The System of Power of Islam during the Period of Absolute Monarchy

The change of Islamic government system was begun after the reign of al-Khulafâ’ al-Râsyidun was completely over. The government system ruled by al-Khulafâ’ al-Râsyidun democraticly was changed by the next successor of the reign to be monarchy. A caliph was not elected through democratic mechanism anymore, but was appointed by the previous caliph based on lineage. This era was very dynamic in Islamic political history. It was also having long moment and full of intrigues and polemics. The monarchy system ruled by the Umayyad Caliphate was also known by patrimonialism. It was the system of government which assigned a right to the caliph for claiming a state as his ownership and it could be inherited for his relatives, while his people were just considered as his subordinate who need his support and protection. According to this theory, the caliph authority was absolute and could not be interfered by others including constitutional law. The government system of the Abbasid Caliphate was not different from the Umayyad Caliphate. Both were rather similar, but the Abbasid Caliphate had some aspects as its identity. Another example of the government system could be found in Turkey. The Islamic government in there was represented by the Ottoman Empire for hundred years. The dynamics of Islamic politics is always influenced by some interactions of each regime or government, what makes a transition of power and politics so dynamic. Therefore, this article tries to describe how dynamic the governmet system of Islam in its history is.

What and why Islamic government is one of the important topics of our time. Contrary to the secularist view, which sees governance as merely a human and customary matter, the principles of governance in Islamic political thought are a combination of human rational requirements and Shari'a and revelation requirements. Islamic governance, like other Islamic teachings, has relatively fixed principles and changing branches. There is a wide and deep difference of opinion about the principles of Islamic governance among Muslim thinkers. In this article, divine sovereignty, popular acceptance, rule of law, social justice, civil liberties, service policy, council, and expediency of the Islamic Ummah are presented and analyzed as relatively stable principles of the Islamic political system using the total views of Muslim thinkers.

Islamic education has existed since the Prophet Muhammad SAW and continues to develop until now. Islam once reached the peak of glory, called the golden age, because, at that time, Islamic education was very developed and produced an extraordinary scientific civilization recognized throughout the world with evidence of the development of various Islamic educational institutions during the Classical period. Therefore, it is essential to know the history of Islamic education, especially during the classical era of the Umayyads and Abbasids, to learn from this history. The aim of this research is the institution of Islamic education during the Classical period of the Umayyads and Abbasids. The research method uses library research by collecting various sources of books, articles, and documents about Islamic educational institutions during the Umayyad and Abbasid eras. The results of the study show that Islamic Educational Institutions began to develop during the Umayyad period, such as the Kuttab, Khan, and other Madrasas, then reached their peak during the Abbasid era, such as the Kuttab, Library, and Observatory, elementary, middle to high-level Madrasas. However, not long after that, the Abbasids were destroyed, and Islamic education began to decline. Therefore, it is essential not to be lulled by progress glory days and to continue to love science so that Islamic education can develop as before.

The purpose of this study is to find out the concept of khilafah according to Sayyid Quthub and Taqiyuddin al-Nabhani, differences and legal basis. This study is a library model, with primary data sources, the Zhilalal-Qur'anic Tafseer and Nizham Al-Hukmi Fi Al-Islam and qualitative descriptive analysis methods. The result is the thought of the concept of khilafah according to sayyid Quthub: 1). The concept of the ruler / caliph, that who becomes the ruler of the choice of the Muslims, acts in absolute freedom, but that person gets the authority because he constantly applies the law of Allah Almighty. 2). The Islamic government system, the Supra Nasional government (the unity of the entire Islamic world). 3). The pillars of his Islamic government: a). Justice of the ruler; b). People's obedience; c). Consultation between the people and the authorities. Thought of the concept of the Caliphate according to Taqiyuddin Al-Nabhani: 1). The concept of the ruler / caliph is a person who represents the Ummah in government affairs and power and in applying syara 'laws. 2). The system of government is khilafah. 3). The pillars of his Islamic government: a). Sovereignty in the hands of syara '; b). Power of the people; c). To appoint a legal Caliph fardlu for all Muslims; d). Only Khailfah has the right to carry out tabanni (adoption) against syara 'laws; e) The Caliph has the right to make constitutions and all other laws. The differences in the concept of khilafah are both: 1). According to Sayyid Quthub, if the ruler fails, then the ruler can be dismissed if the Muslims are no longer satisfied with him. This statement gives a signal that the people get rid of the rulers who no longer fulfill their functions (zhalim rulers). It is different from the opinion of Taqiyuddin al-Nabhani. An Amir al-mu'minin (Khalifah), even though he is responsible before the people and his representatives, but the people and their representatives are not entitled to dismiss him. Nor will the Caliph be dismissed, except when deviating from Shara law. The one who determined the dismissal was only the Mazhalim court. 2). The system of Islamic government according to Sayyid Quthub does not question any system of government in accordance with the system of conditions of society, but this government is characterized by respect for the supremacy of Islamic law (shari'ah). Whereas According to Taqiyuddin Al-Nabhani that the system of Islamic government is khilafah. 3). The pillars of Islamic government according to Sayyid Quthub and Taqiyyuddin al-Nabhani, points three parts a and b at the above conclusions are: 1). Sayyid Quthub: a). Justice of the ruler; b). People's obedience; c). Consultation between the people and the authorities. 2). Taqiyyuddin al-Nabhani: a). Sovereignty in the hands of syara; b). Power of the people; c). To appoint a legal Caliph fardlu for all Muslims; d). Only Khailfah has the right to do tabanni (adoption) against the laws of shara; e). The Caliph has the right to make constitutions and all other laws. The legal bases for determining the Caliphate according to both: 1). The legal basis for the establishment of the Caliphate according to Sayyid Quthub: 1). Ruler, Qur'an Surah (2) al-Baqarah verse 30; 2). Islamic Government System, Qur'an Surah (24) an-Nur verse 55; 3). Pillars of Islamic Government, Qur'an Surah (4) an-Nisa 'verse 58. 2). The legal basis for the establishment of the Caliphate according to Taqiyyuddin al-Nabhani: 1). Ruler, hadith of Muslim history from Abu Said Al khudri, Hadith no. 1853 and Muslims from Abdullah Bin Amru Bin Ash, Hadith no. 1844; 2). Islamic Government System, Al-Qur'an surah an-Nisa '(4) verse 59, an-Nisa' (4) verse 65. Muslim, saheeh Muslim, volumes, 3 pp., 1459 and 1480; 3). Islamic Pillars of Government al-Qur'an surah An-Nisa (3) verse 65, and Surah An-Nisa (3) verses': 5.

Alavian, were descendants of Imam Ali, the different eras began to Tabarestan. Tabarestan region due to geographical and political position is important. So, so long, the rule of the Umayyad and Abbasid rulers, the caliphate was the official opposition, and shelter. Among the groups that went to Tabarestan Alavian that were in various stages of reasons, were enrolled in this region. This study, based on an analytical method - a description, and enjoy writing and virtual resources, in this context, the study of how pictures Alavian Tabarestan, is discussed. In summary, the reasons for migration Sadat Alavi Iran, he said the following. First immense pressure Umayyads, Abbasids, and Sadat Alavi, especially Sadatipour that the uprisings had been, or were opposed to their rule. Second, the government recruited to continue the struggle against usurpers. Third, relative security in some parts of Iran, becuase of being away from the center of the Umayyads and Abbasids ruled, and especially respected by Iranians son of the Messenger of Allah ( SAW ), and the descendants of Hazrat Zahra (AS) and which is they are discussed in more detail.

Good governance is a modern model of governance grounded in human rights concerns and characterized by respect for democracy, transparency, the prevention of administrative corruption, and the promotion of public participation. One of the salient components of good governance is a focus on justice, which is rooted in the foundations of human dignity. The present study examines the concept of justice-seeking as a shared feature among new models of good governance, Islamic governance, and the political model of the Islamic Republic. Information was gathered through online and library sources. The study employs an analytical-explanatory method to advance its argument. Throughout the research process, it became evident that although justice was often ignored in practice in traditional systems of rule, even unjust governments typically recognized the theoretical importance of justice. As new and ideal models of governance have emerged, it can be argued that the Islamic Republic, as a system derived from Islamic sacred law and committed to justice, represents one of the paradigms of good governance. Its primary distinction from other models of good governance lies in its Islamic nature, which is based on Quranic justice and the governance model of Imam Ali.

A recent excavation in the village of Tamra in Eastern Galilee, Israel, has uncovered a church. Four building phases could be discerned. The church was erected in the Byzantine period and continued to function as such in the Umayyad and Abbasid periods until it was abandoned. A dated inscription was discovered on the mosaic pavement of the church of the Umayyad period. The date is apparently reckoned by the era of Hegira to the year 725 AD. The present paper deals especially with the decipherment and interpretation of this inscription.

The Abbasid Dynasty has produced many important figures who made great contributions to the development of Islamic civilization. Caliphs such as Abu al-Abbas alSaffah, Abu Ja'far al-Manshur, Harun ar-Rasyid, and Al-Ma'mun played a very good role in advancing the Abbasid Caliphate, both in terms of politics, economy, and science. It should be noted that the Abbasid Dynasty was an Islamic government that implemented a more open and tolerant policy towards non-Muslims, such as Christians, Jews, and Zoroastrians. Thus, giving birth to pluralism, thus encouraging the development of more diverse science and culture. The purpose of this study is to determine the learning methods used in mosques during the Abbasid Dynasty and to analyze the influence of mosques on the development of Islamic science and education during the Abbasid Dynasty. This research was conducted using a literature review system approach. This approach views existing literature as part of an interrelated system, where each element (theory, concept, research findings) influences and interacts with each other to form a more comprehensive understanding. The results of this study indicate that the characteristic of the peak of the glory of the Abbasid Dynasty was significant progress in the field of science, marked by the large number of Muslim scientists in the Abbasid era and the main factor in the glory of the Abbasid Dynasty was the establishment of Bait al-Hikmah, kuttab, and mosques as centers of learning at that time.

The world, without exception, our country, is being hit by the Covid-19 outbreak, which until now is not clear when it will end. This epidemic is not only threatening public health, but also collapses all aspects of the world economy. From the scale of the country, corporations, SMEs, to individuals, are affected by this outbreak.Not surprisingly, all circles are struggling to find a way to survive these two great threats; the covid-19 outbreak and the economic crisis. For the Muslim community, the Prophet Muhammad peace and blessings of Allah be upon him is a role model in all aspects of life, because his teachings have presented everything that mankind needs, both in matters of the hereafter and in the world. Through qualitative research, the researcher tried to reveal the guidance of the Prophet Muhammad peace and blessings of Allah be upon himin facing and resolving the threat of economic crisis. By collecting the data from the Qur’an, hadith, and scholars' statements, the researcher tries to get a clear picture of these guidance.Hopefully, these guidance can be applied by the Muslim community in facing the threat of the economic crisis that is currently haunting the international community. From this research, it was revealed that the main cause of the economic crisis was human behavior that deviated from the guidance of Sharia.Therefore, faith in Allah the Exalted, the Lord of the universe, is a solid foundation as well as a source of inspiration for Muslims in facing all the dynamics of life, including the threat of economic crises. As it is revealed that the Islamic Sharia has arrangedcomplete solutions to solve the threat of the economic crisis.

PurposeThe principles of good corporate governance (GCG) in Islam are more stakeholder oriented than shareholder oriented. If the implementation of GCG always refers to the principles of GCG that are sourced from the values of capitalism, it is necessary to reconstruct corporate governance so that it can be applied to Sharia institutions. Therefore, this study aims to carry out a detailed development of Islamic corporate governance with careful evaluation of the various aspects of the scientific panorama inherent in Islamic business and social finance.Design/methodology/approachThe approach in this research is Islamic corporate governance research as a reference in “Article Title, and Keywords” based on Scopus from 1994 to 2021. The analysis was carried out in December 2021. VOSviewer and Excel software were used to analyze the collected data and apply bibliometric analysis.FindingsThe research findings indicate that Islamic corporate governance research can be categorized into subfields, such as research on the basics of Islamic corporate governance, analysis of Islamic corporate governance and research on various applications of Islamic corporate governance in Islamic finance. Although there is some important or fundamental research in Islamic corporate governance, this does not yet answer for such a powerful Islamic financial instrument. This study relies on research in the existing Islamic corporate governance literature and future research.Research limitations/implicationsThis study relies on research in the existing Islamic corporate governance literature and future research. The outcome of the current study will provide a strategic perspective to law-making bodies and practitioners of the organization to implement Islamic corporate governance to attain a higher sustainability performance.Practical implicationsGCG practices make companies have better performance; the failure of small and medium enterprises is the result of weak corporate governance practices. Corporate governance is indeed not a solution to all the problems faced, but governance is an unquestionable thing to achieve business success.Social implicationsIt discusses above the current state of corporate governance practices in the conventional economy and establishes the measurement of GCG at the functional level, compared from Islamic perspectives. Like any other civilization and religion, Islamic culture also embedded GCG since the early days of Islamization.Originality/valueTo the best of the authors’ knowledge, this paper is the first to examine the existing Islamic corporate governance literature by bibliometric analysis. The definite results and research areas can help scholars and researchers to conduct future research to enhance the scientific development of Islamic finance and provide alternative instruments to implement corporate governance according to Islamic values.

In the history of Islamic civilization, statehood has acquired various forms and models of governance - from the caliphate, sultanate, khanate to the "mamluks" (kingdom), imamate, emirate, and also republics based on the national state. In all these models, Islam remained either the state-forming one, or one of the resources for national construction, since the principles of Islam and its system of values are natural material for state construction in those countries where Muslim culture is part of national identity. And any government or any authority that did not rely on the high principles of spiritual values and faith of its society was perceived by the people as initially unfair, alien. The Muslim world today is heterogeneous, and, in addition to purely Islamic identification, there is a national level of political self-determination of one or another people (Arabs of Egypt, Jordan, Syria, Saudi Arabia, etc., Malaysians, Kyrgyz, Pakistanis, Uzbeks, Kazakhs, etc.) in the formation of statehood based on national identity, the culture of national sovereignty. However, Islam, based on its doctrinal foundations, denies the existence of ethnicity as a separate category of identifications based on superiority (extreme nationalism), recognizing the community of all Muslims and laying the foundations for the formation of the so-called nation of Islam - the Ummah of Muhammad (peace and blessings of Allah be upon him). At the same time, Islam does not at all deny the diversity of cultures and peoples that form the Islamic community, within the framework of different models of statehood. All of them, if we look deeper, are considered natural components of the diverse Muslim world based on Islamic solidarity within the framework of different political and economic integration unions, confederations.

In the history of Islam, following the reign of the Rasyidin Rashidun, was succeeded by rulers who formed power with a system of family power or dynasty. Starting from the Muawiyah powers that formed the Umayyad dynasty, the system of democracy was transformed into a hereditary monarchi (Hereditary kingdom). The Muawiyah was acquired by violence and diplomacy, not with the most elections or votes. The succession of hereditary instantly leadership begins when the Muawiyah obliges all people to declare true to his son, Yazid, who later succeeded him. Muawiyah intends to model the Monarchi in Persia and the Byzantines. Muawiyah miming The term caliph, but he gave a new interpretation of the words to glorify the position. The dynasties in power after the Rashidun Rashidun were the Umayyad dynasty, the Abbasid dynasty, the Umyyaah dynasty in Andalusia, the Syafawiyah dynasty, the Ottoman dynasty in Turkey, the Mongol Empire of Islam in India, and many other dynasties ruling on several Part of the Islamic world. In addition to these dynasties, there were also several other dynasties that also embraced the important role in the development of civilization in the Islamic world including the Fathimiyah dynasty which has a great contribution to the civilization of Islamic world

Government based on Islamic law or the state or system of Islamic governance is a recipe for the life of the inherited state of Rasulullah S.A.W. An ideal government in Islam that has been done by friends. Therefore, it is important for Muslims to understand the structure of the Khilafah State that was carried out after the Prophet's time and then changed during the Umayyad period. There are two causes of the form of government in Islam, namely the Caliphate and the kingdom, both of which are considered legal. Abu Zahrah said that an Islamic state should be based on deliberation to appoint its leaders, or through representatives and leadership not inherited from generation to generation. whereas Ibn Taymiyyah is more flexible, he accepts the Kingdom system as long as the constitution of the Qur'an and Sunnah is absolute. Both of these practices of government have been traversed by Muslims for a long time, each of which has a privilege, both forms of government based on deliberation and descent are listed in the verses of the Qur'an.

From the Islamic point of view, the source of all leadership powers is the essence of God Almighty. The essence of God Almighty is the owner of everything and He is the legislator. Man is only his vicegerent and caliph in this universe. It is based on three principles according to the instructions of the Prophet (peace and blessings of Allah be upon him). One is that the rule of God and obedience to the Qur'an and Sunnah is the greatest foundation of the state and government. The second is that the government will be formed at the discretion of the Muslim Ummah through public consultation. And third, the Islamic government is responsible for running the state as well as providing for the collective welfare of society and the needs of all citizens.
 There are a few principles that must be found in the leadership of the Islamic State۔These principles are mentioned below.

Contents: Introduction Manufacturing: The development of techniques in the medieval Muslim world, G. Wiet, V. Elisseeff and Ph. Wolff The main industries of the Mediterranean area as reflected in the records of the Cairo Geniza, S. D. Goitein An introduction to the study of Muslim ceramics, Jean Sauvaget A new interpretation of the economic history of medieval Egypt: the role of the textile industry, 254-567/868-1171, Gladys Frantz-Murphy Labour: The crafts among the Arabs, Ignaz Goldziher Base trades in Islam, Robert Brunschvig The economic conditions of the Mawali in early Islamic times, Jamal Judah Craftsmen and groups of craftsmen in the first centuries of Islam, Barbara Finster The working people of the Mediterranean area during the high Middle Ages, S. D. Goitein Agricultural and irrigation labourers in social and economic life of Iraq during the Umayyad and Abbasid caliphates, Muhammad Abdul Jabbar The 'serfs' of Islamic society under the Abbasid regime, Muhammad Abdul Jabbar Beg Law and economy in Ifriqiya (Tunisia) in the 3rd Islamic century: agriculture and the role of slaves in the country's economy, Mohamed Talbi Labour partnerships in early Islamic law, Abraham L. Udovitch Index.