Spread Of Islam Research Articles

Pendidikan Islam pada Zaman Klasik: Masa Rasulullah Saw dan Khulafaur Rasyidin

Islamic education was crucial in fostering a robust Islamic culture during the Khulafaur Rashidin era (11-40 AH/632-661 AD). The caliphs, including Abu Bakr Ash-Shiddiq, Umar bin Khattab, Uthman bin Affan, and Ali bin Abi Talib, continued the Prophet's purpose of spreading Islam, strengthening faith, and building a just and civilised society. The Hadith and the Quran are the main sources of knowledge, covering topics like as religion, ethics, legal concepts, and the Arabic language. Mosques often incorporate teaching methods like as examples, discussions, lectures, and question and answer sessions. This study employs a qualitative methodology that focuses on historical and descriptive analysis. The data were gathered by conducting a comprehensive review of primary and secondary sources pertaining to the Khulafaur Rashidin era. The historical documents underwent interpretation and critical evaluation, while the perspectives of historians were compared. The caliphs systematised the Quran, implemented a structured administrative framework, and facilitated the spread of education to additional regions such as Persia, Egypt, and Sham. The institutionalisation of education commenced with the advent of madrasas and kuttabs. Education not only emphasised religion but also incorporated diverse fields to cultivate an enlightened and virtuous society. The education system established during the period of the Khulafaur Rashidin played a crucial role in the future advancement of Islamic education. It produced a generation of Muslims who were well-equipped to confront the problems of their era and make valuable contributions to human civilization. The current state of Islamic education demonstrates that the integration of religious principles and scientific knowledge may cultivate persons with robust moral character and exceptional abilities.

Implementasi Geointerpretasi berbasis Kearifan Lokal di Destinasi Wisata Minat Khusus Gua Cerme, Bantul, Yogyakarta

One of the Gunung Sewu Geopark's three main pillars, geointerpretation of landscape duality, is implemented by special interest tour guides who possess the knowledge and abilities necessary for the job site and who must be proficient in cave exploration methods and cave science. With the primary tourist attraction being a cave with a tunnel length of 1200 meters and an underground river, this study was conducted at the Cerme Cave Tourist Destination, specifically in Srunggo Village, Imogiri District, Bantul Regency, to observe how the Pokdarwis Cerme tour guide implements interpretation in tourism spaces. The research was conducted utilizing a logical approach and qualitative approaches. Data gathering methods included cave and surface area mapping, cave photography, participant observation, and semi-structured interviews. The research findings show that there are two tourism spatial zonings that are related to the content of geointerpretation, and the second finding is interpretation activities of geological objects that are mixed with local wisdom through the story of the spread of Islam by the Wali Songo in Cerme, which is believed to have occurred in the past by the local community. This tale has been passed down through generations and is part of the material given to guests by Cerme Cave tour guides. These beliefs impact the destination's toponymy, ornaments and places within the cave, as well as geointerpretation activities carried out in the Cerme Cave Tourist Destination's dual landscape.

The Relevance Of Da'wah Psychology In Q.S. Thaha: 43-44 In The Modern Era

The psychology of da'wah as one part of Islamic psychology plays an important role in providing the effectiveness of da'I in spreading Islam. Allah has sent messengers to preach and provide methods that should be emulated by their successors, namely da'i. one of them Q.S. Thaha: 43-44 which tells the story of prophets Musa and Harun who were sent to warn Fir'aun who had exceeded the limit. This article describes the relevance of the psychology of da'wah contained in the verse. This research uses a qualitative method by examining literature reviews and tafsir books that discuss the verse. This research produces a conclusion that the qaulan layyina da'wah method that contains psychological elements is still very relevant in this modern era. This method will also remain relevant over time, because realistically all humans accept peace and reject violence.

Mapping the Potential of Jawa Tondano Village as a Religious Tourism Village in Minahasa Regency North Sulawesi Province

Minahasa Regency, North Sulawesi Province has many potential resources that continue to be developed to support the tourism sector. However, the government has not yet made local wisdom based on religion a potential to be developed into a tourist destination. The community living in the Jawa Tondano Village has historical value in fighting for the independence of the Unitary State of the Republic of Indonesia and in the spread of Islam in Minahasa Regency. Social interactions that occur with the Minahasa tribe do not fade the value of Javanese ethnic wisdom and the religious nature of the descendants of Kiay Mojo. Kampung Jawa Tondano is a community in Minahasa Regency that has the potential to be developed as cultural-religious tourism based on local wisdom. This study was conducted to analyze the potential of Kampung Jawa Tondano Village physically and non-physically to be developed as a Religious Tourism Village in Minahasa Regency. This study will be conducted using a qualitative design with a case study approach. Data were collected directly through interviews with village government leaders and community leaders and conducted observations to identify all the potential in the Jawa Tondano Village. Secondary data collection was also conducted by utilizing the village profile and searching for references to various electronic publications that are in accordance with the research object. The analysis technique was carried out by means of data reduction, data display and conclusion drawing and verification.

Политизация российской исламской уммы: анализ некоторых зарубежных и отечественных теоретических подходов

Based on the analysis of the works of leading foreign and domestic authors, a study of theoretical approaches to the politicization of Islam in our country is conducted. The main approaches to the politicization of Islam, formulated in the works of foreign experts, are considered separately. The author comes to the conclusion that two approaches dominate in modern Western science. The first is, when the politicization of the Islamic Ummah is associated with the development and spread of Islamism as an extremely reactionary position of the Muslim worldview. The second, when it is proven that today's problems are associated not so much with Islam itself as with geopolitics, playing out the "Islamic factor". Two main approaches are also identified, to the politicization of the Russian Islamic Ummah, existing in domestic science, both recognizing the fact of politicization and denying this phenomenon.

The Role of Walangsungsang in the Formation of the Sultanate of Cirebon in the Early Period (1447-1479)

Cirebon City is a city located in the eastern part of West Java Province and is on the main coastal route. The Sultanate of Cirebon is known as one of the beginnings and influences of the spread of Islam in Java. Of course this cannot be separated from the role of Walangsungsang as its founder. And how Walangsungsang changed Cirebon which at that time was called Tegal Alang-Alang to become the Kingdom of Cirebon by Islamization and even built the Jalagrahan mosque which is now the oldest mosque in West Java. With his leadership he made Cirebon a kingdom that had a very good government system. Walangsungsang, who was known to be very patient, believed that building a kingdom did not have to use violence, bloodshed, and did not have to seize the kingdom or power of others.

MUNAJAT AS A LITERARY GENRE AND MESHUR JUSIP KOPEYULI’S MUNAJAT WORKS

There are many Kazakh Sufis in the Kazakh lands, starting from Khoja Ahmet Yassawi Hazret, who prayed and begged Allahutaala (swt). One of them and the most important of them is the famous Kazakh Sufi poet Meshur Jusip Kopeyulı. The Sufi defended Islamic civilisation and spiritual values, and considered reason and science as a means for man to know Allah (swt). It is known that the poet who believes that Allah (swt) is the only One and the Prophet (pbuh) is His messenger has an open heart. By combining scientific and religious knowledge in his works, the poet contributed to the correct understanding and spread of Islam in the Kazakh lands. The Meshur Jusip acted with his pure heart and rational feelings, and reflected the Shari’ah foundations in his works. Mutasavvif brought the literary genres of Sufi literature to modern Kazakh literature, reflected the essence of Islam in verse and prose works. Therefore, the poems of the Meshur Jusip are dominated by religion. The poet has also made the magnificent artistry of Almighty Allah (swt), the creator of the universe and man, the subject of his works. In his works, he has put forth his works in literary genres such as Munajat by asking for forgiveness from Allahutaala (swt). For the purpose of taking refuge in Allah (swt), poet wrote verse or prose works in this genre. Keywords: Meshur Jusip Kopeyulı, Sufism, literary genre, munajat, Classical Turkish literature.

РЕЛИГИОЗНАЯ ПОЛИТИКА ШАХОВ СЕФЕВИДСКОЙ ДИНАСТИИ (1501–1722)

The article is devoted to the study of the religious policy of the representatives of the Safavid dynasty, who solved the historical task of spreading and affirming Shi’ism of the Isna’asharite persuasion on the territory of Iran. The paper identifies the reasons why Ismail I chose this particular direction of the Shiite movement, declaring it the state religion of his country. The ways in which the Safavid shahs managed to turn an initially Sunni country into a state with a predominant Shiite population are shown. It is concluded that the most effective measures for the spread of Islamism were government measures aimed at attracting reputable Shiite scholars to the country and sponsoring their activities, organizing the state apparatus, with the inclusion of officials who provided communication between the government and the Shiite clergy, the establishment of a network of madrasahs and the organization of a religious education system. Attention is focused on the activities of the shahs to develop pilgrimage centers associated with Isna’asharite imams. The analysis of historical events allowed the author to trace the evolution of the relationship between the Shiite clergy and state power in the Safavid era. The failure of Nadir Shah’s religious policy aimed at merging the Sunni and Shiite branches of Islam is considered as confirmation of the conclusion that thanks to the efforts of the Safavid Shahs, a national Iranian identity was formed, inextricably linked with Isna’ashari Shiism.

The Existence and Implementation of Customary Law in Acehnese Society Viewed from a Juridical Perspective

This research examines the existence and implementation of customary law in Acehnese society through a normative juridical approach. Aceh is a province whose capital is Banda Aceh, and is located at the northern tip of the island of Sumatra. Aceh has a long history as a center for the spread, culture and religion of Islam in Indonesia, so it is called the "Veranda of Mecca" which differentiates it from other provinces in Indonesia. Researchers use qualitative engineering research methods which aim to analyze the topics discussed and relate them to applicable cases or laws. Research findings reveal that customary law still has significant power and relevance in resolving conflicts, maintaining traditions, and regulating the social life of the Acehnese people. However, challenges in implementing customary law were also identified, including harmonization with national legal systems and social and economic changes. Therefore, this research presents a comprehensive picture of how customary law interacts with the modern legal system in Aceh and its juridical implications for Acehnese society.

Strategi dan Ajaran tokoh Syekh Siti Jenar dalam Menyebarkan Agama Islam di Kabupaten Bojonegoro

This article discusses the strategies and teachings of Syekh Siti Jenar. Syekh Siti Jenar is known as one of the figures spreading Islam in Java, especially in the Bojonegoro region in the 15th century. This study examines the strategies and teachings used by Sheikh Siti Jenar in preaching Islam among the people of Bojonegoro. Through a historical approach and analysis of primary and secondary sources, it was found that Sheikh Siti Jenar applied an accommodating method of spreading Islam to local culture. He taught Sufism or Islamic mysticism using language and symbols close to the local community. The strategy of spreading Islam applied by Sheikh Siti Jenar is among others through the teaching of Sufism or Islamic mysticism. He taught the concept of oneness with God (manunggaling kawulo Gusti) which emphasized the union of oneself with the Creator. This teaching is conveyed with language and symbols that are close to the local community, making it easier to accept. In addition, Syekh Siti Jenar also uses cultural arts approaches such as puppet performances and cgamcelanc as da'wah media. He incorporated elements of Islamic teachings into the local culture to attract more people to learn Islam. Although his teachings are considered controversial and considered deviant by some scholars, Sheikh Siti Jenar's approach can facilitate the spread of Islam in the midst of Bojonegoro society which is still thick with local beliefs. However, his contribution in spreading Islam in Bojonegoro and its surroundings should be appreciated as one of the milestones in the history of spreading Islam in the archipelago. This research contributed to enriching the historical treasures of the spread of Islam in the archipelago, especially in the Bojonegoro region at that time

Kebudayaan dan Kearifan Daulah Abbasiyah: Warisan Peradaban Islam

This journal is intended to provide a general overview of the legacy of Islamic civilization during the time of Daulah the Abbasid, who ruled from 750 to 1258 after being elected by the second Abbasid caliph in 762 with headquarters in Baghdad and then moved to Samara in the ninth century. The Abbasid dynasty lasted for about five centuries, from 132 AD or 750 AD to 1258 AD. The method used by library research, using widely available literary sources, such as books, journal articles, research reports, and other electronic documents from online libraries or databases. Data obtained from journal sources relevant to the heritage of Islamic civilization in the Abbasian era include the advancement of educational sciences, the creation of literary and artistic works, and the widespread economic development in the spread of Islam during the Abbassian era. The heritage of Islamic civilization from the Abbasid era has had a major impact on Muslim society as a whole and such heritage is evidence of wealth and intellectual and artistic wealth.

Islam Di Komering Desa Betung Kec. Semendawai Barat, Kab. Oku Timur, Sumatera Selatan

The history of the entry and development of Islam in Komering Betung is one of the phenomena of the development of Islam in Indonesia, especially in South Sumatra. The presence of several ulama in the 16th to 18th centuries in the Komering area was a trigger for the development of Islam in Komering. Of the many ulama, there are 3 ulama who started preaching in Komering, one of which is Tuan Di Pulau (Sayid Hamimul Hamiem) whose grave is currently in Campang Tiga Village, Kec. Cempaka. He is a Komering Muslim figure who is said to be the forerunner of Islam in Komering Betung. Islam in Komering had several triggers for its development, one of which, apart from the ulama who started arriving, was the end of the conflict between the Abung Tribe and the Komering Tribe in Komering in the 17th century. So after the conflict was over, the development of Islam spread further to the Uluan and Ilir areas, assisted by with the presence of Makkah scholars who gradually came to this area in the 18th century AD. Apart from the historical aspect, the discovery of Islamic archaeological objects and material heritage is one of the authentic evidences of Islamic history in Komering Betung.

Peran Organisasi Fatayat NU dalam Penyebaran Islam di Indonesia

This article discusses the Fatayat Nahdlatul Ulama organization in Indonesia. The Fatayat organization is one of the Nahdlatul Ulama (NU) women's organizations that moves as a form of attention to women. Fatayat NU has an important role in spreading Islam in Indonesia by forming women, teaching religious knowledge, religious moderation, and member development. In addition, this article also discusses the contribution of Fatayat NU in forming broad insights, conducting educational, social and religious activities or programs. Fatayat NU has succeeded in spreading peaceful and tolerant Islam in Indonesian society through various da'wah and social activities. Through an approach based on Islamic values, Fatayat NU can combine Islamic teachings with the socio-cultural needs of the Indonesian people. With a non-coercive approach, Fatayat NU is able to create harmonious relationships and strengthen the foundation of Islamic life in Indonesia through various activities.

Pemikiran Dan Pengaruh Syeh Nawawi Al-Bantani Dalam Perkembangan Islam Di Nusantara

This article discusses the influence and contribution of Syeikh Nawawi al-Bantani to the spread of Islam in the archipelago. One of the leading scholars from Banten in the 19th century, Syeikh Nawawi al-Bantani, made a significant contribution to the spread of Islam in this region. Sensitivity and tolerance became a strong foundation for inter-ethnic and religious harmony in the Nusantara society, which was realized in a wise approach in understanding religious differences. The influence of Syeikh Nawawi al-Bantani covers social and educational aspects as well as limited to religious aspects. This article explains the role of madrasas and pesantren as centers of knowledge dissemination in the archipelago. His contribution to Islamic education helped develop the intellectual capacity of the local community and gave birth to a new generation of Islamic scholars who uphold the teachings of Islam. In addition, the article highlights recurring themes in the contemporary context of Syeikh Nawawi al-Bantani's writings. Ignorance of the past is an obstacle to racial tolerance in the archipelago today. Through intellectual reflection, this article offers insights into how the writings of Syeikh Nawawi al-Bantani continue to play an important role in shaping Islamic identity in the archipelago.

RELIGIOUS MODERATION THROUGH PERSIA-ACEH INTERCULTURAL COMMUNICATION

The cultural encounter between Aceh and Persian traditions occurred through the approach of Sufism during the early spread of Islam in the Nusantara, where Islam was embraced as a socio-cultural ideology by the Acehnese people. The formalization of structural Islamic law in Aceh today has effectively closed off the possibility of religious moderation within the diversity of new cultural expressions. One of these measures is the establishment of Shafi'i school regulations as the main model in Aceh, which impacts the restriction and adjustment of certain traditions and arts that do not align with this school of thought. As a result, intercultural communication becomes an alternative approach to rebuilding mutual understanding, emphasizing the importance of tolerance, and appreciating cultural differences in Indonesia. However, the desired form of moderation has not yet materialized, as evidenced by the emergence of coercive attitudes within a singular religious perspective. Through an intercultural communication approach, this study reveals the moderation attitudes manifested from the cultural encounter between Aceh and Persia. The presence of Persian-style gravestones, still visible in several areas of Pidie (such as Giging, Bungiy, Meunasah Raya Paleue, and Cot Satu), serves as evidence of this cultural exchange. The descriptive-analytical method employed in this research uncovers several findings, including that history demonstrates the intense cultural communication between Persia and the Acehnese people as an expression of religious moderation. However, over time, with the implementation of structural Islam, the attitude of religious moderation has gradually eroded, either directly or indirectly.

البُعد الإسلامي في الهويّة الوطنيّة للغة الماليزيّة

The spread of Islam in the Malay Archipelago has a significant impact on social change and the development of the Malay language, which is one of the languages spoken in the archipelago at this time. It is a global language that plays a major role in the spread of Islam in Malaysia and the neighboring countries of the archipelago. As for the Arabic language and the Malay language, they have the same position in linguistic communication. As this presence in language contact provides a balance between the two languages; which leads to exchange and interaction between them; As for the linguistic identity, it also has a role in uniting the different ethnicities in Malaysia through the Malay language. This study will follow the descriptive and analytical approach. The study aims to clarify the concept of national identity and its connection with the spirit of belonging, with the characteristics and features that it represents that distinguish Malaysians from their different ethnicities from other neighboring countries. Therefore, Malaysians show their personal characteristics as Malaysian citizens, to reflect the civilized image of Malaysia. In addition, this paper shows the influence of Islam on the development of the Malay language and the influence of the Islamic dimension from several aspects, including writing, translation, education, and borrowed Arabic vocabulary in the Malay language in the religious aspect. This made the Malay language carry Islamic dimensions in it, which led to a change in the Malaysian people's view of life and helped to unify them through the national identity from the linguistic side according to the Islamic point of view.

The Cultural Heritage of Kenya's Swahili Muslims: the Contributions and Breaks in Islamic History

<em>This article aims to explain the contributions and discontinuities of Islamic history in the cultural heritage of Kenya's Swahili ethnic Muslim traditions. Therefore, in this article the author formulates two problems: 1) what is the journey of Islam in Kenya 2) what is the role and contribution of Islam to Kenyan Swahili civilisation. The research method used in this paper is a historical research method that includes heuristic, verification, interpretation and historiography stages. The focus of this article is to describe the beginning of the journey of Islam to dominance in Kenya, which was then replaced by Christian dominance. And to uncover traces of the cultural heritage of Kenya's Swahili Muslims. The results of this research show that there was a break in Islamic history when Kenya entered the colonial era. This had an impact on the spread of Islam and the cultural traditions of the Swahili ethnic Muslim culture of Kenya. Islam has also played an important role and contribution, this is especially true of the Swahili ethnic culture on the coast of Kenya. It can therefore be concluded that it is very important for the Swahili ethnic group living on the coast to continue to maintain and preserve Islamic culture as their identity, which has existed for several centuries.</em>

The Arrival of Islam in Indonesia: A Theory of Islam's Spread

<em>The arrival of Islam in the archipelago is currently still being debated, due to the lack of reliable scientific data and evidence, as well as the one-sided attitude of various theories. It is very possible that these theories prioritize one aspect while ignoring others. As a result, most of the existing theories cannot explain how Muslimization occurred and how Islam entered the archipelago.This research uses Library Research which focuses on history. The aim of this paper is to investigate the theories that support the spread of Islam in the archipelago. The four theories discussed today show how Islam entered the archipelago. There are several advantages and disadvantages to each of these theories, and one thing that is certain from all of these theories is that Islam developed in the archipelago peacefully, unlike Christianity which had a goal.</em>

ISLAM AS THE UNIFIING FORCE OF THE ATOMIZED STRUCTURE OF INTERNATIONAL TERRORISM

The work focuses on establishing and analyzing the main characteristics of international terrorism, which allowed it to act as a powerful tool of influence on the global political process. It is noted, that by the beginning of the XXI century terrorism grew into a form of external armed violence, which made it possible to use an asymmetric strike (September 11th, 2001) against the central state of the modern international system. It is emphasized that despite the gradual fading of power, the USA during this period remained the most powerful actor in both the economic and military spheres. It is emphasized that the analyzed phenomenon provided almost the only possibility of indirect influence both on the US political system and on political processes in the world in general.In the process of analyzing the stated topic, it was established that the key features of international terrorism should include: the non-subordination of the activities of terrorist groups to international security systems, in particular the UN, and the limited means of the latter in putting pressure on a non-state entity. It is noted that the second feature is anti-statism and cross-border nature, which in practice is realized due to the network nature of the use of this type of external armed violence. It is indicated that Islam as the ideology of the analyzed phenomenon belongs to the third characteristic. It is emphasized that the opinions of most researchers agree that Islam is the force that subordinates the decentralized and even atomized structural components of modern international terrorism to single goals. At the same time, it is emphasized that in the academic environment there are significant differences in the understanding of the foundations of international terrorism as a phenomenon, namely in determining the primacy of the socio-economic (social stratification in the modern world) or cultural-religious (struggle for the global spread of Islam) factor. It was noted that efforts are planned to be directed to the solution of the stated contradiction in the following investigations.

The Saint, Education and Ecofeminism: Analyzing the Empowerment and Development of Children and Women in the Zawiyya Ahansal Moroccco

Zawiyya as a place of teaching and spreading Islam in Morocco has had quite a significant influence. An Igurramen, or zawiya leader in the Berber tribe, is able to mobilize the population around him with his religious influence. Zawiyya Ahansal as a place of Islamic teaching in the Atlas Mountains has its own challenges as a marginalized area. The Igurramen collaborated with Cloe Medina Erickson to build the Atlas Cultural Foundationto develop and empower the people around the zawiyya, especially children and women, hence this action shows the collaborative care and awareness between the saint, educator, and ecofeminist. This article aims to provide an analysis of the conditions of children and women's development and empowerment in Zawiyya Ahansal, Morocco. Keywords: zawiyya, Ahansal, Morocco, ecofeminism