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The Pat a Pangampong sa Ranao or Lanao Sultanate in the Philippines was founded in the early 17th century after its leaders seceded from the Magindanao Sultanate. The Lanao Sultanate had the traditional laws i.e. the taritib and igma or the Adat Laws, and Shari'ah (Islamic laws). The political structure of Lanao Sultanate consists of council of elders, house of board of advisers, house of bais (ladies), imāms (prayer leaders), kalis (judges), gurus (teachers), askars (army), pananalsilas (genealogy experts), defence units headed by a radia-laut (naval and war commander), and the forty-three sultans who ruled the pagawidan (supported) states and pagawid (supporting) states. The supported states had fifteen sultans who were the executive bodies of the fifteen royal houses of the Lanao Sultanate. The pagawid (supporting) states had twenty-eight governors called m'babaya ko taritib who were also the legislative bodies of the four states of Lanao: Bayabao, Masiu, Unayan, and Baloi. The Islamicity of the Lanao Sultanate in the 17th century as an Islamic state is not represented in literature. This explains why there is a huge research gap on this study. This paper will explore in-depth the Islamicity of Lanao Sultanate in the 17th century using the functions and the characteristics of an Islamic state as parameters according to contemporary Muslim scholars.

The method used in this research is descriptive method using quantitative. The data source used is secondary data. Results: the performance of Islamic banks with the standard approach of financial ratios 2013-2018 showed"Very Healthy" with an average of 18%. Then when viewed from the NPF showed the predicate "Healthy" with an average of 3.5%. The REO which shows the predicate that is "Very Healthy" with an average of 72%. The ROA shows the predicate that is "Fairly Healthy" with an average of 0.5% and the last from STM which shows the predicate "Healthy" with an average of 24%. The performance of Islamic Commercial Banks shows "Good" from the PSR with an average of 46 %. then if seen from the ZPR value shows the predicate "Not Good" with an average of 0.02% and then seen again from the value of the EDR y which shows a predicate that is "Very Good" with an average of 130% whereas when viewed from the DEWR value indicates a predicate that is "Not Good" with an average of 5% and lastly seen from the value of the IIC it shows an "Very Good" with an average of average of 100%. Conclusion: The concept of Baitul Mal Village itself has characteristics similar to BMT (Baitul Mal Wat Tamlik), the difference in the source of funds derived from the government and the object of the user funds specifically aimed at the local village community

This book explores a central tension in identity politics – how the state, civil society and people in general may want to create and maintain cultural, religious and social cohesion but paradoxically their practices in everyday life often run counter to this. Malaysia is no exception. Here, a political elite maintains a hegemonic system of control and cultural dominance but must juggle political pressure from Islamic and Malay supremacists on the one hand and moderate civil society groups on the other. The result is a complex interplay of domination, accommodation and negotiation between the state and its citizens. At the heart of the study is the conjuncture between Malay ethnicity and Islamic faith, hence an examination of the state discourse on 'civilizational Islam', but other areas are also examined, including the arts as a contested space where artists and the state vie to shape the nation's imagination. At the theoretical level, this book is part of a greater narrative about identity politics. It seeks to reach broader understanding of what Heidegger calls being-in-the-world, or the way we relate to other people and places around us. Thus, this book brings a variety of philosophical theory, anthropological insights and social theory together to present an interesting, in-depth ethnographic exploration of contemporary Malay Muslim identity politics. ; See here for an detailed explanation of the significance of this book's unique cover: https://anthropolitics.wordpress.com/2012/10/29/my-book-cover/

There are many factors in determining economic growth as well as an explanation of the success of economic performance that not only includes political and social forces. In particular there has been attention to the role of religion in the economics, with a number of economists that explored the relationship between religion and economic performance. This paper aims to measure how Islamic countries, which declared their country as an Islamic State or Islamic majority adherents, or as a member of the Organization of Islamic Confederation (OIC) which is part of the ASEAN? Are these countries run on Islamic economic principles? To measure Economic IslamicityIndex ASEAN countries, we use 10 indicators Economic Islamicity Index represented by 10 representatives based on the Islamic principles in economic.

This study examines the Private-Public Partnership (PPP) implementation for financing public infrastructure and its determinants for the case of OIC countries during the period 2015–2019. Using the fixed-effects panel model and considering public resource constraints and market, macroeconomic, institutional and cultural variables as potential factors, it documents that the regulatory quality, political stability, Islamicity Index and inflation variables positively influence the implementation of PPP for financing public infrastructure in the OIC region. Meanwhile, aid is found to negatively affect the PPP implementation. These findings suggest that PPP implementation tends to be higher in countries with good institutions, stable macroeconomic conditions, low public resources, low levels of aid and strong adherence to Islamic values. The results are expected to provide insights for policymakers and private sectors involved in the implementation of PPP in OIC countries.

AbstractThe article examines the legislative and judicial tasks of Islamic jurists and how they carried it out in constitutional or general legal structure. While the Pakistani experiment was inspired by the Iranian model of jurists' involvement in legislatures, Egypt took a different path by not recognizing any official role for Islamic jurists with ambiguous recognition of Islamic jurisprudence. The legislative role could take the form of incorporating Islamic jurists into the legislature, establishing a committee partially made up of Islamic jurists, or handing over some legislative task to an Islamic jurisprudential institution. Despite the fact that Islamization was intended to respond to the people's requests, it employed autocratic and authoritarian mechanisms. The project attempted to replace the typical class of socially recognized jurists with appointed committees entrusted with Islamic codification. The experiment was challenged for its operation and its Islamicity but never introduced Shari'a courts or Islamic clerical legislation.

This book discusses globalization trends and influences on traditional African oral literary performance and the direction that Ilorin oral art is forced to take by the changes of the twenty-first century electronic age. It seeks a new definition of contemporary African bourgeois in terms of their global reach, imitation of foreign forms, and collaboration with the owners of primary agencies. Additionally, it makes a case that African global lords or new bourgeoisie who are largely products of the new global capital and multinational corporations' socio-political and cultural influences fashion their tastes after Western cultures as portrayed in the digital realm. Abdul-Rasheed Na'Allah is Vice-Chancellor, Chief Executive Officer, and Professor of English and Comparative Literature at Kwara State University, Nigeria. He is co-author of Introduction to African Oral Literature and Performance (2005), and author of Africanity, Islamicity and Performativity: Identity in the House of Ilorin (2009), African Discourse in Islam, Oral Traditions, and Performance (2010), and Cultural Globalization And Plurality: Africa and the New World (2011)

The gruesome videos circulated on most media platforms by the organization that calls itself the Islamic State (IS) have prompted a heated debate about the "Islamicity" of the organization that centered on how serious IS actors were regarding getting their "interpretations" right. If any act of interpretation or of understanding of "religion" has been transformed by the various technological and ideological developments of the last two centuries, I will argue here that Salafi thinking (of which IS articulations are but one aspect), understanding of a mythical past, and imagining of history outside a "lived" tradition, marries itself conveniently with the way the latest audiovisual technology manifests itself to an audience, especially in consecrating a culture of speed and "eventual" rupture. This relationship leads to a "collapse of meaning" while leaving room for an overflow of "graphicness." The article will draw parallels between these practices and those of recent TV shows such as Game of Thrones, especially in reimagining a "medieval era" that serves as a schema for addressing contemporary concerns.

The gruesome videos circulated on most media platforms by the organization that calls itself the Islamic State (IS) have prompted a heated debate about the "Islamicity" of the organization that centered on how serious IS actors were regarding getting their "interpretations" right. If any act of interpretation or of understanding of "religion" has been transformed by the various technological and ideological developments of the last two centuries, I will argue here that Salafi thinking (of which IS articulations are but one aspect), understanding of a mythical past, and imagining of history outside a "lived" tradition, marries itself conveniently with the way the latest audiovisual technology manifests itself to an audience, especially in consecrating a culture of speed and "eventual" rupture. This relationship leads to a "collapse of meaning" while leaving room for an overflow of "graphicness." The article will draw parallels between these practices and those of recent TV shows such as Game of Thrones, especially in reimagining a "medieval era" that serves as a schema for addressing contemporary concerns.