Presence Of Islam Research Articles

STRENGTHENING ACCOUNTABILITY MECHANISMS IN WAQF INSTITUTIONS: A SYSTEMATIC LITERATURE REVIEW

Waqf institutions have faced several challenges in carrying out their functions and duties, including accountability issues that may hinder the growth and sustainability of waqf institutions. This journal aims to conduct a methodical review of the being literature on strengthening responsibility or accountability mechanisms in waqf institutions. Designed as a systematic study, it reviews articles published on scopus and google scholar from 2014 to 2024. The findings of this journal can provide insights and suggestions for the strengthening of appropriate accountability mechanisms, and it is hoped that waqf institutions can contribute more effectively in fulfilling their social objectives and strengthening the presence of Islam in society. Based on the systematic literature review, the article identifies three main dimensions relating to waqf institutions, namely: processes, institutional framework, and reporting techniques. The literature analysis also highlights the importance of cooperation between internal and external parties in strengthening accountability mechanisms within waqf institutions.

History of Islam in Australia: Muslim Migration and the Evolution of Islamic Education

This study describes the history of Islam in Australia, highlighting the influx of Muslims and depicting the development of Islam in the country. This research employs the historical method, comprising four stages: heuristics for source collection, source verification or criticism, interpretation or analysis, and historiography for historical writing. The results of this study demonstrate that Islam began to spread to Australia in the early 17th century, primarily due to the regular presence of Makassar fishermen and traders searching for tripang. The next wave of Muslims who came and settled in Australia were Afghan Muslims, Malay Muslims, Indians, Albanians, Lebanese, Indonesians, and so on. The presence of Islam encourages Islamic education in the country, starting with non-formal Islamic education centered in mosques, homes, or offices of Islamic organizations. Various Muslim communities conduct studies and seminars on weekends, commonly known as 'Saturday or Sunday School.' The 1970s saw the establishment of formal Islamic schools in response to the growing Muslim population. The development of Islamic education in Australia gained momentum in the mid-1990s. Privately run Islamic schools adopt the entire local education system, with an additional six hours per week for religious content. As Islamic schools have developed, they have expanded to various states in Australia. The attitude of tolerance and openness that Islamic schools in Australia cultivate supports this

Quba’ Mosque in the Works of Early Muslim Visitors and Scholars

This article discusses the religiosity, historicity and architecturality of the Quba’ mosque in the holy city of Madinah. It does so through the literary works of the early Muslim visitors and scholars. The discussion covers the timespan from the earliest periods of the Islamic presence in the Prophet’s city till the age al-Samahudi whose scholarly contributions stand for the embodiment of the Islamic classicism in Madinah, and also the age and contributions of Abu Salim al-Ayyashi whose case signified a transition from the Islamic classical times to the premodern ones. The primary sources consulted for the article were of two kinds: the classical history writings about Madinah, and an array of travel and exploration literature. The research method adopted is a combination of descriptive and historical interpretation as well as analysis.

Examining Islamism, Peacebuilding, and Interfaith Dialogue in Papua, Indonesia

This article describes and analyses a complex relationship between Islamisation, peacebuilding, and interfaith dialogue in Papua. Before the presence of transnational Islam, the relationship between Muslims and Christians was in harmony, and they lived peacefully. However, such radical transnational Islamic groups have created tensions and conflict between these two religions as well as intra-religious frictions among Islamic groups. Furthermore, tensions among different religions have provided another nuance to the long-running separatism-flavoured conflict in Papua. This paper will describe the presence of transnational groups that promote Islamism and how the religious leaders in Papua, through Forum Kerukunan Umat Beragama or FKUB [the Religious Forum for Tolerance], reduce religious conflicts by making Deklarasi Papua Tanah Damai [Papua Land of Peace Declaration]. Furthermore, it explicates the framework of interfaith dialogue and how it is practised to maintain communal harmony in Papua. However, the interfaith dialogue is still used traditionally in Papua and has yet to resolve the root cause of the existing religious conflicts. Keywords: Islamisation, Communal Conflict, Transnational Islam, Peacebuilding, Interfaith Dialogue

Kurban Said’s The Girl from the Golden Horn (1938): Play with Orientalism in Inter-War Berlin and Vienna

ABSTRACT: Das Mädchen vom Goldenen Horn ( The Girl from the Golden Horn ), a novel published in 1938 in Vienna under the pseudonym Kurban Said, was most likely written by Lev Nussimbaum, a multilingual exile from Azerbaijan, who converted from Judaism to Islam in Berlin in the early 1920s and published widely under the name Essad Bey. Although virtually unknown, this novel deserves an important place in the global history of German literature on account of its complexity and self-conscious play with literary and cultural traditions, especially the long-standing presence of Islam in German-speaking Europe, and the Orientalist tropes associated with it.

Progressive Islamic Law and Misek Tradition of Dayak Ngaju in Central Kalimantan

Misek tradition is known as the proposing procession of the Dayak Ngaju community in Central Kalimantan before marriage. This tradition is still preserved by the indigenous people, even though they have converted to Islam. As a law that lives in society, misek has become the nation's cultural heritage and, at the same time, enriches the national cultural treasures of Indonesia. The presence of Islam in the lives of the Dayak Ngaju community did not immediately eradicate the misek tradition. Progressive Islamic law has an elastic accommodation to adapt misek cultural values. This research aimed to analyze the progressive Islamic law and misek tradition of the Dyak Ngaju Community in Central Kalimantan. The research was empirical legal research, with data sources from observation, interviews, and documentation. Accommodation theory is used for the research. The research showed two conclusions. First, Misek's traditional practice has two processes, namely the misek hakumbang auh process (the small proposal procession) and the misek hakumbang hai (the big proposal procession). Second, progressive Islamic law accommodates the cultural values of misek, both misek hakumbang auh and misek hakumbang hai as good customs. The Misek tradition can coexist with Islamic law without losing its traditional identity.

Portrayal and Existence of Islamic Majapahit: Viewed from the Archaeological Remains at Trowulan Site Mojokerto Regency, East Java

Majapahit is known as a big kingdom in Indonesia during 14th – early 16th centuries AD with Hindu-Buddhist background. However archaeological evidences have shown the presence of another religion, which is Islam. This paper presents portrayal and existence of Islam in Majapahit based on the archaeological remains at the site of Trowulan and its surroundings, and outside Java, as well as textual data (Chinese and European written sources, manuscript, and babad). Results of researches show a portrayal of Islam in Majapahit, in which the art and culture still have Hindu-Buddhist elements in the concepts about death, and gave rise to Majapahit-style of Islam. The presence of Islam during the Majapahit era existed for a long period of time (from the ruling period jaaccepted open heartedly, and was embraced not only by visitors (Chinese, Arabs, Persian) but also the local community of Majapahit, particularly the aristocrats or rulers who were the descendants of Majapahit kings.

Model of Periodization of the History of Civilization and Phases of Development of Islamic Education

This research aims to discuss the periodization model of the history of civilization and the development phases of Islamic education. The historical periodization of Islamic civilization and Islamic education developed simultaneously because education existed because of the existence of a civilization. Islamic civilization and education began with the presence of Islam in Mecca. The Prophet established that Islamic education is based on the Koran and Hadith so that all the values of Islamic education are found in the Koran. Harun Nasution divides the history of Islamic civilization into three periods, namely the classical period, the medieval period and the modern period. The development of Islamic education goes hand in hand with the historical development of Islamic civilization. In the classical period, Islamic education was centered on the Prophet, Khulfaur Rasyidin, the Umayyad daulah and the Abbasid daulah. In the middle period, Islamic education focused on three large empires, namely the Ottoman Empire in Turkey, the Safavid empire in Persia and the Mughal empire in India. Meanwhile, in the modern period Islamic education experienced significant changes because in the medieval period Islam experienced decline. Islamic education was born with a new face to develop Islamic education in various aspects.

Ngala Ulam Tradition from a Socio-Religious Perspective: Study in Kampung Genten, Pasirhuni Hamlet, Laksana Village, Ibun District, Bandung Regency

The article explores the Ngala Ulam tradition, a unique cultural practice deeply rooted in socio-religious contexts. The study focuses on the Kampung Genteng, specifically in the Pasirhuni Hamlet, Laksana Village, Ibun District, Bandung Regency. This socio-religious perspective aims to unravel the intricate layers of meaning embedded in the Ngala Ulam tradition. The research employs qualitative methods, including in-depth interviews, participant observation, and document analysis. By delving into the socio-religious aspects, the study unveils the significance of Ngala Ulam beyond its surface practices. It investigates how the tradition interweaves with local beliefs, community bonds, and spiritual elements. The tradition of treating toothaches with the Ngala Ulam method is a result of acculturation between the local community's beliefs and Islam. This is because before Islam entered Kampung Genteng Dusun Pasirhuni, the community had adhered to a hereditary belief in the methods of treating diseases. The presence of Islam did not clash with the local culture; instead, a fusion occurred, with Islam influencing it. This acculturation can be observed in the medium used in the Ngala Ulam practice, namely the use of cangkarud mulud beads produced from the muludan tradition. Additionally, acculturation is evident in the Ngala Ulam practice, incorporating Islamic chants and prayers. The Ngala Ulam tradition illustrates that community knowledge is a social product. The knowledge and beliefs in the Ngala Ulam ritual are products of the Kampung Genteng community. Although modern medical equipment and systems are known to the community, the people's beliefs in traditional, non-rational treatments remain strong. The continued high trust in the Ngala Ulam treatment is reinforced by factors such as the distance and cost associated with accessing modern healthcare facilities like Puskesmas.

Rethinking the Ninth-Century Islamic Presence in Peninsular Italy: A Perspective Through Islamic History and Politics

ABSTRACT This article critically reviews the recent historiography and primary sources pertaining to the Muslim presence in early medieval peninsular Italy. The study illuminates the intricate dynamics of Muslim incursions and settlements during this period, often obfuscated by Eurocentric narratives. By interrogating both Latin and Islamic sources, the article aims to provide a more nuanced understanding of the Muslim–Christian interactions and their sociopolitical implications. The goal is to present a holistic perspective that recognizes the internal diversities within the so-called “Muslim” forces, and to highlight the influence of larger geopolitical events, such as the Fourth Fitna, on the unfolding events in peninsular Italy. This analysis contributes to a deeper, multifaceted understanding of early medieval peninsular Italy.ie

Religious Diversity, Islam, and Integration in Western Europe—Dissecting Symbolic, Social, and Institutional Boundary Dynamics

Religious diversity and, in particular, the presence of Islam is often perceived as a threat to national solidarity and social cohesion across Western Europe. Reviewing and synthesizing compartmentalized research literature on religion and immigrant integration, this article scrutinizes symbolic, social, and institutional boundary processes and their underlying micro-level mechanisms. First, it showcases the relative brightness of religiously coded symbolic boundaries that is sustained by anti-Muslim prejudices among the majority as well as by the intergenerational transmission of Muslim religiosity. Second, it discusses whether and how religious differences translate into social boundaries, through both discrimination and religiously based (self-)segregation on the labor market, in education, and in social networks. Third, it traces how interactive sequences of Muslims’ claims for recognition and public policy responses have led to institutional boundary shifts under the influence of constitutional law and European human rights and anti-discrimination directives. The article concludes by discussing scenarios of how macro-level processes of symbolic, social, and institutional boundary transformation interrelate, thus raising broader questions on religious diversity and integration in Western European nation-states.

Effects of Islamic Conversion on Christian Churches in Isoka Township

This study addresses the effects of Islamic conversion on Christian Churches in Isoka Township. Given the noticeable presence of Islam within the Namwanga Community of Isoka and its luring influence on poverty-stricken people in the area, the effects of local people converting from Christianity to Islam needed to be investigated to know the reaction and mitigation measures Christianity had put in place to accommodate the vice. Objectives of the study were: to analyse the concept of conversion based on Horton’s (1971)1 theory and assess the effects of Islamic conversion on Christianity. To explore these, the study drew upon a purposely selected sample of 24 participants from local Christian churches, a mosque and the general public. The Descriptive Qualitative Research Design was used as the foundation for data collection. Semi-structured and Open-ended interviews were applied to obtain the required data. The interviews were transcribed and analysed thematically for respondents’ perceptions of the effects of Islamic conversion on Christianity. Findings: The effects of Islamic conversion on Christianity were determined. Three major themes from the results were religious competition, disintegration of Christian families and indoctrination. The study recommends the carrying out of follow-up studies on the progress of Islam in the area and urging the two contending religions in the area to take advantage of the stance taken by Zambia to promote religious pluralism in the nation to accommodate each other and co-exist.

Decolonising Islam: Indigenous Peoples, Muslim Communities, and the Canadian Context

The problem of empire has been a key theme in Islamic Liberation Theology (ILT). However insightful, ILT’s engagement with the category of empire has generally presumed a particular colonial configuration in which Muslims are located on the receiving “end” of power, being occupied by an external, non-Muslim force. But what about the presence of Islam within settler colonies, in which voluntary Muslim migrants are structurally complicit in the ongoing disenfranchisement of Indigenous peoples? Focusing on the Canadian context, I ask: How can we decolonise Islam in the settler colony? That is, how can Muslims address their own complicity with the settler colonial project, standing in solidarity with native peoples and revisiting their own faith tradition in the light of that praxis? I argue that decolonising Islam entails three hermeneutical moves: (I) gaining a critical understanding of the socio-historical context, namely, the history of empire on the land; (II) deconstructing the boundaries between “migrant” and “settler”, which actually serves to vindicate the former group, releasing them of accountability and responsibility; and (III) engaging in bold theological reflection on the Islamic tradition. This final theological step, I maintain, is a two-fold dynamic: expounding Islam as both a radical subject that decolonises and a problematic object requiring decolonisation.

Religious Situation After Independence in Kazakhstan

Kazakhstan has endured the aftermath of the Soviet invasion following the era of Tsarist Russia, negatively impacting the presence of Islam in the country. The repressive policies of the Soviets have squeezed Muslims in this region. With the collapse of the Soviet regime in 1990, a new phase began, marking a new era for Muslims in Kazakhstan. This paper examines the religious life of Kazakhstani Muslims after independence, focusing on the religious services of the Kazakhstan Muslims’ Religious Administration (KMDB), recognized as the Official Representative of Kazakhstani Muslims. For clarity, this institution will be referred to as the Kazakhstan Religious Affairs Presidency or simply KMDB. The institution operates in Kazakhstan, overseeing services in various areas, including universities, madrasas, and mosques. Its goal is to provide services for the Islamic religion as well as propagation and outreach efforts for Islam. To fulfill these services, it has gained accreditation and recognition from the state. In addition to carrying out religious services for Muslims, the Kazakhstan Religious Affairs Presidency strives to counter both social and political operations targeting Muslims. One such operation involves efforts to steer Muslims away from Islam and back towards religious rituals rooted in old Turkic traditions. Kazakhstan has a significant population of Russified Kazakhs, who are a target of these efforts. As an extension of these endeavors, thousands of religious scholars were killed during the Soviet era, and religious literature was destroyed. Today, controlling the Muslim community in religious aspects remains a state policy. Nevertheless, Islam and Muslim identity in Kazakhstan are gradually becoming institutionalized and established. The Kazakhstan Religious Affairs Presidency adapts its religious services to contemporary conditions, utilizing channels such as television, radio, and, notably, social media. The Hanafi tradition takes precedence in religious structure and presentation. Publications in Turkish, Arabic, and Russian have reached significant levels. The Kazakhstani people exhibit a determination to remain committed to Islam and the religious responsibilities inherited from history.

THE POSITION OF WOMEN IN THE POLITICAL FIELD: IN THE ISLAMIC VIEW OF THE TIME OF THE PROPHET MUHAMMAD SAW

This study aims to: (1) explain the position of women in politics in the Islamic view of the time of the Prophet Muhammad, (2) analyze the equality between women and men, (3) analyze the rights of women's involvement in politics from an Islamic perspective. The author uses historical research methods consisting of stages of source collection, source criticism, interpretation, and historiography. The results showed that (1) the existence of women began to receive special attention when the Prophet Muhammad SAW was sent and proved by the presence of Islam, (2) women at the time of the Prophet Muhammad SAW had brought female figures to be role models of all time such as Khadijah, Aisyah, Hafsah, Al-Hawla al Attharah and Zainab bin Jahsy and others who participate in the economic, education, business and health sectors, (3) Islam is the foremost religion in efforts to free the shackles of the tyranny of slavery, equality of rights and has never given any prestige to one another. gender only. Islam was born as a religion that spreads love and affection for everyone.

The Qur’an in Europe, A European Qur’an: A History of Reading, Translation, Polemical Confrontation and Scholarly Appreciation

The broad interest in the emergence and presence of Islam and Muslims by Europe goes back to the centuries immediately following Muslim conquests and spread through the Mediterranean (from the 1st ce. AH / 7th cen. AD). A number of studies in the previous decades have discussed the perceptions and evaluations of Islam by Europeans from the Middle Ages till modern times, at times focusing on the Qur’an. How the Islamic holy text was known, collected in manuscripts, translated, read, used and polemically discussed in its contents from the 12th century until contemporary times is a chapter of European intellectual activity. Recent research and above all the projects financed by the European commission, which are currently being carried out, are a contribution to the study of the Qur’an and in particular to the history of the presence of the Qur’an in European consciousness. In this field the project “EuQu – The European Qur’an” is particularly significant; it has the ambition to demonstrate how the reading and uses of the Qur’an were important in the intellectual, cultural and religious developments of Europe through the ages.

REALIZING ENVIRONMENTAL-ORIENTED ISLAMIC EDUCATION BASED ON THE VALUES IN THE QUR’AN

The environment and humans are two inseparable things, both are interconnected and influence each other. The environment as a unitary space with all objects, power, circumstances, and living things, has organized life for humans and provided all the necessities of life. Meanwhile, humans as leaders on earth (khalifah fil ardh) have a role to maintain and preserve the surrounding environment. However, human attitudes and behavior often cause environmental damage and natural disasters. Human greed to exploit nature has caused various environmental problems on earth. The presence of Islam through the Qur'an helps humans to carry out their duties in maintaining environmental sustainability and harmony and also solving any existing problems. Through the Qur'an, Allah SWT. has provided spiritual information to humans to be friendly and care for the environment. The content of values ​​​​in the Qur'an about the environment can be a guide for realizing Islamic education with an environmental perspective. Environmental education is an effort towards a balanced life between humans and their environment, which is characterized by cultivating a livable and sustainable ecosystem. This research focuses on the study of the efforts to realize environmentally Islamic education based on the values ​​​​in the Qur'an. The method used in this research is library research. From the results of this study, it was obtained a study of environmental Islamic education and its values, the environment in the view of the Qur'an, as well as steps to realize environmental Islamic education.

Human Rights in Islamic Perspective

Background. The most basic right that Allah SWT has given to mankind is human rights. Purpose The purpose of this is that in the teachings of Islam, the Qur'an and As-Sunnah focus attention on neglected human rights. In fact, with the presence of Islam, one of its goals is to elevate the dignity of mankind and provide teaching with friendly teachings. Method. This type of research is qualitative, namely researchers directly researching tahfiz teachers at the tahfiz house. This research was conducted using qualitative methods, by conducting observations and interviews at the nurul yaqin tahfiz house, namely through ustazah hernita as a teacher at the tahfiz house. Results. Islam came, humans were In the past, before Islam came, humans were treated unnaturally and employed arbitrarily without paying any attention to human values. Conclusion. Therefore, this paper seeks to explain and analyze the nature of human rights from an Islamic perspective with its principles and maqashid al-syari'ah.

Dialektika Islam dan Budaya dalam Pendekatan Teologis-Historis dan Filosofis

The presence of Islam among humans has been going on for more than fourteen centuries. During that time Islam has been contributing to the dynamics of human progress. But Islam is also often contrasted with culture. Islam is considered to have originated from Arab so that Islam is not opened up by other culture. This paper will try to provide a dialectical analysis of answers between Islam and culture through theological, historical and philosophical approaches. That ontologically and epistemologically, Islam is a doctrine that originates from revelation, while culture is the embodiment of work, creativity and taste that originates from human reason. Islam as a religion is presented to humans so that they experience assimilation contact with Arabic culture at first and then with other cultures. But Islam is not synonymous with Arabic culture. The two can still be distinguished, although they cannot be separated. Because comprehending Islam must go through Arabic as the language of revelation and its social context. However, Islam accepts the plurality of cultures so that it can be present and accepted in all human cultures because Islam is presented for all human beings.

Intercultural Communication in the Perspective of Orientalism and Colonialism Against Islamophobia

So far, Islamophobia has been understood primarily as a contemporary phenomenon and from a Western perspective. This fact is exacerbated by misunderstanding Islam's presence in the West. Islamophobia is not a new phenomenon. It has integrated into Western society and has its dynamics. The era of colonialism and the emergence of orientalism played an important role in intellectual discourse that is rarely expressed today. This article will go over two important topics: The first is to demonstrate the historical presence of Muslims in the West. Second, understand it from a colonial and Orientalist standpoint.