Concept Of Caliphate Research Articles

EKONOMI ISLAM DALAM PEMIKIRAN M. UMER CHAPRA DAN M. NEJATULLAH SIDDIQI

Islamic economics is the basis of Muslims in knowing the principles of sharia economic teachings based on the Qur'an and Hadith in the economic thought of M Nejatullah S and M Umer Chapra. The purpose of this study is to explain the economic thinking of M Nejatullah S and M Umer Chapra and their contribution to the country's economic system. This research is a type of historical research with library data sources. The results of this study indicate that the economic thinking of M Nejatullah Siddiqi related to sharia insurance or commonly called takaful is a new product that was born as a result of the rejection of conventional insurance which in its operations practices usury, maysir, and gharar. While Chapra's economic thinking is based on the concept of monotheism, caliphate, and justice, in its operations, Chapra divides this concept of caliphate into four main points, namely: universal brotherhood, resources as a mandate (resources are trusted), a simple lifestyle ( humble lifestyle), and human freedom.

On the Conflict of the End of History between Islamic Caliphate and Global Liberalism: From the Perspective of Thought and Public Opinion Leaders in the Hashemite Kingdom of Jordan

This study aims to explore the opinions of thought and public opinion leaders in the Hashemite Kingdom of Jordan, regarding the conflict of the end of history between Islamic caliphate and global liberalism. These two schools of thought were recently represented by the revolutions of the Arabic Spring in a number of Arab countries as well as the rising of political Islamic movements and the calls for overthrowing the so-called non-Islamic regimes. The uprisings of the Arab Spring started in Tunisia in 2011, calling for the return of the Islamic caliphate. To this end, the researcher conducted 9 interviews with a group of thought and public opinion leaders in the Hashemite Kingdom of Jordan, a country which lies at the heart of the Arab Spring events. The researcher used a historical approach and analyzed the interviews using an analytical descriptive approach, calculating the frequencies in the participants’ responses. The results show that as far as the end of history is concerned, all interviewees agreed that there is a recent conflict between the model of Islamic caliphate, on the one hand, and the model of democratic liberalism represented by the dissertation of Francis Fukuyama, on the other. Since the conflict exists but relies on the interpretations of the concept of caliphate and the liberal perspective, there are some thinkers who believe that there is no contradiction between these two schools of thought. Their beliefs depend on the way by which each school of thought perceives its model, since there is no standardized Islamic model or standardized liberal model. Conversely, some thinkers believe that the conflict is Islamic-Islamic, rather than Islamic-liberal; thus, closing the door for diligence could be viewed as one reason for this internal conflict. Additionally, because variation rather than similarity is to be expected, conflict does follow. The participants also believe that the perception of caliphate is different from one political trend to another and is not within the religious sense of jihad among the armed political Islamic movements. Therefore, one of the most important recommendations suggested in this study relates to activating the role of the mosque and the church in society in a manner that surpasses the media which has the greatest effect on people’s values, while taking into consideration modernism in all the fields that may contribute to the interest of the society, the necessity of respecting people’s religious and ethnic backgrounds as well as national freedom. This is because plurality does not mean partition, rather it involves the enrichment of national unity, developing national culture, appreciating the efforts of people, rather than overlooking them, and finally exerting all efforts to make use of the experiences of others in all the domains that may benefit the interest of the society.

D'RISE Magazine: Between The Piety, Popular Culture And Ideology

This paper analyzes the emergence of a popular magazine in Indonesia, i.e., D'RISE which is quite sought after by muslim teenagers in Sukabumi Indonesia and some other areas. The presence of this magazine is factored by the angst against the secularization of popular culture that threatens the religious values of the teenagers in Indonesia. This study is conducted to examine whether the magazine representing a form of da’wah through writing or it has other relevance elements against popular culture and ideological reasons. This study combines empirical and theoretical data. The result of this study has found that: First, the concept of popular culture magazine D'rise is shown through the cover design, style and material language magazine which reflects popular culture. Second, the magazine D'rise created the piety of it’s readers with a touch of popular culture. Third, the magazine D'rise has contributed to a massive spread of conservative Islamic ideology, the concept of Caliphate and criticism on the Government.

The Caliphate in the Era of Nation-States

The version of the text that is referred to in this essay is the one translated by Maryam Loutfi and edited by Abdou Filali-Ansary. Constructivist approach is applied in analyzing ‘Abd Al-Rāziq's views on the caliphate and governance to determine the process by which the caliphate has evolved throughout history and its applicability in the modern state system. Following the argument that the caliphate is not divinely ordained, it is instructive to discuss the concept of caliphate as a social construct which evolved as a product of intersubjective awareness among actors during its time. In reviving the caliphate, ISIS is using history and strong religious and cultural symbolisms to justify its aims. The caliphate is not the sole realization of Islamic ideals for Muslims are free to establish the form of government that suits them.

The Development of the Hadawi Doctrine, the Neo-Rationalists of the Zaydï School Since 1948, and the Current Role of 'Ilm Al-Kalam (or Scholasticism) in Yemeni Courts-Part I

Ancient Yemen, also known as natural and greater Yemen, embraced what is known today as the Yemen Arab Republic and the People's Democratic Republic and the People's Democratic Republic of Yemen. Yemen today normally refers to the Yemen Arab Republic and it is this Yemen that will be analysed in this exposition. The first state to secede from the Mllslim Empire, the 'Abbasid Caliphate, in the ancient Yemeni region, was that of Banu Ziyad in 205 AH (821 AD) during the reign of the Caliph al-Ma'miln. The Governor, Muhammad ibn Ziyad, declared his independence of Baghdad and assumed sovereignty. He reunited the old Himyarite state from his base in the famous town of Zabld until 225 AH, i.e., 20 years later, when Banu Ya'fur wrested from his control the ancient city of San'a', Sam city (i.e. the city founded by Shem, son of Noah). But the major part of the Yemeni region remained under Banu Ziyad until 402 AH (1012 AD). The concept of Imamate, however, began with the Fatiniid Du'at (religio-political missionaries) of the Fatiml rulers of Egypt. The 'Abbasids viewed themselves as the Princes of the Faithful and accorded the title of 'Amil (Governor) to their provincial representative to Yemen. The 'Abbasids were Hashemites (fromAhl al-Bayt or House of the Prophet) and as they believed that the Caliphate should be kept for the descendants of the House of the Prophet they have not actually replaced the concept of Caliphate by that of Imamate. It was the Fatiml Caliphs who propagated through theirDu'at the concept of Imamate, whereas the Banu Ziyads accorded themselves the title of Sultans only. Thus although the title of Imam dates back to 'All's reign (3540 AH56 661 AD), before the Umayyads, the institution of Imamate in Yemen dates back to the ninth Gregorian century. To understand how the Hadawl doctrine evolved, it is necessary to trace the main historic events of the third Hijrl century. An ambitious leader appeared in the area known as YSfi' (now in South Yemen bordering Yemen). His full name is 'All bin alFadl al-Jadanl al-Khanfarl al-Jaisham, but he is better known as 'All ibn al-Fadl alQullllutl (the Carmathian). 'All ibn al-Fadl pretended to be an esoteric Isma'lll whilst visiting the shrines of Kufa in Iraq. He managed to persuade 'Ubaid Allah bin Maimun al-Qaddah to assign to him jointly with Mansur Hasan Zadhan ibn Hawshab the responsibility for spread-