Spread Of Islam Research Articles

Acculturation Of Javanese Culture With Islam In Indonesia

The arrival of Islam was first brought by traders from Arabia their arrival was welcomed by the natives because merchants from Arabia were friendly and kind to the natives. Islam entered the archipelago through several routes, including trade, marriage, education, da'wah, etc. Java itself became one of the regions in the archipelago that became the location of the spread of Islam. Before knowing Islam, javanese people had previously embraced animism and dynamism, Hindu- Buddhism, and then converted to Islam, which was in the process The spread of Islam made the lives of the people begin to change for the better. Islam can be accepted by the javanese people, but even though they have changed their beliefs to embrace Islam, in fact various cultures and traditions from previous ancestors are still firmly held and implemented by the javanese community. The conditions that occur in Javanese society make them like living by adhering to two religions, where the teaching of the ancestors and the teaching of Islam are met and created new acculturation. The cultular mixing between Islam and the original culture of the Javanese people is called Javanese Islam. The word kejawen comes from the Javanese word which means everything related to Javanesecustoms and beliefs , in general terminology, kejawen is interpreted as a philosophy that has certain teachings , especially in building a karmic system, meaning Kejawen itself is a fusion between Islam and beliefs from traditional Javanese culture that have been inherent for hundreds of years in Javanese society like every kejawen belief also has many values and teachings of goodness that need to be practiced preservatively.

PERAN KYAI AGENG MOHAMMAD MESIR DALAM PENYEBARAN ISLAM DI DESA PODOREJO KECAMATAN SUMBERGEMPOL KABUPATEN TULUNGAGUNG 1790-1818 M

This research discusses the role of Egyptian Kyai Ageng Mohammad in the spread of Islam in Ngadirogo Hamlet, Podorejo Village, Sumbergempol District, Tulungagung Regency, 1790-1818. Kyai Ageng Mohammad Egypt is a cleric who spread Islamic teachings and values ​​in Ngadirogo who previously embraced Hindu-Buddhist religion so he was able to convert the majority of Ngadirogo people to Islam. The aim of this research is to explain the biography and contribution of Kyai Ageng Mohammad Egypt in spreading Islam in Ngadirogo. The research method used is a historical research method with four stages, namely heuristics, verification, interpretation and historiography by utilizing oral data sources through interviews and library sources. The results of this research are that Kyai Ageng Mohammad Egypt contributed to spreading Islam in Ngadirogo by teaching the basics of Islam about monotheism and the pillars of Islam and establishing a mosque as a center for preaching. The preaching carried out by Kyai Ageng Mohammad Egypt spread beyond Ngadirogo, thereby creating a spiritual connection. with a student, namely Regent Raden Tumenggung Partowijoyo, who later influenced the change in the status of the Ngrowo Duchy to Tulungagung Regency.

АКТУАЛЬНЫЕ ПРОБЛЕМЫ ИСТОРИИ РЕГИОНА: ИССЛЕДОВАТЕЛЬСКИЙ ОПЫТ И НАУЧНЫЙ ПОТЕНЦИАЛ ОРДЕНА ЗНАК ПОЧЕТА ИНСТИТУТА ИСТОРИИ, ЯЗЫКА И ЛИТЕРАТУРЫ УФИЦ РАН

For many years, the history and cultural studies of Bashkortostan have been in the center of research attention of scientists of the Order of the Badge of Honor of the Institute of History, Language and Literature of the UFRC RAS (further – IHLL UFRC RAS). Their staff has conducted a significant amount of research devoted to the study of key issues of the history and culture of the region and the country. The results of this research formed the basis for generalizing academic papers, textbooks, and tutorials for students in secondary general education, as well as in secondary specialized and higher educational institutions. A number of historical scholars have formed their own historical trends and schools, and their students continue their work today, following in the footsteps of their mentors. This article traces the scientific activities of the Department of History and Cultural History at the Institute for the History of Culture of the Russian Academy of Sciences (IHLL UFRC RAS), and evaluates its contribution to the development of the national humanities. The most poorly researched and promising scientific fields have also been identified. Scientists from the department are now starting to develop them. Today, they focus on the formation and development of Bashkir society during the Late Middle Ages and in the Modern times, including topics such as demography, statistics, source study, social organization, transformations, spread and development of Islam, institutions in the Ural-Volga region, and the history of individual settlements. The Institute of Archaeology and Ethnography of the Ural Branch of the Russian Academy of Sciences (IHLL UFRC RAS) has the resources, personnel, and necessary skills to carry out high-quality research in these fields.

The history of the spread of islam in india and its relationship with islam in the archipelago: a critical review

This study describes the history of the spread of Islam in India and its relationship with the Archipelago. This study uses historical methods and a sociological approach. This research is a library research with a research focus, namely how is the history of the arrival of Islam in the Indian region? and How is the relationship between Indian Islam and Nusantara Islam? The results of this research are that the early history of the entry of Indian Islam is divided into two, namely formal and non-formal. The formal spread of Islam, namely the spread during the time of the Prophet, at that time many Jat (Indian) tribes lived in Arabia and some became physicians who healed the illness of Aisha, the wife of the Prophet, who was eventually appointed as his khadimah. The spread in the Rashidun khulafaur era at the time of Umar bin Khatab who carried out the expansion which was then continued by the next government until the Umayyads and the dynasties after it such as the Ghazni dynasty, Ghuri, the Delhi sultanate, the Khalji dynasty, Tughlaq, Sayyid, and finally the Mughal dynasty. non-formal, namely by trade, figures of Alim Ulama and marriage. Meanwhile, the relationship between India and the Archipelago occurred because of trade routes which later led to the entry of Islam. The strongest theory of Islamization in the archipelago was carried out by traders from Gujarat. This theory is believed from the many historical evidences, one of which is the legacy of Malik al Saleh who came from Bangala

Sicily: Gateway to the Spread of Islam to Europe

Penyebaran peradaban Islam ke wilayah Eropa terjadi melalui berbagai cara diantaranya adalah penaklukan wilayah. Salah satu penaklukan yang berperan penting dalam penyebaran agama dan peradaban Islam adalah penaklukan atas pulau Sisilia. Penelitian ini bertujuan untuk menggambarkan sejarah masuknya Islam ke sisilia serta kemajuan peradaban yang dihasilkan dan juga faktor-faktor runtuhnya peradaban Islam di Sisilia. Penelitian ini merupakan jenis penelitian kualitatif dengan pendekatan studi literature. Data penelitian didapatkan dari buku, jurnal, maupun karya ilmiah yang relevan dengan tujuan penelitian. Hasil penelitian menunjukkan bahwa umat Islam berhasil menguasai Sisilia pada 902 Masehi. Sumbangsih peradaban Islam bagi Sisilia diantaranya adalah peningkatan perekonomian masyarakat yang dihasilkan dari sistem pertanian dan industry. Selain itu sumbangsih peradaban Islam di Sisilia ditunjukkan dengan adanya kemajuan keilmuan seperti fisika dan kedokteran. Sementara itu, runtuhnya peradaban Islam di sisilia terjadi sejak tahun 1040 karena adanya perpecahan yang disebabkan munculnya raja-raja kecil yang disebut sebagai qa’id di berbagai wilayah pulau Sisilia.

Majelis Ta’lim sebagai Lembaga Pendidikan Islam Non Formal di Indonesia

Majelis ta’lim is a non-formal Islamic educational institution that has its own curriculum, is held regularly, and is attended by relatively large congregations. It aims to build polite and harmonious relationships between humans and Allah SWT, humans and others, and the environment, fostering a community that is devoted to Allah SWT. The majlis ta’lim system has developed since the beginning of the spread of Islam in the Arabian continent, then spread throughout the Islamic world in Asia, Africa, and Indonesia, especially those that continue to grow today with the main mission of teaching Islam to Muslims. Even in Indonesia, the majlis ta’lim is a component of national education activities. The role of the ta’lim assembly in society is to strengthen the foundation of human life in the field of Islam in order to improve the quality of life integrally, physically and spiritually, worldly and spiritually, in accordance with Islamic teachings, namely faith and piety, which underlie life in the world and all areas of its activities. This research is library research by collecting various information from books and journals. This article explains the meaning, development, and role of the Majlis Ta’lim as a non-formal Islamic educational institution in Indonesia.

Enhancing Historical Narrative through Application of Staging Techniques in 3D Animation “How Islam Spread Around the World”

This research addresses the challenge of effectively conveying the historical narrative of Islam's spread through 3D animation. The primary objective is to explore the potential of staging techniques in enhancing message delivery and audience engagement. Staging, a method that emphasizes scene element arrangement, character placement, and camera perspective, is pivotal for a clear and impactful narrative. Through this technique, elements are organized to guide viewers' attention and emphasize the intended message. This study demonstrates that careful alignment of characters, backgrounds, and camera angles, combined with visual symbolism representing Islamic values, can significantly enhance the narrative's depth and viewer comprehension. Experiments reveal that strategic staging not only strengthens the storyline but also boosts audience understanding. The research underscores the importance of staging in 3D animation, especially for intricate narratives like the spread of Islam. It offers insights into the advantages of staging over traditional methods, emphasizing its role in narrative comprehension, deeper meaning conveyance, and audience engagement.

Peran KH Arsyad dalam Penyebaran Agama Islam di Menes Tahun 1916-1948

This study aims to determine role KH. Tb Arsyad spread Islam in Menes on 1915-1948. Historical methods used in research include: heuristics (data collection), source criticism, interpretation, and historiography. theory used in research is role theory by Bruce J. Biddle and Edwin J. Thomas. Results of this research conclude KH. Tb Arsyad is one of the Islamic religious from Menes Pandeglang, Banten. He lived in Tegal Menes Village and spread Islam in 1916. During his lifetime KH. Tb Arsyad is known as a man who is sincere, and has extensive knowledge. KH. Tb Arsyad spread Islamic teachings in Menes by using da'wah media by helping KH. Tb Asnawi Caringin. After the eruption of Mount Krakatu in 1838 KH. Tb arsyad finally settled and spread Islamic teachings in Tegal Menes Village, now is Cikedal. KH. Tb Arsyad fosters children and adults through basic recitation such as the introduction tajwid, learning to write Arabic letters of the Al-Qur;an, teaching of obligations that must be carried out as Muslims, as well as establishing an Islamic educational institution, namely Mathla'ul Anwar in 1916 as well as one of the a class V teaching teacher at Madrasa Mathla'ul Anwar in 1916. 1926 M name Mathla'ul Anwar was refined become Mathla'ul Anwar Linahdlatil Ulama (MALNU). His role in the Nahdlatul Ulama organization in 1928 was as one of the First Mustasyar Nahdlatul Ulama in Banten, especially Menes, and not only as a fighter in spreading Islam but also as a fighter in gaining independence.

THE ROLE OF ISLAMIC DA'WAH AND THE IMPLEMENTATION OF SHARIA ON THE EXISTENCE OF MUSLIMS IN THE MALDIVES ISLANDS PAST AND PRESENT

Writing this article aims to explain the development of Islamic da'wah in the Maldives Islands, which is unique and rarely found in other Muslim regions. So far, the Maldives is only known as a tourist spot. It is rarely known that all of the Maldives adhere to Islam. The British have also ruled the Maldives for 78 years, influencing the Maldives to some extent. What is the form of da'wah carried out by Abu al-Barakat, whose origins are still debated by historians? But what is clear is that he had a significant influence on the spread of Islam in the Maldives Islands, which is corroborated by classical sources such as the text attributed to Ibn Battuta and several contemporary books. We conducted a literature study on this paper, with a historical approach, by collecting data, verifying and analyzing the data thoroughly, and rewriting the results of the analysis inductively in a qualitative descriptive form. Islam spread in the Maldives peacefully without violence and continues to survive from Christian missionaries and Shiite sects who come to spread their views. Scholars say about the fiqh theory that faith in conscience will not be changed by the sins and heresies it commits.

Mosque-Based Islamic Transmission: Historical Tracks of Diponegoro and KH. Hasyim Asy'ari in the Cemetery of Kediri

<em>The Kapurejo Salafiyah Mosque and Islamic Boarding School are proof of the transmission of the spread of Islam by Diponegoro and KH. Hasyim Asy'ari, founder of the Indonesian Islamic community organization Nahdlatul Ulama (NU). The mosque is a symbol of Islamic culture as a place of worship, education and social activities. The aim of this study is to examine the history of mosque-based Islamic transmission by tracing the historical traces of Diponegoro and KH. Hasyim Asy'ari in Pagu Kediri. This type of research uses qualitative research with descriptive analysis methods. The results obtained are that the An Nur Kapu mosque was once a simple mosque founded by Hasan Muhyi, a follower of Diponegoro during the Java War. The langgar was converted into a mosque after KH's wedding. Hasyim Asy'ari with Hasan Muhyi's daughter, Nyai Masruroh. After Diponegoro's arrest, a Kyai follower used the An Nur Kapu Mosque as a base to spread Islam in the Kapu area, Kediri. Diponegoro's followers spread and established mosques and Islamic boarding schools as a base for resistance outside Dutch control. Several ancient Islamic boarding schools in East Java together changed the focus of the struggle from physical conflict to education. KH Hasyim Asy'ari carried out reforms, especially in the field of education, by implementing education that had a more structured system. The strategy of the kyai and the An Nur Kapu mosque in spreading Islam is to provide teaching and learning systems that are in accordance with the culture of the community.</em>

Tradisi Ziarah Punden: Masyarakat Desa Bumiharjo Kecamatan Guntur Kabupaten Demak

<p><em>The Real Work Lecture (KKN) experience carried out in Bumiharjo Village really helped us understand and required us to get involved and participate in society directly without any student frills. We gain new learning and knowledge here by participating directly in the community. The theme of strengthening religion is one of the sub-themes that we raised in our group; this was taken into consideration considering the religiousness of the residents in this village. This is proven by the existence of unique religious activities such as a joint pilgrimage to the village punden grave, which is rarely found in other places. The aim of this activity is to illustrate local wisdom in the form of the punden pilgrimage in Bumiharjo Village and to serve as a learning medium for the younger generation to get to know or recognize ulama figures who have contributed to the spread of Islam in the village. The method used is a qualitative literature review method. The results of the activity show that the people of Bumiharjo Village are still enthusiastic about punden activities and are still preserving the tradition of punden pilgrimage.</em></p>

SAINT OF SOUTH KALIMANTAN: BANJAR PEOPLE’S PILGRIMAGE TO THE TOMB OF SHEIKH NAFIS IDRIS AL-BANJARI

The grave of Muhammad Nafis is considered sacred by the Banjar people. As a Banjar Sufi scholar who is known as a figure who contributed to the spread of Islam in Banjar, this tomb is often visited by the community for pilgrimage. This paper aims to investigate the motives for the pilgrimage to Muhammad Nafis' grave. As a complement to several previous studies that have reviewed the life history, works left behind, and the concept of Sufism taught. This research uses a phenomenological approach to describe the experiences and meanings of pilgrims. This study describes and reports a certain situation, object, symptom, habit, and behavior that occurs in the habits of the community, then analyzed more sharply also based on the results of interviews with pilgrims who come to the tomb. The findings in the field show that there are several aspects that become the background of tomb pilgrimage, ranging from cultural, spiritual, economic, social, health, to the ease of studying. The motives driving people to make pilgrimages are the collective awareness of the community in carrying out these activities, which is called intentionality based on the perspective of pilgrims who have their own goals. In this case, it is said that grave pilgrimage is a habit that has been passed down by previous ancestors which continues to be carried out from time to time with different generations for different reasons.

Social and Intellectual History of Santri In Indonesia

This research explores the social and intellectual history of Santri in Indonesia as an integral part of the country’s religious and cultural life. This research seeks to reveal the role of Santri in shaping the social dynamics of society, as well as to understand their intellectual contributions to social change in Indonesia from pre-independence to the present day. The research method involves the analysis of historical documents and literature studies to compile a comprehensive narrative of the social and intellectual journey of santri. In this context, the role of the santri, the madrasah, and the pesantren as traditional centers of education that play a vital role in the spread of Islam and the formation of the santri character is analyzed. This research shows that Santri has a dual role as an agent of social and intellectual transformation. The findings of this study are expected to provide in-depth insights into the dynamics of santri in social and intellectual aspects, their role in social change, and the intellectual impact that has been generated. Along with the times, understanding the social and intellectual history of Santri is expected to contribute positively to Indonesian society’s understanding of cultural and religious diversity.

Defining the Calling to Islam in Europe

This paper provides a point of view on Islamic daʿwa (inviting to Islam) as interpreted in the European context by the European Council for Fatwa and Research (ECFR), the centre established in 1997 to deliver religious and legal guidance to Muslims in Europe. By using the approach of global Islam studies (Green 2020), the paper’s goal is to look at the modern development of daʿwa as a multipurpose tool that shapes the role of Muslims in Europe, as well as the relationship between Muslims and non-Muslims and the way the Islamic message is conveyed. As the paper’s conclusion illustrates, daʿwa is a complex concept, especially in countries where Islam is a minority religion. If it is taken as a matter of proselytizing, then the ECFR does not prioritize conversion of non-Muslims over other goals. Instead, the act of spreading Islam among Muslims and non-Muslims in Europe is the way to keep the community together, to read the Islamic tradition in a novel way, to change the perception of European Muslims, to fight Islamophobia, and to find a place as a minority religious community. The study is based on the analysis of European Council for Fatwa and Research publications between 1997 and 2020. The first section of the paper provides the theoretical framework used to frame the topic in scholarship. Therefore, it presents a short introduction to the concept of daʿwa as shaped by classical sources to the present day. The article then provides an analysis of the ECFR’s interpretation of the concept by drawing from the texts and context. Before the conclusion, the last part discusses how the Council’s interpretation of daʿwa is shaping contemporary Islam in Europe. Key words: Islamic daʿwa, Calling to Islam in Europe, Global Islam in Europe, Islamic law, Muslim minorities

Batee Jirat-Batu Aceh Islamic Gravestones in Sultanate Banten Building New Historiography Aceh and Banten Relationship

Othman Yatim's research has provided a clear picture of the influence of Acehnese stones, which are so abundant in the Malaysian peninsula, but on the other hand, there is still a need to carry out a more in-depth comparative study regarding the existence of similar tombstones in Indonesia, especially on the island of Java. On the island of Java itself, the Sultanate of Banten is the only kingdom whose sultans or kings have used Batee Jirat Batu Aceh typology tombstones for generations, from the beginning to the end of the Sultanate. Therefore, comparative research was carried out on similar tombstones in Aceh, and then an analysis of the reconstruction of past relations between Aceh and Banten, as the Big Spice City, which also played a major role in the spread of Islam in Indonesia, was carried out.

Migration and the Historical Development of Islam in Taiwan from the 17th to the Early 21st Century

The spread of Islam in Taiwan is inseparable from the history of Islam's entry into Tiongkok, which began with the migration of Chinese Muslims to Taiwan in the 17th century and was followed by subsequent migrations. This research analyses the phases and influences brought by Muslim migrants to Taiwan. The method used in this research is the historical research method, including heuristics, source criticism, interpretation and historiography. The results of this study show that there are four phases of Muslim migration to Taiwan: the first phase occurred in the 17th century, the second phase 1952-1961 which occurred in two waves, the first wave 1952-1954, the third phase occurred in 1961, this phase is also known as the evacuation phase of KMT Veterans from Burma and Thailand. The fourth phase occurred in 1989, with the influx of migrant workers from Tiongkok, Burma, Thailand, Indonesia and Malaysia; these immigrants positively impacted the development of Islam in Taiwan. Evidence of the development of Islam in this fourth phase is the existence of halal certification, halal restaurants and hotels, Muslim-friendly neighborhoods, the establishment of the Indonesian Mosque (Masjid At-Taqwa), the emergence of Muslim communities (FORMMIT, Chinese Muslim Association, Indonesian Student Association) and the presence of Indonesian Muslim organizations (Nahdlatul Ulama and Muhammadiyah).

The Cultural and Historical links between Turks and Afghans in the First Era of Islam

Though Turks and Afghans are located far off geographically yet it may not be perceived as a marker of friction between the two nations. The Islamic history in the middle Ages reveal that Islam has spread in the Turkish and Afghan regions amongst the indigenous tribes heralded a marked cultural and linguistic influence in the cited regions. The Turks' contact with the Islamic world started in the era of four Caliphs and the Umayyad dynasty reaching out to the western regions of the "Bab" region adjacent to Turkish territory in 22 AH. This contact resulted in the spread of Islam amongst the Turks and their men took part as part of Muslim army leading to propagation of Islam. Moreover, In the Abbasid era, the number of Turks assuming leadership positions had increased in the Muslim state. This contact sustained in the Islamic world to the East in the Turkish areas after the Muslims crossed the JIHUN River (Amu Darya) in 31 AH under the leadership of QUTAYBA Ibn Muslim. Thus Islam spread among the Turk Tribes under the rule of the SAMANI Governors where they spearheaded the extension of Muslim influence to Tirmiz, Bukhara, Samarkand and other Central Asian countries due to the simplicity of Islam. As for the Afghans' contact with Islam in the West, it began in the era of four Caliphs and the Umayyads eversince Herat was conquered in the year 23 AH; Jawzjan, Balkh and Takhar in the year 32 AH by Al-Ahnaf bin Qais from northern Afghanistan; Zabul in the year 43 AH and Kabul in 44 AH by Abd al-Rahman bin Samra. However the eastern areas of Afghanistan and the Khyber Pakhtunkhwa in Pakistan, although Islam reached there in the first century, did not enter the Islamic rule. They remained either under the tribal control or were ruled by the Indian kings until the Ghaznavids took over through Prince Subuktagin in Ghazni in the last decade of the 4th century.There has remained direct contact between the Turks and Afghans after the displacement of the Turkish tribes to the Gazani state in the south of the Jihun River.The state sovereignty of the Turkish majority was due to their leadership positions and a large part of the military formation included the Turks and Afghans. Hence the two nations lived with a clear linguistic and cultural influence with hundreds of basic words in common as for instance the Turkish names for Afghan men and women and dozens of Turkish names for villages and cities. There are even common tribal traditions and customs between the two peoples. This research addresses the historically direct contact between the Turkish and Afghan tribes with cultural and social impact between the Turks and Afghans.

Strengthening National Identity Through Sheikh Yusuf's Historical Traces

This study aims to build national identity through the historical traces of Sheikh Yusuf as one of the important figures in the spread of Islam in Indonesia. This can be an effective mean to foster a sense of love for the country and nationalism of the younger generation in building the nation’s identity. This study used a literature study including books or journals about Sheikh Yusuf. The results show that the life of Sheikh Yusuf can be an effective means to foster a sense of patriotism and nationalism in the younger generation in building the identity of the Indonesian nation, which can be seen from loyalty to religious values and the motherland, the spirit of struggle in life, interfaith tolerance, and cross-cultural brotherhood, the importance of education and learning, cultural diplomacy and international relations, to respect for cultural and historical heritage. Through the narratives and values contained in Sheikh Yusuf’s life trajectory, the younger generation can gain a deeper insight into the strengths and potential of the Indonesian nation. Thus, they can be inspired to actively contribute in building a strong and competitive national identity.
 Keywords: Sheikh Yusuf, national identity, history

Analysis of Important Events in the Early Journey of Islam Through the Khaibar War and Wadi Al-Quran

This research aims to investigate the strategic role of the Khaibar and Wadi Al-Qura wars in the spread of Islam in the early days of Islam. The research method used is literature study, with a focus on analyzing various aspects such as military, diplomacy, economics and culture. The main objective of the research is to understand how these wars influenced the strengthening of the military position of Muslims, handling ethnoreligious conflicts, strengthening the economy, expanding Muslim recruitment, the importance of diplomacy in agreements, and the continuation of Islamic da'wah. Literature studies were carried out by identifying, selecting and analyzing literary sources relevant to the Khaibar and Wadi Al-Qura wars. An in-depth analysis of the literature's content provides a holistic insight into the impact of these wars on the spread of Islam in the Arab region at that time. The research results show that the Khaibar and Wadi Al-Qura wars played an important role in strengthening the military position of Muslims, providing examples in handling ethnoreligious conflicts, strengthening the economy, expanding Muslim recruitment, and proving the importance of diplomacy in forming agreements that support the peaceful spread of Islam.

Қожа Ахмет Ясауи кесенесіндегі геометриялық өрнектер

The article considered the use of geometric patterns as one of the special features of Islamic art. Considerable intellectual input from Islamic mathematicians, astronomers, and scientists was required to create this unique new style. The heyday of architecture in the Middle Ages was the teaching of balance and harmony. Therefore, geometric statics becomes a part of the doctrine of geometric harmony. From this, the unity of the architectural-spatial format of the structure and the method of coordinating its structure can be seen. Since then, the geometric methods as the basis of architecture became the leading idea system of architecture, which had great importance in the formation and development of medieval Eastern architecture. The works of the architects of the medieval East, artists who worked with patterns and geometric patterns, formed as a generalization of the experience formulated in connection with the new classification of mathematical sciences, had a decisive influence on the direction of the worldview of many generations. At the same time, the scope of use of geometrical patterns has expanded, as theory bases have arisen from the experience itself, from the experience of construction and art production. It also covered geometric theory and practical problems such as the spatial structure of the building, the balance of architectural structures, stability and strength of the structure as a whole, geometric expression. Maintaining the balance of such geometric patterns and architectural structures, the medieval Khoja Akhmat Yasawi mausoleum was built. This building was the propaganda and spread of Islam, ideological and political character of Amir Temir's state. The mausoleum of Khoja Akhmat Yasawi is distinguished by its scale and grandeur of design, but the volume-spatial interpretation of the complex is simple. At the same time, the issue of studying the geometric patterns on the facades of Khoja Ahmet Yasawi mausoleum based on this theory and other geometric laws is considered.