Eksplorasi Warisan Sejarah Dan Budaya Islam Di Tanah Jambi

Given the evidence pointing to early Islamization of the coast of Kenya, the Digo Muslims of Mtongwe still remain attached to witchcraft- a practice that Islam is opposed to. It’s paramount that we locate the phenomenon of witchcraft within the broader history of Islamization, specifically at Mtongwe. In the research review, authors of history of Islam at the Coast, including Sperling, Trimigharm, and Lewis among others, have written extensively on factors that facilitated Islamization without focusing on witchcraft. The paper other than identifying factors for Islamization, it also brings out reasons for not accommodating Islam wholesomely. Through personal interviews and questionnaires, the research confirmed that witchcraft is one of the factors of Islamization among Digo community of Mtongwe. It also confirmed that trade, intermarriage, celebrations were the main factors that led to the Islamization of the Digo community of Mtongwe.

Tefsirler, yasadigi cagin insanlarina Kur’ân-i Kerim’in manasini kavratmak ve onlarin problemlerine cozum aramak maksadiyla yazilmaktadir. 19. ve 20. Asirda Islam âlemindeki siyasi, sosyal ve iktisadi gerilemeye bagli olarak yasanan buhranlarin, Kur’an’in anlasilmasi ve ilkelerinin yasanmasiyla asilabilecegi genel kabul halini almistir. Makalemiz, bu fikre dayali olarak yeni mukemmel bir Turkce tefsir yazma arayisina, Mustafa Sabri Efendi’nin cekincelerini gostermeyi hedeflemektedir. Bu calismamizda, yaklasik bir asir once yasayan âlimlerin tefsire bakis acisini bir ornek uzerinden yansitmayi ve yapilacak yeni tefsir calismalarinin niteligi konusuna katki saglamayi ummaktayiz. Bilhassa yasadigi donemin ulemasi arasinda etkin bir konuma sahip bulunan Mustafa Sabri’nin degerlendirmeleri, cagindaki ulemanin fikirlerini yansitmasi ve yeni yapilacak tefsirlerin vasiflarini bildirmesi bakimindan oldukca onemli gorunmektedir. Sabri Efendi bu baglamda; Kur’ân’in i’câzi, ilmi tefsir, mufessirin liyâkati, tefsirin hedef kitlesi, Islami kulturel mirasin ve Ehl-i sunnet itikadinin korunmasi konularinda gorus bildirmistir.

ABSTRACTThis paper examines the ‘island’ construct by focusing on one case study of cultural production: zillīj tile work in Morocco. This artisanal craft form is a hallmark of Moroccan identity, yet also remains fervently appropriated by the outside world. The goal here is to flush out the complex and often competing forces in such a dynamic. Through interviews with craftsmen and a critical assessment of issues related to expertise and production, we learn that in Morocco this art form is situated in ever-widening zones of influence and investment, from a nucleus of daily production-related practices, to the professional tensions in local and regional politics, to the global presentation of zillīj as Islamic cultural heritage. It is not until we test the assumptions and realities of the relationship between craft and religion, however, that we begin to differentiate the globalised rhetoric from a strong core of local resilience.

Islam sebagai system nilai dalam tradisi lokal Banten mencerminkan perpaduan yang selaras antara ajaran islam dan kearifan local masyarakat setempat. Hal ini menunjukkan adanya proses akulturasi yang harmonis, dan dimana nila-nilai islam yang berbaur dengan tradisi sbudaya Banten tanpa menimbulkan benturan. Sebagai wilayah yang memiliki sejarah panjang dalam penyebaran Islam sejak era Kesultanan Banten, nilai-nilai Islam telah meresap dalam berbagai aspek kehidupan sosial, budaya, dan politik masyarakat setempat. Tradisi lokal seperti ritual keagamaan, adat istiadat, dan kesenian daerah memperlihatkan bagaimana masyarakat Banten memadukan ajaran Islam dengan nilai-nilai lokal yang diwarisi secara turun-temurun. Pengaruh Islam terlihat dalam tradisi seperti upacara Seba, perayaan Maulid Nabi,yalil” dan pencak silat yang tidak hanya menjadi simbol identitas kultural, tetapi juga sebagai sarana memperkuat nilai-nilai spiritual dan moral dalam kehidupan sehari-hari. Kajian ini bertujuan untuk menggali dan menganalisis bagaimana nilai-nilai Islam terinternalisasi dalam tradisi lokal Banten serta bagaimana proses tersebut membentuk harmoni sosial di tengah dinamika modernisasi dan globalisasi. Kata Kunci : Islam, sistem nilai, tradisi , Banten, akulturasi Abstract Islam as a value system within the local tradition of Banten reflects a harmonious integration between Islamic teachings and the local wisdom of the community. This indicates a process of harmonious acculturation, where Islamic values blend with Banten's cultural traditions without causing conflict. As a region with a long history of Islam's spread since the Sultanate of Banten, Islamic values have permeated various aspects of social, cultural, and political life in the community. Local traditions such as religious rituals, customs, and regional arts demonstrate how the people of Banten combine Islamic teachings with locally inherited values. The influence of Islam can be seen in traditions such as the Seba ceremony, the celebration of the Prophet's birthday (Maulid),yalil” and pencak silat, which not only serve as symbols of cultural identity but also strengthen spiritual and moral values in daily life. This study aims to explore and analyzehow Islamic values are internalized within Banten’s local traditions and how this process shapes social harmony amidst The dynamics of modernizationand globalization. Keywords: Islam, value system, tradition, Banten, acculturation.

If my own experience is at all typical, probably most students concerned with the influence of Islam in the modern world occasionally experience total doubt about their approach to the subject. Can one still justify putting such emphasis on the role of Islam as a historical continuum? Rather, since the nineteenth century, the period of the intensive ‘impact of the west’, haven't there been so many institutional changes that we have reached a real watershed, a breaking point with past history and with past categories of thought designed to explain that history? Shouldn't we de-emphasise Islam as a vital factor in the equation of the modern Arab world and of North Africa? Isn't it a mistake to put so much emphasis on the Islamic heritage?

Creating an education system based on Islamic principles while also meeting the demands of a modern, technological world is a daunting, perhaps impossible task. This paper examines the contradictions between Islamic education theory and the Western-based education systems found in most Islamically oriented countries. Egypt is used as a case study to illustrate the complex and delicate balance policy makers must achieve in meeting the needs of economic development while also affirming their countries' Islamic cultural heritage.

The Islamic history is rich with numerous works that represent the contributions of early writers and historians, who were able to compile all that Islam had produced in terms of civilization across the world and document it in their works, whether they were manuscripts, biographies, or otherwise. Some of these works include the Sirah of Ibn Ishaq (d. 151 AH), Al-Tabaqat al-Kubra by Ibn Sa'd (d. 230 AH), Ansab al-Ashraf by al-Baladhuri (d. 279 AH), Tarikh al-Tabari (d. 310 AH), Mu'jam al-Buldan by Yaqut al-Hamawi (d. 626 AH), Al-Kamil fi al-Tarikh by Ibn al-Athir (d. 630 AH), and Tarikh al-Islam wa Wafayat alMashahir wal-A'lam by al-Dhahabi (d. 748 AH). A brief discussion of these sources cannot do justice to the sheer number and variety of them. As the saying goes, "There is no history without sources," and Arab and foreign researchers alike have authored modern sources relying on the works of early Muslim historians who lived through various Islamic periods. These works have served as essential references in .the writings of scholars The Turks, like others interested in Islamic heritage, as part of the vast Islamic state, have also paid great attention to writing Islamic history. Many of their scholars have devoted years to this task, producing numerous works that are considered important resources for researchers and those interested in Islamic heritage, both in manuscript and printed form. At the forefront of Turkish historians is Haji Khalifa (d. 1067 AH / 17th century), among others whose details will be discussed further .in this humble study The Ottoman conquest of the Mamluk Sultanate in Egypt and the Levant had a clear impact on the Turks in terms of their interest in these regions, particularly Egypt. Turkish authors adapted their writings about the history and geography of Egypt and the surrounding nations, drawing on the diversity of Arabic manuscripts of Egyptian origin, which were preserved in Turkish archival libraries. These manuscripts are a testament to the widespread interest among Turkish researchers in this literary heritage of the fallen Mamluk Sultanate, including historical works such as the Muqaddimah of Ibn Khaldun, which had a clear influence on Turkish historians. This influence will also be discussed in our study, highlighting the fact that Turkish scholars were interested in Ibn Khaldun long .before European scholars This study is a modest attempt to trace the scholarly efforts of a group of Turkish scholars and to examine how they were influenced by Ibn Khaldun. We ask Almighty God to grant us success in completing this study. Indeed, He is the best of helpers and supporters

<span lang="EN-US">Changes in Indonesia's socio-political require Islamic organizations to adapt to these changes, some of them have managed to survive and exist and died. Revivalism in Islam is a demand from the long history of Islam's journey, which has crossed the geographical and cross-cultural boundaries of Islamic society. The survival and death of the Islamic movement is highly dependent on the ability of Muslims adapts to the socio-political landscape, like the case of the Naqsyabandiyah Tarekat in Rokan Hulu-Riau, the existence of the movement survives because it is able to adapt to the socio-cultural system of the local community. This study shows there is an interaction between Islam and the culture of the community and influences each other. The influence that occurs is sometimes positive and negative. The influence of Islam in the local socio-political landscape can be seen from the widespread use of Islamic symbols, as well as various local government policies that adopt Islamic values.</span>

Bombay Cinema's Islamicate Histories comprises fourteen essays on the history and influence of cultural Islam on Bombay cinema. These essays are written by major scholars of both South Asian cultural history and Indian cinema working across several continents. Following Marshal Hodgson, the term ‘Islamicate’ is used to describe Muslim cultures in order to distinguish the cultural forms associated with Islam from the religion itself. Such a distinction is especially important to observe in South Asia where, over a thousand-year history, Muslim cultures have commingled with other local religious and cultural traditions to form a rich vein of syncretic aesthetic expression. This volume argues that the influence of Muslim cultures on Bombay cinema can only be grasped against the backdrop of this long history, an argument that informs the shape of the whole. The book is divided into two sections. The first, ‘Islamicate Histories’, charts the historical roots of South Asian Muslim cultures and the precursors of Bombay cinema’s Islamicate idioms in the Urdu Parsi Theatre, the Courtesan cultures of Lucknow, the traditions of miniature painting, poetry, song and their performance, and the various modes of story-telling that derive from Perso-Arabic traditions. The second section, ‘Cinematic Forms’, discusses the way in which these Islamicate histories are partially constitutive of the traditions of representation, performance and story-telling that give Bombay cinema its distinctive character, traditions that have continued into Bollywood. It explores ‘Islamicate’ genres like the ‘Oriental’ film and the ‘Muslim Social’, as well as forms of poetry and performance like the ‘ghazal’ and ‘the qawwali’. Bombay Cinema’s Islamicate Histories is published at a time of acute crisis in the perception and understanding of Islam, where Islamophobia stereotypes Muslims as incipient fifth column and Hindu fundamentalism is ascendant. It demonstrates that Muslim and Hindu cultures in India are inextricably entwined and shows how the syncretic idioms of Islamicate cultural history inform the very identity of Bombay cinema, even as that cinema has also instrumentalized Islamicate idioms to stereotype and even demonise the Muslim, especially in contemporary Bollywood. This book argues that many of the idioms of Bombay cinema that we love are derived from the historical influence of Muslim cultures as they interacted with other traditions in the Indian subcontinent. It traces the emergence of cultures of poetry, dance, song, performance and story-telling out of the thousand-year history of Islam on Indian soil, and describes the ways in which they underlie and inform the expressive forms of Bombay cinema. It is timely to be reminded of the contribution of Muslim cultures to the distinctive and widely recognized popular cinema of India at a historical moment when the cultural influence of Islam on India is being denied by forces which seek to turn the country away from cultural pluralism towards Hindu fundamentalism. Bombay Cinema’s Islamicate Histories features contributions by major scholars of both South Asian cultural history and Indian cinema working across several continents. The audience for this book will be primarily graduate and advanced undergraduate students of film studies. The writing is accessible and lively and individual chapters will be suitable for classroom use. It will be of value in disciplines outside film studies, where the Islamicate tradition in general and its impact on film in particular is taught. It will find an audience in disciplines such as history, cultural studies, women's studies, visual studies and South Asian area studies. It will also be of interest to anyone who wants to know how cinema negotiates the parameters of Muslim identity in response to historical and contemporary events in India.

<p><em>This article aims to describe Islam in Bone, history of entry, development, and influence on the religious traditions of the Bone community. This article uses historical research methods with four stages: heuristics, verification, interpretation, and historiography. The results of the research: 1. Acceptance of Islam in Bone is the main role of the King who ruled for approximately three months, namely King La Tenri Pale, who was the XI king of the Bone kingdom in the 17<sup>th</sup> century AD. Officially, Islam was accepted by the people of Bone on November 23, 1611, AD or 20 Ramadan 1020 H when King XII ruled, namely La Tenri Ruwa Matinroe ri Bantaeng or known by his Islamic name as Sultan Adam. 2. The development of Islam began to spread to the XIII king who ruled, namely La Maddaremmeng or known as Muhammad Salih (1631-1640 AD). 3. The influence of Islam that emerged in the Bone community, namely, marriage, birth, and death. It is this religious tradition that gets the influence of Islamic teachings on the people of Bone. </em></p>

In the social sciences, certain academic journals brand themselves as local to some geographical nation – ‘American’, ‘British’, ‘Canadian’, or ‘Chinese’. However, some of these journals aim to publish research not only about the domestic society indicated in their name but also research about another individual society, multiple societies, or society in general. Despite this editorial aspiration, for over 60 years, scholars have regularly critiqued the ‘American’ branded journals as being overly ‘ethnocentric’, ‘parochial’, or ‘provincial’ – in a word, too local and not truly cosmopolitan. Yet hardly any of these critiques systematically compares how local ‘American’ journals are compared to other nation-branded journals. In this article, I conduct a content analysis of all articles published in nation-branded political science and sociology journals from 2019 until 2023 to show what percentage their articles each year are about their local society, how many are about a single foreign society, and how much are about multiple societies or society in general. I show how ‘Canadian’ and ‘Chinese’ branded journals are more locally focused and the ‘British’ branded journals are less locally focused than the ‘American’ branded journals, and nation-branded sociology journals remain far more local in their focus than nation-branded political science journals.

This research aims to explore the role of Islamic values, both normative and historical, in shaping adolescent identity. Normative Islamic values, which are based on religious teachings, and historical Islamic values, which reflect the cultural heritage and long history of Islam, have a significant impact on adolescents' self-understanding, behavior and worldview. In a normative approach, this research highlights how values such as faith, worship and Islamic ethics shape teenagers' religious identity. The library research research method is used to explore and analyze normative and historical approaches in Islamic studies, and a qualitative approach with content analysis is used to analyze and present research findings. The research results show that understanding and internalizing these values influences a strong religious identity in adolescents. In addition, Islamic moral and ethical concepts, such as justice and goodness, influence teenagers' behavior in everyday life. On the other hand, in a historical approach, this research emphasizes that historical Islamic values play a role in shaping the cultural and social identity of adolescents. These values reflect the cultural and historical heritage of Islam, influencing adolescents' cultural identity and worldview

This paper discusses the Jambi kingdom and its existence as a country located in international trade routes. This is interesting to study because its growth period coincided with the entry and development of Islam in the archipelago. Thus, this paper examines the influence of Islam on the Jambi Kingdom. By using a multi-dimensional approach and supported by the application of historical methods that refer to scientific history research procedures, the results of this study are expected to provide an explanation of the main problems proposed and so contribute to the development of science, especially about Jambi's local history. In addition, it can be used as material for consideration by related institutions in the context of preserving historical and cultural values and for regional development and development. The results showed that the Jambi kingdom was one of the archipelago's kingdoms that existed from the end of the 15th century to the early 20th century. This kingdom has received the influence of Islam since its inception. Putri Selaro Pinang Masak as the founder of the Jambi kingdom converted to Islam after marrying Ahmad Salim Datuk Paduka Berhalo, a person who came from Turkey and embraced Islam. Since then the Kingdom of Jambi has made Islam the official religion of the kingdom. In this case, the king has the position as head of state as well as religious leader. Orangkayo Hitam is a king who is directly involved with the spread of Islam. As a royal religion, Islam has an influence on royal institutions and people's lives in various aspects. In the political field, Islam influences the designation of the state, king, and the names of the ruling kings. The name of the kingdom changed to the sultanate. The king changed his name to Sultan. Meanwhile, the names of the kings changed from using words from Sankerta or Malay to using words in Arabic. State laws and regulations are now based on Islamic teachings. In the economic field, the influence of Islam can be seen in terms of trading procedures. The usury system is prohibited although in practice it is sometimes violated. In the social and cultural fields, the influence of Islam can be seen in the way of dress, as well as in social relations. Islamic prayers and the prophet's shalawat now strongly influence various ceremonies and arts.

This chapter presents various case studies involving peasants and local societies. It characterizes a set of individual social realities, located specifically in time and place. The set consists of: the territory of Lucca in the eighth century; the middle Rhine in the eighth century; the Île de France in the seventh and eighth centuries; central Anatolia around 600; two large Egyptian villages, Aphroditõ in the sixth century and Jēme in the seventh and eighth; and a village in England in the seventh century. There are three main sources for discussion. The first one is some saints' lives, which occasionally can be used as a basis for their narrative assumptions about peasant perceptions and social relationships. The second one is law, particularly in the Romano–Germanic West, which gives direct evidence about peasant social practices. This evidence is given the greatest weight because medieval social history came out of legal history. The third types of source are charters and legal documents.

Being prominant representative of the Gnostic tradition the Mandaeans have an important place in Islamic sources as well as in Islamic history. From the early period on, some debate and analysis on the Mandaeans as well as polemics against them have appeared in the Islamic sources. The sacred and historical sources of the Mandaeans have some information on Islam and the Muslims. Among them descriptions concerning the period of Muslim domination and polemical arguments on Islam and the Muslims look particularly important. This material found in the Mandaean sources is noticeable in comparison of the similar material which is found in Islamic sources. Besides information and polemics concerning Islam and the Muslims the Mandaean sources includes some materials that evoke the concepts, terms and ideas within Islamic tradition. These obviously indicate the Islamic influence, though very limited, both in the Mandaean sacred literature and in the Mandaean tradition.