Journal articles on the topic 'Abdullah bin Muhammad al-Misri'

Syekh Abdul Qadir Al-Jailani adalah putra dari Abu Sholeh bin Musa bin Abdullah bin Yahya Al-Yazid bin Muhammad bin daud bin musa al-juwainy bin Abdullah al-Makhdli bin Hasan Al-Mutsanna bin Hasan bin Ali bin Abi Thalib ra dan Ibunya bernama Syarifah Fatimah binti Abdullah Al-Shoma’I bin Abu Jamaluddin bin Mahmud bin Thohir bin Abu Atho Abdillah bin Kamaluddin Isa bin Alauddin Muhammad Al-Jawwad bin Ali Al-Ridha bin Musa Kadzim bin Ja’far As-Shadiq bin Muhammad Al-Baqir bin Zainal Abiding bin Husain Al-Syahid binti Fatimah ra binti Rasulullah SAW. Ma’rifah adalah ketetapan hati dalam mempercayai hadirnya wujud yang wajib adanya Allah SWT yang menggambarkan segala kesempurnaannya. Ma’rifat terhadap dzat Allah SWT adalah mengetahui bahwa sesungguhnya Allah adalah wujud Esa, Tunggal dan sesuatu Yang Maha Agung, mandiri dengan sendiri-Nya dan tidak ada sesuatu pun yang menyamai-Nya. Sedangkan ma’rifat terhadap sifat Allah SWT adalah mengetahui dengan sesungguhnya bahwa Allah Maha hidup, Maha mengetahui, Maha kuasa, Maha mendengar, Maha melihat dengan segala sifat keparipurnaan-Nya. Dan akan tampak dalam hidupnya kalbu bersama Allah SWT. Rumusan masalah yaitu; Siap saja Guru-guru Syekh Abdul Qadir Al-Jailani, apa saja karya Syekh Abdul Qadir Al-Jailani, Gambaran ma’rifah secara umum serta, maqam untuk mencapai ma’rifah, konsep ma’rifat Syeikh Abdul Qadir Al-Jailani.

Syekh Abdul Qadir Al-Jailani adalah putra dari Abu Sholeh bin Musa bin Abdullah bin Yahya Al-Yazid bin Muhammad bin daud bin musa al-juwainy bin Abdullah al-Makhdli bin Hasan Al-Mutsanna bin Hasan bin Ali bin Abi Thalib ra dan Ibunya bernama Syarifah Fatimah binti Abdullah Al-Shoma’I bin Abu Jamaluddin bin Mahmud bin Thohir bin Abu Atho Abdillah bin Kamaluddin Isa bin Alauddin Muhammad Al-Jawwad bin Ali Al-Ridha bin Musa Kadzim bin Ja’far As-Shadiq bin Muhammad Al-Baqir bin Zainal Abiding bin Husain Al-Syahid binti Fatimah ra binti Rasulullah SAW. Ma’rifah adalah ketetapan hati dalam mempercayai hadirnya wujud yang wajib adanya Allah SWT yang menggambarkan segala kesempurnaannya. Ma’rifat terhadap dzat Allah SWT adalah mengetahui bahwa sesungguhnya Allah adalah wujud Esa, Tunggal dan sesuatu Yang Maha Agung, mandiri dengan sendiri-Nya dan tidak ada sesuatu pun yang menyamai-Nya. Sedangkan ma’rifat terhadap sifat Allah SWT adalah mengetahui dengan sesungguhnya bahwa Allah Maha hidup, Maha mengetahui, Maha kuasa, Maha mendengar, Maha melihat dengan segala sifat keparipurnaan-Nya. Dan akan tampak dalam hidupnya kalbu bersama Allah SWT. Rumusan masalah yaitu; Siap saja Guru-guru Syekh Abdul Qadir Al-Jailani, apa saja karya Syekh Abdul Qadir Al-Jailani, Gambaran ma’rifah secara umum serta, maqam untuk mencapai ma’rifah, konsep ma’rifat Syeikh Abdul Qadir Al-Jailani.

Morals is a noble deeds of a servant, and a reflection of the confidence and the knowledge that he has, so akhlak that characterizes a person's behavior in personal life, social state and nation. Al-Qur'an as guidance in-spoken, polite and guidance for all activities for those who do right. In this discussion the author discusses the kinds of al-shidq on morals, right in speaking and understanding words correctly, according to what it said was the actual reality. His opponent was kidhb lieAlusiy, syihabuddin mhd ibn Abdullah al-Husainiy, 2000, Ruhu al-Ma’aniy fi tafsir al-Qur’an al-‘Azhim wa sab’u al-Matsaniy, Muassasah ar-Risalah, Al-Biqai, Burhanudddin Abi al-Hasan Ibrahim bin Umar, Nizam ad-Durar fi Tanasub al-Ayah wa as-Suwar, juz.7 Al-Bukhary, Muhammad bin Ismail bin Ibrahim bin al-Mughirah,al-Jami as-Sahih al-Musnad min hadis Rasulullah saw wasunnatih wa ayatih SahihBukhari, juz. 1Al-Husaini, Mohammed Rashid bin Ali Ridha bin Mohammed Shams al-Din bin Muhammad Bahauddin maula Ali bin Khalifa Kulmuny, 1990, Tafsir al-Qur’an al-Hakim (Tafsir al-Manar), Kairo, Al-Haiah al-Mishriyah al-Ammah lil kitabAl-Maraghi, Ahmad bin Mustafa, 1970, Tafsir al-Maraghi, Mesir, Darul Fikri, Al-Qurthubi, Abu Abdullah bin Muhammad bi Ahmad bin Abi Bakr bin Farah al-Anshari al-Khuzraji Syamsuddi, 1994, Al-Jami’ al-Ahkam al-Qur’an ,Tafsir Al-Qurthubi, Kairo; Dar al-Kutb al-Nishriyah, Al-Qusyairiy, Abd al-Karim bin Hawzan bin Abd al-Malik, 1999, Lithaif al-Isyarah, Tafsir al-Qusyairy, Mesir:Al-Haiah al-Misriyah al-Amah lilkitab, Al-Sa’di, Abdurrahman bin Nasir bin Abdullah, 2000, Taisir al-Karim ar-Rahman fi tafsir kalam al-Mannan, Muassasah ar-RisalahShihab, M Quraish, 2005, Tafsir al-Misbah Pesan Kesan dan keserasian al-Quran, Tanggaerang: Lentera Hati, cet IIIAl-Wahidi, Abu al-Hasan bin Ahmad, 1994, Al-Washit fi Tafsir al-Quran, Dar al-Kutut al-Ilmiyah, Beirut.Qutb, Sayyid, 1971, Fi Zilal al-Qur’an, Beirut, Dar el-FikrAl-Zuhaili, Wahba bin al-Mustafa, 1991, Tafsir Al-Munir fi ‘Aqidah wa as-Syari’ah wa al-Manhaj Beirut, Dar Elfikri.

Penulis cuba membincangkan dan memperkenalkan sebuah kitab jawi iaitu Kitab al-Yawaqit wa al-Jawahir fi 'Uqubah Ahli al-Kabair, yang dikarang oleh Muhammad Ali Bin Abdul Rasyid Bin Abdullah al-Jawi al-Qadhi al-Sambawi ditulis sekitar kurun ke 19 Masihi. Kitab ini dianggap penting dan telah digunakan secara meluas sebagai bahan pembelajaran samada di masjid-masjid dan di sekolah-sekolah pondak. Kandungannya terdapat banyak hadith-hadith yang berbentuk galakan melakukan kebaikan dan amaran daripada kejahatan. Ia mengandungi 12 bab dimulakan dengan bab ancaman sesiapa yang meninggalkan sembahyang dan diakhiri dengan bab sifat syurga dan ahlinya. Berdasarkan kajian didapati kitab ini mempunyai kebaikan dan kekurangannya, hadith-hadith di dalamnya terdapat berbagai status ada sahih, hasan, dhaif dan maudu'. Kajian ini berbentuk kajian perpustakaan. Penulis membataskan kajian terhadap hadith yang berstatus maudu’ di dalamnya, jumlah keseluruhan hadith dalam kitab ini adalah 87 hadith dan hasil kajian mendapati sejumlah hadith maudu’telah ditemui iaitu sebanyak 32 hadith maudhu’.
 Abstract: The author discusses and introduces a jawi book, Kitab al-Yawaqit wa al-Jawahir fiqub al-Kabair, written by Muhammad Ali bin Abdul Rasyid bin Abdullah al-Jawi al-Qadhi al-Sambawi in the 19 AD. This book is considered important and has been widely used as a learning material in mosques and traditional schools. It contains many hadiths in the form of encouragement to do good and warn of evil doings. It has 12 chapters beginning with the chapter of the threat of those who abandon the Prayer and end with the chapters of heaven and its members. This study is a library study. This study found that this book has its advantages and disadvantages. The hadiths are categorised into authentic, hasan, dhaif and maudu'. The author limits the study to hadith maudu'. Out of 87 hadith, it is found that the number of hadith maudu' is 32 hadith.

Praise be to God, Lord of the worlds who says ((We have not sent you but mercy to the worlds)), also peace and blessings be upon our Prophet Muhammad, the Master of the Messengers and the Seal of the Prophets, and on the good and pure blessing be upon his companions of the righteous household people

In the subcontinent, the Companions, the followers, the followers of the followers and the narrators came at different times and continued to perform the duties of spreading Islam here. The books of Asma 'ul-Rijal and the turning of the pages of history show that according to a conservative estimate, about five Companions visited India, including' Uthman ibn Abi al-'As Saqafi and his brothers, 'Abdullah ibn' Umayr, and Sahl ibn 'Adi ibn Malik, Syedna Asim bin Amr and Syedna Majasha bin Thaalba and others. In the same way, many great men entered the subcontinent for the purpose of jihad and then for the propagation of Islam. Akhans al-Thaqafi and so on. Similarly, the followers of Tabein include Mr. Israel bin Musa Al-Basri, Mr. Abu Muhammad Raja bin Al-Sindi, Mr. Muhammad bin Abdul Rahman Belmani, Mr. Rabi 'bin Sabih Al-Saadi and others. Most of the followers and followers of the followers had come to India with the army of Amir Muhammad ibn Qasim. Although the word Sufi was not used for all these holy people because the term Sufi was not in use at that time That is, these people were the real Sufis. Even after him, various Sufis continued to visit and preach Islam.

Penafsiran al-Qur`an mempunyai ragam corak, antara lain tafsir bil Ma’tsur dan tafsir bil Ra’yi. Tafsir bil Ma’tsur masih diyakini oleh sementara kalangan sebagai tafsir yang cenderung lebih dapat dipercaya walaupun dianggap “konservatif”. Tafsir ini bersumber dari periwayatan, baik yang bersumber dari Nabi SAW maupun sahabat. Tafsir sahabat seringkali dipermasalahkan apakah tafsir tersebut bisa disebut dengan tafsir bil ma’tsur atau tidak. Hal ini disebabkan penafsiran tersebut merupakan ijtihad. Selain itu, riwayatriwayat yang terdapat di dalam tafsir bil ma’tsur tidak semua dapat dipertanggung jawabkan otentitasnya. Di antara kitab tafsir bercorak demikian adalah Tanwir al-Miqbas min Tafsir Ibni Abbas. Kitab ini disandarkan kepada Muhammad bin Ya’qub bin Muhammad bin Ibrahim as-Syairazi al-Fairuzabadi. Kitab tafsir ini merupakan kitab tafsir al-Qur`an yang menggunakan manhaj tafsir tahlili (tafsir ayat per ayat) dengan mendasarkan kepada jalur periwayatan tunggal yang berujung kepada Abdullah bin Abbas RA (sebagai sumber penafsiran). Otentitas terhadap periwayatan baik terhadap riwayat-riwayat yang terkait dengan penafsiran maupun hadits sangat penting dilakukan. Hal tersebut bertujuan untuk mengetahui kualitas periwayatan, sehingga dapat ditentukan apakah riwayat tersebut valid ataukah tidak. Dalam penelitian ini, akan dilakukan telaah terhadap hal-hal yang terkait dengan jalur periwayatan tafsir Tanwir al-Miqbas min Tafsir Ibni Abbas, tentang penilaian terhadap sanad perawinya, perbandingan penafsiran Abdullah bin Abbas dalam kitab tafsir ini dan kitab tafsir Ibnu Abbas lainnya dan pembahasan tentang keabsahan penyandaran kitab tafsir ini kepada al-Fairuzabadi. Dengan demikian penelitian ini merupakan penelitian library dengan menitik beratkan kepada tinjauan sejarah dan tinjauan sanad.

Tulisan ini membahas tentang bagaimana metode kesahihan hadis dalam kitab al-Mustadrak ‘Ala al-Sahihaini, yang merupakan karya dari Abu Abdullah Muhammad bin Hamdawiyah bin Nu’aim bin al-Bayyi’ al-Dhabbi alThahmani al-Naysaburiy dalam kajian hadis. Kitab alMustadrak ‘Ala al-Sahihaini merupakan kitab yang ia susun mulai sejak tahun 373 H, yang secara implisit dapat dikatakan bahwa, inisiatif dalam penulisan kitab alMustadrak ‘Ala al-Sahihaini berawal dari faktor internal, ialah asumsi dari al-Hakim yang berpendapat masih banyak terdapat hadis-hadis sahih yang berserakan. Tulisan ini diharapkan dapat mengembalikan kita pada pemahaman dan pengetahuan yang menyeluruh tentang bagaimana para ulama’ hadis menjelaskan dan membedakan antara hadis yang ma’mul bih dan gair ma’mul bih

This article uses a review of the literature on medieval Arab professor/ economic thought Syamsuddin Abdullah Muhammad bin Abi Bakr Al Zar'i or known as Ibn Qayyim. An approach that focuses on explaining how the concept of usury is in the view of Ibn al-Qayyim al-jawziyyah. as a master of theology and translator of Islamic scriptures, he was one of the leading jurists from the Hambali school in four schools of Islamic law that emerged between the eighth and fourteenth centuries (after the other three, Hanafi, Maliki and Syafii, respectively, the names were pioneers ) There are economic ideas discussed, namely: Islamic economic philosophy, comparison and difference between wealth and poverty, economic interests of zakat, interest in usury al-fadl and riba al-nasi'ah, market mechanisms and the need for public sector intervention.

Objectives: This research aims to introduce Ibn al-burqi Muhammad bin Abdullah bin Abdul Rahim and his critical efforts that did not get much luck from the study, as well as to reveal the importance of his lost book, "Al Tabakat", and to investigate its name. Methods: The study followed the descriptive approach; by collecting information related to Ibn al-burqi and his book, describing the importance of the criticism contained in it, and its characteristics, leading to a statement of the author's critical impact. Results: The study found that Ibn al-Barqi is one of the imams of criticism who are concerened with the conditions of prophetic Hadith narrators, and that his critical contributions stood out through his book "Al Tabakat", which is a precious book; in which he presented a summary of the judgments of critics in narrators, in precise words, with connotations that express the judgments of all critics. Conclusions: The need to follow up with the study on "Aldawa'afa" book to make use of it.

Isra'iliyyat is all stories entering into interpretation (tafsir) based on the stories of C hristians, Jewish or others. Those stories are intentionally included into the interpretation by the enemies of Islam to corrupt Muslims' faith.The existence of Isra’iliyyat in the interpretation began from that a number of the Jews who converted into Islam couldn't totally leave all of their previous tenets and beliefs. As a result, their religious understanding and practices are .frequently mixed between Islam and their previous faith. These Isra'iliyyat stories entered and amended in the interpretation in the period of tabi'in and obtained a peak time in the period of tabi'it tabi'in without any coercive selection so that those stories are hardly ever refused.Tamim Ad-Dari, Abdullah bin Salam, Ka'ab al-ahbar, Wahab bin Munabbih,. Muhammad bin Sa'ib al-Ka/bi, Abdul Malik bin Abdul Aziz bin Juray: Muqotil bin Sulaiman, and Muhammad bin Manvan as-Suddi, the Jews priests who converted into Islam, are the main sources of the Isra’iliyyat stories. Isra’iliyyat can destruct the Muslims faith because it shows as if Islam were human creation, and could be inserted by the deviate imagination and thoughts. Moreover, it can also eliminate the Muslims trust toward the Salaf Ulama of the group of the companions and tabii·n. Besides, it can turn the Muslims notice to conduct a research and to reveal the great secrets oftheQur'an.

Hazrat Abdullah Bin Abbas is the mufassir companion of the Holy Prophet (صلی الله علیه وسلم). He is hibr al ummah(scholar of Ummah), specially he was a great scholar of tafseer al Quran. The Holy Prophet (S.A.S) prayed for him in this regard. Moreover, he had keen interest in seeking knowledge. He gave many fatwas in the presence of the companions of the Holy Prophet (صلی الله علیه وسلم) although he was younger than the most of the companions. He was a prominent figure in the narration of Hadiths. One thousand six hundred and sixty hadiths are narrated by Hazrat Ibn e Abbas. Majority of the people gained knowledge from Ibn e Abbas R.A. for more than half century because he died in 69 hijrah. Tafseer ibn e Abbas is attributed to Ibn Abbas. All the unauthentic asnaad of this tafseer are discussed in this article. These asnaad are analyzed in the light of jarh o tadeel principle. Opinion about rejection is given after the analytical study and research. All the riwayaat narrated by Ibn e Abbas are not authentic. Some of those are authentic, some of those are unauthentic and many others are home-made(rough). Un-authentic riwayaat which are narrated by Hazrat Abdullah Bin Abbas in exegetical literature have seven famous chains. Chain of Abu Salih: Abu Salih neither met Hazrat Abdullah Bin Abbas nor heard anything from him. Worst situation of this chain is the narrator of Muhammad Bin Saib Kalbi from Abu Salih and from Abu Salih Atiyyah and Hibban bin Ali. This chain is the chain of liars. Chain of Dhahak Bin Muzahim : Dhahak Bin Muzahim never saw any companion of the Prophet صلی الله علیه وسلم .He did not hear anything from Hazrat Ibn e Abbas. The people who narrated from Dhahak Bin Muzahim are liar and un-reliable as Juwaibar Bin Saeed, Muqatil Bin Sulaiman and Huzail Bin Habib. Chain of Ata Khurasani: He neither met Hazrat Abdullah Bin Abbas nor heard anything from Hazrat Ibn e Abbas. He never met any companion of the Holy Prophet صلی الله علیه وسلم. Chain of Ismail Suddi Kabeer: He narrated Tafseer from from Abu Salih. Although he narrated a few Riwayaat by sound chain but he mixed up the sound and un-sound Hadiths. It is impossible to separate the Sahih and Dhaeef. Chain of Ibn-e- Juraij from Ata: He narrated from Ata Bin Ribah(Siqah) and Ata Khurasani(Dhaeef).We should be careful in this intermixed situation. Chain of Ata bin Dinar from Saeed bin Jubair. Ata never anything from Saeed bin Jubair. This broken chain cannot be accepted. Chain of Ibrahim bin Hakam Adani: He narrated . He narrated from his father and his father narrated from Ikrama. He often narrated the tafseer of Ikrama as the tafseer of Hazrat Abdullah Bin Abbas. These are only seven un- sound chains of the tafseer of Hazrat Abdullah Bin Abbas. In the light of this research we come to know that tafseer Tanvir- al- Miqbaas has no any connection with Hazrat Abdullah Bin Abbas. During the research we also came to know that the scholars of Hadith tried their best in the research of riwayaat to separate the unsound traditions from the real source of Islamic Sharia

Abdul Wahhab Khallaf berpendapat bahwa Al-Qur'an adalah firman Allah yang diturunkan kepada hati Rasulullah, Muhammad bin Abdullah melalui al-Ruhul Amin (Jibril as) dengan lafal-lafalnya yang berbahasa Arab dan maknanya yang benar, agar ia menjadi hujjah bagi Rasul, bahwa ia benar-benar Rasulullah, menjadi undang-undang bagi manusia, memberi petunjuk kepada mereka, dan menjadi sarana pendekatan diri dan ibadah kepada Allah dengan membacanya. Al-Qur'an itu terhimpun dalam mushhaf, dimulai dengan surat al-Fatihah dan diakhiri dengan surat an-Nas, disampaikan kepada kita secara mutawatir dari generasi ke generasi secara tulisan maupun lisan dan Ia terpelihara dari perubahan atau pergantian.

God, the Blessed and Exalted, has honored the Arabic language with an honor that no other language has attained, when He, may He be glorified and exalted, sent down His Book, which is dear to the heart of His Messenger and Prophet Muhammad bin Abdullah, may God’s prayers and peace be upon him. Its value and gain from the elements of the ability to grow non-stop, which made it distinguished, so it became a human language and a global tongue since the advent of Islam, which made African governmental and private institutions exert their efforts in serving the Arabic language and supporting Arab educational institutions in Africa and abroad. The researcher chose Professor Dr. Abdullah Al-Tayyib because of his valuable efforts in spreading the Arabic language in Africa, especially Nigeria and other countries. Arab countries and Africa. Given the source of the data to be collected and used, this study uses library research (library research) and by looking at the data taken from the presented theory, this research is used qualitatively because the data used is not in the form of numbers. The method used to collect data in this study is the listening method, and its source is not only from listening to spoken language, but also from written language. The click technique is an attempt to obtain data by trying to intercept the use of someone's language and is the underlying technique in this method
 This study aims to shed light on the role of Arab educational institutions through the efforts of our esteemed scholars in Africa. The paper contains three axes, the first axis: introducing Dr. The second axis: his scientific writings and lectures. The third axis: the efforts of Professor Dr. Abdullah Al-Tayeb in spreading the Arabic language.

Modern industry has great importance in the literature of hadith sciences, hadith scholars paid special attention to the hadith of the Prophet because of its sanctity linked to human belief, as well as the slander of lying against the Messenger of God (may God bless him and grant him peace). And they were interested in the methods of his narration, because among the basics of accepting the hadith is the methods of its transmission, and one of the scholars who have a long history in this field is Abu Abdullah Al-Bushinji, who died in the year 290 AH / 902 AD. The focus of attention and attention of scholars and narrators of hadith.

Arabic has a special place among the other languages of the world because Arabic is the language of the Qur'an and the Sunnah of Rasulullah SAW. To learn it, ulama agreed to put sharf and nahwu (qawaid) as the basis. One book that discusses is Alfiyah which is the book of Imam Jamaluddin Muhammad bin Abdullah bin Malik. In presenting qawaid in that kitab, the teacher requires special methods and strategies. For that by using descriptive qualitative research method, this research illustrates that a teacher at Madrasah Diniyah Wustha Al-Muayyad Surakarta using three methods, 1) qawaid wa tarjamah method, 2) Tahfidh wa Tasmi' method, and 3) lecturing method. Then, within each of these methods are translated into several strategies. The implementation of this strategy tailored to the Madrasah Diniyah Wustha at the environment Al-Muayyad boarding school in Surakarta.

Arabic has a special place among the other languages of the world because Arabic is the language of the Qur'an and the Sunnah of Rasulullah SAW. To learn it, ulama agreed to put sharf and nahwu (qawaid) as the basis. One book that discusses is Alfiyah which is the book of Imam Jamaluddin Muhammad bin Abdullah bin Malik. In presenting qawaid in that kitab, the teacher requires special methods and strategies. For that by using descriptive qualitative research method, this research illustrates that a teacher at Madrasah Diniyah Wustha Al-Muayyad Surakarta using three methods, 1) qawaid wa tarjamah method, 2) Tahfidh wa Tasmi' method, and 3) lecturing method. Then, within each of these methods are translated into several strategies. The implementation of this strategy tailored to the Madrasah Diniyah Wustha at the environment Al-Muayyad boarding school in Surakarta.

Ayatollah Khoei expressed various views by other scholars besides expressing his views on general reliabilities. Concerning People of Consensus, he believes that transmission of hadith does not mean all the hadiths narrated by each of people of consensus by Imams, but the mursal hadith or the hadith narrated by the poor narrator is acceptable, expressing the majesty and position of hadith. Concerning An Al-Saghat, he believes that Ja'far ibn Bashir has narrated from the poor narrators such as Saleh bin al-Hakam and Abdullah bin Mohammed Jaefi, however how it can say that he has been being narrated from reliability. Ahmad ibn Muhammad ibn Abi Nasr as narrated by Shaykh Tusi is among three jurists who have been being narrated from reliability. Abu al-Qasim al-Khoei has mentioned name of 115 Sheikhs among which 53 members are reliable and others are unknown, nonsense or poor. He said that there is no accompaniment between accompany and reliability, as we do not know the prophet’s accompanions just due to their accompaniment with him. Seeking for mercy and forgiveness are the assignments recommended in religion, mentioned that it can seek forgiveness for the unfaithful believers. Therefore, if the people like Sheikh Mofid or Sheikh Sadough seek forgiveness for a person, this does not mean their reliability.

Imam Abu Muhammad Abdullah bin Muhammad bin Yusuf bin Abdul Manan Al-Hilmi Al-Amassi is one of the most prominent scholars of the twelfth century in the Ottoman Empire, especially in the islamic science of readings and hadith As for his book (Najah Al-Qari, Sahih Al-Bukhari), it is a great, useful and comprehensive book, the author has emptied his can and exerted his effort until he showed it to the people, a comprehensive collector to views of predecessors, Riwayeten and dirayeten, including to successor sayings with all honesty and care. And that caption all sides jurisprudence of hadith. Might he was hope with that to be his that book a comprehensive reference for everyone who wants to delve into the hadith and its sciences. And this research aims to definition the author’s political, social life and scientific state in addition to studying the hadith in his time. As such that research encompass definition the book “Najah Al-Qari” to Sahih Al-Bukhari, and encompass rank of Al-Bukhari to the Ottoman sultans, and the definition the author’s curriculum in that. It adopted the inductive approach to extrapolate the texts and collect them within the limits of the research topic. It also adopted the descriptive approach in analyzing and interpreting texts and drawing conclusions, adhering to the limits of the research in focusing on the approach of Imam Yusuf Effendi Zadeh in his book Najah Al Qari. Among the most prominent results that I reached is that Imam Yusuf Effendizadeh's approach in his book Analytical Method, as it is considered in his method of explanation as an explanation mixed with the text.

The Senussi movement in Libya is one of the history that must be remembered and remembered by everyone, and it has received great attention from various researchers. They have history, from this point of view I tried hard in a short period of time, and through my research in history to present in this research an article that covers an important stage of heroic stages led by the Mujahid Commander Muhammad Al-Mahdi bin Muhammad bin Ali Al-Senussi, born in 1844 AD, (in the white corner) in the city of Al-Bayda In the village of (Massa), in Libya, his father is Muhammad bin Ali Al-Senussi, known as Al-Senussi the Great, the founder of the movement, descended from the dynasty of the kings of Al-Aqsa Morocco, the descendants of Idris the Younger, the founder of the city of Fez bin Idris, the elder bin Abdullah Al-Kamil, the grandson of Al-Hassan Al-Sabt, the son of Imam Ali bin Abi Talib (may God honor him) Al-Mahdi has a brother who is two years younger than him. Muhammad al-Mahdi al-Senussi is the father of the Libyan King Muhammad Idris al-Senussi (the first king of Libya after independence). Muhammad al-Mahdi was born in 1844 AD, and when his father died, Muhammad al-Mahdi al-Senussi was still a minor, so a council of commandments of ten elders was set up to take care of the matter of the Senussi movement until the Mahdi reached the age of He reached his senses, and when that was done, he took care of managing and directing the Senussi, and his brother left for educational affairs. This leader ascended to the depths of Africa to spread Islam, after he moved from the city of Jaghbub to the city of Kufra, located near Africa in the year (1895), and the city of Kufra became the main commercial center, and the Senussi reached it during his reign To the height of its power and spread, and what Muhammad al-Mahdi al-Senussi did, in order to be able to directly supervise this vast empire, he opened many corners for teaching the Qur’an and the Sunnah of the Prophet in all parts of Libya, as the sub-Zawiyas of the Senussi reached during his reign (121), a corner inside Libya from which they receive instructions And orders in all matters related to managing and expanding the matter of the Senussi call, not to mention the corners in Africa, which have come to include Muslims of all races, and the Senussi movement established the first Islamic university in Libya, in the city of Al-Bayda, and it was under the name of the first founder of the movement, Muhammad Bin Ali Al-Senussi University, the father of the master Imam: Muhammad Al-Mahdi Bin Muhammad Bin Ali AlSenussi, and it exists to this day. The city of Kufra, after the departure of the master: the Mahdi to it, became a safe city in which caravans from all over central and northern Africa met, and these merchants and their caravans were a way to spread Islam in the remote parts of Africa, and the center of the Senussi administration was in the crown, the highest peak in the city of Kufra, and from there the Senussi call reached Carrier of Islam to the countries of Kor, Tibesti, Brkou, Andi, Darfur, Wadi, Kanem, Azkar, and Baghrami in both the Republic of Chad and all of Africa He also established a library in Kufra after the death of his father, which is considered the largest religious library in Libya at that time, and he was pledged allegiance to the senior scholars and sheikhs in the Senussi movement, so he formed a higher council of dignitaries, and he appointed a caliph in every corner that followed him to manage its affairs, educate the children, and graze the cattle. , and agriculture, and he spends it on the corner, and what is left over from it, he sends it to the rest of the corners, so he began to collect huge sums of money. The Senussi movement began during his reign to take a path for the establishment of the modern state of Libya, as we will notice that through the chapters of this research, so it arranged matters of education, industry, agriculture, trade, land reclamation, transport, supply and post. Safar 24, 1320 AH, corresponding to June 1902 AD, and through this research, I will recount the fragrant biography of the Senussi family, away from misinformation, and with all impartiality, and the biography of this leader who worked to spread the angles, and his jihadist movement that filled the corners of the globe in order to spread Islam . Key words: The Mujahid Imam, The Quranic Corners

Manhaj Dzawi An-Nadhar is as one of the best literature inthe filed of Hadis which is writtten by an Indonesian Ulama,Muhammad Mahfudh bin Abdullah At-Tirmasiy. It has well known asa masterwork which is scientifically qualified and acknowledge bemutual accroding to the Islamic tecahing tradition compared to thegolden age. This masterwork has been used as one of the primaryreferences in Al-Azhar University‟s libarary, Cairo. Eventhough, whathas been trying by Hadratus Syaikh Hasyim Asy‟ari to socializing hadisand ulumul hadis in Indonesia, seemed broken off and stopped away.Trend of the Indonesian Islamic studies has been always absorbed andmore focusing on the tasawuf and fiqih.

This article aims to contextualize the hadith of Al-Bukhari's transmission number 5.559 about 'speaking the good or remain silent' through the Double Movement theory from Fazlu Rahman, which will then become the basis for a ban on the phenomenon of hate speech on social media. This departs from the reality of hate speech that is increasingly rampant, even though the act has been banned in the Circular Chief of Police number SE / 06 / X / 2005. After analyzing and analyzing the history of Al-Bukhari number 5559, this article concludes that the hadith is a response to the bad behavior experienced by Muhammad bin Abdullah bin Salam from his neighbor, one of which is mentioned in the hadith is not saying good, as an antonym of the word saying good. Behavior of not saying good here is also in line with the phenomenon of hate speech, especially entering the media era. The moral ideal of this tradition is as a command to say good, if it is unable or unwilling, it is better to be quiet, rather than doing hate speech. As for the threat of hate speech,, as the moral ideal of the hadith here, is not included as those who believe because they are not good or silent, but instead do hate speech.

Kitab Al-Qur’an yang merupakan pusat ajaran Islam telah menjadi bahan pengkajian yang tidak pernah kering. Ia selalu digali agar ditemukan berbagai mutiara dari dalam kandungannya. Sepanjang perjalanan sejarah Al-Qur’an, berbagai kalangan telah menumpahkan segenap waktu, tenaga dan fikirannya untuk selalu dapat berinteraksi dengan kalam yang mulia tersebut. Semakin intens perhatian yang diarahkan kepadanya, semakin besar daya tarik yang ia pancarkan dan daya tarik tersebut tidak pernah habis dan selalu tampak menarik bagaikan kilauan sudut permata yang begitu indah. Salah satu jenis kajian yang terus berkembang seiring perjalanan waktu adalah kajian tafsir yang boleh dikatakan sama tuanya dengan usia Al-Qur’an sejak ia diturunkan oleh Allah kepada Nabi Muhammad SAW 14 Abad yang lalu. Dalam setiap kurun waktu tertentu, cabang ini telah menghasilkan pemikir-pemikir yang brilian yang telah mampu menjelaskan berbagai macam makna yang dikandung oleh Al-Qur’an dan menghasilkan karya-karya besar. Karya-karya tersebut kelak akan menjadi salah satu alat mediasi yang paling jitu untuk mudah memahami Al-Qur’an dan menjadikannya pelita dalam kehidupan ini. Tak pelak lagi, nama Abdullah bin Abbas atau yang lebih dikenal dengan sebutan Ibnu Abbas menjadi salah satu nama yang paling popular dalam menafsirkan wahyu Allah tersebut. Kemampuan yang ia miliki telah diakui oleh berbagai kalangan, terutama kalangan sahabat-sahabat Nabi yang cukup senior seperti Umar bin Khattab dan Ali bin Abi Thalib. Langkah-langkah Ibnu Abbas dalam penafsiran Al-Qur’an, pun menjadi salah satu model yang mengilhami ulama-ulama besar dalam bidang tafsir beberapa abad kemudian. Kota suci Mekkah menjadi awal perkembangan pemikiran Ibnu Abbas yang juga menghasilkan ulama-ulama besar seperti Said bin Jubair dan Mujahid bin Jabr
 

Abstract: Islam as a religion delivered by Muhammad saw. bin Abdullah (w.632) is based on the revelations he received from God. At the end of his age, the religion is stated as a perfect religion because it contains a description of all aspects of life (tibyanan likulli syai'). To become the most religionist in Islam, every Moslem should follow the religious way he was because he is a good example (uswatun hasanah), especially the religious rituals dimension. The implication is clear that looking for other models of religious practices except him are certainly would not be the best because there is no guarantee of truth. Over time, many factors occur in the dynamics of the history of Moslem. The values of Islam built by the Messenger have changed a lot in the society. Muhammad position as the top model has shifted into the lower one. The concept of insān kāmil (perfect man) pops out then. They are also the 'loyal followers' of the Messenger of Allah, introducing the idea of speculative-philosophical-mystical religious rituals and a very extreme and radical practice of religious rituals if measured from his norm and religious practices. Nevertheless, the mass movement of Moslem under the shadow of the perfect man considered as something between a myth and reality refer to the texts of the Quran and al-sunnah. Abstrak: Islam sebagai agama disampaikankan oleh Muhammad saw. bin Abdullah (w.632) atas dasar wahyu yang ia terima dari Tuhan. Pada usia akhir-akhir hayatnya, agama ini dinyatakan sebagai agama yang sempurna karena memang mengandung penjelasan semua aspek kehidupan (tibyanan likulli syai’). Untuk menjadi agamawan yang paling baik di dalam Islam, setiap muslim supaya mengikuti cara ia ber¬agama karena ia adalah contoh yang baik (uswatun hasanah), khususnya dimensi ritual keagamaan. Implikasinya mencari model praktik-praktik keberagamaan selain beliau tentu tidak akan menjadi yang paling baik karena tidak ada jaminan kebenarannya. Seiring perjalanan waktu, banyak faktor terjadi dalam dinamika sejarah umat Islam.Nilai-nilai yang dibangun oleh pembawa Islam pun banyak yang berubah. Posisi Muhammad saw. sebagai top model dalam beragama tergeser pada peringkat yang lebih rendah. Konsep insān kāmil bermunculan. Mereka yang juga ‘pengikut setia’ Rasulullah, memper¬kenalkan gagasan spekulatif-filosofis-mitis dan praktik ritual keagamaan yang sangat eks¬trim dan radikal jika diukur dari norma dan praktik keberagamaan beliau. Meski¬pun demikian, gerakan massal umat Islam di bawah bayang-bayang insān kāmil yang jika ditimbang dengan neraca teks-teks al-Quran maupun al-sunnah dapat dinyatakan sebagai sesuatu antara mitos atau realitas. Keywords:uswatun hasanah, penggeseran nilai, insān kāmil, praktik keberagamaan, mitos.

One of the concerns that exist in the maqashid as-syariah (the aims of the Islamic law) is the relationship between the principles of jurisprudence (ushul al-fiqh) and the objectives of the law disciplines. In this sense, scholars have contested the subject. Some of them consider that the purposes of the Islamic law is a part of the jurisprudence, while the others opine that both of them are independent sciences. This essay aims to investigate the issue by using inductive analytical technique. Among the most noteworthy outcomes reached in this investigation are as follows. First, the Ulama who understood that the purposes of the law is part of the jurisprudence include Imam Shatibi, Sheikh Abdullah ibn Bayyah, and Numan Jaghim. Second, the Ulama who saw the independence of the aims of the law of jurisprudence include Imam Muhammad al-Tahir ibn Ashur, Ahmad al-Raisuni, Ismail Hasani, Muhammad al-Habib Ibn al- Khuja and Jasser Auda. In addition, based on the examination of the two viewpoints, it can be argued that the second position creates space to aid the process of constructing contemporary Islamic law. Other than that there is a note of the need to improve the rules in it so that it does not have a negative influence.Keywords: Separation; Maqashid Syariah; Ushul Fiqh; Contemporary of Islamic Law Abstrak.Salah satu permasalahan yang ada dalam Maqashid Syariah (tujuan-tujuan hukum syariah) adalah terkait hubungan antara ilmu Ushul Fiqh dan ilmu Maqashid Syariah, para ulama telah mendiskusikan masalah tersebut, beberapa dari mereka berpendapat bahwa Maqashid Syariah itu bagian dari ilmu Ushul Fiqh, dan beberapa dari mereka yang percaya bahwa Maqashid Syariah merupakan ilmu mandiri yang terpisah. Oleh karena itu, penulis mencoba mengkaji masalah tersebut. Dalam penelitian ini menggunakan pendekatan analitik induktif. Di antara hasil yang dicapai dalam penelitian ini adalah sebagai berikut. Pertama, sebagian Ulama yang melihat bahwa Maqashid Syariah adalah bagian dari Ushul Fiqh beberapa di antaranya adalah Imam Syatibi, Syekh Abdullah bin Bayyah, dan Numan Jaghim. Kedua, para ulama yang melihat kemandirian Maqashid Syariah beberapa di antaranya adalah Imam Muhammad al-Tahir Ibn Ashur, Ahmad al-Raisuni, Ismail Hasani, Muhammad al-Habib Ibnu al-Khuja dan Jasser Audah. Selain itu berdasarkan analisis kedua pendapat tersebut diperoleh kesimpulan bahwa pendapat kedua membuka ruang untuk mempermudah pada proses penetapan hukum Islam kontemporer dan menjadi catatan perlunya untuk mengokohkan aturan di dalamnya sehingga tidak menimbulkan dampak negatif.Kata kunci: Pemisahan; Ilmu Maqashid Syariah; Ilmu Ushul Fiqh; Hukum Islam kontemporer

This research deals with the revolutions of the Safariya in the Maghreb from the year 122 AH - 143 AH / 740-760 Ad . it presents the beginning of the emergence of the Safarian group, and its beliefs in the Arab Orient countries, then the research discusses the transfer of the principles of Safariya to the Maghreb countries, escaping the Umayyad state after Bloody revolutions which failed to achieve their goals in changing the regime, or control of a territory. Al-Safriya had chosen the Arab Maghreb countries for its distance from the centre of the Islamic Caliphate, and its knowledge of the acceptance of principles and ideas hostile to the Umayyad state. He also reviewed the revolutions of Al-Safriya during the reign of Abdullah bin Habab, and the battles fought by their adversaries, as well as the role of Hanthalah bin Safwan in resisting the Safriya, and victory over them, as well as the role of Abdulrahman bin Habib Fahri in suppressing the Safriya, and victory over them, and the role of Abu Al- Ibadi in addressing the Safriya , highlighting himself as the Imam who is Zahed, believer and defender of blood of Muslims, and their money, after committing Safriya violent crimes when they took control of Kairouan. And then the death of Abu al-Khatab by Muhammad ibn al-Ash'ath al-Khuza'i, which was approved by al-Mansur on the mandate of Morocco to eliminate the sedition and revolutions that emerged in the Maghreb. And finally the establishment of the safriyan state, which was later known as the state of Bani Madrar or Bani Wasul, and had taken from Sigalmassa as its capital

<em><span lang="EN-GB">Multi-</span><span lang="IN">c</span><span lang="EN-GB">ontract theory or hibryd contracts (al ‘uqud al murakkabah) is one of the new theory in contemporary Islamic jurisprudence and among academicians who did a study about the multi-contract in fiqh perspective is Abdullah bin Muhammad bin Abdullah al ‘Imrani. Some fatwa products of NSB-IUC also used this multi-contract theory. This research type is qualitative with descriptive-qualitative and descriptive-quantitative method, the retrieval data technique with a literature review to research multi-contract typology in NSB-IUC fatwas perspective al ‘Imrani multi-contract theory and its limits. The </span><span lang="IN">conclutions</span><span lang="EN-GB"> of this research are: </span><span lang="IN">(</span><span lang="EN-GB">1) among five typology multi-contract perspectives al ‘Imrani multi-contract theory only found two kinds of multi-contract in NSB-IUC’s fatwas, which are first; mutaqabilah (totalled by 7 or 31.8%) and second; mujtami’ah (totalled bt 15 or 68.2%), while third (mutanafiyah), fourth (mukhtalifah), and fifth (mutajanisah) each of them are 0, which means no (0%) multi-contract with those three typologies; </span><span lang="IN">(</span><span lang="EN-GB">2) as for multi-contract typology in NSB-IUC’s fatwas, it is al ‘Imrani multi-contract perspective limits which means all multi-contract does not contradict al ‘Imrani multi-contract limits, therefore it is allowed by Sharia, but there are some alternative multi-contract in fatwa products wich kind of doubtful (syubhat), moreover it could lead us to riba, like Pembiayaan Rekening Koran Syariah (PRKS) transaction especially in two multi-contract options, which are: wakalah-murabahah and wakalah-qardh.</span></em>

K.H. Muhammad Yahya (commonly known as Abuya Sepuh or Abuya Mamad) is an Islamic scholar from Cimahi. He is a Da'i, Murshid Tariqah, and also a Judge in the Religious Courts. He was the founder of Pesantren Darussurur Cimahi, and extensively wrote Sundanese nadhom, and participated in spreading the Islamic da'wah in the City of Cimahi. He contributed to education, social, religion, and Islamic da’wah. This study aims at finding out the biography of K.H. Muhammad Yahya and his Da'wah Activities in Cimahi. The method used is a historical research method which consists of four stages, namely heuristics, criticism, interpretation, and historiography. Based on the results of the study, it can be concluded that, first, K.H. Muhammad Yahya was born in 1917 and died in 2009 in the Main Village, Cimahi. He is the son of K.H. Muhammad Azhari and Hj. Khadijah, his nasab through his father reached Maulana Syarif Hidayatullah. His educational genelogy was formed from the environment and education he got from various teachers, such as Habib Ali al-Attas (Jakarta), Habib Abdullah Bilfaqih (Malang), Muhaddist Assayid Alwi bin Abbas al-Malik (Mecca), K.H. M. Kurdi (Cibabat), K.H. M. Zarkasyi (Cibaduyut). Second, the da'wah activities K.H. Muhammad Yahya in Cimahi covers several aspects and media, namely da’wah through educational institutions with the establishment of pesantren Darussurur (1947-2009), da’wah through religious teachings (1947-2009), da’wah through Tariqah (TQN) (1960s), and da’wah through writing (1979-2009), in which he wrote and translated Arabic books composed in the form of Sundanese nadhom, such as Nadhom Shoibul Iman, Aqidatul awam, Lawang Setan, and many others.

إن هذا البحث يتحدث عن القاضي ابن عطية والسياق القرآني وأهميته وأثره عند القاضي ابن عطية في توجيه الإعراب في تفسيره المسمى المحرر الوجيز في تفسير الكتاب العزيز، والسياق بحث عن بيان الكلمة أو الجملة القرآنية منتظمة مع ما قبلها وما بعدها في الجملة، وتتسع دائرته فيشمل الجمل السابقة واللاحقة، بل والسورة، والكتاب كله. والبحث يتضمن ثلاثة مباحث: المبحث الأول: لمحة موجزة عن حياة القاضي ابن عطية، والمبحث الثاني: دراسة نظرية عن السياق القرآني، والمبحث الثالث: دراسة تطبيقية نقدية أي أثر السياق القرآني في التوجيه النحوي وتطبيقه عند القاضي ابن عطية ومقارنة ما ذهب إليه ورجح إليه معتمدا على السياق القرآني مع غيره من المفسرين. فالبحث جار على الدراسة النظرية التطبيقية النقدية. ويعني بها دراسة نظرية عن السياق القرآني وتطبيقه عند القاضي ابن عطية في التوجيه النحوي، ومناقشة آرائه وترجيحه في التفسير معتمدا على السياق القرآني مع غيره من المفسرين. ونتيجة البحث تدل على أن القاضي ابن عطية هو الإمام العلامة، شيخ المفسرين، القاضي أبو محمد عبد الحق بن غالب بن عبد الرحمن بن غالب بن عبد الرؤوف بن تمام بن عبد الله بن تمام بن عطية بن خالد بن عطية المحاربي الداخل، والسياق القرآني مقصورة على سياق المقال ولا يشتمل على سياق الحال أو المقام، ومدي أهمية القاضي ابن عطية في تطبيق السياق القرآني في تفسيره المسمى بالمحرر الوجيزفي تفسير الكتاب العزيز فيThis research speaks about al-Qa>di> ibn At}iyyah and the Qur’anic context, its importance, and its impact on Ibn Attiya in directing the parsing in his interpretation called the brief editor in the interpretation of the Holy Book. Then in the sentence, its circle widens to include the previous and subsequent sentences, and even the surah and the whole book. The research includes three topics: The first topic: a brief overview of the life of Judge ibn At}iyyah, and the second topic: a theoretical study on the Quranic context, and the third topic: a critical applied study that is the effect of the Quranic context in the grammatical guidance and its application to Judge ibn At}iyyah and a comparison of what he went to and was likely to be dependent In the context of the Qur'an with other interpreters. The research is ongoing on the critical applied theoretical study. By this, it means a theoretical study on the Quranic context and its application to Judge ibn At}iyyah in grammatical guidance, and the discussion of his views and weighting in interpretation based on the Quranic context with other interpreters. And the result of the research indicates that Judge ibn At}iyyah is Imam al-Allamah, Sheikh of the interpreters, Judge Abu Muhammad Abdul Haq Bin Ghaleb Bin Abdul Rahman Bin Ghaleb Bin Abdul Raouf Bin Tammam Bin Abdullah Bin Tammam Bin Atiyah Bin Khalid Bin Atiyah Al-Muharbi Al-Dakhel, and the Quranic context is limited to The context of the article does not include the context of the situation or the place, and the extent of the importance of Judge Ibn Attiya in applying the Qur'anic context in his interpretation called Al-Wujazevi interpretation of the dear book in grammar. Tulisan ini membahas mengenai al-Qa>di> ibn At}iyyah, konteks al-Qur’an, pentingnya dan penerapannya dalam tafsir al-Muharrir al-Waji>z fi> al-Kita>b al-Azi>s yang lebih popular dengan nama tafsir al-Muharrir al-Waji>z, yang dikarang oleh ibn At}iyyah dalam hal pandangan-pandangannya terkait konteks dan kedudukan suatu kata dalam nahwu yang memberikan pengaruh terhadap perbedaan penafsiran al-Quran. Konteks al-Qur’an adalah penjelasan lafadz atau frasa dalam suatu ayat dengan tidak keluar dari makna ayat sebelum dan sesudahnya, baik dalam satu ayat, satu tema, satu surah atau dalam keseluruhan ayat dalam al-Qur’an. Ada tiga hal yang akan dibahas. Pertama: Sejarah ringkas kehidupan al-Qa>di> ibn At}iyyah. Kedua: kajian teori mengenai makna siyaq al-Qur’an, dan yang ketiga Penerapan siya>q al-Qur’a>n dalam kaitannya nahwu dan makna dalam al-Qur’an, dengan mengungkap penerapan siyaq al-Qur’an oleh al-Qa>di> ibn At}iyyah dan membandingkan dengan penerapan siya>q al-Qur’a>n oleh ulama-ulama tafsir lainnya. Kajian ini mengenai teori konteks al-Qur’an dan penerapannya dalam tafsir al-Muharrir al-Waji>z yang dikarang oleh ibn At}iyyah. Hasil dari kajian ini adalah konteks al-Qur’an hanya terbatas pada siya>q maqa>li dan tidak termasuk siya>q al-ha>l atau al-Maqam, serta pengaruhnya yang besar dalam penerapan dan penggunaan konteks al-Qur’an dalam tafsir al-Qa>di> ibn At}iyyah.

Tulisan ini mencoba mengemukakan pemikiran ekonomi Abu Abdullah Muhammad bin Hasan bin Farqad Jazariya As-Syaibani atau yang lebih dikenal dengan As-Syaibani. Ia lahir di kota Wasith 132 H/750 M. Pemikiran ekonomi As-Syaibani ia tuangkan dalam lima unsur pokok yaitu 1. Al-Kasb (Kerja), 2. konsep kekayaan dan kefakiran, 3. Mengklasifikasi usaha-usaha perekonomian 4. kebutuhan-kebutuhan ekonomi dan 5. distribusi pekerjaan. Menurut As-Syaibani, usaha-usaha dalam memajukan perekonomian Islam pada masa Dinasti Abbasiyah terbagi menjadi empat, yaitu: 1). Sewa-menyewa, 2). Pertanian, 3). Perdagangan dan 4). Perindustrian. Pemikiran As-Syaibani akhirnya berdampak pada ekonomi Dinasti Abbasiyah.dalam memajukan perekonomian Abbasiyah, As-Syaibani lebih mengutamakan usaha pertanian dari pada dengan yang lainnya, hal ini bertujuan agar menyejahterakan masyarakat bawahan, dimana kebutuhan primer dan sekunder didapatkan dari dari hasil bertani yang menunjang berbagai kebutuhan masyarakat.As-Syaibani juga menganjurkan untuk berbondong-bondong membangun berbagai usaha dalam bidang industri, sehingga kota baghdad akhirnya menjadi kota yang ramai, dan menjadi kota pusat perniagaan.Penelitian ini merupakan penelitian sejarah dengan pendekatan fenomenologi, penelitian sejarah karena konteksnya adalah masa lampau, sedangkan pendekatan fenomenologi menganalisis tentang fenomena dan pengalaman tokoh As-Syaibani dalam membahas pemikiran ekonomi dan pembangunan pada masa Dinasti Abbasiyah. Kata kunci: Pemikiran, Ekonomi Islam, As-Syaibani

Talaqqi adalah satu bentuk metode pendidikan dalam islam, untuk belajar ilmu agama secara langsung kepada guru yang mempunyai kompetensi ilmu, tsiqah, dhabit dan mempunyai sanad keilmuan yang muttashil dan dilakukan secara khusus dengan mengumpulkan beberapa sistem dan model pembelajaran untuk menjadikan penuntut ilmu memiliki adab islami dan memahami, mengamalkan serta mendakwahkan ilmunya. Tulisan ini adalah hasil penelitian tentang efektivitas metode talaqqi, yang dianalisis dari pelaksanaan metode talaqqi pada halaqah tarbiyah Wahdah Islamiyah Sulawesi Tenggara dan metode talaqqi dalam kitab ‘Uddatu at Talabi Binajmi Manhaj at Talaqqi wa al Adab dengan menggabungkan metode survey terhadap halaqah tarbiyah di Wahdah Islamiyah Sulawesi Tenggara dan menganalisis literatur terhadap kitab ‘Uddatu at Talabi Binajmi Manhaj at Talaqqi wa al Adab karya Syaikh Dr. Abdullah Bin Muhammad Sufyan Al Hakimi dengan hasil penelitian dimana efektivitas pelaksanaan metode pendidikan talaqqi pada halaqah tarbiyah di Wahdah Islamiyah Sulawesi Tenggara belum tercapai dan metode pendidikan talaqqi yang terdapat pada kitab ‘Uddatu at Talabi Binajmi Manhaj at Talaqqi wa al Adab adalah bergabung dengan halaqah pendidikan adab, Membangun sistem pendidikan Adab, menetap di masjid selama talaqqi, Mulazamah, Meningkatkan kapasitas menghafal, menghormati guru. Hasil penelitian ini adalah untuk mencapai efektivitas pelaksanaan tarbiyah di wahdah islamiyah sulawesi tenggara maka harus dilakukan kombinasi antara standar operasional pelaksanaan tarbiyah di wahdah islamiyah dan konsep manhaj talaqqi dalam kitab “Uddatu at talabi binazmi manhaj at talaqqi wa al adabi

Abstrak
 By: Faisal Abdullah, M.S.I
 
 Nama lengkapnya adalah Abu Ali Ahmad bin Muhammad bin Ya`kub bin Maskawaih. Ada yang menyebut bahwa nama tokoh ini “miskawaih” saja, tanpa “ibnu”, karena belum dapat dipastikan apakah Miskawaih adalah namanya sendiri atau nama putra (ibnu) Miskawaih. Ibnu Miskawaih terkenal sebagai ahli sejarah dan filsafat. Di samping itu, ia juga seorang moralis, penyair, serta banyak mempelajari kimia. Ia belajar sejarah, terutama Tarikh at-Tabari (sejarah yang ditulis at-Tabari), pada Abu Bakar Ahmad bin Kamil al-Qadi pada tahun 350 H/960 M, sementara filsafat ia pelajari melalui guru yang bernama Ibnu Khamar, seorang mufasir (juru tafsir) kenamaan karya-karya Aristoteles. Bagian terpenting dari pemikiran filosofis Ibnu Miskawaih ditujukan pada etika atau moral. Ia seorang moralis dalam arti sesungguhnya. Masalah moral ia bicarakan dalam tiga bukunya: Tartib as-Sa`aadah, Tahziib al-Akhlaq, dan Jawadan Khirad. 
 Artikel ini bertujuan untuk mendeskripsikan pemikiran filsafat manusia Ibn Miskawaih dalam kitab Tahdzib Al-akhlaq dengan fokus pada konsepsi tentang moral atau etika yang sangat berhubungan erat dengan masalah ruh. Ia mempersamakan pembawaan ruh dengan kebajikan-kebajikan yang mempunyai tiga macam pembawaan: rasionalitas, keberanian, dan hasrat; di samping itu ruh juga mempunyai tiga kebajikan yang saling berkaitan, yaitu: kebijaksanaan, keberanian, dan kesederhanaan. Mengenai fitrah manusia Ibnu Miskawaih berpendapat bahwa adanya manusia bergantung pada kehendak Tuhan, tetapi baik-buruknya manusia diserahkan kepada manusia sendiri dan bergantung pada kemauannya sendiri. Manusia mempunyai tiga macam pembawaan: akal (yang tertinggi), nafsu (yang terendah), dan keberanian (diantara kedua lainnya). Dalam masalah etika, Ibnu Miskawaih berpendapat bahwa kebaikan terletak pada segala yang menjadi tujuan, dan apa yang berguna untuk mencapai tujuan tersebut adalah baik juga. Kebaikan atau kebahagiaan adalah sesuatu yang relatif dan dapat juga dicapai di dunia. Melalui studi kepustakaan, dengan pendekatan analisis konten, studi menemukan fakta historis bahwa Ibnu Miskawaih menjelaskan jiwa bukan tubuh, bukan bagian dari tubuh , bukan pula keadaan dalam tubuh, tetapi sesuatu yang lain dengan tubuh, baik dari segi substansinya, penilaiannya, sifat-sifat serta tingkah lakunya. Fakultas berfikir (al-quwwah al-natiqah); Fakultas nafsu syahwiyah; Fakultas amarah ( al-quwwah al-ghadhabiyyah). Miskawaih juga menjelaskan bahwa Penyakit-penyakit dari sifat-sifat hamba terbagi menjadi dua macam: Pertama, sebagai hasil dari perbuatan, Kedua, akhlak buruk yang memang bersumber dari nafsunya yang tercela. Miskawaih juga menempatkan empat kebajika pokok: Kearifan, Sederhana, Keberanian, Keadilan.
 Kata Kunci : Ibn Miskawaih, Pendidikan, Akhlak

The study aimed to identify the necessity of building a proposed vision to enhance the psychological and social support of orphans in care homes, and the researcher reviews in this study the definition of the study terms represented in psychological and social support and orphanages and care homes, as well as the difficulties and challenges facing orphan care institutions in providing psychological and social support to orphans The researcher used the descriptive desktop approach to identify the literature related to developing the proposed vision to enhance psychological and social support for orphans in care homes. The study showed that providing psychological and social support helps orphans Depositors in care homes to face life stresses and positive adaptation to the circumstance of loss and overcome difficulties before them in order to develop their psychological and social compatibility, as well as enable them through programs to explore their capabilities and develop their capabilities and raise their competencies. The study recommended providing orphan care institutions with the amenities, entertainment and educational games aimed at contributing to creating a positive atmosphere aimed at achieving psychological and social compatibility for the orphans in which they are placed1. Ibrahim, Zakaria (1973 AD) The Artist and the Man, Egypt: Dar Gharib for Printing and Publishing.2. Istiti, Tasnim, Muhammad Jamal. Hassan (2007 CE): Orphan's Rights in Islamic Jurisprudence, Master Thesis, College of Graduate Studies, An-Najah National University, Nablus, Palestine.3. Al-Buraq, Amna (2011): The needs of adults of unknown parentage after leaving institutions for orphans, the first Saudi conference for orphan care.4. Jalal, Nusseibeh (2017): Psychological care for Syrian refugee orphans, "a field study", Research Center for Studies, Syria.5. Al-Halibi, Khalid bin Saud (1425 AH): How can you contribute to developing the positive character of an orphan by making use of educational experiences, a working paper in a symposium entitled: “Future visions for orphan care in the Kingdom of Saudi Arabia,” Ministry of Social Affairs, Ministry Agency For Social Affairs, Social Affairs Office, Dammam, Tuesday 21/8/1425 AH corresponding to 5/10/20046. Hamzah, Ahmad (2011): The Effectiveness of an Integrated Counseling Program in Reducing Violence for a Sample of Orphaned Delinquent Children, The First Saudi Conference for Orphan Care.7. Al-Khayyat, Abdul Aziz (1981): Interdependent Society in Islam, 2nd Edition, Al-Risalah Foundation, AmmanAl-Sadhan, Abdullah bin Nasser (2001); Children without families, Obeikan Library, Riyadh.9. Al-Sulami, Musleh Salih (1415 AH), raising orphans in the Kingdom of Saudi Arabia, an evaluation study, an unpublished master's thesis, Department of Islamic Education, College of Education, Umm Al-Qura University, Makkah Al-Mukarramah.10. Al-Suwairi, Ali Abdullah; (2009 AD); “Psychological and Social Problems among Orphans in the Charitable Society of Makkah Al-Mukarramah”, Master Thesis, College of Education, Department of Psychology, Umm Al-Qura University, Makkah Al-Mukarramah.11. Amer, Adel (2004 AD); Orphan children have no legal and legal protection, a study published (in :) The House of Legal, Islamic and Human Sciences Forum, http://adel-amer.catsh.12. Al-Anani, Hanan Abdel-Hamid (2005): Development of Social, Religious and Ethical Concepts in Early Childhood, Jordan: House of Fikr.13. Al-Matrafi, Fawzia Muhammad Abdel Mohsen; (2001): “Study of the relationship between the nutritional status and meals provided to children of orphanages in Makkah Al-Mukarramah region for school-age children (12-6 years old)”, PhD Thesis, College of Education for Home Economics, Department of Nutrition and Food Sciences, Makkah Al-Mukarramah.14. Al-Nuwaiser, Khalid bin Abdulaziz, (2011): The role of national systems in protecting and caring for orphans' rights, The First Saudi Conference for Orphan Care.15. Browne, K. (2009). The Risk of Harm to Young Children in Institutional Care. Typeset by Grasshopper Design Company. Printed by Stephen Austin & Sons Ltd.16. Carter R. (2005). Family Matters: A study of institutional childcare in Central and Eastern Europe and the Former Soviet Union. London:Everychild.

هدفت هذه الدراسة إلى استنباط الدروس الدعوية من حديث (مَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً حَسَنَةً). فإن الداعية إلى الله تعالى يجب عليه أن يقتدي بالنبي صلى الله عليه وسلم علما وعملا، فهما وتطبيقا، حتى يكون على علم وبصيرة في دعوته، ولايتوصل إلى ذلك إلا بدراسة السنة النبوية. والمنهج الذي يسلك فيه الباحث هو المنهج الاستنباطي بحيث يستنبط من الحديث الدروس الدعوية المتعلقة بالداعي، والمدعو، وموضوع الدعوة، ووسائل وأساليبها. ونتائج هذا البحث تتجلى في الدروس الدعوية المستفادة منها ما يتعلق بصفات الداعية كالرحمة والشفقة على المسلمين، والجود والكرم، والمخالطة مع الناس. ومن الدروس ما يتعلق بالمدعو كالاستجابة للدعوة والمبادرة بالامتثال، وترغيب الآخرين وتشجيعهم على الامتثال مثله. وأما موضوع الدعوة المستفادة فهو الصدقة، والتكافل الاجتماعي، وإحياء السنة الحسنة والتحذير من البدعة والسنة السيئة. وأساليب الدعوة المستفادة من الحديث: أسلوب الحكمة والموعظة الحسنة. ووسائل الدعوة المستفادة من الحديث: الخطبة، واستخدام لغة الجسد
 This study aims to examine the hadith of the Prophet Muhammad, because a Da'i must follow Him in da’wah. This research uses a deductive method by studying the hadith and concluding the values ​​of da'wah contained in it. The results of this study conclude that in the hadith of Jarir bin Abdullah there are da'wah values ​​that can be taken advantage of, such as the nature of a Da’i to be compassionate, generous, and likes to get along with the community. Likewise, the object of da'wah must hasten to do charity, and invite others to join in charity as well. The da'wah material contained in the hadith is about alms, mutual cooperation, and reviving the good sunnah. While the method used is the method of wisdom and mau'idzah hasanah, and the means of da'wah used are sermons and body language
 Penelitian ini bertujuan untuk mengkaji hadits Rasulullah SAW dan menganalisa nilai-nilai dakwah yang terkandung di dalamnya, karena seorang Da’i harus mengikuti Rasulullah SAW dalam berdakwah, baik yang terkait tentang sifat seorang Da’i, objek dakwah, materi dakwah, maupun tentang metode dan sarana dakwah. Penelitian ini menggunakan metode deduktif dengan mempelajari hadits Rasulullah SAW dan menyimpulkan nilai-nilai dakwah yang terkandung di dalamnya. Hasil penelitian ini menyimpulkan bahwa pada hadits Jarir bin Abdullah terdapat nilai-nilai dakwah yang dapat diambil manfaatnya seperti sifat seorang Da’i harus penyayang, dermawan, dan suka bergaul dengan masyarakat. Begitu pula objek dakwah harus bersegera dalam beramal, serta mengajak orang lain agar ikut beramal pula. Adapun materi dakwah yang terdapat dalam hadits adalah tentang sedekah, gotong-royong, dan menghidupkan sunnah yang baik. Sedangkan metode yang digunakan adalah metode hikmah dan mau’idzah hasanah, dan sarana dakwah yang digunakan adalah khutbah dan bahasa tubuh.

Theological discourse in Nusantara is always associated with two varieties of Ash‘arīsm and Māturīdīsm. Nevertheless, Ash‘arīsm became the dominant theological discourse for Muslim people of Nusantara at least since the seventeenth century—or more—which brought by ‘Ulamā’s. There are some obscurity concerning the history of Māturīdīsm about the carriers and teachings developed. Thus it is oſten assumed that the theological discourse that developed in Nusantara since Islam entered and developed just an Ash‘arīsm and ignored other theology [Māturīdīsm]. This study would prove that Māturīdīsm developed along with the development of Ash‘arīsm through the global networks of the Nusantara ‘Ulamā around theological discourse in the Muslim world.
 This study attempts to provide the justification of Māturīdīsm that developed in Nusantara as well as provide a new perspective about method of theology for Muslim people of Nusantara. The focus of this study is to explore the intellectual treasures of ulama’s works in Nusantara who lived in the period of the seventeentah until nineteenth centuries. This study concludes that theological discourse in Nusantara is a continuous form of global theological discourse that developed in the Islamic world, where the emerging theological discourse always associated on two varieties of Ash‘arīsm and Māturīdīsm which later became known as Sunnīsm. In this context, the discourse of Māturīdīsm developed in Nusantara is seen as a method of thinking that is in tune with the tradition of Sunnīsm which emphasizes the elements of moderation and balance in theology.
 Keywords: Theology, Sunnī, Ash‘arīsm, Māturīdīsm, ‘Ulama, Nusantara
 Reference:
 Abdullah, Muhd Saghir, Sheikh Muhammad Arsyad al-Banjari: Pengarang Sabilal Muhtadin. Kuala Lumpur: Khazanah Fathimiyah, n.d.
 Abū ‘Udhba, al-Rawḍat al-Bahīyah fī-mā Bayn al-Ashā’irah wa al-Māturīdīyah. Hyderabad: n.p, 1322 H.
 Arshād, M. al-Banjārī, Tuḥfah al-Rāghibīn fī Bayān Ḥaqā’iq Īmān al-Mu’minīn, MS collection of PNRI Jakarta, v.d.w. 37.
 ________, Durr al-Nafis fī ‘Ilm al-Tawḥīd. Singapura: al-Haramayn, 2005.
 Ash‘ari, Hashim, Risālah Ahl al-Sunna wa al-Jamā‘a. Jombang: al-Maktabah al-Islāmī, n.d.
 Attas, M. Naquib al-, The Oldest Known Malay Manuscript: A 16th Century Malay Translation of the ‘Aqā’id of al-Nasafī. Kuala Lumpur: University of Malaya Press, 1988.
 _______, Al, Commentary on the Ḥujjat al-Ṣiddīq of Nūr al-Dīn al-Rānīrī. Kuala Lumpur: Misnistry of Culture, 1986.
 _______, The Mysticism of Hamzah Fansuri. Kuala Lumpur: University of Malaya Press, 1970.
 Azra, Azyumardi, Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII & XVIII. Jakarta: Kencana, 2013.
 Baghdādī, Abd al-Qāhir bin Ṭāhir al-, al-Farq Bayn al-Firāq. Beirut: Dār al-Kutub al-‘Ilmīyah, 2009.
 Bantanī, Nawawī al-, Fatḥ al-Majīd fī Sharḥ al-Durr al-Farīd fī ‘Ilm al-Tawḥīd. Bandung: al-Ma‘ārif, n.d.
 _______, Nihāyat al-Zayn fī Irshād al-Mubtadi‘īn. Beirut: Dār al-Kutub al-‘Ilmīyah, 2002.
 Bazdawī, Abū al-Yusr Muhammad al-, Kitāb Uṣūl al-Dīn. Cairo: al-Maktabah al-Azharīyah, 2003.
 Ceric, Mustafa, Roots of Synthetic Theology in Islam: A Study of the Theology of Abu Mansur al-Maturidi. Kuala Lumpur: ISTAC, 1995.
 Drewes, G.W.J., “Further Data Concerning ‘Abd al-Samad al-Palimbani”, in Bijdragen tot de Taal-, Land- en Volkenkunde 132, No. 2/3 (1976).
 _______, The Admonitions of Seh Bari: A 16th Century Javanese Muslim Text. Den Haag: Martinus Nijhoff, 1969.
 Effendi, Djohan, Pembaruan Tanpa Membongkar Tradisi. Jakarta:Kompas, 2012.
 Eissa, Mohamed Ahmed Abdelrahman, The Jurist and the Theologian: Speculative Theology in Shāfi‘ī Legal Theory. New York: Gorgias Press, 2017.
 Fādānī, Yāsīn al-, al-'Iqd al-Farīd min Jawāhir al-Asānīd. Surabaya: Dār al-Saqāf, 1981.
 Fathurahman, Oman, Katalog Naskah Tanoh Abee Aceh Besar. Jakarta: Komunitas Bambu & PPIM, 2010.
 Ghurābah, Ḥamūdah, Abū Ḥasan al-Ash‘arī. Cairo: Majma‘ al-Buḥūth al-Islāmīyah, 1993.
 Griffel, Frank, Al-Ghazālī’s Philosophical Theology. New York: Oxford University Press, 2009.
 Hasan, Noorhaidi, “Muhammad Arshad al-Banjari (1710-1812) and the Discourse of Islamization in the Banjar Sultanate”, thesis M.A. Leiden: Leiden University, 1999.
 _______, “The Tuḥfah al-Rāghibīn: the Work of Abdul Samad al-Palimbani or of Muhammad Arsyad al-Banjari?”, in Bijdragen tot de Tall-, Land-en Volkenkunde (BKI) 161-3, 2007.
 Hasjmy, Ali, Syi’ah dan Ahlussunnah; Saling Rebut Pengaruh dan Kekuasaan Sejak Awal Sejarah Islam di Kepulauan Nusantara. Surabaya: PT.Bina Ilmu, 1983.
 Hasyim, Arrazy, Teologi Ulama Tasawuf di Nusantara Abad XVII-XIX. Ciputat: Maktabah Darus Sunnah, 2011.
 Heer, Nicholas, A Concise Handlist of Jawi Authors and Their Works. Washington: n.p, 2009.
 Ibn Ḥazm, al-Faṣl fī al-Milal wa al-Niḥal. Beirut: Dār al-Ma‘rifah, 1983.
 Isa, Ahmadi, “Ajaran Tasawuf Syeikh Muhammad Nafis al-Banjari”, thesis Ph.D Jakarta: IAIN Syarif Hidayatullah, 1996.
 Ismail, Engku Ibrahim, Syeikh Daud bin Abdullah al-Fatani: Peranan dan Sumbangan terhadap Khazanah Islam di Nusantara. Kuala Lumpur: Akademi Pengajaran Melayu University Malaya, 1992.
 Kalsum, Nyimas Umi, “Tuḥfah Ar-Rāgibīn fī Bayān Ḥaqīqat Īmān al-Mu’minīn”, thesis M.A. Jakarta: University of Indonesia, 2004.
 Laffan, Michael, The Making of Indonesian Islam. New Jersey: Princeton University Press, 2011.
 Madjid, Nurcholish, Islam Doktrin dan Peradaban. Jakarta: Paramadina, 2008.
 Mas'ud, Abdurrahman, Dari Haramain ke Nusantara. Jakarta: Kencana, 2006.
 McDonald, Duncan, Development of Muslim Theology, Jurisprudence and Constitutional Theory. New York: Charles Scribner’s Sons, 1903.
 Mulyati, Sri, “Sufism in Indonesia: An Analysis of Nawawi al-Banteni’s Salālim al-Fuḍalā”, thesis M.A. Montreal: University of McGill, 1992.
 Muttalib, Abdul, “The Mystical Thought of Muhammad Nafīs al-Banjārī: An Indonesia Sufi of the Eighteenth Century”, thesis M.A. Montreal: McGill University, 1995.
 Nafīs, M. al-Banjārī, Durr al-Nafīs fī Bayān Waḥdat al-Af‘āl wa al-Asmā‘ wa al-Ṣifāt wa al-Dhāt al-Taqdīs. Singapura: al-Haramayn, n.d.
 Nasution, Harun, Teologi Islam. Jakarta: UI Press, 2011.
 Palimbānī, ‘Abd al-Ṣamad al-, Sayr al-Sāllikīn ilā ‘Ibādat Rabb al-‘Ālamīn. Singapura: al-Haramayn, n.d.
 Quzwain, M. Chatib, Mengenal Allah: Suatu Studi Mengenai Ajaran Tasawuf Syekh Abd al-Shamad al-Palimbani. Jakarta: Bulan Bintang, 1985.
 Rānīrī, Nūr al-Dīn al-, Durrat al-Farā'id bi Sharḥ al-‘Aqā’id, MS collection of PNRI Jakarta.
 Research Team IAIN Antasari, Risalah Tasawuf Syekh Abdul Hamid Abulung. Banjarmasin: IAIN Antarasari, 2003.
 Shahrastānī, Muḥammad bin ‘Abd al-Karīm al-, al-Milal wa al-Niḥal. Beirut: Dār al-Kutub al-‘Ilmīyah, 2011.
 Ṣiddīq, ‘Abd al-Raḥmān al-Banjārī, Fatḥ ‘Ālim fī Tartīb al-Ta‘līm. Singapura: Matba‘ah Ahmadīyah, 1936.
 Sinkilī, ‘Abd al-Ra’ūf al-, ‘Umdat al-Muḥtājīn ilā Sulūk Maslak al-Mufradīn, MS collection of PNRI Jakarta.
 Tirmasī, Maḥfūẓ al-, Kifāyat al-Mustafīd Limā 'Alā Min al-Asānīd. Beirut: Dār al-Bashā’ir al-Islāmīyah, n.d.
 Voorhoeve, P., “Abdul Samad al-Palimbani”, in The Encyclopaedia of Islam. Leiden: Brill, 1967.
 Zabīdī, Murtaḍā al-, Itḥāf al-Sādāt al-Muttaqīn. Beirut: Dār al-Kutub al-‘Ilmīyah, 2017.

The Tijaniyah Order is a unique and controversial order. Owned This tarekat is called the sanad bazakhiyah, because the lineage is directly from the founder to the Prophet Muhammad without intermediary friends or tabi'in. The founder of the Tijaniyah order was Sheikh Ahmad al-Tijani, he was born in 'Ainul Maadly (name of a Qariyah) in the city of Maghrabil Aqsa (Morocco) in 1150 H. At Ahmad Tijani's meeting with Sheikh Ahmad bin Abdullah al-Hindi, a Sheikh from India in Mecca at the age of 37, he then went to Medina and met Sheikh Muhammad al-Samman, the founder of the Sammaniyah order and from this, according to Azyumardi Azra in his research, that his meeting with Shaykh Samman greatly encouraged Ahmad Tijani to establish the Tijaniyah order. Related to this problem, it is necessary to investigate which in this study is about: “Tawhid Learning Patterns in the Practice of the Tijaniyah Order at Al-Muhajirin-Koba Islamic Boarding School, Bangka Belitung. Related to the problem of the Tijaniyah tarekat, namely: first, how is the pattern of learning monotheism at the Al-Muhjirin Islamic Boarding School in Koba-Bangka Belitung?. Second, how are the forms of amaliyah of the Tijaniyah Order at the Al-Muhajirin-Koba Islamic Boarding School, Bangka Belitung? This research uses descriptive qualitative research. This study aims to describe several things which include the process of entering the Tijaniyah order and the form of monotheism learning and practice in the Tijaniyah congregation, especially at the Al-Muhjirin Islamic Boarding School. From this research, several conclusions were drawn about: learning patterns to convey monotheism material taught at the Muhajirin Islamic Boarding School such as: “the bandongan system or wetonan system, and the sorogan system. But besides that it also uses the halaqah method, lectures, memorization, question and answer and example. Meanwhile, in the practice of the Tijaniyah congregation at the Al-Muhajirin Islamic Boarding School, through the practices or remembrance, namely: reading intentions, common wirid (morning and evening), namely: saying istighfar 100 times, reading the Prophet's prayers 100 times, reading "Laa ilaa hailallah as much as 100 times. Then wirid wazifah consists of: saying istighfar as much as 30 times, reading shalawat fatih as much as 50 times, and reading Jauharatul kamal as much as 12 times. And then read the remembrance of hailallah Friday.

Wahdah al-wujūd is one of the doctrines that has been discussed and debated by sufis in tasawwuf teachings. Nowadays, several fatwas from certain Islamic State Councils in Malaysia have issued to ban this doctrine from being spread due to ittihād and hulūl issues (pantheisme). This article highlights wahdah al-wujūd in Kashf al-Asrār Syeikh Muhammad Saleh Abdullah Minangkabawi according to the tasawwuf perspectives. This article aims to examine the textual in Kashf al-Asrār in dealing with fatwa and critisism. This article uses qualitative research method through documentary contents to identify wahdah al-wujūd doctrines and analysis method for analyzing the textuals in Kashf al-Asrār Syeikh Muhammad Saleh Abdullah Minangkabawi. The study eventually finds that Syeikh Muhammad Saleh Abdullah Minangkabawi refused the idea of ittihād and hulūl in his doctrine of tauhid, by using metaphore in discussing his ideas of tauhid, and the fatwa needs to be improved to address positive perspectives on Kashf al-Asrār’s teachings of tauhid.

CHIEF EDITOR
 
 Ahmad Faris Ismail, IIUM, Malaysia
 
 TECHNICAL EDITOR
 
 Sany Izan Ihsan, IIUM, Malaysia
 
 EXECUTIVE EDITOR
 
 AHM Zahirul Alam, IIUM, Malaysia
 
 ASSOCIATE EDITOR
 
 Nor Farahidah Za’bah, IIUM, Malaysia
 
 LANGUAGE EDITOR
 
 Lynn Mason, Malaysia
 
 COPY EDITOR
 
 Hamzah Mohd. Salleh, IIUM, Malaysia
 
 MALAY TRANSLATOR
 
 Nurul Arfah Che Mustapha, IIUM, Malaysia
 
 
 EDITORIAL BOARD MEMBERS
 
 Abdullah Al-Mamun, IIUM, Malaysia
 Abdumalik Rakhimov, IIUM, Malaysia
 Aishah Najiah Bt. Dahnel, IIUM, Malaysia
 Alya Naili Binti Rozhan, IIUM, Malaysia
 Norsinnira Bt. Zainul Azlan, IIUM, Malaysia
 Hanafy Omar, Saudi Arabia
 Hazleen Anuar, IIUM, Malaysia
 Konstantin Khanin, University of Toronto, Canada
 Ma'an Al-Khatib, IIUM, Malaysia
 Meftah Hrairi, IIUM, Malaysia
 Mohamed B. Trabia, United States
 Mohammad S. Alam, Texas A&M University-Kingsville, United States
 Mustafizur Rahman, National University Singapore, Singapore
 Ossama Abdulkhalik, Michigan Technological University, United States
 Mohamed Hadi Habaebi, IIUM, Malaysia
 Mohd. Sultan Ibrahim Bin Shaik Dawood, IIUM, Malaysia
 Muhammad Ibn Ibrahimy, IIUM, Malaysia
 Nor Fadhillah Mohamed Azmin, IIUM, Malaysia
 Waqar Asrar, IIUM, Malaysia
 
 
 INTERNATIONAL ADVISORY COMMITTEE
 A. Anwar, United States
 Abdul Latif Bin Ahmad, Malaysia
 Farzad Ismail, USM, Pulau Pinang, Malaysia
 Hanafy Omar, Saudi Arabia
 Hany Ammar, United States
 Idris Mohammed Bugaje, Nigeria
 K.B. Ramachandran, India
 Kunzu Abdella, Canada
 Luis Le Moyne, ISAT, University of Burgundy, France
 M Mujtaba, United Kingdom
 Mohamed AI-Rubei, Ireland
 Mohamed B Trabia, United States
 Syed Kamrul Islam, United States
 Tibor Czigany, Budapest University of Technology and Economics, Hungary
 Yiu-Wing Mai, The University of Sydney, Australia.
 
 AIMS & SCOPE OF IIUM ENGINEERING JOURNAL
 The IIUM Engineering Journal, published biannually (January and July), is a carefully refereed international publication of International Islamic University Malaysia (IIUM). Contributions of high technical merit within the span of engineering disciplines; covering the main areas of engineering: Electrical and Computer Engineering; Mechanical and Manufacturing Engineering; Automation and Mechatronics Engineering; Material and Chemical Engineering; Environmental and Civil Engineering; Biotechnology and Bioengineering; Engineering Mathematics and Physics; and Computer Science and Information Technology are considered for publication in this journal. Contributions from other areas of Engineering and Applied Science are also welcomed. The IIUM Engineering Journal publishes contributions under Regular papers and Invited review papers. It also welcomes contributions that address solutions to the specific challenges of the developing world, and address science and technology issues from an Islamic and multidisciplinary perspective. 
 REFEREES’ NETWORK
 All papers submitted to IIUM Engineering Journal will be subjected to a rigorous reviewing process through a worldwide network of specialized and competent referees. Each accepted paper should have at least two positive referees’ assessments.
 SUBMISSION OF A MANUSCRIPT
 A manuscript should be submitted online to the IIUM Engineering Journal website at 
 http://journals.iium.edu.my/ejournal. Further correspondence on the status of the paper could be done through the journal website.
 
 Whilst every effort is made by the publisher and editorial board to see that no inaccurate or misleading data, opinion, or statement appears in this Journal, they wish to make it clear that the data and opinions appearing in the articles and advertisements herein are the responsibility of the contributor or advertiser concerned. Accordingly, the publisher and the editorial committee accept no liability whatsoever for the consequence of any such inaccurate or misleading data, opinion, or statement.
 
 
 IIUM Engineering Journal
 ISSN: 1511-788X E-ISSN: 2289-7860
 
 
 Published by: IIUM Press, International Islamic University Malaysia Jalan Gombak, 53100 Kuala Lumpur, Malaysia Phone (+603) 6421-5014, Fax: (+603) 6421-6298


 
 
 
 IIUM ENGINEERING JOURNAL
 
 
 
 CHIEF EDITOR
 Ahmad Faris Ismail, IIUM, Malaysia
 TECHNICAL EDITOR
 Erry Yulian Triblas Adesta, IIUM, Malaysia
 EXECUTIVE EDITOR
 AHM Zahirul Alam, IIUM, Malaysia
 ASSOCIATE EDITOR
 Anis Nurashikin Nordin, IIUM, Malaysia
 LANGUAGE EDITOR
 Lynn Mason, Malaysia
 COPY EDITOR
 Hamzah Mohd. Salleh, IIUM, Malaysia
 
 EDITORIAL BOARD MEMBERS
 Abdullah Al-Mamun, IIUM, Malaysia Abdumalik Rakhimov, IIUM, Malaysia Amir Akramin Shafie, IIUM, Malaysia Erwin Sulaeman, IIUM, Malaysia Hanafy Omar, Saudi Arabia
 Hazleen Anuar, IIUM, Malaysia
 Konstantin Khanin, University of Toronto, Canada Ma'an Al-Khatib, IIUM, Malaysia
 Md Zahangir Alam, IIUM, Malaysia Meftah Hrairi, IIUM, Malaysia Mohamed B. Trabia, United States
 Mohammad S. Alam, Texas A&M University-Kingsville, United States Muataz Hazza Faizi Al Hazza, IIUM, Malaysia
 Mustafizur Rahman, National University Singapore, Singapore Nor Farahidah Binti Za'bah, IIUM, Malaysia
 Ossama Abdulkhalik, Michigan Technological University, United States Rosminazuin AB. Rahim, IIUM, Malaysia
 Waqar Asrar, IIUM, Malaysia
 
 
 AIMS & SCOPE OF IIUMENGINEERING JOURNAL
 The IIUM Engineering Journal, published biannually, is a carefully refereed international publication of International Islamic University Malaysia (IIUM). Contributions of high technical merit within the span of engineering disciplines; covering the main areas of engineering: Electrical and Computer Engineering; Mechanical and Manufacturing Engineering; Automation and Mechatronics Engineering; Material and Chemical Engineering; Environmental and Civil Engineering; Biotechnology and Bioengineering; Engineering Mathematics and Physics; and Computer Science and Information Technology are considered for publication in this journal. Contributions from other areas of Engineering and Applied Science are also welcomed. The IIUM Engineering Journal publishes contributions under Regular papers, Invited review papers, Short communications, Technical notes, and Letters to the editor (no page charge). Book reviews, reports of and/or call for papers of conferences, symposia and meetings, and advances in research equipment could also be published in IIUM Engineering Journal with minimum charges.
 REFEREES’ NETWORK
 All papers submitted to IIUM Engineering Journal will be subjected to a rigorous reviewing process through a worldwide network of specialized and competent referees. Each accepted paper should have at least two positive referees’ assessments.
 SUBMISSION OF A MANUSCRIPT
 <![if !vml]><![endif]>A manuscript should be submitted online to the IIUM-Engineering Journal website: http://journals.iium.edu.my/ejournal. Further correspondence on the status of the paper could be done through the journal website and the e-mail addresses of the Executive Editor: zahirulalam@iium.edu.my Faculty of Engineering, International Islamic University Malaysia (IIUM), Jan Gombak, 53100, Kuala Lumpur, Malaysia. Phone: (603) 6196 4529, Fax:(603) 6196 4488.
 
 
 
 
 
 INTERNATIONAL ADVISORY COMMITTEE
 
 A. Anwar, United States
 Abdul Latif Bin Ahmad, Malaysia
 Farzad Ismail, USM, Pulau Pinang, Malaysia Hanafy Omar, Saudi Arabia
 Hany Ammar, United States
 Idris Mohammed Bugaje, Nigeria
 K.B. Ramachandran, India Kunzu Abdella, Canada
 Luis Le Moyne, ISAT, University of Burgundy, France M Mujtaba, United Kingdom
 Mohamed AI-Rubei, Ireland Mohamed B Trabia, United States
 Mohammad S. Alam, Texas A&M University-Kingsville, United States Nazmul Karim
 Ossama Abdulkhalik, Michigan Technological University, United States Razi Nalim, IUPUI, Indianapolis, Indiana, United States
 Syed Kamrul Islam, United States
 Tibor Czigany, Budapest University of Technology and Economics, Hungary Yiu-Wing Mai, The University of Sydney, Australia.
 
 
 
 
 
 
 
 Published by: IIUM Press,
 International Islamic University Malaysia Jalan Gombak, 53100 Kuala Lumpur, Malaysia Phone (+603) 6196-5014, Fax: (+603) 6196-6298
 Website: http://iiumpress.iium.edu.my/bookshop
 
 
 Whilst every effort is made by the publisher and editorial board to see that no inaccurate or misleading data, opinion or statement appears in this Journal, they wish to make it clear that the data and opinions appearing in the articles and advertisement herein are the responsibility of the contributor or advertiser concerned. Accordingly, the publisher and the editorial committee accept no liability whatsoever for the consequence of any such inaccurate or misleading data, opinion or statement.
 
 IIUM Engineering Journal
 ISSN: 1511-788X E-ISSN: 2289-7860
 
 
 
 
 Volume 19, Issue 1, June 2018
 https://doi.org/10.31436/iiumej.v19i1
 Table of Content
 
 
 
 CHEMICAL AND BIOTECHNOLOGY ENGINEERING
 ADSORPTION OF HEAVY METALS AND RESIDUAL OIL FROM PALM OIL MILL EFFLUENT USING A NOVEL ADSORBENT OF ALGINATE AND MANGROVE COMPOSITE BEADS COATED WITH CHITOSAN IN A PACKED BED COLUMN... 1
 Rana Jaafar Jawad, Mohd Halim Shah Ismail, Shamsul Izhar Siajam
 INVESTIGATION OF BIOFLOCCULANT AS DEWATERING AID IN SLUDGE TREATMENT........................................ 15
 Mohammed Saedi Jami, Maizirwan Mel, Aysha Ralliya Mohd Ariff, Qabas Marwan Abdulazeez HYDROGEN PRODUCTION FROM ETHANOL DRY REFORMING OVER LANTHANIA-PROMOTED CO/AL2O3 CATALYST............................. 24
 Fahim Fayaz, Nguyen Thi Anh Nga, Thong Le Minh Pham, Huong Thi Danh, Bawadi Abdullah, Herma Dina Setiabudi, Dai-Viet Nguyen Vo
 OPTIMIZATION OF RED PIGMENT PRODUCTION BY MONASCUS PURPUREUS FTC 5356 USING RESPONSE SURFACE METHODOLOGY......................................................... 34
 Nor Farhana Hamid And Farhan Mohd Said
 PRODUCTION AND STABILITY OF MYCO-FLOCCULANTS FROM LENTINUS SQUARROSULUS RWF5 AND SIMPLICILLIUM OBCLAVATUM RWF6 FOR REDUCTION OF WATER TURBIDITY.............................................................................. 48
 Nessa Jebun, Md. Zahangir Alam, Abdullah Al-Mamun, Raha Ahmad Raus
 ROLE OF SUBSTRATE BINDING ON THE PROTEIN DYNAMICS OF AN ENDOGLUCANASE FROM FUSARIUM OXYSPORUM AT DIFFERENT TEMPERATURES .............................................................307
 Abdul Aziz Ahmad, Ibrahim Ali Noorbatcha, Hamzah Mohd. Salleh
 
 CIVIL AND ENVIRONMENTAL ENGINEERING
 DIMINISHING SEISMIC EFFECT ON BUILDINGS USING BEARING ISOLATION....................................................... 59
 A. B. M. Saiful Islam
 ELECTRICAL, COMPUTER AND COMMUNICATIONS ENGINEERING
 A DISTRIBUTED ENERGY EFFICIENT CLUSTERING ALGORITHM FOR DATA AGGREGATION IN WIRELESS SENSOR NETWORKS.................................................................................. 72
 Seyed Mohammad Bagher Musavi Shirazi, Maryam Sabet, Mohammad Reza Pajoohan
 POWER QUALITY IMPROVEMENT WITH CASCADED MULTILEVEL CONVERTER BASED STATCOM................. 91
 Mahdi Heidari, Abdonnabi Kovsarian, S. Ghodratollah Seifossadat
 THE EFFECTS OF CABLE CHARACTERISTICS ON MAXIMUM OVERVOLTAGE IN COMBINED
 OVERHEAD/CABLE LINES PROTECTED BY SURGE ARRESTERS.............................................................................. 104
 Reza Alizadeh, Mohammad Mirzaie
 SMART PORTABLE CRYOTHERAPY SYSTEM REPHRASED I.E. WITH CONTROLLED THERMOELECTRIC
 COOLING MODULES FOR MEDICAL APPLICATIONS................................................................................................ 117
 Abbas Rahmani, Reza Hassanzadeh Pack Rezaee, Naser Kordani
 STATIC PIPELINE NETWORK PERFORMANCE OPTIMISATION USING DUAL INTERLEAVE ROUTING ALGORITHM 129
 Siva Kumar Subramaniam1, Shariq Mahmood Khan, Anhar Titik, Rajagopal Nilavalan
 A MODIFIED MODEL BASED ON FLOWER POLLINATION ALGORITHM AND K-NEAREST NEIGHBOR FOR DIAGNOSING DISEASES........................................................................ 144
 Mehdi Zekriyapanah Gashti
 A SINGLE LC TANK BASED ACTIVE VOLTAGE BALANCING CIRCUIT FOR BATTERY MANAGEMENT SYSTEM .158
 A K M Ahasan Habib, S. M. A. Motakabber, Muhammad Ibn. Ibrahimy, A. H. M. Zahirul Alam
 ENGINEERING MATHEMATICS AND APPLIED SCIENCE
 ON THE CONTROL OF HEAT CONDUCTION.......................................... 168
 Fayziev Yusuf Ergashevich
 MATERIALS AND MANUFACTURING ENGINEERING
 GREEN SYNTHESIS OF SILVER NANOPARTICLES USING SAGO (METROXYLON SAGU) VIA AUTOCLAVING METHOD......178
 Aliyah Jamaludin, Che Ku Mohammad Faizal
 
 EFFECT OF ALKALINE TREATMENT ON PROPERTIES OF RATTAN WASTE AND FABRICATED BINDERLESS PARTICLEBOARD....185
 Zuraida Ahmad, Maisarah Tajuddin, Nurul Farhana Fatin Salim, Zahurin Halim
 AMORPHOUS STRUCTURE IN CU-ZN-V-AL OXIDE COMPOSITE CATALYST FOR METHANOL REFORMING..... 197
 Mohd Sabri Mahmud, Zahira Yaakob, Abu Bakar Mohamad, Wan Ramli Wan Daud, Vo Nguyen Dai Viet
 PERFORMANCE OF ELECTRICAL DISCHARGE MACHINING (EDM) WITH NICKEL ADDED DIELECTRIC FLUID....215
 Ahsan Ali Khan, Muataz Hazza Faizi Al Hazza, A K M Mohiuddin, Nurfatihah Abdul Fattah, Mohd Radzi Che Daud
 ENVIRONMENTAL DEGRADATION OF DURIAN SKIN NANOFIBRE BIOCOMPOSITE.......................................... 233
 Siti Nur E’zzati Mohd Apandi, Hazleen Anuar, Siti Munirah Salimah Abdul Rashid
 MECHANICAL AND AEROSPACE ENGINEERING
 A REVIEW ON RHEOLOGY OF NON-NEWTONIAN PROPERTIES OF BLOOD....................................................... 237
 Esmaeel Fatahian, Naser Kordani, Hossein Fatahian
 NUMERICAL STUDY OF THERMAL CHARACTERISTICS OF FUEL OIL-ALUMINA AND WATER-.......................... 250
 Hossein Fatahian, Hesamoddin Salarian, Majid Eshagh Nimvari, Esmaeel Fatahian
 A PARAMETRIC STUDY ON CONTROL OF FLOW SEPARATION OVER AN AIRFOIL IN INCOMPRESSIBLE REGIME....270
 Lakshmanan Prabhu, Jonnalagadda Srinivas
 OPTIMIZATION OF BOX TYPE GIRDER WITH AND WITHOUT INDUSTRIAL CONSTRAINTS................................ 289
 Muhammad Abid, Shahbaz Mahmood Khan, Hafiz Abdul Wajid

At the end of the Rasyidin Caliphate there was division within Muslims. Politically there are two dominant groups: Hasan bin Ali and Mu’awiyah bin Abi Sufyan. Politically there are two dominant groups, Hasan bin Ali and Mu’awiyah bin Abi Sufyan. After the negotiations, for the sake of unity of Muslims, it was agreed that Hasan acknowledged Mu’awiyah as the Caliph of the Muslim marked the emergence of the Umayyad Dynasty. The moment was called 'am jama'ah (unity year) in 661. The Abbasid Dynasty was the descendant of Prophet Muhammad's uncle, al-Abbas, who supported Ali bin Abi Talib and his descendants (including Hasan bin Ali). This paper aims to discuss some of the political situation that developed when the Umayyads (661-750) and the Abbasids (750- 1258). In Mu’awiyah bin Abi Sufyan's time there was a change of the political system from the khulafaur Rashidin into a system of al-Mulk (heredity monarchy) characterized by the appointment of his son, Yazin bin Mu'awiyah. This system adopted from the Persian and Byzantine kingdoms. However, maintaining the term caliph of Islam. Mu'awiyah also used Diwan and Sheikh to run the government, with the mechanism of Shura for consultative functions. After 150 years the Umayyads, the power was changed over by Abu al-Abbas Abdullah and marked the rising of the Abbasid in 750. In the Abbasid period the political and religious issues can’t be separated, which earlier in the Umayyad period were separated. The propaganda that the caliph is the representative of the people in carrying out God's command is valid until the Judgment Day. More explicitly, the term al-Imam (which also means the leader of prayer) is the leader in political affairs. In addition, the implementation of Islamic Shari'a is also more highlighted in governing the government and legitimating the power of the caliph. In general, the political style of the Abbasids is more Persian than the more Arab Umayyads

At the end of the Rasyidin Caliphate there was division within Muslims. Politically there are two dominant groups: Hasan bin Ali and Mu’awiyah bin Abi Sufyan. Politically there are two dominant groups, Hasan bin Ali and Mu’awiyah bin Abi Sufyan. After the negotiations, for the sake of unity of Muslims, it was agreed that Hasan acknowledged Mu’awiyah as the Caliph of the Muslim marked the emergence of the Umayyad Dynasty. The moment was called 'am jama'ah (unity year) in 661. The Abbasid Dynasty was the descendant of Prophet Muhammad's uncle, al-Abbas, who supported Ali bin Abi Talib and his descendants (including Hasan bin Ali). This paper aims to discuss some of the political situation that developed when the Umayyads (661-750) and the Abbasids (750- 1258). In Mu’awiyah bin Abi Sufyan's time there was a change of the political system from the khulafaur Rashidin into a system of al-Mulk (heredity monarchy) characterized by the appointment of his son, Yazin bin Mu'awiyah. This system adopted from the Persian and Byzantine kingdoms. However, maintaining the term caliph of Islam. Mu'awiyah also used Diwan and Sheikh to run the government, with the mechanism of Shura for consultative functions. After 150 years the Umayyads, the power was changed over by Abu al-Abbas Abdullah and marked the rising of the Abbasid in 750. In the Abbasid period the political and religious issues can’t be separated, which earlier in the Umayyad period were separated. The propaganda that the caliph is the representative of the people in carrying out God's command is valid until the Judgment Day. More explicitly, the term al-Imam (which also means the leader of prayer) is the leader in political affairs. In addition, the implementation of Islamic Shari'a is also more highlighted in governing the government and legitimating the power of the caliph. In general, the political style of the Abbasids is more Persian than the more Arab Umayyads.


 (IIUMEJ)
 
 IIUM ENGINEERING JOURNAL
 ISSN: 1511-788X E-ISSN: 2289-7860 Volume 19, Issue 2, December 2018 https://doi.org/10.31436/iiumej.v19i2
 
 
 CHIEF EDITOR
 Ahmad Faris Ismail, IIUM, Malaysia
 TECHNICAL EDITOR
 Erry Yulian Triblas Adesta, IIUM, Malaysia
 EXECUTIVE EDITOR
 AHM Zahirul Alam, IIUM, Malaysia
 ASSOCIATE EDITOR
 Anis Nurashikin Nordin, IIUM, Malaysia
 LANGUAGE EDITOR
 Lynn Mason, Malaysia
 COPY EDITOR
 Hamzah Mohd. Salleh, IIUM, Malaysia
 
 EDITORIAL BOARD MEMBERS
 Abdullah Al-Mamun, IIUM, Malaysia
 Abdumalik Rakhimov, IIUM, Malaysia
 Amir Akramin Shafie, IIUM, Malaysia
 Erwin Sulaeman, IIUM, Malaysia
 Hanafy Omar, Saudi Arabia
 Hazleen Anuar, IIUM, Malaysia
 Konstantin Khanin, University of Toronto, Canada
 Ma'an Al-Khatib, IIUM, Malaysia
 Md Zahangir Alam, IIUM, Malaysia
 Meftah Hrairi, IIUM, Malaysia
 Mohamed B. Trabia, United States
 Mohammad S. Alam, Texas A&M University-Kingsville, United States
 Muataz Hazza Faizi Al Hazza, IIUM, Malaysia
 Mustafizur Rahman, National University Singapore, Singapore
 Nor Farahidah Binti Za'bah, IIUM, Malaysia
 Ossama Abdulkhalik, Michigan Technological University, United States
 Rosminazuin AB. Rahim, IIUM, Malaysia
 Waqar Asrar, IIUM, Malaysia
 
 INTERNATIONAL ADVISORY COMMITTEE
 A. Anwar, United States
 Abdul Latif Bin Ahmad, Malaysia
 Farzad Ismail, USM, Pulau Pinang, Malaysia Hanafy
 Omar, Saudi Arabia
 Hany Ammar, United States
 Idris Mohammed Bugaje, Nigeria
 K.B. Ramachandran, India Kunzu Abdella, Canada
 Luis Le Moyne, ISAT, University of Burgundy, France
 M Mujtaba, United Kingdom
 Mohamed AI-Rubei, Ireland Mohamed B Trabia, United States
 Mohammad S. Alam, Texas A&M University-Kingsville, United States
 Nazmul Karim
 Ossama Abdulkhalik, Michigan Technological University, United States
 Razi Nalim, IUPUI, Indianapolis, Indiana, United States
 Syed Kamrul Islam, United States
 Tibor Czigany, Budapest University of Technology and Economics, Hungary
 Yiu-Wing Mai, The University of Sydney, Australia.
 
 AIMS & SCOPE OF IIUMENGINEERING JOURNAL
 The IIUM Engineering Journal, published biannually, is a carefully refereed international publication of International Islamic University Malaysia (IIUM). Contributions of high technical merit within the span of engineering disciplines; covering the main areas of engineering: Electrical and Computer Engineering; Mechanical and Manufacturing Engineering; Automation and Mechatronics Engineering; Material and Chemical Engineering; Environmental and Civil Engineering; Biotechnology and Bioengineering; Engineering Mathematics and Physics; and Computer Science and Information Technology are considered for publication in this journal. Contributions from other areas of Engineering and Applied Science are also welcomed. The IIUM Engineering Journal publishes contributions under Regular papers, Invited review papers, Short communications, Technical notes, and Letters to the editor (no page charge). Book reviews, reports of and/or call for papers of conferences, symposia and meetings, and advances in research equipment could also be published in IIUM Engineering Journal with minimum charges.
 REFEREES’ NETWORK
 All papers submitted to IIUM Engineering Journal will be subjected to a rigorous reviewing process through a worldwide network of specialized and competent referees. Each accepted paper should have at least two positive referees’ assessments.
 SUBMISSION OF A MANUSCRIPT
 A manuscript should be submitted online to the IIUM-Engineering Journal website: http://journals.iium.edu.my/ejournal. Further correspondence on the status of the paper could be done through the journal website and the e-mail addresses of the Executive Editor: zahirulalam@iium.edu.my Faculty of Engineering, International Islamic University Malaysia (IIUM), Jan Gombak, 53100, Kuala Lumpur, Malaysia. Phone: (603) 6196 4529, Fax:(603) 6196 4488.
 
 
 
 Table of Content
 EDITORIAL............................................................................................... i
 CHEMICAL AND BIOTECHNOLOGY ENGINEERING
 CHLORELLA VULGARIS LOGISTIC GROWTH KINETICS MODEL IN HIGH CONCENTRATIONS OF AQUEOUS AMMONIA................... 1
 Azlin Suhaida Azmi, Nurain Atikah Che Aziz, Noor Illi Mohamad Puad, Amanatuzzakiah Abdul Halim, Faridah Yusof, Suzana Yusup
 SYNTHETIC ANTIMICROBIAL AGENT AND ANTIMICROBIAL FABRICS: PROGRESS AND CHALLENGES............. 10
 Norashikin Binti Mat Zain, John Olabode Akindoyo, Mohammad Dalour Hossen Beg
 CIVIL AND ENVIRONMENTAL ENGINEERING
 PERFORMANCE OF HIGH STRENGTH LIGHTWEIGHT CONCRETE USING PALM WASTES................................... 30
 Md. Nazmul Huda, Mohd Zamin Jumaat, Abul Bashar Mohammad Saiful Islam, Walid Abubaker Al-Kutti
 ELECTRICAL, COMPUTER AND COMMUNICATIONS ENGINEERING
 WIDE RANGE MODULATION INDEXES FEATURED CARRIER-BASED PWM STEPPED WAVEFORM FOR HALF- BRIDGE MODULAR MULTILEVEL CONVERTERS......................................................................................... 43
 Majdee Tohtayong, Sheroz Khan, Mashkuri Yaacob, Siti Hajar Yusoff, Nur Shahida Midi, Musse Muhamud Ahmed
 A NOVEL METHOD TO ESTIMATE ECONOMIC REPLACING TIME OF TRANSFORMER USING MONTE CARLO ALGORITHM AND ANN............................................................................................... 54
 Mehdi Zareian Jahromi, M. Hossein Mehrabanjahromi, Mohsen Tajdinian, Mehdi Allahbakhshi
 ADAPTIVE TRIMMED MEAN AUTOREGRESSIVE MODEL FOR REDUCTION OF POISSON NOISE IN SCINTIGRAPHIC IMAGES.......... 68
 Khan Bahadar Khan, Muhammad Shahid, Hayat Ullah, Eid Rehman, Muhammad Mohsin Khan
 EVALUATION OF THE W-METRIC ROUTING USING RPL PROTOCOL IN LLNS........................................................................ 80
 Rosminazuin Ab Rahim, Abdallah M. Awwad, Aisha Hasan Abdalla, Aliza Aini Md Ralib INVESTIGATION ON NEED FOR SPECIFIC PROPAGATION MODEL FOR SPECIFIC ENVIRONMENT BASED ON DIFFERENT TERRAIN CHARACTERISTICS...................90
 Jide Julius Popoola, Akinlolu Adediran Ponnle, Yekeen Olajide Olasoji, Samson Adenle Oyetunji
 A STUDY ON LOW-COMPLEXITY TRANSMIT ANTENNA SELECTION FOR GENERALIZED SPATIAL
 MODULATION.................................................................................. 105
 Simeon Olumide Ajose, Adewale Akanbi Alafia, Agbotiname Lucky Imoize
 A NEW SPECTRUM AND ENERGY AWARE ROUTING PROTOCOL IN COGNITIVE RADIO SENSOR NETWORK.............................. 118
 Sara Moshtaghi, Sayyed Majid Mazinani
 RECENT TRENDS IN DENGUE DETECTION METHODS USING BIOSENSORS................................................................................ 134
 Ahmad Anwar Zainuddin, Anis Nurashikin Nordin, Rosminazuin Ab Rahim
 NUMERICAL ANALYSIS OF TUNNEL LED LIGHTING MAINTENANCE FACTOR.......................................................................... 154
 Mehmet Sait Cengiz, Çiğdem Cengiz
 ENGINEERING MATHEMATICS AND APPLIED SCIENCE
 ABOUT THE SILICON SENSITIVITY OF THE DEEP LEVEL WITH ALTERNATING PRESSURE................................... 164
 Ikrom Gulamovich Tursunov, Abdurahim Abduraxmonovich Okhunov, Odiljon Oxundadaevich Mamatkarimov
 THE HYDRODYNAMIC COEFFICIENTS FOR OSCILLATING 2D RECTANGULAR BOX USING WEAKLY COMPRESSIBLE SMOOTHED PARTICLE HYDRODYNAMICS (WCSPH) METHOD................................................................................. 172
 Muhammad zahir ramli
 AN ANALYTICAL TECHNIQUE TO OBTAIN HIGHER-ORDER APPROXIMATE PERIODS FOR THE NONLINEAR OSCILLATOR................... 182
 Md Sazzad Hossien Chowdhury, Md. Alal Hosen, Mohammad Yeakub Ali, Ahmad Faris Ismail
 
 
 MATERIALS AND MANUFACTURING ENGINEERING
 EFFECT OF POLY (ETHYLENE GLYCOL) ON THE INJECTABILITY, SETTING BEHAVIOR AND MECHANICAL PROPERTIES OF CALCIUM PHOSPHATE BONE CEMENT.........................................................192
 Sufiamie Hablee, Iis Sopyan, Maizirwan Mel, Hamzah Mohd. Salleh, Md. Mujibur Rahman
 MECHANICAL AND AEROSPACE ENGINEERING
 STUDY OF MESH QUALITY IMPROVEMENT FOR CFD ANALYSIS OF AN AIRFOIL................................................ 203
 Farah Aqilah, Mazharul Islam, Franjo Juretic, Joel Guerrero, David Wood, Farid Nasir Ani
 MECHATRONICS AND AUTOMATION ENGINEERING
 COLOR RECOGNITION WEARABLE DEVICE USING MACHINE LEARNING FOR VISUALY IMPAIRED PERSON................................... 213
 Tarek Mohamed Bolad , Nik Nur Wahidah Nik Hashim, Noor Hazrin Hany Mohamad Hanif
 COMBINATION OF FUSED DEPOSITION MODELLING WITH ABRASIVE MILLING FOR ATTAINING HIGHER DIMENSIONAL ACCURACY AND BETTER SURFACE FINISH ..................................... 221
 Abu Naser Mohammad Amanullah Tomal, Tanveer Saleh, Md Raisuddin Khan
 
 
 Whilst every effort is made by the publisher and editorial board to see that no inaccurate or misleading data, opinion or statement appears in this Journal, they wish to make it clear that the data and opinions appearing in the articles and advertisement herein are the responsibility of the contributor or advertiser concerned. Accordingly, the publisher and the editorial committee accept no liability whatsoever for the consequence of any such inaccurate or misleading data, opinion or statement.
 Published by:
 IIUM Press,
 International Islamic University Malaysia Jalan Gombak, 53100 Kuala Lumpur, Malaysia Phone (+603) 6196-5014, Fax: (+603) 6196-6298
 Website: http://www.iium.edu.my/office/iiumpress

The global spread of Salafism, though it began in the 1960s and 1970s, only started to attract significant attention from scholars and analysts outside of Islamic studies as well as journalists, politicians, and the general public following the September 11, 2001 terrorist attacks perpetrated by Al-Qaeda Central. After the attacks, Salafism—or, as it was pejoratively labeled by its critics inside and outside of the Islamic tradition, “Wahhabism”—was accused of being the ideological basis of all expressions of Sunni militancy from North America and Europe to West and East Africa, the Arab world, and into Asia. According to this narrative, Usama bin Laden, Ayman al-Za- wahiri, Abu Bakr al-Baghdadi, and other Sunni jihadis were merely putting into action the commands of medieval ‘ulama such as Ibn Taymiyya, the eighteenth century Najdi Hanbali Muhammad ibn ‘Abd al-Wahhab, and modern revolutionary ideologues like Sayyid Qutb and ‘Abdullah ‘Azzam. To eradicate terrorism, you must eliminate or neuter Salafism, say its critics. The reality, of course, is far more complex than this simplistic nar- rative purports. Salafism, though its adherents share the same core set of creedal beliefs and methodological approaches toward the interpretation of the Qur’an and hadith and Sunni legal canon, comes in many forms, from the scholastic and hierarchical Salafism of the ‘ulama in Saudi Arabia and other Muslim majority countries to the decentralized, self-described Salafi groups in Europe and North America who cluster around a single char- ismatic preacher who often has limited formal religious education. What unifies these different expressions of Salafism is a core canon of religious and legal texts and set of scholars who are widely respected and referenced in Salafi circles. Thurston grounds his fieldwork and text-based analysis of Salafism in Nigeria, Africa’s most populous country and home to one of the world’s largest single Muslim national populations, through the lens of this canon, which he defines as a “communally negotiated set of texts that is governed by rules of interpretation and appropriation” (1). He argues fur- ther that in the history of Nigerian Salafism, one can trace the major stages that the global Salafi movement has navigated as it spread from the Arab Middle East to what are erroneously often seen as “peripheral” areas of the Islamic world, Africa and parts of Asia. The book is based on extensive fieldwork in Nigeria including interviews with key Nigerian Salafi scholars and other leading figures as well as a wide range of textual primary sourc- es including British and Nigerian archival documents, international and national news media reports, leaked US embassy cables, and a significant number of religious lectures and sermons and writings by Nigerian Salafis in Arabic and Hausa. In Chapter One, Thurston argues that the Salafi canon gives individ- ual and groups of Salafis a sense of identity and membership in a unique and, to them, superior religious community that is linked closely to their understanding and reading of sacred history and the revered figures of the Prophet Muhammad and the Ṣaḥāba. Salafism as an intellectual current, theology, and methodological approach is transmitted through this can- on which serves not only as a vehicle for proselytization but also a rule- book through which the boundaries of what is and is not “Salafism” are determined by its adherents and leading authorities. The book’s analytical framework and approach toward understanding Salafism, which rests on seeing it as a textual tradition, runs counter to the popular but problematic tendency in much of the existing discussion and even scholarly literature on Salafism that defines it as a literalist, one-dimensional, and puritani- cal creed with a singular focus on the Qur’an and hadith canon. Salafis, Thurston argues, do not simply derive religious and legal rulings in linear fashion from the Qur’an and Prophetic Sunna but rather engage in a co- herent and uniform process of aligning today’s Salafi community with a set of normative practices and beliefs laid out by key Salafi scholars from the recent past. Thurston divides the emergence of a distinct “Salafi” current within Sunnis into two phases. The first stretches from 1880 to 1950, as Sun- ni scholars from around the Muslim-majority world whose approaches shared a common hadith-centered methodology came into closer contact. The second is from the 1960s through the present, as key Salafi institutions (such as the Islamic University of Medina and other Saudi Salafi bodies) were founded and began attracting and (perhaps most importantly) fund- ing and sponsoring Sunni students from countries such as Nigeria to come study in Saudi Arabia, where they were deeply embedded in the Salafi tra- dition before returning to their home countries where, in turn, they spread Salafism among local Muslims. Nigeria’s Muslim-majority north, as with other regions such as Yemen’s northern Sa‘ada governorate, proved to be a fertile ground for Salafism in large part because it enabled local Muslims from more humble social backgrounds to challenge the longtime domi- nance of hereditary ruling families and the established religious class. In northern Nigeria the latter was and continues to be dominated by Sufi or- ders and their shaykhs whose long-running claim to communal leadership faced new and substantive theological and resource challenges following the return of Nigerian seminary students from Saudi Arabia’s Salafi scho- lastic institutions in the 1990s and early 2000s. In Chapters Two and Three, Thurston traces the history of Nigerian and other African students in Saudi Arabia, which significantly expanded following the 1961 founding of the Islamic University of Medina (which remains the preeminent Salafi seminary and university in the world) and after active outreach across the Sunni Muslim world by the Saudi govern- ment and Salafi religious elite to attract students through lucrative funding and scholarship packages. The process of developing an African Salafism was not one-dimensional or imposed from the top-down by Saudi Salafi elites, but instead saw Nigerian and other African Salafi students partici- pate actively in shaping and theorizing Salafi da‘wa that took into account the specifics of each African country and Islamic religious and social envi- ronment. In Nigeria and other parts of West and East Africa, this included considering the historically dominant position of Sufi orders and popular practices such as devotion to saints and grave and shrine visitation. African and Saudi Salafis also forged relationships with local African partners, in- cluding powerful political figures such as Ahmadu Bello and his religious adviser Abubakar Gumi, by attracting them with the benefits of establishing ties with wealthy international Islamic organizations founded and backed by the Saudi state, including the Muslim World League. Nigerian Salafis returning from their studies in Saudi Arabia actively promoted their Salafi canon among local Muslims, waging an aggressive proselytization campaign that sought to chip away at the dominance of traditional political and religious elites, the Sufi shaykhs. This process is covered in Chapter Four. Drawing on key sets of legal and exegetical writ- ings by Ibn Taymiyya, Muhammad ibn ‘Abd al-Wahhab, and other Salafi scholars, Nigerian Salafis sought to introduce a framework—represented by the canon—through which their students and adherents approach re- ligious interpretation and practice. By mastering one’s understanding and ability to correctly interpret scripture and the hadith, Salafis believe, one will also live a more ethical life based on a core set of “Salafi” principles that govern not only religious but also political, social, and economic life. Salaf- ism, Thurston argues, drawing on the work of Terje Østebø on Ethiopian Salafism, becomes localized within a specific environment.As part of their da‘wa campaigns, Nigerian Salafis have utilized media and new technology to debate their rivals and critics as well as to broad- en their own influence over Nigerian Muslims and national society more broadly, actions analyzed in Chapter Five. Using the Internet, video and audio recorded sermons and religious lectures, books and pamphlets, and oral proselytization and preaching, Nigerian Salafis, like other Muslim ac- tivists and groups, see in media and technology an extension of the phys- ical infrastructure provided by institutions such as mosques and religious schools. This media/cyber infrastructure is as, if not increasingly more, valuable as the control of physical space because it allows for the rapid spread of ideas beyond what would have historically been possible for local religious preachers and missionaries. Instead of preaching political revo- lution, Nigerian Salafi activists sought to win greater access to the media including radio airtime because they believed this would ultimately lead to the triumph of their religious message despite the power of skeptical to downright hostile local audiences among the Sufi orders and non-Salafis dedicated to the Maliki juridical canon.In the realm of politics, the subject of Chapter Six, Nigeria’s Salafis base their political ideology on the core tenets of the Salafi creed and canon, tenets which cast Salafism as being not only the purest but the only true version of Islam, and require of Salafis to establish moral reform of a way- ward Muslim society. Salafi scholars seek to bring about social, political, and religious reform, which collectively represent a “return” to the Prophet Muhammad’s Islam, by speaking truth to power and advising and repri- manding, as necessary, Muslim political rulers. In navigating the multi-po- lar and complex realm of national and regional politics, Thurston argues, Nigerian Salafi scholars educated in Saudi Arabia unwittingly opened the door to cruder and more extreme, militant voices of figures lacking the same level of study of the Salafi canon or Sunni Islam generally. The most infamous of the latter is “Boko Haram,” the jihadi-insurgent group today based around Lake Chad in Nigeria, Chad, and Niger, which calls itself Jama‘at Ahl al-Sunna li-l-Da‘wa wa-l-Jihad and is led by the bombastic Abubakar Shekau. Boko Haram, under the leadership first of the revivalist preacher Mu- hammad Yusuf and then Shekau, is covered at length in the book’s third and final part, which is composed of two chapters. Yusuf, unlike mainstream Nigerian Salafis, sought to weaponize the Salafi canon against the state in- stead of using it as a tool to bring about desired reforms. Drawing on the writings of influential Arab jihadi ideologues including Abu Muhammad al-Maqdisi and the apocalyptic revolutionary Juhayman al-‘Utaybi, the lat- ter of whom participated in the 1979 seizure of the Grand Mosque in Mecca, Yusuf cited key Salafi concepts such as al-walā’ min al-mu’minīn wa-l-bara’ ‘an al-kāfirīn (loyalty to the Believers and disavowal of the Disbelievers) and beliefs about absolute monotheism (tawḥīd) as the basis of his revival- ist preaching. Based on these principle, he claimed, Muslims must not only fulfill their ritual duties such as prayer and fasting during Ramadan but also actively fight “unbelief” (kufr) and “apostasy” (ridda) and bring about God’s rule on earth, following the correct path of the community of the Prophet Abraham (Millat Ibrāhīm) referenced in multiple Qur’anic verses and outlined as a theological project for action by al-Maqdisi in a lengthy book of that name that has had a profound influence on the formation of modern Sunni jihadism. Instead of seeing Boko Haram, particularly under Shekau’s leadership, as a “Salafi” or “jihadi-Salafi” group, Thurston argues it is a case study of how a group that at one point in its history adhered to Salafism can move away from and beyond it. In the case of Shekau and his “post-Salafism,” he writes, the group, like Islamic State, has shifted away from the Salafi canon and toward a jihadism that uses only stripped-down elements from the canon and does so solely to propagate a militaristic form of jihad. Even when referencing historical religious authorities such as Ibn Taymiyya, Thurston points out, Boko Haram and Islamic State leaders and members often do so through the lens of modern Sunni jihadi ideologues like Juhay- man al-‘Utaybi, al-Maqdisi, and Abu Mus‘ab al-Zarqawi, figures who have come to form a Sunni jihadi canon of texts, intellectuals, and ideologues. Shekau, in short, has given up canonical Salafism and moved toward a more bombastic and scholastically more heterodox and less-Salafi-than- jihadi creed of political violence. Thurston also pushes back against the often crude stereotyping of Af- rican Islamic traditions and movements that sees African Muslims as being defined by their “syncretic” mix of traditional African religious traditions and “orthodox” Islam, the latter usually a stand-in for “Arab” and “Middle Eastern” Islam. Islam and Islamic movements in Africa have developed in social and political environments that are not mirrors to the dominant models of the Arab world (in particular, Egypt). He convincingly points out that analysis of all forms of African Islamic social and political mobi- lization through a Middle East and Egypt-heavy lens obscures much more than it elucidates. The book includes useful glossaries of key individuals and Arabic terms referenced in the text as well as a translation of a sermon by the late, revered Salafi scholar Muhammad Nasir al-Din al-Albani that is part of the mainstream Salafi canon. Extensive in its coverage of the his- tory, evolution, and sociopolitical and religious development of Salafism in Nigeria as well as the key role played by Saudi Salafi universities and religious institutions and quasi-state NGOs, the book expands the schol- arly literature on Salafism, Islam in Africa, and political Islam and Islamic social movements. It also contributing to ongoing debates and discussions on approaches to the study of the role of texts and textual traditions in the formation of individual and communal religious identity.
 Christopher AnzaloneResearch Fellow, International Security ProgramBelfer Center for Science and International Affairs, Harvard University& PhD candidate, Institute of Islamic Studies, McGill University

The global spread of Salafism, though it began in the 1960s and 1970s, only started to attract significant attention from scholars and analysts outside of Islamic studies as well as journalists, politicians, and the general public following the September 11, 2001 terrorist attacks perpetrated by Al-Qaeda Central. After the attacks, Salafism—or, as it was pejoratively labeled by its critics inside and outside of the Islamic tradition, “Wahhabism”—was accused of being the ideological basis of all expressions of Sunni militancy from North America and Europe to West and East Africa, the Arab world, and into Asia. According to this narrative, Usama bin Laden, Ayman al-Za- wahiri, Abu Bakr al-Baghdadi, and other Sunni jihadis were merely putting into action the commands of medieval ‘ulama such as Ibn Taymiyya, the eighteenth century Najdi Hanbali Muhammad ibn ‘Abd al-Wahhab, and modern revolutionary ideologues like Sayyid Qutb and ‘Abdullah ‘Azzam. To eradicate terrorism, you must eliminate or neuter Salafism, say its critics. The reality, of course, is far more complex than this simplistic nar- rative purports. Salafism, though its adherents share the same core set of creedal beliefs and methodological approaches toward the interpretation of the Qur’an and hadith and Sunni legal canon, comes in many forms, from the scholastic and hierarchical Salafism of the ‘ulama in Saudi Arabia and other Muslim majority countries to the decentralized, self-described Salafi groups in Europe and North America who cluster around a single char- ismatic preacher who often has limited formal religious education. What unifies these different expressions of Salafism is a core canon of religious and legal texts and set of scholars who are widely respected and referenced in Salafi circles. Thurston grounds his fieldwork and text-based analysis of Salafism in Nigeria, Africa’s most populous country and home to one of the world’s largest single Muslim national populations, through the lens of this canon, which he defines as a “communally negotiated set of texts that is governed by rules of interpretation and appropriation” (1). He argues fur- ther that in the history of Nigerian Salafism, one can trace the major stages that the global Salafi movement has navigated as it spread from the Arab Middle East to what are erroneously often seen as “peripheral” areas of the Islamic world, Africa and parts of Asia. The book is based on extensive fieldwork in Nigeria including interviews with key Nigerian Salafi scholars and other leading figures as well as a wide range of textual primary sourc- es including British and Nigerian archival documents, international and national news media reports, leaked US embassy cables, and a significant number of religious lectures and sermons and writings by Nigerian Salafis in Arabic and Hausa. In Chapter One, Thurston argues that the Salafi canon gives individ- ual and groups of Salafis a sense of identity and membership in a unique and, to them, superior religious community that is linked closely to their understanding and reading of sacred history and the revered figures of the Prophet Muhammad and the Ṣaḥāba. Salafism as an intellectual current, theology, and methodological approach is transmitted through this can- on which serves not only as a vehicle for proselytization but also a rule- book through which the boundaries of what is and is not “Salafism” are determined by its adherents and leading authorities. The book’s analytical framework and approach toward understanding Salafism, which rests on seeing it as a textual tradition, runs counter to the popular but problematic tendency in much of the existing discussion and even scholarly literature on Salafism that defines it as a literalist, one-dimensional, and puritani- cal creed with a singular focus on the Qur’an and hadith canon. Salafis, Thurston argues, do not simply derive religious and legal rulings in linear fashion from the Qur’an and Prophetic Sunna but rather engage in a co- herent and uniform process of aligning today’s Salafi community with a set of normative practices and beliefs laid out by key Salafi scholars from the recent past. Thurston divides the emergence of a distinct “Salafi” current within Sunnis into two phases. The first stretches from 1880 to 1950, as Sun- ni scholars from around the Muslim-majority world whose approaches shared a common hadith-centered methodology came into closer contact. The second is from the 1960s through the present, as key Salafi institutions (such as the Islamic University of Medina and other Saudi Salafi bodies) were founded and began attracting and (perhaps most importantly) fund- ing and sponsoring Sunni students from countries such as Nigeria to come study in Saudi Arabia, where they were deeply embedded in the Salafi tra- dition before returning to their home countries where, in turn, they spread Salafism among local Muslims. Nigeria’s Muslim-majority north, as with other regions such as Yemen’s northern Sa‘ada governorate, proved to be a fertile ground for Salafism in large part because it enabled local Muslims from more humble social backgrounds to challenge the longtime domi- nance of hereditary ruling families and the established religious class. In northern Nigeria the latter was and continues to be dominated by Sufi or- ders and their shaykhs whose long-running claim to communal leadership faced new and substantive theological and resource challenges following the return of Nigerian seminary students from Saudi Arabia’s Salafi scho- lastic institutions in the 1990s and early 2000s. In Chapters Two and Three, Thurston traces the history of Nigerian and other African students in Saudi Arabia, which significantly expanded following the 1961 founding of the Islamic University of Medina (which remains the preeminent Salafi seminary and university in the world) and after active outreach across the Sunni Muslim world by the Saudi govern- ment and Salafi religious elite to attract students through lucrative funding and scholarship packages. The process of developing an African Salafism was not one-dimensional or imposed from the top-down by Saudi Salafi elites, but instead saw Nigerian and other African Salafi students partici- pate actively in shaping and theorizing Salafi da‘wa that took into account the specifics of each African country and Islamic religious and social envi- ronment. In Nigeria and other parts of West and East Africa, this included considering the historically dominant position of Sufi orders and popular practices such as devotion to saints and grave and shrine visitation. African and Saudi Salafis also forged relationships with local African partners, in- cluding powerful political figures such as Ahmadu Bello and his religious adviser Abubakar Gumi, by attracting them with the benefits of establishing ties with wealthy international Islamic organizations founded and backed by the Saudi state, including the Muslim World League. Nigerian Salafis returning from their studies in Saudi Arabia actively promoted their Salafi canon among local Muslims, waging an aggressive proselytization campaign that sought to chip away at the dominance of traditional political and religious elites, the Sufi shaykhs. This process is covered in Chapter Four. Drawing on key sets of legal and exegetical writ- ings by Ibn Taymiyya, Muhammad ibn ‘Abd al-Wahhab, and other Salafi scholars, Nigerian Salafis sought to introduce a framework—represented by the canon—through which their students and adherents approach re- ligious interpretation and practice. By mastering one’s understanding and ability to correctly interpret scripture and the hadith, Salafis believe, one will also live a more ethical life based on a core set of “Salafi” principles that govern not only religious but also political, social, and economic life. Salaf- ism, Thurston argues, drawing on the work of Terje Østebø on Ethiopian Salafism, becomes localized within a specific environment.As part of their da‘wa campaigns, Nigerian Salafis have utilized media and new technology to debate their rivals and critics as well as to broad- en their own influence over Nigerian Muslims and national society more broadly, actions analyzed in Chapter Five. Using the Internet, video and audio recorded sermons and religious lectures, books and pamphlets, and oral proselytization and preaching, Nigerian Salafis, like other Muslim ac- tivists and groups, see in media and technology an extension of the phys- ical infrastructure provided by institutions such as mosques and religious schools. This media/cyber infrastructure is as, if not increasingly more, valuable as the control of physical space because it allows for the rapid spread of ideas beyond what would have historically been possible for local religious preachers and missionaries. Instead of preaching political revo- lution, Nigerian Salafi activists sought to win greater access to the media including radio airtime because they believed this would ultimately lead to the triumph of their religious message despite the power of skeptical to downright hostile local audiences among the Sufi orders and non-Salafis dedicated to the Maliki juridical canon.In the realm of politics, the subject of Chapter Six, Nigeria’s Salafis base their political ideology on the core tenets of the Salafi creed and canon, tenets which cast Salafism as being not only the purest but the only true version of Islam, and require of Salafis to establish moral reform of a way- ward Muslim society. Salafi scholars seek to bring about social, political, and religious reform, which collectively represent a “return” to the Prophet Muhammad’s Islam, by speaking truth to power and advising and repri- manding, as necessary, Muslim political rulers. In navigating the multi-po- lar and complex realm of national and regional politics, Thurston argues, Nigerian Salafi scholars educated in Saudi Arabia unwittingly opened the door to cruder and more extreme, militant voices of figures lacking the same level of study of the Salafi canon or Sunni Islam generally. The most infamous of the latter is “Boko Haram,” the jihadi-insurgent group today based around Lake Chad in Nigeria, Chad, and Niger, which calls itself Jama‘at Ahl al-Sunna li-l-Da‘wa wa-l-Jihad and is led by the bombastic Abubakar Shekau. Boko Haram, under the leadership first of the revivalist preacher Mu- hammad Yusuf and then Shekau, is covered at length in the book’s third and final part, which is composed of two chapters. Yusuf, unlike mainstream Nigerian Salafis, sought to weaponize the Salafi canon against the state in- stead of using it as a tool to bring about desired reforms. Drawing on the writings of influential Arab jihadi ideologues including Abu Muhammad al-Maqdisi and the apocalyptic revolutionary Juhayman al-‘Utaybi, the lat- ter of whom participated in the 1979 seizure of the Grand Mosque in Mecca, Yusuf cited key Salafi concepts such as al-walā’ min al-mu’minīn wa-l-bara’ ‘an al-kāfirīn (loyalty to the Believers and disavowal of the Disbelievers) and beliefs about absolute monotheism (tawḥīd) as the basis of his revival- ist preaching. Based on these principle, he claimed, Muslims must not only fulfill their ritual duties such as prayer and fasting during Ramadan but also actively fight “unbelief” (kufr) and “apostasy” (ridda) and bring about God’s rule on earth, following the correct path of the community of the Prophet Abraham (Millat Ibrāhīm) referenced in multiple Qur’anic verses and outlined as a theological project for action by al-Maqdisi in a lengthy book of that name that has had a profound influence on the formation of modern Sunni jihadism. Instead of seeing Boko Haram, particularly under Shekau’s leadership, as a “Salafi” or “jihadi-Salafi” group, Thurston argues it is a case study of how a group that at one point in its history adhered to Salafism can move away from and beyond it. In the case of Shekau and his “post-Salafism,” he writes, the group, like Islamic State, has shifted away from the Salafi canon and toward a jihadism that uses only stripped-down elements from the canon and does so solely to propagate a militaristic form of jihad. Even when referencing historical religious authorities such as Ibn Taymiyya, Thurston points out, Boko Haram and Islamic State leaders and members often do so through the lens of modern Sunni jihadi ideologues like Juhay- man al-‘Utaybi, al-Maqdisi, and Abu Mus‘ab al-Zarqawi, figures who have come to form a Sunni jihadi canon of texts, intellectuals, and ideologues. Shekau, in short, has given up canonical Salafism and moved toward a more bombastic and scholastically more heterodox and less-Salafi-than- jihadi creed of political violence. Thurston also pushes back against the often crude stereotyping of Af- rican Islamic traditions and movements that sees African Muslims as being defined by their “syncretic” mix of traditional African religious traditions and “orthodox” Islam, the latter usually a stand-in for “Arab” and “Middle Eastern” Islam. Islam and Islamic movements in Africa have developed in social and political environments that are not mirrors to the dominant models of the Arab world (in particular, Egypt). He convincingly points out that analysis of all forms of African Islamic social and political mobi- lization through a Middle East and Egypt-heavy lens obscures much more than it elucidates. The book includes useful glossaries of key individuals and Arabic terms referenced in the text as well as a translation of a sermon by the late, revered Salafi scholar Muhammad Nasir al-Din al-Albani that is part of the mainstream Salafi canon. Extensive in its coverage of the his- tory, evolution, and sociopolitical and religious development of Salafism in Nigeria as well as the key role played by Saudi Salafi universities and religious institutions and quasi-state NGOs, the book expands the schol- arly literature on Salafism, Islam in Africa, and political Islam and Islamic social movements. It also contributing to ongoing debates and discussions on approaches to the study of the role of texts and textual traditions in the formation of individual and communal religious identity.
 Christopher AnzaloneResearch Fellow, International Security ProgramBelfer Center for Science and International Affairs, Harvard University& PhD candidate, Institute of Islamic Studies, McGill University

The DebateQuestion 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that undermine moderate Muslims? Perhaps there is a lack of clarity about who the moderate Muslims are. In your view, who are these moderate Muslims and what are their beliefs and politics?
 AC: I would like to say from the outset that I am neither a Muslim nor a sociologist. Therefore, my remarks should be taken as those of an interested and sympathetic outsider. I do not believe at all that the American government “undermines” moderate Muslims. The problem is more complicated. Many American officials abhor engagement in religion or the politics of religion. They believe that the American Constitution separates religion and state and does not allow them to make distinctions when it comes to different interpretations of Islam. For some of them, Salafiya Islam is as good as Sufi Islam. Others do not have a sufficient knowledge base to sort out the moderates from the radicals, identify the retrograde fundamentalists, or recognize modernizers who want political Islam to dominate. This is wrong. Radical ideologies have to do more with politics and warfare than religion, and, in some extreme cases, should not enjoy the constitutional protections of freedom of religion or free speech. There is a difference between propagating a faith and disseminating hatred, violence, or murder. The latter is an abuse and exploitation of faith for political ends, and should be treated as such. For example, the racist Aryan Nation churches were prosecuted and bankrupted by American NGOs and the American government. One of the problems is that the American government allows radical Muslims who support terrorism to operate with impunity in the United States and around the world, and does very little to support moderate Muslims, especially in the conflict zones. To me, moderate Muslims are those who do not view the “greater jihad” either as a pillar of faith or as a predominant dimension thereof. A moderate is one who is searching for a dialogue and a compromise with people who adhere to other interpretations of the Qur’an, and with those who are not Muslim. Amoderate Sunni, for example, will not support terror attacks on Shi`ahs or Sufis, or on Christians, Jews, or Hindus. Moderate Muslims respect the right of individuals to disagree, to worship Allah the way they chose, or not to worship – and even not to believe. Amoderate Muslim is one who is willing to bring his or her brother or sister to faith by love and logic, not by mortal threats or force of arms. Amoderate Muslim decries suicide bombings and terrorist “operations,” and abhors those clerics who indoctrinate toward, bless, and support such atrocities. The list of moderate Muslims is too long to give all or even a part of it here. Shaykh Muhammad Hisham Kabbani (chairman of the Islamic Supreme Council of America) and Sheikh Abdul Hadi Palazzi (secretarygeneral of the Rome-based Italian Muslim Association) come to mind. Ayatollah Ali Sistani may be a moderate, but I need to read more of his teachings. As the Wahhabi attacks against the Shi`ah escalate, Shi`i clerics and leaders are beginning to speak up. Examples include Sheikh Agha Jafri, a Westchester-based Pakistani Shi`ah who heads an organization called the Society for Humanity and Islam in America, and Tashbih Sayyed, a California-based Pakistani who serves as president of the Council for Democracy and Tolerance. I admire the bravery of Amina Wadud, a female professor of Islamic studies at Virginia Commonwealth University who led a mixed-gender Friday Islamic prayer service, according to Mona Eltahawy’s op-ed piece in The Washington Post on Friday, March 18, 2005 (“A Prayer Toward Equality”). Another brave woman is the co-founder of the Progressive Muslim Union of America, Sarah Eltantawi. And the whole world is proud of the achievements of Judge Shirin Ebadi, the Iranian human rights lawyer who was awarded the Nobel peace prize in 2003. There is a problem with the first question, however. It contains several assumptions that are debatable, to say the least, if not outright false. First, it assumes that Tariq Ramadan is a “moderate.” Nevertheless, there is a near-consensus that Ramadan, while calling for ijtihad, is a supporter of the Egyptian Ikhwan al-Muslimin [the Muslim Brotherhood] and comes from that tradition [he is the grandson of its founder, Hasan al-Banna]. He also expressed support for Yusuf al-Qaradawi (and all he stands for) on a BBC TVprogram, and is viewed as an anti-Semite. He also rationalizes the murder of children, though apparently that does not preclude the European Social Forum from inviting him to be a member. He and Hasan al-Turabi, the founder of the Islamic state in Sudan, have exchanged compliments. There are numerous reports in the media, quoting intelligence sources and ex-terrorists, that Ramadan associates with the most radical circles, including terrorists. In its decision to ban Ramadan, the United States Department of Homeland Security was guided by a number of issues, some of them reported in the media and others classified. This is sufficient for me to believe that Ramadan may be a security risk who, in the post-9/11 environment, could reasonably be banned from entering the United States.1 Second, the raids on “American Muslim organizations” are, in fact, a part of law enforcement operations. Some of these steps have had to do with investigations of terrorist activities, such as the alleged Libyan conspiracy to assassinate Crown Prince Abdullah of Saudi Arabia. Others focused on American Islamist organizations that were funding the terrorist activities of groups on the State Department’s terrorism watch list, such as Hamas. To say that these criminal investigations are targeting moderate Islam is like saying that investigating pedophile priests undermines freedom of religion in the United States. Finally, American Muslims are hardly marginalized. They enjoy unencumbered religious life and support numerous non-governmental organizations that often take positions highly critical of domestic and foreign policy – something that is often not the case in their countries of origin. There is no job discrimination – some senior Bush Administration officials, such as Elias A. Zerhouni, head of the National Institutes of Health (NIH), are Muslims. American presidents have congratulated Muslims on religious holidays and often invite Muslim clergymen to important state functions, such as the funeral of former president Ronald Reagan.

The DebateQuestion 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that undermine moderate Muslims? Perhaps there is a lack of clarity about who the moderate Muslims are. In your view, who are these moderate Muslims and what are their beliefs and politics?
 AC: I would like to say from the outset that I am neither a Muslim nor a sociologist. Therefore, my remarks should be taken as those of an interested and sympathetic outsider. I do not believe at all that the American government “undermines” moderate Muslims. The problem is more complicated. Many American officials abhor engagement in religion or the politics of religion. They believe that the American Constitution separates religion and state and does not allow them to make distinctions when it comes to different interpretations of Islam. For some of them, Salafiya Islam is as good as Sufi Islam. Others do not have a sufficient knowledge base to sort out the moderates from the radicals, identify the retrograde fundamentalists, or recognize modernizers who want political Islam to dominate. This is wrong. Radical ideologies have to do more with politics and warfare than religion, and, in some extreme cases, should not enjoy the constitutional protections of freedom of religion or free speech. There is a difference between propagating a faith and disseminating hatred, violence, or murder. The latter is an abuse and exploitation of faith for political ends, and should be treated as such. For example, the racist Aryan Nation churches were prosecuted and bankrupted by American NGOs and the American government. One of the problems is that the American government allows radical Muslims who support terrorism to operate with impunity in the United States and around the world, and does very little to support moderate Muslims, especially in the conflict zones. To me, moderate Muslims are those who do not view the “greater jihad” either as a pillar of faith or as a predominant dimension thereof. A moderate is one who is searching for a dialogue and a compromise with people who adhere to other interpretations of the Qur’an, and with those who are not Muslim. Amoderate Sunni, for example, will not support terror attacks on Shi`ahs or Sufis, or on Christians, Jews, or Hindus. Moderate Muslims respect the right of individuals to disagree, to worship Allah the way they chose, or not to worship – and even not to believe. Amoderate Muslim is one who is willing to bring his or her brother or sister to faith by love and logic, not by mortal threats or force of arms. Amoderate Muslim decries suicide bombings and terrorist “operations,” and abhors those clerics who indoctrinate toward, bless, and support such atrocities. The list of moderate Muslims is too long to give all or even a part of it here. Shaykh Muhammad Hisham Kabbani (chairman of the Islamic Supreme Council of America) and Sheikh Abdul Hadi Palazzi (secretarygeneral of the Rome-based Italian Muslim Association) come to mind. Ayatollah Ali Sistani may be a moderate, but I need to read more of his teachings. As the Wahhabi attacks against the Shi`ah escalate, Shi`i clerics and leaders are beginning to speak up. Examples include Sheikh Agha Jafri, a Westchester-based Pakistani Shi`ah who heads an organization called the Society for Humanity and Islam in America, and Tashbih Sayyed, a California-based Pakistani who serves as president of the Council for Democracy and Tolerance. I admire the bravery of Amina Wadud, a female professor of Islamic studies at Virginia Commonwealth University who led a mixed-gender Friday Islamic prayer service, according to Mona Eltahawy’s op-ed piece in The Washington Post on Friday, March 18, 2005 (“A Prayer Toward Equality”). Another brave woman is the co-founder of the Progressive Muslim Union of America, Sarah Eltantawi. And the whole world is proud of the achievements of Judge Shirin Ebadi, the Iranian human rights lawyer who was awarded the Nobel peace prize in 2003. There is a problem with the first question, however. It contains several assumptions that are debatable, to say the least, if not outright false. First, it assumes that Tariq Ramadan is a “moderate.” Nevertheless, there is a near-consensus that Ramadan, while calling for ijtihad, is a supporter of the Egyptian Ikhwan al-Muslimin [the Muslim Brotherhood] and comes from that tradition [he is the grandson of its founder, Hasan al-Banna]. He also expressed support for Yusuf al-Qaradawi (and all he stands for) on a BBC TVprogram, and is viewed as an anti-Semite. He also rationalizes the murder of children, though apparently that does not preclude the European Social Forum from inviting him to be a member. He and Hasan al-Turabi, the founder of the Islamic state in Sudan, have exchanged compliments. There are numerous reports in the media, quoting intelligence sources and ex-terrorists, that Ramadan associates with the most radical circles, including terrorists. In its decision to ban Ramadan, the United States Department of Homeland Security was guided by a number of issues, some of them reported in the media and others classified. This is sufficient for me to believe that Ramadan may be a security risk who, in the post-9/11 environment, could reasonably be banned from entering the United States.1 Second, the raids on “American Muslim organizations” are, in fact, a part of law enforcement operations. Some of these steps have had to do with investigations of terrorist activities, such as the alleged Libyan conspiracy to assassinate Crown Prince Abdullah of Saudi Arabia. Others focused on American Islamist organizations that were funding the terrorist activities of groups on the State Department’s terrorism watch list, such as Hamas. To say that these criminal investigations are targeting moderate Islam is like saying that investigating pedophile priests undermines freedom of religion in the United States. Finally, American Muslims are hardly marginalized. They enjoy unencumbered religious life and support numerous non-governmental organizations that often take positions highly critical of domestic and foreign policy – something that is often not the case in their countries of origin. There is no job discrimination – some senior Bush Administration officials, such as Elias A. Zerhouni, head of the National Institutes of Health (NIH), are Muslims. American presidents have congratulated Muslims on religious holidays and often invite Muslim clergymen to important state functions, such as the funeral of former president Ronald Reagan.

ABSTRAK Pengelolaan pembangunan desa islami adalah konsep pembangunan desa yang memiliki karakteristik tercapainya tujuan pembangunan sosial ekonomi yang berdimensi holistik, seimbang antara aspek material dan spiritual. Penelitian ini bertujuan untuk mengkaji pembahasan kajian-kajian terdahulu secara sistematis tentang konsep dan praktik pengelolaan pembangunan desa dalam perspektif islam. Dalam rangka melakukan review publikasi artikel secara sistematis, riset ini menggunakan standar protokol RAMESES. Hasil penelitian ini terbagi menjadi dua tema utama, yaitu peran dan fungsi lembaga keuangan mikro syariah dalam pembangunan desa dan Lembaga Swadaya Masyarakat dalam pengelolaan pembangunan desa. Tema pertama menghasilkan tiga subtema: praksis keuangan mikro syariah di Bangladesh, Malaysia, dan Indonesia. Tema kedua menghasilkan satu subtema yaitu peranan Pesantren dalam mendukung pengelolaan pembangunan desa. Hasilnya memberikan landasan untuk mengisi ruang-ruang yang belum dimasuki untuk membangun pengelolaan pembangunan desa yang komprehensif berdasarkan prinsip atau nilai Islam yang ideal. Kata kunci: Islami, Pengelolaan Pembangunan Desa, Systematic Literature Review. ABSTRACT Islamic village development management is a village development concept that has the characteristics of achieving socio-economic development goals with a holistic dimension, balanced between material and spiritual aspects. This study aims to systematically review the discussion of previous studies on the concepts and practices of village development management from an Islamic perspective. To conduct the article review systematically, this research was carried out using the RAMESES protocol standard. The results of this study are divided into two main themes, namely the role and function of Islamic microfinance institutions in village development and non-governmental organizations in managing village development. The first theme produces three sub-themes: the practice of Islamic microfinance in Bangladesh, Malaysia, and Indonesia. The second theme resulted in a sub-theme, namely Pesantren's role in supporting the management of village development. The results provide a foundation to fill in the gaps that have not been entered to build a comprehensive village development management based on ideal Islamic principles or values. Keywords: Islamic, Village Development Management, Systematic Literature Review. REFERENCES Abdullah, M. F., Amin, M. R., & Ab Rahman, A. (2017). Is there any difference between Islamic and conventional microfinance? Evidence from Bangladesh. International Journal of Business and Society, 18(S1), 97–112. Adejoke, A.-U. G. (2010). Sustainable microfinance institutions for poverty reduction: Malaysian experience. OIDA International Journal of Sustainable Development, 2(4), 47–56. http://dx.doi.org/10.2139/ssrn.1666023 Akhter, W., Akhtar, N., & Jaffri, S. K. A. (2009). Islamic micro-finance and poverty alleviation: A case of Pakistan. 2nd CBRC, Lahore, Pakistan, 1–8. Al-Jayyousi, O. (2009). Islamic values and rural sustainable development. Rural21, 39–41. Alwyni, F. A., & Salleh, M. S. (2019). Discourses on development and the Muslim world. International Journal of Business and Social Science, 10(11). https://doi.org/10.30845/ijbss.v10n11a16 Anwar, A. Z., Susilo, E., Rohman, F., Santosa, P. B., & Gunanto, E. Y. A. (2019). Integrated financing model in Islamic microfinance institutions for agriculture and fisheries sector. Investment Management and Financial Innovations, 16(4), 303–314. https://doi.org/10.21511/imfi.16(4).2019.26 Anwarul Islam, K. . (2016). Rural development scheme: A case study on Islami Bank Bangladesh Limited. International Journal of Finance and Banking Research, 2(4), 129. https://doi.org/10.11648/j.ijfbr.20160204.12 Aslam, M. N. (2014). Role of Islamic microfinance in poverty alleviation in Pakistan: An empirical approach. International Journal of Academic Research in Accounting, Finance and Management Sciences, 4(4), 143–152. https://doi.org/10.6007/ijarafms/v4-i4/1288 Bebbington, A., Dharmawan, L., Fahmi, E., & Guggenheim, S. (2006). Local capacity, village governance, and the political economy of rural development in Indonesia. World Development, 34(11), 1958–1976. https://doi.org/10.1016/j.worlddev.2005.11.025 Begum, H., Alam, A. S. A. F., Mia, M. A., Bhuiyan, F., & Ghani, A. B. A. (2019). Development of Islamic microfinance: A sustainable poverty reduction approach. Journal of Economic and Administrative Sciences, 35(3), 143–157. https://doi.org/10.1108/jeas-01-2018-0007 Begum, H., Alam, M. R., Ferdous Alam, A. S. A., & Awang, A. H. (2015). Islamic microfinance as an instrument for poverty alleviation. Advanced Science Letters, 21(6), 1708–1711. https://doi.org/10.1166/asl.2015.6123 Belton, B., & Filipski, M. (2019). Rural transformation in central Myanmar: By how much, and for whom? Journal of Rural Studies, 67(February), 166–176. https://doi.org/10.1016/j.jrurstud.2019.02.012 Bhuiyan, A. B., Siwar, C., Ismail, A. G., & Talib, B. (2011). Financial sustainability & outreach of MFIs: A comparative study of aim in Malaysia and RDS of Islami Bank Bangladesh. Australian Journal of Basic and Applied Sciences, 5(9), 610–619. Budiwiranto, B. (2009). Pesantren and participatory development: The case of the Pesantren Maslakul Huda of Kajen, Pati, Central Java. Journal of Indonesian Islam, 03(02), 267–296. Elwardi, D. (2018). The role of Islamic microfinance in poverty alleviation : Lessons from Bangladesh Experience. In MPRA Paper (No. University of Muenchen). Fatimatuzzahroh, F., Abdoellah, O. S., & Sunardi, S. (2015). The potential of pesantren in sustainable rural development. Jurnal Ilmiah Peuradeun, 3(2), 257–278. Retrieved from https://journal.scadindependent.org/index.php/jipeuradeun/article/view/66 Febianto, I., Binti Johari, F., & Zulkefli, Z. B. K. (2019). The role of Islamic microfinance for poverty alleviation in Bandung, Indonesia. Ihtifaz: Journal of Islamic Economics, Finance, and Banking, 2(1), 55. https://doi.org/10.12928/ijiefb.v2i1.736 Fianto, B. A., Gan, C., & Hu, B. (2019). Financing from Islamic microfinance institutions: Evidence from Indonesia. Agricultural Finance Review, 79(5), 633–645. https://doi.org/10.1108/AFR-10-2018-0091 Hassan, A. (2014). The challenge in poverty alleviation: Role of Islamic microfinance and social capital. Humanomics, 30(1), 76–90. https://doi.org/10.1108/H-10-2013-0068 Hassan, A. A., Qamar, M. U. R., & Chachi, A. (2017). Role of Islamic microfinance scheme in poverty alleviation and well-being of women implemented. İslam Ekonomisi ve Finansi Dergisi, 1, 1–32. Retrieved from http://dergipark.gov.tr/download/issue-file/11046 Hassan, A., & Saleem, S. (2017). An Islamic microfinance business model in Bangladesh: Its role in alleviation of poverty and socio-economic well-being of women. Humanomics, 33(1), 15–37. https://doi.org/10.1108/H-08-2016-0066 Hosen, M. N., & Fitria, S. (2018). The Performance of Islamic rural banks in Indonesia: 2010-2015. European Research Studies Journal, 21(Special Issue 3), 423–440. https://doi.org/10.35808/ersj/1393 Hudaefi, F. A., & Heryani, N. (2019). The practice of local economic development and maqāṣid al-sharī‘ah: Evidence from A Pesantren in West Java, Indonesia. International Journal of Islamic and Middle Eastern Finance and Management, 12(5), 625–642. https://doi.org/10.1108/IMEFM-08-2018-0279 Ibrahim, M., & Murtala, S. (2018). The Role of Islamic microfinance institutions in alleviating poverty in Bauchi State, Nigeria. International Journal of Service, Management and Engineering, 5(1), 9–22. Islam, M. T., Omori, K., & Yoshizuka, T. (2005). Rural development policy and administrative patterns in Bangladesh : A Critical Review. Bull. Fac. Life Env. Sci, 10, 19–26. Kazimoto, P., & Fukofuka, S. (2013). The financial management challenges on the village socio-economic development. International Forum, 16(2), 37–50. Khaleequzzaman, M., & Shirazi, N. S. (2012). Islamic microfinance - An inclusive approach with special reference to poverty eradication in Pakistan. IIUM Journal of Economics and Management, 20(1), 19–49. Kraus, S., Breier, M., & Dasí-Rodríguez, S. (2020). The art of crafting a systematic literature review in entrepreneurship research. International Entrepreneurship and Management Journal, 16(3), 1023–1042. https://doi.org/10.1007/s11365-020-00635-4 Laila, T. (2010). Islamic microfinance for alleviating poverty and sustaining peace. World Universities Congress, 1–9. Li, Y., Fan, P., & Liu, Y. (2019). What makes better village development in traditional agricultural areas of China? Evidence from long-term observation of typical villages. Habitat International, 83(October 2018), 111–124. https://doi.org/10.1016/j.habitatint.2018.11.006 Mamun, A., Uddin, M. R., & Islam, M. T. (2017). An Integrated approach to Islamic Microfinance for poverty alleviation in Bangladesh. Üniversitepark Bülten, 6(1), 33–44. https://doi.org/10.22521/unibulletin.2017.61.3 Mohamed, E. F., & Fauziyyah, N. E. (2020). Islamic microfinance for poverty alleviation : A systematic literature. International Journal of Economics, Management and Accounting, 28(1), 141–163. Muhammad Syukri Salleh. (2011). Islamic-based development for post-tsunami Aceh: A theoritical construct. Media Syariah: Wahana Kajian Hukum Islam Dan Pranata Sosial, 13(2), 163–168. Muhammad Syukri Salleh. (2015a). An Islamic approach to poverty management: The Ban Nua Way. International Journal of Contemporary Applied Sciences, 2(7), 186–205. Muhammad Syukri Salleh. (2015b). Islamic economics revisited: Re-contemplating unresolved structure and assumptions. 8th International Conference on Islamic Economics and Finance, (January). Mustari, M. (2014). The roles of the institution of pesantren in the development of rural society: A study in kabupaten Tasikmalaya, West Java, Indonesia. International Journal of Nusantara Islam, 1(2), 13–35. https://doi.org/10.15575/ijni.v1i1.34 Mustari, M. (2018). Institution of pesantren as a contributing factor in developing rural communities. Socio Politica, 8(1), 71–89. Nasrin, N., & Sarker, S. B. (2014). Disbursement and recovery of rural credit: A study on Rajapur Branch of Rupali Bank Limited. IOSR Journal of Business and Management, 16(11), 15–23. https://doi.org/10.9790/487x-161161523 Onakoya, A. B., & Onakoya, A. O. (2013). Islamic microfinance as a poverty alleviation tool: Expectations from Ogun State, Nigeria. Scholarly Journal of Business Administration, 3(2), 36–43. Organisation for Economic Co-Operation and Development (OECD). (2006). A paradigm shift in rural development. Rahim Abdul Rahman, A. (2010). Islamic Microfinance: An ethical alternative to poverty alleviation. Humanomics, 26(4), 284–295. https://doi.org/10.1108/08288661011090884 Rahim, S. A. (2017). Evaluation of the effectiveness of training programmes of Islami Bank Bangladesh Limited. Journal of Business and Retail Management Research, 11(3), 154–164. Rokhman, W. (2013). The effect of Islamic microfinance on poverty alleviation: Study in Indonesia. Economic Review – Journal of Economics and Business, XI(2), 21–30. Samsuddin, S. F., Shaffril, H. A. M., & Fauzi, A. (2020). Heigh-ho, heigh-ho, to the rural libraries we go! - a systematic literature review. Library and Information Science Research, 42(1). https://doi.org/10.1016/j.lisr.2019.100997 Satar, N., & Kassim, S. (2020). Issues and challenges in financing the poor: lessons learned from Islamic microfinance institutions. EJIF - European Journal of Islamic Finance, 1(15), 1–8. Shaffril, H. A. M., Ahmad, N., Samsuddin, S. F., Samah, A. A., & Hamdan, M. E. (2020). Systematic literature review on adaptation towards climate change impacts among indigenous people in the Asia Pacific Regions. Journal of Cleaner Production, 258, 120595. https://doi.org/10.1016/j.jclepro.2020.120595 Suzuki, Y., Pramono, S., & Rufidah, R. (2016). Islamic microfinance and poverty alleviation program: Preliminary research findings from Indonesia. Share: Jurnal Ekonomi Dan Keuangan Islam, 5(1), 63–82. https://doi.org/10.22373/share.v5i1.910 Uddin, T. A., & Mohiuddin, M. F. (2020). Islamic social finance in Bangladesh: Challenges and opportunities of the institutional and regulatory landscape. Law and Development Review, 13(1), 265–319. https://doi.org/10.1515/ldr-2019-0072 Umar, H., Usman, S., & Purba, R. B. R. (2018). The influence of internal control and competence of human resources on village fund management and the implications on the quality of village financial reports. International Journal of Civil Engineering and Technology, 9(7), 1526–1531. Wajdi Dusuki, A. (2008). Banking for the poor: The role of Islamic banking in microfinance initiatives. Humanomics, 24(1), 49–66. https://doi.org/10.1108/08288660810851469 Wong, G., Greenhalgh, T., Westhorp, G., Buckingham, J., & Pawson, R. (2013). RAMESES publication standards: Meta-narrative reviews. Journal of Advanced Nursing, 69(5), 987–1004. https://doi.org/10.1111/jan.12092 Xalane, M. A. E., & Binti Che Mohd Salleh, M. (2018). Poverty alleviation in Mogadishu, Somalia: The role of Islamic microfinance. Global Conference on Islamic Economics and Finance 2018, 60–80. Yudha, E. P., Juanda, B., Kolopaking, L. M., & Kinseng, R. A. (2020). Rural development policy and strategy in the rural autonomy era. Case study of pandeglang regency-indonesia. Human Geographies, 14(1), 125–147. https://doi.org/10.5719/hgeo.2020.141.8

This research aims to reveal the structure, world view, and social structure in Abdullah bin Muhammad al-Misri'sHikayatMareskalek (HM) with the theory of genetic structuralism by Lucien Goldmann’s perspective. This research used the first version of HM text or HMa Cod. Or. 1724 edited by Zaini-Lajoubert. The data of this study were obtained by using the reading-note technique and dialectical method. The data for the three research variables are HM text; philosophical, cultural, and ideological texts; as well as texts of social research results, such as economics, politics, and the like that are relevant to HM. These data are analyzed by a dialectical method to show the relationship between variables by placing them in the overall social structure. The results of this study indicate that the structure of the Hikayat is formed from various oppositional relations which generally show colonial opposition to the natives and the Chinese,as well as Islam and Islamism to colonialism. The structure depicts Mareskalek's interiority as a troubled hero, but he wants to unite with the world. By borrowing a novel concept of Lukacs, HM is a type of education. The worldview expressed is leadership elitism and Islamism. The first world view appears from the structure that puts the colonial as superior to other social classes. Meanwhile, Islamism can be seen from the structure that declares Islam and Islamism above colonialism. Both of them are contradictory related. On the one hand, al-Misri stated the values of colonial superiority by manipulating historical facts. On the other hand, he was against colonialism though not directly. This is made possible by the social changes that occurred as a result of Daendels' various policies. In addition, the author is in an intermediary position. As part of the Arab community, he is below the colonial and above the natives in the structure of the Dutch East Indies society.

Imam Mahdi is believed by both Sunni and Shiite Muslims to be present at the end of time. This belief is reinforced by the Qur'an and Sunnah of the Prophet Muhammad SAW. But they differed in their views regarding the figure of Imam Mahdi al-Muntadhar. Even among Sunnis and Shiites themselves have a variety of views. Among Sunnis there are three opinions about the Mahdi. First, Imam Mahdi comes from the descendants of Fatimah az-Zahra, whose name is the same as the name of the Prophet Muhammad. and the name of his father is the same as the name of his father the Prophet Muhammad, namely Abdullah. Secondly, Imam Mahdi is only a figure of a savior of human life. Thus, he does not have to come from the descendants of Fatimah az-Zahra, but a Muslim. Third, Imam Mahdi is not an individual figure but a symbol of the triumph of truth over evil or the triumph of justice over injustice. This assumption is widely held by modern thinkers. Among the Shiites there are also three opinions regarding the figure of the Mahdi. First, the Kaisaniyah class who considered Muhammad bin Hanafiah, the son of Ali bin Abi Talib as Imam Mahdi. Secondly, the Shia Isma'iliyah as-Sab'iyah (Shia Seven Imams) claims Isma'il bin Ja'far as-Sadiq as the Mahdi Imam. Third, the twelve Shi'ites or the Imamiyah Shiites consider the Mahdi priest to be the twelfth imam named Muhammad bin Hasan al-Mahdi. His father's name was Muhammad bin al-Hasan al-'Askari bin Imam Ali al-Hadi bin Imam Muhammad al-Jawad bin Imam Ali Ar-Ridha bin Imam Musa al-Kadzim bin Imam Ja'far Ash-Shodiq bin Imam Muhammad al-Baqir bin Imam Ali Zainal Abidin bin Imam al-Husain bin Imam Ali bin Abi Talib as. His mother was Nargis who was a spokesman.