State Of Medina Research Articles

The Representation of Prophetic Intelligence in The Learning Outcomes of Al-Islam and Kemuhammadiyahan

This study examines the learning outcomes of Al-Islam and Kemuhammadiyah in students, which can be related to the image of prophetic intelligence as an indicator. The paradigm of prophetic intelligence is closely related to the dimensions of intelligence. It can be understood as a continuation of the meaning of intelligence initially based on intellectual, emotional, spiritual, and collaboration into ESQ to prophetic intelligence. This perspective is closely related to the ideal desire that the purpose of education is not only intellectually intelligent but also emotional and spiritual and is currently popular with the term prophetic intelligence as an identity attached to the output produced. The balance of human/social dimensions with divine/religious dimensions is an inherent characteristic of the terminology of prophetic intelligence. This study aims to link the learning outcomes of Al-Islam and Muhammadiyah as an image of prophetic intelligence to students as ordinary people. The basis of the research method used refers to a qualitative approach with research instruments in the form of a questionnaire with structured answer options. The study found that Al-Islam and Kemuhammadiyahan learning can develop and improve on the human/social dimension, which includes tolerance, critical and creative attitudes, maturity in attitude, and communicativeness as an indicator of the image of prophetic intelligence that can be relied on several events in the life of the Prophet Muhammad such as Hudaibiyah agreement, laying of the Black Stone, and leadership in the state of Medina. As for the divine/religious dimension, the learning outcomes of Al-Islam and Muhammadiyah, such as faith, understanding of the Qur'an, and the totality of implementation of the halal-haram aspects, although they have improvements and results, cannot be pinned on the dimensions of prophetic intelligence, due to differences in the position of students as ordinary people.

INTENSITY OF THE VEINS OF PANCASILA

The main issue is about the intensity of the veins of Pancasila. This is motivated by the ideal conditions of the Qur'an and Sunnah as a source of law in the state of Medina and the next period. These laws are intended for the benefit of all mankind in this world. But, Indonesia as a Muslim-majority country makes Pancasila a source of law. There are various views about Pancasila, like Hamka's view that discusses the veins of Pancasila. Interestingly Hamka mentioned that his opinion was in line with Sukarno's suggestion. The purpose of the study was to find out the intensity of the veins of Pancasila. A research method is normative of Islamic legal research, using primary legal materials with a qualitative analysis. Research result shows that the intensity of the veins of Pancasila is coherent with Islam and in line with the sources of the Qur'an and Sunnah. Only the Supreme Godhead is the vein of all precepts. The intensity of the veins of Pancasila is intended that the Supreme Divinity is fixed, will not be revoked, will not be disturbed, the true source, Islam, Allah as God and Muhammad as Messenger, a place of trust, preservation, backrest, place of dependability, purpose, nationality, and the causes of life and death

Explaining Pakistan-Turkish Relations: Islamism and Naya Pakistan

This article uses the theoretical framework of constructivism to evaluate the political relationship between Turkish President Recep Tayyip Erdogan and Pakistani Prime Minister Imran Khan. The leaders of the two states have begun to strengthen political relations in order to achieve the common goal of enhancing the image of Islamism in the western world. This paper explores the basic research question of why Imran Khan is getting closer to Tayyip Erdogan? What are the driving forces behind Imran Khan’s diplomacy to boost the image of Islamism? This paper argues that Imran’s pursuit of Naya Pakistan and his desire to explain Islam to the West need the support of other Islamic countries, which gravitates him to Erdogan. Imran’s foreign behaviour is inspired by his desire to maintain political power to stay in office, and therefore he is trying to create the state of Medina and explain Islam to the West. Ergo, Erdogan is a rational choice for Imran as both of them share the same idea to solve the Muslim problem by uniting Muslims and explaining Islam to the West. They agreed to set up a joint television channel and an Islamic bloc to address Islamophobia and Muslim problems.

The Effect of Islamic Faith on an Individual & Society

The research sheds light on the Islamic creed from linguistic and idiomatic perspective and explains the effect of the Islamic faith on an individual especially in liberating him from worldly bondages. He entrusts his all in Allah in all times. It has an impact on preserving society from extremism and racism, spreading love and affection, making society coherent and interconnected as the Prophet (PBUH) exemplified in the state of Medina.

MEDIA AND COMMUNICATION MESSAGES THAT WERE EXCHANGED BETWEEN THE STATE OF MEDINA AND THE KINGS AND PRINCES, AND THEIR IMPACT ON SPREADING ISLAM OUTSIDE MEDINA: A DESCRIPTIVE AND ANALYTICAL STUDY

The work of the diplomatic delegations sent by the Messenger Muhammad, may God bless him and grant him peace, outside the state of Medina is one of the most important areas of media and communication that helped spread the Islamic call inside and outside the Arabian Peninsula, and it had a good impact on the media and publicizing the call of Islam. These diplomatic media delegations linked Muslims to the whole world between a supporter or an opponent, played an important role in diplomatic relations as it is a means of communication between peoples and a tool for understanding between nations, it transferred Islam from local treatment to global, shook the thrones of some Kings and some have been introduced to Islam, some kings have been drawn into war. The research contains two chapters and an introductory introduction. The first chapter deals with communication and the art of diplomacy outside Medina, where the movement of diplomatic delegations began, for example, the delegation of the Prophet to Najashi, the text of the message from Najashi to the Prophet, the text of the Prophet's message that sent to Najashi, the results of sending prophetic messages to kings and princes, Studying the evidence of these media practices of the Messenger and then analyze the communicative position. While the second chapter deals with communication and the art of diplomacy through fraternity between Muhajirin and Ansar in Medina. Brotherhood is a communicative phenomenon, the (Leen) model and its application to the task of Musab bin Omair.

MULTICULTURALISM AND SOCIAL INCLUSION IN MEDIEVAL ARAB-MUSLIM CULTURE

Arabia of Middle ages harbored diversity and hosted various religions such as Judaism and Christianity, the Prophet (PBUH) tried to establish harmonious relations with them to ensure peace and was able to unite them in a single mosaic. Many of the Prophet’s (PBUH) companions who were settled in Medina had different geographical, racial and religious backgrounds. He (PBUH) made people feel comfortable with a welcoming behavior, and it was a privilege to be minority and weak.Diplomatic emissaries were also well received by the Prophet in Medina. The State of Medina became a training venue for specializing in different languages including Hebrew, Persian, etc. leading to strengthened ties with people of other cultures. Racism means excluding people because of color,is there racism in Islam? Islamic tradition is more tolerant of race and its commitments stress on racial equity.This work discusses that to what extent did openness towards other cultures and civilizations exist in the early Muslim community? How can Seerah heritage enable Muslims (locally and globally) to confront the historic and contemporary challenges whose impacts are still being felt to this day as (dis) integration in modern societies?

Negara Ideal dalam Pemikiran Fundamentalis Islam

<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; line-height: normal;"><em><span style="font-size: 12.0pt; font-family: 'Times New Roman',serif; mso-bidi-font-weight: bold;" lang="EN-US">This research aims to explain the problem of Islamic fundamentalism and analyze the thoughts of Islamic fundamentalist figures, namely Abul A'la Al-Maududi, Hasan Al-Banna, and Taqiyuddin An-Nabhani about the ideal state. Qualitative methods are used in this research with data obtained through books, journals, scientific articles, and other related sources. The results showed that the ideal country according to the thoughts of Abul A'la Al-Maududi, Hasan Al-Banna, and Taqiyuddin An-Nabhani is a country based on Islam. These figures made Rasulullah when he founded the state of Medina until the time of Khulafaur Rasyidin as the reference for the ideal state. Because for them, at that time Islam was used as the main reference and foundation of life and could solve all problems, including problems in living as a state. These figures also reject the separation between religion and state (secularism), and agree to make sovereignty in God's hands. According to them, religion has an important role in the state. In addition, they also placed Ahlul Halli wal Aqdi as an important part of an Islamic state.</span></em></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; line-height: normal;"><em><span style="font-size: 12.0pt; font-family: 'Times New Roman',serif; mso-bidi-font-weight: bold;" lang="EN-US">This research aims to explain the problem of Islamic fundamentalism and analyze the thoughts of Islamic fundamentalist figures, namely Abul A'la Al-Maududi, Hasan Al-Banna, and Taqiyuddin An-Nabhani about the ideal state. Qualitative methods are used in this research with data obtained through books, journals, scientific articles, and other related sources. The results showed that the ideal country according to the thoughts of Abul A'la Al-Maududi, Hasan Al-Banna, and Taqiyuddin An-Nabhani is a country based on Islam. These figures made Rasulullah when he founded the state of Medina until the time of Khulafaur Rasyidin as the reference for the ideal state. Because for them, at that time Islam was used as the main reference and foundation of life and could solve all problems, including problems in living as a state. These figures also reject the separation between religion and state (secularism), and agree to make sovereignty in God's hands. According to them, religion has an important role in the state. In addition, they also placed Ahlul Halli wal Aqdi <span style="mso-spacerun: yes;"> </span>as an important part of an Islamic state.</span></em></p>

NEGARA UTAMA MENURUT AL-FARABI (KONSEP DAN RELEVANSINYA DALAM KEHIDUPAN BERNEGARA MASA KINI)

This reseach to find of understand the views of Islamic political philosopher Al-Farabi on the main country (al-madinah al-fadhilah). This method used of analysis description. This result reseach The country that is the mainstay of Medina is the State of Medina. first Al-Farabi had opinion that the main country is a country that conforms to the ideals of Islam. In Medina this is where the teachings of Islam are practiced perfectly, especially by following Islamic law both in the time of Prophet Muhammad and in the time of al-Khulafa al- Rasyidin. Second difficult to find the concept of country as exemplified by the Prophet Muhammad, the main ideal state.Keywords: Al-Farabi, State, and al-Madinah al-Fadhilah.

Peradaban Infrastruktur Ibnu Khaldun

Prophet Muhammad p.b.u.h., moved (hijrah) from Mecca al-Mukarramah to Medina al-Munawwarah, then founded the state of Medina by gathering the national strength of the Muslim, Christian and Jewish population with the identity of the Quraish, Auz, and Khazraj tribes. Caliph Ali bin Abi Talib moved the capital of the Rashidah Caliphate from Medina to Kufa, form Arab to the Persian region. Muawiyah bin Abu Sufyan chose Damascus as the capital of the Umayyah dynasty. Abu Abbas al-Safah placed the seat of the Abbasid dynasty in Baghdad. Furthermore, the Ottoman Empire had its capital in Istanbul. After turning into the Republic of Turkey, it occupies Ankara as the capital. Planning of moving the capital city of the Republic of Indonesia is from the Province of the Special Capital Region (DKI) Jakarta to the Province of East Kalimantan intended as an effort to equalize development that strengthen togetherness in a sense. The ideological, political, social, cultural and legal foundations serve as the basis of legitimacy in the historical footsteps of the Paser Kingdom and the Kutai Kartanegara Kingdom, as the center of government of the Republic of Indonesia. The theory of development ('umran), urban theory ('urban), and the theory of nationality ('asabiyah) put forward by Ibn Khaldun in the Muqaddimah have become methodological conceptions in studying maritime-based archipelago construction. This research shows the point of the new State Capital (IKN), in the archipelago network from Sabang to Merauke. A blueprint for the nation's journey that covers the dynamics of human resource potential in the natural resource management system of the republic of Indonesia.

Islam and Statism: At the intersection of the State of Medina, Modern Statism and the Islamic State

Since the Arab Spring and the rise of Islamic State, it has become a topic of discussion whether there can be a state based on Islamic principles or values. This paper argues that in modern times there cannot be a state claiming to be Islamic. So the Islamic State of Iraq and Levant or the Islamic State of Iraq and Syria or simply the Islamic State were all misnomers. After the Hijra in 7th century CE, the short lived State of Medina incorporated some of the Islamic principles and it too did not last long enough so as to appreciate the feasibility of a State that was Islamic. However, this paper doesn’t deny the fact that the States cannot espouse Islam as a directive principle in their state policy or declaration of Islam as the state religion. Nonetheless, it is argued that no state can be Islamic post the peace of Westphalia (1648). Therefore, in the 21st century there cannot be any actualization of any Islamic State unless the postcolonial history is normatively challenged. The so-called Islamic state that emerged in Syria & Iraq was a coalition of rebel forces and Mujahideen groups that tried to form a caliphate based on Islamic socio-politico and economic principles, however a futile attempt. For any new Islamic State or a caliphate to emerge, the notion of Westphalian demarcation of boundaries stands as the greatest challenge against it.

‘Usyur Dan Jizyah Dalam Kajian Ekonomi Islam

<p>Fiscal policy is a policy pursued by the government in managing state income and expenditure. The state of Medina which was led by Muhammad SAW also had a unique fiscal policy system in his day. The implementation of fiscal policy at the time of the Prophet Muhammad and Abu Bakr was almost the same, because there were not many problems that emerged along with the expansion of the territory of the Islamic Caliphate. Sources of state revenues in the early days of Islam included the zakat, khums, jizyah, fai, ‘usyūr and other sources of income. One of the state revenues in the early days of Islam was ‘usyūr and jizyah. The discussion of 'usyur revolves around the definition, who is obliged to pay ‘usyūr, the item affected by‘ usyūr, the time of collection ‘usyūr, and the amount of levies. As for jizyah, the discussion revolves around the definition, the jizyah payer, the large number of levies, the termination of jizyah, the rights and obligations of Ahlu Zhimmah, the use of jizyah, orientalist criticism of jizyah, and then analyzing both. The policies exemplified by the Prophet Muhammad both legal, political and economic issues became guidelines for the Khulafa ar-Rashidin, his tireless friends always accompanied him. Among the policies relating to the economy are the collection of usyūr and jizyah. ‘Usyūr and jizyah are one of the sources of income at the beginning of Islam which is quite important for state finance. This policy is also used by followers in managing the economic life of the country.<strong></strong></p>

Restoration of Built Heritage: Case Study of Earth Constructions - Tiznit

Following the floods of November 2014, several southern regions of Morocco have experienced major losses and damage in particular materials.Among these areas we find the ancient city of Tiznit that lost several of its earth constructions.The particularity of this Medina is the ranking of its built heritage as a national heritage and this since 1932. Given the extent of damage caused by the rains on the Medina, an intervention is necessary in order to preserve what remains of the Earth Heritage. It is in this context that fits this work and which aims to make a technical diagnosis on the state of Medina in order to present an action plan which aims primarily the restoration of this wealth, and therefore the preservation of heritage buildings.

Identity of an Islamic Ideological State: An Analytical Study

The Islamic system of state established by the Prophet (SM), existed from 623CE in Medina. The state of Medina was neither monarchic nor republican, ruled on the policy of the majority. This state was based neither on tribalism nor on nationalism, rather on humanism and Islamic monotheism. It was really an Ideological state and the ideology was Islam. In the present paper, an attempt has been made to describe the main features of an Islamic Ideological state through its main principles and distinguishing points of three basic organs and to analyse the differences between an Islamic state and secular states. DOI: http://dx.doi.org/10.3329/iiucs.v7i0.12266 IIUC Studies Vol.7 2011: 147-178

Religious Freedom in Malaysia's “Islamic State”: Comparisons with the Islamic State of Medina

Restriction on religious freedom is a contemporary issue in Malaysia. Structural and moral emphasis of Islam's supremacy in Malaysia has provided legitimacy for the Malaysian government to prohibit the proselytizing of other religions and reversion/conversion in the Malay and Muslim society of the country. The State restriction on religious freedom contradicts values of universal human rights such as freedom of religion. Moreover, religious freedom is in harmony with the Islamic principles. From a religious and historical perspective, if Malaysia declares itself as a true embodiment of an Islamic State, then none can be the best prototype for comparison other than the Islamic State of Medina—the abode of Prophet Muhammad (pbuh). What then were the features of this “Islamic State”? How were fellow co-religionists and differing ethnic segments treated? How were cases of apostasy, religious differences and proselytizing by other faiths dealt with? These questions will seek to elucidate the substantive form of Medina's “Islamic State”. The two canonical sources of Islamic Jurisprudence, Qur'an and Sunnah, and the “Islamic State” of Medina will then be juxtaposed against Malaysia's “Islamic State”; to illustrate the latter's paradoxes and superficiality.