The process of Islamization in the Kedatuan Suppa in the 17 century AD took place through various channels, not only influenced by trading activities and the arrival of preachers from outside, but also by the central role of the palace, especially Datu We Passulle Daeng Bulaeng. This research aims to examine how Islam was integrated into the governmental structure and the social life of the Suppa community at that time. By using the historical method which consists of heuristics, criticism, interpretation, as well as historiography and an anthropological-sociological approach, this research studies the role of the palace in institutionalizing Islam through the establishment of Parewa Syara’ as well as the alignment of Bugis customs with the values of sharia. The results of the research show that Islam did not completely replace customs, but rather carried out a process of acculturation with local values that were in accordance with the principle of tawhid. This transformation is evident in governance, religious practices, and life rituals such as birth, marriage, and death. Overall, Islam appeared as a normative and cultural force that strengthened the socio-political order of the Kedatuan Suppa in an adaptive and transformative manner.
In the 19 century, the Islamic world faced a great upheaval due to the expansion of Western colonialism and the epistemological crisis that struck its intellectual tradition. This condition gave rise to an urgent need for the reconstruction of Islamic thought that was able to respond to the challenges of modernity while at the same time maintaining Islamic identity. This article discusses the dynamics of Islamic reform in Egypt with its main focus on the epistemological synthesis formed from the teacher-student relationship between al-Afghani and Abduh, which aims to understand their ideas as a reference in creating Islamic thought in all aspects. The results of the research show that al-Afghani emphasized pan-Islamism and political resistance against Western hegemony, while Abduh focused on institutional reform, the rationalization of theology, and the modernization of Islamic education, particularly through Al-Azhar. Their collaboration through the publication of the journal Al-Urwah al-Wuthqa reflected the spirit of transnational reform that was able to reach various regions of the Islamic world. This article also highlights their contribution in shaping a reformist Islamic epistemology that integrates reason and revelation contextually. Their intellectual legacy not only dismantled the narrative of Islamic intellectual stagnation constructed by Orientalists, but also provided the foundation for the emergence of reform movements in South Asia and Southeast Asia. Thus, their ideas remain relevant in formulating Islam as a value system that is rational, ethical, and solution-oriented toward the modern problems of the Muslim community.
Since their arrival in Indonesia, Pattani Malay students have played a pivotal role in fostering solidarity, strengthening Islamic identity, and expanding intellectual networks. One significant outcome of this dynamic was the establishment of the Association of Pattani Malay Students in Indonesia in Lampung, in 2009. Despite its importance, research on this organization remains limited, with most studies focusing on the broader history of the Pattani student diaspora in Indonesia rather than examining the continuity, transformation, and challenges of PMMPI in the specific local context of Lampung. This study adopts the historical method, comprising four stages: heuristics, source criticism, interpretation, and historiography. Data were collected from organizational documents, activity archives, relevant literature, and interviews with core leaders spanning the period from 2012 to 2024. The findings indicate that PMMPI has sustained its continuity through systematic cadre regeneration and the affirmation of Islamic values as the foundation of identity. Organizational changes have occurred in terms of structure, nomenclature, and strategic orientation, demonstrating adaptability to social, political, and academic dynamics. At the same time, the organization has faced persistent challenges, including language barriers, social integration, and global crises such as the Covid-19 pandemic. Overall, the study underscores that PMMPI functions not merely as a student association, but also as an agent of identity formation, solidarity, and adaptation for Pattani students in Indonesia. The implications highlight the need for further exploration of the role of diaspora organizations in reinforcing religious, national, and academic ties within the context of globalization.
Blambangan, which is the easternmost region of Java Island, has a long history as the last Hindu stronghold in Java and serves as an important transitional space in the process of Islamization. This research aims to reveal how the process of religious blending occurred, as well as how local historical narratives represent this blending in the form of tombstones, babad (chronicles) texts, and oral traditions. Through a qualitative approach using historical methods divided into Heuristics, Criticism, Interpretation, and Historiography. This study finds that the blending process of Hinduism and Islam was a form of cultural acculturation that took place peacefully and continuously. The political transition from local kingdoms to colonial rule also encouraged the transformation of the local community’s religious and cultural identity. The spread of Islam did not completely erase the Hindu cultural heritage but instead occurred within a harmonious framework of acculturation. This is evident in religious practices, customs, architecture, and social systems that combine Hindu elements with Islamic values. The spatial layout of the city of Banyuwangi, the establishment of the Great Mosque Baiturrahman, as well as the existence of tombstones with Arabic-Pegon inscriptions. Local historiography, such as the Babad Blambangan, along with colonial records and archaeological findings, reinforces the narrative that the Hindu-Islam blending in Blambangan was not merely a process of religious conversion, but rather a complex socio-cultural transformation.
In the 19 century AD, Malabar became a center of anti-colonial resistance involving Sayyid figures such as Sayyid Fazal Mouladdavila and Sayyid Husain Shihabuddin, who served as both religious and political leaders. Rooted in the tradition of the Hadrami diaspora, they combined spiritual authority and militant activism to mobilize resistance against British colonialism. The research method used by the author is the historical method, which is divided into four stages: source collection, criticism, interpretation, and historiography. This research also analyzes colonial correspondence, British administrative reports, and local archives to reveal the role of the Sayyids in resisting colonialism, the influence of Sufi networks, and religious legitimacy among marginalized communities. The findings show how Sayyid figures navigated religious, social, and political landscapes to challenge both colonial authorities and local feudal elites. Sayyid Fazal and Sayyid Husain were not only respected spiritual leaders but also central actors in organizing sustained resistance. Their integration into local society through kinship ties and religious leadership provided grassroots support and political credibility. Their activism represents a unique model of Islamic anti-colonial leadership that operated through theological discourse and strategic community engagement, offering a more nuanced understanding of Muslim resistance in South Asia.
