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Southeast Asia was known to the classical Islamic world as a region of trade and burgeoning local Muslim communities from the earliest decades of the Islamic era. By the 16th century direct diplomatic connections were established between the local communities and the Ottoman Caliphate and this significant historical relationship is crucial for understanding the dynamics between the Western and Eastern Islamic worlds. Relations persisted until the First World War, after which the Republic of Turkiye emerged as the successor to the Ottoman Empire and interactions were more limited until Malaysia's independence in 1957, after which a new phase of relations began, and by the 1990s, the relationship between Malaysia and Turkiye had rebounded. This study aims to explore the historical and contemporary relations between Turks and Malays based on primary sources, including Ottoman and Turkish archives, as well as Bahasa Melayu and English materials. Keywords: Turkiye-Malaysia Relations, Ottoman-Malay Sultans, Malay World, Introduction Throughout its historical evolution, 'Malaysia' has been identified by a plethora of names, encompassing the Malay Peninsula, Malaya, and Melaka. In the era of colonial dominion, it was denominated [...]

A vast number of studies have acknowledged the existence of Islamophobia, but few have attempted to deconstruct the concept. This study deconstructs Islamophobia into its constituent elements: hatred, hostility, and racism against Islam and Muslims. The study seeks to shed light on some methods applied by Prophet Muhammad (PBUH) in dealing with the roots of hatred, racism, and stereotypes. This can lead members of society to practice different forms of animosity between people based on religion, race, color, etc. In this context, the study confirms the depth of the prophetic biography and its ability to provide the modern world with systematic methods in dealing with its growing problems and challenges. Based on this biography, the study proposes solutions to the matter of Islamophobia, including the need for Muslims to interact with the regional and international societies from a standpoint of collaboration and engagement. This would be for the universal benefit of all societies and humanity in general. [ABSTRACT FROM AUTHOR]

Muslim presence was manifest in the coastal regions of Southern India from the earliest days of Islam, as evidenced by the establishment of Arab trading settlements, with minor political impact prior to the conquests in Northern India from the beginning of the 8th century, which solidified the influence of Islam leading to tangible political and socio-cultural impacts in the region. The history of India furnishes an amazing picture of the syntheses of many divergent cultural trends which were gradually transformed by a process of mutual adjustment and assimilation. Islam played a significant role in this by contributing to India's multi-cultural and multi-religious ethos, embedding the subcontinent in the Arab-Islamic maritime civilization, stretching from southern Africa to China, particularly in connecting Africa as well as the great Turkic empires of Central Asia. It offers a pertinent example of the interaction of human minds and the effects of cultural and civilizational contacts on indigenous customs, religion, literature and arts. This paper examines the impact of Islam in the Indian Peninsula from three different angles: its political predominance, its intellectual and cultural impact, and finally, its influence on art and architecture. Based mainly on Arabic and Persian sources, the article focuses on the intellectual legacy, achievements and the role that the Indian Muslims played in the Indian subcontinent during the Delhi Sultanate, the first major Islamic political authority to govern large parts of South Asia. [ABSTRACT FROM AUTHOR]

The Indian subcontinent has contained a vast array of ethnicities, cultures, traditions and languages since the beginning of civilisation. While classical Indian civilisation was based on Sanskrit, the sacerdotal language of the Brahmins, this sacred language did not affect the general mass of people, nor literature beyond a privileged elite. The first true lingua franca that transcended caste barriers to a certain extent was Persian, which was adopted by the ruling dynasties of Muslim India (who themselves were generally Turks or indigenous Indians rather than Persians), their Hindu peers, as well as the civil servants. However, from the beginning of the seventeenth century Urdu began to form around the lower echelons of society as a pidgin common tongue to enable communication between the myriad ethnicities of the Mughal Empire, ultimately restricting Persian to a refined language of culture and courtly life in the Mughal court and becoming a vibrant and dynamic language in its own right, thus becoming the first literary language with a substantial original contribution from Indians since ancient Sanskrit. This article charts the adoption of Persian and later the emergence of Urdu as spoken and literary languages in the Indian subcontinent using original sources in those languages. [ABSTRACT FROM AUTHOR]