main Stages of History". Vestnik of North Ossetian State University, n.º 3 (25 de septiembre de 2023): 22–28. http://dx.doi.org/10.29025/1994-7720-2023-3-22-28.
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Islam has been known to the Alans-Ossetians since the times of the Islamic Caliphate. In the second half of the 13th century Sunni Islam became the religion of part of the urban population of Alania. Ossetian religious minority is the earliest Islamic community in the Central Caucasus. Lexical borrowings, having become an integral part of the folklife culture, are referred to the early period of the insight into the Islamic terminology. In the 15 – 17th centuries Islam was common among the nobles of the northern communities of mountain Alania-Ossetia, but by the end of the 18th century Islamization covered part of the middle class. Along with the annexation to Russia the politico-ideological significance of Islam increased, the authorities took into consideration the religious side of the social, economic and political decisions. In the first half of the 19th century the number of Ossetian Muslims of all social classes was steadily growing. On the background of the Caucasian War, different kinds of social protest and political oppositionism were incarnated into Islamic ideological shape. At the time of maximum spread of Islam in Ossetia the Muslim minority did not exceed 15 per cent of the population. In the middle of the 19th century during land survey of flat land separate settlement of Christians and Muslims took place. In response to the land reform the opposition nobles spearheaded the movement of Muhadjirun, who emigrated to the territory of the Ottoman Empire (their overall number did not exceed 4–5 thousand people). In the second half of the 19th – the beginning of the 20th century there functioned two dozens of mosques, the number of people who received Islamic education was steadily growing, as well as the number of pilgrims who carried out Hajj. Presence of its own Muslim minority estranged the Ossetian culture of the New Time from religious prejudices. Ossetian Muslims played a significant role in all-Russian Muslim movement. Nowadays in North Ossetia there function Muslim communities, old mosques are reconstructed along with the construction of new ones, dozens of young people take training in secondary and higher Islamic educational institutions.
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Rahman, Fathur. "Sejarah Perkembangan Islam di Turki". TASAMUH: Jurnal Studi Islam 10, n.º 2 (3 de septiembre de 2018): 289–308. http://dx.doi.org/10.47945/tasamuh.v10i2.74.
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Over the hundreds of years, Islam have been growing rapidly in Turkey. Although the majority of its people are Muslims, in its development, Turkey became a republic with a secular democratic state system. In this paper will be reviewed the history of Islamic development in Turkey, including developments in the reform era that makes Turkey as it is today, the country that constructs Islam as a rational and scientific religion.The history of Turkey is divided into five periods. The first period, ie in 1299-1402, begins with the founding of the Ottoman empire. The Second Period, 1402-1566, is marked by royal restoration. The third period, 1566- 1699, was marked by the Ottoman ability to defend its territory. The fourth period, the year 1699-1838, marked degan gradually subside of the kingdom then experience more progress. The fifth period, 1839-1922, was marked by a cultural revival and Turkey became a republic, and it was no longer a system of government based on empire, dynasty, or caliphate as it had been for centuries. Mustafa Kemal established Turkey as a secular modern state based on its disappointment with the previous Caliphate system. In the latter period also called the contemporary era, although acknowledged as a secular republic, the Turkish government supports the implementation of Friday prayers in the mosque as a form of social discipline. Likewise, fasting to build patience and patience, and paying zakat encourages one's generosity, the birth of Islamic parties; moral enforcement and social justice; banning polygamy and divorce decisions must be made in court; equal rights of women and men in education, work, and in politics—in 1934 women were given the right to be nominated in national elections.
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Rahman, Fathur. "SEJARAH PERKEMBANGAN ISLAM DI TURKI". Tasamuh: Jurnal Studi Islam 10, n.º 2 (7 de noviembre de 2018): 289–308. http://dx.doi.org/10.32489/tasamuh.38.
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Over the hundreds of years, Islam have been growing rapidly in Turkey. Although the majority of its people are Muslims, in its development, Turkey became a republic with a secular democratic state system. In this paper will be reviewed the history of Islamic development in Turkey, including developments in the reform era that makes Turkey as it is today, the country that constructs Islam as a rational and scientific religion.The history of Turkey is divided into five periods. The first period, ie in 1299-1402, begins with the founding of the Ottoman empire. The Second Period, 1402-1566, is marked by royal restoration. The third period, 1566- 1699, was marked by the Ottoman ability to defend its territory. The fourth period, the year 1699-1838, marked degan gradually subside of the kingdom then experience more progress. The fifth period, 1839-1922, was marked by a cultural revival and Turkey became a republic, and it was no longer a system of government based on empire, dynasty, or caliphate as it had been for centuries. Mustafa Kemal established Turkey as a secular modern state based on its disappointment with the previous Caliphate system. In the latter period also called the contemporary era, although acknowledged as a secular republic, the Turkish government supports the implementation of Friday prayers in the mosque as a form of social discipline. Likewise, fasting to build patience and patience, and paying zakat encourages one's generosity, the birth of Islamic parties; moral enforcement and social justice; banning polygamy and divorce decisions must be made in court; equal rights of women and men in education, work, and in politics—in 1934 women were given the right to be nominated in national elections.
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Noor Arofatun Muthoharoh. "Pendidikan Islam Masa Periode Safawiyah dan Mughal". La-Tahzan: Jurnal Pendidikan Islam 14, n.º 1 (25 de mayo de 2022): 114–25. http://dx.doi.org/10.62490/latahzan.v14i1.325.
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The Middle Period in the Periodization of Islamic History refers to the existence of three major kingdoms namely the Ottoman Empire in Turkey, the Safavid Empire in Persia and the Mughal Empire in India. These three kingdoms in the middle period illustrate the shift of non-Arab domination after the Arab domination in the classical period. In general, the medieval period is considered a period of decline. However, the historical facts about education during the three kingdoms provide a picture of development and progress. During the Ottoman Turkish period, madrasas were encouraged to study various sciences. Many educational institutions emerged during the reign of the Ottoman Empire, one of which was the madrasa. The first Ottoman madrasah was founded in Izmir in 1331 AD. The state of education in the Safawi Kingdom was shown by the existence of a very thick academic atmosphere. Among them is shown by the existence of tolerance and freedom of opinion. Despite the harsh indoctrination during the period of Shah Abbas II, the freedom of liberal thought had gained momentum. In the Mughal Empire, education received considerable attention. The Kingdom encourages mosques as a place of religious learning for the community in addition to being a place of worship. The mosques have been provided with ulama who will teach various branches of religious knowledge. In fact, the mosque has also provided special rooms for students who want to live in the mosque during their education.
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Dalillah Mohd Isa, Ammalina, Napisah Karimah Ismail, Firuz Akhtar Mohamad Bohari, Lily Hanefarezan Asbulah, Nor Syamimi Mohd, Nur Ainul Basyirah Alias, Nurliyana Mohd Talib y Afeez Nawfal Mohd Isa. "THE ROLE OF ISLAM IN SOCIO-CULTURAL TRANSFORMATION OF THE BALKAN SOCIETY, 1354-1450". International Journal of Advanced Research 11, n.º 09 (30 de septiembre de 2023): 47–54. http://dx.doi.org/10.21474/ijar01/17501.
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The entrance of the Ottomans in the Balkans in the 14th century brought about significant changes in European history. The Balkans, which had been administered by the Byzantine Roman Empire with Christian church influence, were now conquered by the Ottoman Empire, which introduced new administrative structures and organisations with Islamic influences. This has influenced the socio-cultural makeup of the community, particularly at the conclusion of Sultan Murad IIs reign. The purpose of this study is to examine the role of Islam in the socio-cultural transformations of Balkan society from the early years of Ottoman rule until the end of Sultan Murad II reign. This study employs a qualitative research method through content analysis, as well as descriptive and deductive analysis. According to the findings of this study, Islam played an active part in influencing the socio-culture of Balkan society during Ottoman rule in a multitude of ways. The first is to lay the groundwork for the Ottoman governments administrative and legal systems. The second is to prioritise the provision of Islamic infrastructure and facilities and waqf institutions in order to promote the Muslim community and the Balkan region. Third, assigning the obligation of preaching and spreading Islam to all Muslims, and last, promoting a better lifestyle change in accordance with Islamic principles, among Balkans who have recently adopted Islam.
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Al-Ali, Afaf. "The Development of Endowment Banks in The Historical Experience of The Ottoman Civilization". International Journal of Educational Sciences and Arts 2, n.º 8 (octubre de 2023): 101–30. http://dx.doi.org/10.59992/ijesa.2023.v2n8p5.
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Anyone who follows the history of the endowment will notice that the endowment was known in a form before Islam, but it developed with Islam to the point where it became difficult to imagine Islamic societies without the endowment. This role began to grow constantly until it reached its peak in the Ottoman Empire, and even in the Ottoman Empire, we find that the role of the endowment differed from one region to another. In any case, the history of the countries of the Islamic world reflects the richness of the Waqf experience and its success in establishing a social experience that included almost all levels of life and helped fundamentally in solving people’s problems. Even more, the Waqf embraced a large part of the innovations that characterized Islamic civilization, especially in periods of the nation’s weakness and decline. - Which ensured its continuity and transmission over time. Therefore, we cannot ignore the official and popular trends that the Islamic world is witnessing today towards rationalizing material capabilities and investing in the original efforts and perceptions of the “Waqfists” - as they are conventionally called - stored in the spirit of the times to reach comprehensive developmental endowment models based on the values of goodness, truth, and justice. It remains to point out that the endowment is a concept and an experience with an extended history that carries within it high development potential that qualifies it to contribute effectively to managing the present Islamic societies and confronting the challenges they face.
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Mardiah, Mardiah, Riska Suci Febriani y Muslim Afandi. "Manajemen Pendidikan Islam Pada Masa Pemerintahan Sultan Sulaiman I Dinasti Turki Usmani (1520-1566)". Al-Amin: Jurnal Ilmu Pendidikan dan Sosial Humaniora 1, n.º 1 (23 de septiembre de 2023): 42–55. http://dx.doi.org/10.53398/alamin.v1i1.247.
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Sulaiman I was the greatest Sultan of the Ottoman Empire who made a major contribution to Islam. This research was conducted with the aim of knowing the management of Islamic Education during the reign of Sultan Sulaiman I in the Ottoman Empire. In this study, researchers used a type of library research (Library Research) with descriptive methods and historical approaches. Researchers used data collection techniques with documentation techniques, namely examining library sources such as journals, educational books, history books, and other relevant sources. The conclusion from this study is that during the reign of Sultan sulaiman Al- Qanuni in the Ottoman Turkish dynasty filled with developments and updates in various fields, including the field of education. In the context of Islamic education, the policies taken by Sultan Sulaiman Al-Qanuni played an important role in shaping and strengthening the Islamic education system of his time. At that time education was divided into three parts, namely family education, palace education, and madrasah. several important roles of Sultan Sulaiman Al-Qanuni, namely Building Educational Complexes, Improving Teacher Welfare, and Determining Teacher Career Paths
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Begum, Sajida y Iqra Jathol. "An Analysis of Muslim History from Ancient to Ertugrul Ghazi: A Way Forward". Global Social Sciences Review VIII, n.º II (30 de junio de 2023): 94–100. http://dx.doi.org/10.31703/gssr.2023(viii-ii).09.
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This study analyses features of Islamic historical facts and inspiring storytelling, highlights important aspects of ancient Islamic history, and is best understood as a religious tale with some room for creative interpretation. It will look at the historical circumstances surrounding the founding of Islam, including the caliphates that were chosen at the time because, as many accounts imply, they served as the cornerstone of the Muslim community. The article makes an effort to understand the inspiring Islamic history in this light, with a focus on elucidating those components that do not naturally correspond with the recorded tale. The research also makes an effort to accomplish these goals while placing a special emphasis on the Ottoman Empire and the history of Ertugrul.
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Giniyatullina, Lyutsiya S. "International Scientific Congress “XVIII Faizkhanov Readings” on the topic “Islam in Russia: past, present, future”". Golden Horde Review 10, n.º 4 (29 de diciembre de 2022): 935–38. http://dx.doi.org/10.22378/2313-6197.2022-10-4.935-938.
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On November 1–2, 2022, the International Scientific Congress “XVIII Faizkhanov Readings: Islam in Russia: Past, Present, Future” was held in Moscow. The congress was timed to coincide with the 1100th anniversary of the official adoption of Islam by the peoples of the Volga Bulgaria, the Year of the Cultural Heritage of the Peoples of Russia and the 15th anniversary of the Medina Publishing House. The participants of the XVIII Faizkhanov readings were religious figures, representatives of research institutes, statesmen and public figures from Belarus, Uzbekistan, Kazakhstan, Kyrgyzstan, Turkmenistan, Russia. The organizers were: Spiritual Board of Muslims of the Russian Federation, Moscow Islamic Institute, Center for Islamic Studies of St. Petersburg State University, Press Service of the Spiritual Muslim Board of the Russian Federation. Marjani Institute of History of the Tatarstan Academy of Sciences was one of the co-organizers of the Congress. Issues of the history of the material culture of Islam, written monuments of Islam, the history of Islam in archival sources were discussed within the framework of the Congress. The participants shared the results of their research on the history of Islam in Russia, discussed a wide range of issues on the history of Islam in international relations, the current situation and prospects for the development of the Muslim community in Russia. Employees of the Marjani Institute of History of the Tatarstan Academy of Sciences made presentations at seven sections. In the section “Islam from the Bulgar State to the Russian Empire” the staff of the Usmanov Center for Research on the Golden Horde and Tatar Khanates also made reports.
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Abdukadyrov, Nurzhigit y Bekmurat Naimanbayev. "The role of pilgrimage in cultural and spiritual ties between the Ottoman empire and the peoples of Central Asia (ХІХ-ХХ centuries)". Journal of history 113, n.º 2 (2024): 113–2. http://dx.doi.org/10.26577/jh.2024.v113i2-011.
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At the turn of the 19th-20th centuries, a new stage of political, social and cultural relations began between the Ottoman Empire and the peoples of Central Asia. The Ottoman Sultan, as the caliph of the Islamic world and a supporter of Islam, always supported the Turkic-Muslim peoples of Central Asia. One of the closest ties between peoples was cultural and spiritual relations, and an important role in this area was played by the Muslim pilgrimage - the Hajj. The Central Asian Muslims who made the pilgrimage stayed in the territories of the Ottoman Empire for a long time in order to deeply study the Muslim culture and Islamic teachings. Back in the country, they used their materials to develop Muslim culture and spiritual knowledge and provide religious education. The article discusses the role of the Muslim pilgrimage in the development of cultural and spiritual ties between the Ottoman Empire and the Turkic-Muslim peoples of Central Asia. The topic of the scientific article reflects a certain aspect of the problem - this means the role and contribution of the Muslim pilgrimage in cultural and spiritual ties among Muslim peoples. The purpose of the research work is to study the activities of pilgrims in the development of cultural and spiritual ties between the Ottoman Empire and Central Asia. It also studies the place and contribution of pilgrimage in the development of the idea of pan-Turkism and pan-Islamic ideology among the Turkic peoples of the Ottoman Empires and Turkestan. A new scientific analysis is being carried out on the history of cultural and humanitarian relations between the Ottoman Empire and the Turkic-Muslim peoples of Central Asia.
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Bozarslan, Hamit. "The Ottomanism of the Non-Turkish Groups: The Arabs and the Kurds after 1908". Die Welt des Islams 56, n.º 3-4 (28 de noviembre de 2016): 317–35. http://dx.doi.org/10.1163/15700607-05634p03.
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After 1909, the leaders of the Committee of Union and Progress (CUP) abandoned the Ottomanist ideals that had earlier characterised the group, adopting instead a purely Turkish nationalist ideology. They were not necessarily hostile to Arab and Kurdish communities, but considered that the latter had no say in the definition of the Empire, let alone in its future. In contrast, many Arab and Kurdish intellectuals continued to define themselves as Ottomanists. These intellectuals, including Sāṭiʿ al-Ḥuṣrī and Şerif Pasha, were defenders of the fraternity of the Islamic umma and, before the ‘nationalist-turn’ they took after World War I, were opposed to any kind of nationalism within Islam. They could not, however, easily justify the fusion of Islam and an Ottoman entity defined as Turkish. Integration into the Ottoman Empire for them did not imply the dissolution of the Arab and the Kurdish component within its Islamic imperial fabric.
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Muvid, Muhamad Basyrul. "SEJARAH KERAJAAN TURKI UTSMANI DAN KEMAJUANNYA BAGI DUNIA ISLAM". Tsaqofah dan Tarikh: Jurnal Kebudayaan dan Sejarah Islam 7, n.º 1 (30 de junio de 2022): 1. http://dx.doi.org/10.29300/ttjksi.v7i1.4929.
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The purpose of this study is to analyze the history and progress of the Ottoman Turks for the Islamic World. Historically, the founder of this kingdom was a Turkic nation from the Oghuz tribe, whose name was Ertugrul, he was the pioneer of the Ottoman Empire who died in 1289 AD. Later, the leadership was continued by his son, Uthman. Uthman bin Ertugrul is considered the founder of the Ottoman empire. There are nine phases, namely the first and second phases as the pioneering and founding phases of the Ottoman Empire, phases three and four as the glory phase, phases five to 8 as the phase of stagnation, decline and dissolution of the Ottoman Empire, while the ninth phase is the phase of the Republican caliphate. Factors that influenced the glory and progress of the Ottoman Turks were political, military, economic factors, the paradigm of rulers/sultans, and socio-political factors. Meanwhile, the territory of the Ottoman Turks in parts of Asia, North Africa to Eastern Europe can be conquered and maintained for approximately 6 centuries. The heyday of Solomon (King Solomon) was known by his people as the noble title "al-Qanuni". The forms of Ottoman progress were the military and government fields, science and culture, architecture, religion and political management.
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Moll, Yasmin. "The Idea of Islamic Media: The Qur'an and the Decolonization of Mass Communication". International Journal of Middle East Studies 52, n.º 4 (26 de octubre de 2020): 623–42. http://dx.doi.org/10.1017/s0020743820000781.
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AbstractThe emergence of Islamic television in the Arab Middle East is usually explained as part of a Saudi media empire fueled by neoliberal petro-dollars. This article, by contrast, takes seriously the role ideas played alongside changing political economies in the origins of the world’s first Islamic television channel, Iqraa. Focusing on the intellectual and institutional career of “Islamic media” (al-i’lām al-Islāmī) as a category from the late sixties onwards in Egypt, I argue that Islamic television is part of a broader decolonization struggle involving the modern discipline of mass communication. Pioneering Arab communication scholars mounted a quest for epistemic emancipation in which the question of how to mediate Islam became inextricable from the question of what made media Islamic. Drawing on historical and ethnographic research, I show how the idea of Islamic media involved a radical reconceptualization of the Qur'an as mass communication from God and of Islam as a mediatic religion. This positing of an intimate affinity between Islam and media provoked secular skepticism and religious criticism that continue to this day. I conclude by reflecting on how the intellectual history of Islamic media challenges dominant framings of epistemological decolonization as a question of interrogating oppressive universalisms in favor of liberatory pluralisms.
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Anwar, Dede Saepul. "Pengembangan Pendidikan Islam dengan Strategi Teungku Chiek di Rundeng Aceh Indonesia". ALSYS 3, n.º 1 (1 de enero de 2023): 1–9. http://dx.doi.org/10.58578/alsys.v3i1.707.
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Aceh was under Dutch rule for decades. During this time, the public couldn’t access education due to restrictions put in place by the Dutch empire. Access to quality schools is limited to children from the upper class, as most children have difficulty getting an education. As a result, many kids struggle to get an education that includes Islamic education— even if they are from the upper class. Understanding Aceh’s only province with Islamic syari’ah is the main goal of this paper. After that, solutions provided by Teungku Chiek Dirundeng for building Islamic education are sought out. Through his efforts, he helped the Aceh community come together and find solutions to their problems. The story of Teungku Chiek Dirundeng is recorded in Aceh’s saga and written directly into Dutch history books. It’s one of the religious leaders in Aceh who contributed to building the civilization of human life by educating people. This research uses qualitative methods to examine the history and strategies of Teungku Chiek Dirundeng to develop an Islamic-based education system in Aceh. Researchers reviewed every public document published between 1960 and the present day for their research. These documents showed that Teungku Chiek Dirundeng believed building Islamic schools was the best way to promote Islamic education. Pesantren, pronounced Dayah in Indonesian, is an educational institution founded by Muslim scholars. It's based in Meukek, Labuhan Haji and Rundeng areas and is known for its ability to mobilize the community to work together. Only a few researchers have studied the history of Islamic leaders. One of these people is Aceh’s Sultan Hamengku Buwono II. He led the community to create dayah, which is the first step in forming an Islamic education system. Before that point, he helped people establish basics like religion and its rituals in Aceh.
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DOĞAN, Kadir Caner. "Türk-İslam Tarihinde Ombudsman Benzeri Kurumlar: Literatür Taraması". International Journal of Social Sciences 7, n.º 32 (20 de noviembre de 2023): 170–97. http://dx.doi.org/10.52096/usbd.7.32.12.
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Ombudsman emerged in the 18th century in Sweden, which can be considered primarily an Anglo-Saxon geography in the world history. After this, especially II. It has been implemented in different states on all continents of the world since World War II. From this perspective ombudsman is a complaint resolution authority that is implemented in almost all countries in our contemporary world. As a matter of fact, ombudsman is a legal authority that accepts complaints from the public regarding public administration problems in a state. Therefore, it is an important mechanism of justice and human rights in contemporary societies. It is also decisive in improving the quality of democracy. As a matter of fact, such institutions were intensively active in the former Turkish-Islamic states, the Ottoman Empire and the Republic of Turkey. These mechanisms have become the basic institutions of seeking rights and making complaints, working almost like ombudsman. These institutions also maintained their characteristics as basic state organs that assist the government. As division of labor and specialization has increased in today's states, institutions that strive for rights have also turned to their own fields.The aim of this study is to reveal ombudsman-like structures in the mentioned period and relate them to ombudsman. The method of the study is literature review based on qualitative analysis. Keywords: Old Turkish Islamic States, Ottoman Empire, Turkey, Ombudsman, Seeking Rights, Literature Review JEL Codes: H83, D73
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Avzhi, Zhasim. "Relatıons wıth Byzantıne Empıre Durıng The Prophet’s Tıme (Pbuh)". Iasaýı ýnıversıtetіnіń habarshysy 127, n.º 1 (30 de marzo de 2023): 494–506. http://dx.doi.org/10.47526/2023-1/2664-0686.38.
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The period of Muhammad [pbuh] is the most important time period of whole 15-century Islamic history. It is because his sayings and habits had become a source of influence for later periods. As being the head of state of Islam based in Madina, his relations with the two super power states of the world at that time, Sasanids and Byzantines are substantial examples. The north side of the Arabian peninsula, at the time Muhammad [pbuh] was preaching Islam to the people of Macca, were hosting a power struggle between Sasanids and Byzantines. In this time, the polytheist heathen people of Macca were supporting the Zoroastrian Sasanids’ side, while Muslims who embrace the «tawhid» faith were having a sympathy for Byzantine empire, whom were Christians, the people of the book. In the seventh year of hijra towards Madina [AD 628], the prophet had sent letters to many prominent leaders of his time, inviting them to Islam. One of these prominent leaders were the Byzantine emperor, Heraclius, whom accepted the ambassador Dihya ibn Khalifa al-Kalbi during his visit at Jerusalem. The prophet also sent envoys to Byzantine governor of Egypt and emir of Ghassanids, a Byzantine alley, to invite them to Islam. The emir of Ghassanids’ killing the ambassador of Islamic state who was sent to Bosra governor, led to a new crisis. As the emir had called for Byzantines to help against troops that were sent by Islamic state, Muslims had faced up against the army of Byzantine empire for the first time, during Battle of Mu'tah [8/629]. At this battle, the Islamic army was forced to leave the war area due to Byzantine-Ghassanids’ numerical superiority. In the 9th year of Hijra [AD 630] following the reports of Byzantine empire preparing armies to attack to lands of Islam, Prophet went on an expedition as the head of 30.000 people large army. The army had reached towards Tabuk, however, as Byzantine army have had not seen anywhere, the army had returned. Meanwhile, military units were sent to some of the settlements near and the region was taken under control.
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Bitsch, Sebastian. "The Rhetoric of Caliphal Legitimacy. On the Use of alqāb by the Umayyad Rulers in the East". Der Islam 100, n.º 2 (1 de octubre de 2023): 370–96. http://dx.doi.org/10.1515/islam-2023-0020.
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Abstract The Umayyad caliphs of Damascus have been remembered in Arabic historiography by their respective given name (ism). While epithets (alqāb) are widely documented from the ʿAbbāsid period onward for rulers, emirs, viziers, and courtiers, and have been treated in some detail in research, no comparable studies exist for the Umayyads. This paper discusses the style and validity of epithets ascribed to Umayyad caliphs drawing on a wide array of sources, including historiographical works and panegyric as well as material evidence. It is argued that an interpretation of alqāb in the sense of individual throne names, which only became the norm under the ʿAbbāsids, distorts our perspective of the process of augmenting the ruler’s name with honorific epithets, which can already be observed in the Umayyad period. This expansion of the ruler’s titulature, it is argued, mirrors a broader process of sacralizing caliphal power to legitimize the claim to authority in the face of competing factions within the nascent Islamic empire.
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Khalil Ahmed, Asmahan Mastafa Tawfik. "The Ottoman Measures to Prevent Attacks on the Hejaz Railway, 1908-1911: The Ottoman Archives as a Source". Al-Jami'ah: Journal of Islamic Studies 61, n.º 1 (21 de enero de 2024): 239–66. http://dx.doi.org/10.14421/ajis.2023.611.239-266.
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This study discusses the “Hamidiyah Hijazi Railway”, established by the Ottoman Empire to support Islamic politics worldwide. The importance of this study lies in its discussion, which focuses on a fragment of the glorious period of Islamic history that provided extraordinary services for Hajj pilgrims at that time. The Hijaz railway line was one of the most significant achievements of the Ottoman Empire and proved their intensive efforts in handling this matter as a religious matter. This study relies primarily on the Ottoman documents from 1908-1911, deposited in the Presidency of the Republic of Turkey Directorate of State Archives in Istanbul. This article focuses on the steps taken by the Ottoman Empire in securing the Hijaz railway from attacks by Bedouin tribes and maintaining its religious reputation concerning the safe journey of Hajj pilgrims via the railway. The author argues that the measures the Ottoman Empire took were ineffective in preventing these attacks. The Ottoman Empire secured the railway line by entrusting it to the sheikhs of the local tribes and holding celebrations for the development of the line. With this celebration, the Ottoman Empire wanted to show the importance of developing the Hijaz railway to unite Muslims under their flag and strengthen the Ummah movement in the spirit of Islamic unity in the confrontation with Western countries. [Studi ini membahas “Jalur Kereta Api Hamidiyah Hijaz”, yang dibangun Kesultanan Turki Uthmani untuk mendukung perpolitikan Islam di dunia. Pentingnya studi ini terletak pada pembahasannya yang berfokus pada satu penggal periode kejayaan sejarah Islam, yang memberikan layanan luar biasa untuk para jamaah haji pada masa itu. Jalur kereta api Hijaz ini dipandang sebagai salah satu capaian Islam yang paling signifikan dan menjadi bukti adanya upaya intensif Kesultanan Uthmaniyah dalam menangani urusan keagamaan ini. keuntungan. Studi ini terutama mengandalkan dokumen resmi Pemerintah Turki dari tahun 1908-1911, yang disimpan di Direktorat Arsip Kepresidenan Turki di Istanbul. Tulisan ini mengambil fokus pada langkah-langkah yang diambil Kesultanan Uthmaniyah dalam mengamankan di jalur kereta api Hijaz dari serangan suku-suku Badui dan menjaga reputasi keagamaannya terkait dengan keselamatan perjalanan jamaah haji melalui jalur kereta api. Penulis berargumentasi bahwa langkah-langkah yang diambil oleh Kesultanan Uthmaniyah tidak efektif dalam mencegah serangan-serangan tersebut. Kesultanan Uthmaniyah mengamankan jalur kereta api dengan mempercayakannya kepada para syaikh dari suku-suku lokal dan menyelenggarakan perayaan-perayaan atas pembangunan jalur kereta. Dengan perayaan ini, Kesultanan Uthmaniyah ingin menunjukkan pentingnya pembangunan jalur kereta api Hijaz dalam menyatukan umat Islam di bawah benderanya dan memperkuat gerakan ummat di bawah semangat kesatuan Islam dalam menghadapi negara-negara Barat.]
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Mulyani, Sri, M. Dahlan y Rahmawati Rahmawati. "Tokoh-Tokoh Utsmani Muda dan Ide-Ide Modern dalam Islam". Indo-MathEdu Intellectuals Journal 5, n.º 3 (15 de julio de 2024): 3958–67. http://dx.doi.org/10.54373/imeij.v5i3.1484.
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This article aims to find out a brief history of the birth of the Ottoman Empire, young Ottoman figures and modern ideas in the Islamic world. This research method is a literature review using a qualitative approach. Data is obtained from articles published through google scholar. Data from selected articles were then analyzed using a descriptive approach to describe key findings, identify patterns and trends, and summarize key conclusions from the reviewed literature. The data analysis technique uses qualitative data analysis consisting of data reduction, data presentation, and conclusion drawing. The main finding of this article is that the Ottoman Empire was founded by the Oghuz Turkish tribe, with Ertugrul as its original founder, and then continued and strengthened by his son, Uthman bin Ertugrul, who is considered the main founder of the Ottoman Empire. The ideas put forward by the Young Ottoman leaders were influential in the period of renewal after the Tanzimat period. The Young Ottomans were originally a secret group founded in 1865 with the aim of overthrowing the absolute rule of the Ottoman Empire and pushing for a constitutional government. The Young Ottoman figures were active in carrying out secret movements. Their interactions with liberal thinkers from France and England exerted a significant influence on the Young Ottoman movement. Therefore, some of the changes they propose tend to be liberal in nature
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Kjær, Sigrid K. "‘Rahman’ before Muhammad: A pre-history of the First Peace (Sulh) in Islam". Modern Asian Studies 56, n.º 3 (8 de abril de 2022): 776–95. http://dx.doi.org/10.1017/s0026749x21000305.
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AbstractThis article examines how the divine epithet ‘Rahman’ was invoked in public inscriptions and oaths in pre-Islamic Yemen. Between the first and the sixth centuries ce, with the spread of Christianity across the Roman empire and Abyssinia, and the subsequent rise of Jewish and Christian kingdoms in southern Arabia, the use of ‘Rahman’ was gradually biblicized. By tracing this history, this article opens a window into the use of this theonym in the Quran and the controversy surrounding its use in the first formal treaty in Islam, the Peace Treaty (Sulh) of Hudaybiyya.
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Mukhamedov, Sh B. "Politics of the Russian Empire towards Islam in Turkestan (1867– 1917): A Review of Sources". Vestnik NSU. Series: History and Philology 22, n.º 8 (29 de noviembre de 2023): 146–58. http://dx.doi.org/10.25205/1818-7919-2023-22-8-146-158.
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The article reviews the historical sources from the collection of the National Archive of the Republic of Uzbekistan related to the Supreme Chamber for Islamic Affairs of the Turkestan Governor-General’s Chancellery in the period 1867–1917. It studies the official documentation of the office of the Turkestan Governor-General, documents of the imperial departments, and documents from the personal collections of officers from the regional administration covering the Islamic policy of the Russian Empire in the region. For this region, Islam was not only a religion but also a way of life for the local population in general. The correspondence of the regional boards and regional administrations of the Turkestan Governor-General shows that the government policy implemented toward Islam by the Russian Empire required the training of specialists – Islamic scholars. The provincial administration desperately needed to establish a leading educational center for Islamic studies, which should include every stage, from elementary school maktab to higher level madrasahs, to increase the efficiency of the confessional policy in Turkestan. The Turkestan administration in 1884, 1898–1901, and 1908 made some steps to create a Spiritual Administration of Muslims within the Governor-General's administrative apparatus. Another critical issue that the Turkestan Governor-General’s administration faced was waqf property and related to this topic legislation. The article concludes that the improvement in the region's economic situation achieved by the tsarist authorities opened some opportunities for positive changes in the government policy towards Islam.
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Huzain, Muh. "Pengaruh Peradaban Islam Terhadap Dunia Barat". TASAMUH: Jurnal Studi Islam 10, n.º 2 (3 de septiembre de 2018): 355–77. http://dx.doi.org/10.47945/tasamuh.v10i2.77.
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The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the Westcould not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then therise of the West in the era of renaissance in the 14-16th century.This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
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Huzain, Muh. "PENGARUH PERADABAN ISLAM TERHADAP DUNIA BARAT". Tasamuh: Jurnal Studi Islam 10, n.º 2 (7 de noviembre de 2018): 355–77. http://dx.doi.org/10.32489/tasamuh.41.
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The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the West could not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then the rise of the West in the era of renaissance in the 14-16th century. This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
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Womack, Deanna Ferree. "Images of Islam: American Missionary and Arab Perspectives". Studies in World Christianity 22, n.º 1 (abril de 2016): 22–36. http://dx.doi.org/10.3366/swc.2016.0135.
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This article examines the story of Protestant missions in nineteenth- and early twentieth-century Ottoman Syria, a region of the Ottoman Empire that included present day Syria and Lebanon. It moves the study of the American Syria Mission away from Euro-centric modes of historiography, first, by adding to the small body of recent scholarship on Arab Protestantism and mission schools in Syria. Second, it focuses on Islam and Christian–Muslim relations in Syrian missionary history, a topic that has received little scholarly attention. Arguing that Muslims played an active part in this history even when they resisted missionary overtures, the article considers the perspectives of Syrian Muslims alongside images of Islam in American and Syrian Protestant publications. By pointing to the interreligious collaboration between Syrian Christian and Muslim intellectuals and the respect many Syrian Protestant writers exhibited for the Islamic tradition, this article questions assumptions of innate conflict between Muslims and Christians in the Middle East.
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Burhanudin, Jajat. "Hubungan Asia Tenggara–Usmani dalam Arsip Turki". Studia Islamika 30, n.º 2 (27 de diciembre de 2023): 383–400. http://dx.doi.org/10.36712/sdi.v30i2.36296.
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Ismail Hakki Kadi and A.C.S. Peacock (eds.). 2022. Ottoman-Southeast Asia Relations, 2 vols. Leiden and Boston: BrillThe glorification of the Ottoman Empire, often legitimized by specific Muslim groups in Indonesia in the past two decades, has frequently steered toward myth-building rather than the advancement of knowledge through historical sources. This book represents an endeavour to present comprehensive data on the relationship between Southeast Asia and the Ottoman Empire through research centred on the theme of “Islam, Trade and Politics across the Indian Ocean” during the years 2009-2011, with a focus on the archives of the Turkish Presidential Archives in Istanbul. The book unveils crucial puzzles in the history of Islam in Southeast Asia concerning diplomatic relations with the Islamic superpower, encompassing the period from the early encounters with Western powers and continuing into the Colonial Era. In addition to examining primary sources of diplomatic relations between the kingdoms of Aceh, Kedah, Riau, Jambi, and Brunei with the Ottoman Empire, this book also reveals the political, economic, and socio-religious dynamics as they unfolded in Batavia, Singapore, and the Philippines.
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Carlson, Thomas A. "SAFAVIDS BEFORE EMPIRE: TWO 15TH-CENTURY ARMENIAN PERSPECTIVES". International Journal of Middle East Studies 49, n.º 2 (20 de abril de 2017): 277–94. http://dx.doi.org/10.1017/s0020743817000058.
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AbstractArmenian sources from the 15th century provide distinctive viewpoints on the history of the Safaviyyih Sufi order before the foundation of the Safavid Empire. The history of T‘ovma of Metsop‘ suggests an earlier intermediate step in the militarization of the order, which scholars have typically viewed as an unprecedented development beginning after 1447, and ascribes to the Safavi shaykh the idea of taxing non-Muslims to encourage conversion to Islam. A second Armenian text, a previously unknown colophon, describes Haydar's attack on Shirvan in 1488 and the suffering of the Muslim and Christian sedentary population, as well as an episode of interreligious mockery. It is probably the earliest extant source to identify the Qizilbash by their distinctive red hats. Together, these sources suggest ways in which the Safaviyyih order's development was conditioned by the multireligious environment. They are examples of the value of non-Muslim sources even for late medieval Islamic history.
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Brett, Michael. "The Realm of the Imām the Faṭīmids in the tenth century". Bulletin of the School of Oriental and African Studies 59, n.º 3 (octubre de 1996): 431–49. http://dx.doi.org/10.1017/s0041977x00030585.
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Despite their period from the tenth to the twelfth century, at the height of the Middle Ages; despite their position in Egypt, at the centre of the civilization of the Near and Middle East; and despite their prominence as the third Caliphate of Islam, the Fāṭimids lack a satisfactory modern history of their dynasty. This is partly because of the length of their life, which covers the histories of so many hundreds of years; partly because of the span of their empire from North Africa to Egypt and Syria, stretching across the histories of so many regions; and finally because, at the level of Islam itself, their empire was divided between their dawla or state and their daՙwa or doctrine. The doctrine, which focused on the Fāṭimid Imām as the quṭb or pole of faith, gave the dynasty its peculiar strength and endurance. The failure of that doctrine to supersede the Islam of the schools, however, left the Fāṭimids increasingly isolated and ultimately vulnerable. Standing outside the mainstream of Islamic tradition, the dynasty's own version of its history was disregarded. Instead, its components passed out of their original context to be incorporated into the regional or universal histories of subsequent authors. Maqrīzī was alone in compiling his Ittiՙāẓ al-ḥunafā' as a history of the dynasty in Egypt, introduced by a miscellany of information on its origins and previous career.
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Gofur, Abdul. "History of the Salajiqoh Dynasty". Al-Jadwa: Jurnal Studi Islam 2, n.º 2 (25 de marzo de 2023): 208–22. http://dx.doi.org/10.38073/aljadwa.v2i2.1034.
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In North America The Salajiqoh dynasty originates from the Salajiqoh dynasty, also known as the Salajiqoh dynasty, is one of the dynasties that played an important role in the history of the Middle East and Central Asia in the Middle Ages. The Salajiqoh dynasty was founded by a group of Turkic peoples led by Tughril Beg in the early 11th century. In the Salajiqoh dynasty there were systemic devices that formed an integral unit and wholeness in a system of state government. This research includes the type of library research or library research. Literature research is a type of research based on the analysis and interpretation of data taken from written sources, such as books, journal articles, reports, papers, and other sources available in written form. The Salajiqoh dynasty was the first Turkish Islamic empire to rule the Islamic world. The power he held was so broad that it covered Central Asia and the Middle East – stretching from Anatolia to Punjab in southern Asia. The Great Salajiqoh Empire, which began to take power in the 11th to 14th centuries, was founded by the Turkic Oghuz tribe who embraced Islam. These devices constitute and form an integral unit and integrity in a system of state government including viziers, qadi, tax officials, close friends, intelligence, military. Science began to develop and progress during the reign of Maliksyah and his prime minister, Nizam al-Mulk. It was Nizam al-Mulk who initiated the establishment of the Nizamiyah (1065 AD) Madrasa (University) and the Hanafiyah Madrasa in Baghdad.
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Taufik, Bella Riskika y Muhammad Faiz. "ISLAM IN INDIA DURING THE MUGHAL DYNASTY TO THE ERA OF BRITISH RULE". 3rd Annual International Conferences on Language, Literature, and Media, n.º 1 (25 de agosto de 2021): 275. http://dx.doi.org/10.18860/aicollim.v2i1.1350.
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During the Middle Ages, Islamic rule was concentrated in three prominent kingdoms, the Ottoman Dynasty in Turkey, the Safavid Dynasty in Persia, and the Mughal Dynasty in India. This paper will explore the history of Islam that developed in India in three periods, first from the period before the Mughal Empire came to power, the second when the Mughals ruled India, and the third when British imperialism began to dominate India. This research was carried out using a library research type method, which supports the study of the development of Islam in India from 705 to 1947 AD. This study shows that Islam developed rapidly in India when the religious conditions of the people rivaling each other between Hindus and Buddhists weakened their influence when the Mughals came to power. As a result, Islam grew by applying Islamic teachings and high values of tolerance even though the Muslim population was still a minority compared to Hindu-Buddhist. When Britain entered India, the condition of the Islamic government continued to weaken, including the weak of leadership after the Aurangzeb era, the struggle for power between regional Muslim leaders at the central level, and the emergence of separatist movements from Hindu groups in several areas to facilitate the British invasion of India.