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Journal articles on the topic 'Arabian Peninsula - Religion'

Author: Grafiati

Published: 26 July 2024

Last updated: 31 July 2025

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1

Ciocîltan, Virgil. "The Arabs and the Islam until the 13th century: Mohamed and the Genesis of the Islam." Analele Universităţii "Dunărea de Jos" din Galaţi Fascicula XIX Istorie 1 (November 24, 2002): 45–53. http://dx.doi.org/10.35219/history.2002.01.

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On 16th of July, 622, due to the persecutions he was subjected to by the advocates of the old cults, Mohammed left Mecca and sheltered in Medina. The day has a very special meaning for all the Muslims: it marks the beginning of the new era, the Hegira. Historically, the date of July, 16th is the start of a fulminating political and military itinerary, whose climax is the forming of the Great Arabian Caliphate. The origin of this empire must be understood through the viewpoint of the conditions of the preislamic Arabian world. It is undoubtedly connected with the new religion preached by Mohamm

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AKGÜN, Sevim Demir, and Levent ÖZTÜRK. "Cuisine and Dishes in Use During the Prophet Muhammed Era (A.D. 569-632)." European Journal of Interdisciplinary Studies 3, no. 4 (2017): 81. http://dx.doi.org/10.26417/ejis.v3i4.p81-85.

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Each society has a unique cuisine and taste which has been developed over time. Furthermore, each region and climate offer different options, health and life perception varies in each society. In the Arabian Peninsula where The Prophet Muhammad lived, cuisine was shaped according to the region, climate and life perception according to conditions of the era. Indeed, The Prophet Muhammad was a human being lived in Arabian region. He was in close relation with his own society’s cuisine in terms of personal taste before he conveyed the Islamic religion. Islam as a religion has contributed to daily

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AKGÜN, Sevim Demir, and Levent ÖZTÜRK. "Cuisine and Dishes in Use During the Prophet Muhammed Era (A.D. 569-632)." European Journal of Interdisciplinary Studies 9, no. 1 (2017): 81. http://dx.doi.org/10.26417/ejis.v9i1.p81-85.

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Each society has a unique cuisine and taste which has been developed over time. Furthermore, each region and climate offer different options, health and life perception varies in each society. In the Arabian Peninsula where The Prophet Muhammad lived, cuisine was shaped according to the region, climate and life perception according to conditions of the era. Indeed, The Prophet Muhammad was a human being lived in Arabian region. He was in close relation with his own society’s cuisine in terms of personal taste before he conveyed the Islamic religion. Islam as a religion has contributed to daily

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YUSUF, IMTIYAZ. "The Nabi-Rasul in Arabian/Semitic Religious Tradition." Islamic Studies 58, no. 4 (2019): 519–33. https://doi.org/10.52541/isiri.v58i4.732.

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As the carriers of the message and practice of monotheism defined differently in Judaism, Christianity, and Islam, the nabi and rasul translated as prophets occupy a central position in the Arabian/Semitic history of religion and its geographic space. This paper is based on the theory of history of religions. It views Arabia—the expanded geographic land space between Mesopotamia, Palestine, and Arabian Peninsula, which is the home ground of the religious contest between monotheism and polytheism—as a religious territory and not as a map. The contest between monotheism and polytheism in Arabia

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SAVELIEVA, Evgeniya Alexandrovna. "Modern Islam of the Arabian Peninsula: History, Trends and Movements." Век информации (сетевое издание) 5, no. 1 (2021): 70–90. http://dx.doi.org/10.33941/age-info.com51(14)6.

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The pre-Islamic history of the Arabian Peninsula and the history of Islam show what different communities have united and continue to unite religion, and it is in history that we find the factors that divide the Arab people and the Islamic world. The complexity of these relationships stretches from the past, and modern realities only add problems and questions.

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Suparman, Suparman. "Mengupas Tuntas Kebijakan-kebijakan Pemerintahan Umar Bin Khattab." Al-Amin: Jurnal Ilmu Pendidikan dan Sosial Humaniora 2, no. 1 (2025): 1–13. https://doi.org/10.53398/alamin.v2i1.365.

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One of the four companions of the Prophet Muhammad SAW who was included in the khulafaurrasyidin was Umar bin Khattab. Umar bin Khattab was the second caliph after Abu Bakar Ash-Shiddiq. He was appointed by Muslims based on the recommendation of Abu Bakar Ash-Shiddiq when he felt that his age would not last long. The decision to appoint Umar bin Khattab was expected to be able to minimize the polemics that occurred among Muslims. Because during the time of the caliph Abu Bakar Ash-Shiddiq there were many problems including: people did not pay zakat, apostates and false prophets emerged. During

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Suparman, Suparman. "Mengungkap Sejarah Manajemen Pendidikan Islam Pada Masa Khalifah Umar Bin Khattab." Jurnal Al-Kifayah: Ilmu Tarbiyah dan Keguruan 3, no. 2 (2024): 105–15. https://doi.org/10.53398/ja.v3i2.565.

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One of the four companions of the Prophet Muhammad SAW who was included in the khulafaurrasyidin was Umar bin Khattab. Umar bin Khattab was the second caliph after Abu Bakar Ash-Shiddiq. He was appointed by Muslims based on the recommendation of Abu Bakar Ash-Shiddiq when he felt that his age would not last long. The decision to appoint Umar bin Khattab is expected to be able to minimize the polemics that occur among Muslims. Because during the time of the caliph Abu Bakar Ash-Shiddiq there were many problems including: people did not pay zakat, apostates and false prophets emerged. During the

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Eiland, Murray Lee. "“Arab” Textiles in the Near East." Journal of the Royal Asiatic Society 8, no. 3 (1998): 323–39. http://dx.doi.org/10.1017/s1356186300010464.

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Beginning in the seventh century, the expansion of Islam brought with it an outpouring of peoples from the Arabian Peninsula. While the composition of these Islamic armies became more diverse as the religion spread through the Near East and across North Africa to Western Europe, there were clearly elements of both the urban Arabian population, of which the Prophet was a member, and the rural Bedouins, whose migrations from their original homeland continued sporadically for several centuries. This slowed during the period of Turkish hegemony, but it left a scattering of enclaves identifying the

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Ibrahim AL- Zaqroot, Khaleel. "Religion in the southern Arabian Peninsula and its relationship With two Religions Judaism and Christianity before Islam." Al-Anbar University Journal For Humanities 2012, no. 3 (2012): 0. http://dx.doi.org/10.37653/juah.2012.144202.

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Ibrahim, M. Amal Ajeel. "Monotheistic religious currents and their impact on the Arab mentality In the peninsula before Islam." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 227, no. 2 (2018): 77–108. http://dx.doi.org/10.36473/ujhss.v227i2.709.

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The study of the Arabian Peninsula in terms of religion that preceded the emergence of Islam from the important studies that concern the history of the Arabs because of the relevance of the events that contributed in one way or another in the crystallization of the Arab social system later and formed one of the elements of the historical development of the Arabs. Their religious life is generally characterized by paganism, although it is a pagan of a special kind. It recognizes the existence of God, yet idols take a means to approach him. Paganism emerged alongside the pagan religious streams

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Salam, Muhammad Abdul. "Relasi Agama dan Negara: Studi Kasus Pemikiran Politik Buya Hamka." Mitsaqan Ghalizan 1, no. 2 (2023): 63–74. http://dx.doi.org/10.33084/mg.v1i2.5136.

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Hamka's political thoughts and behavior are based on his view of the interrelationship between religion and the state. Hamka has no objection to the statement that 'Islam is a religion and the state states, the correct formulation is Islam is a religion. his belief above that the ideals of monotheism cannot be implemented if it is not accompanied by strength. And Muslims should be proud, because since the beginning of its establishment, this Islamic religion has not only been an example of how to carry out the prayers it teaches, but also how to establish a state and maintain politics, and thi

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Mafraji, Waaddullah. "The Deities of Arabs before Islam: Between Sanctification and Underestimation." Islamic Sciences Journal 13, no. 1 (2023): 75–91. http://dx.doi.org/10.25130/jis.22.13.1.1.4.

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The pagan religion was the most widespread religion in the region of the Arabian Peninsula before Islam. It was a religion that is based on the worship of a certain idol or monument, which they considered as their gods. The purpose of their worship was to obtain the approval of these gods and avoid their anger and resentment, and to obtain success in their socio-economic, religious and political lives. Therefore, these deities were revered. Before Islam, Arabs reached the limit of reverence for their gods to offer vows and offerings, and they reached the point of offering human, animal and mat

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Maia, Kapanadze1* Mariam Galdava2. "The Worldview and Political Credo of Wahhabism." ISRG Journal of Education, Humanities and Literature (ISRGJEHL) I, no. VI (2024): 15–21. https://doi.org/10.5281/zenodo.14038408.

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<strong>Abstract</strong> <em>At the modern stage, Islam plays an increasingly significant role not only in the domestic and foreign policies of Muslim countries but also on the international stage. Overall, the activation of Islam has led to the growth of the political influence of various Islamic sects and movements. In this context, one particularly noteworthy trend is Wahhabism, with its distinct worldview and political credo.</em> <em>Wahhabism, a branch of Sunni Islam, was founded by Muhammad Ibn al-Wahhab in the 18th century. The emergence and rapid rise of Wahhabism were facilitated by

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Jovanović Ajzenhamer, Nataša. "Modern oriental reading (reception) of Islam in the works of Max Weber." Science. Culture. Society 27, no. 3 (2021): 26–34. http://dx.doi.org/10.19181/nko.2021.27.3.3.

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In this paper we analyse Max Weber's view on Islam as a religion of warriors who lived at the Arabian Peninsula in the 7th century, and also, we analyse this interpretation in the context of Edward Said’s (orientalistic) theoretical approach. The first part of the paper presents various aspects of the analysis of Islam by Max Weber, which must be taken into the context of comparative theology, that is, in the light of considering the characteristics of Islam against the background of other world religions. In the second part of the work, we will analyse the concept of Said’s orientalism. We wi

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Jovanović Ajzenhamer, Nataša. "Modern oriental reading (reception) of Islam in the works of Max Weber." Science. Culture. Society 27, no. 3 (2021): 26–34. http://dx.doi.org/10.19181/nko.2021.27.3.3.

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In this paper we analyse Max Weber's view on Islam as a religion of warriors who lived at the Arabian Peninsula in the 7th century, and also, we analyse this interpretation in the context of Edward Said’s (orientalistic) theoretical approach. The first part of the paper presents various aspects of the analysis of Islam by Max Weber, which must be taken into the context of comparative theology, that is, in the light of considering the characteristics of Islam against the background of other world religions. In the second part of the work, we will analyse the concept of Said’s orientalism. We wi

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Okla, Dr Juma Thajeel. "The Impact of Political Tyranny on Historical Writing in the Early Islamic Centuries." Thi Qar Arts Journal 6, no. 46 (2024): 458–91. http://dx.doi.org/10.32792/tqartj.v6i46.646.

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Muslims in their connection to Islam are of two types: the first is the general Muslims, who are the majority, and the second is the scholars, who are the minority. Generally, Muslims practice the rituals, customs, and traditions of their religion through the ideas produced by the scholars. The scholars’ output varies between fatwas and intellectual opinions. On the other hand, the teachings of this religion, which shaped the people of the Arabian Peninsula differently from the pre-Islamic era, were not documented and preserved. Instead, they were confined to oral culture when the state decide

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Ganefri, Ganefri, Fuady Anwar, Murniyetti Murniyetti, Zainurni Zein, and Sutria Rahayu. "Roles of the Kingdom of Saudi Arabia Toward the Development of Knowledge and Ulama." Khalifa: Journal of Islamic Education 1, no. 2 (2017): 135. http://dx.doi.org/10.24036/kjie.v1i2.10.

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The Kingdom of Saudi Arabia is one of the largest Islamic countries lies in Arabian Peninsula. The government bases its legitimacy on its interpretation of Sharia (Islamic law) and the 1992 Basic Law. The Basic Law sets out the system of governance, rights of citizens, and powers and duties of the government. The law also provides that the Qur'an and the Traditions (Sunna) of the Prophet Muhammad serve as the country's constitution. As an Islamic country which is rich in culture and natural resources, the Kingdom of Saudi Arabia plays prominent influence in Islamic world for various aspects in

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Gumilar, Agung, Fitri Nurhayati, Hendi Hidayat, M. Jailani Musni, and Adi Supardi. "ARABIC INSCRIPS ON THE CURRENCY OF THE SAMUDERA-PASAI SULTANATE AND THE 13th TO EARLY 16th CENTURIES OF THE MALACCA SULTANATE." al-Urwatul Wutsqo : Jurnal Ilmu Keislaman dan Pendidikan 3, no. 2 (2022): 1–8. http://dx.doi.org/10.62285/alurwatulwutsqo.v3i2.57.

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According to a large number of chronicles and records, Islam is thought to have entered Nusantara directly from the Arabian Peninsula as early as the VII century AD. However, the power of Islam as a political entity has not appeared in the region since the end of the XII and XIII centuries AD. The period was marked by the introduction of a number of Arabic-inscribed currencies minted by local Muslim rulers in an effort to propagate the Islamic religion. The method used in this study is a qualitative descriptive method based on the humanities. The purpose of this research is to find out the typ

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Ifriani, Ifriani, Misran Misran, and Bahaking Rama. "Biografi Nabi Muhammad SAW Masa di Makkah dan Madinah Hingga Wafat." ULIL ALBAB : Jurnal Ilmiah Multidisiplin 3, no. 3 (2024): 125–30. https://doi.org/10.56799/jim.v3i3.2833.

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In a time of political, economic, social, and religious turmoil in both the West and the East, a timeless figure was born who built the power of Islam between two great world empires, in the Arabian Peninsula as a mercy to all mankind, that is Prophet Muhammad SAW. It has been mentioned that the Arab society was filled with darkness, including those who worshipped idols of their own making. Prophet Muhammad was sent with a prophetic mission, teaching that there is no god but Allah, who knows all the actions of mankind and will reward or punish accordingly in the afterlife. The greatness of Pro

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Al-Sa'igh, Dr Ali Abdul-Whaid Hasson. "The attitude of Iraqi Governments from the French missionary activity (1930-1939)." Journal of Jurisprudence Faculty 1, no. 4 (2007): 137–58. https://doi.org/10.36324/fqhj.vi4.8376.

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The study of the issue of Christian missionary work in Iraq in the 1930s is extremely important, as it revealed a bitter ideological conflict between imported Christian thought and Islam, which was manifested in the decisive and firm positions taken by the Iraqi governments, despite the fact that most of its political figures adopted secular ideas. France, and the Catholic Christian establishment behind it, focused on Iraq because of its importance as a center of cultural radiation throughout history in the region, on the one hand, and because of its geographical location from the Christian ho

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Mumtaz Ali, Zaky. "Asbab Al-Nuzul fi Mandur Nurcholish Madjid Al-Indunisiy." Ulumul Qur'an: Jurnal Kajian Ilmu Al-Qur'an dan Tafsir 1, no. 1 (2021): 95–104. http://dx.doi.org/10.58404/uq.v1i1.19.

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This article aims to study the views of Nurcholish Madjid in the concept of Asbab Al-Nuzul and how these views have influenced his deals with the Holy Qur’an. The researcher adopted the method of induction and analysis to study this topic, where the researcher collected the writings of Nurcholish Madjid related to the causes of revelation, and then analyzed these writings to get out of them with the expected results. Among the most important of his writings on the causes of revelation is his article "Konsep Asbab Al-Nuzul Relevansinya bagi Pandangan Historis Segi-Segi Tertentu Pandangan Keagam

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Vincenzo, Palumbo, and Villani Chiara. "Some Aspects of Lebanons International Economy." International Journal of Management Sciences and Business Research 09, no. 10 (2020): 222–29. https://doi.org/10.5281/zenodo.4990857.

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<em>The Middle East is a historical-geographical region that includes territories of Western Asia, Europe (the portion of Turkey east of the Bosphorus Strait) and North Africa (Egypt) and, at times, the so-called Near East: Arabs, Persians and Turks make up the major ethnic groups by number of inhabitants with others groups that make up the entire area and the three main monotheistic religions (Christianity, Judaism and Islam) are which arose in this area. The Middle East is a very heterogeneous region since ethno-religious point of view. Arabic-speaking populations represent majorities signif

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Tindarika, Regaria. "NILAI-NILAI DALAM KESENIAN HADRAH DI KOTA PONTIANAK." Jurnal Pendidikan Sosiologi dan Humaniora 12, no. 1 (2021): 1. http://dx.doi.org/10.26418/j-psh.v12i1.46319.

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This study describes the values contained in Hadrah art in Pontianak, West Kalimantan. Hadrah is closely related to Islamic art because the poetry that is sung contains praise for the Creator and Prophet Muhammad Sallallahu Alaihi Wasallam and advice. Using qualitative research methods with an anthropological approach. Data collection techniques used interviews, observation, literature study, and data validity testing by extending observations and triangulation. Based on the data analysis, it can be concluded that Hadrah art has existed in Pontianak since the 17th century. This art was brought

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Meirison, Meirison. "Islamic Tolerance on Religious Freedom, Culture and Thought in Andalusia." HIKMATUNA: Journal for Integrative Islamic Studies 6, no. 1 (2020): 63–73. http://dx.doi.org/10.28918/hikmatuna.v6i1.2313.

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Andalusian civilization was formed by a combination of complex societies consisting of Arabs, Berbers, Goths, Israelis, Africans, and Salsabes. Logically it is difficult for multi-ethnic communities to coexist peacefully. This social mosaic is a challenge when Islam entered Andalusia. That is because Islam was born in the Arabian Peninsula which has a different culture from Andalusia. Based on the problem of how the influence of Islamic and Muslim tolerance on freedom of religion, culture and thought in Andalusia and through literature study with a historical approach; data collection (heurist

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Duysen, N. B., G. Yessim, S. K. Kavus, and A. O. Tursynbayeva. "Falsafa is a work of Muslim culture." Bulletin of the Karaganda university History.Philosophy series 109, no. 1 (2023): 250–56. http://dx.doi.org/10.31489/2023hph1/250-256.

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This article mainly tells the story of Falsafa, and also tells about the mentality of the Muslim worldview. The history of the development of Falsafa includes the IX-XVI centuries. This is a special teaching that originates in the Arabian Peninsula and has had a significant impact on Western European culture. While Falsafa's goal was to revive the works of Plato and Aristotle, this task was carried out along the lines of the Muslim worldview and implemented through the Arabic language. The disputes and problems grouped around Falsafa are not subsiding now. The article covered this issue accord

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Qoidul Khoir and Fajar Ainol Yakin. "Islam dan Local Wisdom." Al Yazidiy Jurnal Sosial Humaniora dan Pendidikan 3, no. 2 (2021): 20–27. http://dx.doi.org/10.55606/ay.v3i2.317.

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Islam as a religion that came 14 centuries ago certainly could not escape the established civilization and culture, the plains of Arabia as the birthplace of Islam was indeed not a mainstream area of world civilization at that time, but this does not mean that Arabia is a land without capabilities and culture. It was recorded that before Islam was born, the commerce carried out by the Arabs had reached various regions outside the Arabian Peninsula, apart from that their penchant for literature made people in the Arab plains as people who had high language quality. However, many historians have

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Muhammad, Samiullah Omer Farooq Saeed Tahira Basharat. "Moral Religious foundations and Shifting Moral Zeitgeist Theory – An Analytical Study." Multicultural Education 8, no. 6 (2022): 184. https://doi.org/10.5281/zenodo.6678863.

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<em>Right from the beginning of human race, all the human societies entailed norms and values on which the society functioned. The moral basis of the Muslim societies therefor is also very consistent and well established. The Prophet of Islam reintroduced the very basis of the Arab society where moral corruption was evidently at an astonishingly high rate, tribal assassinations, gender discrimination, financial corruptions and a cruel ruling system ran the Arab society before Islam. All of that changed drastically after the advent of Islam in the Arabian-peninsula and the very humane values at

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Muhammad Syihab Al Faruqi, Maulana Muzayyin Al Kahf, and Maulida Fitria Rahmah. "PEMAHAMAN CADAR, HIJAB, DAN BURQA DALAM PERSPEKTIF ISLAM." JIQTA: Jurnal Ilmu Al-Qur'an dan Tafsir 2, no. 1 (2023): 66–90. http://dx.doi.org/10.36769/jiqta.v2i1.343.

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Some people think that Islam is a religion that originated from the Arabs. This statement arises because Islam requires all Muslim women to always cover their genitals and wear the headscarf. This is because the clothing that is obligatory for Muslim women contains elements of the culture of the Arabian peninsula. In fact, these clothes have been around since the ancient Persians who were included in the clothing of choice. This is caused by an understanding that is not in accordance with the history of civilization about the hijab from time to time. Through this research explores Islamic sour

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DOKUCHAEV, Ilya I. "The Middle ages in the Historical Dynamics of Culture." International Journal of Cultural Research, no. 2 (2023): 56–65. http://dx.doi.org/10.52173/2079-1100_2023_2_56.

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The article considers the Middle Ages as a category of historical typology of culture. It is shown that this category has a negative content, but it is used to designate a key period in the history of European culture. However, its typological features are poorly defined; the feudal nature of production relations cannot be such a sign, since this closes the prospect of using the category of the Middle Ages to describe non-European cultures. The article proposes a substantiation of the key properties of the culture of the medieval type. Its most important features are synthetic, rationalization

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Nuraisah, Nuraisah, Yufi Permata, Imam Tabroni, Morse Kathryn, and Woolnough Cale. "Modern Islamic Civilization in South and Southeast Asia." International Journal of Educational Narratives 1, no. 5 (2023): 211–30. http://dx.doi.org/10.55849/ijen.v1i5.338.

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Background. Islam is the second largest religion in South Asia, with more than 600 million Muslims living there, making up about a third of the region's population. The history of Islam in South Asia began along the coastal regions of the Indian subcontinent and Sri Lanka, after its beginnings in the Arabian Peninsula. Purpose. This research was made to thoroughly explore the history of Islamic civilization in the modern era in South Asia and Southeast Asia. With this research, it is hoped that it can add insight to the readers in the study of the history of Islamic civilization and can answer

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Mariyam, Sabah, Logan Cochrane, Shifa Zuhara, and Gordon McKay. "Waste Management in Qatar: A Systematic Literature Review and Recommendations for System Strengthening." Sustainability 14, no. 15 (2022): 8991. http://dx.doi.org/10.3390/su14158991.

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Billions of tons of waste are generated annually, with the amount of waste rapidly increasing and its management expected to worsen. Qatar is a small and wealthy country in the Arabian Peninsula that is undergoing enormous economic and urban development. This study presents the results of a systematic literature review on waste management in Qatar and offers recommendations for system strengthening based on an analysis of the available evidence. The PRISMA guidelines were followed to review literature from the ProQuest and SCOPUS platforms, from which 82 unique publications were analyzed accor

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Mahdi, Najm Abbood. "Comparative Study of Categories Protected During Armed Conflict in Islamic Law and International Humanitarian Law." International Journal of Religion 5, no. 11 (2024): 8229–42. http://dx.doi.org/10.61707/m27msb28.

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Islam has emerged in the Arabian Peninsula as a universal human religion that advocates virtue, humanity, and compassion. Isalm has established detailed rules for protecting civilians and civilian targets during armed conflicts. The Islamic Shari'a rules recommended compassion for enemies, not over-killing them, and refraining from any act contrary to the provisions of the Islamic Shari'a. Islamic Shari'a, through its sources, such as the Holy Quran and the Prophet's Sunna, has established rules protecting the victims of war to decide on humanitarian provisions that are already considered for

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Sing, Manfred. "Towards a Multi-Religious Topology of Islam: The Global Circulation of a Mutable Mobile." Entangled Religions 9 (April 30, 2019): 211–72. http://dx.doi.org/10.46586/er.v9.2019.211-272.

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Narratives of the origins, the history, and the present state of Islam always entail spatial claims. Accordingly, Islam emerged in the Arabian Peninsula, spread over its so-called heartlands, and became a world religion. A common understanding inscribes Islam onto the Orient and opposes it to Europe, the Occident, or the West. Such spatial claims are faced with fundamental challenges and epistemological shortcomings because neither Islam nor space are naturally given, bounded entities. Rather, different historical actors and observers produce spatialized Islam. In this chapter, I challenge the

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Goriaeva, Liubov. "Hadhramaut Arabs in the Malay World: Features of Naturalization and Social Status." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 3 (2023): 185. http://dx.doi.org/10.31857/s086919080024380-5.

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In island Southeast Asia, since the first centuries of the Muslim era, the Hadhramaut Arab diaspora has been steadily present. Arabs controlled maritime trade south of the Arabian Peninsula since pre-Islamic times. They have long traded with India, and sometimes sailed even further to their cherished goal - the Spice Islands (Moluccas). With the advent of Islam, the presence of Arabs in the ports of the Archipelago increased and was generally perceived positively: they acted as bearers and preachers of the new religion. Over time, their business contacts with the local merchant community grew

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ST, Aji Setiawan. "Menelisik Kajian Islam dan Jejaring Ulama Nusantara." International Journal of Pegon : Islam Nusantara civilization 4, no. 02 (2020): 29–52. http://dx.doi.org/10.51925/inc.v4i02.29.

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 أبستراك أڬاما إسلام تيداك ديلاهيركان دي إيندونيسييا, نامون جوسترو نيڬارا إينيلاه ياڠ ميميليكي ڤيندودوك مسليم ديڠان جملاه تيربيسار دي دونييا. باڬايماناكاه چارا أڬاما إيني ماسوك دان بيركيمبانڬ دي أنتارا سوكو دان بودايا ياڠ بيراڬام دي نوسانتارا؟ ڤارا ڤيداڬاڠ عراب ياڠ بيراسال داي سيمينانجوڠ عرابيا كي ڤيسيسير أوتارا سوماتيرا (أچيه) ڤادا أباد كي-٧ ماسيهي إيتو سيلإين بيرداڬاڠ ميريكا جوڬا مينجادي ڤيۑيبار أڬاما إسلام دان ميلاكوكان ڤيركاوينان ديڠان وانيتا سيتيمڤات. سيكاليڤون ڤيندودوك ڤريبومي بيلوم باۑاك ياڠ ميميلوك أڬاما إسلام, تاڤي كومونيتاس مسليم ڤيرتاما تيلاه تيربينتوك ياڠ تيرديري داري أ

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Hasbi, Ridwan, Rina Rehayati, Martius Martius, and Yuttana Kuakul. "Reframing The Period Of The Sahaba And Tabi`In In The Archipelago: Acceptance Of Tradition." Jurnal Ushuluddin 32, no. 2 (2024): 249. http://dx.doi.org/10.24014/jush.v32i2.29070.

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The presence of the Sahaba and Tabi`in in the archipelago is proven by the discovery of grave sites and historical records that corroborate the Arab theory of the entry of Islam. The period of the Sahaba and Tabi`in was the period that received the best certification from the Prophet with the phrase "Khair al-Qurun". This hadith becomes the basis for the continuity of traditions carried out by the Moslim archipelago, which cannot be separated from the assimilation and acculturation carried out by the Sahaba and the Tabi`in. This research uses qualitative methods that are formulated in historic

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Adamu Abubakar Muhammad. "Khadijah Bnt Khuwaylid (R.A) An Entrepreneur in The Prophetic House: A Lesson to The Contemporary Muslim Women of Gombe State-Nigeria." IJUS | International Journal of Umranic Studies 4, no. 1 (2021): 21–30. http://dx.doi.org/10.59202/ijus.v4i1.397.

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   Entrepreneurship is the act of earning through engagement in business and investment, which can be achieved by everyone regardless of gender, religion, background, environment and social status. It is highly encouraged in Islam through various Qur'anic verses and Prophetic traditions. Similarly, Muslims are seriously cautions against idle-living that usually affect socio-economic growth and development of the people. This study recognized that most of the contemporary Muslim women of Gombe state continue to remain idle and could contribute less to the development of their

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Ճէպէճեան, Հրայր. "Քրիստոնեայ ներկայութիւնը Արաբական Ծոցի երկիրներու մէջ. պատմական զարգացումներ, առաքելութիւն եւ մարտահրաւէրներ". Herald of Social Sciences 1 (27 квітня 2023): 25–36. http://dx.doi.org/10.53548/0320-8117-2023.1-25.

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Այս ուսումնասիրութիւնը կը ներկայացնէ Քրիստոնեայ ներկայութիւնը Արաբական Ծոցի տարածաշրջանի մէջ վաղ ժամանակներէն սկսած եւ մինչեւ այսօր։ Կայ հանգրուանային զարգացումները մինչեւ իսլամական ներխուժումը տարածաշրջանին մէջ Քե 629՝ ապա իններորդ դարէն սկսեալ անոր անհետացումը եւ դարձեալ Քրիստոնեայ եկեղեցիի վերակազմակերպումը փորթուգալական եւ անգլիական գաղութատիրութիւններու ընթացքին եւ Ամերիկեան միսոնարական կազմակերպութեան ծառայութիւնները 1894 տարուընէ սկսեալ։ Ուսումնասիրութիւնը կընդգրկէ ներկայ օրերու իրավիճակը եւ քրիստոնէական ներկայութեան խմբաւորումները՝ բաղկացած տարբեր մշակոյթներէ եւ ազգութիւններէ եւ անոնց

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Shahîd, Irfan. "SERGIO NOJA, ED., L'Arabie avant l'Islam (Aix-en-Provence: Édisud, 1994). Pp. 272." International Journal of Middle East Studies 32, no. 4 (2000): 538–41. http://dx.doi.org/10.1017/s0020743800002725.

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Arabia is the cradle of Islam and the homeland of the Arabs, who spread that faith in a wide belt around the globe that extends from Central Asia to Western Europe. Because Islam's roots are in Arabia, that peninsula has claims on the attention of the historian of Islam both as a religion and as a world civilization—that of Medieval Islam. Although the history of Arabia before Islam is important, there is no doubt that the rise of Islam within the peninsula's confines imparted new significance to the history of the region. Because of its history in preIslamic times, the significance of the pen

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Hughes, Aaron W. "Imagining the Arabs." American Journal of Islam and Society 34, no. 1 (2017): 116–19. http://dx.doi.org/10.35632/ajis.v34i1.865.

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I often tell graduate students that there are three constituent parts to cuttingedgescholarship: (1) the requisite linguistic and historical training, (2) creativityand imagination, and (3) a bold vision that desires to take inheritedideas and subject them to new and rigorous analyses. Very few can do this,but those who can end up radically transforming our understanding of a topic.I am happy to say that Peter Webb has met all three of these criteria in hiswonderful and thought-provoking Imagining the Arabs. He has presented uswith a paradigm-shifting study, and all subsequent work on the topi

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Lecocq, Baz. "The Hajj From West Africa From a Global Historical Perspective (19th and 20th Centuries)." African Diaspora 5, no. 2 (2012): 187–214. http://dx.doi.org/10.1163/18725457-12341237.

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Abstract Over the last years, in average, 2,1 million people per year performed the hajj. These millions stand in contrast to the numbers visiting Mecca half a century ago. On average, until 1946 a rough 60,000 pilgrims visited Mecca annually, with at least half of these coming from the Arabian Peninsula. Today Saudi nationals make up about a quarter of all pilgrims. The explanations for the staggering thirtyfold increase in total pilgrims, and the even more spectacular growth of the number of foreign pilgrims in slightly more than half a century are quite simple. First of all, the increasing

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Nandwa, Wilson Hassan. "Plurality and Religious Tolerance in Islam." European Scientific Journal, ESJ 12, no. 32 (2016): 314. http://dx.doi.org/10.19044/esj.2016.v12n32p314.

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Islam is a divine religion with comprehensive teachings and guidance revealed to Muhammad, may peace and blessing of Allah be upon him, to guide mankind in matters of faith, rituals and inter human relations. Therefore Muslims believe that they are the custodians of the truth and all other persons professing faiths other than Islam are doomed unless they embrace Islam before their death. It is also a fact that the adherents of other religions also believe that their faiths are exclusively the truth and other persons are doomed unless they profess that faith and denounce theirs and this applies

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Halilović, Muamer. "The political idea of wilayat al-faqih throughout history: An analysis of specific historical models of the idea from the Safavid period to the present day." Kom : casopis za religijske nauke 9, no. 3 (2020): 1–30. http://dx.doi.org/10.5937/kom2003001h.

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Ever since the emergence of Islam in the Arabian Peninsula, the question of the relationship between religion and government, or more specifically, the issue of the relationship between representatives of religious thought and life with authorities has always been highly topical. The Prophet of Islam already formed the first Islamic rule in Medina, as a model of concretization of a new form of social life. His successors tried to preserve this model even after his death, even though they were not most successful in that. The institution of the caliphate was formed very quickly, which was not a

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Al-Saif, Bader. "Between Pluralism and Homogeneity: A History of Religious Diversity Management in the Arabian Peninsula." المجلة العربية للعلوم الإنسانية 41, no. 164 (2023): 373–95. http://dx.doi.org/10.34120/ajh.v41i164.225.

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The Arabian Peninsula is characterized by an unequivocal diversity of backgrounds, experiences, and religious traditions. This characteristic has been an inherent part of the Arabian Peninsula; however, it was silenced at certain historical junctures when promoting a homogeneous alternative. I argue that the attitude towards religions in the Arabian Peninsula moved through three historical stages: a past nonchalant attitude, whereby religions did not figure prominently in the public sphere; a modern linkage of emerging nation-states with an exclusive rendition of Islam; and a contemporary vaci

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Soleymanzadeh, Alireza. "Arabic-Persian Motifs of ʿUd̲h̲rī Love in the Georgian Romantic Poem of "The Man in the Panther's Skin"". International Journal of Linguistics, Literature and Translation 3, № 5 (2020): 113–20. http://dx.doi.org/10.32996/ijllt.2020.3.5.13.

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"The Man in the Panther's Skin" is the masterpiece of Shota Rustaveli (c. 1160—after c. 1220), the greatest Georgian Christian poet, who has been translated into nearly 45 languages in the world so far. In this article we are going to study the Motifs of ʿUd̲h̲rī Love (AR: al-ḥubb al-ʿud̲h̲rī) in Rustaveli's book. The Ghazal (ode) of Ud̲h̲rī is a literary product of the Islamic-Arab community in which love derives its principles from religion of Islam and the like. In fact, during the era of the Umayyad caliphate (661-750 BCE) was born ʿUd̲h̲rī as a new kind of ode in the Arabic poetry in the

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Ward, Seth. "A fragment from an unknown work by al-ṬabarĪ on the tradition ‘Expel the Jews and Christians from the Arabian Peninsula (and the lands of Islam)’". Bulletin of the School of Oriental and African Studies 53, № 3 (1990): 407–20. http://dx.doi.org/10.1017/s0041977x00151316.

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Islamic tradition records many precedents for expulsion of Jews and other non-Muslims. The authors of the two most important collections of ḥadīths, al-Bukhārī and Muslim, have chapters entitled ‘On exiling the Jews from Arabia’ or ‘On exiling the Jews from the Ḥijāz’. Similar chapters exist in other collections of traditions. These statements testify to Muḥammad's expulsion of ‘the Jews of Medina—all of them’, or report his will to expel the Jews—or in variants, the Jews and Christians or the Polytheists—from the Arabian Peninsula. Clearly, the traditions are interpreted with the widest possi

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Manshur, Fadlil Munawwar. "BEAUTY AND UGLINESS IN THE POETRY COLLECTION MAULĪDAL-DIBA' I BY ABDURRAHMAN AL-DIBA'I: A SIEGELIAN AESTHETICS PERSPECTIVE." Humanities & Social Sciences Reviews 8, no. 3 (2020): 890–99. http://dx.doi.org/10.18510/hssr.2020.8393.

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Purpose: The formal objective of this study is to explore the beauty and ugliness contained within the poetry collection Maulīd Al-Diba'i, an Arabic-language text that conveys messages of beauty and ugliness in its verses. The material of this study is the poetry collection Maulīd Al-Diba'i, which was written by Imam Wajihuddin 'Abdur Rahman bin Muhammad bin 'Umar bin 'Ali bin Yusuf bin Ahmad bin 'Umar ad-Diba'ieasy-Syaibani al-Yamani az-Zabidiasy-Syafi'i (henceforth Abdur Rahman Al-Diba'i). Methodology: The current research is descriptive that explains the crux of poetry. For this purpo

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Taufiqurrahman. "The Quranic Text Approach: A Review of Watt and Crone’s Theses on the Emergence of Islam." Canonia Religia 1, no. 1 (2023): 37–56. http://dx.doi.org/10.30762/cr.v1i1.1377.

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Montgomery Watt and Patricia Crone are two figures who are concerned to examine the emergence of Islam in Mecca, whether the trigger is socio-economic, trade, or socio-political, power. Watt states that Mecca from the beginning, which was already a center of pilgrimage, in the next process became an important trading center, giving birth to master traders. In the process, these conditions gave rise to Islam there. Crone, on the other hand, says it was Arab nationalism that determined the development of Islam in Mecca and the Arabian peninsula.This research will re-examine the two theses by try

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Samir FERGANI. "Les Dispositions de la Jurisprudence Islamique concernant les Dhimmis. Etude de certaines questions." مجلة جامعة الأمير عبد القادر للعلوم الإسلامية 34, no. 1 (2023): 1557–92. http://dx.doi.org/10.37138/emirj.v34i1.1328.

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 The historical Islamic state establishes a relationship between it and its citizens and religious subjects from religious minorities on tolerance, righteousness, mercy, justice, equality and other moral principles, provisions and teachings that safeguard human communication in spite of the difference of Religions and Sects. The article spoke through the introduction that the presence of Christians in the Arabian Peninsula was a normal, not an incident, which required special treatment for this social and religious group, which lives and shares many security, financial and social matters

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Sharovych, Dmytro, and Ivanna Maryniv. "Overview of the concept of human rights in the Muslim world." Law and innovations, no. 2 (34) (June 18, 2021): 36–51. http://dx.doi.org/10.37772/2518-1718-2021-2(34)-5.

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Problem setting. Islam is the youngest Abrahamic religion in the world. Its beginning was laid in the first half of the VII century AD on the territory of the Arabian Peninsula. The Islamic world is a unique regional phenomenon that causes many people to have different and in some cases even opposing views. The issue of human rights in the Islamic world is also much debated. Every day we receive information about the systematic violation of the honor and dignity of a certain category of the population (women, children) in the region. Analysis of recent researches and publications. The article

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