Relevant bibliographies by topics / Abu Sufyan

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Academic literature on the topic 'Abu Sufyan'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Abu Sufyan"

1

Bakar Redin, Muhammad Zaid, Mustafa Khlaif Mohammad Abu Zaid, A. Irwan Santeri Doll Kawaid al-Nadawi, and Shumsudin Yabi. "Peribadi Muawiyah ibn Abu Sufyan RA dalam Karya Melayu: Kajian Kritis Terhadap Tulisan al-Idrus." Maʿālim al-Qurʾān wa al-Sunnah 12, no. 13 (June 1, 2017): 57–69. http://dx.doi.org/10.33102/jmqs.v12i13.6.

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Muawiyah ibn Abu Sufyan RA, one of the companions of the Prophet, was among the personality whom frequently hit by controversy. Some criticism towards him based on adverse stories have been published in many literatures, especially works on Islamic history. This is equally true for non-Arab writers when writing about Islamic history in their native language. Among the works was the book 'Muawiyah ibn Abi Sufyan' written by Abdullah b. Hamid al-Idrus. This book is among the earliest works in the Malay language that specifically address Muawiyah personality. However, this book not only presents the biography of Muawiyah ibn Abi Sufyan, but it also brings along adverse stories and defamation account of him. This article aims to examine the information and facts on Muawiyah in this book by employing historical critical methodology, especially in critiquing the doubtful facts about him. The findings show that the information presented in this book invites suspicious and awful image towards Muawiyah ibn Abi Sufyan RA. Moreover, this book does not apply the proper methodology in interpreting historical accounts. Most of the stories and narratives presented are mostly antagonistic and hateful.
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2

Hadidjah, St. "KESABARAN CINTA UMMU HABIBAH BERBUAH SURGA." Musawa: Journal for Gender Studies 9, no. 2 (December 30, 2017): 352–60. http://dx.doi.org/10.24239/msw.v9i2.255.

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Umm Habibah bint Abu sufyan was Ramlah, her heart has been guided by divine guidance, then she abandoned the religion of her father ( abu sufyan) and she married to a man who does not bow to an idol for sure impending Rasullulah.When the pagan quraysh increased violence to the follower of the prophet, the muslim migrated to habasyah. In the group there ramlah bint abu sufyan along with her husband ubaidillah bin Jaksi al asadi, but unfurnately in a move ubaidillah bin Jaksi Al Asadi apostate he embraced chirtianity. There apostasy husband, umm habibah faced three options, namely,first go back to widowed at migrated place.For the sake of belief whice has been embedded in her heart, umm habibah choose widowed abasyah. Patience in the widowed and Far away from relitives, recorded with Allah Al Migthy. Umm habibah dreamed of being a mother of the faithful, and the dream turned into reality, she actually spoken by the prophed and became one of the mother of the faithful.
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3

Nashiruddin, Abdul Aziz. "KHALIFAH MU’AWIYAH BIN ABU SUFYAN : Peletak Dasar Pemerintahan Islam Monarki 661 - 680 M." FACTUM: Jurnal Sejarah dan Pendidikan Sejarah 9, no. 1 (April 11, 2020): 75–84. http://dx.doi.org/10.17509/factum.v9i1.23085.

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ABSTRACTThis research is entitled "Mu'awiyah bin Abu Sufyan who became the pioneer of Monarchical Islamic government in the period 661-680 AD”. The background of the researchers to take this issue is because Mu'awiyah bin Abu Sufyan was the main pioneer in changing the Islamic government to a monarchic system that had never been applied in the Islamic Caliphate before. During his reign, Mu'awiyah not only became a caliph, but became a unifier and figure who resolved the conflict that occurred in the Islamic caliphate. The main problem raised from this thesis is "Why did Mu'awiyah change the Islamic caliphate to a monarchical system?" The method used is a historical research method by conducting four steps of research namely heuristics, criticism, interpretation, and historiography. The results of the study can be explained including before there was a change in the Islamic government system to the monarchy. During the reign of Khulafaur Rashidun the government system adopted by the Islamic caliphate was based on democracy. Mu'awiyah as the caliph subsequently faced many problems, from disputes between companion of prophet Muhammad SAW to wars that occurred due to internal problems, and decided to change the system of government to a monarchy. In the early days of Mu'awiyah's leadership, he formed a governmental order to rebuild the Islamic caliphate from the destruction of internal conflict. Mu'awiyah's leadership was more or less twenty years, in contrast to the previous caliphs Mu'awiyah handed over the power of the caliphate to Yazid bin Mu'awiyah. Determination of the crown prince impacted the caliphates thereafter, which changed the caliphate of Islam with a democratic system of monarchy. Keyword: Mu’awiyah bin Abu Sufyan, Caliphate Umayyah, Islam Monarchy
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4

Haris, Munawir. "SITUASI POLITIK PEMERINTAHAN DINASTI UMAYYAH DAN ABBASIYAH." Tasamuh: Jurnal Studi Islam 10, no. 2 (November 7, 2018): 391–406. http://dx.doi.org/10.32489/tasamuh.43.

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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.
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Haris, Munawir. "Situasi Politik Pemerintahan Dinasti Umayyah dan Abbasiyah." TASAMUH: Jurnal Studi Islam 10, no. 2 (September 3, 2018): 391–406. http://dx.doi.org/10.47945/tasamuh.v10i2.79.

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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
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6

Setiawan, Agus Mahfudin. "TRANSISI KHALIFAH UMAYYAH: DARI MUAWIYAH BIN ABU SUFYAN KE YAZID BIN MUAWIYAH (661-683 M)." Tsaqofah dan Tarikh: Jurnal Kebudayaan dan Sejarah Islam 4, no. 2 (January 2, 2020): 107. http://dx.doi.org/10.29300/ttjksi.v4i2.2459.

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Transition is a period of change, a turning point of social change both in the form of structure (socio-political) and culture (socio-cultural). Power on the basis of the faith shown by the Prophet Muhammad had a very fundamental influence, for Muslim government in the year 661-683 M. The transition of power shifted from the electoral system senior companions to hereditary. This transition period was based on feelings of dissatisfaction with the latest leadership of Ali Bin Abi Talib. The aftermath of this is the war between the supporters of rule (Ali bin Abi Thalib). This conflict is based on seniority and the authority of the apostle's friendship with the opposing government, the descendants of the Hashim and Umayyah. Islamic politics of indeed inseparable from the interaction between one government and another, a transition of power and politics that is so dynamic in accordance with the demands of the context of the era at that time. This paper aims to illustrate that the Umayyah government system was not standard at all, but moved dynamically.
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7

Orazaev, Gasan M., and Ismail I. Khanmurzaev. "ABUSUFYAN AKAEV’S WORKS IN ARABIC." History, Archeology and Ethnography of the Caucasus 14, no. 4 (December 27, 2018): 53–62. http://dx.doi.org/10.32653/ch14453-62.

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The article examines writings of the outstanding Dagestani scholar, journalist and poet, religious figure Abu Sufyan Akayev (1872-1931) from the village Nizhnee Kazanische. As an influential representative of Jadid movement at the beginning of the twentieth century, he belonged to the renown Muslim reformers and enlighteners, such as Muhammad ʻAbduh, Rashid Rida, Ismaʻil Gaspraly, ʻAbd al-Rahman Umerov, Qayyum Nasiri, Shihad al-Din Marjani.He wrote works mostly in Kumyk, Arabic, as well as in Azerbaijani and Persian languages. His writings in Arabic are still poorly studied.Some of them appeared in all the 12 issues of the popular magazine on Shariʻa matters of the early Soviet reforms known as Bayan al-haqa᾽iq (1925-1928) whose editor-in-chief he was. He was also the author of articles appeared in some issues of the Arabic-language newspaper Jaridat Dagistan (1913-1918). Some of his letters composed in Arabic are very informative. In addition, Abu Sufyan was the author or compiler of several other publications in Arabic, including a number of booklets devoted to tajwid; multilingual (in 4, 5, 6, 7 languages) dictionaries, in which Arabic vocabulary has always been given in the first place; explanatory-etymological and political dictionaries; several bilingual (Arabic-Kumyk) books.It is noteworthy, that it was Akayev who edited with detailed comments the Arabic book of the well-known Dagestani scholar Hasan Alqadari Divan al-Majnun. Some poetic works created by him in Arabic have been preserved too.Akayev is known as a Katib (copyist) of more than 15 Arabic-language books published in Temir-Khan-Shura, Port-Petrovsk, Bakhchisarai and Simferopol. He is the author of a historical work written in Arabic about the events of the period of the 1917 Revolution and the Civil war in Dagestan.
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8

Melia Frastuti. "REFORMASI SISTEM ADMINISTRASI PEMERINTAHAN, PENAKHLUKKAN DI DARAT DAN DILAUTAN PADA ERA BANI UMAYYAH." Shar-E : Jurnal Kajian Ekonomi Hukum Syariah 6, no. 2 (December 18, 2020): 119–27. http://dx.doi.org/10.37567/shar-e.v6i2.227.

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Mempelajari sejarah sama halnya mengambil ibrah (pelajaran) dan menyimpulkan hasil penelitian untuk ditarik manfaatnya. Allah berfirman dalam Surat Yusuf ayat 111, " Sesungguhnya pada kisah-kisah mereka itu terdapat pengajaran bagi orang-orang yang mempunyai akal." Bani Umayyah awalnya kaum Quraisy penentang agama Islam, setelah menerima Islam mereka berjuang sungguh-sungguh menegakkan agama Islam, mereka lebih senang berjihad di jalan Allah daripada pekerjaan administrasi terbukti mereka menaklukkan Asia, Eropa dan Afrika. Bertitik tolak dari Abu Sufyan menerima Islam kemudian Rasulullah SAW menjadikan ia Walikota di Najran. Reformasi dilakukan Bani Umayyah dari sistem Administrasi Pemerintahan, yaitu pelaksanaan fungsi diwan-diwan yang kokoh hingga Arabisasi Diwan Al-Kharajj. Penakhlukkan di daratan dan dilautan yang bersifat keagamaan, bahasa dan budaya sehingga Islam mudah diterima.
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9

Hamedi, Joni. "PERAN UMAHATUL MUKMININ DALAM PERIWAYATAN HADIS." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 21, no. 1 (July 2, 2019): 85–94. http://dx.doi.org/10.15548/tajdid.v21i1.252.

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Umahatul mukminin merupakan wanita-wanita mulia istri-istri Rasulullah SAW yang mendapat kesempatan merekam secara detail segala perikehidupan beliau SAW. Bukan saja berperan sebagai figur teladan dalam keimanan, tetapi mereka juga berkiprah sebagai madrasah ilmu, tempat kaum muslimin bertanya dan meminta fatwa setelah Rasulullah SAW wafat. Kajian ini bertujuan untuk menelusuri lebih lanjut bagaimana peran para Ummahatul mukminin dalam meriwayatkan hadis dan tema-tema apa saja yang mereka sampaikan. Hasil kajian ini menunjukkan bahwa Aisyah adalah satu-satunya Ummahatul Mukminin yang termasuk dalam kategori shahabat yang paling banyak meriwayatkan hadis. Perbedaan kuantitas riwayat ini dipengaruhi banyak factor di antaranya tingkat kecerdasan, lamanya durasi hidup bersama Nabi SAW dan panjangnya usia setelah Rasulullah wafat. Meskipun demikian, peran Ummahatul Mukminin lainnya juga sangat penting, karena terdapat tema-tema hadis yang hanya disampaikan dengan rinci oleh mereka yang menyandang gelar Ummahatul Mukminin. Dengan tema yang beragam, Aisyah binti Abu Bakar meriwayatkan sebanyak 2210 hadis, Ummu Salamah binti Umayyah 378 hadis, Maimunah binti Harits 76 hadis, Ummu Habibah binti Abu Sufyan 65 hadis, Hafshah binti Umar 60 hadis, Zainab binti Jahsy 11 hadis, Shafiyyah binti Huyay10 hadis, Juwairiyah binti Harits 7 hadis dan Saudah binti Zam’ah 5 hadis.
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Qiao, Jinqi, Luofu Liu, Fuli An, Fei Xiao, Ying Wang, Kangjun Wu, and Yuanyuan Zhao. "Hydrocarbon potential evaluation of the source rocks from the Abu Gabra Formation in the Sufyan Sag, Muglad Basin, Sudan." Journal of African Earth Sciences 118 (June 2016): 301–12. http://dx.doi.org/10.1016/j.jafrearsci.2015.12.024.

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Dissertations / Theses on the topic "Abu Sufyan"

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Nakhjavani, Ammar. "Authority and leadership in early Islam : a historiographical study of the Caliphate of Mu' awiya b. Abi Sufyan." Thesis, University of Exeter, 2011. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.548620.

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Rose, Kathryn Ann. "IMAGES OF CIVIL CONFLICT: ONE EARLY MUSLIM HISTORIAN’S REPRESENTATION OF THE UMAYYAD CIVIL WAR CALIPHS." Miami University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=miami1323655921.

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Abd, Rahim Munirah Sufiyah [Verfasser], Sonja A. [Akademischer Betreuer] Dames, Bernd [Gutachter] Reif, and Sonja A. [Gutachter] Dames. "Characterization of the structure, dynamics and immersion properties of the membrane-associating FATC domain of ataxia telangiectasia mutated by solution NMR spectroscopy and complementary methods / Munirah Sufiyah Abd Rahim ; Gutachter: Bernd Reif, Sonja A. Dames ; Betreuer: Sonja A. Dames." München : Universitätsbibliothek der TU München, 2019. http://d-nb.info/1182536360/34.

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Dangar, Suleman Essop. "The career of Abu Sufyan before and after his conversion to Islam." Thesis, 1987. http://hdl.handle.net/10413/7472.

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Books on the topic "Abu Sufyan"

1

Muʻāwiyah ibn Abī Sufyān fī al-Kitāb wa-al-sunnah wa-al-tārīkh: Baḥth muwaththaq ʻan sīrat wa-shakhṣīyat Muʻāwiyah, 20 Q.H.-60 Hijrīyah. Bayrūt: Dār al-ʻUlūm, 2002.

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Qāsimī, Jamāl al-Dīn. Kitāb Naqd al-Naṣāʾiḥ al-kāfiyah. al-Ẓāhir [Cairo]: Maktabat al-Thaqāfah al-Dīnīyah, 2001.

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3

Humphreys, Stephen. Mu'awiya Ibn Abi Sufyan: From Arabia to Empire. Oneworld Publications, 2012.

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Humphreys, R. Stephen. Mu'awiya ibn abi Sufyan: From Arabia to Empire (Makers of the Muslim World). Oneworld Publications, 2006.

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5

Konflik Ali Abi Thalib dan Muawiyah Ibn Abi Sufyan dan interelasinya dengan pertumbuhan aliran-aliran keagamaan: Laporan penelitian. Jambi: Institut Agama Islam Negeri Sulthan Thaha Saifuddin, 2000.

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6

al-Jilani, Abd al-Qadir. Diwan Abd al-Qadir al-Jilani: Al-qasaid al-Sufiyah, al-maqalat al-ramziyah. Akhbar al-Yawm, Idarat al-Kutub wa-al-Maktabat, 1990.

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7

Murad, Barakat Muhammad. al-Manha al-Sufi inda Abd al-Rahman al-Thaalibi (Silsilat al-dirasat al-Sufiyah). al-Sadr li-Khidmat al-Tibaah, 1992.

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Fawi, Abd al-Fattah Ahmad. al-Tasawwuf: Al-wajh wa-al-wajh al-akhar. Maahu tahqiq kitab Usul al-Malamatiyah ; wa-Ghalatat al-Sufiyah, lil-Imam Abi Abd al-Rahman al-Sulami, 412 H. 2nd ed. Maktabat al-Zahra, 1995.

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Qasimi, Jamal al-Din. Kitab Naqd al-Nasaih al-kafiyah (Rasail nadirah). Maktabat al-Thaqafah al-Diniyah, 2001.

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Qahtani, Said ibn Misfar ibn Mufrah. al-Shaykh Abd al-Qadir al-Jilani wa-arauhu al-itiqadiyah wa-al-Sufiyah: Ard wa-naqd ala daw aqidat ahl al-Sunnah wa-al-jamaah. Tawzi Muassasat al-Jarisi lil-Tawzi, 1997.

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