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Journal articles on the topic 'Islamic cemeteries'
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IBRAHIM, PUTRI HARYATI, A. AHMAD SARKAWI, and M. R. MOHAMED AFLA. "Islamic Perspectives of Integrating Muslim Cemeteries Planning with Recreational Areas in Urban Setting." International Journal of Islamic Thought 6 (June 1, 2022): 118–27. http://dx.doi.org/10.24035/ijit.21.2022.231.
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The provision of Muslim cemeteries is a requirement stemming from the Quranic teaching that Muslims are buried upon death. Simultaneously, the provision of recreational areas is equally important for a healthy living environment and be part of the ten percent calculation of open spaces required by planning guideline. Due to the scarcity of land particularly in the urban area, one of the ways is to integrate these two types of land uses. This study seeks to examine the Islamic perspective of integrating Muslim cemeteries planning with recreational areas. Using content analysis, Islamic injunctions of the Quran and Hadith were examined together with their exegesis by Muslim scholars. In principle, it is permissible to integrate Muslim cemeteries with the recreational areas provided that their sanctity is preserved. There are limitations of recreational activities that could be done there and only the area with severe land scarcity is allowed to do so. Consequently, a specific planning guidelines for a hybrid cemetery is required as the current GP-010A and GP-005A are standing alone in guiding the cemeteries and open spaces planning respectively. This shariah permissibility based on Maslahah mursalah helps to address the requirement of recreational areas and Muslim cemeteries in an urban setting.
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Felepchuk, William, Muna Osman, and Kimberley Keller. "‘Even in death, we’re being denied our place as human beings’: Geographic Islamophobia and Muslim Cemeteries in the English-Speaking West." International Journal of Islamic Architecture 11, no. 1 (January 1, 2022): 121–46. http://dx.doi.org/10.1386/ijia_00067_1.
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Cemeteries are powerful spatial manifestations of belonging and integration for many marginalized communities, including Muslims in the west. This article examines attempts between 2007 and 2020 to establish Muslim cemeteries in four white, English-speaking, Christian-majority (WEC) countries, and the resulting backlash as a geographic form of Islamophobia. These countries are England, Scotland, Australia, and the United States. By drawing theoretically on the geographies of Muslim minorities, Islamic necrogeographies, and theories of Islamophobia and whiteness, we engage five case studies to provide a detailed examination of the Islamophobic objections to attempts to establish Muslim cemeteries. More specifically, we analyse the discursive strategies contained in the speech of hostile locals as presented in newspaper articles. Our analysis identifies a number of key themes mobilized by cemetery opponents to frame the burial sites as a threat to suburban or rural space, often in environmental terms. This preliminary transnational analysis seeks to begin a discussion of conflicts surrounding Muslim cemeteries and the geographic manifestations of Islamophobia in the context of normative WEC space in the rural and suburban English-speaking west.
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Ahmad, Aizazi Lutfi, Nur Shazmiera Shamin Sha Bani, Muhamad Azrul Azwan Azman, Mohd Sabri Mohd Arip, and Mohamad Azal Fikry Ali. "MUSLIM CEMETERY GUIDELINES, REQUIREMENTS AND APPROACH: A CASE STUDY AT KAMPUNG TOKAI, PENDANG, KEDAH." International Journal of Law, Government and Communication 8, no. 34 (December 26, 2023): 138–49. http://dx.doi.org/10.35631/ijlgc.834010.
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Significant guidelines and considerations for the establishment and maintenance of Islamic cemeteries, particularly with regard to the cultural, religious, and legal facets of Muslim funeral practices. This study presents a comprehensive overview of the requirements and approaches necessary for creating respectful and compliant cemetery spaces. Drawing from religious teachings, legal frameworks, and cultural traditions, the article outlines key principles such as burial orientation, ritual practices, and environmental sustainability. By amalgamating insights from religious scholars, legal experts, and cemetery management professionals, the article offers a valuable resource for administrators, policymakers, and community members involved in the development of Muslim cemeteries. Through a balanced integration of tradition and contemporary considerations, the presented guidelines aim to facilitate the creation of inclusive and harmonious burial grounds that honor Muslim beliefs while adhering to modern practicalities.
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Amanat, Mehrdad. "SET IN STONE: HOMELESS CORPSES AND DESECRATED GRAVES IN MODERN IRAN." International Journal of Middle East Studies 44, no. 2 (April 16, 2012): 257–83. http://dx.doi.org/10.1017/s0020743812000049.
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AbstractViolence toward corpses and graves, especially the unusual practice of exhuming and burning remains, persisted sporadically through the 20th century in Iran but found new dimensions in the form of mass graves and a systematic desecration of cemeteries in the period following the 1979 Islamic Revolution. This paper seeks to explore the roots of cemetery violence by examining the dynamics of apostasy and the experiences and challenges Babi and Bahaʾi converts faced in their interment practices in the late 19th and early 20th centuries. This period witnessed a significant change in communal identities. Unconventional self-definitions expressed in religious conversions and in fluid or multiple communal affiliations and religious convictions defied traditional boundaries and led to tension between nonconformists and religious authorities. One way for Shiʿi ʿulamaʾ and Jewish rabbis to reassert a conventional center was through the control of cemeteries, including by not allowing converts to be buried in these semisacred spaces.
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Pratama, Tommy, Syahmirwan, and Achmad Nasrul Waton Ar Rosyit. "The Strategic Role Of Article 6 Of Law No 41 Of 2004 In The Management Of Term Waqf: A Progressive Review Of Islamic Economic Renewal." Legalis : Journal of Law Review 1, no. 1 (October 4, 2023): 1–18. http://dx.doi.org/10.61978/legalis.v1i1.8.
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Waqf is a form of worship and is also one of the pillars of the Islamic economy which has the potential to improve community welfare and overcome the problem of poverty. One of the laws governing waqf in Indonesia is Law No. 41 of 2004. Futures Waqf is an innovation in modern Islamic economics, aligning Islamic economic principles with contemporary developments. This research provides an understanding of the evolution of Islamic economics and efforts to encourage the implementation of Islamic economic principles in ever-changing global dynamics. In this research the author uses a qualitative method with a normative juridical approach. This law is the basis that waqf can be forever and can also have a term. This is very different from what is regulated by Islamic waqf law which tends to be less directed towards economic empowerment of the people and is only used for religious activities such as building mosques, prayer rooms, schools and cemeteries. This evaluation provides an in-depth impact on how the effectiveness of this regulation can increase the economic benefits of Term Waqf, encourage sustainable economic growth, and support the achievement of sharia economic development goals in Indonesia.
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Ota, Erina. "Islamic Piety in Medieval Syria: Mosques, Cemeteries and Sermons under the Zangids and Ayyūbids (1146–1260)." Al-Masāq 23, no. 3 (December 2011): 267–69. http://dx.doi.org/10.1080/09503110.2011.595942.
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Morni, Fareiny, Rashinah Hossen, Ratnawate Panie, and Fatimah Bujang. "FUNERAL PRACTICES OF THE MALAY ISLAMIC COMMUNITY IN SARAWAK: A COMPARISON OF CULTURE AND SYARAK LAW." International Journal of Education, Psychology and Counseling 9, no. 53 (March 20, 2024): 456–66. http://dx.doi.org/10.35631/ijepc.953035.
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Communities in Sarawak consist of various ethnicities and races. Intermarriage among the different communities have resulted in the proliferation of customs, encouraging a diversity of cultures and traditions that may result in the combination of customs with Islamic law. Although there are various efforts made by the local religious institutions, there exist a mixture of cultural practices and traditions with Islamic law among the Muslim community in Malaysia. This mixture may introduce new practices that may not be in accordance to what is stated in Islamic law. Hence, it is important to distinguish practices that were derived from custom, culture and tradition against what is based on Islamic law. The objective of this study is to distinguish the Islamic practices involved in the burial process of Muslims in Sarawak. This study was conducted by segregating the practices required by religion and the practices adapted from customs, culture and traditions of the local community. This study uses an ethnographic approach that includes literature review, field research such as observations in cemeteries around Kuching and Samarahan, as well as interviews with religious groups and volunteers that participate in the burial process, and the general public. It was found that the burial process of the Malay Muslim community of Sarawak mixes cultural practices with Islamic law. Some improvement are suggested so that Muslim funeral practices can be aligned in accordance to the laws set by Islam.
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YUMARNI, ANI, MULYADI MULYADI, and SITI MARYAM. "LEGAL STUDY ON RUISLAGH OF WAQF LAND WHICH IS AFFECTED BY THE DEVELOPMENT OF PUBLIC FACILITIES ON THE MAQASHID SHARIA PERSPECTIVE." Maqdis: Jurnal Kajian Ekonomi Islam 7, no. 1 (April 18, 2023): 1. http://dx.doi.org/10.15548/maqdis.v7i1.237.
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This article provides an explanation and disclosure of the implementation of the Transferring Function (ruislagh) of waqf land that is not in accordance with the laws and regulations. Looking back at the philosophical aspects of Islamic law by using the maqashid sharia perspective. The method used is a qualitative method using a normative juridical approach. This paper examines the principles, concepts of waqf law, legal provisions for management and transfer of waqf land functions. On the maqashid sharia perspective, the exchange of waqf property can be done as long as it met the benefits and basic needs are fulfilled through the choice of transferring function. Public cemeteries, public roads, the provision and expansion of educational facilities, and other forms of designation, in the context of Islamic law are seen as objects that are the main needs of the community. So that in order to fulfill basic needs and achieve maqashid sharia, the exchange of waqf property (ruislagh) can be held.
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Abd karim, Norhayati. "PERANAN SYAIR ARAB DALAM KARYA MASYARAKAT TEMPATAN MENYUMBANG KEPADA PEMBANGUNAN PENDIDIKAN ISLAM DI ALAM MELAYU." Asian People Journal (APJ) 6, no. 1 (April 27, 2023): 124–32. http://dx.doi.org/10.37231/apj.2023.6.1.411.
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Abstract: Arabic literature, especially poetry, is well-known in the Malay World. Despite not being fluent in Arabic, the emergence of Arabic poetry contributes to enhancing Islamic teaching. With the existence of Arabic poetry in the Malay world, students show interest in studying it. They pursue their studies in Arab countries until they become poets and masters of Arabic poetry among Malay Islamic scholars. This research was carried out qualitatively through interviews, document references, book consultations, and visits to several Muslim cemeteries in Indonesia and Brunei Darussalam. The objective of this research is to explain the function of Arabic poetry in the field of Islamic education in the Malay world. According to the study's findings, using Arabic poetry in teaching and learning can help develop knowledge in Islamic studies in both the past and present generations.
Keywords: Arabic Poems; Education; Malay Islamic Scholars; Malay
Abstrak: Kesusasteraan Arab, terutamanya syair, sangat terkenal di Alam Melayu. Walaupun tidak lancar dalam bahasa Arab, kemunculan syair Arab menyumbang kepada meningkatkan pengajaran Islam. Dengan adanya syair Arab di Alam Melayu, pelajar menunjukkan minat untuk mempelajarinya. Mereka mengejar pelajaran mereka di negara Arab sehingga menjadi penyair dan pakar syair Arab di kalangan para Ulama Melayu. Kajian ini dilakukan secara kualitatif melalui temu bual, rujukan dokumen, konsultasi buku, dan lawatan ke beberapa perkuburan Muslim di Indonesia dan Brunei Darussalam. Objektif kajian ini adalah untuk menjelaskan fungsi syair Arab dalam bidang pendidikan Islam di dunia Melayu. Menurut hasil kajian, menggunakan syair Arab dalam pengajaran dan pembelajaran dapat membantu membangunkan pengetahuan dalam pengajian Islam dalam generasi lalu dan masa kini.
Kata kunci: Syair Arab; Pendidikan; Ulama Melayu; Melayu
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Mustajab, Dodi. "Wakaf Produktif Sumber Mata Air Sebagai Upaya Mewujudkan Kesejahteraan Umat Berdasarkan Undang-Undang Nomor 41 Tahun 2004 Tentang Wakaf." Kosmik Hukum 22, no. 2 (May 30, 2022): 117. http://dx.doi.org/10.30595/kosmikhukum.v22i2.14153.
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Society in general considers waqf limited to immovable objects that are used for the common good. For example, land used to build mosques, Islamic boarding schools, schools, cemeteries, and so on. In fact, apart from having a religious spiritual dimension, waqf is actually an Islamic teaching that is beneficial for the welfare of the people. This study aims to describe the waqf of springs as an effort to realize the welfare of the people. This study used qualitative research methods. The data is sourced from primary and secondary data which is processed and analyzed in a descriptive-analytical manner. The results of the study show that water sources can also be used as legal waqf objects. However, it should be underlined that the waqf is a source of water or wells, and not the water itself. This is because water is classified as something that can be consumed / utilized so that it cannot be used as a waqf object. In contrast to wells or water sources that can always flow and provide benefits. In a sense, this water waqf is used for public and religious purposes, such as bathing, drinking, and ablution.Keywords: waqf, water sources, welfare, people.
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Irama, Dodi, Zudan Arief Fakrulloh, and Azis Budianto. "Legal Protection Of Waqf (Wakaf) Land Through Act - Law No. 5 Of 1960 Concerning The Fundamental Regulations Of Agraries (Case Study Of Land In Semarang City)." Journal Research of Social Science, Economics, and Management 2, no. 10 (May 25, 2023): 2379–86. http://dx.doi.org/10.59141/jrssem.v2i10.456.
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The land legal certainty is necessary to have a rule of law. This is because in every settlement of cases of conflicts and land disputes, certainty regarding the land is needed, including knowing the status of the land, who owns it, what the evidence is, and knowing its location and extent, to guarantee legal certainty regarding the matters mentioned above to avoid the existence of an acknowledgment and expropriation and a party that recognizes the unilateral land. Empowerment of Waqf in Indonesia, judging from the amount, the waqf property itself can be said to be quite large. Most of the items that will be waqf are plots of land that will be built by places of worship, Islamic educational institutions, cemeteries, or other things which are generally not cheap. Waqf objects have useful value, namely, they are managed by very good or modern management, but must be based on the Islamic Religion Shari'ah under the coordination of the Indonesian Waqf Board. This research method is research that uses a normative juridical research approach. This approach examines legal issues based on normative rules associated with existing conditions in society.
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Asra, Asra, and Asmah Savitri. "OPTIMIZATION OF PRODUCTIVE WAQF FOR IMPROVING COMMUNITY ECONOMIC WELFARE." Jurnal Akuntansi Muhammadiyah 13, no. 2 (December 30, 2023): 35–45. http://dx.doi.org/10.37598/jam.v13i2.1895.
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Indonesia is one of the largest Muslim countries in the world with a Muslim of more than 80% population. The awareness of the Indonesian people in carrying out social activities is very high, including waqf. Waqf is Islamic philanthropy which has long-term benefits. Many people carry out waqf because people believe waqf will make a big contribution to society, both for improving the quality of education, health and improving economic welfare. Nowadays, many waqfs are managed only to be used for cemeteries, mosques, schools and Islamic boarding schools, even though waqfs can not only be managed consumptively but can also be increased through productive waqf management so can provide sustainable benefits for the waqif and the community. Productive waqf management needs to be optimized so that waqf assets will increase and have more potential than before. In optimizing the productive empowerment of waqf assets, it is necessary to increase the role of professional nadzhir as equipped managers of waqf assets, government regulations also important role in increasing productive waqf and it is necessary to provide outreach to the community regarding the management and development of waqf assets through productive waqf.Keywords: Productive Waqf; Welfare and Community Economy.
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Zouache, Abbès. "Daniella Talmon-Heller, Islamic Piety in Medieval Syria. Mosques, Cemeteries and Sermons under the Zangids and Ayyūbids (1146-1260)." Bulletin d’études orientales, no. 58 (September 1, 2009): 429–34. http://dx.doi.org/10.4000/beo.106.
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محمود, سعد الجندي. "البعد الديني وأثره في التشكيل الزخرفي، على مجموعة من التراكيب الرخامية الإسلامية الباقية بمحافظة المنوفية ﺗﻄﺒﻴﻘﺎً (ﻡ ۱۹۱۲ - ۱۸۸۱ / ھ ۱۳۳۱ - ۱۲۹۹)." Abgadiyat 13, no. 1 (September 30, 2018): ۱٤۲—۱۷٥. http://dx.doi.org/10.1163/22138609-01301016.
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The art and archaeological study of a unique collection of marble compositions in Sersmos village, Menoufia Governorate, which are not registered as Islamic monuments, is very significant given the fact of a few number of these particular marble compositions in cemeteries in rural regions compared with a large number of wooden compartments.This research is conducted for detailed descriptive study of characteristics and art features of each composition to highlight the religious dimension and its impact on the decorations; writings, in particular Quranic verses, doaa, funeral and historical writings. The research studies these holy verses and their significance and compatibility with the nature and function of the compositions. In addition, the decorations include plants, lush trees, flowers and the fruits of Paradise represent a prominent role in the decorative formation.The research adopts a descriptive approach through field study for the decorative formation of this unique collection. In addition, adopts an analytical approach through sources and references, and their characteristics and features to highlight the religious impact in implementation. Also, a comparative study with other contemporary compositions.The research views the risks and challenges to this unique unregistered collection, and recommends immediate protection and registration as Islamic monuments in order to maintain their significant value.
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HASANAH, USWATUN, and HERU SUSETYO. "CHALLENGES AND POTENTIALS OF WAQF IN CONTEMPORARY INDONESIA." UNTAG Law Review 4, no. 1 (May 20, 2020): 01. http://dx.doi.org/10.36356/ulrev.v4i1.1520.
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<p>Waqf, as an instrument of the Islamic Economy, has been developed in a quite long period. Since the Prophet Muhammad PBUH era up to present. Indonesian people have also recognized waqf much long before Indonesian independence in 1945. Yet, the institutionalization of waqf into national law is less than five decades in Indonesia. As the most predominantly Muslim country in the world, most of the people recognize waqf only as a land donated in the name of Allah for building masjids, schools (madrasah) or cemeteries. Whereas, at The Law No. 41/ 2004 on Waqf, waqf is not limited to immovable goods but also movable assets. And, the utilization of waqf is not limited to build masjids and madrasah, but also for other purposes that related to public welfare. This article discusses the challenges and potentials of waqf in contemporary Indonesia</p>
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Sirriyeh, E. "Islamic Piety in Medieval Syria: Mosques, Cemeteries and Sermons under the Zangids and Ayyubids (1146-1260) * By DANIELLA TALMON-HELLER." Journal of Islamic Studies 21, no. 1 (January 1, 2010): 114–16. http://dx.doi.org/10.1093/jis/etp102.
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Ruspianda, Riki, Roberta Zulfhi Surya, and Najamuddin Najamuddin. "STUDI S.H.I.P. (Stakeholder, Holistik, Interdisipliner dan Partisipatori) PEMANFAATAN TAMAN PEMAKAMAN UMUM SEBAGAI MEDIA BUDIDAYA TANAMAN TAHUNAN (Perennial Crops) UNTUK SUMBER PENDAPATAN MASYARAKAT PEDULI API DARI PERSFEKTIF TATA RUANG, SUSTAINABLE DEVEL." Selodang Mayang: Jurnal Ilmiah Badan Perencanaan Pembangunan Daerah Kabupaten Indragiri Hilir 9, no. 2 (August 10, 2023): 142–52. http://dx.doi.org/10.47521/selodangmayang.v9i2.315.
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The issue of karhutla (forest and land fires) is a priority for the Governor of Riau. The government, the private sector, and the community together provide solutions related to the prevention of karhutla according to their respective capacities. Fire Resilient Community are at the forefront of forest and land fire disaster management, but MPA is constrained by the unavailability of group operational costs. This research uses a holistic, interdisciplinary, participatory approach. Participatory-based research in this context, namely exploring ideas for gardening in public cemeteries, is an idea from the site level, namely from the Fire Resilient Community. This research can provide a conclusion that it is appropriate to carry out perennial crops in the area around public cemeteries. Planting is not carried out right above the grave but arranged in such a way that it can provide shade, divide the land, and follow Islamic religious rules. From a spatial and ecological perspective, the perennial crops in public cemeteries have fulfilled social, ecological, and economic functions that contribute to the sustainability of living systems. Following the principles of participatory research, based on suggestions and considerations from the Fire Resilient Community, it is recommended that the plants planted be Jengkol (Archidendron jiringa (Jack) I.C. Nielsen), which theoretically and empirically provide economic and ecological benefits.
Isu karhutla (Kebakaran Hutan dan Lahan) menjadi prioritas Gubernur Riau. Pemerintah, Swasta, dan Masyarakat bersama-sama memberikan solusi terkait pencegahan Karhutla sesuai dengan kapasitas masing-masing. Masyarakat Peduli Api (MPA) merupakan garda terdepan dalam Penanggulangan Bencana Kebakaran Hutan dan Lahan, namun MPA terkendala tidak tersedianya biaya operasional kelompok. Penelitian ini menggunakan pendekatan Holistik, Interdisipliner, Partisipatori. Penelitian berbasis Partisipatori dalam konteks ini yaitu penggalian ide dan gagasan untuk berkebun di areal pemakaman umum merupakan gagasan dari tingkat tapak yaitu dari Kelompok Masyarakat Peduli Api. Penelitian ini dapat memberikan Kesimpulan yaitu Penanaman Tanaman Tahunan (Perenial Crops) layak dilakukan di areal sekitar Taman Pemakaman Umum. Penanaman tidak dilakukan tepat di atas makam, tetapi diatur sedemikian rupa sehingga dapat menjadi peneduh, pembatas lahan, dan mengikuti aturan agama Islam. Dari Persfektif Tata Ruang dan Persfektif Ekologi Penanaman Tanaman Tahunan (Perenial Crops) di Taman Pemakaman Umum telah memenuhi fungsi Sosial, Ekologi dan Ekonomi yang mendatangkan manfaat bagi keberlangasungan sistem kehidupan. Dengan mengikuti kaidah penelitian Partisipatori, berdasarkan saran dan pertimbangan dari Kelompok Masyarakat Peduli Api merekomendasikan tanaman yang ditanam adalah Jengkol (Archidendron jiringa (Jack) I.C. Nielsen) yang secara teori dan empiris memberikan keuntungan ekonomi dan ekologi.
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Azhigali, S. Y., and B. A. Ashim. "FEATURES OF MOSQUES IN CULTURAL RESIDENTIAL COMPLEXES BESPAI AND IZENAGASH OF DONYZTAU AREA." History of the Homeland 93, no. 1 (March 5, 2021): 169–79. http://dx.doi.org/10.51943/1814-6961_2021_1_169.
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In the mid-19th century, Islamic ideology played an important role in the Donyztau region, adapting to a semi-nomadic, and later - semi-sedentary lifestyle. Later, special types of Kazakh settlements were formed, in which the cult function was clearly manifested. In particular, in the second half of the 19th century, special original “cult-dwelling complexes” were erected in the Donyztau area, including “mosques, schools-madrasahs, residential buildings, ancestral cemeteries or burials” made of processed and unworked stone. Cult-dwelling complexes were located mainly in the autumn camps of the nomads who inhabited Donyztau. In the article, the authors study some of the issues related to the history of cult-dwelling complexes formation in the Donyztau region. Along with this, a description of the Bespai and Isenagash mosques is given and an analysis of some of its features is carried out. The materials collected by the authors in Donyztau in 2019 during the period of the “West Kazakhstan Integrated Ethnoarchaeological Expedition” (headed by S.E. Azhigali) are considered.
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Ayu, Devi, and Halimatusyadiah Halimatusyadiah. "Pemanfaatan Wakaf Tanah untuk Pembangunan Infrastruktur di Bengkulu." Reslaj : Religion Education Social Laa Roiba Journal 6, no. 3 (December 1, 2023): 1746–63. http://dx.doi.org/10.47467/reslaj.v6i3.5672.
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Financing is an important factor in empowering waqf land to become productive waqf. Waqf is an innovation to empower waqf assets to make them productive. Bengkulu is one of the regions that has extensive waqf, but its management is not yet optimal. The potential for waqf in Bengkulu is very large and from a number of waqfs which are generally used for mosques, prayer rooms, Islamic boarding schools, madrasas, cemeteries and social services. The management pattern is still traditional and not yet productive. The ability of the waqf nadzir is also the reason why the management pattern is still traditional. The method used in this research is a qualitative approach to literature study with descriptive methods. The data used is primary data and secondary data. The results of this research are the lack of productivity of waqf land in Bengkulu, the obstacles that occur in less productive land waqf and solutions to the obstacles that occur in Bengkulu.
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Budisantosa, Tri Marhaeni S., and Sigit Eko Prasetyo. "Tinggalan Megalitik dan Kubur Tempayan Dataran Tinggi Jambi." KALPATARU 31, no. 1 (June 30, 2022): 16–28. http://dx.doi.org/10.55981/kpt.2022.2518.
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The highlands of Jambi is one of the region of the distribution of Megalithic and urn cemetery culture, then it can be regarded as an archaeological culture area in pre-Islamic. In the region has been found twentyone Megalithics in cylindrical or conical form, and one round shaped. In addition it has also found six urn cemeteries complexes which proved to be associated with Megalithics. Megalithic and urn cemetery in the highlands of Jambi has become the object of research for Archeological Research Center and Development in collaboration with foreign researchers and conducted by the Archeological Research Center and Development and Archaeological Center of Palembang themselves. Archaeological Center of Palembang each year doing research since 2006 with the aim to reveal aspects of past human life such as economy, social, and religious in the local and regional context. The data obtained so far have achieved that goal, although the conclusions can be debated.
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Patterson, Ian, Mekhruza Vafokulova, and Bekzod Oblakulov. "Dark tourism: The effect of visiting a mausoleum on a tourist’s psychological mood state in the central Asian city of Samarkand, Uzbekistan." Journal of Tourism Management Research 11, no. 1 (April 4, 2024): 49–60. http://dx.doi.org/10.18488/31.v11i1.3703.
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This paper examines the psychological effects of dark tourism by analyzing the feelings and emotions of domestic and international tourists who visited a mausoleum. Dark tourism sites have received considerable attention as a growing phenomenon in the 21st century. Dark tourism is associated with death, disasters, and atrocities; and includes places such as murder sites, battlefields, cemeteries, and places where tragedies have taken place. The Gur-e-Amir Mausoleum in the Central Asian city of Samarkand in Uzbekistan was chosen as a dark tourism site. A convenience sample of 21 visitors, of which 10 were international travelers and 11 were from Central Asian countries, agreed to be individually interviewed using a qualitative methodology. The results found that a range of emotions were expressed during the visit, with the majority of visitors expressing positive emotions on a scale from good to great, which included feelings of contentment, astonishment, excitement, and admiration at the conclusion of their visit. For many of the local visitors of the Islamic faith, it also provided a religious experience that for, some included prayer and meditation.
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Sairally, Beebee Salma. "Editorial." ISRA International Journal of Islamic Finance 16, S1 (May 6, 2024): 1–3. http://dx.doi.org/10.55188/ijif.v16is1.778.
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بسم الله الرحمن الرحيم In the Name of Allah, Most Gracious, Most Merciful Waqf: A Key Islamic Social Finance Instrument Waqf is a key tool of Islamic social finance that has been practised since Islam’s inception as part of Muslims’ religious obligations and benevolence to assist the needy and gain the pleasure of Allah (SWT). In the early years, Islamic social finance was not formally institutionalised within the Islamic economic system, except to a limited extent in a few Muslim-majority countries, which for instance, managed some Islamic social finance tools such as zakat and waqf at the state level. In the early 2000s, there were increasing discussions about the social responsibility of Islamic finance, questioning whether profit should be the sole business objective of Islamic financial institutions or whether they should also be attributed social roles in view of the Islamic philosophical foundations that underpin their establishments. As businesses’ corporate social responsibility (CSR) grew in importance in mainstream discussions, many Islamic financial institutions engaged in CSR-based activities on an ad-hoc basis, as a philanthropic exercise, as they became more profitable, viable and sustainable. This started the trend of mixing the practice of Islamic commercial finance with Islamic social finance. As Islamic finance evolved further, there was an increased realisation that the effectiveness and applications of Islam’s social and philanthropic instruments could be further strengthened by integrating Islamic social finance within mainstream Islamic commercial finance. Thus, there were unified efforts to establish cooperation between charitable instruments and the different sectors of the Islamic finance industry. The commercialisation objective of Islamic social finance instruments has been particularly visible in the waqf sector. Waqf has historically been limited to pursuing only the social interests of the donor, who sought reward in both this world and the afterlife by helping the poor and the needy. In the modern practice of waqf, the social objective is integrated with the profit motive so that the initial waqf capital generates more returns for the beneficiaries. Prominent developments in the modern practice of waqf include the following: · The modern concept of waqf is not limited to immovable assets (e.g., land, orchards, wells) and movable assets (e.g., jewellery, Qur’an, books, equipment) which are donated for charitable purposes. Innovative strategies are adopted today to develop waqf as an alternative asset class by using contemporary forms of wealth such as cash and financial securities. Latest waqf instruments include cash waqf, temporary cash waqf, waqf-banks, waqf-shares, waqf-unit trusts, waqf-venture capital funds, waqf-ṣukūk, and waqf-Islamic real estate investment trusts. Modern structures of waqf introduced professional management of waqf funds that ensures the sustainability of waqf assets and generates better returns to beneficiaries. Innovative and effective channels of investments through Islamic banks, the Islamic capital market and the takāful sector have been used to develop dynamic and progressive waqf projects. An example is the case of myWakaf in Malaysia which leverages on the synergy between the State Islamic Religious Councils (SIRCs) and a consortium of Malaysian Islamic banks to manage waqf investments and channel the investment returns into waqf projects. Utilisation of waqf proceeds are extended beyond the traditional sectors (e.g., mosques, cemeteries, Islamic schools) to provide a wider range of welfare services relevant to current societal needs (e.g., waqf qurban, waqf for funding impactful SMEs, reviving dormant or abandoned waqf assets into productive properties). Modern waqf management introduces good governance that increases transparency and accountability of waqf institutions. Application of technology in the management of waqf has widened the base of waqf donors/investors, thus expanding public participation and increasing the supply of waqf funding.
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Sterry, Martin, David Mattingly, Muftah Ahmed, Toby Savage, Kevin White, and Andrew Wilson. "DMP XIII: Reconnaissance Survey of Archaeological Sites in the Murzuq Area." Libyan Studies 42 (2011): 103–16. http://dx.doi.org/10.1017/s0263718900004854.
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AbstractReconnaissance survey in the Murzuq area, some 150 km south-east of Jarma, was carried out as part of the 2011 field programme of the Desert Migrations Project, with separate funding from the Leverhulme Trust for this element of work entitled the ‘Peopling the Desert Project’. This survey was designed to provide field verification of details of settlement systems identified and mapped from high-resolution satellite images in an area of c. 600 km2 immediately east of the oasis town of Murzuq. Examination of high-resolution QuickBird and Ikonos satellite imagery has permitted identification of a large dossier of more than 200 sites (fortified buildings known as qsur, other settlements, cemeteries, wells, fields/gardens and linear irrigation works called foggaras). The majority of these sites have never been previously noted or mapped and the date of the sites was unknown at the outset, though they clearly pertained to the historic periods. While further study of the finds and scientific dating evidence is required, the initial results of the brief field visit have major implications for our understanding of Garamantian and early Islamic settlement in south-eastern Fazzan.
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عثمان, سعاد. "مصادر دراسة وتفسیر المدافن الإسلامیة المبکرة (إقلیم المحس نموذجا) Resources for the Study & Explanation of early Islamic Cemeteries (Case Study: El Mahas Region)." Conference Book of the General Union of Arab Archeologists 12, no. 12 (June 1, 2009): 832–33. http://dx.doi.org/10.21608/cguaa.2009.38827.
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Nur, Mukhlish Muhammad, Munardi Munardi, Rayyan Firdaus, and Mulyana Mulyana. "Analysis of Muzara’ah-Based Productive Waqf's Impact on the Welfare Community in the Bireuen District." Jurnal Ilmiah Ekonomi Islam 9, no. 2 (July 23, 2023): 2975. http://dx.doi.org/10.29040/jiei.v9i2.8771.
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Bireuen District has the second largest land waqf asset in Aceh Province. These assets have been distributed for the benefit of mosques, prayer rooms, schools, cemeteries, Islamic boarding schools, and other social services, while the poverty rate in Bireuen Regency is still relatively high. In other historical and empirical studies, it was found that waqf has played a role in economic and other social development. Thus, this study aims to analyze the effect of muzaraah-based productive waqf financing on the community in the Matang Panyang Settlement, Peusangan District, Bireuen Regency. This research is quantitative research with a comparative method using primary data obtained by distributing questionnaires to 30 respondents who were selected using a purposive sampling technique. The data analysis technique used was the Wilcoxon Matched-Paired Signed Test with the help of SPSS. Based on the Wilcoxon Statistical Test, it was found that the Z value was -4.810 with a significant level of 0.000. This shows that there is a significant difference between income before being given productive waqf and after being given productive waqf capital. Where the average income before getting productive waqf financing is Rp. 468,333.33 and increased to Rp. 943,333.33 after obtaining productive waqf financing
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Nurfatima, M. Taufan B., and Muhammad Taufik. "KEWENANGAN KEPALA DESA TERHADAP PENYELESAIAN KONFLIK DALAM PERSPEKTIF FIKIH SIYASAH." Qaumiyyah: Jurnal Hukum Tata Negara 3, no. 2 (December 26, 2022): 211–36. http://dx.doi.org/10.24239/qaumiyyah.v3i2.45.
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The essence of the problem in this study is due to the absence of burial places for non-Muslim residents, causing disagreements among residents who refuse to unite non-Muslim cemeteries with Muslim cemeteries. So that interest in answering research questions can be formulated: first, what is the authority of the village head in resolving conflicts from the perspective of siyasa fiqh. Second, how is the approach used by the village head in conflict resolution related to the provisions contained in siyasa fiqh. The use of the research method chosen is a type of empirical Islamic law research. Based on the two research questions that have been formulated, it can be observed from the results of the research: first, conflict resolution carried out by the village head where the village head acts as an imam or leader trying to resolve the problems that occur fairly, so as not to add to the commotion among the people of Tumora Village . The authority exercised by the village head is in accordance with fiqh siyasa. Second, the approach taken by the village head in resolving conflicts is a direct approach through deliberations and the village head gives directions to live tolerantly and do justice in the midst of society.
Abstrak
Inti permasalahan dalam penelitian ini disebabkan karena tidak adanya tempat pemakaman untuk warga non muslim sehingga menyebabkan perselisihan pendapat antar warga yang menolak pemakaman non muslim disatukan dengan pemakaman muslim. Sehingga ketertarikan dalam menjawab pertanyaan penelitian dapat dirumuskan: pertama, bagaimanakah kewenangan kepala desa dalam penyelesaian konflik dalam perspektif fikih siyasah. Kedua, bagaimanakah pendekatan yang digunakan oleh kepala desa dalam penyelesaian konflik dikaitkan dengan ketentuan yang terdapat dalam fikih siyasah. Penggunaan metode penelitian yang dipilih adalah jenis penelitian hukum Islam empiris. Berdasarkan dua pertanyaan penelitian yang telah dirumuskan, maka dapat diamati dari hasil penelitian: pertama, Penyelesaian konflik yang dilakukan oleh kepala Desa dimana kepala desa berperan sebagai seorang imam atau pemimpin berusaha menyelesaikan permasalahan yang terjadi dengan adil, sehingga tidak menambah keributan di antara masyarakat Desa Tumora. Kewenangan yang dilakukan oleh kepala Desa telah sesuai dengan fikih siyasah. Kedua, pendekatan yang dilakukan oleh kepala desa dalam menyelesaikan konflik dengan pendekatan secara langsung lewat musyawarah dan kepala desa memberikan arahan untuk hidup bertoleransi dan berbuat keadilan di tengah-tengah masyarakat.
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Ural, Nur Yasemin. "A Genealogy of Muslims Dying in France." Sociology of Islam 2, no. 1-2 (November 21, 2014): 1–20. http://dx.doi.org/10.1163/22131418-00201006.
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The question of the death of a Muslim in France engenders a discussion on the forms and limits of secularisation in the public sphere. Contrary to other public institutions like schools, hospitals and prisons, the particularity of mortuary spaces lies in their nearly uncontested religious character, also recognised by the French state. Despite the fact that repatriation remains to be the dominant practice among French Muslims, the descending generations, who overtly declare their identities as Muslim and European at the same time, seek to obtain their place within the European public sphere. Yet accommodating deceased bodies of Muslims within the so-called secular cemeteries represents a real challenge in terms of space, recognition of religious identities and application of Islamic funerary rites. The regulations imposed by the French authorities seem to pose serious problems to Muslims, who desire to be buried in accordance with the requirements of their religion. In this respect the cemetery becomes a realm of spatio-temporal struggle, where subjectivities are formed via negotiations between the subjects—dead or alive—and state apparatuses. This article aims to reflect on the power struggles in the development of the mortuary space from a historical perspective. It will then attempt to shed light on the legal possibility of the construction of the only French Muslim cemetery inaugurated in Strasbourg in 2012.
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الدومي, کريمة عبد الرؤوف محمد رحيم. "المقابر الإسلامية ومجتمع إفريقية (من ق2هـ/8م إلى ق5هـ/11م) Islamic cemeteries and an African Society From the second century until the fifth century AH 8/11." حولية سمنار التاريخ الاسلامى والوسيط 9, no. 9 (April 1, 2021): 625–782. http://dx.doi.org/10.21608/hsew.2021.230829.
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Nugraha, Ahmad Lukman, Adib Susilo, Miftahul Huda, Mohamad Anton Athoillah, and Chaerul Rochman. "Waqf Literacy: The Dynamics of Waqf in Indonesia." Journal of Islamic Economics and Finance Studies 3, no. 2 (December 17, 2022): 102. http://dx.doi.org/10.47700/jiefes.v3i2.5082.
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In the history of Islamic civilization, waqf has been a pillar of the glory of Islam. The function of waqf is as a provider of public facilities and social facilities that support the life of the Muslim community, such as mosques, squares, Islamic schools, cemeteries and public roads. The development of waqf in Indonesia can have an influence on fiscal policy, namely through cash waqf. Even though Indonesia has a fairly large waqf potential, Indonesia has not been able to manage its waqf properly. Therefore, studies related to the development of waqf in Indonesia are still an interesting study for both scientists and practitioners. The purpose of this article is to review the development of waqf in Indonesia. The approach used in this paper is descriptive qualitative. The author finds the development of waqf in Indonesia is very dynamic. It can be seen from the existing phenomena, the dynamics of the waqf fatwa and the products being donated are increasingly diverse. At first, waqf only wallowed in fixed assets such as land, schools, Islamic boarding schools, and buildings that had a static nature. Beginning with the 2004 waqf law, waqf objects were transformed into cash waqf which were more practical and productive. Followed by the establishment of BWI in the same year by the Government led to an increase in the administrative management of waqf. Dalam sejarah peradaban Islam, wakaf pernah menjadi penopang kegemilangan Islam. Fungsi wakaf sebagai penyedia fasilitas umum dan fasilitas sosial yang menopang kehidupan masyarakat muslim, seperti masjid, lapangan, madrasah, kuburan dan jalan umum. Perkembangan wakaf di Indonesia dapat memberikan pengaruh terhadap kebijakan fiskal yakni melalui wakaf tunai. Meskipun Indonesia memiliki potensi wakaf yang cukup besar, namun Indonesia belum dapat mengelola wakafnya dengan baik, Oleh karena itu kajian terkait perkembangan wakaf di Indonesia masih saja menjadi kajian yang menarik baik di kalangan akademisi maupun praktisi. Tujuan dari artikel ini adalah untuk mengkaji bagaimana perkembangan wakaf di Indonesia. Pendekatan yang digunakan dalam makalah ini ialah kualitatif deskriptif. Penulis menemukan perkembangan wakaf di Indonesia sangat dinamis. Terlihat dari fenomena yang ada, dinamika fatwa wakaf dan pengembangan jenis aset yang diwakafkan semakin beragam. Pada awalnya, wakaf hanya berkubang pada aset tidak bergerak sepeti tanah, sekolah, pesantren, bangunan yang memiliki sifat statis. Diawali dengan undang-undang wakaf tahun 2004, benda wakaf bertransformasi menjadi wakaf tunai yang lebih bersifat praktis dan produktif. Disusul dengan pembentukan BWI pada tahun yang sama oleh Pemerintah menimbulkan peningkatan pengelolaan wakaf secara administratif.
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Baidun, Akhmad, Rena Latifa, Desi Yustari Muchtar, Muthia Rahmah, and Melanie Nyhof. "THE MOTIVATION AND MEANING OF VISITING SACRED PLACES FOR INDONESIAN MUSLIMS." Psikis : Jurnal Psikologi Islami 9, no. 2 (December 20, 2023): 324–35. http://dx.doi.org/10.19109/psikis.v9i2.19560.
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Muslims often visit places that are considered sacred or have spiritual significance in their lives. This study aims to (1) identify what places are considered sacred places and are often visited by Indonesian Muslims, (2) identify what motivations underlie the trip to visit these sacred places, (3) identify what meanings are obtained from activities to visit sacred places, (4) examine the effect of motivation on the meaning of visiting sacred places. The participant of this research is 225 Indonesian Muslims. Construct validity was analyzed using Confirmatory Factor Analysis through LISREL 8. 7. Data analysis was performed using multiple linear regression with SPSS. The results showed that (1) there are several places that are considered as sacred places and often visited by Muslims, namely the cemeteries of family, ancestor, ‘wali’ and ‘kyai’, important figures, grand mosque in each part of the country, Mecca/Medina and Islamic historical places, (2) There are several motivations in visiting the sacred place, namely: religious motive, spiritual motive, new experience motive, cultural motive, outdoor and natural motive, motivation to break from routine, motivation to meet people and visit other places, and motivation to fulfill promises or traditions, (3) there are 2 meanings obtained from visiting sacred places, namely: vertical self-transcendence and horizontal self-transcendence, (4) vertical self-transcendence is influenced by religious and spiritual motivation, while horizontal self-transcendence influenced by religious motives, outdoor and natural motives, break from a routine motive.
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Gaiser, Adam R. "Daniella Talmon-Heller, Islamic Piety in Medieval Syria: Mosques, Cemeteries and Sermons under the Zangids and Ayyubids (1146–1260) (Leiden: E. J. Brill, 2007). Pp. 320. $162.00 cloth." International Journal of Middle East Studies 42, no. 1 (January 14, 2010): 153–55. http://dx.doi.org/10.1017/s002074380999064x.
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Husni, Husni, Juliana Putri, and Harjoni Harjoni. "Model Pengelolaan Waqaf dalam Keragamaan Etnis di Aceh." Owner 7, no. 4 (October 1, 2023): 3128–43. http://dx.doi.org/10.33395/owner.v7i4.1681.
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The purpose of this study is first, to explain the perceptions of the Gayo and Pesisir tribes towards waqf management. Second, it describes the waqf management model carried out by the Gayo tribe and the Aceh Coastal tribe in their respective regions. And third, providing ideas, concepts, and ideal practices in waqf management in Aceh. The research method used is the descriptive qualitative research method. The results showed that the majority of the people of Lhokseumawe City gave land waqf for places of worship and education, while the people of Central Aceh or the Gayo tribe had a tradition of using waqf for the common good of their ancestors, namely Livestock Locations (Peruweren), Uber-Uber and Blang Paku and ulu ni wih area (upstream water area). The waqf management model carried out by the Gayo tribe and the Aceh Coastal tribe in their area is still mostly carried out for religious purposes such as; the construction of places of worship (mosques, madrasahs, and study rooms or Islamic boarding schools), and most of them are used for public cemeteries and the people of Aceh, especially Central Aceh and Lhokseumawe, are also still taboo about waqf assets outside of immovable waqf such as cash waqf. Ideal management of waqf for districts/cities in Aceh that is capable of providing economic influence can be carried out with seven precise steps, namely Compilation of the Waqf Program; Empowerment of Waqf Assets; Waqf Assets Certification; Nazir Empowerment; Financial Reports and Management Systems; Government Integration; and Nazir Integration
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Brilev, Denis. "«Запретный» ислам в советской Украине." Islamology 7, no. 2 (December 31, 2017): 150. http://dx.doi.org/10.24848/islmlg.07.2.08.
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One of the least studied and documented periods of the existence of Islam in Ukraine is the Soviet period. In Soviet Ukraine, Muslims were present, as evidenced by the existence of mosques in several major cities, Muslim cemeteries, and a number of ethnonyms (for example, the suburb of Kiev called Tatarka). These were primarily the Volga Tatars, who constituted a significant, if not the largest part of the Muslims of Ukraine both in the pre-war and post-war periods — even after the transfer of Crimean region to Ukraine in 1954, as Crimean Muslims remained deported in Central Asia. Another group of Ukrainian Muslims were the so-called Polish-Lithuanian Tatars, who lived mainly in Western Ukraine. However, for the authorities of the Ukrainian Soviet Republic they did not exist. Muslims could not register a religious community and were forced to perform religious rituals illegally, at the risk of encountering oppression by law enforcement.In my paper I will consider the phenomenon of Muslim communities in Soviet Ukraine, the features of their existence and religious life. I will show that, despite the actual prohibition of the existence of organised forms of Islam, Ukrainian Muslims continued to be part of a wider discourse of «Soviet» Islam, maintaining unoffcial links with the centers of Islamic life in the USSR. I will also touch on the issue of strategies for preserving ethnic and confessional identity by Ukrainian Muslims in the face of the threat of cultural and religious assimilation.For the research, I used materials from personal archives, own field studies, interviews, local lore publications in local and republican press, biographical materials, as well as studies on this topic by Ukrainian authors.
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Musaeva, М. К. "FUNERAL AND MEMORIAL RITES OF DAGESTAN PEOPLE IN MODERN URBAN CONDITIONS." History, Archeology and Ethnography of the Caucasus 13, no. 4 (December 15, 2017): 115–24. http://dx.doi.org/10.32653/ch134115-124.
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Among the rites (rituals) of the system of ceremonial actions, magical ideas, beliefs related to such cycles of human life as birth, marriage, and death, united by a single concept - the rituals of the life cycle, the funeral and memorial rites have always been the most religiously regulated ones and they are characterized by a certain stability and conservatism both in rural areas and in towns of Dagestan. In the funeral and memorial rites, we can conditionally distinguish three cycles. The first cycle includes the rituals observed within the period after a person’s death before the body of the deceased is carried out of the house; the rituals of the second cycle are performed when the body of the deceased is carried out of the house, on the way to the cemetery, during the burial and on the way back after the burial. The third cycle includes the rituals observed after the burial until the anniversary of the person’s death. This is also a whole system of views based on people’s beliefs and religious precepts. New religious trends (the ideas of pure Islam) and globalization and urbanization processes have not affected the foundations of the funeral and memorial rites. The changes have affected the material component: costs for funeral events and commemoration of the deceased (fixing of the headstone) have increased. Almost up to the 1980s, the body of the deceased city dweller was buried in the village that the deceased man or woman was from. In recent decades, new cemeteries have appeared in towns. In general, Islam has managed to press greatly the ancient pagan rituals that developed over many centuries, but this fact does not exclude the preservation of some ancient ideas and elements of pre-Islamic rituals in the funeral rites. Besides, the common Muslim character of the funeral rites could not completely suppress the ethnically specific features: due to some elements (as a rule, in the memorial part), every Dagestan nationality is recognized even in urban conditions.
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Hidayati, Dyah. "Potensi Kepurbakalaan di Pulo Aceh." Berkala Arkeologi Sangkhakala 16, no. 2 (January 5, 2018): 129. http://dx.doi.org/10.24832/bas.v16i2.99.
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AbstractPulo Aceh is sub-district in the Regency of Aceh Besar, Aceh Province that consists of groups of islands. In 2002, a survey aimed at inventorying archaeological data in Pulo Aceh was conducted on the two biggest inhabited islands, Nasi and Breuh. The research questions proposed were the potential archaeology and the factors that underlined the varieties of the archaeological remains on the islands of Nasi and Breuh. The research resulted in the discovery of the potentials of Islamic archaeology of cemeteries on the island of Nasi and colonial remains of the Dutch buildings in the island of Breuh. The archaeological differences are concerned with the use of them. The external Breuh Island was used by the Dutch to place their marine navigation surveillance over the Malacca strait and the Weh Island as Sabang free port. The internal Nasi Island was used as a settlement and as the food sustainer to the mainland Aceh.AbstrakPulo Aceh merupakan salah satu wilayah kecamatan di Kabupaten Aceh Besar, Provinsi Aceh yang terdiri dari gugusan pulau. Pada dua pulau terbesar yang berpenghuni yaitu Pulau Nasi dan Pulau Breuh telah dilakukan survei pada tahun 2002. Tujuan penelitian ini adalah untuk menginventarisir data-data arkeologis di Pulau Aceh. Sedangkan permasalahan yang diajukan adalah mengenai bentuk potensi kepurbakalaan di Pulau Nasi dan Pulau Breuh, serta faktor yang melatarbelakangi perbedaan tinggalan-tinggalan arkeologis di Pulau Nasi dan Pulau Breuh. Survei tersebut menghasilkan potensi kepurbakalaan yang bercorak Islam yang berupa tinggalan makam-makam Islam di Pulau Nasi, dan tinggalan-tinggalan bercorak kolonial yang berupa bangunan-bangunan Belanda di Pulau Breuh. Perbedaan tinggalan-tinggalan arkeologis tersebut terkait dengan pemanfaatan kedua pulau tersebut untuk hal yang berbeda. Pulau Breuh yang letak geografisnya berada pada posisi yang lebih di luar dimanfaatkan oleh Belanda untuk membangun infrastruktur kelautan yang terkait dengan sistem pengawasan navigasi khususnya dalam tujuannya untuk mengawasi perairan Selat Malaka dan Pulau Weh sebagai pelabuhan bebas Sabang. Sedangkan Pulau Nasi yang keletakan pulaunya lebih ke dalam lebih dimanfaatkan sebagai permukiman yang ramai dan juga untuk mendukung ketersediaan bahan pangan di Aceh daratan.
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Khalil, Mona M. E., Safia M. Khodary, Youssef M. Youssef, Mohammad S. Alsubaie, and Ahmed Sallam. "Geo-Environmental Hazard Assessment of Archaeological Sites and Archaeological Domes—Fatimid Tombs—Aswan, Egypt." Buildings 12, no. 12 (December 8, 2022): 2175. http://dx.doi.org/10.3390/buildings12122175.
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The Fatimid state was established in Egypt in 969 and lasted until the end of the dynasty in 1171. During the Fatimid rule in Egypt, a large set of monuments were erected. A significant portion of these monuments were shrines dedicated to the descendants of the Prophet Muhammed, especially in Aswan. Groundwater rising, at present, has introduced severe deterioration to the ancient earthen mud-brick architecture of the Fatimid tombs in Aswan city (Egypt). However, monitoring the influence of anthropogenic and environmental aspects on the deterioration issues in Fatimid tombs has not yet been considered. To this end, the scope of this pilot study is to investigate the structural stability and weathering vulnerability of the building materials of mud-brick structures in the Fatimid Cemetery before restoration labor. This was achieved using an integration of remote sensing (Landsat 8 and SRTM-DEM) and hydrogeological datasets in the Geographic Information System (GIS), along with a physicochemical and mineralogical analysis of various materials (the bearing soil, wall plasters, and Muqarnas) from the affected cemeteries. The morphological and mineralogical compositions of the collected samples were analytically examined by using X-ray diffraction (XRD) and scanning electron microscopy with energy dispersive X-ray spectroscopy (SEM/EDX) and CT scan. Moreover, geotechnical studies were conducted for the perched soil water and subsoil, including the analysis of the physiochemical composition and heavy metals using Inductively Coupled Plasma Mass Spectrometry (ICP-MS). The results of multitemporal analysis of land use/land cover (LULC) changes displayed the growth and appearance of wetlands near the Fatimid tombs area over the last decades, boosting the geo-environmental risks from soil water rising. Furthermore, the detailed analytical investigations of building materials and soil foundations showed that this unique and substantial ancient Islamic archaeological site of Egypt shows weak geotechnical properties, and it is highly sensitive to natural and anthropogenic stressors. This innovative methodology can produce novel recommendations and results to the Ministry of Antiquities in Egypt and the Heritage Commission in Saudi Arabia for the adequate restoration of monuments.
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Rostami, Alireza, Araz Najafi, and Farzad Mafi. "The study and analysis of Semiran City-Castle based on the results of archaeological surveys." Cercetări Arheologice 30, no. 1 (June 30, 2023): 247–62. http://dx.doi.org/10.46535/ca.30.1.14.
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Semiran city-castle consists of a series of monuments dated in the 10th century AD1, located on the banks of the Qezel Owzan River, in north-western Iran. On this river, Sefid-rud Dam has been built (1956-1962), behind which a lake has developed. At the time of its dewatering, it turned the Semiran landscape into a peninsula, causing significant damage to the ancient sites. The following study presents the results of an archaeological survey, made in 2016, which recorded the actual conservation state and structural features of the surviving monuments. Semiran Castle consists of the remains of a castle and of several mausoleums established on the surrounding hills (four mausoleums on the highest part of the hill), with the same design as a barbican, some scattered enclosures, as well as the domed monument of Imāmzādeh Qasem, which is later. The Sallarids dynasty who had captured the Tarom region and lasted from about 917 to the middle of the 10th century AD, built mausoleums for themselves. In the early 10th century, the Sallarids captured the mountain castle of Semiran, from where they subsequently reached Tarom. This dynasty has been called by different names such as Mosaferian, Kangriyan, Langarian, Solarian, and Sallarids. Tarom was the capital of the dynasty. The rule of its monarchs, however, in different periods went beyond the Tarom region, and included parts of Deylaman as well as Gilan. The head of the Mosaferian dynasty, Muhammad Ibn Musafer, had made this castle his base. The castle had several houses as well as summerhouses and was magnificent. As the discussed region enjoys a special crossroad position, it has always been among the most important and influential routes of cultural exchanges and developments at the regional, national, and international levels. In July 2016, a survey was conducted in the north and northwest of the city-castle site in order to identify and record possible paths and structures that remained visible. Three defensive baileys, three cemeteries, a barrel-drain ceramic path, and a round stone barbican were identified during this study. The archaeological study of this city-castle revealed its growth and development in the early Islamic centuries.
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Zainuri, Ahmad, and Fitriani Fitriani. "ERA BARU DALAM RITUAL KEAGAMAAN: STUDI ZIARAH KUBUR DI MASA PANDEMI COVID-19." Tsaqofah 19, no. 02 (December 29, 2021): 149. http://dx.doi.org/10.32678/tsaqofah.v19i02.5258.
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Abstract
Religious rituals during the COVID-19 pandemic are indeed different from previous times. Nowadays, it is required to use a series of conditions in running it. In various regions in carrying out many worship activities, cultural rites, religion must be limited by several provisions. In celebration, not all will attend the assembly or mosque. As for this article, the author uses a phenomenological approach methodology to map current phenomena on the surface that are different from religious activities before the outbreak of Covid-19. The result of this study is that pilgrimage to the grave has become a rite in Islamic society when approaching major holidays, making pilgrimages always a social gathering and ritual that must be carried out even though there is a pandemic. However, with this pandemic, many public cemeteries have been closed and many appeals not to come to the graves during the pandemic, especially during major holidays in Islam. So it can be concluded that the religious ritual of pilgrimage to the grave, which has taken root in the community and becomes a ritual that must be carried out when approaching a certain day, cannot be limited even with the Covid-19 pandemic.
Abstrak
Ritual keagamaan di masa pandemi covid-19 ini memang berbeda dengan masa-masa sebelumnya. Masa hari ini dituntut untuk menggunakan serangkaian persyaratan dalam melaksanakannya. Di berbagai daerah dalam melaksanakan banyak kegiatan peribadatan, ritus budaya, agama harus dibatasi dengan beberapa ketentuan. Dalam perayaannya, memang tidak semua akan hadir dalam sebuah majelis atau masjid. Adapun pada artikel ini penulis menggunakan metodologi pendekatan fenomenologi untuk memetakan sebuah kejadian fenomena yang hari ini timbul dipermukaan yang ada sebuah perbedaan dengan kegiatan keagamaan di kala sebelum mewabahnya covid-19. Hasil daripada kajian ini ialah ziarah kubur yang sudah menjadi ritus dalam masyarakat Islam ketika menjelang hari-hari besar, menjadikan ziarah akan selalu menjadi pertemuan dan ritual keagamaan yang tetap harus dikerjakan meski pandemi. Namun, dengan adanya pandemi ini, tempat pemakaman umum banyak yang ditutup dan banyak himbauan untuk tidak datang ke makam di masa-masa pandemi, terutama ketika hari-hari besar dalam Islam. Sehingga dapat disimpulkan bahwa ritual keagamaan ziarah kubur yang sudah mengakar dalam masyarakat dan menjadi ritual yang wajib dikerjakan ketika menjelang hari tertentu, tidak bisa dibatasi meskipun dengan adanya pandemi Covid-19 ini.
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Banshchikova, Anastasia. "Bagamoyo Imperial and Actual: Representation of the First Capital of German East Africa in Colonial Postcards and in the Works of Walter Dobbertin." Uchenie zapiski Instituta Afriki RAN 59, no. 2 (June 30, 2022): 96–111. http://dx.doi.org/10.31132/2412-5717-2022-59-2-96-111.
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In recent decades, items of colonial photography, including those dedicated to German East Africa, have become the subject of research by historians and anthropologists. Many of the photographs eventually became postcards issued to introduce newly conquered territories to the citizens of the empire, to a lesser extent their population, culture and way of life, and to a greater extent those achievements (both real and imaginary) that the metropolis had brought. This included military stations, churches, missions, infrastructure (railways, train stations, lighthouses), askari troops recruited from local population, etc. On these postcards we can see various species of acacias and palm trees, numerous Araberstrasse and Kaiserstrasse streets, monuments to the emperor and chancellor, ships in the Dar es Salaam bay, “native beauty” and “native quarters”. On the one hand, postcards reflect what colonizers wanted to display before their homeland, on the other they reflect what this homeland itself wanted to see, e.g. images of exotic hot tropics, successes of German administrators and troops. Postcards, being selected in their very plots and created for the propaganda purposes, depict German East Africa strictly deliberately and strictly as a colony. Bagamoyo served as this colony’s capital for about two years. On postcards depicting the town we see the quintessence of the German military and administrative presence: this is tangible both in the choice of depicted objects (fort, boma, Wissmann’s monument in memory of soldiers who died during the suppression of the coastal uprising, meeting place of the colonial administration, etc.) and the frequency of these choices. Images of local residents on postcards are marginal, the “black quarter” is opposed to new European buildings, and the elements of the Arab-Swahili cultural component of Bagamoyo are not represented at all. On the contrary, photography of Walter Dobbertin allows to have a look at Bagamoyo in the end of the 19th – the beginning of the 20th centuries in a much more complete and complicated way. He took photos of inhabitants of Bagamoyo with clear accent and opened vision – women, children, Arabs, Muslims in kanzu and kofias, without censoring either the phenotype or the cultural components of Islamic religion (mosque, Muslim cemetery, tea houses). It’s fascinating, because negative attitude toward Arabs and Islam is stressed throughout many German colonial narratives written by military and civil officers. The Arabs as “the first colonizers of the region”, i.e. predecessors of Germans themselves, almost never appear on the postcards, as well as Islam-associated objects like mosques or Muslim cemeteries. The article is concerned with this difference between postcards and photographs of Bagamoyo as the latter reveal what had been blind spots of official representation of colony’s first capital and give very personal and much more sincere vision offered by talented photographer Walter Dobbertin.
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Frenkel, Yehoshua. "Konrad Hirschler: Medieval Arabic Historiography: Authors as Actors. (SOAS/Routledge Series on the Middle East.) x, 181 pp. London and New York: Routledge, 2006. £65. ISBN 0 415 38377 3. - Daniella Talmon-Heller: Islamic Piety in Medieval Syria. Mosques, Cemeteries and Sermons under the Zangids and Ayyubids (1146–1260). (Jerusalem Studies in Religion and Culture.) xv, 306 pp. Leiden: Brill, 2007. €109. ISBN 978 90 04 15809 2. - Sami G. Massoud: The Chronicles and Annalistic Sources of the Early Mamluk Circassian Period. (Islamic History and Civilization.) xiii, 477 pp. Leiden: Brill, 2007. €137. ISBN 978 90 04 15626 5." Bulletin of the School of Oriental and African Studies 72, no. 2 (May 28, 2009): 392–95. http://dx.doi.org/10.1017/s0041977x09000585.
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Mohammadi, Amir Hossain. "Rock Sources for Gravestones at the Islamic Cemetery of Rawansar: A Geological Perspective." Journal of Pars Arian Territories 1, no. 1 (April 22, 2024). http://dx.doi.org/10.61186/jpat.2024.1.5.
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Stone has played a crucial role in human history, serving both geological and stratigraphical purposes. Throughout the ages, it has been an essential material, providing raw resources for various applications. From prehistoric lithic tools to architectural elements, stone has significantly impacted our development. In cemeteries, stone has taken on a major role due to its physical resistance and durability. Different communities have considered and traded stones for tombs and graves, recognizing their value in memorialization. In recent years, the importance of stone materials has grown, particularly for grave inscriptions. Today, numerous varieties of stone are used in cemeteries, and the practice of stone trading and selection has expanded for tombstone purposes. An illustration of this transfer and import of stone can be observed in the Islamic cemetery of Ravansar. This cemetery, which is the focus of this article, is primarily composed of geological rocks and indigenous materials, such as limestone from the Bisetoun Formation. However, stones used in the Islamic cemetery of Ravansar, dating back nearly a century, are made of green sandstones specifically sourced from surrounding areas. In a study examining the geological potential for trade routes supplying stone to the Islamic cemetery of Ravansar, researchers have reviewed the available evidence, including social and ethnographic factors. This analysis has been approved and serves as a testament to the historical and cultural significance of stone in our society.
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Akhmadi, Slamet. "The Contribution of Waqf in Overcoming Agrarian Problems: A Study of Hadith." International Journal of Social Science and Religion (IJSSR), July 4, 2022, 159–70. http://dx.doi.org/10.53639/ijssr.v3i3.63.
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Waqf is one of the elements in Islamic teachings, as well as an instrument in Islamic economics. Hadiths that talk about waqf in particular are rarely found in the main book of hadith, but uniquely there are many hadith editors who have a meaning with waqf narrated by hadith narrators. The method in writing this article uses Takhrijul Hadith, while the approach uses descriptive qualitative. The results obtained are that there is a hadith narrator named Nafi’. This Nafi' narrated the hadith about waqf in two different sanad. After examining these two different sanad, they concluded that the quality of the sanad is Sahih. Besides that, that the use of waqf now is not only for mosques, prayer rooms, madrasas, Islamic boarding schools, cemeteries, but waqf can also contribute to agrarian matters.
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Kazempour, Mehdi, and Shahriyar Shokrpour. "A Symbolic Analysis of the Islamic Period Gravestones in the Ahar Museum." International Journal of Historical Archaeology, March 26, 2021. http://dx.doi.org/10.1007/s10761-021-00588-6.
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AbstractThe Ahar city not only has a large number of historical cemeteries but also the courtyard of the city’s museum has one of the richest Islamic-era gravestone collections. These gravestones date to the thirteenth-eighteenth centuries and have been collected from inside the city as well as from surrounding villages. The present study analyzes these gravestones based on a symbolic approach. In this paper, we will answer the question: What are the symbolic meanings of the decorations on the Ahar Museum gravestones? We conclude that various motifs appear, including inscriptions, geometric designs, and allegorical, military, and narrative scenes. These motifs directly relate to the beliefs of the people who created them.
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Sirak, Kendra A., Daniel M. Fernandes, Mark Lipson, Swapan Mallick, Matthew Mah, Iñigo Olalde, Harald Ringbauer, et al. "Social stratification without genetic differentiation at the site of Kulubnarti in Christian Period Nubia." Nature Communications 12, no. 1 (December 2021). http://dx.doi.org/10.1038/s41467-021-27356-8.
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AbstractRelatively little is known about Nubia’s genetic landscape prior to the influence of the Islamic migrations that began in the late 1st millennium CE. Here, we increase the number of ancient individuals with genome-level data from the Nile Valley from three to 69, reporting data for 66 individuals from two cemeteries at the Christian Period (~650–1000 CE) site of Kulubnarti, where multiple lines of evidence suggest social stratification. The Kulubnarti Nubians had ~43% Nilotic-related ancestry (individual variation between ~36–54%) with the remaining ancestry consistent with being introduced through Egypt and ultimately deriving from an ancestry pool like that found in the Bronze and Iron Age Levant. The Kulubnarti gene pool – shaped over a millennium – harbors disproportionately female-associated West Eurasian-related ancestry. Genetic similarity among individuals from the two cemeteries supports a hypothesis of social division without genetic distinction. Seven pairs of inter-cemetery relatives suggest fluidity between cemetery groups. Present-day Nubians are not directly descended from the Kulubnarti Nubians, attesting to additional genetic input since the Christian Period.
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Shirazi, Faegheh. "Heaven on earth: The reshaping and renaming of cemeteries in the Islamic Republic of Iran." Anthropology of the Contemporary Middle East and Central Eurasia 2, no. 2 (March 6, 2015). http://dx.doi.org/10.26581/acme.v2i2.95.
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Kaya, Serdar. "State Policies toward Islam in Twenty Countries in Western Europe: The Accommodation of Islam Index." Muslim World Journal of Human Rights 14, no. 1 (January 1, 2017). http://dx.doi.org/10.1515/mwjhr-2016-0003.
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AbstractThis study creates an index that reveals the extent to which Western European countries accommodate Islamic traditions and practices. The index covers six realms in which Muslim communities seek accommodation: (1) education, (2) chaplaincy services, (3) mosques, (4) cemeteries, (5) Islamic attire, and (6) halal food. The study examines and quantifies the state policies in twenty Western European countries on both national and municipal levels with a particular focus on actual implementation. Results indicate that Western European countries vary widely in terms of their accommodation of Islam. There are also notable within-country differences, due in part to regional governments, as they also make and/or implement policy decisions. Both between- and within-country variations in the accommodation of Islam reveal a variety of nuances, and blur dual categories, such as ethnic-civic and assimilationist-integrationist.
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López‐Gijón, Ramón, Salvatore Duras, Rosa Maroto‐Benavides, Luis A. Mena‐Sánchez, Edgard Camarós, and Sylvia Jiménez‐Brobeil. "Two cases of cystic echinococcosis reported from al‐Andalus cemeteries (southern Iberia): Insights into zoonotic diseases in Islamic Medieval Europe." International Journal of Osteoarchaeology, August 24, 2023. http://dx.doi.org/10.1002/oa.3253.
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AbstractThe identification of a calcified hydatid cyst in the bioarcheological record is key to the diagnosis of cystic echinococcosis (i.e., hydatid disease), a parasitic infection caused by the tapeworm Echinococcus granulosus. This zoonosis can be linked to human–canid interactions, given the reproductive cycle of the parasite (from canids to herbivores/humans as intermediate hosts), and it is commonly associated with agropastoral communities in both the past and present. However, it is not easy to identify a calcified hydatid cyst in the archeological record because of preservation problems and its similarity with other calcifications of biological and geological origin. We report the presence of two fragmented ovoidal calcified formations associated with human remains in different medieval Islamic cemeteries from the Kingdom of Granada in al‐Andalus (Southern Iberia, 13th–15th centuries AD). These formations were analyzed by scanning electron microscopy and energy‐dispersive X‐ray spectroscopy. The localization, morphology, and composition of the calcifications indicate that they are hydatid cysts caused by E. granulosus, representing the first evidence of cystic echinococcosis in Islamic Medieval Europe. Our results are in line with archeological and historical records of human–animal interactions and agropastoral practices in al‐Andalus, and they highlight the importance of analyzing calcified masses in the osteoarcheological record.
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Belli, Meriam N. "The Ethno-Necrocratic State: Mamillah and the Afterlives of Ethnocracy in Israel." International Journal of Middle East Studies, October 6, 2022, 1–24. http://dx.doi.org/10.1017/s0020743822000526.
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Abstract Using the unique and historic Islamic cemetery of Mamillah in Jerusalem as a primary example, this essay discusses the ethno-necrocratic order that led to the 2008 Israeli High Court of Justice's codification of the supremacy of Jewish bodies and afterlives over non-Jewish ones, on the basis of advancing Israel's values. Hundreds of Palestinian burial grounds, starting with village cemeteries, have been destroyed since 1948. Indeed, funerary sites have testified to the omnipresence and millenarian existence of a population that the state has sought to erase from memory. In a few decades, the deathscape was radically altered, in cities as in the countryside. Although real estate corruption plagues Israeli politics, land use planning and real estate capitalism are inseparable from the ethno-racial politics of exclusion, which affect both the dead and the living.
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Ciesielska, Joanna. "Burying the dead on the Red Sea coast: Bioarchaeological research in Lower Aynuna in the 2015–2017 seasons of fieldwork." Polish Archaeology in the Mediterranean, no. 29/1 (December 31, 2020). http://dx.doi.org/10.31338/uw.2083-537x.pam29.1.04.
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The archaeological site of Aynuna, located in northern-western Saudi Arabia, is believed to be the ancient Leuke Kome, a port linked by a caravan route with the Nabatean capital Petra. Architectural remains suggest that it may be identified as an emporion – a trading outpost receiving freight from foreign lands to be transmitted further north. Archaeological excavations conducted by the Saudi-Polish Archaeological Mission have revealed the existence of multiple burials, not only within the cemeteries, but also in the buildings dated from the first to the seven centuries AC(AD?). Preliminary works at the necropoleis have proved rather uninformative due to most of the tombs being ransacked and burials almost completely destroyed. Although Necropoleis 1 and 2 exhibit some internal uniformity when it comes to the architectural outline of the tombs, the two cemeteries show no mutual similarities, which may indicate different dating or cultural affinity. Meanwhile, better preserved human remains from within the buildings can probably be dated to the early Islamic period. Two large stone cairns, containing three burials, were erected in the middle of the courtyard of Khan no. 1. However, most of the burials were interred directly on the walking level in Khans nos. 1, 4, and 5, and covered with stone rubble. While three out of four burials were extended on the back, facing south-east and provided with some kind of stone installation to protect the body, the fourth, belonging to a pregnant woman, was found lying face down, calling into question the intentionality of the burial.
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"Spotlight on evidence of Islamic gravestons in European cemeteries – 2- Central Europe. أضواء علی شواهد القبور الإسلامیة فی الجبانات الأوربیة 2- وسط أوربا -." Conference Book of the General Union of Arab Archeologists 19, no. 19 (December 1, 2016): 908–27. http://dx.doi.org/10.21608/cguaa.2016.29575.
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