Islamic System Of Government Research Articles

Political Dynamics of the Era of Ali Bin Abi Thalib (Contribution of the Political System in Islamic Civilization)

<em>The study of political studies during the time of Caliph Ali bin Abi Thalib is very important to study in more depth. Because this study greatly contributes to political problems in Indonesia such as corruption and social injustice which are often debated. The aim of this article is to understand 3 things: First, the political paradigm of Ali bin Abi Talib's time. Second, internal and external factors that influenced the politics of Ali bin Abi Talib's time. Third, the positive and negative implications of politics for Muslims at that time. The method used is qualitative research with a literature review approach. The results found were 3 things: First, the political paradigm of Ali bin Abi Talib's time had 3 forms: (1) war politics (2) peace (3) justice. Second, internally there were 3 factors that influenced it: (1) differences of opinion (2) Caliph Ali's policies (3) Caliph Ali's characteristics. Externally, there are 5 factors that influence it: (1) the death of Muslims (2) support from the Kuffah community (3) the Governor's negligence (4) community problems (5) selfishness. Third, there are 3 positive implications for Muslims: (1) making it easier for Caliph Ali (2) the emergence of different forms of Islamic law (3) an orderly government system. Meanwhile, the negative implications for Muslims are 3 things: (1) changes in the Islamic government system (2) the emergence of new groups (3) division of Muslims. The conclusion of this article shows that it provides new views and insights into the study of Islamic Civilization during the era of Caliph Ali bin Abi Talib in the current political sector.</em>

COMPARISON OF THE CONCEPTS OF DEMOCRATIC AND SHURA SYSTEMS OF GOVERNMENT

The concept of a system of government of Democracy and Shura is often debated. Opinions related to the Islamic system of government are interconnected with the democratic system arises because in Islamic government, there is a concept of shura which is considered the same as the concept of democracy. Shura is a constitutional principle in Islamic nomocracy because, at the time of the Prophet SAW, the application pattern varied, then in the development of Islamic government. At the same time, democracy can be interpreted as a government managed by the people in a society. The people are important as the source of sovereignty and power. In this study, researchers describe the similarities and differences between democratic and shura government systems. In this study, the author used library research data collection techniques. Based on the research that has been done, it can be concluded that the difference between democratic and shura government systems is the source of democracy. The voice of the people is the legitimacy of the voice of God. Whereas in Shura, God's voice must be the people's voice. The similarity of the concept of shura with the idea of democracy is that they both recognize and respect the right of each individual to express an opinion. Conversely, both have the principles of equality, freedom, and justice in deliberation.
 Keywords: shura, democracy, government, system.

OMBUDSMAN DALAM PERSPEKTIF FIQH SIYASAH

This article contains the Islamic system of government, judicial power (Al-Qada), divided into three regions: Willayat al-Mazalim, Willayat al-Mazalim, and Willayat al-Hisba. Wilayat al-Mazalim is a power in the field of justice which is higher than the power of judges from the power of Muhtasib. This body examines matters that are not within the jurisdiction of ordinary judges. The agency investigates cases of abuse carried out by rulers, judges, or children of powerful people. In this study, the role of institutional control is very important in the study of Siyasah Fiqh. Without supervision, the government will not function. In this regard it has also been shown that the meaning of custodian of the state is found in the Qur'an to refer to a "group of people" who perform the supervisory function, namely al-amr bi al-ma`rufwaal. -nah'yanal-munkar. Hisbah is a contrived task performed by rulers and thus custodians of fiqh. Wilayat al-Hisbah is responsible for safeguarding the truth and preventing evil.

Sistem Pemerintahan Kesultanan Tidore Perspektif al-Siyāsah al-Syar'iyyah di Kota Tidore Kepulauan

This study aims to find out how the system of sultanate government applies in the Tidore Kingdom from a siyāsah syar`iyyah perspective. This research is a field research, where the researcher conducts research directly on the location to obtain and collect data, then it is processed using qualitative methods. The results showed that the system of government that prevailed in the Tidore Sultanate from the perspective of al-Siyāsah al-Syar`iyyah was not fully using the Islamic government system, due to a lack of understanding of al-Siyāsah al-Syar`iyyah and various customs that were ingrained in society. the city of Tidore. The results of this study are an initial effort for preachers and missionaries to always try to convey their da'wah about the Islamic government system so that they can understand the Islamic system well. Hopefully this research can provide an overview for all the figures in the Tidore sultanate and the people of Tidore in general so that they always follow what has been explained by Islam regarding the Islamic government system.

Nation-state and Islamic Government Theoretical and Factual studies

The concept of nation state presented by the West at its core is the idea of humanism. In which man was given a central position and freed from the concept of God. Denied everything that was not observed. Therefore, man expelled religion in all matters of life. The logical consequence of which was that the head of human unity was scattered. The slogan of nationalism was used to unite man in the struggle for unity. Which eventually manifested itself in the formation of nation-states the western colonial powers ruled the world in the form of the United Nations change the way of life in the Western World and especially in Muslim society. Which has a profound effect on the Islamic system of government. Islam envisioned divine sovereignty in the system of government. Today the Muslim rulers have forgotten it, and the Western system considered its survival in democracy. The article explains what the core concern of the nation state and Islamic Government is and whether it is based on its own ideas in modern times has been considered.

Konsep Khilafah Menurut Sayyid Quthb dan Taqiyuddin Al-Nabhani dalam Perspektif Syiasyah Syar’iyyah

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.

Diskursus Pemikiran Politik Islam Dari Era Klasik Hingga Pertengahan : Studi Pemikiran Al-Mawardi dan Ibn Taimiyyah

This paper describes the development of Islamic political thought during the classical and medieval times represented by Al-Mawardi and Ibn Taimiyah. Al-Mawardi who focused more on the Islamic government system, while Ibn Taymiyyah focused more on the goals of an Islamic government. In the contemporary context, the thoughts of these two figures can complement the discussion, especially when groups who want the establishment of an Islamic government based on the caliphate system. Practical values ??that have been shown in the history of Islamic politics, starting from the time of the Prophet Muhammad, the elected and elected Caliph Abubakar al-Shiddiq and consensus, the Caliph Umar Ibn al-Khattab who was appointed directly by the Caliph Abubakar, the Caliph Usman Ibn Affan who elected through the formatur path, Caliph Ali Ibn Thalib who was elected through a representative system, until the establishment of the caliphate system by the Umayyads, Bani Abbsiyah, Islamic political upheaval in classical times, medieval times, to the history of democratic and modern Islamic countries. All of them show that it is certain that there is no single system or standard form that must be adopted by Islam, to become the only ideal government or Islamic state.

KHALIFAH MU’AWIYAH BIN ABU SUFYAN : Peletak Dasar Pemerintahan Islam Monarki 661 - 680 M

ABSTRACTThis research is entitled "Mu'awiyah bin Abu Sufyan who became the pioneer of Monarchical Islamic government in the period 661-680 AD”. The background of the researchers to take this issue is because Mu'awiyah bin Abu Sufyan was the main pioneer in changing the Islamic government to a monarchic system that had never been applied in the Islamic Caliphate before. During his reign, Mu'awiyah not only became a caliph, but became a unifier and figure who resolved the conflict that occurred in the Islamic caliphate. The main problem raised from this thesis is "Why did Mu'awiyah change the Islamic caliphate to a monarchical system?" The method used is a historical research method by conducting four steps of research namely heuristics, criticism, interpretation, and historiography. The results of the study can be explained including before there was a change in the Islamic government system to the monarchy. During the reign of Khulafaur Rashidun the government system adopted by the Islamic caliphate was based on democracy. Mu'awiyah as the caliph subsequently faced many problems, from disputes between companion of prophet Muhammad SAW to wars that occurred due to internal problems, and decided to change the system of government to a monarchy. In the early days of Mu'awiyah's leadership, he formed a governmental order to rebuild the Islamic caliphate from the destruction of internal conflict. Mu'awiyah's leadership was more or less twenty years, in contrast to the previous caliphs Mu'awiyah handed over the power of the caliphate to Yazid bin Mu'awiyah. Determination of the crown prince impacted the caliphates thereafter, which changed the caliphate of Islam with a democratic system of monarchy. Keyword: Mu’awiyah bin Abu Sufyan, Caliphate Umayyah, Islam Monarchy

السلطة التنفيذية في النظام السياسي الإسلامي

Since the death of the Prophet, Islam grew under a system of government known as khilâfah (caliphate) for 13 centuries until the frst World War happened. After that, the system ended by the Republic of Turkey which immediately erased the caliphate system applied by the Ottoman Empire, the last Islamic empire. In the Islamic history, the system of khilâfah has undergone several phases. It had begun in al-Khulafâ ‘al-Râsyidun period. At that time, the leader of Muslims after the death of the Prophet was chosen through syurâ system, which the chosen leader addressed as khalifah approved by all Muslims. After al-Khulafâ al-Râsyidun period passed, during the Umayyads, the Abbasids, to the Ottoman Turks, the Muslim leaders were no longer elected by syurâ, but it turned to the monarchi system even though the regimes continued to adopt the khilâfah system. Nevertheless, the three khilâfah Islâmiyyah dynasties still maintain the principle of unity of the ummah. Therefore, the khilâfah Islâmiyyah run by the Umayyads, the Abbasids, and Ottoman Turks at that time made Islam the largest country in the world. This article tries to explain the Islamic system of government related to the executive institution called al-sul ṭ ah al tanfidhiyyah by referring to the best Islamic system of government in the period of al-Khulafâ ‘al-Râsyidun. Although Islam implements the caliphate system, al sul ṭ ah al-tanfidhiyyah is also important because a khâlifah cannot handle the state with all its affairs alone.

Potret Kekhalifahan Islam Dinamika Kepemimpinan Islam Pasca al-Khulafâ al-Râsyidûn hingga Turki Utsmani

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.

IDENTIFIKASI KOLEKTIF DAN IDEOLOGISASI JIHAD:

This article articulates that the terrorists in Indonesia are basically a group of normal people who have sound minds and a long-term goal to establish an Islamic government system based on the teachings of the Quran and Hadith. This study employed qualitative approach by acquiring the data through interviews, document analysis and media information covering terrorists and terrorism. A former terrorist involved in Bali bombing I served as the research informant. Data from in-depth interviews and document analysis were analyzed by utilizing social identity and social cognition theory about ideology of jihad. The article concludes that the changing process from the ordinary people into the terrorist strongly relates to jihad ideology and search for identity.

RELASI AGAMA DAN NEGARA UNTUK PEMBANGUNAN INDONESIA DALAM KONTEK GOOD GOVERNANCE

The concept of government with the authority of God is not in direct contrast to the concept of theocracy whose character is essentially the direct rule of God. God is God, and man is His servant. But one thing to keep in mind that God does not regulate directly, preferably, the power of God delegated to His Messenger, Muhammad duty to spread the new religion and sharia, which all comes from God. Therefore, the Islamic system of government with the law of God as the primary source of authority, can not be categorized as a form of theocratic government directly under the administration.In simple terms the State is the organization in the region that has the highest legal authority and obeyed by his people. Pancasila as the basic philosophy of the state, the state ideology. Pancasila is used as the basis for regulating the conduct of the state. Therefore, efforts to achieve good governance (good governance) is a good faith which has always been a political agenda in every leadership. Indonesia periodization is one country that is rather difficult to be separated from the cultural practices of corruption that has taken hold in the recesses of government. Even today has a resistance to fight against corruption and fighting corruption. A special team has been formed, but corruption is unstoppable with all the tricks. Therefore, routine effort required in order to create good governance and governance fun

SIKAP SOSIAL KEAGAMAAN ROHIS DI SMA PADA DELAPAN KOTA DI INDONESIA

The opinion from studies on religious aspects of senior high school Islamic club summarized in this paper is important considering as lately there is a stronger tendency that Islamic club at school has became a religious movement that is spreading inclusive religious social attitudes. At the beginning of its formation, Islamic club is expected to be the arena for development of Islamic religious knowledge and insight for students that are not sufficiently explored in the activities of Islamic religious education lessons in the classroom. The study used a qualitative approach with in-depth interviews as the main instrument in eight cities in Indonesia, and seeks like to see the social religious attitudes of Islamic club activists associated with aspects of Islam in social life, Islam in the political life of the state, and Islam in gender equality. The findings show that in general high school Islamic club activists are more open and tolerant in neighboring life, but they expect the Islamic system can be the foundation. There is also a tendency that high school Islamic club activists expect that islam can be the foundation of our state system, in which the Islamic system of government (Khilafah Islamiyah) is the best alternative on the democratic system that has drawbacks. High school Islamic club activists in high school tend to put women in a subordinate position of men in both the domestic and the public sphere.

Al-Qadi Abu Ya‘la: Thoughts and Influence on the Development of Legal Theory of Islamic Civilization and Sciences of Jurisprudence

Abstract: Al-Qāḍī Abū Ya‘lā ibn al-Farrā’ (380-458 A.H / 990-1065 C.E) is regarded as the most prominent Hanbali scholar and one of the early Muslim jurists who played dynamic roles in formulating a systematic legal framework and constitutional theory on Islamic system of government during the first half of the 5th/11th Century in Baghdad, and which are still found to be relevant in the modern day constitutional legal theories. Attempt would, therefore, be made in this paper to examine the contributions of this Leading Legal Luminary to the Legal theory of Islamic civilization and sciences of jurisprudence of the Ḥanbali Madhhab (Hanbali School of Law). Other areas of relevance critically examined in this paper are his education and legal background, contemporary pursuits of intellectuals and prominent fuqahā’ (jurists) of his time, as well as a detailed account of his notable students, works and influence in the development of the Ḥanbali Madhhab Key words: Islamic Civilization, Islamic Jurisprudence, Hanbali Madhhab, Hanbali Scholars, Legal theory.

THE IMPACT OF THE SHAFI‘I SCHOOL IN THE IMPLEMENTATION OF LAWS DURING THE REIGN OF SULTAN ZAINAL ABIDIN III IN TERENGGANU, MALAYSIA

Sultan Zainal Abidin III was a Sultan who ruled over Terengganu in the early 20th century. He had established an Islamic government system that led to his reign being the most glorious in the recorded history of the Malay Peninsula. This article’s main objective is to identify the application of the Shafi‘i code in various aspects of law, especially in the Rules of Court, during his reign. The research found that the laws applied during his rule had many similarities with the Shafi‘i school of thought. The implementation of Rules of Court is seen to have been influenced by the ideas of major scholars of the Shafi‘i school such as al-Mawardi, al-Ansari, al-Sharbini and al-Ghazali. This shows that the implementation of laws in Terengganu had a strong basis and had organized procedures, indicative of a judicial system operating smoothly and fairly.

Islamist Parties and Democracy: Why They Can’t Be Democratic

Abstract: This article makes a case of the basic distinction between Islam and Islamism and presents three central arguments: 1. through religious reforms and a rethinking of the Islamic doctrine, the cultural system of Islam can be put in harmony with democracy, 2. this (first) argument does not apply to Islamism (political Islam) for the simple reason that its end is an Islamic system of government. These two arguments lead to the third, namely that democracy is not simply a voting procedure, but also and above all a political culture of pluralism, individual human rights and civil society, all based on secular values. Unlike jihadist Islamists, institutional Islamists approve democracy, however, only in terms of balloting, not as a political culture of pluralism. Those Islamists who truly consent to democracy abandon the idea of a shari’a -based rule of God (the Hakimiyyat ) and then are no longer Islamists, but democrats.

HUKUM ADAT vis a vis HUKUM ISLAM DI ACEH: TINJAUAN SEJARAH HUKUM DI KESULTANAN ACEH TAHUN 1516-1688 M.

AbstrakThe author does figures and analyze about criminal conduct and thepunishment pattern in Aceh region during 16th and 17th centuries that bedone by historical approach. The substance is explores regardingpunishment was applied by Aceh Sultans that be developed by ultimatesources from both local and foreign visitor testimony who come from Europeand Asia to Aceh regions. By those sources then the author is confidence todoing clear description regarding punishment system was applied duringthose centuries is adat law or Islamic law ones by adequate historical factsand not only blind claim. The author proposes thesis that Aceh kingdom(kesultanan) that claimed as Islamic government system but using adat lawto govern and regulate their people and was not Islamic law as recentcommon perceptions continuing.

Major themes in the Arabic political literature of Islamic revivalism, 1970-1985: The Islamic system of government (al-nizam al-islami), shura democracy and the implementation of the Sharica as opposed to secularism (cilmaniyya)

Major themes in the Arabic political literature of Islamic revivalism, 1970-1985: The Islamic system of government (al-nizam al-islami), shura democracy and the implementation of the Sharica as opposed to secularism (cilmaniyya)

Major themes in the Arabic political literature of Islamic revivalism, 1970–1985: The Islamic system of government(al‐nizam al‐islami), shūrademocracy and the implementation of the Sharica as opposed to secularism (cilmaniyya)

The analysis of the political literature of Islamic revivalism belongs to the pertinent issues of Muslim‐Christian dialogue. This article is an inquiry into the major themes of this literature published in Arabic. The historical context of the writings of political Islam is the failure of the secular nation‐state in the world of Islam to cope with the processes of modernization and development. The political Islamic response to this failure is the revival of the dream of reconstructing the Islamic state along the model of Medina on the eve of the rise of Islam. The analysis of the intellectual reconstruction of the early Islamic state as an expression of divine order, which ought to replace the secular state, reveals that this construction is imbued with projections of modern times into the Islamic past. Thus the alleged Islamic government of nizam islami/Islamic system as a modern issue is an outgrowth of political Islam. In this sense, the notion that Islam is a din wa‐dawla/ divine order of the state c...

The use of discourse in understanding Islamic‐oriented protest groups in Egypt 1971–1981

This paper proposes to outline some of the general patterns and meanings underlying the politics of Islamic-Oriented protest groups (IOPGs) by going beyond the Islamic framework of reference. I use the label IOPGs to include a variety of groups and individuals during the Sadat period who called for an Islamic system of government and who believed that the use of force was a legitimate means of bringing it about. I will concentrate on the Jihad group, the largest and most influential of the groups that make up the IOPGs. As a whole, the latter constituted the strongest opposition to Sadat in Egypt. The period 1971-1981 witnessed the articulation and action of IOPGs in terms that were