Journal articles on the topic 'Al-Ma'mun'

In this paper, we translate and study the 9th section of the Kitab muyadalat ma' al-mutakallimin al-muslimin fi maylis al-Jalifa al-Ma'mun, atributed to Theodorus Abo Qurrah (c. 750-820), a Melkite from Edessa and later Bishop of Harran. This section includes a «debate» that occured between Abu Qurrah and the Caliph al-Ma'mun concerning the crucifixion of the Messiah, in which the Christian polemist applies and develops a series of apologetic and polemic discursive resources through he defends against the attacks of the Muslim author.

Condong Islamic Boarding School was founded in 1984 AD by KH. Nawawi. The Condong Islamic Boarding School, which is also known today as Riyadlul 'Ulum Wadda'wah, originally had a traditional pesantren system until the leadership relay of KH. Ma'mun, the sixth generation. There has been development and renewal through the establishment of formal schools with an integrated system containing the salafiyah curriculum, the Pondok Modern Gontor curriculum and the Education Office curriculum. Therefore, the author wrote a study that aims to find out how the figure of KH. Ma'mun who was able to have a strong influence on the development of the Riyadlul 'Ulum Wadda'wah Islamic boarding school to continue to exist in the world of education and be able to compete in the era of globalization. The research method used is historical methodology with a focus on the historical approach used to find out how the biography of KH. Ma'mun starts from his life background until the process of his being elected as the leader of the pondok. With these steps, results were found which finally concluded that KH. Ma'mun played an important role in the development of the Riyadlul 'Ulum Wadda'wah Islamic Boarding School by adhering to the principles of المحُاَفَظَةُ عَلَى القَدِيْمِ الصَالِحِ وَالأَخْذُ باِلجَدِيْدِ الأَصْلَحِ (al-muhafadho tu 'ala qodimis sholih wal akhdzu bil bedil ashlah) namely maintaining good old traditions, and taking new things better.

Scholars in Al-Mu'tazila, and the dilemma of creating Qur'an that relates to it, was being used in studying various issues that is connected with the Abbasid caliphate Al-Ma'mun. This was without any deep search of its roots of more than a century before AL-Ma'mun's era. In this study titled “Al-Mu'tazila before Caliph Al-Ma'mun's era,” we attempt to trace the initial precursors (I'tezal/seclusion), starting by AL-Qadariya which emerged as a reaction from Umayyad Jabriya to reaching Al-Ma'mun's taking power.

The policies of Harun Ar-Rashid and Al-Ma'mun in the development of Islamic education during the Abbasid Caliphate were very influential on the progress of science. Harun Ar-Rashid established the Baitul Hikmah in Baghdad, which became a centre for translation and scientific research from various civilisations. This opened up access to Greek, Persian and Indian scholarly texts, enriching the Islamic scholarship. Meanwhile, Al-Ma'mun expanded and strengthened the Baitul Hikmah, and encouraged translation and scholarship more aggressively. Problems encountered included tensions between the conservative views of traditional scholars and new scientific ideas that were perceived to threaten religious beliefs. In addition, limited funds and skilled human resources also posed challenges to the wider dissemination of education. The policies of the two caliphs led to the Golden Age of Islam, where knowledge flourished and became the foundation for the advancement of civilisation. However, this success also required a balance between innovation and conservatism to maintain harmony in a diverse society.

The Baitul Hikmah Library was recorded as a library owned by Muslims, which was established during the Abbasid Caliphate which was considered the first largest library to influence Muslim civilization in the field of science. The climax occurred during the caliph al-Ma'mun. Al Ma'mun is able to develop the Baitul Hikmah library with good management, and maximum one of them is through large financial support for research, paying professional librarians, paying for translation and even collaborating with experts from various fields regardless of religious background. As a result, Baitul Wisdom becomes a reference source of important information in various fields, ranging from the social, medical, mathematical, physical and philosophical fields. This is very interesting to be used as the knowledge of library managers at the moment, as well as being an important lesson material about the role of libraries in the development of intelligence and human civilization.

Islam had a very advanced civilization, namely during the Abbasid dynasty. More precisely when Caliph Harun Al Rashid and his son Al Ma'mun led, around the 8th century AD to the 13th century AD. Harun Al Rashid and his son Al Ma'mun have big aspirations, namely to build an Islamic civilization that upholds science. But unfortunately this golden age of Islam must end. There are several factors that caused the end of this golden age of Islam. However, the most significant was the result of an attack from the Mongols that destroyed Baghdad along with the most complete library and center of knowledge at that time, Bayt Al Hikmah. This attack from the Mongols also caused the political power of Islam to be divided. Where the Islamic territory is no longer in one big unit, which is led by one leader who becomes the caliphate as the center of government. Islamic political conditions began to develop again and began to show progress after the emergence of the three great Islamic empires in the Middle Ages. The three great kingdoms, the Ottoman Empire in Turkey, the Mughal Empire in India, and the Shafavid Empire in Persia.Keywords: Conquest, Golden, Civilization

"İslâm Düşüncesinde Bir Zihniyet Dönüşümü (Oryantalizm ve Oksidantalizm Bağlamında Beytü'l-Hikme)" adlı bu makalede, Beytü'l-Hikme'nin Abbasîler döneminde Bağdat'ta yabancı kültürlere ait eserlerle ilgilenen bir tercüme evi ve kütüphane olarak ortaya çıkması ve İslâm düşüncesinde entelektüel bir birikimin oluşmasında oynadığı rol ile İslâm dünyasında meydana getirmiş olduğu zihniyet dönüşümü, oryantalizm ve oksidantalizm ile ilişkilendirilerek ele alınmaktadır.<b>A Mentality Transformation in the Islamic Thought (The House of Wisdom in the Context of Orientalism and Occidentalism)</b>The House of Wisdom (Bayt al-Hikma) was a library and translation institute in Abbasid-era Baghdad. It is considered to have been a major intellectual center of the Islamic Golden Age. Under the sponsorship of caliph al-Ma'mun (reigned 813 - 833), it seems that the House of Wisdom took on new functions related to mathematics and astrology. The focus also shifted from Persian to Greek science. The Muslims were greatly interested in Greek culture and science, collecting and translating many ancient Greek works in the fields of philosophy.Bayt al-Hikmah reached the peak under Al-Ma'mun reign, and it became the gathering place for scientists and scholars, and particularly for a group of translators who would be responsible for the translation of the entire canon of Greek scientific and philosophical works into Arabic.Al-Ma'mun was responsible for a large scale translation project of as many ancient works as could be found. Greek manuscripts were obtained through treaties. By the end of the century, the major works of the Greeks had been translated. In addition, they learned the mathematics of the Babylonnians and the Hindus. Through these efforts, the foundations for Islamic scholarship for the following centuries were established.https://www.marife.org/marife/article/view/341

The research is a reading of the era (message) of the dean of the Tahirid family and the governor of Khorasan during the reign of Al-Ma'mun Al-Abbasi, Taher bin Al-Hussein, to his son Abdullah, who was appointed by Al-Ma'moon as governor of Raqqa. (1882-1883 AD) and it is one of the most important covenants written on the subject of administration, being a comprehensive of the Arab-Islamic administrative policy in all its dimensions, and it is also a program for administrative policy that is suitable for reading and exploring its meanings in every time and place, especially by politicians who aim to establish systems in the Islamic style .

AbstractA vast array of narratives found in medieval historical chronicles and literary sources have referenced the particular ways in which the culture associated with the ‘Abbasid caliphate diverged from a binary model of gender. Despite debate about the historical accuracy of these early chronicles, the repeated references to the sixth ‘Abbasid caliph Muhammad al-Amin's non-heteronormativity indicate at least a kernel of truth. This article examines the collective memory construction of al-Amin in the Egyptian series Harun al-Rashid (1997) and two Syrian series, Abna’ al-Rashid: al-Amin wa-l-Ma'mun (The Sons of al-Rashid: al-Amin and al-Ma'mun, 2006) and Harun al-Rashid (2018). These contemporary portrayals of the life of al-Amin simultaneously illustrate the process by which history is altered by authorial perspective and the erasure of nonheteronormative space within the ‘Abbasid caliphate. My own authorial perspective inclines toward an interpretation of al-Amin as queer; through this lens, an inspection of wide-ranging accounts of al-Amin's life reveals the historical biases of his time and our current moment, too, as historians then and now variably recognize al-Amin's queerness in constructing collective memory. Some have argued that anti–al-Amin chroniclers may have engaged in historical revisionism and referred to al-Amin as queer to discredit the caliph, but ultimately, whether or not this is true, the current application of those early references by contemporary screenwriters is the most revealing historiographical decision, as his many representations serve as a mirror for our contemporary subjectivities, interests, and agendas. At a time when queer lives and experiences are notably absent from traditional historical narratives, this article proposes that regardless of the accuracy of the original sources, the absence itself in contemporary portrayals is significant, as patterns of exclusion yield tangible meaning. In this particular case, the ready elimination of queerness from contemporary narratives shows the ways in which queerness is vulnerable to erasure in favor of other, more politically expedient identity characteristics and values.

The strategic foundations that Al-Jahiz follows in consolidating scientific principles, which are based on a number of concepts such as thinking and the educational process with its intellectual foundations, which Al-Jahiz restricted to methodological doubt, experiment and extrapolation that are necessary to verify the support of theories and the consolidation of facts. Al-Jahiz's educational style, which took writing as a means of disseminating science and knowledge, and made it one of the most important ways to teach science, is based on what he possesses of solid scientific methods - which impose themselves on him assuming the validity of the evidence and the clarity of the proof - and what is concentrated in the mind of the general public. Society, the author of Al-Dabaa’ Dictionary mentioned the dialogue that took place about Al-Jahiz’s scientific standing, and he is one of his contemporaries: (By God, if he put a message in the tip of my nose, it would only become famous in China)*. * Yaqut al-Hamawi, Cairo, Dar al-Ma'mun: 16/99

This outstanding study discusses the origins, development, and function ofpre-modern Arabic biography through an examination of the biographiesof four figures of the late second and early third Islamic centuries whoselife stories have been contested in interesting ways: the Abbasid caliph alMa'mun (r. 198-218 AH/813-833 AC). [Chapter 2]; the Shi'ite imam · Alial-Rid a ( d. 203 AH/818 AC) [Chapter 3, and an appendix on the circumstancesof his death]; the renowned scholar of Hadith, Ahmad ibn Hanbal(d. 241 AH/855 AC).[Chapter 4]; and the ascetic Bishr al-Hafi (d.227 AHi842 A C). [Chapter 5]. These figures were chosen because they lived duringthe same period and their careers intertwined and overlapped, thus bringingto the fore the contests over religious authority between the societalgroups they represented. Although the caliph al-Ma'mun is famous forhaving appointed 'Ali al-Rida, his heir apparent, a move which has puzzledmany historians, since he is also accused of murdering the Shi'iteimam.Ahmad ibn Hanbal's fame rests on his resistance to the Abbasid/Mu· tazili Inquisition which al-Ma'mun inaugurated: despite imprisonmentand flogging, he upheld the opinion that the Qur'an is eternal and not created.Bishr al-Hafi, the famous barefoot ascetic, was trained as a Hadithspecialist in his youth but gave it up for what he saw as a more moral life.The association of Bishr al-Hafi with lbn Hanbal, equally renowned for hisreligious scrupulousness, provides fertile ground for comments on the relativemerits of the groups and religious approaches that they represent.Chapter 1, "The Development of the Genre," addressing the history ofthe biographical genre, argues, following Tarif Khalidi and against the traditionallyaccepted view, that biography did not originate as a by-productof the Hadith scholars' obsession with isnad criticism. Rather, it originatedin the work of akhbaris or "collectors of reports," in essence the first historiansof the Islamic period, who drew on pre-Islamic oral models, combininggenealogies and name-lists with narrative material. Biographies, inCooperson's view, are fundamentally intertextual: the reader naturally comparesthe accounts in one biography with alternative versions presented inother texts. Each serves to mold and comment on the interpretation of ...

Kemuculan filsafat Islam dalam diskursus ilmu pengetahuan mengundang ragam pandangan, akan kedudukannya. Beberapa pandangan menyebutkan bahwa filsafat Islam tidaklah bersumber dari ajaran Islam, melainkan duplikat filsafat Yunani, sehingga para filosof muslim hanya melanjutkan apa yang telah dirintis oleh para filsuf Yunani, seperti Sokrates, Plato dan lain sebagainya. Penelitian ini menggunakan metode Library Research atau yang dikenal dengan studi pustaka, yaitu peneltian yang bersumber dari khazanah kepustakaan. Hasil dari penelitian ini adalah filsafat Islam yang saat ini dipelajari tidak lain merupakan kontribusi dari Bayt al-Hikmah yang didirikan oleh Khalifah al-Ma'mun pada masa Daulah Abbasiyah yang melahirkan banyak filosof dan ilmuwan Islam. Bayt Al-Hikmah didirikan salah satunya adalah sebagai wadah untuk menerjemahkan kembali karya-karya filosof Yunani, sehingga ilmu yang bersumber dari Yunani dapat dijadikan inspirasi untuk peradaban Islam. Tentunya, para filosof Islam berbeda cara pengakajian dengan pra filosof Barat, dimana para filosof Islam tetap meyakini bahwa Allah SWT sebagai kebenaran tertinggi.&#x0D; Kata Kunci: Filsafat Islam, Bayt al-Hikmah, Filsafat Yunani

One school of Kalam/Islamic theology that once flourished in antiquity was Mu'tazila flow. Flow pattern known as rational and liberal thought that was growing and evolving so rapidly and peaked in the Abbasid era in particular Khalifah Al- Ma'mun because of the support and protection of the khalifah. But then, the glory and the gold period did not last long, it eventually flew into decline. It was caused by a variety of factors, most importantly; they had done violence coercion and even torture of a number of scholars in the event of al - mihnah when imposing the concept of "Al-Quran beings". The violence was bad for the flow Mu'tazila antagonizing people. They were followed also by the beginning of a new stream of traditional and more moderate, Ash'arite. This stream got a lot of sympathy among the people. The Mu'tazila flow was progressively weaker and eventually disappear from the Islamic world.

Multikulturalisme berarti mengakui keragaman dalam masyarakat. Indonesia adalah negara yang memiliki populasi yang beragam dari segi budaya, etnis, dan agama. Namun, tampaknya orang-orang di negara itu kurang menyadari dan mampu mengatasi keragaman tersebut. Oleh karena itu, konflik dengan latar belakang perbedaan sering terjadi. Penelitian ini bertujuan untuk mempelajari konsep dasar pendidikan multikultural melalui analisis sejarah Dinasti Abbasiyah. Selain itu, penelitian ini mengkaji model pendidikan Islam multikultural yang dapat diteladani dan diterapkan di zaman sekarang. Penelitian ini menggunakan pendekatan deskriptif berbentuk Studi menunjukkan bahwa multikulturalisme pada masa Dinasti Abbasiyah mulai berkembang karena khalifahnya terbuka untuk keragaman, terutama pada masa Harun al-Rasyid dan al-Ma'mun. Pendidikan Islam multikultural diterapkan di luar lembaga Bayt al-Hikmah dan umum, sedangkan di dalamnya diterapkan secara khusus dan eksternal. Penelitian ini juga menemukan bahwa multikulturalisme mulai berkembang selama Dinasti Abbasiyah. Hal ini disebabkan oleh peran masyarakat dan keterbukaan khalifah terhadap kebudayaan non-Arab. Selain itu, pendidikan Islam yang multikultural selama Dinasti Abbasiyah, yang mencakup unsur kelembagaan, guru, dan pendekatan, terbukti berhasil menanamkan nilai multikultural dan membawa Islam ke puncak kejayaan.

This paper aims to examine the era of Islamic intellectual packaging during the reign of Caliph Harun al-Rashid during the Abbasid dynasty in Baghdad. History has recorded that during the reign of the Abbasid dynasty, Muslims were truly at the peak of their glory and led world civilization at that time. The reign of the Abbasid dynasty was a "golden age" in the history of Islamic civilization, especially during the reign of Caliph Harun al-Rashid and al-Ma'mun. Harun al-Rashid is considered by historians to be the greatest and most brilliant caliph who brought the Abbasid dynasty to its golden age. He ruled for 23 years and made this dynasty achieve progress and glory in the fields of politics, economy, trade, science and Islamic civilization. This research concludes that the Abbasid Dynasty was the heyday of Islam in various fields, especially science and science. Islamic intellectual progress at that time was due to the caliph's love of science, the establishment of the Baitul Hikmah library, and the movement to translate various books and literature into and out of Arabic played a major role in shaping the Islamic intellectual world at that time.

This paper examines the profound impact of the translation movement on the development of scientific knowledge in the premodern Islamic world, focusing on the Abbasid Caliphate (8th to 10th centuries). The establishment of the "Bayt al-Hikmah" (House of Wisdom) in Baghdad under Caliph Al-Ma'mun (d. 933) played a crucial role in transferring scientific and philosophical knowledge from Greek, Persian, and Indian sources into Arabic. These translations went beyond mere replication; Islamic scholars engaged critically with the source material, adding commentaries and introducing refinements. This dynamic intellectual activity led to significant advancements in key scientific disciplines, including astronomy, medicine, and mathematics. In astronomy, the translation of Ptolemy’s "Almagest" helped shape Islamic astronomical thought, leading to advancements by scholars such as Al-Battani (d. 929) and Ibn al-Haytham (d. 1040). In medicine, the translation of the "Corpus Hippocraticum" and Galen's works provided the foundation for a comprehensive Islamic medical tradition, with Ibn Sina’s (d. 1037) "The Canon of Medicine" becoming a seminal text for centuries. In mathematics, the translation of Brahmagupta’s "Brahmasphuta Siddhanta" by Al-Khwarizmi (d. 850) revolutionized algebra and influenced global mathematical thought. The translation movement catalyzed intellectual growth, fostering cross-cultural exchanges that shaped both Islamic and global intellectual traditions. This paper highlights the essential role of multilingualism and translation in preserving, expanding, and disseminating scientific knowledge across cultures.

This study aims to see how the Muktazilah school played a major role during the Ummayah and Abbasid dynasties by using qualitative methods through a literature research approach, this article aims to look at the political development of the Abbasid Caliphate which was full of ups and downs. It started when the rebels (Mu'tazilah and Shi'a) jointly overthrew the Umayyad caliphate and ended with the fall of Baghdad in the hands of the Mongols. But behind his political struggle, the Mu'tazilah were able to build a strong foundation to spread his teachings, especially to place influential people in the palace. During the caliphate of al-Ma'mun, al-Mu'tashim, and al-Watsiq, the Mu'tazilis gained a strategic position in the Abbasid government, and because of that, controlled state policy. This article tries to reveal how the Mu'tazilites rose in influence in the internal policies of the state to the top, (especially during the mihnah period), and how their glory faded away. This fact led the writer to conclude that Wasil bin 'Atha's (founder of Mu'tazilah) strategy brought the Mu'tazilah to the peak of their political influence. Meanwhile, the controversy surrounding the mihnah itself played a role in the antipathy of the Abbasid people.&#x0D;

The reign of the Abbasid dynasty reached its golden age during the reign of caliph Harun al-Rashid and caliph al-Ma'mun. At that time, literacy centers had developed, and the city of Baghdad was called a world professor because it had places of learning that gave birth to experts in several fields of knowledge, and became a center for translation facilities that translated many Arabic and non-Arabic books. However, in 1258 this dynasty entered a phase of destruction followed by the disappearance of scientific civilization as the Mongolian dynasty, which was then led by Hulagu Khan, came. The entire civilization of the Abbasid dynasty in Baghdad was destroyed and school buildings, mosques, universities and other buildings were torn down, all books were burned and thrown into the Tigris river, so that the river water turned black and many experts in the field of science were killed. All civilizations that once reached their heyday were immediately scorched to earth by the actions of the Mongolian troops. This was the beginning of the destruction of Islamic literacy because all evidence of books was destroyed and the deaths of experts in the field of knowledge who were sources of studying knowledge.

Arabic translation in Islamic history played an important role in connecting the civilization of the Arab world with ancient knowledge and foreign cultures. From the time of the Prophet Muhammad to the time of the Ottoman Empire, the translation of science and philosophy was key in the development of science in the Islamic world. During the time of the Prophet Muhammad, the importance of mastering foreign languages and communication with non-Arab communities encouraged translation activities. The Prophet Muhammad himself sent letters to foreign kings and even translated the Koran. During the Umayyad era, the translation of Greek knowledge into Arabic began as a personal initiative of clerics. Furthermore, the Abbasid Daula, especially during the time of Caliph al-Ma'mun, witnessed a large-scale translation movement and the establishment of Bayt al-Hikmah as a translation center. During the Ottoman Empire, Islamic education initially experienced a setback, but Sultan Mahmud II reconstructed the education system, including the curriculum and teaching methods. This article emphasizes that individual hard work and political support in the scientific translation movement were important factors in the development of Islamic civilization. Further research can explore the role of translation in the context of Islamic education and the development of Islamic society today.

This paper is a literary study by analyzing various thoughts from various readings. The concern of this study is about fundamentalism in the study of Islamic history. The discussion material includes; contextualization, history and various thoughts in response to fundamentalism. Regarding contextualization, a discussion arises whether fundamentalism exists as a product, as an agent, or both? If it is related to social changes in Islamic society in particular. Is Islamic fundamentalism more of a religion matters? Some refer to the events of the Iranian revolution in 1979, to the 18th century Wahhabi movement, some others point to the Al-Mihnah policy by the Mu'tazilah during the reign of the caliph Al-Ma'mun in the 9th century. There are even those who say that the genealogy of fundamentalism has existed since the beginning of Islamic history, namely the emergence of the Khawarij which is seen as having the same qualifications as contemporary fundamentalism. Responses to fundamentalists have been written in various ways, such as the assumption about the hegemonic nature of Western civilization which is said to be an obstacle to the accommodation of the basics of mutual equality, as well as an attitude of mutual respect and recognition. Other responses were in the form of proposals for the deconstruction of fundamentalism, the idea of developing Islamic values of compassion and moderation as a way or policy of dealing with fundamentalism.

Imam Shafi'i was the first to have the latest ideas and ideas of his time regarding the method of extracting Islamic law (Takhrij al-Ahkam), which was systematically poured into a paper entitled Ar-Risalah (letter). This bookkeeping effort was in line with the development of Islamic science at that time. The development of this science occurred during the time of Harun Al-Rashid and culminated in the time of Al-Ma'mun. The birth of the book of Ar-Risalah was the initial phase of the development of ushul fiqh science as a scientific discipline. So this book became the main reference for USHUL experts in the later period in compiling similar works. In the book ar-Risalah, it is found that ash-Shafi'i does not mention the name of his book, and does not even give its own theme to a number of important studies that came to be known as ushul fiqh, he wrote in a broader framework, namely: Kehujjahan as-Sunnah. Ar-Risale is just a treatise written by ash-Shafi'i at the request of al-Mahdi. This Ar-Risale still contains material that is not actually ushul Fiqh, the discussion of ushul fiqh is concentrated on As-Sunnah, Ijma', and Qiya which are solely to deny istihsan. The style of thinking and the factors that intervene in the method of istinbat ash-Shafi'i are commensurate with his educational background, he is one of the Imams of Ahlu as-Sunnah wa al-Jama'ah, who in his fiqhiyyah branch sided with two groups, namely ahlu al-Hadith and ahlu ar-Ra'yi (tawasuth). These two capacities of moderate thinking are what make Ash-Syafi'i so beloved and accepted by the majority of the world's Muslims, especially in Indonesia.

Abstract. The aim of this study is to help us to know the degree of Organizational Justice practiced by the administrative leaders in Baghdad for Economic Sciences and of Al-Ma'mun privet university colleges in Baghdad and its relationship to the employees' work or Career Performance. In order to achieve this goal, the study will seek to answer the following questions:What is the degree of Organizational Justice practiced by the administrative leaders in the discussed colleges from the employees' point of view?What is level of work or Career Performance of employees from the point of view of their leaders?The study's society is formed from administrative leaders, heads of departments and discussed faculties. Researchers will use a questionnaire for data collection and it will include, the responder's demographic information, the measuring tool for the Organizational Justice practiced by the administrative leaders, the measurement of Career Performance of their employees. Study Tools has been verified by bringing it to the attention of the arbitrators of jurisdiction, and verification of the appropriateness of using the test method and the test. For answering the questions of the study researchers will use arithmetic averages, standard deviations and Pearson Linklabs.

Astronomy is a particular field in Islam related to the interests of daily Muslim worship practices, such as determining the beginning of prayer times, qibla direction, and the beginning of the Qamariyah month. During the Abbasid period 750-1258 AD, especially during the reign of Abu Ja'far Al-Mansur, Harun Al-Rashid, and Al-Ma'mun, Islamic astronomy developed significantly. This can be seen from the emergence of astronomers. The love of the three Abbasid caliphs for science significantly influenced the policies related to development in science. The method used in this study is a qualitative method with historical analysis techniques. This study aims to add to the enrichment of historical treasures related to the development of science, especially astronomy, during the Abbasid period. Meanwhile, astronomy during the Abbasid period also had many scientific sources that needed to be studied more comprehensively. That is, many scientific figures in astronomy have never been specifically studied. Therefore, the study of astronomy today in higher education must also seriously focus on learning classical knowledge. This paper discusses the Abbasid state in developing science during its reign by looking at it from the perspective of significant scientific developments during the leadership of its caliph, which was indirectly influenced by socio-religious and intellectual conditions in his time. During the Abbasid era, the progress of science had reached its golden age, especially in Islamic astronomy which had contributed to the development of its science in the field of astronomy in the period after that until now.

In classical Islamic education endowments have a close relationship with waqf institutions. Waqf institutions were financial resources for the activities of Islamic education that Islamic education could evolve rapidly. The existence of the Islamic waqf institution was caused by the Islamic economic system, which assumes that the economy was closely linked to the Muslims faith. Beside that, a balance between the economy and the welfare of Muslime people so that economic activities represented of worship and waqf became a way to closer to Allah and the common good. Therefore, when the Islamic economic progress, Muslims did not hesitate to spend money for the sake of religion and the welfare of Muslims. Driven by the teachings of Islam that respects the function of education for the advancement of religion and state, they feel compelled to spend their wealth for the implementation of education, and ultimately developing advanced Islamic education.&#x0D; Because of loving knowledge, raises the need to develop education by establishing institutions to teach and develop the science. With spearheaded by the Islamic rulers who love science, such as Harun al-Rashid and al-Ma'mun, stand up educational institutions for scientific activities, such as translation activities established by Harun al-Rashid, who at the time of al-Ma ' But the operation is perfect that resulted in the establishment Bait al-Hikmah. In further developments, the need to establish educational institutions create ideas about the need for charitable organizations that will be a source of financial institutions.&#x0D; Endowments role in supporting the implementation of education. With endowments, Muslims get the ease of study. Because of endowments, Islamic education was not too demanding a lot of cost for students so that they are either poor or rich have the opportunity to learned equally. Therefore, students and teachers were encouraged to perform a scientific journey.

Islamic education is always changing from time to time, one of the important things to analyze is Islamic education in the period of progress in the era of the Abbasid dynasty. History records that the journey of Islamic education had progressed so rapidly, far behind Western education. However, later it experienced a setback and was inversely proportional to Western education which continued to soar far ahead of leaving Islamic education until now. Therefore, it is important to reflect on the glorious history of Islamic education or what is called the era of progress in Islamic education. Studying and understanding things that promote Islamic education in the age of progress, as an effort to build Islamic education in the future. Thus, based on the explanation that has been described, the formulation of the problem to be solved in this study is related to the description of Islamic education in the era of progress, in this study, namely library research, namely the type of research conducted by reading books or magazines and other data sources to collect data. data from various literature, both libraries and in other places. History records Islamic education in the Abbasid era as a period of progress and glory of Islamic education. The caliph as the holder of the power is a figure who is so strong and loves science very much. The seven caliphs who were known to love the development of science were al-Mahdi, al-Hadi, Harun al-Rashid, al-Ma'mun, al-Mu'tashim, al-Wasiq, and al-Mutawakkil. The rapid development of science was centered in Baghdad and lasted for approximately five centuries (750 AD - 1258 AD). Throughout the Abbasid Caliphate, many well-known educational institutions have been built, one of which is Baitul Hikmah. During the Abbasid era, the Nizamiyah Madrasah educational institution appeared for the first time and was the forerunner to the development of Madrasah in today's modern era.

The development of Hisab-Rukyah is not widely disclosed academically because Falak Science does not currently have its place in society. The development of Hisab Rukyah, of course, must be re-expressed to show that this science has had a special place in the midst of Islamic history. The development of reckoning rukyah at the time of the Prophet Muhammad was still at the level of worship and was still simple. At the time of the Companions, the development of reckoning rukyah was also not much different, but during the Caliph `Umar Ibn Khattab the Islamic calendar system was successfully formulated. During the tabi`in period, the development of reckoning and rukyah reached the peak of its progress during the reign of the Abbasids, especially the caliphate of al-Ma'mun. This is marked by the emergence of important figures and their works which later influenced the development of reckoning rukyah after that even to this day. In the Middle Ages, reckoning rukyah had experienced a setback due to the chaos of the Islamic world at that time, works in the field of astronomy were destroyed in an attack by the Mongols, but after that reckoning rukyah was able to rise again until modern times we are experiencing now.

Abbasid dynasty is one dynasty that has a high civilization in the field of knowledge, of course this is inseparable from the efforts made by the caliph Harun Ar-Rasyid and Al-Ma'mun to translate the works that civilizations want to watch in the field of science, with the help of translators who have capabilities in foreign mastery languages. About the purpose of this article is to map the names of figures who had a major contribution to the development of science during the Abbasid Dynasty. By using the theory made as a knife of analysis in this study, the reasons for policies are decisions taken by people who have a budget to set a matter in accordance with the desired goals. While for this researcher will use the method of library analysis from various sources related to the history of Islamic civilization, both from books, research journals and related literature, to then be mixed and analyzed, conclusions are also obtained. Thus the results of this study indicate that the movement of translators of knowledge books does have an interesting interest for translators who come from outside the city of Baghdad also outside of Islam, to come translating special books, in order with the rewards and awards given by the caliph out of proportion to their hard work.

During the Abbasid reign, compared to the previous eras, women had more freedom and came forward in many fields. As a result of that, they were able to play their roles politically. One of the movements which were in strong conflict with Abbasid authority was the Kharijites movement. On both eastern and western Islamic sides, women carried out their activities publicly and secretly and supported the movement considerably. Due to their easy comings and goings and lack of censuring on them, they had the task of transferring political and military messages. The Alawites, as an opposition movement of the Abbasid authority, since the beginning of the establishment of the state stood against the authority and considered themselves worthy of the Caliphate. In this arena, Alawite women had a remarkable role in politics and in delivering political messages among Alawite leaders, and consequently, they encountered imprisonment and violence. Another opponent group of the Abbasids was the Barmakids. Although they were initially supporters of the Abbasid authority and held high positions, eventually, due to a lot of interference and some wrong steps, for instance; secret marriages with girls in the Abbasid family, their relations deteriorated, and this is known as the disaster of the Barmakids fall. Regarding the Zandiqs, after their leader’smurder, some Zandiqi women were threatened by the Abbasids, and even the sources have talked about how some relatives of Zandiq leaders died as a result of their intimidation. Another prominent role of women in the conflicts between the authorities and the opposition was the action of spying by women. Even during the reign of Caliph Al-Ma'mun, about 1,700 old women were used for being aware of people’s conditions. Despite that, women were sent, in the guise of business people, employers, and doctors, to areas where opposition parties had hegemony to be aware of the movements and activities of the Abbasid opposition movements.

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This research aims to reveal the contributions of the Mu'tazilah school of thought to the development of Arabic literature during the Abbasid dynasty. This study is important to ensure that today's generation of Muslims does not deny the achievements of Mu'tazilah writers of the Abbasid era due to theological differences. The main issue addressed in this research is the various forms of Mu'tazilah's contributions to the development of Arabic literature during the Abbasid dynasty. The reason for focusing on the Abbasid period is that during this time, the Mu'tazilah held a special place in the royal court, with Caliph al-Ma'mun even making Mu'tazilah the official ideology of the kingdom. This research is qualitative in nature, with data collected through library research. The theoretical framework employed is historical criticism theory, as the study's object involves historical facts of the Islamic golden age. The researcher concludes that the Mu'tazilah made significant contributions to the development of Arabic literature. These contributions are evident in the emergence of prominent literary figures and critics such as al-Jahiz, Abu Hayyan al-Tawhidi, and al-Qadi al-Jurjani. Moreover, they also contributed to the creation of new literary genres, including al-Munadharah, al-Jadal, al-Mawa'id, and al-Adab al-Dini. In light of these contributions, it is hoped that Muslim scholars in the field of Arabic language and literature will acknowledge these historical achievements. تهدف هذه الدراسة إلى الكشف عن إسهامات مذهب المعتزلة في تطور الأدب العربي خلال فترة الخلافة العباسية. تعتبر هذه الدراسة مهمة حتى لا تنكر الأجيال المسلمة اليوم الإنجازات التي حققها أدباء المعتزلة في العصر العباسي بسبب الاختلافات المذهبية اللاهوتية. تتمثل المشكلة الرئيسية في هذه الدراسة في أشكال إسهامات المعتزلة المختلفة في تطور الأدب العربي خلال فترة الخلافة العباسية. والسبب في التركيز على هذه الفترة هو أن المعتزلة كانوا يحظون بمكانة خاصة في البلاط الملكي خلال هذه الفترة، حيث جعل الخليفة المأمون مذهب المعتزلة أيديولوجية رسمية للمملكة. هذه الدراسة نوعية، وتم جمع البيانات من خلال البحث المكتبي. الإطار النظري المستخدم هو نظرية النقد التاريخي، لأن موضوع الدراسة يشمل الحقائق التاريخية للعصر الذهبي الإسلامي. وخلص الباحث إلى أن المعتزلة قدموا إسهامات كبيرة في تطور الأدب العربي. تتجلى هذه الإسهامات في ظهور شخصيات أدبية ونقاد بارزين مثل الجاحظ وأبو حيان التوحيدي والقاضي الجرجاني. علاوة على ذلك، أسهموا أيضًا في إنشاء أنواع أدبية جديدة، مثل: المناظرة، الجدل، المواعظ والأدب الديني. في ضوء هذه الإسهامات، يُأمل أن يعترف الباحثون المسلمون في مجال اللغة والأدب العربي بهذه الإنجازات التاريخية. Penelitian ini bertujuan untuk mengungkapkan kontribusi yang telah diberikan oleh mazhab teologis Islam mu’tazilah terhadap perkembangan sastra Arab pada masa dinasti Abbasiyah. Penelitian ini penting diungkapkan supaya generasi umat Islam hari ini tidak mengingkari dan terkesan menutup mata atas prestasi yang pernah diraih oleh para sastrawan Mu’tazilah era Abbasiyah, akibat dari perbedaan mazhab teologis. Permasalahan yang diajukan dalam penelitian ini adalah apa saja bentuk kontribusi mazhab teologi Mu’tazilah terhadap perkembangan sastra Arab masa dinasti Abbasiyah. Alasan penelitian ini dibatasi pada masa dinasti Abbasiyah karena pada masa itu kaum Mu’tazilah pernah mendapatkan tempat yang istimewa di istana, bahkan pada masa khalifah al-Ma’mun, Mu’tazilah menjadi ideologi resmi kerajaan. Adapun jenis penelitian ini adalah penelitian kualitatif. Sedangkan metode pengumpulan datanya dilakukan melalui penelitian perpustakaan. Teori yang digunakan adalah teori kritik sejarah karena objek kajiannya merupakan fakta-fakta historis masa lalu umat Islam di masa kejayaannya, Abbasiyah. Peneliti menemukan kesimpulan bahwa mazhab teologis Mu’tazilah pada masa dinasti Abbasiyah telah memberikan kontribusi yang nyata terhadap perkembangan sastra Arab. Kontribusi tersebut terlihat pada kemunculan tokoh-tokoh sastrawan dan kritikus sastra besar dan berpengaruh, di antaranya yang paling terkenal adalah al-Jahiz, Abu Hayyan al-Tauhidy dan al-Qadhi al-Jurjani. Selain itu, mereka juga turut menciptakan genre sastra baru, seperti: al-muna&gt;d}arah, al-jadal, al-mawa&gt;’id} dan al-adab al-di&gt;ni. Atas kontribusi ini, diharapkan para generasi umat Islam yang bergelut dalam bidang ilmu bahasa dan sastra Arab untuk bisa mengapresiasi atas prestasi para sastrawan Mu'tazilah tersebut dan tidak berupaya untuk menguburkannya hanya karena perbedaan mazhab teologis. Kata Kunci: Sastrawan Mu’tazilah, Dinasti Abbasiyah, dan Analisis Kritis Historis

this article talks about academician I. Mominov's treatise "The great encyclopedist scholar of Khorezm" about the time when the great encyclopedist Abu Rayhan Beruni lived, his method of knowledge, his work as a historian of science, his views on nature and society.

ABSTRACT: The purpose of this study was to analyze the effect of the variables on the level of trust, the level of service quality, the level of religiosity, and the level of corporate image on customer loyalty in Bank Syariah Indonesia (BSI), a new bank resulting from the merger of three state-owned banks, namely BRI Syariah, BNI Syariah, and Mandiri Syariah. The study uses quantitative approaches with causality description techniques. The analysis technique used is Partial Least Square-Structural Equation Modeling (SEM-PLS) with a sample of 405 BSI customers. The results showed that the level of trust and religiosity had a positive effect on post-merger BSI customer loyalty. In addition, the level of service quality has no effect on customer loyalty after the merger. Meanwhile, the level of the corporate image did not moderate the effect of the level of trust, service quality, and religiosity on BSI customer loyalty after the merger. However, as a predictor, the level of the corporate image has a direct effect on post-merger BSI customer loyalty. The findings show that trust, religiosity, and corporate image play a very important role in growing BSI's customer loyalty. Therefore, BSI should consider developing a strategy to increase customer loyalty. Keywords: Customer Loyalty, Trust, Service Quality, Religiosity, Corporate Image ABSTRAK: Tujuan penelitian ini adalah untuk menganalisis pengaruh variabel tingkat kepercayaan, tingkat kualitas layanan, tingkat religiusitas, dan tingkat citra perusahaan terhadap loyalitas nasabah Bank Syariah Indonesia (BSI), bank baru hasil merger dari tiga bank BUMN, yaitu BRI Syariah, BNI Syariah, dan Mandiri Syariah. Penelitian ini menggunakan metodependekatan kuantitatif dengan teknik deskripsi kausalitas. Teknik analisis yang digunakan adalah Partial Least Square-Structural Equation Modeling (SEM-PLS) dengan sampel sebanyak 405 nasabah BSI. Hasil penelitian menunjukkan bahwa tingkat kepercayaan dan tingkat religiusitas berpengaruh positif terhadap loyalitas nasabah BSI pasca merger. Selain itu, tingkat kualitas layanan tidak berpengaruh terhadap loyalitas pelanggan setelah merger. Sedangkan tingkat citra perusahaan tidak memoderasi pengaruh tingkat kepercayaan, tingkat kualitas layanan, dan tingkat religiusitas terhadap loyalitas nasabah BSI setelah merger. Namun sebagai prediktor, tingkat citra perusahaan berpengaruh langsung terhadap loyalitas nasabah BSI pasca merger. Temuan menunjukkan bahwa kepercayaan, religiusitas, dan citra perusahaan memainkan peran yang sangat penting dalam menumbuhkan loyalitas pelanggan BSI . Oleh karena itu, BSI dapat mempertimbangkan aspek-aspek tersebut untuk menyusun strategi meningkatkan loyalitas nasabahnya. Kata Kunci: Loyalitas Pelanggan, Kepercayaan, Kualitas Layanan, Religiusitas, Citra Perusahaan REFERENCES Alfi, A. N. (2020). 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This study aims to determine the PAI learning process at Homeschooling Al-Ma'mun Hanif Arsyad starting from the lesson planning to the evaluation used in PAI learning at Homeschooling Al-Ma'mun Hanf Arsyad. Considering today's adults, homeschooling has become one of the alternative schools that are in demand to replace formal schools. This research is a qualitative research. The subjects in this study were PAI learning teachers at Homeschooling Al-Ma'mun Hanif Arsyad and the principal or head of the foundation. The research method used in this research are interviews, observation and documentation. The data analysis technique in this study is descriptive qualitative, the results are described in words so as to produce a conclusion. The result is that learning planning at Homeschooling Al-Ma'mun Hanif Arsyad is carried out at the beginning of each new academic year, compiled together with the homeschooling administrator. The PAI learning process at Homeschooling Al-Ma'mun Hanif Arsyad where for PAI learning students are required to follow while for general learning students are free to choose which learning students want to follow after going through a discussion process between teachers, parents and students. While the evaluation of PAI learning at Homeschooling Al-Ma'mun Habif Arsyad is carried out every mid and end of the semester in collaboration with the National Education Office, but the social issues are adjusted to the homeschooling manhaj. The advantage of PAI learning at Homeschooling Al-Ma'mun Hanif Arsyad lies in the curriculum that is applied, where they apply 75% of the diniyah curriculum and 25% of the education curriculum.

This research delves into the examination of the authority exercised by Sultan Ma'mun Al-Rasyid Perkasa Alamsyah in the establishment of Islamic institutions within the historical context of the Deli Sultanate spanning from 1817 to 1924. Employing a qualitative descriptive approach rooted in the study of history and civilization, this study sheds light on the notable achievements of Sultan Ma'mun Al-Rasyid in the realm of Islamic institutional development. Notable outcomes of this research include the enduring legacy of the Great Mosque of Al-Mashu'n and various other mosques that continue to thrive today. Furthermore, it highlights the Sultan's commitment to the implementation of Sharia policies within his domain, alongside his unwavering support for the clergy and mufti, thereby underscoring the pivotal role played by his authority in nurturing Islamic institutions during this period.

Caliph Al-Ma'mun was the first individual to come up with the idea of establishing a waqf body to finance education and built the world's first waqf-funded institution called Bayt al-Hikmah. The early establishment of Bayt al-Hikma as a concept or indeed as a forum for debate can be attributed to Harun ar-Rashid (763-809 CE) who regularly held intellectual debates with scholars and scientists. This study aims to determine the development of waqf and Bayt al-Hikmah research trends published by leading journals on Islamic economics. The data analyzed consisted of 117 indexed research publications. The data is then processed and analyzed using the VoS viewer application to determine the bibliometric map of waqf and Bayt al-Hikmah research development.

The Mu'tazila scientist provided a great and important service to the Abbasid state, as the Mu'tazila participated in the revolution against the Umayyads, and the summit of their political, military and intellectual activity against the Umayyad authority was represented in their contribution with the Shiites in overthrowing the Umayyad rule, which led to the stability of power in the hands of the Abbasids. This activity has reached an extent of clarity and effectiveness, as during the last period of the Umayyad state, "Wasel" and his followers were actively working in the service of the Abbasid cause. and that the doctrine of "Wasel" and the doctrine of the early Mu'tazila were the two official theological doctrines of the Abbasid movement. In addition, the Abbasid rulers were able to pass their political ideas through Mu'tazili thought, which they found the best way to legitimize their authority, liquidate their political and religious opponents, and justify their actions. Therefore, during the time of al-Ma'mun, the Abbasid state adopted retirement as an official principle of the state.

Ushbu maqolada Xorazmning VIII-X asrlarga oid tarixiy manbalarini va xorazmlik allomalar haqida ma&rsquo;lumotga ega bo&rsquo;lish mumkin. Xorazmdagi iqtisodiy va ijtimoiy hayoti haqida ma&rsquo;lumotlar berilgan.

ABSTRAKMultikulturalisme merupakan pengakuan terhadap keragaman yang ada dalam masyarakat. Indonesia merupakan negara yang multi kultur, multi etnis, juga multi agama. Meskipun demikian seakan masyarakat Indonesia kurang kesadaran dan kemampuan dalam mengelola keragaman dengan baik. Sehingga konflik dengan latarbelakang perbedaan tersebut banyak terjadi. Tujuan dalam penelitian ini adalah mengkaji konsep dasar pendidikan multiktural dengan analisis historis pada masa dinasti Abbasiyah dan mengkaji model pendidikan Islam multikultural pada masa Abbasiyah yang dapat diteladani dan diimplementasikan pada masa sekarang. Penelitian ini mengkaji konsep pendidikan Islam multikultural pada masa Dinasti Abbasiyah, yang dilakukan dengan pendekatan deskriptif berbentuk studi pustaka dengan teknik content analysis. Hasil penelitian menunjukkan bahwa multikulturalisme pada masa Dinasti Abbasiyah mulai berkembang karena khalifahnya memiliki keterbukaan akan keragaman, khususnya pada masa Harun al-Rasyid dan puncaknya pada masa al-Ma’mun. Penerapan pendidikan Islam multikultural pada lembaga Bayt al-Hikmah bersifat eksternal dan umum sedangkan di luar Bayt al-Hikmah bersifat internal dan khusus. Selanjutnya kesimpulan dari penelitian ini menunjukkan bahwa, multikulturalisme pada masa Dinasti Abbasiyah mulai berkembang, hal ini karena keterbukaan khalifah dalam menerima kebudayaan di luar Arab juga peran dari masyarakatnya. Selanjutnya pendidikan Islam multikultural masa dinasti Abbasiyah meliputi aspek kelembagaan, pendidik dan metode terbukti berhasil menanamkan nilai-nilai multikultural dan membawa Islam pada puncak kejayaan. ABSTRACTMulticulturalism can be considered an acknowledgment of the diversity that exists in society. Indonesia is a multicultural, multi-ethnic, and multi-religious country. Even so, it seems that the Indonesian people lack proper awareness and ability to manage this diversity as some conflicts from these differences still occur. This study aims to examine the basic concepts of multicultural education with historical analysis during the Abbasid dynasty and the model of multicultural Islamic education during the Abbasid period that can be imitated and implemented today. This study examines the concept of multiculturalism in Islamic education during the Abbasid dynasty, which was carried out using a descriptive approach in the form of literature studies and content analysis techniques. Multiculturalism during the Abbasid dynasty began to develop because the Khalifah was open to diversity, especially during the era of Harun al-Rasyid and at its peak during the era of al-Ma'mun. The application of multiculturalism in Islamic education at the Bayt al-Hikmah institution was external and general, while multiculturalism education outside Bayt al-Hikmah was internal and more specific. Furthermore, the conclusion of this study shows that multiculturalism during the Abbasid dynasty began to develop because of the caliph's openness in accepting cultures outside of Arabia and the role of the community. Furthermore, multicultural Islamic education during the Abbasid dynasty includes aspects of institutions, educators, and methods that have proven successful in instilling multicultural values and bringing Islam to its peak of glory.

During the Abbasid reign, compared to the previous eras, women had more freedom and came forward in many fields. As a result of that, they were able to play their roles politically. One of the movements which were in strong conflict with Abbasid authority was the Kharijites movement. On both eastern and western Islamic sides, women carried out their activities publicly and secretly and supported the movement considerably. Due to their easy comings and goings and lack of censuring on them, they had the task of transferring political and military messages. The Alawites, as an opposition movement of the Abbasid authority, since the beginning of the establishment of the state stood against the authority and considered themselves worthy of the Caliphate. In this arena, Alawite women had a remarkable role in politics and in delivering political messages among Alawite leaders, and consequently, they encountered imprisonment and violence. Another opponent group of the Abbasids was the Barmakids. Although they were initially supporters of the Abbasid authority and held high positions, eventually, due to a lot of interference and some wrong steps, for instance; secret marriages with girls in the Abbasid family, their relations deteriorated, and this is known as the disaster of the Barmakids fall. Regarding the Zandiqs, after their leader’smurder, some Zandiqi women were threatened by the Abbasids, and even the sources have talked about how some relatives of Zandiq leaders died as a result of their intimidation. Another prominent role of women in the conflicts between the authorities and the opposition was the action of spying by women. Even during the reign of Caliph Al-Ma'mun, about 1,700 old women were used for being aware of people’s conditions. Despite that, women were sent, in the guise of business people, employers, and doctors, to areas where opposition parties had hegemony to be aware of the movements and activities of the Abbasid opposition movements.

Annotatsiya: Ushbu maqolada O&rsquo;rta Osiyoda vujudga kelgan uyg&rsquo;onish davri haqida so&rsquo;z boradi. Bunda arab xalifaligi davrida vujudga kelgan &ldquo;Bayt ul &ndash; hikma&rdquo; da ijod qilgan allomalar katta yutuqlarga erishganlar. Ularning yozgan asarlari to&rsquo;liqligicha yetib kelmagan bo&rsquo;lsada bizga katta yutuqlarga erishimizga yordam berdi. Buyuk mutaffakirlarimizning yozgan asarlaridan hozirda nafaqat Osiyo balki, Yevropa mamlakatlarida ushbu kitoblardan foydalanib kelinmoqda. Bu allomalarimiz merosini asrash biz kelajak avlodalrning burchi hisoblanadi