Muslim Civilization Research Articles

Zakātābility from the Salary of Muslim Civil Servants in Nasarawa State, Nigeria

This research aims to create awareness among Muslim civil servants that they can pay zakāt from their savings with the cooperative society. Muslim civil servants who joined cooperative societies in their various places of work, their salary every month and from the source used to be deducted and kept under the custody of the cooperative society. Some save a huge amount of money and leave it alone until retirement, but unfortunately, when the money reaches the prescribed scale (niṣāb) for zakat, many are unaware of giving the right of Allāh to the beneficiaries. The methodology used in this work was library-based and interviews with the relevant stakeholders. This work is significant in the sense that it would educate those who are not aware of paying zakāt from their salary that accumulates under the care and trust of cooperative society, and also the researchers can use it as reference material. In conclusion, it encourages Muslim civil servants to always seek knowledge about their money and pay the zakāt. The findings revealed that the management of the Islamic cooperative society used to inform members when their funds were due for zakāt. No matter what, we recommend that zakāt should be paid.

Usury and its Implication on the Economy of Muslim Civil Servants in Nasarawa State, Nigeria

The practice of interest among Muslims is a condemnable act by Islam because of its logical consequences on the economy of people. This paper aims to survey the implication of interest on the economy of Muslim civil servants of Nasarawa state, to be specific the interest charges by the cooperative societies when a member collect any facility. The methodology used is both library and fieldwork where books were consulted and interviews were equally conducted. This research is significant as it would serve as a clarion call to the Muslims who are either consciously or unconsciously involved in the transactions that have an interest or any of its elements, to speed up and desist from partaking in the interest. Muslims should avoid the consumption of interest in their financial transaction. The findings revealed that most Muslim civil servants in Nasarawa state, use to collect loans from the cooperative societies or banks that charge interest and continue to suffer from financial volatility until they have paid off and their economy is not in an equilibrium position. It is recommended that Muslim civil servants should join Islamic cooperative societies in their places of work and where there is none at all, they should hasten in establishing one.

GEOGRAPHIC, HISTORIC, POLITICAL, RIPARIAN, AND SOCIO-ECONOMIC FACTORS THAT LEAD TO PAKISTAN AS A LAND OF PENTA MESOPOTAMIA

The research aims to investigate Pakistan’s geographic, historic, political, riparian, and socio-economic factors that lead to Pakistan as a Land of Penta Mesopotamia. Pakistan is situated in South Asia along the coast of Arabian Sea, bordering Afghanistan in west, China in north, Iran in southwest, Arabian Sea in South and Hindustan (India) lies in the east. Historically, the land of Pakistan has been the host of Neolithic period’s South Asian multi Indus valley civilization (IVC) that includes Gandhara, Harappan, Mehrgarh, Mohenjo-Daro, Takht-i-Bahi and Texila civilizations that emerged during 3,300 BCE to 1300 BCE. Muslim Civilizations emerged from 712 to 1857 and British colonial culture also developed from 1857-1947 in this area. The Indus valley civilization flourished parallel to the Mesopotamian civilizations. Mesopotamian civilization includes the Assyrian and Babylonian Civilization that emerged in Iraq in between the two rivers of Euphrates and Tigris from 3,100 B.C. to 332 B.C. and is referred to the “Cradle of Civilizations”. Since Mesopotamian civilization attracted all the ancient civilizations in West Asia to nourish because of its friendly ecological environments, fertile land and rich alluvium soils. Pakistan’s geography also attracted the Indus valley civilizations that emerged in the confluence of seven perennial rivers i.e. Sutlej, Ravi, Chenab, Jhelum, Indus, Swat and Kabul rivers, credited as the “Cradle of South Asian Indus valley Civilizations”. Pakistan’s strategic location in the region, her favorable ecosystem for biodiversity, favorable multi seasons, fertile land, friendly ecological conditions, rich agricultural environment, rich alluvium soils, strategic multiple riparian potentials that originate from Himalayan, Karakorum, and Hindu-Kush mountain ranges, remained lucrative for South Asian Indus valley civilizations. Pakistan’s geography also remained very attractive to the sub regions of Asia i.e. Central, South and West Asia because it has provided and has been providing the Mesopotamians agrarian transit economy to landlocked countries of Afghanistan and Central Asian States from the shortest possible sea route of Arabian Sea and visa-vi to oil rich states of Middle East via China Pakistan Economic Corridor (CPEC). Mesopotamian’s cultural, ecological, geographic, historic, riparian, socio-economic, socio-political equilibrium and similar factors are founded in the Indus valley civilizations that erect the sufficient evidence to prove that “Pakistan is a Land of Penta Mesopotamia”. Keywords: Civilizations, Confluence, Fertile land, Mesopotamia, Riparian potentials.

Controlling civic engagement of youth spanish muslims

This paper focuses on Muslim Civil Society structures and, more specifically, on the gap between the organizations from the first (migrant) generation and the new grammars of action of new generations of Spanish Muslims. The originality of this article lies in its power to address three fundamental questions: (1) Are the umbrella organizations silencing the demands of Muslim youth?; (2) How do Muslim youth resist such representative hegemony? and; (3) What specific strategies are Muslim women currently developing to gain representation and involvement in mainstream Spanish society? We find evidence for new grammars of action defying traditional authorities and reject decontextualized, asynchronous Islam. Young women are engaging in broader and inclusive activism, inspired by religion affiliation in order to reinforce their external solidarity and engagement in mainstream political structures. By contrast, young men are calling for a new Muslim leadership to reinforce primary solidarity and concentrate more on earning religious rights. For women, religion is a vector to participation and for men, it is a form of participation.

ARCHITECTURE OF MUSLIM MOSQUES IN UKRAINE

The article deals with the historical prerequisites for the penetration of Islam into the territory of Ukraine and the formation of Islamic architecture.
 It was revealed that the geographical position of Ukraine contributed to the emergence of Muslims in Ukrainian lands, especially in the south, on the border of two great civilizations – Christian and Muslim. At the same time, Islam in Ukraine played a significant ethno-forming role in the life of the Turkic peoples.
 Evidence of the permanent presence of Muslims in Kievan Rus dates back to the 11th century, when the Pecheneg Muslim cavalry was in the service of the Kievan prince. The second period is defined as a military-colonization period, which refers to the settlement in a permanent place of the peoples who professed Islam, as well as the colonial policy of the Ottoman Empire in the Northern Black Sea region and Transnistria. The Crimean peninsula became the main area for the spread of Islam in the lands that became part of independent Ukraine, where a unique Muslim civilization was born and strengthened.
 With the development of migration processes, the need arose for the construction of Muslim mosques on the territory of Ukraine. And if in the XVI-XVII century. mosques were built of wood, then starting from the 19th century. - stone and brick. The first mosque in Ukraine appeared in the XVI-XVII centuries. in the city of Ostrog in Volhynia in the Tatar suburb, built by Prince K. Ostrozhsky, which has not survived. From the beginning of the nineteenth century Mosques were built in the cities of Ukraine (Kyiv, Kharkiv), and the modern history of Islam and Muslims of Ukraine begins with the acquisition of Independence. So, in 1998-2000 the prayer-Muslim complex was built in Kyiv and the Arab cultural center in Odessa (2000). In addition, Muslim mosques have been built and are being designed in Donetsk, Luhansk, Zaporizhye, Mykolaiv, Kherson regions, as well as in the cities of Kyiv, Odessa, Donetsk, etc.
 In order to perceive a renewed direction in the architecture of public buildings, lost in Soviet times - sacred architecture, including Muslim architecture, Muslim architecture is being formed. It is determined that the modern architecture of mosques is created on the basis of the synthesis of traditionalism and the modern creative nature of the architectural method of designing a three-dimensional image of an Islamic shrine.

Counterterrorism, Civil Society Organisations and Peacebuilding: The Role of Non-State Actors in Deradicalisation in Bima, Indonesia

Indonesia’s ongoing battle against terrorism has made deradicalisation programmes a major focus of the government. The National Counter-Terrorism Agency (BNPT) has primary responsibility for persuading terrorists to desist from, if not reject, violence as part of their Islamic struggle, but its ability to deal directly with terrorists and other radicalised communities is hampered by the depth of distrust and animosity that these communities feel towards the state and its security services. As a result, BNPT has partnered with Muslim civil society organisations (CSOs) in running anti-terrorism programmes for jihadists. Indonesia’s dominant Islamic organisations, Nahdlatul Ulama and Muhammadiyah, have been in the vanguard of state-CSO counter-terrorism cooperation. Eastern Indonesia has experienced persistent terrorist activity over the past two decades, including many fatal attacks on police. This article takes as a case study CSO initiatives in the West Nusa Tenggara city of Bima, with particular attention given to Ustadz Gunawan, a pivotal figure in local jihadist circles who, in 2019, renounced violence and became a proponent of peaceful jihad. This article examines the history of extremist jihadism in Bima and the counter-radicalisation efforts of CSOs and state institutions. We argue that three key factors—personal relations between jihadists and CSO leaders, family pressure and generous material incentives from state agencies—have created space for peace promotion in communities that previously condoned, if not supported, jihadist bellicosity.

PERADABAN ILMU ANDALUSIA : MASA PUNCAK DAN KEHANCURANNYA

Andalusia is face from bright Muslim civilization in west region. If the researchers identified Islam as pasrt of eastern civilization, it should be correction. Andalusia as a part of history of Muslim civilization will show that the part of Islam in the west has a great gold of Islam history. This is the important of reading the past time for looking the future. The Andalusia Muslim civilization is not popular Muslim civilization in Baghdad era Al-Makmum for Muslim. It is needed as make writing toward the role of Muslim scientist in Andalusia. Between Baghdad in the east and Andalusia in the west constitutes the authentic prove of Muslim scientist civilization in the past time. A part of the past time, the writing about history of Andalusia knowledge is not just for romantic. Andalusia is a part of Muslim knowledge civilization tradition needs to be studied again. Studying on the making of knowledge civilization in Andalusia and study on the reasons decrease of the knowledge civilization in Andalusia. Keywords: Andalusia, Knowledge Civilization, Peak and Destruction

Islamist Terrorism in the Context of Contemporary Hybrid Wars

The article deals with the present-day causes of the reproduction of Islamist terrorism. The concepts of desecularization, hybrid wars, and a system-functional approach form the methodological basis of the research. Recognizing the failure of liberal explanations of the causes of Islamist terrorism, the author criticizes the liberal methodology, which is based on an essentialist explanation of Islam and Muslim civilization and attributes a fixed set of qualities to Islam as an ontological evil, a barbarism hostile to Western civilization. The paper presents a viewpoint based on the approaches proposed by representatives of left-wing radical thought, postmodernism and neo-Marxism. It is concluded that the politicization of Islam, including its radical interpretations, is due not to the militant unchanging nature of Islam, but to the crisis of a number of Muslim societies. The Muslim worlds reaction to Western globalism is also an attempt to implement its own global political projects as a response of Islamic fundamentalism to the challenge of Western democratic fundamentalism. The author analyzes the phenomenon of hybrid wars as a form of armed violence that the Western world uses to restore order in its global empire. The connection between hybrid wars and the concept of a just war is shown, as well as the relevance of Islamist terrorism as an element of the system of hybrid wars. Islamist terrorism and counterterrorism are present in all hybrid wars waged in the Muslim world. This is manifested both in military actions on the ground, and in information warfare, as well as in virtual space. The market for terrorist and counterterrorist services inherent in hybrid wars and the place of Islamist terrorism in it are examined. Financial relations bind the participants in terrorist activities, including the customer, sponsor, mediator, organizer, informant, and performer. It is concluded that Islamist terrorism is not the activity of individual fanatics or a manifestation of the militant nature of Islam, but is produced by the conflict system of contemporary international relations.

Ziauddin Sardar: Explaining Islam to the West

Ziauddin Sardar is profiled as a cultural critic, scholar, and futurist. Sardar’s wide swath of cultural criticism in scholarly work is covered, from the cinema, America, the West, to trends in Muslim civilization that lead to broader insights into dominance and power, hated and xenophobia, and basic assumptions about the future. Sardar is not bashful about questioning assumptions, boundaries, identity, and a multitude of other trappings of modernity. He offers hope for Muslims and non-Westerners that multiculturalism, mutually assured diversity is possible.

THE CONCEPT OF KNOWLEDGE IN ISLAM AND ITS ROLE IN MUSLIM CIVILIZATION

The article examines the original meaning, the transformation of the concept of education in Islam and its role in the development of science and education in the Muslim civilization. Any concept or term undergoes semantic changes depending on ideological, cultural, social and other conditions in different historical periods. This applies both to the concept of education in Islam and its place in civilization. The concept of knowledge in the tribal Arab culture with limited literacy acquires a new meaning with the advent of Islam, makes a huge contribution to the theoretical definition of the systemic concept of religious and secular education and the development of scientific knowledge. Based on fundamental works on the history of education and science, the role of the concept of education in the development of the Islamic religion and Muslim civilization is evaluated. The main historical factors of accumulation, systematization and development of knowledge in the Muslim civilization are also analyzed. In particular, the ancient Greek, Indian and Persian cultures were included in the Muslim civilization, which contributed to its intellectual enrichment. The prerequisites for the increasing development of education and science in the era of the "golden age" in Islam are analyzed, the place of ancient Greek science in the Muslim civilization, which is the core of modern scientific knowledge, is assessed.

Rehabilitation of the Knowledge of Revelation

Muslims rose to prominence by following revelation. They faded by following tradition. For tradition is a reflection of revelation. How did tradition eclipse revelation? Tradition began to contend with revelation for attention. First, the tradition cast doubt on the ability of reason to “explain” revelation. To enhance its prestige, tradition presented itself as “equal” to revelation. As a result of the inclusion of tradition in revelation, the meaning of “revelation” changed. Revelation was no longer restricted to the word of God; it would in addition encompass the reports of men. This had an effect on the Muslim civilization. For in the longer term, tradition did not merely “supplement” revelation. It went on to “judge,” replace and even abrogate parts of revelation. Traditions – the words of persons – replaced the words of God. Thus, renewal requires rescuing revelation from weak traditions. This entails the assistance of reason, which was similarly sidelined by tradition. People were expected to follow tradition even against reason. Hence, renewal requires the affirmation of the pre-eminence of revelation in relation to reason and tradition. Tradition, for its part, requires being consigned to its role as the actualization of revelation in practice rather than its “judge” or “abrogator.”

Maqasid Al Syari'ah; Cara Islam Menghadapi Pandemi Covid 19

Hundreds of times human life has been visited by epidemics. It is also caused by disease outbreaks that a people have perished and been swallowed up by history. However, the same thing is always repeated, epidemics always come from carelessness caused by human actions themselves. As if not taking the existing lesson, humans naturally have a dichotomous character, apart from having a strong instinct to defend their life, on the other hand, humans have a tendency to do things that lead to their own destruction. Islam as a rational religion is required to provide certainty for problems related to the plague that is shaking the established order of life of Muslims. Islam must be a solution in providing a more definite answer to the direction of Muslim civilization in the covid-19 pandemic season should be built to lead to a new normal era. One answer is to use the perspective of maqasid al-shari'ah in exploring the sources of sharia law to find solutions for Muslims during the Covid-19 pandemic.

The Islamic Fine Arts in the Period of Jahangir (An Analytical Study)

The sub-continent has been the hub of Muslim civilization and culture for centuries. Its impact may still be seen on today's civilization. The distinct Islamic arts especially of the Mughal dynasty ruled for more than three hundred years from Babur to Alamgir. The policies of the Mughal Empire have remained the same in almost every era. Gardens, architecture, madrassas, mosques, trade, archery, literature, music, painting and other arts have reached such heights and perfection that the world still appreciates them. Following in the footsteps of his forefathers, Jahangir played an important role in the Indian civilization and fine arts, his literary taste was exemplary. The purpose of this article is to review the work on fine arts in the time of Jahangir.

Effects of Patterns and Types of Communication on Husband and Wife Esteemed Regard: Case Study in the Area among the Local Authorities (PBT) of Johor Baharu City Council

Communication problems between husband and wife affect both spouses' esteem, strained relationships, and divorce. Therefore, this study was conducted to examine the effects of communication patterns and types on spouses' esteem. The respondents involved are (286) Muslim civil servants in four (4) areas of Local Authorities (PBT) Johor Bahru City Council. The constructs involved are Communication Pattern, Communication Type, Esteem Pattern, and Esteem Type. The further analysis distinguishes the most contributing (dominant) factor husband and wife esteemed. The test is evaluated based on Standardized Coefficients, β. The finding shows that Spouses' Communication Pattern construct has contributed to the significant Integrity (β=0.144, p=<0.016). The study also shows that Spouses' Communication Type and Esteem relationship was insignificant (p>0.05). These findings indicate that communication patterns, excluding the communication types, significantly contribute to husband and wife esteem. This study can be a guidance to married couples empirically, especially on the elements of effective communication and the feeling of esteem and respect between spouses.

Идеи переосмысления мусульманской истории в работах арабских интеллектуалов конца XX – начала XXI в.

In the 21st century, Muslim reformist thought is going through a period of rapid devel-opment, during which the ideas of the renovators of the 19th – 20th centuries are being trans-formed and developed. In the late 20th – early 21st centuries, major Arab intellectuals put for-ward various ideas for rethinking the Muslim reformist paradigm by changing approaches to the study and understanding of the history of the Muslim Ummah and overcoming the non-historicity of discourse. Within the framework of this article, for the first time, an attempt was made to classify the approaches of the largest Arab representatives of the Muslim reformist movement to the study of the history of Muslim civilization from the point of view of changing the paradigms of modern humanitarian knowledge. Muhammad al-Ashmawi, within the frame-work of the positivist concept, advocated a reinterpretation of the era of the “righteous caliphs”. Faraj Fuda, who stuck to a post-positivist position, put forward the idea of an inductive rethink-ing of Muslim history. Muhammad al-Jabri, being a representative of structuralism, proposed to build a clear referential framework for the periodization of the history of Muslim civilization. Finally, Muhammad Arkun, analyzing the ways of solving the indicated problem, relied on the post-structuralist ideas of “applied Islamology” based on the progressive-regressive historical method. The presented classification clearly demonstrates the diversity of modern Muslim re-formist thought and the multi-stage nature of its development. The proposed division of ap-proaches to the study and understanding of the history of the Muslim Ummah by Arab authors can be further correlated with the typology of the development of reformist ideas in other re-gions of the Muslim world.

Islamic Law and Social Change: How does Islam take a Stand?

Social change in Muslim is usually marked by the development of the Muslim civilization, social change has been absorbed through the interaction between religion and society which has implications for social processes. Social change in society always demands changes in Islamic law. Sociologically, society is always changing. Literature study research method with a qualitative approach. The conclusion from this literature research can be concluded that the relationship between Islamic law and social change is reciprocal and influences each other, Islam takes a stand to be able to keep up with the times in its own way.

The Study of Religions in Premodern Muslim Civilization: Some Distinctions Concerning Its Disciplinary Status

Scholars have made contesting claims about the nature and scale of works on religions by Muslim scholars before modern times. The present paper explores various primary and secondary sources, especially the classical bibliographical indexes that the scholarly tradition under scrutiny itself produced, and classifies these works into three types: (a) polemics, (b) works that present authentic knowledge about various faith traditions or introduce methodological novelties but carry some degree of apologetic undertone, and (c) descriptive writings on religions which resemble the modern-day academic study of religion. Based on these distinctions and an assessment of the number of works in each type, the paper maintains that a sprouting tradition of descriptive studies of religions existed in the pre-modern Muslim societies, which introduced certain methodical novelties such as comparative method, historiography, and, last but not least, textual criticism, which seems to have heralded the modern biblical studies in some respects. However, this tradition could not mature into a full-fledged discipline at par with many other branches of knowledge that flourished in the heyday of Muslim civilization. These findings imply that the descriptive study of religions other than one’s own is not necessarily a modern Western phenomenon. It can take root in multiple cultural settings.

The Urban Environment and Medieval Social Strategies

The article discusses the issue of the so-called segregation norms against Muslims that emerged in the fourteenth century in Christian Law. The author analyzes source material relating to the history of the Crown of Aragon and raises the following question: is it possible to trace any connection between the urban environment and those social strategies that were applied to the infidels in the Middle Ages? Such research optics makes it possible to distinguish several types of segregation laws, some of which were a product of the urban environment and urban culture, which is substantiated by the author on the basis of the royal ordonnances, capitulae of the Valencian Cortes, Fuero of Valencia. The author discusses new legal norms that contradicted the early privileges for Muslims (12th — 13th centuries) and regulated Muslims’ appearance (a distinctive sign on clothes, a special hairstyle), their right to live together or next to Christians, their work on Sundays and Christian holidays, and also prohibited the public call to prayer. Paradoxically, these norms, being aimed at restricting the rights of the infidels (i.e. the Others), were formulated under the influence of the urban environment, in a settlement that was heterogeneous in its genesis and diverse in its nature. The Iberian-Latin civilization, which accumulated the human capital of the Muslim civilization in the course of the Reconquista, began to change its own social strategies in the management of Muslims in the fourteenth century. The experience of the cities was crucial in this process.

Peran Regulasi Pemerintah dalam Kajian Minat Membayar Zakat Melalui BAZNAZ

This study aims to determine the effect of income, knowledge of zakat, and muzakki's trust on the interest in paying zakat professionally through BAZNAZ either directly or moderated by government regulations. The study population was all Muslim civil servant teachers of SMK in Semarang City, amounting to 89 people. This research is a research with saturation side so that all members of the population become the research sample. The analysis tool uses moderated regression analysis. The results show that income, knowledge of zakat, and muzakki's trust have a significant positive effect on the interest in paying zakat on profession through BAZNAZ. Government regulations are able to strengthen the positive influence of income and knowledge of zakat, on the interest in paying professional zakat through BAZNAZ, but weaken the relationship of the positive influence of muzakki's trust on the interest in paying professional zakat through BAZNAZ.

Tariq Ali's the Book of Saladin: A Khaldunian Study

The Book of Saladin is Ali's metafictional retelling of the conquest of Jerusalem by Salah ad-Din Ayubbi and the rise of the Ayyubid Dynasty. Ali believes that by acquiring the desired social solidarity (Asabiyyah) and displaying the best elements of the Muslim civilization (Umran), Salah ad-Din raised the Ayyubid Dynasty to its grandeur. The fall of Christians and the rise of the Muslims happened in a cyclic mode; therefore, Ibn Khaldun's cyclic theory of the rise and fall of civilizations from his Muqaddimah suits to the theoretical framework of the present research. The study deconstructs the politics of Eurocentric perceptions about the history of crusades and traces the trajectory of the present socio-political conflicts in the Middle East. This paper concludes that for the sake of global peace, Christians and Muslims must liberate themselves from the roots of their bloody historical clashes especially the painful memories of the crusades.