The article provides a historical and cultural analysis of the significant role of Islam in Uzbekistan, highlighting how it shaped the lives of people, particularly women, in both the pre-Soviet and Soviet periods. The influence of Islam in Central Asia, including Uzbekistan, is described as not merely a religion but a profound aspect of identity and social cohesion, especially for Uzbeks and Tajiks. Even during Communist rule, which aimed to establish a secular state, Islamic traditions and customs remained ingrained in society, affecting everything from personal health to social roles and responsibilities. A key focus of the article is on the status of women under Islamic law (Shariat), emphasizing the restrictions placed on them. Pre-Soviet Uzbek women lived in a segregated society, where they were required to cover themselves entirely with a paranja (a traditional veil) and remain secluded from public life. This separation extended to the home, where women were confined to private spaces, isolated from men who were not close family members. The persistence of Islamic customs despite Soviet efforts to promote secularism is noted as a testament to the deeply rooted religious and cultural traditions in Uzbekistan. The article suggests that any understanding of the status and role of women in contemporary Uzbekistan requires a comprehension of this historical context, especially the enduring impact of Islam.

ABSTRACT The development of a religious identity among the masses in Central Asia has caused some researchers to worry and fear Islamism. Uzbekistan demonstrates by example how to combine the deep religiosity of the population and elites. The purpose of this article is to identify the distinctive features of Uzbekistan as a secular state by tracing the history of its formation. The research used a historical and dialectical approach: the historical and genetic method to trace the secular principles of statehood in Uzbekistan and the dialectical method to determine the causes of emerging and disappearing social processes. This paper examines the complicated journey of Uzbekistan towards secularism, separating it into four developmental phases: theocratic, early liberal, Soviet, and modern secular. The findings show that historical and sociopolitical factors, especially the impact of Islamic customs and Soviet-era regulations, have influenced Uzbekistan’s secularism. A type of ‘regulated secularism’ has been formed in contemporary Uzbekistan, striking a balance between official supervision of religious activities and the separation of religion and the state. The study comes to the conclusion that Uzbekistan’s secular model offers a unique way to secular administration in cultures with a majority of Muslims, but it also limits religious freedoms to preserve interfaith harmony, even as it fosters stability. This study adds to the science with a new periodisation of the history of Uzbekistan, rethinking the criteria of the ‘secularity of the state’, and exposes stereotypes about the countries of Central Asia.

Parents have Islamic moral responsibilities in raising children. This research intends to examine and explain how mothers and fathers in fishing households have adopted Islamic parenting practices as role models to raise high-quality kids. The research method uses a qualitative approach with an ethnographic research type. The research analysis uses the Spradley analysis model, including componential, taxonomic, domain, and cultural theme analysis. The research stage investigates the research target location and then develops theories that guide the researcher to delve deeper into the issue under investigation. Researcher uses these instruments in their research because they are sensitive and respond to stimuli in the surrounding environment that are deemed significant. Information gathered from natural settings anticipated personal experiences, descriptive information obtained from in-depth interviews, and documentation studies, as well as participant observation. According to the research findings, fishing families follow certain parenting practices during the conception phase. Specifically, during pregnancy, parents always exercise self-control over their words, actions, honesty, and prayers, as well as day of birth; Islamic preparations, such as iqamat, salawat badar, and aqiqah by naming the child in accordance with Islamic customs. As the child gets older, continue to interact with them and be ready for their needs. From a psychological standpoint, the Bulukumba coast fishing community fulfils its job of raising children by using parents as role models to impart religious and cultural values (siri`).

Averroes’ kalām treaty, the Kitāb al-kašf ʿan manāhiğ al-adilla is one of the most controversial texts from the Andalusian philosopher. Its writing relied vastly on Aristotelian texts and opuses from the aš‘arite kalām, of which Averroes wanted to deconstruct and refute the doctrines. Most of its references – whether they are Aristotelian or ašʿarite are not explicitly quoted – are consistent with the medieval Islamic customs. Having published between 2005 and 2007 an analysis of the Aristotelian sources of this text, this contribution aims at studying the ašʿarite authors critiqued by Averroes and broadly mentioned as the ‘modern ašʿarites’. The main source discovered through this textual comparison is the Kitāb al-Niẓāmī fī usūl ad-dīn by Abu-Bakr Al-Fūrakī, author of a kalām treaty of which a single copy has been conserved in Istanbul. A transcription and a translation of its most salient excerpts have been included in this contribution, in order to show the relationship between those two kalām treaties.

This research examines the historical trajectory and codification of Islamic family law in Morocco and analyses its transformation from indigenous and Islamic customs to a formalized legal framework shaped by colonial and postcolonial reforms. Moroccan family law was initially rooted in local customs and Mālikī fiqh. During the French protectorate (1912-1956), colonial authorities restricted Sharīʿah courts, prompting nationalist resistance that ultimately led to Morocco’s independence and calls for legal reform. After Morocco gained independence, the first codified Islamic family law, Mudawwanat al-aḥwāl al-shakhṣiyyah (1957), reflected conservative Islamic principles and ignited opposition from women’s rights groups due to gender inequalities. Incremental reforms in 1993 adjusted some marriage and guardianship rules but fell short of achieving gender equality, prompting ongoing activism. Finally, under King Mohammed VI, significant changes culminated in the 2004 Mudawwanat al-usrah, an Islamic family law that improved women’s rights by increasing the age for marriage, improving divorce rights, and requiring mutual responsibility in family leadership. However, Islamic family law retained aspects such as polygamy and unequal inheritance, blending traditional values with progressive reforms. Islamic family law marked a milestone in Morocco’s legal and social modernization within an Islamic framework. This study highlights Morocco’s approach to balancing Islamic heritage with social modernization and illustrates the complexities of integrating religious tradition with contemporary legal frameworks.

This research entitled “The role of Islamic education in developing and educating females: A case study of Al-Huda Institute, Islamabad” answers several questions regarding the increasing trend of acquiring Islamic education for urban women and how Al Huda is playing its part in it. The research objectives are to investigate the reasons behind the increasing trend of seeking Islamic education by urban/rural women. It will also investigate and analyze the impact of Islamic education on the lives and lifestyles of women acquired by Al-Huda and finally investigate the role of Al-Huda in the development of women’s lifestyles. An effort has been made to comprehend and reveal the variables behind developing and educating for the Islamic part not just urban but rural females too, and the component that Al Huda is experienced in practicing these females. The circumstances of Al Huda are portrayed since it is a standout amongst the most well-known otherworldly organizations offering the requirements of females. Looking at the Al Huda, the research talks about the impact of Islamic education and its way into developing and improving the lifestyles of females. The reason for doing this analysis is to assess the steadily improving notoriety of otherworldly scholastic organizations, other than the conventional madrasas, which furnish an energizing and magnificent aggregation of sciences and anthropological subjects. The results from the investigation uncover that females are drawn towards getting Islamic parts because of an open mixture of components, for example, the most up to date comprehensive and across-the-nation occasions; absence of Islamic learning; singular regard for understanding Islam all the more completely; and occurrence of a method for lifestyle upgrading occasion. Ladies are running across to select Al Huda on account of its novel view which centers fundamentally on joining Muslims to Allah by making the learners aware of their moral obligations and the quality of Islam for self-development. Al Huda has progressed to impact the method for the lifestyle of numerous females by offering them a stage to grasp Islam and work at it. The practicing of Islam furnished by Al Huda is not a trend that may vanish inevitably, yet is a reason behind the distinction in the method for the lifestyle of numerous females who have encountered progressions both identifiable and not-so-noticeable, for example, changes in outfits (reception of Hijab), changes in aggregation, avoiding Un Islamic customs and festivals. Al Huda is experiencing a discriminating feature in changing and making the method for the lifestyle of city females effective.

Muslims face many difficulties in burial spaces, some of which stem from a long history of secularisation of church cemeteries. While the process of secularisation made it possible for the bodies of Muslims to be placed in the denominational sections of municipal cemeteries in many Western European countries, it also maintained their biases in favor of majority customs, which are de facto places of Christian tradition. In both France and Germany, Muslims increasingly prefer to be buried in places that had been traditionally secularised rather than being returned to their countries of origin. Within this framework, a constant religionization is taking place, which, on the one hand, gives Muslims access to certain rights but, on the other hand, also brings with it the danger of the reification of their traditions and of their increasing public problematisation. I argue that Muslims who choose for themselves or for their relatives to be buried according to Islamic customs in European cemeteries become political as they become part of the public space with their differences visible to all. They commit ‘acts of citizenship’, mostly unconsciously, while claiming their rights for universal citizenship through manifesting their religious/cultural particularities. They enter and modify from within the materiality, affects, and sensibilities of the secular in European deathscapes.

This study explores the historical and religious significance of two Islamic tombstones from the Majapahit era in King King, Tuban, Java. The focus is on Sirajuddin Isa ibn Salahuddin Al Ma'bary's tombstone and an unnamed tombstone in the Mbah Randu complex. Through epigraphic and ornamental analysis, the research reconstructs the history of Islamic propagation in Java between the 13th and 15th centuries. Sirajuddin Isa is identified as a key figure in spreading Islam during the Majapahit period. His tombstone's inscriptions "Seek the Eternal", highlight the emphasis on monotheism and rejection of polytheism, suggesting early implementation of Islamic laws. While the Ornamental motifs like the lotus flower symbolize purity and spiritual enlightenment, blending local and Islamic traditions. The Hijri calendar's role in daily practices is also examined, indicating the integration of Islamic customs into Javanese life. These tombstones serve as historical artifacts illustrating the spread of Islam, the enforcement of Islamic laws, and cultural exchange between Islamic and local traditions in Java, highlighting Sirajuddin Isa's prominent role as an Islamic leader and legal authority during the Majapahit period.

This study aims to analyze the practice of Piti Rambang in the perspective of Islamic civil law, as well as how the revitalization of Islamic values can be applied to harmonize customs with the principles of justice and protection of women's rights. This study uses an analytical descriptive method with a normative-empirical approach. The normative approach is carried out through the study of Islamic law, the Marriage Law, and human rights law in Indonesia. Meanwhile, an empirical approach is carried out through secondary data analysis related to Piti Rambang's practices, interviews with traditional leaders, academics, and women activists in Sumba. The results of the study show that the practice of Piti Rambang is contrary to the basic principles of marriage in Islam, which emphasizes the willingness of both parties (ridha) and gender justice. In national law, this practice violates the provisions of Article 6 of Law Number 1 of 1974 concerning Marriage, which requires the consent of both prospective brides. In addition, Piti Rambang can also be categorized as a violation of human rights and kidnapping based on Articles 328 and 333 of the Criminal Code. As an effort to revitalize Islamic values in marriage customs, it is necessary to carry out a reconstruction of customary law that is more oriented towards the values of sakinah, mawaddah, wa rahmah, as well as education to the public about women's rights in marriage. Local governments, religious leaders, and women's protection institutions must play an active role in conducting socialization and advocacy to ensure that Islamic customs and laws can run in harmony without harming certain parties, especially women.

The article is devoted to the description of the ancient palace ceremony of veneration and “adoration” of the Ottoman Padishah as the successor of the Byzantine emperors, borrowed from the Royal Basileos and adapted to the Eastern and Islamic customs. It is noteworthy that Byzantium, as the successor of the Roman Empire, could organically absorb some Iranian and Semitic traditions alike, especially when it came to palace receptions. The theory of the Eastern origin of these forms of ceremonial behavior is widely accepted in historiography. The archons' entrance ceremony into the throne room, which began in the early morning, sometimes after the morning service in the church, was slowpaced, with a strict ranking of officials according to their importance in the imperial entourage. The main part of the palace reception was completely devoted to the "performance" of the glorification of Basileus. After the conquest of Constantinople in May 1453 and the fall of Byzantium, along with the title of “Caesar of the Romans”, the Sultan adopted the basic elements of Byzantine palace protocol. The general pattern of the honoring ceremonies for the monarch traditional for imperial receptions was inherited by the Ottoman court during such celebrations as the Sultan's accession to the throne, as well as main Islamic holidays. Comparing the ceremonial traditions, one can immediately notice not only the strong influence of the Byzantine palace protocol on the ceremonial of the sultan's court, but also a continuity in the conduct of festive rituals.

In non-Muslim countries, Mosques and mullahs are focal points of Muslim life. The mosque and mullah in Pakistan differ based on cultural, religious, and regional ideas. Social media's rapid expansion has significant impact on modern mode of communication patterns and raised questions about moral behavior and responsible use by mosques and mullah. Social media sites and apps have been used by hundreds of Islamic mullahs in Pakistan to spread their Islamic beliefs and ideologies. The purpose of this research paper is to examine how social media has helped mosques and mullahs through digital means of communication and engagement techniques. This research study reveals that these mullahs are using social media very extensively and they post their vlogs on daily and weekly basis. Followers of these mullahs repost their vlogs and comment on issues that are exclusive to Islam. This highlights the importance of using social media as tool to positively influence their followers by promoting the beauty of Islam, tolerance, understanding, interfaith harmony and compassion. About expressing their own Islamic identities through social media by mullahs, the current research also examines the position of Pakistani mosques and mullahs in modern so-called liberal communities. The study employs qualitative methodology to conduct literature review analysis portrayed by mosque and mullah in Pakistan. The research findings indicate that the strategies and procedures for improving and monitoring mullahs' and mosques' use of social media to promote their prosperity are very effective. According to the research's findings, mosques and mullahs have embraced social media as means of communication and as instruments for Da'wah and tableegh. Nonetheless, the results demonstrated that social media has been productive environment for the growth of online mullahs. This has put into question the long-standing Islamic customs that the un-experienced and uneducated Islamic so-called mullahs should mishandle any matters pertaining to Islamic Da'wah and Fatwa. According to the research findings, social media can result in harmful habits including social media addiction, abusive language used by mullahs, and the spread of offensive or trivial information by mullah and misuse of member and mahrab in some cases, which can make people religious sensitive for the unethical religious activity like road blocking and physical assault.

The study explores the transformation of medieval Bengal with the arrival of Muslims, marking the dawn of a Golden Age. Bengali Muslims, now the second-largest Muslim ethnic group globally, integrated into the region's social fabric through immigration starting from the 8th century, accelerating after 1204. Immigrant Muslims and Muslim rulers, after 1204, connected Bengal with the benefits of the Islamic Golden Age of the medieval period. These immigrants, driven by religious, political, and economic motivations, established a substantial Muslim community and introduced Islamic principles that reshaped governance, justice, education, socio-economic conditions, trade, literature, and architecture in Bengal. The peaceful coexistence of immigrant Muslims, converted Muslims, and local Bengalis under Muslim rule fostered a multiethnic society enriched by Islamic cultural elements. The research delves into the gradual Islamization process in Bengal, characterized by the integration of Islamic customs and values into the existing social fabric. In addition, it examines the existing socio-economic condition of Bengal before the establishment of Muslim rule in Bengal. It also highlights the pivotal role of mosques and educational institutions in promoting Islamic teachings and fostering cultural exchanges. By analyzing primary and secondary sources, the study aims to provide a nuanced understanding of Bengal’s evolution during this period, emphasizing the motivations behind Muslim territorial control and the defining characteristics of the era. Despite the scarcity of precise historical records, the findings contribute to the broader scholarship on Bengal’s history, illustrating how the integration of Islamic elements led to a period of prosperity and cultural richness in medieval Bengal. JASBH, Vol. 69(2), 2024, pp. 175-201

This study aims to analyze the spatial configuration of nine Muslim noble cemeteries in Lombok, which are divided into separate areas called jirats and cemeteries, where individuals and communities are buried. Spatial archaeology approaches are employed to collect, process, analyze, and interpret data. The study revealed that the Lombok cemetery consisted of headstones, jirat, a pavilion, a fence, a gate, and trees, all of which formed a cohesive cultural area and followed Islamic customs. In Lombok, the jirat is a boundary that separates personal and communal areas designated for the deceased. These areas are determined based on lineage and the level of nobility. Most Muslim noble cemeteries in Lombok exhibit the influence of pre-Islamic and Hindu customs. The northern, north-eastern, and eastern sections of the cemetery hold the highest level of sanctity, reserved for the interment of the most distinguished individuals. The highlands were selected as the primary site for the burial of Muslim nobles in Lombok due to their association with sanctity and the elevation of the deceased's status.

Background: With the increasing elderly population in the Philippines, the lack of nursing homes and long-term care centers remains one of the neglected problems. This study aimed to explore the perceptions of Filipino Muslims regarding sending their elderly parents to nursing homes in Marawi City, Philippines. Methods: An exploratory-qualitative design was employed, involving eight Muslim Meranao participants selected via purposive sampling. Semi-structured interviews were conducted, and thematic analysis was used to analyze the data. Results: Three main themes and thirteen subthemes emerged. Firstly, participants were aware of nursing home benefits but hesitated due to stigma and Islamic principles against abandonment. Secondly, culturally compliant nursing homes were suggested, emphasizing adherence to Islamic customs and values. Lastly, factors influencing willingness to use nursing homes included Islamic obligations, availability of family caregivers, and elder loneliness. Conclusion: While Islamic beliefs prioritize home care for elders, some Filipino Muslims see the need for culturally compliant nursing homes, particularly for elders with special needs. This highlights the ongoing stigma surrounding nursing home placement and the importance of culturally sensitive elder care initiatives in Filipino Muslim communities.

ABSTRACT This study investigated how Korean students understand Islam, Islamic cultures, and Muslims by conducting open-ended, task-based interviews with 29 participants. Findings indicate the students believed that Islamic customs and cultures stalled in premodern periods and that Islamic ideas could not harmonise with the values of present-day society and might even be dangerous. At the same time, students showed sympathy towards Muslims, recognising them as marginalised throughout the world, including in Korean society. These contradictory ideas are discussed in relation to the postcolonial context in South Korea: students’ perceptions of Islam are situated in a unique context involving colonial experiences of being oppressed intertwined with Westernised perspectives. By revealing the conflicting understandings of Islam among non-Western students, this study adds complexity to the previous literature on Islamophobic understandings of students in Western countries.

This research will discuss the historical issue of the beginning of the Christian indigenization movement in Java up to its development. This was done in response to the Dutch colonial era zending (Western evangelists) who did not care about Javanese culture. Kyai Sadrach, an indigenous evangelist, made a major contribution to the indigenization movement in Java. His ministry was very successful in forming a Christian community in Java. He had started to establish a church whose congregation was native people and grew very rapidly in his time. By the end of his life, Kyai Sadrach's congregation had reached 20,000 members (1869-1823). Kyai Sadrach focuses on services to rural communities. The strategy used is a cultural contextual approach and local customary procedures, especially those related to Islamic customs, so that it gets good acceptance. Therefore, this research was created to provide an understanding of the Christian indigenization movement in Java and how big the influence of Kyai Sadrach was in this movement. The sources used to write this paper are books and articles and digital material sources related to the discussion of the History of Christianity in Java.

This article aims to reveal the problem of deviant behavior in Minangkabau men. According to tradition and culture, Minangkabau men are men who are based on traditional behavior coded as syarak and syarak coded as khitabullah, meaning that Minangkabau men are men who behave according to Islamic customs and norms. In the dance work entitled "SHEMALE" Minangkabau men are represented as ladyboys, which in the current era are often found in urban areas, but do not apply in rural areas, because of the strong confines of village customs and norms, this behavioral anomaly cannot grow and develop. The creation method in the dance work "SHEMALE" is divided into 3 (three), namely the concept of creation, the process of creation, and the composition of the work (form structure). In the dance work "SHEMALE" it can be seen that every standard and deeply rooted social system, if maintained collectively, will be able to resist various external interventions. Apart from that, another message is that information technology can make people poisoned logically and intuitively, so that they deviate from their actual behavior. The third message is that there is no human being who cannot change, as long as the human being himself is willing to change.

This article examines the everyday adaptation practices of marginalized inhabitants in present-day Morocco as they respond to their urban domestic environments and resist recent slum relocation projects. We first address urban policies implemented during the French protectorate era (1912–56), many of which have continued to impact Moroccan cities in the twenty-first century. Our research emphasizes the inadequacy of current urban policies and architectural designs, as well as their incompatibility with inhabitants’ ways of living and spatial needs. We explore how different socio-spatial practices in traditional medina cities, shantytowns, and social housing complexes illustrate marginalized social groups’ adaptation to official policies and sociocultural changes. Acknowledging that the built environment expresses the beliefs, cultures, and social backgrounds of inhabitants, we aim to illustrate their ways of living through case studies of two marginalized communities in the Douar El-Garaa shantytown in Rabat and a social housing complex in the suburbs of Casablanca. Our findings identify socio-spatial appropriation and adaptation practices that are rooted in sociocultural habits codified by Islamic customs and other Moroccan cultural norms.

Islamic literature, history, and customs are common subjects and resources incorporated into effective English teaching in Islamic nations since they are relevant to the culture. The aims of this study are to explore the integration of Islamic education in English language teaching as well as how teachers can teach English by instilling Islamic values to develop good character in their students. This study involves a systematic literature review (SLR). An SLR requires significant searching across multiple article databases as well as additional journal databases such as Google Scholar to supplement and expand the main database. The next step involved obtaining and locating additional supplies manually. This step entailed reading pieces of literature for which the only information provided was the author, source, or title. The study reveals that understanding culture and society can help integrate religious teaching into ELT. It is critical to understand the cultural and theological context. Teachers who are knowledgeable of Islamic customs, values, and sensitivities should teach them in the classroom. Moreover, to provide students with a well-rounded education, Islamic principles and ethics can be integrated into English language classes. Teachers can explore issues and subjects that are in line with Islamic principles while encouraging critical thinking, creativity, and intercultural understanding.

This research examines the influence of the Mappasikarawa tradition in Bugis-Makassar marriages on the level of compliance with Islamic customs and law. Qualitative methods with a phenomenological approach are used to understand in depth the implementation of this tradition. Data was collected through in-depth interviews, direct observation and document analysis. The research results show that the Mappasikarawa tradition has a significant influence on compliance with Islamic customs and laws in marriage. Factors such as economics, education, and social changes influence the implementation of this tradition. However, the involvement of traditional leaders and ulama helps maintain traditional values and Islamic law in implementing the Mappasikarawa tradition.