Muslim Kingdoms Research Articles

Match Card Game For Education About Traditional Kingdom in Indonesia

Indonesia is one of the country that has an old history that can be tracked until 1000 years, even before Indonesia got invaded by Netherlands. Many kingdoms that rise and fall or replaced by another kingdom, and many rulers that have bloodline with another rulers in different kingdom. Each kingdom has different culture background that based on different religion, where we can see about their culture development from kingdoms from the past. Game education is one of the tools for learning that can be used for modern entertainment game that give education point or knowledge so the player can learn while playing the game. Match card game is a game where player match the image with the same image and finish it by matching all the cards with the same image. In this game, by borrowing match game mechanic, we modified it with player need to choose a Question Card and match it with the correct Answer Card. There is 3 stages in the game that separate it with Hindu’s kingdoms, buddha kingdoms and Muslim kingdoms in Indonesia. Player then will got a questioner about the topic in the game. The result we got that the players has improvement about the old kingdoms in Indonesia. And we got positive reaction about the game and they interested to play it again and gain a higher score than before.

André Wink. The Making of the Indo-Islamic World, c. 700–1800 CE.

Among the polities and cultures of Islam, the realms east of Baghdad have received increasing attention since the publication of Marshall Hodgson’s monumental Venture of Islam (1975), which offered an unprecedented panorama of the histories of the three “great empires” of the Ottomans, Safavids, and Mughals. Since then, historians have continuously reshaped the geographic frame of analysis beyond the boundaries of the contemporary national states in which the histories of these empires had heretofore been written, whether the “Balkans to Bengal” complex proposed by Shahab Ahmed or the “Persianate Cosmopolis” described by Richard Eaton. An inventive and exciting attempt in this vein is promised in the work under consideration, itself a distillation of the author’s monumental Al-Hind: The Making of the Indo-Islamic World (1990–), a five-volume history (three so far completed) of what the author has described as the Indo-Islamic world. The frame is not limited (as is conventional) to the Indian subcontinent but aims to integrate the diverse landscapes around the Bay of Bengal and maritime Southeast Asia. Wink argues that the region was recognized as integrally comprised of Indias of various numbers and designations by Hellenic, Arabic, and European geographers, and marked, before the advent of Islam c. 700 CE, by Hindu and Buddhist polities. It was defined by two great frontiers: one, an arid zone dominated by nomads from central to south-central Asia (present-day Afghanistan), and the other, more amorphous maritime frontier of the Indian Ocean. Dominated by these zones of fluidity and mobility lay the settled agrarian inland and island states of the region. The nomadic conquest of the subcontinent in the early second millennium and the seaborne expansion of itinerant traders led to the birth of postnomadic Islamic subcontinental polities and commercially oriented maritime Muslim kingdoms; both these great frontiers closed with the consolidation of colonial power in the region by the beginning of the nineteenth century.

La literatura es una herramienta de la documentación de la historia: La novela “el último judío” como muestra

Literature is a means of documenting historical events. Since literature reflects the environment in which the writer lives, all the actions that turn around him, whether political or social, are reflected in his literary works directly or indirectly. Although the script and the characters of the literary work are always from the writer's imagination, the events are often inspired by reality and simulate facts found in the writer's environment. Examples of literary documentation of historical events are what we can read in the literature of the Spanish Civil War and Post-war literature, where the events of the war and its horrors, the miserable life of the Spanish people, the barbarism of war, the dictatorship of the ruler, and unjust executions are reflected in the works of Federico Garcia Lorca, Antonio Machado, Rafael Alberti, and others. The novel The Last Jew is a history narrated in a cinematic way for a specific period of time, specifically the fifteenth century, as it did not leave small or large historical events without touching on them in detail, it included the events of the fall of the Muslim kingdoms, the last of which was Granada, and it contains an accurate description of the palaces of the Alhambra and its princes, the expulsion decrees of Muslims and Jews, the compulsory Christianization decrees, the formation of the Inquisition courts, the methods of formally interrogating converts, and the mechanisms of torture used to extract confessions. Whoever reads this novel lives that era in its finest details

Hydrogeological context and hydrogeoarchaeological heritage associated with the La Mota Fortress (Alcalá la Real, province of Jaén, southern Spain)

La Mota Fortress is a medieval military enclosure erected on the upper part of the homonymous hill, in Alcalá la Real (province of Jaén, southern Spain). Although previous vestiges have been found, the fortress reached its greatest splendour during the Nasrid-dynasty period (13th and 14th centuries). Its geographical location, in the limit between the old Christian and Muslim kingdoms, conferred a great strategic value to this military complex as a defensive bastion in the northern border of the ancient Kingdom of Granada. This fact caused the citadel to repeatedly be besieged and its inhabitants put into practice a particular system for water supply, based on the combined use of groundwater, stored in the calcareous sandstones of Tortonian age, and rainwater, collected in numerous cisterns sited within city walls. In this paper, the potential interest of this particular supply system is analyzed and discussed. To this end, we describe the hydrogeological functioning of the small aquifer on which the Nasrid fortress was built, and the system of underground wells and galleries that was hidden inside. In addition, the water resources and possible groundwater reserves are evaluated and their physico-chemical characteristics are detailed. Finally, the relevance in the water supply system of one of the most significant withdrawal facilities (Pozo de la Conquista) is analyzed, as well as the role played by the well in the conquest of the city by the Christian troops of Alfonso XI.

An appeal of the Moriscos to the Mamluk sultan and its counterpart to the Ottoman court: Textual analysis, context, and wider historical background

Este artículo tiene por objeto dar una versión diferente y más breve del poema que contiene una demanda morisca de ayuda al Imperio Otomano, poema estudiado por James Monroe en Al-Andalus XXXI (1966), 281-303. Esta versión indica que había habido otra demanda similar por parte de los moriscos al sultán mameluco de El Cairo, y que ésta era la original. El artículo contiene: 1) un análisis comparativo de las versiones de la casida dirigidas a los mamelucos y a los otomanos, 2) el marco histórico de las relaciones entre los reinos cristianos y musulmanes de la Península Ibérica por un lado y los territorios mameluco y otomano por otro, y 3) una discusión de la fecha de las dos versiones de la casida (comienzos de 1500 y primera mitad de 1501, respecfivamente), así como su autoría. Parece probable que el autor de la casida perteneciera a círculos de musulmanes granadinos que habían formado parte de las clases dirigentes de Granada y que luego habían aceptado puestos en la administración cristiana de la ciudad, como son, por ejemplo, varios miembros de la familia al-Baqannī (el Pequeñí en las fuentes cristianas), algunos de los cuales habían emigrado con Ibn al-Azraq al Norte de África, pero regresaron para integrarse en los grupos dirigentes mudéjares.

Sejarah Hukum Islam Nusantara Abad XIV–XIX M , by Ayang Utriza Yakin

Sejarah Hukum Islam Nusantara Abad XIV–XIX M , by Ayang Utriza Yakin

Introduction: Non-state Actors in Mediterranean Politics

Introduction: Non-state Actors in Mediterranean Politics

Trajectories of the early-modern kingdoms in eastern Indonesia: Comparative perspectives

As well known, a considerable development of statecraft in Southeast Asia took place in the fifteenth and sixteenth centuries, what Victor Lieberman has termed post-charter states (i.e., replacing older, culturally defining realms). Historical research has so far focused on the principal mainland kingdoms, and the newly Islamized maritime and insular polities. The present paper compares the larger Southeast Asian kingdoms (ca fifteenth-seventeenth centuries) with polities that arose in eastern Indonesia, east of Java. Four regions of political development are defined. These include the indianized kingdoms of Bali and Lombok, the Muslim kingdoms of Sumbawa, the Islamic spice sultanates of North Maluku, and the loosely structured polities of the Timor region. These areas are compared from a set of variables, and the paper asks what parallels may be discerned between local polity-forming processes and the dynamics of the mainland kingdoms and Java. Eastern Indonesian realms were all fairly decentralized though sometimes containing symbolisms and organizational features that were miniature versions of the larger realms. They had strong links to long-distance trade, thus connected to the Age of Commerce spoken of by Anthony Reid. State-building was however complicated by the very fragmented ethnic-linguistic picture. It is argued that maritime Southeast Asia's transition to a “vulnerable zone” after the arrival of the European powers (post-1511) had important repercussions for the maintenance of the smaller realms of eastern Indonesia and set the maritime world apart from the mainland. A trajectory of state integration in maritime Southeast Asia was underway, where new Muslim kingdoms were in the process of threatening or subjugating the smaller realms east of Java. This process was halted by European sea power that weakened the major archipelagic realms and provided chances for the smaller polities of survival under modest and sometimes subdued conditions. The minor principalities of eastern Indonesia were thus able to survive as archaic entities until the twentieth century.

Pasang Surut Hubungan Aceh dan Turki Usmani: Perspektif Sejarah

A. C. S. Peacock and Annabel Teh Gallop, eds. 2015. From Anatolia to Aceh: Ottomans, Turks, and Southeast Asia. Oxford: The British Academy by Oxford University Press.This book comprises of some articles with the major contribution to investigating further the relation between the Ottoman in Istanbul and Muslim kingdoms in Southeast Asia. Using the archival sources from the Ottoman period, those articles highlight new information on the Ottoman-Southeast Asia network, which has been rather neglected from any scholarly studies. Especially in relation with the Acehnese kingdom, the discussions of this book demonstrate that Aceh was the only Southeast Asian Islamic kingdom which made serious efforts to make relation with the Ottoman. Issues related to politics, commerce, and military aids constituted the main substance in the relation they established in the sixteenth century, which then continued in the seventeenth century in the form of intellectual and religious network. The period of the nineteenth century witnessed the re-emergence of the political issue in Aceh-Ottoman relation, as Aceh looked for Ottoman protection to face the Dutch military invasion.DOI: 10.15408/sdi.v23i2.3259

Sultans of Deccan India, 1500-1700: opulence and fantasy

A survey of the stunningly beautiful visual and decorative arts created by India's Deccan kingdoms In the 16th and 17th centuries, the Deccan plateau of south-central India was home to a series of important, highly cultured Muslim kingdoms and was a nexus of international trade. Invigorated by cultural connections to Iran, Turkey, East Africa, and Europe, Deccani art is celebrated for its unmistakable, otherworldly character: in painting, a poetic lyricism; in architecture, a somber grandeur; and in the decorative arts, lively creations in inlaid metalwork and dyed textiles. This beautifully illustrated catalogue, which includes extraordinary new site photographs and lush landscape images, along with discussions of 200 of the finest Deccani works, creates the most comprehensive examination to date of this fascinating and remote world. The text not only discusses paintings, drawings, textiles, arms, manuscripts, and other decorative arts from this rich culture, but also explores the history, architecture, literature, and music of the period. Essays by prominent international authors, supplemented by informative maps, illustrated appendices, and select primary sources, make this pioneering book a key resource on the subject.

Al‐Andalus: Between Myth and History

The myth of Al‐Andalus, which has been revived in Spain, has had an ironic history. The myth's origins are literary and can be traced to the work of Al‐Maqqari of Tlemcen (1577–1632), a descendant of Muslims from Granada. This work attracted the attention of European orientalists, who discovered the forgotten history of that civilization, a history quickly expanded by studies of other Arab manuscripts. Spanish Arabists, equally influenced by Orientalist concerns, contributed to the rebuilding of the history of Al‐Andalus. Their task, not shared by other European Arabists, was to incorporate the (Arab) history of Al‐Andalus (which had hitherto been rejected as a foreign element) into Spanish history; to change the “history of the Arabs in Spain” into “the Arabic history of Spain”. Their work provoked a reaction among right‐wing intellectuals—known as “the generation of 98”—against the “regenerationists” of the turn of the 19th and 20th centuries who maintained that it was necessary to “lock with seven bolts the tomb of the Cid,” that is to say the tomb of Rodrigo Diaz de Vivar, the champion of the fight against the Arabs in the 11th century. These latter‐day “conservatives” have revived the skeleton of the Cid (as other right‐wing Europeans have made a symbol out of the battle of Poitiers). By 1992, the 500th anniversary of the end of Muslim political power with the Christian conquest, the fall of Granada, most Spaniards had come to proudly accept Al‐Andalus as part of their history—particularly important in Andalusia, the region that inherited the name of Al‐Andalus and its most important architectural works. A new facet of Al‐Andalus then became prominent: the symbol of tolerance, the original Islamic medieval paradigm. The authors point out, however, that the Al‐Andalus type of tolerance would be unacceptable today: Christians and Jews were in fact second‐class subjects in the Muslim kingdoms, burdened with very heavy taxes. And we must recognize that in the Middle Ages this tolerance was in itself quite unusual. In addition, the Christian kingdoms of the Iberian peninsula would, later on, in their own fashion, repeat this model of tolerance: some Muslims and some Jews did stay on in these regions, as second‐class subjects, with very heavy tax burdens, but with the possibility of preserving their religion, customs and laws. They conclude by pointing out that because of that tolerance, Al‐Andalus has been very useful to the Spaniards as a broad platform for dialogue with the Arabs—and, in a more general way, with Muslims who (except for a few fundamentalists) no longer take into account the fact that it was Christian Spain which put an end to the reality of Al‐Andalus.

Reconnaissance de trois villes musulmanes de l'époque médiévale dans l'Ifat

The Ethiopian region of Ifat (North Shoa) has long been known as the cradle where Muslim kingdoms flourished during the Middle Ages, between the 13th to the 16th century. This region also was a very important emporium, which was revived in the 19th century with the growing of market places such as Aleyyu Amba. However, if the history of this region is relatively well-known from written sources, a very limited number of archaeological reconnaissances have been done to identify and describe the ancient remains. The area surveyed during this mission is situated some 20 km south-east of Shoa Robit, at an altitude of 1 250-1 300 meters. Several sites were identified. Situated 1,5 km on the left-hand side of the road from Säfi-Beret to Kumamé, the site of Asbarï is found on a small plateau. The mosque we found there has already described by other scholars : it is possibly the largest ancient mosque of Ethiopia. Several other buildings displaying mihrab are also present on the site, as well as a Muslim graveyard comprising several hundred tombs. The town itself is walled. The structures still visible appear to be scattered and the remaining walls have a very low elevation. On the same range of hills, several Muslim sites were identified. Situated 1km from Kedä Bura, the area of Mäsal displays many Muslim tombs and at least one tumulus. Another Muslim cemetery is found at the top of the slope near the edge of the plateau. Another three tumulus were found in the part of the cemetery where the most ancient tombs are located. This cemetery is walled. At the top of the hill, to the south of the cemetery, the ruins of a mosque locally called Mäsgid Lé-alé. The mosque of Rassa Guba is situated to the north-east of Kedä Bura ; only the north wall remains. North of Kedä Bura, a large Muslim cemetery was found : it is still in use and the local inhabitants call it Hajji Mansur. Among ancient and recent tombs, a unique sepulture already described par Chernet Tilahun (1990) was found : it is a monolithic structure engraved with an Arabic inscription. The site of Nora is located one hour on foot from the Argobba village of Wosisso. Many ruins were found there, presenting a very dense aspect, with walls displaying up to 2 meters of elevation. A network of paved street is still visible. The buildings are distinctly quadrangular and reminiscent of Argobba or Harari traditional architecture. The town is walled, with gates. The mosque is located at the highest point of the site ; its size is 13.20 x 12.20m, with walls reaching 5 meters. In the north-east corner of the mosque, a low passage was found to be the entrance of the stairway leading to a now partly-destroyed minaret. A flat area not far from the mosque displays dozens of Muslim sepultures. The whole site delivers a great number of pottery shards as well as obsidian artifacts; the remains are particularly abundant nearby an archaeological tell situated 200m to the north-east of the mosque, and which might be a tumulus. At least three other tumulus were identified inside the town.

ALQUERÍAS: UN PUEBLO DE LA HUERTA MURCIANA EN LA EDAD MEDIA

This article is a look across the history of the town of Alquerias, from the Roman age, going through the Muslim presence to the conquer of Murcia by Castile. Alquirías is distinguished by being in a troubled region, first because of the Muslim and Christian raids in the Reconquered context and second because the region became the border area between Castile and Aragon. The nearness between both kingdoms meant the collaboration in the war against the Muslim kingdoms. However, tensions and wars between them appeared soon, where Alquerias was completely immerse.

Analyzing Moroccan Foreign Policy and Relations with Europe

As the Arab state closest geographically to Europe, Morocco has long had extensive ties and interactions with the European continent. These extend back in history to the Muslim Kingdoms of the Iber...

The architecture and art of the Deccan sultanates

The Muslim kingdoms of the Deccan plateau flourished from the fourteenth to eighteenth centuries. During this period, the Deccan sultans built palaces, mosques and tombs, and patronised artists who produced paintings and decorative objects. Many of these buildings and works of art still survive as testimony to the sophisticated techniques of their craftsmen. This volume is the first to offer an overall survey of these architectural and artistic traditions and to place them within their historical context. The links which existed between the Deccan and the Middle East, for example, are discernible in Deccani architecture and paintings, and a remarkable collection of photographs, many of which have never been published before, testify to these influences. The book will be a source of inspiration to all those interested in the rich and diverse culture of India, as well as to those concerned with the artistic heritage of the Middle East.

The Origins and Development of Ṣūfī Orders (Tarekat) in Southeast Asia

Any Theory of the Islamization of the Malay Archipelago will have to at least explain why the process began when it did, instead of some centuries earlier or later. Foreign Muslims has probably been resident in the trading ports of Sumatra and Java for many centuries, but it is only towards the end of the 13th century that the find traces of apparently indigenous Muslims. The first evidence is from the north coast Sumatra, where a few tini muslim kingdoms, or rather harbour states, arose; Perlak and the twin kingdoms of Samudra and Pasai. During the 14th and 15th centuries, Islam gradually spread across the coasts of Sumatra and the Malay peninsula, to the northern coast of Java and to the spice island in the east.DOI: 10.15408/sdi.v1i1.864

The Organ of the Muslim Kingdoms

The Organ of the Muslim Kingdoms