Islamic Heritage Research Articles

IMPLIKASI BUDAYA PATRIARKI DALAM KESETARAAN GENDER DI LEMBAGA PENDIDIKAN MADRASAH ( Studi Kasus pada Madrasah di Kota Parepare)

This paper describes the reality of gender equality that occurs in madrasah education institutions. Madrasahs as educational institutions with Islamic heritage have not been able to escape from the pattern of relationships that create gender bias in education systems and planning. Gender terminology is always the basis of consideration to determine the position and role of management and the level of participation in education. It is constructed by at least two main points, namely religious ideology which is the foundation of the ideology of understanding, attitude and behavior about gender equality. Furthermore, religious ideology undergoes a process of assimilation at the cultural level so as to form an elementary view that men have social advantages compared with women.

IMPLIKASI BUDAYA PATRIARKI DALAM KESETARAAN GENDER DI LEMBAGA PENDIDIKAN MADRASAH ( Studi Kasus pada Madrasah di Kota Parepare)

This paper describes the reality of gender equality that occurs in madrasah education institutions. Madrasahs as educational institutions with Islamic heritage have not been able to escape from the pattern of relationships that create gender bias in education systems and planning. Gender terminology is always the basis of consideration to determine the position and role of management and the level of participation in education. It is constructed by at least two main points, namely religious ideology which is the foundation of the ideology of understanding, attitude and behavior about gender equality. Furthermore, religious ideology undergoes a process of assimilation at the cultural level so as to form an elementary view that men have social advantages compared with women.

Wisdom, Prophecy, and the Guidance of Humanity

While there are major differences between their respective religious paths and personal lives, there are also important areas of convergence between the beliefs and practices of Pope John XXIII (formerly Angelo Giuseppe Roncalli) and Said Nursi. Both saw a world of massive injustice, inequality and violence; both saw humans on their own as unable to meet these challenges; and both found resources to guide humanity in the wisdom of their respective religious traditions. Both worked tirelessly to actualise the promise of peace of their particular religious paths. Both believed in religious freedom. Roncalli knew and respected Muslims from his years serving as a papal envoy in Sofia, Bulgaria, and in Istanbul. As Pope John XXIII, he changed Catholic teaching by affirming for the first time in Catholic history the right of religious freedom. Nursi interpreted the Islamic heritage of prophecy and wisdom in relation to the challenges of his context. Pope John and Nursi drew lessons from the prophets of their traditions to guide contemporary believers. Both stand as beacons of hope for humanity in the 21st century. Nursi and Pope John appreciated the deep anxieties of their contemporaries over the many threats and uncertainties of modern life; both knew the havoc that can be brought by unchecked human passions. Submission to God as the one sure path to peace was at the very centre of Nursi’s understanding of Islam and human life. It was also central to Pope John’s understanding of Christian discipleship.

The Manuscripts that Never Were: In Search of the Tārīkh al-Fattāsh in Côte d’Ivoire and Ghana1

Abstract:This article presents a fieldwork report conducted by the authors to locate certain manuscripts – namely copies of the chronicle titled Tārīkh al-Fattāsh – listed in recent catalogues of Islamic manuscripts from Côte d’Ivoire and Ghana published by the al-Furqan Islamic Heritage Foundation and prepared by Bābā Yūnus Muḥammad. Unfortunately, after ten days of enquiry in the two countries, it became evident that the catalogues are inaccurate and that at least some of the manuscripts described do not exist.

Islamic heritage architecture analysis and restoration of ras cherratine in fez, morocco

Islamic heritage architecture analysis and restoration of ras cherratine in fez, morocco

نظريّة علم الأم ا رض وأساليب التشخيص عند الأطباء المسلمين

The recent references on Islamic medicine and orientalist books, in particular, indicate that the Muslim doctors were a transition of Greek medical sciences and did not add anything to it especially in the philosophy of pathology and diagnostic methods. This study sheds light on the efforts of Muslim doctors and what they added to respond to those words that decrease Of the role of Islamic civilization and its scientists in the development of science and its leading role in the advancement of human civilization.While Muslim doctors took a lot of Greek medicine (especially his theory and philosophy), this was not possible if it were not compatible with the Islamic vision. The general theory of Greek medicine has been built on four pillars (fire, air, earth, water), which are elements of the human body. These elements have four characteristics (heat, cold, Drought, humidity), and that the health of the body is the balance of these blends, and non-weight leads to disease. This theory was violated by Muslim doctors in this regard.This difference is due to their Islamic heritage, which confirms that man was created from dust and water in which he made life, so they agreed in something that is: that of the objects of soil and water. Each temperament has its own temperature, along with natural heat, which exists in everything; but neither mixing nor mixing is the cause of life; it is only the tool that makes life possible. Muslim doctors believed in the spirit that landed on this mix of mixtures To transmit life.As Muslim doctors tried to recognize the benefits of organs to diagnose diseases, they divided the functions of organs (physiological) into three types: natural, animal and spiritual functions, and Muslim doctors have a special method in the study of diseases to diagnose them, including:First: Good listening to the story of the disease and the analysis of the complaint of the patient (complaint history and presenting) Arab doctors in the diagnosis of various diseases adopted the good hearing of the complaint of patients, investigate their conditions and visit their homes when necessary, and the story of their disease and analysis of symptoms and signs, and the absence of modern diagnostic methods such as X-ray and endoscopy The laboratories mention, for example: esophageal ulcers, stomach and intestines.Second: examinations (meditation and observation) clinical examination.Third: The diagnosis of observation and observation (Inspection): The basis of this axis to note the symptoms and changes in the patient to look at and control when doing natural vital actions, including: a. Note color, b. Note breathing, c. Note newborn newborn, d. Note rash in the skin.
 IV: the use of hand in the examination: palpation (pulse) - percussion (percussion): examination of women: tests of sense and movement.Fifth: Examination of secretions: a. Monitoring vomiting, b. Control feces and worms, c. Monitoring menstruation and blood in women, d. Urine controlSixth: Environment and its impact on health.

Administrative oversight in the government of the Commander of the Faithful Ali ()

After I completed, with God’s help and grace, my research stipulated (administrative control in the government of Imam Amir al-Mu’minin Ali (A)), I list below the most important results that I reached through research and investigation, as the administrative features in the thought of Imam Ali (A) and his management that the Messenger of God taught him (7). The policy of Imam Ali (A) in all its details is a renewed policy suitable for every society and for every time, and we have sought as much as possible to return to our Islamic heritage that is full of bright models and creative ideas that are compatible with our social environment and with every environment and era to form a system of governance and administration that cannot be associated with any A system of modern systems because of its moral superiority over these systems without the need to import systems from various countries and cultures that have so far proven their shortcomings and lack in addressing cases of looting in our modern systems.

Aesthetic Values the Color Blue Prevailing on the Ottoman Ceramic Artifacts: A Study in Islamic Heritage and the Arts

The blue color on the Ottoman ceramic artifacts can be studied from the perspectives of different sciences: in terms of color aesthetics, which is a kind of philosophy of beauty, or as part of the science of photography and graphics. Additionally, for some communities the importance of this color lies at the heart of anthropology, but it is also at the core Islamic art and archeology. Blue is one of the original colors that humans have known since ancient times. It is associated with the elements of nature as it symbolizes the sky, sea, and serenity. This color is especially important in popular beliefs as we find a lot of amulets that use the blue color especially those which are believed to avert the eyes of envy. The blue color has appeared on many of the Ottoman Islamic artifacts, especially ceramic artifacts, since ceramics were among the most used materials in life which expressed the social and intellectual life of both artists and manufacturers. The research will analyze the importance of the blue color of ceramic artifacts in the study of heritage and archaeology and how these blue decorative elements on these ceramic pieces relate to social life.

Aesthetic Values the Color Blue Prevailing on the Ottoman Ceramic Artifacts: A Study in Islamic Heritage and the Arts

The blue color on the Ottoman ceramic artifacts can be studied from the perspectives of different sciences: in terms of color aesthetics, which is a kind of philosophy of beauty, or as part of the science of photography and graphics. Additionally, for some communities the importance of this color lies at the heart of anthropology, but it is also at the core Islamic art and archeology. Blue is one of the original colors that humans have known since ancient times. It is associated with the elements of nature as it symbolizes the sky, sea, and serenity. This color is especially important in popular beliefs as we find a lot of amulets that use the blue color especially those which are believed to avert the eyes of envy. The blue color has appeared on many of the Ottoman Islamic artifacts, especially ceramic artifacts, since ceramics were among the most used materials in life which expressed the social and intellectual life of both artists and manufacturers. The research will analyze the importance of the blue color of ceramic artifacts in the study of heritage and archaeology and how these blue decorative elements on these ceramic pieces relate to social life.

INTEGRATION OF RELIGIOUS TRAVEL AND TOURISM IN JAVA

Pilgrimage has become one of religious activities developed by several countries in the world. The region that once was the center of religious development has attracted people to visit. Along with the development of Islam, Middle East countries become the main destination for the pilgrims. Due to high attention given to those countries, travel agencies design various outbond tour packages and offer them to Indonesian people while on the other hand, seem to neglect the fact that Indonesia, too has numerous Islamic heritage with great potential. Religious tourist destinations in Indonesia, particularly in Java is so diverse. The development of history and culture in Indonesia is significantly influenced by the development of Islam in Java. Most tourism promotion is aimed to introduce the outside world as a major religious tourist destination to Indonesian market, despite the fact that Indonesia also has numerous sites of religious tourism. Religious tourism associated with the religion of Islam in Indonesia, particularly in Java such as in the form of the historical development of Islamic heritage, namely: The mosque founded by leaders of Islamic missionaries on the island of Java called Wali Sanga; Islamic imperial palace such as Kesultanan Cirebon, Kraton Surakarta and Yogyakarta Sultanate; The tomb of Wali Sanga in various places on the island of Java. Islamic religious tourism developments in recent time is highly associated with architectures, mosques, Islamic teaching and others. Islamic religious tourism development should not walk alone but integrated with other attractions because whenever there are religious tourist attractions, there are also other attractions such as nature tourism or cultural tourism. Methods: Desk research and literature study. Expected Results: The study is expected to generate a model of Islamic religious tourism destination management in Indonesia. Keyword: religious traveling (pilgrimage), the Islamic pilgrimage history.

HISTORIC CAIRO IN THE ERA OF AUGMENTED REALITY: OPPORTUNITIES AND CHALLENGES

Currently, it became necessary for many cultural heritage sites to use modern technologies to remain competitive and attractive. Augmented Reality (AR) technology has been recommended to adopt in cultural heritage sites due to its role in attracting visitors, providing them with information, enhancing their experiences and learning in an enjoyable way. Therefore, the aim of this study is to explore the current situation of implementing AR in Historic Cairo as one of the famous Islamic heritage sites in Egypt. Based on judgmental sample, the primary data has been collected using qualitative semi-structured interviews with the representatives of key organizations that are responsible for the Egyptian heritage sites. The findings of the practical study revealed that until now, none of the archeological sites in Historic Cairo implementing AR technology-although its potential benefits- because of some challenges. Finally, the current study has been concluded by important suggestions that could encourage the implementation of AR technology at Historic Cairo.

The concept of freedom and progress in Arab Renaissance thought

This study aimed to analyze the basis of the intellectual and historical concepts that governed the orientations of the pioneers of Arab Renaissance thought in their application of freedom and progress ideas, which represent the most important issues of the Renaissance thought. It is also aimed to highlight some of the efforts and attempts of the Renaissance generation in the search for consensual form that get these two concepts (freedom, progress)closer, while trying to integrate them within the Arab society's way of life. The study concluded that the search in both concepts had formed other concepts to rise, in regards to democratic state and human rights, whether they are derived from the Arab Islamic heritage or from the Western civilization thoughts and believes.

Scrutinizing The Epistemology of Islamic Economics: A Historical Analysis

The first International Conference on Islamic Economics was held in Makkah, in 1976. Economists, jurists and scholars met together to discuss issues of Muslim ummah. However, there was many books written related to Islamic economics in the history of Islamic civilization, especially in the period of Abbasid caliphate. The fact, development of knowledge in Islamic medieval had established the epistemology of Islamic economics itself. Moreover, the epistemology is a study of the theory of knowledge, the source of knowledge, the application of knowledge and limitation of knowledge. Therefore, this paper aims to explore the contribution of earlier Muslim thinkers to the source of Islamic economics and to identify the epistemology of Islamic economics as proposed by the Muslim thinkers in medieval period. As a result, this paper will propose the epistemology of Islamic economics by integrating Islamic heritage and modern economics that is not conflict with Islamic principles and values. To achieve its objectives; this study employs qualitative research by applying content and descriptive analysis. The finding of this study is that the earlier Muslim thinkers have contributed to the construction of epistemology in Islamic economics. Then, to construct the genuine of Islamic economics, tawhid must be put as a core of Islamic economic epistemology that directs the sources of knowledge which are rooted firstly from revealed and then rational knowledge by using appropriate methods.

Arbeidsethos in Europa: religieuze traditie of modernisering

This study presents unique descriptive and explanatory analyses of cross-national variation in work ethic in 44 European countries (European Values Study, wave 2008). A strong work ethic is defined as the conviction that all individuals have a moral duty to work. Multilevel regression models show that religious heritage is the most important factor explaining variation in work ethic between countries. Protestant countries have weaker work ethic values than countries with a Catholic, Orthodox or Islamic heritage. This relationship cannot be explained by the level of modernisation. In addition, alternative explanations, such as communist history, the generosity of the welfare state, and population composition with respect to religious denomination and other individual characteristics can also not account for this. Thus, although our modern societies become increasingly secularized, religious heritage still impacts our norms and values about work in a significant manner.

PENGALAMAN BERAGAMA SUFI JALALUDDIN RUMI DALAM PERSPEKTIF PSIKOLOGI

Sufis poetry or the poetry of Islamic Mysticism is part of the cultural heritage of Islam. If the mention of the manynames of Sufi poets, the most commonly known and easily referred to is the name of Maulana Jalaluddin Rumi orRumi. This writing wants to frame the religious experience of Rumi, through his poetries that reflects the attitude ofSufis doctrine, in the perspective of Sufi psychologhy. The conclusion was obtained that Rumi was from the type ofprophetic religion, so that his attitude of the religion did not leave Syariat aspects which part of Islamic doctrine,although he put a lot of mystical attitude in his eccentric poems since his meeting with Syams Tabriz.

CALLING FOR QURANIC STORIES IN UMAYYAD POETRY

One of the cases of calling for literature heritage is summoning the stories, and Quranic character, and interaction of literal text with Quranic stories leads to the author’s goal attainment. Umayyadpoets, with the help of the rich Islamic heritage, specially Quranic stories, is seeking for giving meaning to his society’s political, and social realities. This paper includes some issues on applying the Quranic stories which have taken their meaning from Quran and are interrelated with Quran to explain the political and social states of society.The method of research is analytical-descriptive and it has been attempted to pick up the best poetry poems of Umayyad era.

Women, Leadership, and Mosque's Cultures: Indonesian Heritage in New York City

This paper examines the use of social, religious and cultural heritage for community building and mosque participation by Indonesian Muslim communities in New York City and its impact on women’s leadership in al-Hikmah mosque and their production of moral agency and pious self in the mosque setting. I argue that Indonesian Muslim women in AI-Hikmah mosque has more leadership capacity due to the cultural heritage of Indonesian Islam and the complementary status of women in their communities. In this paper, I will, first, discuss how the cultural heritage of a mosque along with its patriarchal, masculine leadership influences women's treatment. I will, secondly, examine how female authority is produced within the enmeshed patriarchal leadership, the heritage of Indonesian values. and masculine mosque cultures. In particular, I will discuss how women's religious and social activities generate empirical characters that shape the performance of female moral agency and the cultivation of the pious self. I will, finnally, analyze a pattern of female authority in the mosque and the way in which women construct their authority as leaders in the mosque. Throughout the paper, I draw parallels between female authority in AI-Hikmah mosque and the social and cultural practices in Indonesia.

The Appreciation and Study of Qur’an Manuscripts from Southeast Asia: Past, Present, and Future

The focus of this paper is not on theological aspects of the Qur’an, or on the study of the Qur’anic sciences in Southeast Asia over the past centuries, but rather to attempt to trace the path of the appreciation of old copies of the Qur’an in Southeast Asia as part of the historical record of the Islamic heritage of the region. In this light, Qur’an manuscripts are viewed as objects of material culture which can cast light on the societies which produced them, and as works of art which testify to the heights of artistic creativity in the region, for illuminated Qur’an manuscripts represent the pinnacle of achievements in the arts of the book in Southeast Asia. This historical record can be measured through a survey of how, where, when and by whom Qur’an manuscripts in Southeast Asia were collected, documented, studied and published, both in Southeast Asia itself and in the west.

Isma'il al Faruqi and Islamization of knowledge: A critical review

Muslim thinkers in the XX century offered different analyses of the relationship between traditional Islamic knowledge and modern Western sciences. In the beginning, it was thought that in the light of modern sciences Muslims could stop the process of multiple weakening of their societies. However, as various shortcomings of the Western culture started being noticed, there were more and more talks about the need for a modern Islamic science, or even new Islamic universities. The extremely influential Isma'il al Faruqi undoubtedly deserves most credits for popularizing the issues of islamization of knowledge and science. Believing that in the reform of the educational system should be recognised the key solution to the overall crisis in the Islamic world, al Faruqi, in collaboration with his closest friends from the International Institute of Islamic Thought (IIIT) formulated general principles, objectives and a detailed plan of the process of islamization of knowledge. He suggested that the Muslim experts should get well acquainted with modern sciences, and then to creatively connect those sciences with the Islamic heritage, in the light of basic Islamic concepts and views. However, using the method of philosophical analysis of contents of al Faruqi's writings on islamization of knowledge, we can see that his approach to understanding of Islam is burdened with pronounced literalism. He was an extreme opponent of the philosophical and mystical heritage of Islam, and also he had little knowledge of basic flows of dogmatic theology in Islam, which he necessarily preferred. Al Faruqi reduced Islamic intellect to the level of the instrument for solving problems in a person's physical life and he believed that it is harmful to think about metaphysical and esoteric truths. Finally, al Faruqi's analysis of the essential nature of modern sciences is essentially simple. He did not focus at all on the crucial, complex and hidden epistemological principles of different cognitive stages of Post-Renaissance Western science. Thus, his idea of islamization of knowledge resembles a simple mechanical structure, whose methodological frameworks and cognitive norms are far from clear. Hence, we cannot accurately predict cultural and social destiny of this structure, and it is certainly possible that it will differ in no way from the modern Western science.

Apresiasi Intelektual Islam terhadap Naskah Klasik Keagamaan

Manuscripts of the archipelago is one of the important Indonesian cultural treasures which are mostly neglected and only being paid attention by limited intellectual communities who are expert in their field so that its existence is threatened with the passage of time. The existence of this manuscript is similar with that of other cultural legacies such as temples,palaces, places of worships, museums, etc. The number of manuscript is even more than these cultural heritages. Islamic manuscript of the archipelago is one of the invaluable Islamic heritages of this country. These large number of manuscripts have attracted the interest of researchers and those who areconcerned with the manuscript and even the manuscript collectors to continually do inventorization and data recording of these manuscripts. The urgency of manuscript as a cultural heritage that needs to be protected for the sake of cultural evaluation and development in the future . This articlewill secutiuize some lights on Indonesian Muslim intellectual appreciation to the religious manuscript.