Islamic Unity Research Articles

The Symbol of Acculturation and Islamic Unity in Nganggung Tradition of Bangka: An Integration of Maqāṣid asy-Syarī’ah with Local Wisdom

This paper aims to explore the integration of traditional and modern Islam in nganggung tradition of Bangka society. Nganggung is a customary practice of bringing food with specific procedures and attributes to commemorate important Islamic holidays. It existed for a long time as a tradition in Bangka conducted by traditionalists. Recently, modernists also participated in the event, making nganggung a melting pot that blends traditionalists and modernists. While associated with traditional Islam, this practice has also involved modern practices. The research was carried out in Kemuja and Kenanga villages on Bangka Island, using interviews, participatory observation, and a literature review. It addresses three key questions: How is local wisdom in the nganggung tradition expressed in contemporary Bangka society? How can this wisdom strengthen ties between traditional and modern Islam? What is the role of maqāṣid asy-syarī’ah in sustaining this wisdom for lasting harmony? Findings show modernists' participation arises from respect for traditional Islam. While nganggung has adapted to include all groups, changes remain minor. It continues to unite society, sustained by Islamic values and maqāṣid asy-syarī’ah.

Peran Organisasi Persatuan Islam Tionghoa Indonesia (Piti) dalam Perkembangan Muslim Tionghoa di Kota Medan Tahun 1998-2023

Chinese Islamic Unity Organization (PITI) is a social missionary organization that houses ethnic Chinese Muslims in the city of Medan which was founded in 1961. In its organizational development it experienced obstacles such as during the New Order era when it had to change the name of its organization. And in 1998, PITI Medan could be said to have "a name but no form", in the sense that the PITI Medan organization existed but in all its activities experienced stagnation. However, running an organization does not mean it does not meet obstacles. Currently, PITI Medan is experiencing a decline in organizational activity due to a lack of awareness among the management and members to advance the organization. Due to work and long distances as well as lack of funds, this has also become an obstacle to the development of the PITI Medan organization. Apart from that, due to the Covid-19 pandemic, there have been no activities carried out by the PITI Medan organization until now. The PITI organization has a role as a forum for fostering religion and uniting Chinese Muslims with native Muslims, and native Muslims with ethnic Chinese which is one of the developments of Chinese Muslims in the city of Medan which is realized through activity programs, such as recitations, Muslimat taklim majlis, activities at the month of Ramadan, as well as activities to commemorate Islamic holidays. Keywords: ,

Indicators of Islamic Awakening in Khalilullah Khalili’s Poetry

Islamic awakening is a movement of vigilance and awareness among Islamic community, during which, after a prolonged period of Intellectual regression, declination, and imitation of West, Muslims renewed the thought and resisted to gain enormity and control over affairs of Islamic lands. Studying role of Khalilullah Khalili a contemporary poet from Afghanistan in Islamic awakening and investigation of such awakening indicators in his poems, show that Khalili had a dominant role in revival of religious thoughts, creation of unity, self-esteem, and spirit of Muslims’ return to their olden enormity. The aim of present paper is introducing Khalilullah Khalili, s describing role of his poetry in awakening of Persian-speaking Islamic society and investigation of the most important indicators of Islamic awakening in his poetry. The present research will answer such questions as what are the indicators of Islamic awakening and how are these indicators reflected in Khalilullah Khalili’s poetry? This research, conducted with an analytical-descriptive approach, utilizes reputable literary and literary criticism sources to explain parameters of Islamic awakening and example of Khalilullah Khalili’s poetry have been described as witness of the discussion. In Khalili's poetry, numerous indicators and signs of Islamic awakening and his attention to the revival of lost Islamic values and the glorious past of the Islamic community can be found. Among the most notable indicators are the promotion of the idea of global Islamic unity, the call for Muslim unity, condemnation of various forms of division, anti-colonialism, advocating the establishment of the duty of jihad, strengthening self-confidence and self-belief among Muslims, instilling hope for a bright future, calling for a return to the Quran and Its liberating message, renewing Islamic thought, and combating superstitions resulting from the period of decline

Navigating the Path to Islam: Evaluating Persuasive Communication in Conversion Guidance Programs at the Indonesian Chinese Islamic Unity Institute (PITI) in Surabaya

Understanding Islam poses a significant challenge for newly converted individuals and groups, underscoring the necessity of companionship and guidance to facilitate their learning and exploration of faith. Recognizing this imperative, the Indonesian Chinese Islamic Unity Institute (PITI) in Surabaya has initiated mentoring activities tailored specifically for new converts of Islam. Employing a persuasive communication approach between mentors and converts, the program aimed to deepen their understanding of faith. This study evaluated the effectiveness of persuasive communication in the development of conversion to Islam at the Indonesian Chinese Islamic Association Institute in Surabaya. Using qualitative research methods with a descriptive approach, in-depth interviews with key informants were conducted to gather data. The analytical framework is rooted in the AIDDA concept, encompassing Attention, Interest, Desire, Decision, and Action. The findings reveal that the Surabaya PITI Institute adeptly implements the AIDDA concept in the context of persuasive communication. Beginning with capturing converts' attention through the introduction of the ta'aruf program by da'i, the program proceeds to generate interest by delivering engaging and relevant content. The da'i employs a gentle and persuasive language when imparting Quranic teachings and avoiding coercion. As a result, converts make informed decisions to embrace Islamic practices such as regular prayer, zakat, and fasting, signifying a meaningful behavioral shift towards adherence to Islamic principles. Consequently, converts integrate the teachings presented by the da'i, prioritizing Islamic doctrines derived from the Quran and Hadith while gradually distancing themselves from conflicting Chinese cultural practices. This research provides insights into the role of persuasive communication in guiding converts and offers implications for the development of effective Da'wah strategies and approaches.

The Dynamics of the Islamic Association (Persis) Educational Institutions, 1923-1962

This study aims to elucidate Persis's pivotal role in fostering the growth of Islamic boarding school institutions in Indonesia between 1923 and 1962. Employing a descriptive qualitative approach, this research utilizes library research methods and content analysis. Primary sources include the Sipatahoenan Newspaper and Bendera Islam. The findings reveal that Persis's emphasis on primary and secondary education has culminated in the establishment of 230 Islamic Unity Islamic Boarding Schools nationwide. Moreover, Persis has notably founded the Islamic Education University as a tertiary-level institution. The organization also facilitates courses and discussion forums addressing religious matters and disseminates literature to advance the discourse on Islamic propagation and education renewal. Regarding the educational curriculum, Persis integrates Islamic studies, Quranic teachings, and Hadith studies with conventional education. However, challenges persist in the operational aspects of Islamic educational institutions, necessitating enhancements in management practices, augmenting educational facilities, and bolstering the quality of human resources.

Konsep Membangun Generasi “Tafaqquh Fid Din” di Pesantren Persatuan Islam (Persis) Cikarang Utara Kabupaten Bekasi

Islamic Unity or remembered PERSIS is an Islamic organization according to Deliar Noer above as an Islamic organization that has a modern movement in the educational and social fields. Although the Islamic Union was born on September 12, 1923, it was only around the 1930s that the Islamic Union had a formal educational institution called "Islamic Education" or Pendis. This first education project was spearheaded by Mohammad Natsir (Former Prime Minister of Indonesia). This institution consists of several schools including Kindergarten, HIS (both established in 1930), MULO (1931) and a teacher's school or Kweekschool (1932). In March 1936, the Islamic Union inaugurated another educational institution called Pesantren Persatuan Islam. As the name implies, the educational institution established at the initiative of Ahmad Hassan or better known as A. Hassan is intended to form missionary cadres who spread religion in the midst of society. Research Method used by the author in providing information in accordance with the focus of research through qualitative methods with document review. Document review is considered as document analysis, which consists of books, articles, internet and materials appropriate to the research. As for the ways in which the data is collected. First, through a literature review that is in accordance with the material to be researched. Second, after the data has been obtained by the researcher, then analyze the data through descriptive methods in accordance with the author's understanding in conducting this study. The curriculum structure used by the Islamic Union Islamic Boarding School in North Cikarang can be seen how the portion of religious knowledge is very diverse without eliminating subjects that are commonly studied in other schools. This is one way this pesantren wants to produce a generation that is tafaqquh fid din in providing subject matter that prioritizes the basics of Islamic science. The responsibility of pesantren is very heavy, covering many aspects, religious responsibility and being able to master Islamic science "Tafaqquh Fid din" as well as the development of Islamic civilization and adorn themselves with "akhlak al-karimah". Therefore, the Islamic Union Pesantren, one of the educational institutions has a great responsibility to implement all of it, namely producing a generation that they not only understand Islamic religious science but also have good morals in the midst of society.

Islamisasi Ilmu Dalam Upaya Mengatasi Keterbelakangan Kualitas Umat Islam Di Era Modern

Education is important human progress. Likewise, Islamic education a very important role in determining the quality of life of Muslims. Unfortunately, in this modern era it can felt that Islamic education is lagging behind modern western. According to Al-Faruqi, this is evidenced by existence of identity crisis, loss of economic, political and intellectual independence in Islamic world, existence of sectarianism that focuses on borders, and slow modernization (Ramdhani, 2013 ). There are factors that cause these things, namely: the influence of western science and philosophy, colonialism, lack of Islamic unity, and lack of modernization of Islamic. To overcome these problems, ulama proposed the Islamization of science. This article was created using the SLR method. It aims to integrate Islamic principles and values into field of science and knowledge which involves a process of rethinking, re-evaluating and reconstructing scientific knowledge to enrich the vision and struggle of Islam (Sahide, 2015). The concept of Islamization of Science was introduced by Ismail Raji Al-Faruqi who defined it as an effort to integrate science into the unity of Muslim life with aims to improve the quality of Islamic education, and hoped it can also improve the quality of life of Muslims in this era.

Bioética islâmica e valores da globalização moderna: principais pontos de contato

Abstract: Islamic bioethics and modern globalization values collide as global forces permeate Muslim-majority countries, necessitating thoughtful integration to foster mutual understanding. This research explores Islamic perspectives on biomedical advances to identify areas of convergence and divergence with globalized values. Utilizing theoretical analysis, synthesis, comparison and generalization, notable findings emerged. While globalization promotes unhindered medical procedures, Islamic bioethics exhibits nuanced positions reflecting the lack of unity of Islam. Key results showed Islamic bioethics aligns with global values on some procedures, like organ transplantation and early abortion, but diverges on assisted reproduction, surrogate motherhood and active euthanasia due to moral prohibitions. Ultimately, this research highlights the importance of gradual integration that respects Islamic traditions, paired with education to increase understanding and openness to bioethical evolution. Thoughtful navigation of the intricate nexus between globalization and Islamic bioethics can enable pursuit of life-affirming medical advancement without sacrificing core values.

The Political Philosophy of Allama Iqbal and Its Impacts on Muslim Politics in South Asia during 20th Century

TThis is an analytical study about the political role of Allama Iqbal. The paper primarily deals with the contribution of Iqbal as a poet and how his poetry influenced on the Muslims of India to aware them against the colonial masters. In the context of Muslims’ awareness Iqbal tried his best and though his poetry he urged passion of independence for the Muslim. In his early carrier he was the propagator of Indian nationalism but soon he became the great supporter of Muslim’s nationalism. As a philosopher poet what type of role he played for the freedom of Indian Muslims as the theme of this study and how Allama Muhammad Iqbal worked for the freedom movement is debatable? Although the political contribution of Allama Muhammad Iqbal always considered marvelous during the freedom movement. As a poet his political philosophy had strongly influenced on the Muslims of Subcontinent as he had a profound political insight and had a great connection with the pulse of the nation as he said in Javed-Namma that a poet is like a heart in the nation and without a poet the nation is like a heap of the clay. [i] Iqbal as a political poet emphasis the unification of Muslims and his mind produced first time the idea of a Separate state for the Muslims of subcontinent. He traced the idea of Pakistan as a most rare political event of history. Through his address 1930 at Allaabad, he planted the seed with the ambiguous idea. He died before the emergence of Pakistan but as a poet the construction of Muslim polity on Islamic unity and solidarity in India. When we look Iqbal as political leader it is very clear that Iqbal was a reformer, poet and philosopher. He used poetry and philosophy together to achieve the political goals. As a political poet, he knew that success in achieving goals is not possible without understanding the mood of the nation. Due to his guidance the nation moved forward and the dream of Pakistan was embarrassingly realized. This paper highlights Iqbal as a political philosopher during the freedom movement of Pakistan.

The Bai'at Santri System of Islamic Unity Islamic Boarding Schools in Indonesia as An Effort to Deradicalize Religious Behavior

One of the Islamic boarding schools that is known to be quite fundamental in implementing an understanding of Islamic teachings is the Islamic Association Islamic Boarding School. The main sources of Islamic teachings which are the benchmark for truth in all actions, especially those related to faith and sharia are the Koran and al-Hadith. However, if there is minimal development of interpretive methodology for these two sources, it will result in exclusive religious behavior and truth claims for one's own opinions. So, it is not uncommon for this understanding to give rise to cultural conflicts in society where some parties have long practiced traditional Islamic religion and give rise to radical thought patterns and actions. The fundamental and radical thinking pattern which is interpreted politically is not without reason, but refers to various terrorist incidents which when the perpetrators were interviewed and books which were used as references for acts of terrorism indicated radical, takfiri and truth claim thinking patterns which were then aimed at educational products. Deradicalism means eliminating radical actions or radicalism, eliminating all ideologies and currents that give rise to acts of violence and terror. This gives rise to religious radicalism which, at a certain level, gives rise to acts of terror as an implementation of the concept of jihad which causes victims in an inhumane way. The research method uses descriptive analysis with qualitative data types and a sociological approach. The type of data is adjusted to the research objectives, while the primary data source is the caregivers and students of Islamic Association Islamic boarding schools in West Java, East Java and Central Java. Secondary data is in the form of students' allegiance documents, books about the Islamic Association, and profiles of the Islamic Association Islamic boarding school, the tertiary data is all scientific works that support this research. Data was collected by observation, interviews, documentation and literature study. The data collected was analyzed using the content analysis method.

To Take The Bull by The Horns: The Possibility of An Islamic Unity Under Turkey’s Leadership in The Foreign Policy Perspective of Necmettin Erbakan

Necmettin Erbakan modern Türk siyasetinin ve yüz yıla yaklaşan Cumhuriyet tarihinin en önemli siyasal aktörlerinden bir tanesidir. Erbakan aktif siyasette bulunduğu süre boyunca Millî Görüş geleneğinin dış politika perspektifini gün ışığına çıkarmaya dönük kavram ve teklifler üretmiştir. Söz konusu dış politika yaklaşımı içerisinde “İslam Birleşmiş Milletler Teşkilatı”, “İslam Ülkeleri Ortak Pazarı ve Ortak Para Birimi”, “Müslüman Ülkeler Arası Askeri İş Birliği” ile “Müslüman Ülkeler Kültür İş Birliği Teşkilatı” gibi uluslararası kurumların birer proje olarak teklifi dikkat çekmektedir.
 Erbakan’ın muhayyilesinde sözü edilen projelerin merkezinde sahip olduğu tarihsel ve kültürel derinliği ile Türkiye’nin liderliği ön kabulü olmazsa olmaz bir figür olarak kurgulanmaktadır. Türkiye’nin liderliği hem tahayyül edilen İslam Birliği için bir gereklilik hem de bizzat Erbakan tarafından varlığı iddia edilen “Batı-merkezli siyasal ve ekonomik sömürü düzenine karşı” “dağı yerinden oynatmaya dönük” topyekûn bir mücadele verebilmek adına bir zorunluluktur. 
 Bu çalışmada Necmettin Erbakan liderliğindeki Milli Görüş hareketinin dış politika yaklaşımının temelini oluşturan İslam Birliği’nin teşekkülü meselesinin felsefi kodları ve gelecek projeksiyonu bağlamında Türkiye ile Müslüman toplumlara atfedilen roller bizzat Erbakan tarafından kaleme alınmış olan kitaplar, kendisi ile yapılan röportajlar ile yine kendisi tarafından muhalefette ve iktidarda bulunduğu dönemlerde yapılmış konuşmalar analiz edilerek Türkiye merkezli İslam Birliği idealinin imkânı sorgulanmaya çalışılacaktır.

Dynamics of Islamic Unity Education Institute

The purpose of this study was to find out the history and dynamics of Persis educational institutions. The research method uses library research with data sources in books form and scientific journals related to the dynamics of educational institutions, and data analysis techniques use content analysis. The study results revealed that Persis birth began with a Tadarusan formation (Islamic religious study) group in Bandung city led by H. Zamzam and H. Muhammad Yunus. Persis has been led by several figures who have their own characteristics of thought, including KH. Zamzam as Persis founder. Ahmad Hasan is the main teacher and founder of Persis. Mohammad Natsir is a political scholar. KH. E. Abdurrahman was a great scholar and a humble legal expert. Persis gives great attention to the education field. In this education field, Persis has established educational institutions ranging from early childhood or kindergarten to tertiary institutions, both in madrasas form, schools, and Islamic boarding schools. Apart from that, Persis also organizes courses and discussion groups. So it is necessary to continue to maintain this spirit, especially in eradicating stupidity context, backwardness, superstition, heresy, and superstition, as well as Indonesian people colonization by carrying out enlightenment among Muslims.

Integrasi Islam Dan Ilmu Pengetahuan

The dichotomization of science and religion is actually a classic and prolonged problem, but along with changing paradigms and the development of scientific mastery in all fields, opportunities for the integration of science have opened wide. In fact, the sources of knowledge are integrated from the three major schemes, namely, natural sciences, social sciences, and humanities which actually originate from an integrative science building, namely the Qur'an and Hadith. In the Islamic concept, science begins with knowledge which is a manifestation of thoughts, feelings, beliefs and desires. However, in the western concept, the dichotomization of science is still seen with the separation between science and technology and IMTAQ, but this dichotomization does not last long, because it is increasingly clear that the development of science leads to one source, namely Allah SWT, so that it can be concluded that all branches of knowledge and knowledge contained in this universe is a unity of Islam, the wider the control, the more narrow the understanding.

Konsep Toleransi Dalam Susut Pandang Ormas Aswaja Dan Implikasinya Terhadap Pembelajaran Pendidikan Agama Islam

The concept of tolerance is an important thing to study, especially in a pluralistic society with different ethnicities, nations, races and religions. This study discusses the concept of tolerance from the viewpoint of Ahlussunnah wal Jamaah, in order to examine the concept of tolerance in literature from the Nahdhatul Ulama, Muhammadiyah, and Islamic Unity fronts (FPI) so that it can be implemented in life, especially in Islamic education learning. The research method used is a qualitative method with a literature study approach. The results of the study show that from the perspective of Ahlussunnah wal Jamaah tolerance is an important principle in building brotherhood and harmony among religious communities by emphasizing the importance of equality in rights and obligations without discrimination. In line with that, the application of the concept of tolerance in PAI learning can be through religious education curriculum content which is not only dominated by worship and belief material, but material about the harmonious life of fellow human beings which is implemented through religious tolerance. Instilling the concept of tolerance in PAI learning can also be implemented with an emphasis on PAI teachers in tolerance learning practices and assisted by significant learning materials that assist in tolerance learning both in early childhood education, elementary schools, junior high schools, high schools even in study bench.

A reflection of the Ottoman Empire in the poetry of Ahmad Shawki

Egypt is the most important region of the east-west route, the Mediterranean basin, which opens to the west. Because of its location as a gate, it has drawn the interest of major states in every century and has been the center of attention. Because of Egypt’s strategic importance in the 19th century, France and England pursued colonial interests in the nation. In this country, both European governments’ colonial actions in Egypt, as well as Egypt’s isolation from the Ottoman Empire, have an impact. It also influenced the creation of diverse thinking currents. Among them were Egyptian intellectuals and their views on the caliphate, as well as the formation of distinct understandings of nationality. The influence of Islamism and nationalism was deeply felt on Egypt and the intellectuals living in this country. We picked Ahmad Shawki, one of Egypt’s thinkers, since he is an Arab of Turkish descent who dedicated himself to the Ottoman empire during the time of Abdul-Hamid II. The notion of nationalism was seen in Egypt in a variety of ways throughout this time. “Egyptian Nationalism Related to the Ottoman Caliphate” was Ahmad Shawki’s definition of nationalism. Because he is devoted to the caliphate, he has the notion of Islamic Union; Ahmad Shawki is a nationalist thinker who loves Egypt, and the idea of Islamic unity and nationalist element is the major focus of this research. &nbsp

Political Sociality in the Narrowing of Time: Hibat al-Din al-Shahrastani and the Late Ottoman Najafi Revival

AbstractThis article explores the pre–World War I writings of the Najafi cleric Hibat al-Din al-Shahrastani (1884–1967), situating them within the broader Islamic revival movement, the Iranian Constitutional Revolution, the Arabic Nahda, and the Ottoman Shiʿi shrine cities in the years preceding the British invasion of Basra in 1914. It makes four arguments. First, al-Shahrastani's calls for constitutionalism, Islamic unity, revival, and the cultivation of the self were all attempts to respond to what he saw as the immediate and existential threat to his world posed by European imperial expansion. Second, he attempted in a variety of ways to mobilize what he called the Islamic social practices against this threat. Borrowing from his own theorization of these practices, I employ the concept of political sociality to gather his attempts to foster various social assemblages—of both newer and older provenance—that would cultivate Muslim subjects with the capacity to resist European aggression. Third, his conceptions of sociality and of political temporality, although often resonant with those of the more widely studied Sunni and Christian reformers of the Nahda, had specificities that I relate to his understandings of subject formation, the sense of impending calamity in his writings, and the borderlands context of the shrine cities. These conceptions were not necessarily affiliated with the nationalist and disciplinary project of the modern territorial state and were animated by a temporality of urgency rather than deferral. Finally, I consider how al-Shahrastani's theorizations of sociality and ultimately of revolution (al-thawra) reveal moments in the historical constitution of a reformist and soon-to-be insurgent Shiʿi public in these cities.

The Obligation of Establishment of Governance and Civilian-Non Theocratic Nature of Government in Islam

Governance is a religious obligation in Islam in order to maintain law and order, cater for the welfare of people, ensure justice and fair play and facilitate observance of religious duties, as religion could only be practised and practised well in an atmosphere of peace. By religious duties, we should not be mistaken for prayer, Islamic tax (charity), fasting, and pilgrimage alone as worship or devotional duties in Islam ramificates every aspect of a Muslim life. It includes and covers everything a Muslim could do to please his Lord-including good governance which is the hallmark of Islamic governance or political system. However, as important and as obligatory governance is to Islam, government is civilian – and not a theocratic- institution. Although, the Religion of Islam as well as the Holy Scripture, the Qur’an, which encapsulates or embodies its teachings, is Divine, yet their interpretations and implementations are human. This interpretation and implementation which forms the explanation/understanding (fiqh/fahm) of the law (shari’ah) are meant to guide Muslims in the proper understanding of their rights and duties not only to Allah but from and to their fellow human beings. Hence Islamic governance system is theo-communocentric rather than being just theocentric. Although, the basics remain unchanged, these interpretations are affected by the prevailing circumstances of a given time and clime, popularly referred to by scholars as fiqh waq’in. Thus, individuals are responsible for whatever interpretation and implementation they make of the law. Suffice to say therefore, that one of the reasons why governance is obligatory in Islam is, to maintain unity and universality of Islam and to ensure peaceful co-existence, albeit peaceful society where the practice of religion is encouraged and facilitated. This paper therefore, tries to examine why the establishment of governance is obligatory and why government is civilian and therefore theo-communocentric rather than being theocratic in Islam.

Muhammed Reşid Rıza’nın el-Vahyu’l-Muhammedî Eseri Bağlamında Peygamber Tasavvuru ve Islah Düşüncelerinin Değerlendirilmesi

There are two main sources that regulate the worship and daily life of Muslims. Undoubtedly, the first of these is the Qur'an, and the second is the Sunnah of the Prophet. These two concepts have been used for different purposes in some periods of Islamic history. These religious values, which are the common denominators of people, have been tried to evolve into different meanings, sometimes to justify an action, and sometimes when political crises increase and the guards of the authorities fall. The perception of the Prophet was reflected in the works of Muslim personalities who were influenced by the West, in addition to these aforementioned reasons, in certain periods of history. As a matter of fact, Muhammad Rashid Rıza, who looked at subjects such as the Qur'an, Prophethood and the Prophethood from a different perspective in his work al-Vahyu'l-Muhammad, became one of the most important representatives of "Contemporary Islamic Thought" that emerged under the influence of the West. The work of Muhammad Rashid Rıza, which we have evaluated, called al-Vahyu'l-Muhammed, aims to reveal a Quran-centered belief methodology. At the same time, at the core of Rashid Rıza's thoughts is a system of thought that aims at reforming the society, the rise of Muslims in their own age, and bringing to the fore and reviving not only the Qur'an but also other religious sciences. In this work that we are analyzing, a comparison is made between the Qur'an, the Bible and western sources in order to reveal the superiority and virtue of the Islamic world in terms of faith and morality, and it is stated that the superiority of the Qur'an is higher than other books. is being done. Reşid Rıza emphasizes that, contrary to the accusations, religion, science and technology are in close relationship, and that Muslims should also be open to continuous development, spiritually and morally equipped. Reşid Rıza's thoughts are based on the idea that improvement can only be achieved through education and training. It is to acquire knowledge and to teach it to people, that is, to do the opposite of everything that is thought in terms of ignorance and laziness. According to Reşid Rıza, religious, social and social reforms are the only way to bring order to the political structure. However, he states that Muslims can be together in terms of spiritual unity in the creation of Islamic unity. The aim of reform is to bring all Muslims together in a faith-centered common value and to establish a legal system that is free from foreign interventions. According to Reşid Rıza, it is aimed to keep religion alive and protect people through the idea of reform. Along with this, education and social development will take place. In this work, which we have evaluated with these aspects, a holistic approach has been adopted while the subject is being presented, rather than the narration of a chronological event flow. The main reason for this is that the work has an apological, that is, defensive style. In the work, there are mostly thoughts that reflect Reşid Rıza's own mental mentality. Reşid Rıza has adopted a style based on his own informational poems by putting the Qur'an in the center. Even if we say that the work reflects Reşid Rıza's own mental mentality, the fact that almost all of the judgments in the work are based on the Qur'an, and sometimes he makes use of the Bible and western sources, brought the thoughts in the work to be consistent, original and original within itself. In this study, in the context of al-Vahyu'l-Muhammed, Muhammad Reşid Rıza's view of improvement thoughts, Prophet's vision, Prophethood and Prophecy are discussed.

1980 Darbesinden 28 Şubat Post Modern Darbe Süreci ve Sonrası Giresun’da Milli Görüş Hareketi: Refah Partisi

Necmettin Erbakan, supported in Turkey by those who considered themselves as more conservative and religious, had the opportunity to serve the people of Turkey in the capacity of Deputy Prime Minister before 1980. Erbakan's new discourse had won him the favor of the public; however, in the wake of the 1980 military coup, his party was closed down and he, along with most of his close colleagues, was banned from politics. After his party, which was a party with a cause rather than an ordinary one, was closed down, he tried to keep his sympathizers united and active by developing various arguments in order to preserve his electorate in the newly developing conditions. In conjunction with the transition from martial law to democracy, the National Vision Movement continued its course in the political arena with the Welfare Party. Necmettin Erbakan cultivated a new discourse in politics with the motto of "Fair Order" by successfully analyzing the economic developments in the world after 1980. His promise to make Turkey a strong and prominent country, his ideals of Islamic unity, his discourse of nationalism, anti-imperialism and anti-Zionism were accepted by the public. Additionally, his more comprehensive and Pan-Islamist stance compared to the religious jamaats and sects, and the fact that he undertook to be the voice of the people who suffered in the slums following rural-to-urban migration, strengthened the movement. The Motherland Party, founded by Turgut Ozal, who had been the National Salvation Party's Izmir candidate for the parliament before 1980, faced some difficulties while coming into power after 1980, following the military administration. Erbakan surpassed those difficulties, acquired a position in the government as the prime minister of the coalition in 1996 and served the nation. This study explores the establishment and structuring of the Welfare Party, a continuation of the National Vision Movement, in Giresun, as well as the process of its coming to power and later being removed from it. The first elections the Welfare Party took part in were the local elections of 1984, and although the votes it received were below the country average that year, the party increased its vote rates in all subsequent elections and received more votes than the Turkey average in Giresun. The reasons behind this success are that women, who had not been active in politics before 1980, began to participate more, the media was used more effectively, and Giresun was not affected by the conflict between religious sects and politics. This study will examine the efforts of the National Youth Foundation, established as the youth organization of the movement, and other non-governmental organizations during and after the February 28, 1997 post-modern coup process in the context of Giresun.

Eyyûbî Devlet’inde el-Melikü’l-Efdal Döneminde Merkezî Otoritenin Bozulması Bağlamında Kudüs’ün Rolü

Eyyûbîler Devleti (1175-1250), XII. yüzyılın son çeyreğinden XIII. yüzyılın ortalarına kadar “Ortadoğu”, Mısır, Hicaz, el-Cezîre, Yemen ve hatta Kuzey Afrika’ya kadar uzanan bir coğrafyada yaklaşık bir asırlık zaman diliminde hüküm sürdü. Uzun uğraşlardan sonra İslâm birliğini sağlamayı başaran Selâhaddin Eyyûbî, İslâm âlemi adına Haçlılarla savaşarak, farklı inançlar için önemli sayılan Beytülmakdis şehrini 583/1187 yılında geri aldı. el-Melikü’l-Efdal Nûreddin Ali (565-622/1169-1225), gerek aile içindeki yeri ve gerekse babası Selâhaddin Eyyûbî dönemindeki Haçlı Seferleri’nde üstlendiği rol bakımından önemli bir şahsiyet idi. Hem büyük oğlu olması hem de Haçlılarla yapılan savaşlarda gösterdiği başarılar onun veliaht tayin edilmesini sağladı. O, babasının vefatından sonra Eyyûbîler Devleti’nin tahtına oturdu. Ancak tahta geçtikten sonra hem veziri Ziyâeddin İbnü’l-Esîr’in etkisinde kalıp onun sözleriyle hareket etmesi hem de devlet yönetimindeki tecrübesizliğinden dolayı yanındaki önemli bazı emîr ve ulema kesimi rahatsız oldu. Bu sebeplerden dolayı el-Efdal’den ayrılan önemli şahıslardan bazıları Mısır’a yani kardeşi el-Azîz’in (567-595/1172-1198) yanına giderek onu tahtı ele geçirmesi konusunda cesaretlendirdiler. Böylece el-Azîz, Dımaşk üzerine yürümek için hazırlık yapmaya başladı. el-Azîz’in Dımaşk üzerindeki niyetlerini anlayan el-Efdal, hem manevî değeri hem de prestiji bakımından önemli olan Kudüs’ü ona vermek suretiyle aralarında antlaşma yapmak istedi. Ancak daha sonra bazı emîrlerin telkinleri ile Kudüs’ü kardeşine vermekten vazgeçti. Bu durum iki kardeş arasında nifak tohumlarının atılmasına neden oldu. Selâhaddin Eyyûbî döneminde fethedilen Kudüs, Suriye ve Mısır’ı birleştirmişti. el-Efdal döneminde ise Kudüs iki kardeş arasındaki ayrılık nedeni oldu. el-Azîz, ağabeyi ile yaptığı mücadeleler sonucunda hem amcası hem de kayınpederi olan el-Âdil’in desteğiyle devletin başına geçti. Ancak kısa bir süre sonra Kahire’de 1198 yılında el-Azîz vefat edince yerine küçük yaştaki oğlu Mansur geçti. Amcası el-Efdal de ona nâiplik yapmaya başladı. Fakat bu sefer de el-Efdal amcası el-Âdil ile mücadeleye girdi. Bu mücadeleler sonucunda el-Efdal amcasına mağlup olarak Samsat’a çekilmek zorunda kaldı. Çalışmamızda Eyyûbîler Devleti’nde el-Efdal’in sebep olduğu merkezî otorite boşluğu ve bu boşluğun oluşmasında Kudüs’ün rolü ele alınacaktır.