Islamic Order Research Articles

The need for social theology to strengthen the social functions of Islamic banking in Indonesia

This study is based on the objective conditions of Islamic banking in Indonesia, which have not carried out their social functions optimally. Based on reports from the financial services authority, Indonesia bank and several related research, the efforts to optimise the social function of Islamic banking still encounters several problems related to the distribution of banking funds that are more focused on business interests, lack of real business run by Islamic banks, customer funds that are mostly deposited in Indonesia bank and have not been distributed to the real sector effectively, to banking activities by referring to the capitalistic economic paradigm and not fully referring to sharia guidelines. The results of the study of documents, literature and actual phenomena using descriptive and holistic analysis methods indicate that the degradation of the social function of Islamic banking appears as a result of a lack of understanding of the concept of Islamic economics based on the construction of Islamic social theology. The lack of understanding of banking management towards Islamic social theology has created a gap between the practical and conceptual sides of Islamic social theology, which in turn has an impact on the lack of social commitment from related parties in the implementation of Islamic banking activities. Strengthening the practical side of Islamic social theology is a necessity to overcome the existing problems.Contribution: The article contributes to the discourse on the application of Islamic social theology to Islamic banking practices. It aims to contribute to theological thought in Islam in order to strengthen the social function of Islamic banking, by focusing on the main objective of Islamic economics: al-falah or the achievement of spiritual and material prosperity.

BUDAYA ORGANISASI DALAM PRESPEKTIF AL-QUR’AN DAN AL-HADIST

Organizational culture is a set of philosophies, ideologies, norms that are owned by an organization which at the same time distinguishes it from other organizations. Faced with challenges that show that the organization has so far only been managed with mathematical approaches that are full of competitive nuances. In the midst of the problems faced, namely about what noble values ​​(core values) should not be conveyed in the practice of forming organizational culture so far. This article intends to know the concept of organizational culture in general, as well as to know the signs of the Qur'an and Hadith. The method used in writing this article is a descriptive qualitative method of library research type. The results of the study indicate that Islamically organizational culture is a gathering place for people who have ideas and thoughts that are in line, take the concepts and habits that have been embedded in the Islamic order as the basis for moving and effort in an effort to achieve organizational goals for the benefit and welfare of the organization. blessing of Allah SWT. The Islamic order that is taken as the organizational culture includes the concepts, models and values ​​contained in the organization

ISLAMIC SOCIALISM AND THE UPSURGE OF PAKISTAN PEOPLE’S PARTY

The paper deals with Islamic Socialism and the rise of Pakistan People’s Party. This research gives better understanding for the rise of PPP on the basis of its slogan “Islamic Socialism” and tries to explain that how the regime of Bhutto manipulated Islam in order to rule for as long as he can. PPP tried to amalgamate Islam with western philosophy of Socialism which was only cosmetic as it was in theory but not in practice.  Islam is the only shadow and umbrella of politics in Pakistan and it harmed the political culture in Pakistan. The wrong implementation of that philosophy led the country towards many crises after 1977 and the slogan of Islamic socialism by Bhutto was one of the major causes of his downfall. The manipulation of religion in Pakistani politics for the purpose of gaining popularity has discussed in this research, especially with reference to PPP.

Conceptualization of the Penology System under Islamic Criminal Law

Islam propounds a culture where everybody follows the rules. Islam aims to preserve peace and tranquillity within the society and thus takes all required legal action to ensure the community against disruptive elements. The notion of retribution in Islam is not the primary law of Islam. They are only imposed as a requirement or series and a vindication of the primary structure of Islamic society. Criminal activity within the revered Islamic order of society is not condoned. Islam aims to change the world by changing its human adherents. Shariah law is focused on the individual rights of persons, but those rights only exist within a framework that stresses the rights of other people. Islam is not against the relative culpability of offenders and how circumstances regulate illegal conduct. Islam is the only religion where its laws and regulations are enforced according to a particular set of laws and regulations. Islam uses a system of proportional punishment. Islamic punishments are entirely justified because Islam takes complete steps to deter crime and inculcates offenders' moral conduct. The Islamic Criminal law has accepted several crimes by offering deterrence, reformative, retaliate and other kinds of punishments to uphold harmony in the community and rehabilitate the offenders. This paper focuses on the Islamic penology and the concept of crime and their punishment and explores its social, historical, and current value

A BRIEF INTRODUCTION TO ALLAMA MUHAMMAD IQBAL’S POLITICAL PHILOSOPHY

In Iqbal’s political philosophy and practice, parliamentary spiritual democratic system is universalistic and particularistic in its range. Global in nature, it is anchored in the religion of Islam that gives it a universal look. In 1926, when he entered politics to realize this ideal in practice, his ideas started to reflect the political scenario of the subcontinent. Besides Islam, Iqbal had made use of a good deal of western political concepts of nationalism, democracy, secularism, sovereignty, ethics of politics and communism. But he neither fully appreciates nor discards out rightly all these concepts. On the other hand, he has expounded his own political ideals of Tauhid, Khudi, Marde Momin, Islamic democracy, Millat, etc. Through these patterns of thought, Iqbal try to train an individual, a society and a global Islamic order. This universal order as it is construed from the concept of ummah will strive for the promotion of pan-humanism, i.e., freedom, brotherhood, and equality of humanity. In this paper Iqbal’s political philosophy, his concept of Khudi, how he perceives an ideal society will be analyzed. It will also be highlight that how his political philosophy changed from one stage to another. Keywords: Allama Iqbal, Political Philosophy, Muslim Society in India, Islam, Nation-State

Islam, politics, education, and modernity

Islamic education consist of a set of concepts and tenets pertaining to human nature, creed, intellect, and attitude, along with spiritual and physical values, all entwined in unified perceptual framework and relying, wholly, in its fundamentals and morals on the Holy Quran. Successfully exploited Islam is drawn into a confrontation from which it is destined to emerge deeply reformed – rethought, or slowly sink into the oblivion of history. Provoked Islamic radicalism can generate and arrange in Europe tens or hundreds of insane terrorists. It is important to show that Islam, as a public religion in international relations and in educational doctrines, can be both a powerful knowledge tool and a dangerous weapon. By delegating a divine blessing to a person, Islam in the eyes of a believer is the only and undeniably true measure of his actions, which determines the temptation to use Islam for educational purposes, giving rise, in turn, to the phenomenon of political Islam. “Radical Islam” will always be in demand where the establishment of an “Islamic order” is required, which is identified by Muslims with educational doctrines, social justice, the equality of all before the law and national equality. The danger of politicizing Islam is that here it plays by the rules of the West and under its control. And as a result – without realizing it, just doing the dirty work.

Islamic Approaches to Darwin's Theory of Evolution: Threats or Rationalization of the Doctrine of Human Origins?

Darwin's theory of evolution continues to be a source of contention for academics concerned with the main issues of Islam and science in the twentieth century. As such, this research seeks to elicit perspectives from Islamic scholarly figures such as Seyyed Hossein Nasr, Zaghloul Al-Najjar, and Nidhal Guessoum. The three figures have varying perspectives on Darwin's theory of evolution. This divergent interpretation of Darwin's theory of evolution demonstrates that the debate on Islam and science did not totally result in the merger of the two, as all Muslim scholars agreed. This research employs Michel Foucault's archaeology and genealogy theories to examine the growth of Darwin's theory of evolution in the Islamic world, as symbolized by the three thinking figures. The findings indicated that Nasr expressly rejected Darwin's theory of evolution, which had been subjected to scientific and philosophical scrutiny. Al-Najjar says that the attitude of rejection and general acceptance of evolution theory is incorrect. By contrast, Guessoum views Darwin's theory of evolution as a factual truth that must be understood through the lens of Islam in order to generate theistic conceptions of evolution.

Pemikiran Fazlur Rahman Mengenai Politik Islam

Fazlur Rahman is a thinker of Islamic neo-modernism who wants to actualize the teachings of Islam in a unified and solid framework, where one aspect and the other are interrelated. Through this approach, he wants the Qur'an to be understood in an integral and total way, so that things that are considered contradictory no longer exist. This effort is his obsession so that humans can capture the messages of the Qur'an holistically. Departing from his concern for the global problems facing Muslims, he offers a solution that is grounded in the differences between normative Islam and historical Islam. From this distinction, Fazlur Rahman conducted a comprehensive reconstruction of Islamic scholarship. The reconstruction he did refers to the original and definite Islam. For this reason, he suggested that the Qur'an as the main source of Islam needs to be interpreted as a whole and not to interpret it fragmentarism (paragraph verses), namely an interpretation that is able to understand the Qur'an as a whole, so that the theological, legal, political aspects and ethics in the teachings of the Qur'an into a unified whole. Fazlur Rahman argues that the purpose of the Qur'an is to establish an ethical and egalitarian society. So, Islamic society is formed because of Islamic ideology. The ideal condition of the Islamic social order is "which calls for good and prevents evil". This is in order to realize the implementation of politics based on Islamic ideology which cannot be separated from the Qur'an and Sunnah.

SULH DAN PERDAMAIAN: APLIKASINYA MENURUT PERSPEKTIF ISLAM

Islam was revealed by Allah S.W.T to His messenger, the great Prophet Muhammad S.A.W is a complete and comprehensive religion to face all human problems in this world. It is integrated into a natural system and suitable to be implemented in all places, times, and situations. All its laws and regulations are not contrary to the norms and human nature. This is simply to ensure harmonious life, free from all strife that can ruin a human life. In daily life, human beings often cannot escape from facing various difficulties, problems, and disputes. Therefore, Islam does not allow its followers to look for a solution to the matter without providing a way out and blowing the spirit of Islamiyyah into it. The sulh method is a concept of external dispute resolution and this method has been practiced in all Syariah Courts throughout Malaysia. Peace carries the definition of one of the main teachings in Islam that leads to things or deeds to make peace. This qualitative study uses library research methods as well as documents such as the Quran, books, and research papers. This study aims to refine the concept of Sulh in Islam, history and evaluate the application of Sulh which is now increasingly overlooked by society. This study is important in elevating the concept and wisdom of Sulh that needs to be emphasized in Islam in order to be able to be appreciated and harmonized by the community in Malaysia.

Resolving the conflict between traditional Islam and human rights: A comparative study of Mahmoud Mohammed Taha’s and Mohsen Kadivar’s views

In the recent decades, many Muslim intellectuals have devoted their intellectual efforts to reconstructing the jurisprudence through a new interpretation of Islam in order to solve the problem of human rights. While they have mostly tried to find a solution based on Ijtihad in derivation of Shari’a, Mahmoud Mohammad Taha and Mohsen Kadivar have asked for structural Ijtihad, presenting reversed and rational abrogation theories. In the current article, the researcher aims to focus on three main questions: Why do they believe that traditional jurisprudence and Ijtihad in derivatives are not able to solve the conflict between Islam and human rights? What are the most important governing principles in the corrective theory of each thinker, and how can their proposed theories lead to the reconciliation of Islam and human rights? And finally, what are the most fundamental principles and common features that lie in the theory of the two thinkers?

A Semantic Perspective on Referring Expressions of Paradise and Hell in the Holy Quran: The Case of Chapter 30 (Amma part)

The present study attempts to examine the referring expressions in Chapter 30 (Amma part) of the Holy Qur'an. It aims at identifying the referring expressions of Paradise and Hell involved in Amma part in particular. The study also attempts to investigate which of the two entities (Paradise and Hell) of the referring expressions have been referred to more. The study implements quantitative and qualitative methods to classify and analyse the referring expressions. In order to classify and describe the referring expressions, a content analysis checklist is utilized to categorize the referring expressions. The findings of the study reveal that there are 54 referring expressions of Paradise and Hell in Amma part, where 35 referring expressions refer to Hell representing 65%, and 19 referring expressions refer to Paradise representing 35%. The findings reveal that the referring expressions of Paradise and Hell contribute significantly to persuading people to follow the teaching of Islam in order to go to Paradise and dissuading them from rejecting them, ending up in Hell.

Existence and Introduction of Islamic Economics: Role and Relevance

The collection of rules, values and standards of conduct that organize economic life and establish relations of production in an Islamic society is Islamic economic system. These rules and standards are based on Islamic order recognized in Qurran. Islamic economics based on specific concept of universe and the creation of man is contradictory to the concept adopted and accepted by modern science. Islamic economics postulates although ability and expertise is required for progress and growth but distribution of resources completely dependent on it would be cruel, inhuman and bereft of kindness, and lead to oppression. Islamic economics does not favor making human ability and expertise the fulcrum of resource distribution. It should be kind, considerate and based on justice and fairness. This is because according to Islamic philosophy, ownership is considered to be a trust from Allah which has been bestowed on the rich so that they may utilize it correctly. In Islamic economics the role of the individual, has inclinations and his aims and objectives occupy a central position and are vitally important. He is definitely a rational being but his level of rationality is not confined to the calculations of cost and profit. An individual does not want merely to obtain monetary profit and physical pleasure and leisure but he also wants and aims for something beyond what the material world has to offer. The main aim of the study is to find out the relationship between Islam and economics. In Islamic economics the comprehensive moral training of the individual, his technical and educational ability, his aims and his priorities are of primary importance. According to Islamic economics the means of acquiring wealth has the same importance as wealth itself. Dishonesty, abuse of trust and earning of wealth through fraudulent ways and means may perhaps increase the status of an individual but the society suffers because of it on the whole. This leads to an unjust and oppressive economic system.

Law, Power, and Justice: A Quranic Perspective

This article seeks to elaborate on the relationship between law, power, and justice from the Koran perspective. This study makes the Quranic texts its primary source. The study results show that from the perspective of the Koran, a legal system, including an Islamic legal order, must have the spirit to create justice. The realization of social justice is the spirit that underlies the stipulation of law. State power, through the legislative body, which is the institution that is authorized to stipulate law, is obliged to make the principle of justice one of a country’s legal pillars. State power through its judiciary must make “considerations for the sake of realizing justice” in every decision on a legal case.

Terrorist Islamist Groups on the Sinai Peninsula

The article examines the illegal activities of terrorist Islamist groups in the Sinai Peninsula. Within the framework of this study, the main attention is focused on the analysis of those links that make up the modern structure of local takfiri jihadist organizations that oppose the secular government of Egypt and demand the establishment of an Islamic order in the country based on Sharia law. The author reveals the reasons that turned one of the most famous resort areas in the world into a hotbed of terrorism and Islamist extremism. After the destruction of the quasi-state structures of the so-called Islamic State in Syria and Lebanon, a significant part of its militants moved to hard-to-reach areas of the Sinai Peninsula. An extensive network of well-armed bandit formations was created here, which carried out hundreds of terrorist acts. On October 31, 2015, a Russian Airbus A320 belonging to the Kogalymavia campaign was blown up over the central part of the Sinai Peninsula. As a result of this plane 224 people were killed, and the Russian government was forced to interrupt air traffic with Egypt, as a result of which the Egyptian budget suffered multibillion-dollar losses. A significant part of the article is devoted to an analysis of the response measures taken by the current Egyptian government to eliminate hotbeds of terrorist threats in the Sinai and establish an effective security regime on the peninsula. At the same time, the author reveals all the shortcomings admitted by the authorities of the Arab Republic of Egypt during counter-terrorism operations. The article presents consolidated recommendations for the Russian state foreign affairs agencies that currently determine the level of security in the areas where Egyptian attractions and resorts are located and, therefore, the possibility of restoring in full the cooperation of the Russian Federation with Egypt in the tourism sector. The article may arouse the interest of all those who associate themselves with the Middle East scientific community, as well as those who are professionally involved in the problems of terrorism and the fight against terrorist threats and challenges in the region.

ISLAM WASTHIYYAH DALAM KACA MATA TAFSIR AL-QUR’AN

This paper tries to discuss the concept of Wasthiyyah Islam in the perspective of the Qur'an through various interpretations. Specifically, there are several aspects that became the focal point of this study, First, looking back at the concept of Islamic Wasthiyyah in the Qur'an. Second, revealing the context and nature of Islam Wasthiyyah in a variety of interpretations. Third, to actualize the characteristics of Wasthiyyah Islam in the current context. The research approach used is the study literature approach which is based on several references that support related Books, Journals, Articles and so on. The results of this study indicate that the concept of Islamic Wasthiyyah in terms of several interpretive perspectives can be said as a sociological concept of Islam that emphasizes aspects universally related to the context of harmonious religious life, tolerance, and forming a moderate Islam in order to eliminate the extreme attitudes that have been many addressed to Islam.

IHTIKAR: PERILAKU MENIMBUN DALAM KAJIAN MUAMALAH

Fiqh termed hoarding goods with the word ihtikar, various definitions were given by the jurists about Ihtikar. In the context of conventional economic Ihtikar synonymous with monopoly. Prohibition of ihtikar in Islam in order to realize justice in the market between producers and consumers. There are three categories of ihtikar law in fiqh muamalah, which are haram, makhruh and may. illat ihtikar incompetence is on goods that are needed by many people and becomes expensive if it is controlled by one party. Islam provides space for the government to intervene in the market so that the circulation of people's needs in the market takes place normally. Even in the study of siyasah muamalah, the jurists advocated the formation of the Hisbah to control the market mechanism in order to realize economic justice.

Islamic Education Teacher Competency Implementing Higher Order Thinking Skills (HOTS) in Teaching: Issues, Problems and Challenges

Islamic Education Teacher Competency Implementing Higher Order Thinking Skills (HOTS) in Teaching: Issues, Problems and Challenges

Spiritual but not Religious?

Abstract Mevleviye as an Islamic religious order is established in Anatolia after the passing of Mevlana Celaleddin-i Rumi in the 13th century. Based on bigger ethnographic research, this paper tries to delve into the distinction between spiritual and religious from the perspective of new Mevlevis of contemporary Mevleviye in Turkey. The authenticity of new Mevlevis’ standpoint while defining themselves as spiritual but not religious reflects the effects of modernization and individualization in Turkey as well as Mevleviye’s particular approach to spirituality. This reflection seems to reveal the flaws of Western definitions of the spiritual that is often presented as a contrary notion to being religious. Besides offering a discussion on the case of new Mevlevis’ understanding of spiritual and religious, this paper also argues that spirituality has to be studied empirically and defined in regards to its context and culture rather than as an essentially contrasting notion to being religious.

Kepemimpinan dalam Perspektif Islam

A leader is someone who has a great responsibility in the organization for social life, being a leader must have a good relationship in cultural life so that it can be used as an example by its members. In Islam itself it is conveyed to the Ummah to become a leader in accordance with the existing Shari'a in the teachings of Islam, which subsequently leads to Islamic Leadership. Islamic leadership is a balance of leadership with the concept of the world and the hereafter, the task of leadership is not only a task that is held only for members, but also in the presence of Allah SWT. Allah has sent an Apostle who can be an example for Muslims to carry out Islamic Leadership as the Prophet Muhammad. Islamic leadership prioritizes the values ​​put forward by Islam and also everything that is done because it expects God's blessing. Islamic leadership is more than part of the goals taken while in organizational leadership in general, support the strengthening of the establishment of Islamic order in the organization. Islamic leadership supports absolute leadership or leadership that is authorized, this leadership has a distinct characteristic of leadership in general.

People with Special Needs in Ancient Societies: A comparative Study between few Early Philosophers and Islam

This article focuses on people with special needs in ancient societies. The main aim of this article is to examine people with special needs in ancient societies as a comparative study between few early philosophers and Islam in order to find out the real circumstance and situation of this group of people. It focuses on three different ancient societies Europe, Arab, and India. This systematic investigation meets with ruthless and brutal decision of few philosophers, invalid notion of people; inhuman customs and picture of harassment towards disabled people in abovementioned societies. It attains only in the Holy Qur’ān and Prophetic traditions moral approaches in caring and empowering persons with special needs in early Islamic society in 7th century.