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Abdul, Khaliq Khames Ali Zainab Adnan Hashem. "Mongol Migration To Egypt And Bilad Al-Sham In Mamluk Era For The Period (658 - 694 AH/ 1260 - 1296 AD)." Multicultural Education 8, no. 1 (2022): 322. https://doi.org/10.5281/zenodo.6344859.
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<em>The study addresses Mongol migration during the period ofAL-Sultan AL-ZaherBibars reign (658-676AH/ 1260-1277 AD)beside the sultan's perception and the his procedure's in dealing with Mongols, the search also presents the most significant migration during AL-Sultan Qalawn reign and his son AL-khalil(678-693AH/1279-1293AD) in addition the reasons behind the migration decreasing as compared with AL-ZaherBibars reign.</em>
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Mahfudz, Ali, and Ahmad Ari Masyhuri. "PENDIDIKAN TASAWUF SULTAN MUHAMMAD IDRUS BIN SULTAN BADARUDDIN AL-BUTHUNI DALAM KITAB TAHSIN AL-AULAD FI THA’ATI RABBI AL-‘IBAD." Kreatifitas Jurnal Ilmiah Pendidikan Islam 13, no. 1 (2024): 1–17. http://dx.doi.org/10.46781/kreatifitas.v13i1.1133.
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Kenakalan remaja di sekolah telah menjadi masalah yang signifikan yang berdampak pada perkembangan sosial dan moral mereka. Untuk mengatasi masalah ini, penelitian ini mengekplorasi pendidikan tasawuf Sultan Muhammad Idrus dalam kitabnya Tahsin al-Aulad fi Tha’ati Rabbi al-‘Ibad. Untuk menganalisis konsep pendidikan tasawuf yang diuraikan dalam kitab tersebut, artikel ini menggunakan metode kualitatif dengan pendekatan penelitian kajian pustaka. Data dikumpulkan melalui peninjauan mendalam literatur terkait. Hasil dari penelitian ini adalah bahwa pendidikan tasawuf yang diajarkan oleh Sultan Muhammad Idrus mengadopsi pendekatan yang menyeluruh dan holistik, mencakup tiga dimensi utama yaitu hubungan dengan Allah, hubungan dengan sesama manusia, dan hubungan dengan alam. Oleh karena itu, artikel ini menekankan pentingnya penerapan pendidikan tasawuf Sultan Muhammad Idrus sebagai model pendidikan yang efektif untuk membentuk karakter remaja yang seimbang dan harmonis, serta berkontribusi positif dalam mengatasi masalah kenakalan remaja di era modern.
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Zeidan, Hend. "THE MADRASA OF SULTAN AL-KAMIL." International Journal of Advanced Research on Planning and Sustainable Development 6, no. 1 (2024): 1–13. http://dx.doi.org/10.21608/ijarpsd.2024.347621.
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Winkel, E. "al-Futuhat al-Makkiyah Edited by lhringABD AL-lhringAZiZ SULtaN AL-MANsuB." Journal of Islamic Studies 24, no. 1 (2012): 80–83. http://dx.doi.org/10.1093/jis/ets079.
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Alnoza, Muhamad. "Pendekatan politik Sultan Abu Al-Mahasin dan Sultan Mahmud Badaruddin II di Lampung pada abad XVII dan XIX M." Berkala Arkeologi 41, no. 2 (2021): 215–32. http://dx.doi.org/10.30883/jba.v41i2.732.
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Kajian ini secara khusus bertujuan mengkaji relasi kuasa Sultan Palembang (Sultan Mahmud Badaruddin II) pada abad XIX dan Sultan Banten (Sultan Abu Al-Mahasin) pada abad XVII di wilayah Lampung berdasarkan piyagĕm Natayuda dan dalung Bojong. Kajian ini membahas tentang bentuk pesan-pesan politis Sultan Mahmud Badaruddin II dan Sultan Abu Al-Mahasin dalam kaitannya dengan pendekatan yang dilakukan oleh kedua kesultanan tersebut kepada masyarakat Lampung. Berdasarkan hasil analisis data prasasti, dapat diketahui bahwa Kesultanan Palembang lebih berorientasi pada pendekatan yang bersifat hard power, sedangkan Kesultanan Banten berorientasi kepada perpaduan antara hard power dan soft power.
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Suparman, Suparman. "Sistem Militer Sultan Muhammad Al-Fatih Dinasti Turki Utsmani." Jurnal Al-Kifayah: Ilmu Tarbiyah dan Keguruan 3, no. 1 (2024): 49–67. https://doi.org/10.53398/ja.v3i1.562.
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The Ottoman Dynasty or better known as the Ottoman Turkish Sultanate was established from 1281 to 1924 AD. The era of Sultan Muhammad Al-Fatih who led from 1451–1481 AD was not only due to his quality as a leader who brought many changes to the Ottoman Turkish military system. Also because Sultan Muhammad Al-Fatih and his troops succeeded in conquering Constantinople and became the best leader and troops as mentioned by the Prophet Muhammad SAW. The purpose of this study is to describe the military policy of the Sultan Muhammad Al-Fatih era in 1451-1481 AD and to describe the military development of the Sultan Muhammad Al-Fatih era in 1451-1481 AD. In this article, the use of literature is prioritized, meaning that this article focuses on library research, because the analysis is directed at books and writings related to the discussion. The results of this study show that the organization of the Ottoman Turkish military system during the Sultan Muhammad Al-Fatih era was based on two things, namely internal and external factors. Internal factors such as the fact that he was a successor to the Ottoman Dynasty who was one of the great leaders of Islam whose piety, intelligence and personality were evident. Then external factors include his troops and weapons, both those that he maintained from the previous king's system and the innovations of Sultan Muhammad Al-Fatih. The military policies made by Sultan Muhammad Al-Fatih also included elements that paid attention to piety, welfare, togetherness, and the war skills of his troops. While the development of Sultan Muhammad Al-Fatih's military system included land and sea troops which were recognized by the world as one of the best troops ever
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Haikal, Fachran, Riskon Ali Guru Harahap, and Baharudin Pasaribu. "STRATEGI MILITER PENAKLUKAN KONSTANTINOPEL DIBAWAH KEPEMIMPINAN MUHAMMAD AL -FATIH SEBAGAI THE BEST LEADER." Al-Idarah: Jurnal Pengkajian Dakwah dan Manajemen 10, no. 1 (2022): 33. https://doi.org/10.37064/ai.v10i1.21391.
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<p>Muhammad Al-Fatih merupakan seorang pemimpin islam yang yang memiliki jiwa kepemimpinan yang sangat baik, strategi peperangan yang baik dan diakui oleh kebanyakan orang, beliau sukses memimpin umat islam menuju puncak kejayaan dan peradaban islam pada masanya. Muhammad Al Fatih juga pemimpin Turki Utsmani yang membuktikan bisyaraha atau isyarat Rasulullah sebagai Penakluk Konstantinopel yang termaktub dalam Al Qur’an pada suroh Al Fath. Penelitian ini membahas: Biografi Sultan Muhammad Al-Fatih, Gambaran Umum Konstantinopel, Strategi Militer Sultan Muhammad Al-Fatih dalam upaya penaklukan Konstantinopel serta dampak penaklukkannya. Sultan Muhammad Al-Fatih merupakan sosok yang cerdas dan pemberani, hal itu dibuktikan dengan ide cemerlang yang tertuang dalam strategi perangnya. Kondisi umum Konstantinopel dalam bidang politik yakni terjadi permasalahan internal mempermudah upaya penaklukkan namun kondisi pertahanan Konstantinopel dengan struktur dinding yang berlapis dan tentara ditempatkan disemua penjuru cukup mempersulit upaya penaklukkan. Kebijakan militer Sultan Muhammad Al-Fatih antara lain dibidang sistem organisasi militer, kebijakan militer dalam persiapan penyerangan dan masa operasi militer.</p>
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Taher Muhi, Maysoon. "Bewilderment between Might and Right: Tawfiq al-Hakim’s The Sultan’s Dilemma (al- Sulṭan al-Ha’ir)". Arab World English Journal For Translation and Literary Studies 5, № 4 (2021): 17–26. http://dx.doi.org/10.24093/awejtls/vol5no4.2.
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The Egyptian writer Tawfiq al-Hakim (1898- 1987) is one of the leading figures in Arabic literature and drama. In his masterpiece, The Sultan’s Dilemma (1960), al-Hakim discusses an eternal question, which is mightier and has a lasting, influential role. Is it the power of authority or the power of the principles? Is it the sword or the law? The play is set in the medieval past, but its moral is addressed to the modern world. It explores the legitimacy of power through the character of a Mamluk Sultan raised into power. Suddenly, this Sultan faced a dilemma that he is neither a legible ruler nor released from the slavery of the earlier Sultan. Hence, the Sultan finds himself trapped between using forceful authority to establish his kinghood or applying the rightful law that might be difficult to be achieved, and it might take time. Sultan’s dilemma symbolizes the political predicament that the modern world is facing.
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Efendi, Zakaria. "SEJARAH DAKWAH SULTAN SYARIF ABDURRAHMAN AL-QADRI: ISLAMISASI DI PONTIANAK." Jurnal Lektur Keagamaan 19, no. 2 (2021): 347–88. http://dx.doi.org/10.31291/jlka.v19i2.914.
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This article attempts to explain the history of the da'wah of Sultan Syarif Abdurrahman Al-Qadri through the Kadriah Sultanate in carrying out Islamization in Pontianak. The success of the da'wah of Sultan Syarif Abdurrahman Al-Qadri in carrying out Islamization in Pontianak is closely related to the power factor. However, there is a significant role that paved the way for the establishment of the Kadriah Sultanate to reach the peak of its existence, namely the communication factor. The figure of a wise leader allows the influence of Islam to grow rapidly. This study uses a descriptive qualitative approach, and by reviewing the literature of previous studies in order to obtain data that supports in compiling a paper on the history of the da'wah of Sultan Syarif Abdurrahman Al-Qadri in carrying out Islamization in Pontianak. The results showed that: (1) The success of Sultan Syarif Abdurrahman Al-Qadri's da'wah in carrying out Islamization in Pontianak was due to the influence of power. (2) The Sultanate became an effective da'wah media, because the Sultanate became the holder of political and economic power who had the authority to regulate policies in the area of power that contributed greatly to spreading Islamic teachings (3) The acculturation approach of culture in spreading Islam among local communities became the right strategy used Sultan Syarif Abdurrahman Al-Qadri in carrying out Islamization in Pontianak. Until now, there have been many studies conducted with the object of the Kadriah Sultanate which was once the center of Islamic government in Pontianak. Among them are studies that have been carried out by Alfan Firmanto who wrote about "Historical Traces of the Pontianak Sultanate", by conducting a study of inscriptions on the Batu Layang tomb site which is the burial place of the Kadriah Sultanate family. This study emphasizes the communication element as a study in writing the history of Sultan Syarif Abdurrahman Al-Qadri in carrying out Islamization in Pontianak, the communication element includes how da'wah is carried out, what media is used, and what factors are behind the success of Sultan Syarif Abdurrahman Al-Qadri in the process of Islamization in Pontianak. Keywords: Da'wah, History, Islamization, Kadriah Sultanate, Pontianak. Artikel ini berupaya menjelaskan sejarah dakwah Sultan Syarif Abdurrahman Al-Qadri melalui Kesultanan Kadriah dalam melakukan Islamisasi di Pontianak. Keberhasilan dakwah Sultan Syarif Abdurrahman Al-Qadri dalam melakukan Islamisasi di Pontianak sangat berkaitan erat dengan faktor kekuasaan. Namun ada peran signifikan yang membuka jalan bagi berdirinya Kesultanan Kadriah hingga mencapai puncak kejaannya adalah faktor komunikasi. Sosok pemimpin yang bijaksana membuat pengaruh Islam dapat berkembang dengan pesat. Kajian ini menggunakan pendekatan kualitatif deskriptif, dan dengan mengkaji literatur-literatur terdahulu agar memperoleh data yang mendukung dalam menyusun artikel tentang sejarah dakwah Sultan Syarif Abdurrahman Al-Qadri dalam melakukan Islamisasi di Pontianak. Hasil kajian menunjukkan bahwa: (1) Kesuksesan dakwah Sultan Syarif Abdurrahman Al-Qadri dalam melakukan Islamisasi di Pontianak adalah karena pengaruh kekuasaan. (2) Kesultanan menjadi media dakwah yang efektif, karena Kesultanan menjadi pemangku Kekuasaan politik dan ekonomi yang mempunyai wewenang mengatur kebijakkan di wilayah kekuasaan berkontribusi besar dalam menyebarkan ajaran Islam (3) Pendekatan akulturasi kebudayaan dalam menyebarkan agama Islam dikalangan masyarakat lokal menjadi strategi jitu yang digunakan Sultan Syarif Abdurrahman Al-Qadri dalam melakukan Islamisasi di Pontianak. Sampai saat ini sudah banyak kajian yang dilakukan dengan objek Kesultanan Kadriah yang pernah menjadi pusat pemerintahan Islam di Pontianak. Di antaranya adalah kajian yang pernah dilakukan oleh Alfan Firmanto yang menulis tentang “Jejak Sejarah Kesultanan Pontianak”, dengan melakukan kajian Inskripsi pada situs makam Batu Layang yang menjadi tempat pemakaman keluarga Kesultanan Kadriah. Artikel ini lebih menekankan pada unsur komunikasi sebagai kajian dalam menulis tentang sejarah Sultan Syarif Abdurrahman Al-Qadri dalam melakukan Islamisasi di Pontianak, unsur komunikasi mencakup bagaimana dakwah dilakukan, media apa yang digunakan, dan faktor apa saja yang melatarbelakangi kesuksesan Sultan Syarif Abdurrahman Al-Qadri dalam proses Islamisasi di Pontianak. Kata kunci: Dakwah, Islamisasi, Kesultanan Kadriah, Sejarah, Pontianak.
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Kurniawan, Ade Fakih. "Konsep Tajalli ‘Abd al-Lāh Ibn ‘Abd al-Qahhār al-Bantanī dan Posisinya dalam Diskursus Wujūdiyyah di Nusantara." Ulumuna 17, no. 2 (2013): 275–302. http://dx.doi.org/10.20414/ujis.v17i2.163.
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This article aims to examine the wujūdiyyah teaching of ‘Abd al-Lāh bin ‘Abd al-Qahhār al-Bantanī in his Mashāhid al-Nāsik fī Maqāmāt al-Sālik. Although he was a great ulama in the period of Sultan Abū al-Naṣr ‘Ārif Shifā’ Zayn al-‘Āshiqīn—the ruler of Banten Sultanate in the eighteenth century—his name was rarely mentioned in the history of Banten. The Sultan asked him to write a book on wujūdiyyah that especially deals with tajalliyāt. The polemics over wujūdiyyah in Banten is different from those of Aceh. In Banten, there is no information whether the Sultan banned or considered the adherents of wujūdiyyah teaching as infidel (unbeliever). Regarding tajalliyāt, al-Bantani explains it in relation to the tajallī phases of God over the realm that he divides into four: ‘ālam ilāhī, ‘ālam jabarūt, ‘ālam malakūt and ‘ālam nāsūt. His concept about these worlds is different from al-Burhanpurī’s Martabat Tujuh and from those of H{amzah Fanṣūrī, al-Jīlī as well as Ibn ‘Arabī.
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Nasikhah, Umi. "Penggunaan Metode Dirosa Dalam Pembelajaran Al-Qur’an di Institut Agama Islam Sultan Muhammad Syafiuddin Sambas." Andragogi : Jurnal Ilmiah Pendidikan Agama Islam 3, no. 1 (2021): 27–32. http://dx.doi.org/10.33474/ja.v3i1.10067.
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Setiap umat Islam mempunyai kewajiban untuk belajar membaca al-Qur’an dan mengajarkannya. Institut Agama Islam Sultan Muhammad Syafiuddin Sambas terus berupaya meningkatkan kemampuan mahasiswa dalam membaca al-Qur’an dengan metode pembelajaran al-Qur’an yang tepat. Fokus Penelitian ini adalah apasaja metode yang digunakan dalam pembelajaran al-Qur’an di Institut Agama Islam Sultan Muhammad Syafiuddin Sambas? Penelitian ini menggunakan pendekatan kualitatif dan jenis penelitian studi kasus. Hasil penelitian ini menunjukkan metode pembelajaran al-Qur’an yang digunakan di Institut Agama Islam Sultan Muhammad Syafiuddin Sambas adalah metode Dirosa (dirasah orang dewasa). Metode Dirosa adalah pola pembinaan al-Qur’an dan dasar-dasar keislaman yang dikelola secara sistematis, berjenjang dan berlangsung terus-menerus yang dirancang khusus bagi orang dewasa.Â
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Mardiah, Mardiah, Riska Suci Febriani, and Muslim Afandi. "Manajemen Pendidikan Islam Pada Masa Pemerintahan Sultan Sulaiman I Dinasti Turki Usmani (1520-1566)." Al-Amin: Jurnal Ilmu Pendidikan dan Sosial Humaniora 1, no. 1 (2023): 42–55. http://dx.doi.org/10.53398/alamin.v1i1.247.
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Sulaiman I was the greatest Sultan of the Ottoman Empire who made a major contribution to Islam. This research was conducted with the aim of knowing the management of Islamic Education during the reign of Sultan Sulaiman I in the Ottoman Empire. In this study, researchers used a type of library research (Library Research) with descriptive methods and historical approaches. Researchers used data collection techniques with documentation techniques, namely examining library sources such as journals, educational books, history books, and other relevant sources. The conclusion from this study is that during the reign of Sultan sulaiman Al- Qanuni in the Ottoman Turkish dynasty filled with developments and updates in various fields, including the field of education. In the context of Islamic education, the policies taken by Sultan Sulaiman Al-Qanuni played an important role in shaping and strengthening the Islamic education system of his time. At that time education was divided into three parts, namely family education, palace education, and madrasah. several important roles of Sultan Sulaiman Al-Qanuni, namely Building Educational Complexes, Improving Teacher Welfare, and Determining Teacher Career Paths
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Hakim, Azizul, Sabaruddin Garancang, Sitti Aisyah Chalik, Erlangga Syarifuddin, and Muhammad Ahmad. "Pendampingan dan Pelatihan Menghafal Al-Qur’an untuk Mengembangkan Program Tahfiz di Pesantren Sultan Hasanuddin, Gowa." KHIDMAH: Jurnal Pengabdian kepada Masyarakat 3, no. 2 (2023): 115–21. http://dx.doi.org/10.24252/khidmah.v3i2.39992.
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Masyarakat di Indonesia mayoritas beragama Islam, dengan al-Qur’an dan al-Sunnah sebagai pedoman mereka. Dewasa ini kegiatan menghafal al-Qur’an dan para penghafal al-Qur’an di Indonesia sedang berkembang dengan pesat. Pengabdian ini dilakukan untuk melakukan pendampingan dan pelatihan menghafal al-Qur’an kepada santri-santri yang mengikuti program tahfiz di Pesantren Sultan Hasanuddin agar para santri mampu menghafal al-Qur'an. Pesantren Sultan Hasanuddin sebenarnya bukan sebuah Pesantren Tahfidz al-Qur’an, tapi keinginan dari para santri dan orang tua mereka sehingga muncullah program tahfiz yang masih baru ini di lingkungan Pesantren Sultan Hasanuddin sebagai respon positif dari pihak pesantren bagi para orang tua dan santri-santri yang ingin menghafal al-Qur’an. Pengabdian ini dilakukan dengan metode pendampingan dan pelatihan kepada santri yang mengikuti program tahfiz yang selama ini terhenti akibat tidak adanya pembina yang bertanggung jawab atas program tersebut. Setelah dilakukan pengabdian, santri-santri yang mengikuti program tahfiz memiliki minat yang sangat tinggi untuk menghafal al-Qur'an. Hal ini menunjukkan bahwasanya program tahfiz tersebut perlu dikembangkan.
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Putra, Eka, and Rian Vebrianto. "MISKONSEPSI MAHASISWA TADRIS IPA TENTANG KOMUNIKASI SEMUT BERDASARKAN AL QUR’AN." EDUKATIF : JURNAL ILMU PENDIDIKAN 1, no. 3 (2019): 303–13. http://dx.doi.org/10.31004/edukatif.v1i3.62.
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Penelitian ini bertujuan untuk mengetahui miskonsepsi mahasiswa tadris IPA UIN Sultan Syarif Kasim tentang komunikasi semut dalam perspektif Al-Qur’an. Jenis penelitian yang digunakan dalam penelitian ini adalah penelitian survey. Dalam penelitian ini, yang dijadikan subjek penelitian adalah 30 Mahasiswa tadris IPA semester IV UIN Sultan Syarif Kasim. Teknik pengumpulan data dalam penelitian ini adalah angket dengan menggunakan skala likert. Analisis data yang dilakukan adalah reduksi data, penyajian data, dan menarik kesimpulan. Berdasarkan paparan yang peneliti uraikan pada pembahasan maka dapat dilihat bahwa dari 15 pernyataan yang terdapat pada angket yang telah disebarkan kepada mahasiswa tadris IPA UIN Sultan Syarif Kasim hanya satu angket saja miskonsepsi yang dialami oleh mahasiswa, yaitu pada pernyatan 4. Berdasarkan hal tersebut, dapat disimpulkan bahwa Mahasiswa tadris IPA UIN Sultan Syarif Kasim tidak mengalami miskonsepsi tentang komunikasi semut dalam perspekif Al-Qur’an.
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Mujib, Nfn. "Gelar "Al-Sahid" Pada Beberapa Nisan Makam Kuna Di Indonesia (Sebuah Interpretasi Baru)." Berkala Arkeologi 15, no. 1 (1995): 33–45. http://dx.doi.org/10.30883/jba.v15i1.653.
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Tiga nisan makam kuna, yaitu nisan makam Fatimah binti Maymun di Leran, Gresik, Jawa Timur berangka tahun 475 H (1082 M), nisan makam Sultan Al-Malik AI-Salih berangka tahun 726 H (1326 M) dan nisan makam ratu Nah-risah bin ti Sultan Al-'Abidin berangka tahun 831 H ( 1428 M) juga salah seorang keturunan Sultan Al-Malik AI-Salih di Samudera Pasai, Aceh Utara, mempunyai kekhususan tersendiri. Bila dibandingkan dengan nisan-nisan makam kuna lain yang pernah ditemukan dan diteliti di Indonesia yang mencapai ratusan, bahkan ribuan jumlahnya. Kekhususan itu tampak pada bentuk nisan, gaya inskripsi dan pemakaian laqb (gelar, abnome) yang dicerminkan adanya pengaruh Islam, dengan pemakaian gelar AI-Sahid di depan nama-nama tersebut.
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Salwa Ibrahim Omar Ali1 and Ibrahim Abdel-Sadiq Ahmed Abdel-Wahhab. "The Omani Sultanate of Zanzibar between Unity and Separation for the Period between (1223-1275 AH/ 1806-1861 A)." Journal of the College of Education for Women 34, no. 1 (2023): 48–64. http://dx.doi.org/10.36231/coedw.v34i1.1649.
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Sultan Said bin Sultan bin Ahmed bin Said Al-Busaidi (1223-1273 AH / 1806-1856 AD) was able to rule Oman and Zanzibar in a unified Arab-African state during his reign. However, it was separated for several reasons. Thus, the study aims to clarify the efforts made by Sultan Said for annexing Zanzibar to Oman, establishing the Arab-African Sultanate, and shedding light on the role played by Britain in dividing the Arab-African Sultanate and separating Zanzibar from the Omani rule in (1275 AH-1861 AD). The study has adopted the historical descriptive analytical approach. The study has reached several conclusions, such as: The economic motivators were the most important factors that pushed Sultan Said to move his capital from Muscat to Zanzibar in 1832 AD, and settle there until 1840 AD. At that time, Sultan Said bin Sultan laid the necessary foundations and pillars for the advancement of the unified Arab-African Sultanate. Further, he signed several agreements with some European countries to revive trade in the Sultanate. The study has finally recommended to: pursue the interest in the history of Oman and Zanzibar, focus on Britain's relationship with Zanzibar during the reign of Sultan Saeed, and on the impact of the political differences among the sons of Sultan Saeed after his death, Majid bin Saeed and Thuwaini bin Saeed on dividing the unified Arab-African Sultanate.It has also recommended to shed more light on the industrial activity in Zanzibar during Sultan Said bin Sultan bin Ahmed bin Said Al-Busaidi’s rule.
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Moh Syahri Sauma. "DAKWAH DI MASA SULTAN MUHAMMAD AL-FATIH DINASTI TURKI USTMANI (Kajian Korelasi Ulama dan Umaro pada Masa Kepemimpinannya)." An-Nida' : Jurnal Komunikasi dan Penyiaran Islam 11, no. 2 (2023): 24–48. http://dx.doi.org/10.61088/annida.v11i2.560.
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 Sosok Sultan Muhammad II adalah seorang Khilafah Utsmaniyah, memerintah hampir selama tiga puluh tahun yang diwarnai dengan kemuliaan dan kebaikan bagi kaum muslimin. Ia memiliki amanah menjadi Sultan Utsmani setelah menggantikan ayahnya, Muhammad I yang telah wafat pada tanggal 16 Muharram 855 H, bertepatan dengan 18 Februari 1451 M. Ketika itu Muhammad II masih menginjak umur 22 tahun.
 Sejak masa kecilnya memiliki keunggulan dalam menyerap dan menangkap ilmu pengetahuan. Ia memiliki pengetahuan yang luas, khususnya dalam bidang Bahasa, serta memiliki kecenderungan besar terhadap buku-buku sejarah. Inilah yang membuatnya menjadi sosok seorang pemimpin pasukan muslimin yang memiliki keahlian urusan manajemen, administrasi negara, penguasaan medan dan ahli strategi perang. Keunggulan akhlaknya terhadap Syariat Islam membuatnya memiliki sikap bijaksana, pemberani, suka memberi, dan rela berkorban, demi membela akidah dan syariat. Semua itu dilakukan dengan mengharapkan pahala dari Allah.
 Pada sistem kepemimpinan yang diterapkan oleh Sultan Muhammad Al-Fatih dulu, memajukan negaranya, beliau membuat berbagai macam uandang-undang, sehingga ia mampu mengatur masalah-masalah administrasi lokal didalam negerinya. Undang-undang itu bersumber dari syariat yang bijaksana, Sultan membentuk panitia yang terdiri dari ulama pilihan untuk membimbing pembuatan undang-undang yang disebut Qabun Namah, yang bersumber dari syariat Islam yang mulia. Dia menjadikannya sebagai dasar negaranya.
 Dalam bidang dakwah adalah sistem dakwah yang beliu terapkan, seperti dakwah lewat kekuasaan, Sultan Muhammad Al-Fatih selaku da’i atau pemimpin dalam ekspedisi pengepungan Kota Konstantinopel mempunyai kendali penuh untuk meramu srategi-strategi dakwah yang akan dilancarkan, salah satunya melalui kekuasaan yang ia pegang. Kemudian dakwah Sultan Muhammad Al-Fatih selanjutnya yaitu dengan Mau’izzah Hasanah atau kita kenal dengan nasihat-nasihat yang baik, Sultan Muhammad Al-Fatih sangat menyadari bahwa selain ia harus menempa dirinya sebagai sebaik-baiknya pemimpin, ia pun harus menjadikan pasukannya sebaik-baiknya pasukan.
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Déroche, François. "Le sultan à l’école. À propos d’une licence délivrée au Sultan saadien Ahmad Al-Mansur." Comptes-rendus des séances de l année - Académie des inscriptions et belles-lettres 156, no. 2 (2012): 1217–28. http://dx.doi.org/10.3406/crai.2012.93629.
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Tarigan, Tetty Marlina, Pagar Hasibuan, and Zulham Zulham. "GRANT SULTAN SEBAGAI BUKTI KEPEMILIKAN TANAH DI KOTA MEDAN (PERSPEKTIF HUKUM NASIONAL DAN HUKUM ISLAM)." istinbath 21, no. 1 (2022): 1–26. http://dx.doi.org/10.20414/ijhi.v21i1.484.
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Penelitian ini merupakan penelitian kompratif antara hukum nasional dengan hukum Islam yang membahas tentang grant sultan sebagai bukti kepemilikan tanah di Kota Medan. Hasil penelitian ini adalah kedudukan grant sultan sebagai bukti kepemilikan menurut hukum nasioanal bahwa sertifikat grant sultan sebagai alas hak kepemilikan bukan sebagai alat bukti kepemilikan. Sedangkan dalam hukum Islam: bahwa sertifikat grant sultan sebagai bukti kepemilikan. Grant sultan sebagai bukti pemberian tanah melalui cara al-iqtha’ (pemberian), negara memberikan kepada rakyat mejadi sebab timbulnya hak kepemilikan, maka sertifikat grant sultan yang diberikan oleh pihak Kesultanan Melayu sebagai pemerintah pada saat sebelum kemerdekaan secara hukum Islam merupakan tindakan yang sah. Rekomendasi; agar tidak terjadi pertentangan antar hukum nasional dan hukum Islam, kepada Pemerintahan agar tidak melakukan penerbitan SHM oleh pemerintah diatas tanah yang orang lain yang dianggap memiliki grant sultan, sepanjang belum dilakukannya pendataan atas asal-usul dan keaslian grant sultan tersebut.
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Othman, Mohd Hafiz, та Ermy Azziaty Rozali. "Implementasi Majallah Al-Aḥkām Al-‘Adliyyah dalam Perundangan di Negeri Johor: Satu Kajian Preliminari". Jurnal Islam dan Masyarakat Kontemporari 21, № 1 (2020): 87–103. http://dx.doi.org/10.37231/jimk.2020.21.1.440.
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This study aimed to review the influence of Majallah al-Aḥkām al-‘Adliyyah of Ottoman Civil Code towards the Muslim society in state of Johor.The Majallah was restructured by Ottoman Empire in 1869 references to Hanafi’s School. The Majallah was a modern code divided into chapters and comprised generalizes section such as Contract Law, Tort and Evidence Act. Historically, Sultan Abu Bakar was visited to Istanbul and met His Majesty of Caliph Sultan Abdul Hamid II in year 1893 therefore became the first rule of Malay archipalego. The adoption of Majallah al-Aḥkām al-‘Adliyyah in Arabic language as Islamic Civil legislative in year 1893 by Johore Government, also translated to bahasa Melayu in 1913 later during the reigning of Sultan Ibrahim known as Majalah Ahkam Johor. The enforcement according to section 49 and 57 of Johor State Constitution 1895. The methodology using qualitative design based on historical study approach and document analysis. The objective of this paper is to examine the relationship between the Johor Government and the Ottoman Empire through the book Majallah al-Aḥkām al-'Adliyyah as well as explaining the diplomatic relations of the two governments. The following study will examine the implementation of Majalah Ahkam Johor in the administration of Islamic law in the state of Johor. This paper identified the implementation of Majalah Ahkam Johor in the court of state of Johore was interrupted after the British appointed a General Advisor in 1914.
 Kajian ini bertujuan mengkaji pengaruh Kerajaan Uthmaniyyah melalui kod Undang-undang Sivil iaitu Majallah al-Aḥkām al-‘Adliyyah terhadap masyarakat Islam di Johor. Majallah al-Aḥkām al-‘Adliyyah digubal oleh Kerajaan Uthmaniyyah pada tahun 1869 dengan menggunakan kaedah fiqh Mazhab Hanafi. Kitab tersebut merupakan satu kod undang-undang moden yang dibahagikan mengikut bab serta fasal yang mengandungi peruntukan umum seperti Undang-undang Kontrak, Tort dan Undang-undang Keterangan. Menurut sejarah, Sultan Abu Bakar mengadakan kunjungan rasmi terhadap Sultan Abdul Hamid II di Istanbul pada tahun 1893 dan merupakan pemerintah pertama dari rantau Nusantara yang berbuat demikian. Kerajaan Johor mengadaptasi kitab Majallah al-Aḥkām al-‘Adliyyah sebagai perundangan Sivil Islam pada tahun 1893, dan kemudiannya diterjemahkan ke dalam bahasa Melayu pada tahun 1913 ketika pemerintahan Sultan Ibrahim yang dikenali sebagai Majalah Ahkam Johor. Penguatkuasaan penggunaan kitab itu selaras dengan peruntukan seksyen 49 dan 57 Undang-undang Tubuh Kerajaan Johor 1895. Metodologi kajian ini berbentuk kualitatif yang menggunakan pendekatan kajian sejarah dan analisis dokumen. Objektif penulisan ini ialah meneliti hubungan antara Kerajaan Johor dengan Kerajaan Uthmaniyyah melalui kitab Majallah al-Aḥkām al-‘Adliyyah di samping menghuraikan hubungan diplomatik kedua-dua kerajaan. Seterusnya makalah ini akan menilai perlaksanaan Majalah Ahkam Johor dalam pentadbiran undang-undang Islam di negeri Johor. Hasil penulisan mendapati implementasi penggunaan kitab Majalah Ahkam Johor dalam mahkamah negeri Johor terganggu selepas British menempatkan seorang Penasihat Am pada tahun 1914.
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KURNIAWAN, ADE FAKIH. "KONSEP 'AWALIM 'ABD ALLAH BIN 'ABD AL-QAHHAR AL-BANTANI DALAM DISKURSUS WUJUDIYYAH DI NUSANTARA." ALQALAM 28, no. 3 (2019): 419. http://dx.doi.org/10.32678/alqalam.v28i3.1060.
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This article aims at observing the Wujudiyyah teaching of 'Abd Allah bin 'Abd al-Qahhar al-Bantani on the text Masyahid an-Ndik fi maqamat as-Salik. Even though 'Abd Allah bin 'Abd alQahhar al-Bantani was as a great ulama in the period of Sultan Abu an-Nasr 'Arif Syifa' Zain al 'Asyiqin—the ruler of the sultanate of Banten in the eighteenth century--his name was scarcely mentioned in the history of Banten. This sultan asked him to write a book of Wujudiyyah, especially dealing with tajalliyat. The polemic of WuJudiyyah happens in Banten is different from that of in Aceh. In Banten, there is no information stating that the sultan of Banten bans and considers the adherents of wujudiyyah teaching as infidel (unbeliever). Dealing with tajalliyat concept, he expresses it in the explanation of tajalli phases of God over the realm that he divides into four kinds of world: 'alam ilahi, 'alam jabarut, 'alam malakut and 'alam nasut. His division of these worlds is much different from al-Burhanpuri's concept of Martabat Tujuh and the world concepts of Hamzah Fansuri, al-jili as well as lbn 'Arabi.
 Keywords: WuJudiyyah, 'Awalim, Martabat Tujuh, Maratib Al-Wujud
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Abubakar, Abubakar, Bahaking Rama, Sattu Alang, and M. Shabir Umar. "Islamic Education Institutions During The Bone Kingdom Period (Study of The Role of Andi Mappanyukki Sultan Ibrahim Bone Kingdom XXXII)." TSAQAFAH 19, no. 1 (2023): 63–84. http://dx.doi.org/10.21111/tsaqafah.v19i1.8551.
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The existence of an educational institution is considered to be very influential on the level of understanding and practice of Islamic teachings during the time of Andi Mappanyukki Sultan Ibrahim Kingdom Bone XXXII. This paper tries to trace the role of Andi Mappanyukki Sultan Ibrahim in developing Islamic educational institutions in the Kingdom of Bone and Islamic educational institutions during the time of Andi Mappanyukki Sultan Ibrahim. This type of research is a qualitative field through observation, interviews, documentation, and reference searches. The results of this study indicate that the role of Andi Mappanyukki in forming Sultan Ibrahim in developing Islamic institutions in the Bone Kingdom included socio-religious organizations, educating the Bone kingdom, bring scholars, and Islamic educational institutions. Informal education at the time of Andi Mappanyukki had formal Islamic educational institutions namely al-Madrasah al-Amīriyyah al-Islamiyyah Watampone, non-formal Islamic education institutions were recitations at the Old Mosque (al-Mujahidin), Watampone Great Mosque, Cabalu Mosque, Palakka Mosque, Macege Mosque, Awangpone Mosque, Cenrana Mosque, and the Ulama's House. Relics of the past or commonly called the culture of the end, is a very important thing to know the behavior and activities of humans in their time.
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Iliushina, M. Yu. "MAMLUK MILITARY ELITE IN THE ESCORT OF AL-ASHRAF QAITBAY (ACCORDING TO ABŪ AL-BAQĀʾ IBN AL-JĪʿĀN’S NOTES ON THE SULTAN’S VOYAGE IN 1477–1478)". Вестник Пермского университета. История, № 2 (2022): 33–41. http://dx.doi.org/10.17072/2219-3111-2022-2-33-41.
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In the chronicle “al-Qawl al-Mustaẓraf fī Safar Mawlānā al-Malik al-Ashraf”, Abū al-Baqāʾ Muḥammad ibn Yaḥyá Ibn al-Jīʿān (1443–1497) mentioned seven Mamluk amirs, who escorted the Sultan al-Ashraf Qaitbay in his tour to Syria in 1477–1478. The purpose of the sultan’s journey was to inspect the fortifications in the northern regions of al-Shām. Only few emirs and a small group of Mamluks (about twenty-five warriors) travelled with the Sultan. The article investigates the background of these emirs on the basis of several Arabic sources of the Mamluk period. Four of these seven emirs were married to women from the Sultan’s household. The paper highlights the importance of the in-law relations, which formed a powerful facilitator of an emir’s career advancement. Most of al-Ashraf Qaitbay’s escort were those emirs whose service was somehow connected with the financial sector and who were engaged in replenishing the Sultan’s treasury. They were the second davadar Tanibak Qara, muhtasib Yashbak al-Jamali, wali Yashbak min Haydar, and the governor of Jidda Shahin al-Jamali. The trend associated with the promotion of the emirs-administrators who headed financial departments into the political elite was formed during the reign of Qaitbay and was a new phenomenon in the political life of the Sultanate. The “report” on the trip of the Sultan, compiled by Abū al-Baqāʾ Muḥammad ibn Yaḥyá Ibn al-Jīʿān, showed how important those emirs were for the Sultan who had experience in the financial sphere and could assess not only the condition of the fortifications, but how much money would be needed for their effective protection, and most importantly – to ensure the receipt of these funds to the treasury.
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Zainal Muttaqin. "Kitab Mir’at al-Ṭullāb dan Penerapan Fiqh Iṣlāḥ dalam Konflik Komunal pada Masa 'Abd al-Ra'ūf al-Sinkīlī". ISLAMICA: Jurnal Studi Keislaman 15, № 1 (2020): 28–47. http://dx.doi.org/10.15642/islamica.2020.15.1.28-47.
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The Mir’at al-Ṭullāb written by al-Sinkīlī in the seventeenth century apparently did not mention the requirement of being male to become a head of state (sultan). This is interesting because the Shāfi‘ī school of fiqh which is used as a reference actually mentions this condition. Therefore, it is necessary to pay attention to the factors underlying it. Based on the literature studies and looking at the social history of the Acehnese people at that time, it can be found that the book was written when the Acehnese were polarized and there were conflicts between different religious and political groups. The conflict was very severe and was able to threaten the unity and power of the sultan at that time. The exclusion of being male as one of the requirements for public office (political authority or judge) is a manifestation of the application of Islamic jurisprudence by al-Sinkīlī which was introduced from the Qur’ān and the Sunnah so that it became legitimate (shar‘ī) while at the same time strengthening the position of the sultan, the idea of which was eventually able to reduce the political conflict in the community.
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Gusnita, Erlina, and M. Teddi Rahardi. "Peranan Masjid Dalam Pendidkan Islam Masyarakat Pulau Penyengat." TANJAK: Journal of Education and Teaching 1, no. 1 (2020): 17–26. http://dx.doi.org/10.35961/tanjak.v1i1.63.
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Penelitian ini dilatarbelakangi oleh revitalisasi masjid sebagai lembaga pendidikan Islam sangat penting untuk meningkatkan kualitas pendidikan Islam dan menghadapi isu yang multidimensional. Masjid Sultan Riau Penyengat merupakan masjid bersejarah di Pulau Penyengat Kota Tanjungpinang Provinsi Kepulauan Riau. Masjid tersebut terletak di tempat yang strategis sehingga mudah diakses oleh kaum muslimin. Masjid tersebut biasa digunakan sebagai lembaga pendidikan Islam mulai dari sebagai tempat ibadah, dakwah maupun sebagai tempat belajar yang sifatnya nonformal. Peran masjid tersebut nampaknya didukung dengan adanya perguruan tinggi, pemerintah daerah dan masyarakat setempat. Fokus penelitiannya adalah Bagaimana peranan Masjid Sultan Riau Penyengat Kota Tanjungpinang Provinsi Kepulauan Riau sebagai lembaga dakwah. Bagaimana peranan Masjid Sultan Riau Penyengat Kota Tanjungpinang Provinsi Kepulauan Riau sebagai lembaga ibadah. Bagaimana peranan Masjid Sultan Riau Penyengat Kota Tanjungpinang Provinsi Kepulauan Riau sebagai lembaga kemasyarakatan. Tujuan penelitiannya adalah untuk mengetahui peranan Masjid Sultan Riau Penyengat Kota Tanjungpinang Provinsi Kepulauan Riau sebagai lembaga dakwah. Untuk mengetahui peranan Masjid Sultan Riau Penyengat Kota Tanjungpinang Provinsi Kepulauan Riau sebagai lembaga ibadah. Untuk mengetahui peranan Masjid Sultan Riau Penyengat Kota Tanjungpinang Provinsi Kepulauan Riau sebagai lembaga kemasyarakatan
 Metode penelitian, penelitian ini bersifat deskriptif kualitatif, lokasinya di Masjid Sultan Riau Penyengat, metode pengumpulan data adalah observasi, interview, dan dokumentasi. Analisis data dengan reduksi data. Pengecekan keabsahan memakai triangulasi, pembahasan sejawat, dan perpanjangan keikutsertaan.
 Hasil penelitian: Peran utama masjid, terutama masjid Sultan Riau Penyengat adalah sebagai lembaga atau tempat ibadah. Sebagaimana data yang masuk, tujuan pengunjung yang datang ke masjid semuanya adalah untuk menjalankan ibadah, baik ibadah fardhu maupun ibadah sunnah. Bahkan tidak ada sebuah masjid yang sengaja dibangun, namun tidak berfungsi sebagai tempat ibadah ini. Semua umat Islam sepakat dengan fungsi masjid yang ini, namun kadang-kadang berbeda mengenai fungsi yang lainnya. Masjid al-Munawar ini juga berperan sebagai lembaga dakwah, terbukti dengan adanya kegiatan-kegiatan untuk mensyiarkan Islam dan membangkitkan semangat beribadah, yang berupa kegiatan pengajian akbar, tilawah al-Qur'an dan sebagainya, walaupun tidak berfungsi sebagai masjid yang berpersantren. Peran masjid Sultan Riau Penyengat sebagai lembaga kemasyarakatan ada yang sudah termasuk ke dalam peran masjid sebagai lembaga ibadah, yaitu ketika shalat berjamaah. Ada juga yang melalui kegiatan keagamaan tertentu, seperti halnya tilawah al-Qur'an, pengajian, dan lain-lain, masyarakat semua berperan aktif dalam hal itu.
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Ng, Xinying, and Norsafini Jafar. "Komposisi Joget Gamelan Timang Burung oleh Ahmad Omar." International Arts, Culture & Heritage (iJACH) 12 (2024): 131–72. https://doi.org/10.62312/asw.ijach.12.5.2024.
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Artikel ini membentangkan satu kajian kualitatif yang bertujuan untuk membuktikan komposisi baharu Joget Gamelan Timang Burung,sebuah seni yang dibawa ke Malaysia sekitar tahun 1811. Tarian ini telah berkembang pesat semasa pemerintahan dua sultan, iaitu Sultan Ahmad Al-Mu’azzam Shah ibni Bendahara Seri Maharaja Tun Ali dan Sultan Sulaiman Badrul Alam Shah ibni Sultan Zainal III, di Istana Pahang dan Istana Terengganu. Tengku Ampuan Mariam binti Sultan Ahmad Al-Mu’azzam Shah memainkan peranan penting dalam pembangunan seni ini, mencipta lebih 40 repertoir Joget Gamelan termasuk Timang Burung, Topeng, Togok, Lambang Sari, dan Perang Manggung. Walaupun Joget Gamelan Timang Burung yang diamalkan oleh organisasi kebudayaan dan institusi pengajian tinggi di Malaysia mempunyai versi baharu yang dicipta oleh Ahmad Omar, kajian ini bertujuan untuk menganalisis proses seni dan komposisi versi ini. Kajian ini berusaha untuk memberikan panduan dan rujukan utama dalam membangunkan kurikulum tari bagi institusi pengajian tinggi dan badan-badan kebudayaan di Malaysia. Hasil kajian mempunyai implikasi yang signifikan terhadap pemuliharaan dan penghidupan semula seni tradisional, terutamanya dalam konteks warisan budaya yang pelbagai di Malaysia.
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Al Ghazali, Liqaa. "Sultan Ghiath Al- Deen tulghliq in the Estabikshment of Al-Taghlqiah State." College Of Basic Education Research Journal 16, no. 4 (2020): 359–75. http://dx.doi.org/10.33899/berj.2020.167217.
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Timokhin, D. M. "INFORMATION ABOUT SULTAN MAHMUD GHAZNAVI IN AL-MARWAZI'S WORK “TABA'AI' AL-HAYYAWAN”." Bulletin of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Sciences, no. 1 (2022): 95–102. http://dx.doi.org/10.31554/2222-9175-2022-45-95-102.
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Aini, Zulkefli, and Abu Hashim Saad. "Pengamalan Komunikasi Kemanusiaan Pensyarah Politeknik Sultan Azlan Shah dalam Proses Pembelajaran dan Pemudahcaraan (PDPC)." ATTARBAWIY: Malaysian Online Journal of Education 2, no. 1 (2018): 47–57. http://dx.doi.org/10.53840/attarbawiy.v2i1.166.
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Kajian ini bertujuan untuk mengenalpasti pengamalan komunikasi kemanusiaan dalam proses pembelajaran dan pemudahcaraan (PdPc) pensyarah Politeknik Sultan Azlan Shah (PSAS). Secara khususnya, kajian ini membincangkan tentang komunikasi kemanusiaan menerusi tiga unsur utama iaitu al-Nafs (jiwa), al-`Aql (akal) dan al-Qalb (hati). Seramai 60 orang responden telah dipilih untuk menjawab soal selidik yang telah diedarkan. Responden yang dipilih terdiri daripada pensyarah Politeknik Sultan Azlan Shah, Behrang Perak. Data yang dikumpulkan telah dianalisis menggunakan kaedah statistik deskriptif menggunakan skor kekerapan, peratusan dan min dalam menganalisa hasil kajian. Manakala, kaedah analisis secara statistik inferensi ANOVA juga digunakan bagi mencari perbezaan dan ramalan dalam menentukan dapatan bagi kajian ini. Dapatan kajian ini menunjukkan pensyarah Politeknik Sultan Azlan Shah kerap mengamalkan komunikasi kemanusiaan dalam sesi PdPc mereka. Bagi komunikasi kemanusiaan menerusi unsur al-Nafs (jiwa) keseluruhan, dapatan kajian terhadap item soalan tersebut berada pada tahap tinggi dengan nilai purata min keseluruhan adalah (min= 4.47). Sementara itu, menerusi unsur al-Aql (akal) nilai purata min keseluruhan adalah tinggi iaitu (min=4.27) manakala komunikasi kemanusiaan melalui unsur al-Qalb (hati) mendapati nilai purata min keseluruhan juga adalah tinggi iaitu (min=4.27). Selain itu, dapatan kajian juga menunjukkan tidak terdapat perbezaan yang signifikan dalam pengamalan komunikasi kemanusiaan dalam kalangan pensyarah PSAS yang berlainan daripada aspek taraf pendidikan dan pengalaman mengajar. Beberapa implikasi telah dikemukakan hasil daripada dapatan kajian yang dapat membuktikan kerelevenan kajian yang dijalankan. Abstract This study aims to identify the implementation of humanistic communication in the learning and consultation among lecturers of Polytechnic Sultan Azlan Shah. This study, particularly discuss the aspect of humanistic communication through three (3) main elements ie. Al Nafs (soul), Al- `Aql (mind) and al-Qalb (heart). 60 respondents consist of lecturers from Polytechnic Sultan Azlan Shah were selected to answer the questionnaire which was prepared by the researcher. Collected data are analyzed using descriptive statistical approach utilizing mean, mode and percentage while inferential statistical analysis (ANOVA) is also used in detecting the differences and forecasting in in determining the findings of the study. The findings of the study show that lecturers of Polytechnic Sultan Azlan Shah frequently practice humanistic communication in their teaching, learning and consultation. The overall findings on the aspect of Al- Nafs (soul) marks the highest with the mean of 4.47, al- Aql (mind) and al- Qalb (heart) are respectively high with the mean of 4.27. This study also shows that there is no significant difference in the application of humanistic communication among lecturers from different level of education background and teaching experience. The evidence of relevancy has been proven with the highlighting of several implications produced from the findings of the study.
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Ridwan, Ajid Thohir Asep Achmad Hidayat. "Hagiografi Sultan Syarif Abdurrahman Al-Qadri dalam Proses Pendirian Kota Pontianak." Madani: Jurnal Ilmiah Multidisiplin 1, no. 8 (2023): 298–304. https://doi.org/10.5281/zenodo.8381682.
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Artikel ini bertujuan untuk mengisahkan hagiografi dari seorang pendiri Kesultanan Kadriah Pontianak bernama Sultan Syarif Abdurrahman al-Qadri. Adapun metode yang digunakan adalah Pendekatan penelitian ini menggunakan penelitian kualitatif dengan pendekatan folklore (tradisi lisan). Karena dalam folklor terkandung unsur-unsur budaya lisan, maka dalam hal ini diambil dua narasumber yang merupakan keturunan dari Sultan Syarif Abdurrahman al-Qadri, bernama Syarif Iskandar dan Syarif Ahmad. Adapun hasil dari pembahasan ini yaitu sebuah urban legend atau legenda masyarakat urban di daerah Kalimantan Barat mengungkap asal-usul nama Pontianak. Disebutkan jika nama Pontianak berasal dari kata Kuntilanak, sosok makhluk astral yang digambarkan berjenis kelamin perempuan dan berambut panjang. Syarif Abdurrahman terpaksa melepaskan tembakan meriam untuk mengusir hantu itu sekaligus menandakan di mana meriam itu jatuh, maka di sanalah wilayah kesultanannya didirikan. Sultan berhasil mengalahkan hantuk Kuntilanak tersebut dan mendirikan Kesultanan Pontianak. Tembakan meriam Sultan dan pengikutnya tersebut sampai saat ini sudah menjadi sebuah tradisi warga Pontianak, terutama dalam menyambut hari raya Idul Fitri dan dijadikan sebagai ajang perlombaan meriam karbit sehingga menjadi sebuah destinasi wisata warga lokal.
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Dianti, Etsha Ari Kusuma, та Abdul Basid. "Al-Haimanah al-Siyāsiyah wa al-Sulṭawiyah fī al-Syi’r al-Inqilāb al-‘Uṡmāny wa Suquṭ al-Sulṭān ‘Abd al-Hamīd li Ahmad Syauqy ‘alā Asās Naẓariyah al-Haimanah li Antonio Gramsci". Journal of Arabic Literature (JaLi) 3, № 1 (2021): 29–49. http://dx.doi.org/10.18860/jali.v3i1.13742.
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The background of the researcher taking this research topic is because he is interested in studying international conflicts that have occurred and as an additional reference in the world of literature. The purpose of this study is to reveal the forms of political hegemony and power that exist in Ahmad Syauqi's poetry, namely Al Inqilabi Al-Uthmani wa Suquuthi Sulthan Abdul Hamid based on Antonio Gramsci's perspective of hegemony theory and to find the counter-hegemony that existed during the reign of Sultan Abdul Hamid. II. The type of research method used is a qualitative and descriptive research method using a sociological approach. The primary data source used in this research is a poem from a collection of diwans entitled "syauqiyyat", and in it, there are 151 poetry titles. His poem is entitled "Al-Inqilabi Al-Uthmani wa Suquuthi Sulthan Abdul Hamid" by Ahmad Syauqi, while the secondary data sources used are references relevant to the research topic. Data collection techniques used include reading, translation, and note-taking techniques, while the data analysis theory used is the content method. The results obtained describe that (1) There are forms of political hegemony and power over political society and civil society. The following details are found in the political community. There are strategies to attack opponents, threats to subordinates made by superiors, arrangements for maintaining power, and surrender to the authorities. Meanwhile, the application of the form of hegemony in civil society found three forms, namely the government in full power, resistance by discriminated parties, and unilateral decision making by the authorities; (2) This study also reveals the process of counter-hegemony that accompanied the Ottoman coup and the ouster of Sultan Abdul Hamid II found in Ahmad Syauqi's poem, which includes three types of resistance, namely active resistance in the form of demonstrations and coercion of will carried out by the Midhat. Pasha and his colony, passive resistance in the form of negotiation events carried out by Sultan Abdul Hamid II and humanistic resistance by praying and complaining about all actions to Allah SWT by Sultan Abdul Hamid II.
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Zhantiev, Dmitry. "Islamic Traditionalism in the Syrian Provinces of the Ottoman Empire during the Age of Abdulhamid II (1876—1909)." ISTORIYA 12, no. 5 (103) (2021): 0. http://dx.doi.org/10.18254/s207987840015902-1.
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The article examines the reasons and main manifestations of Islamic traditionalism as a stable system of views that dominated the Syrian provinces of the Ottoman Empire in the last quarter of the 19th — early 20th centuries. Consideration of the main theses of the ideological heritage of Abu l-Huda al-Sayyadi, Salih al-Munayir, Yusuf al-Nabhani and their ideological supporters, as well as the socio-political ties between them, allows us to comprehend the strategies of Sultan Abdulhamid II to justify the sacred and lawful, from an Islamic point of view, the nature of the Sultan&apos;s power. The study makes it possible to assess the influence of Muslim traditionalist scholars of the late Ottoman period as the conductors of the government policy aimed at consolidating Muslims around the figure of the Ottoman Sultan-Caliph.
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NURFARUQI, MADJID. "PENERAPAN PRINSIP PEMBELAJARAN ANDRAGOGI DALAM Q.S AL-KAHFI AYAT 60-82 : STUDI DI PROGRAM STUDI MAGISTER PAI UIN SMH BANTEN." CENDEKIA: Jurnal Ilmu Pengetahuan 2, no. 4 (2022): 296–305. http://dx.doi.org/10.51878/cendekia.v2i4.1685.
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The purpose of this research is to explain: 1) The principles of andragogy learning in Q.S al-Kahfi verses 60-82, 2) The principles of andragogy learning in the Islamic Religious Education Masters Study Program at UIN Sultan Maulana Hasanuddin Banten, 3). Application of andragogy learning principles in the Islamic Religious Education Masters Study Program at UIN Sultan Maulana Hasanuddin Banten and 4) Supporting and inhibiting factors in the application of andragogy learning principles in the PAI Masters Study Program at UIN Sultan Maulana Hasanuddin Banten. In this research, the approach taken is qualitative, namely research that produces data on the study of Al-Quran texts from three tafisr books (Ibnu Katsir, al-Mishbah and Jalalain) as well as descriptive in the form of written or spoken words from observable people in the form of interviews with seven respondents. The results of this study, 1) The principles of andragogy learning in surah al-Kahf verses 60-82 namely, self-motivation (verses 60-61), constructivism (63-64), learning contracts (verses 65-70), dialogic (verses 71- 78) and mastery learning (verses 79-82). 2) The principles of andragogy learning in the PAI Masters Study Program at UIN Sultan Maulana Hasanuddin Banten from the results of interviews include attention, motivation, activeness, direct involvement, interest, experience, dialogic, democratic, egalitarian, creative and analytical. 3) The application of the learning principle of andragogy in Q.S al-Kahf verses 60-82 in the Islamic Religious Education Masters Study Program at UIN Sultan Maulana Hasanuddin Banten is the principle of motivation and discussion, this principle is also applied by the lecturers in learning. 4) Supporting factors, namely the existence of sophisticated media such as Google Meet, Google Scholar, Google Classroom, Online Library, Zoom Meet and Voice Notes. In addition to sophisticated media, there must be infrastructure that can support learning as well as strategies, media, methods and evaluation of learning so that it becomes good learning. Inhibiting factors, students have limited time. Another inhibiting factor is a feeling of laziness to read. Tools and materials such as laptops and cellphones must be supported. ABSTRAKTujuan penelitan ini untuk menjelaskan: 1) Prinsip pembelajaran andragogi dalam Q.S al-kahfi ayat 60-82, 2) Prinsip pembelajaran andragogy di Program Studi Magister Pendidikan Agama Islam UIN Sultan Maulana Hasanuddin Banten, 3). Penerapan prinsip pembelajaran andragogy di Program Studi Magister Pendidikan Agama Islam UIN Sultan Maulana Hasanuddin Banten dan 4) Faktor pendukung dan penghambat dalam penerapan prinsip pembelajaran andragogy di Program Studi Magister PAI UIN Sultan Maulana Hasanuddin Banten. Pada penelitian ini pendekatan yang ditempuh adalah kualitatif, yaitu penelitan yang menghasilkan data kajian teks al-Quran dari tiga kitab tafisr (Ibnu Katsir, al-Mishbah dan Jalalain) serta deskriptif berupa kata-kata tertulis atau lisan dari orang-orang yang dapat diamati berupa wawancara dengan tujuh responden. Hasil penelitian ini, 1) Prinsip pembelajaran andragogy dalam surat al-kahfi ayat 60-82 yaitu, self motivation (ayat 60-61), konstrutivisme (63-64), learning contract (ayat 65-70), dialogis (ayat 71-78) serta mastery learning (ayat 79-82). 2) Prinsip pembelajaran andragogy di Program Studi Magister PAI UIN Sultan Maulana Hasanuddin Banten dari hasil wawancara diantaranya, perhatian, motivasi, keaktifan, keterlibatan langsung, minat, pengalaman, dialogis, demokratis, egaliter, kreatif dan analitis. 3) Penerapan prinsip pembelajaran andragogy dalam Q.S al-Kahfi ayat 60-82 di Program Studi Magister Pendidikan Agama Islam UIN Sultan Maulana Hasanuddin Banten adalah prinsip motivasi dan diskusi, prinsip ini diterapkan juga oleh para dosen dalam pembelajaran. 4) Faktor pendukung, yaitu dengan adanya media yang canggih seperti google meet, goole cendekia, google classroom, perpustakaan online, zoom meet dan voice note. Selain media yang canggih harus adanya sarana prasarana yang mampu menunjang dalam pembelajaran serta strategi, media, metode dan evaluasi pembelajaran agar menjadi pembelajaran yang baik. Faktor penghambat, mahasisiwa memilki keterbatasan waktu, Faktor lain yang menghambat adalah rasa malas membaca. Alat dan bahan seperti laptop dan handphond harus support.
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Binti Awang Haji Junggal, Amalina, та Pg Mohd Wafi Pg Hj Abd Rahim. "The Manuscript Kifayah Al-Muhtaj fi Al-Isra Wa Al-Miʻ'raj By Sheikh Daud Al-Fatani: a Brief Review". Journal of Islamic History and Manuscript 4, № 1 (2025): 1–14. https://doi.org/10.24090/jihm.v4i1.12254.
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The event of Isra’ and Mi'raj is one of the most significant events in Islam. This event holds deep meaning, especially for the Muslim community. Manuscripts have been used as a medium to share the story of Isra’ and Mi'raj. One of the most influential manuscripts in the Nusantara region about Isra’ and Mi'raj is Kifayah al-Muhtaj fi al-Isra wa al-Miʻraj, written by Sheikh Daud al-Fatani, a scholar from Patani and now preserved in the Balai Khazanah Islam Sultan Haji Hassanal Bolkiah. This research uses a philological study. The research results show that Balai Khazanah Islam Sultan Haji Hassanal Bolkiah houses several important Islamic manuscripts, one of which is the Kifayah al-Muhtaj fi al-Isra wa al-Miʻraj manuscript by Syekh Daud al-Fatani. The existence of this manuscript affirms the intellectual development of Islam in the Nusantara region, marked by the production and reproduction of Islamic texts. It also emphasizes that Jawi script, the Arabic letters used in Malay phonology, became one of the distinctive features of Islamic manuscripts produced in the Nusantara region.
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Latifah, Zuhrotul, Siti Maimunah, and Riswinarno -. "Masjid Pathok Negara Mlangi; Penjaga Islam Sunni Di Yogyakarta." Thaqafiyyat : Jurnal Bahasa, Peradaban dan Informasi Islam 21, no. 3 (2024): 33. http://dx.doi.org/10.14421/thaq.2022.22103.
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Abstract: This research examines the role of the Pathok Negoro Mlangi Mosque in preserving Sunni Islam in Yogyakarta. This mosque, also known as Masjid Jami’ An Nur, is closely related to the Yogyakarta Palace because it was built by Prince Hangabehi Sandiyo or Kiai Nur Iman, who was the elder brother of Sultan Hamengku Buwono I in 1758. The research questions addressed in this study are: What is the background of the establishment of the Pathok Negoro Mlangi Mosque? What is the role of the Pathok Negoro Mlangi Mosque in preserving Sunni teachings? This research employs the concept of the mosque as a center of Islamic culture. The research method used is historical methodology with four stages: heuristic, verification, interpretation, and historiography. The results of this research indicate that the Pathok Negoro Mlangi Mosque was built by Kiai Nur Iman, the brother of Sultan Hamengku Buwono I, who chose to spread the religion or preach rather than hold positions in the palace with all its luxuries. On the land granted by Sultan Hamengku Buwono I, Kiai Nur Iman built a mosque to teach the religion of Sunni Islam. The studies conducted at the Mlangi mosque are based on books aligned with Ahlu al-Sunnah wa al-Jama’ah, such as Matan Taqrib, Fathu al-Wahhab bi Syarh Manhaj al-Thullab Syarh Minhaj al-Thalibin wa ‘Umdah al-Muftin, Fathu al-Mu’in bi Syarhi Qurrathi al-‘Ain bi Muhimmat al-Din, tafsir Al-Jalalain, the hadith books Sahih Bukhari and Sahih Muslim, and the book Riyadl al-Shalihin. Regarding ethical issues, the study books include Ta’lim al-Muta’allim Thariq al-Ta’allum and Ihya’ ‘Ulum al-Din, books that integrate the beliefs of Ahlu al-Sunnah wa al-Jama’ah, the Shafi'i fiqh school, and the Sufism of Ahlu al-Sunnah wa al-Jama’ah. Studies of these books continue to be preserved by the successive generations of Kiai Nur Iman in various regions of Yogyakarta.Abstrak: Penelitian ini mengkaji tentang peran Masjid Pathok Negoro Mlangi dalam melestarikan Islam Sunni di Yogyakarta. Masjid ini juga dikenal sebagai Masjid Jami’ An Nur yang berkaitan erat dengan Keraton Yogyakarta karena dibangun oleh Pangeran Hangabehi Sandiyo atau Kiai Nur Iman yang merupakan kakak dari Sultan Hamengku Buwono I pada tahun 1758. Permasalahan penelitian ini adalah bagaimana latar belakang berdirinya Masjid Pathok Negoro Mlangi? Bagaimana peran Masjid Pathok Negoro Mlangi dalam melestarikan ajaran Sunni? Penelitian ini menggunakan konsep masjid sebagai pusat kebudayaan Islam. Metode penelitiannya adalah metode sejarah dengan empat tahap, yaitu heuristik, verifikasi, interpretasi, dan historiografi. Hasil penelitian ini bahwa Masjid Pathok Negoro Mlangi dibangun oleh Kiai Nur Iman yang merupakan kakak Sultan Hamengku Buwono I, lebih memilih menyebarkan agama atau berdakwah daripada menduduki jabatan di keraton dengan segala kemewahannya. Di tanah perdikan pemberian Sultan Hamengku Buwono I, Kiai Nur Iman membangun masjid untuk mengajarkan agama Islam Ahlu al-Sunnah wa al-Jama’ah. Kajian kitab di masjid Mlangi adalah kitab-kitab yang berhaluan Ahlu al-Sunnah wa al-Jama’ah seperti Matan Taqrib, Fathu al-Wahhab bi Syarh Manhaj al-Thullab Syarh Minhaj al-Thalibin wa ‘Umdah al-Muftin, Fathu al-Mu’in bi Syarhi Qurrathi al-‘Ain bi Muhimmat al-Din, tafsir Al-Jalalain, kitabhadis Shahih Bukhari,Shahih Muslim dan kitab Riyadl al-Shalihin, dalam persoalan akhlak kajian kitabnya adalah kitab Ta’lim al-Muta’allim Thariq al-Ta’allum, dan kitab Ihya’ ‘Ulum al-Din, kitab yang mengintegrasikan antara akidah Ahlu al-Sunnah wa al-Jama’ah, fiqh mazhab Syafii, dan tasawuf Ahlu al-Sunnah wa al-Jama’ah. Kajian-kajian kitab semacam ini terus dilestarikan oleh generasi penerus Kiai Nur Iman di berbagai wilayah Yogyakarta.
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Estuningtiyas, Retna Dwi. "Peta Dakwah Islam Di Pontianak." International Journal of Pegon : Islam Nusantara civilization 6, no. 02 (2021): 17–32. http://dx.doi.org/10.51925/inc.v6i02.52.
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Pontianak with the diversity of the people who live in it and its unique culture is an area that has its own da'wah challenges. Historically, the Pontianak Sultanate was founded in 1778 led by Syarif Abdurrahman Al-Kadri, who in 1777 was assisted by Raja Haji from Riau. Attended by the Sultans and additions from Landang, Simpang, Sukadana, Malay and Mempawah, Raja Haji appointed and crowned Syarif Abdurrahman al-Kadri as Sultan of the Pontianak sultanate. After Sultan Syarif Abdurrahman AI-Kadri died in 1808 AD, successively a number of his descendant sultans came to power in the Pontianak Sultanate. The history of the Pontianak Sultanate is indeed synonymous with da'wah, struggle and sacrifice. According to the 9th Sultan of Pontianak, Syarif Abu Bakar al-Kadrie, the purpose of the establishment of the Pontianak sultanate was to strengthen the da'wah of Islamiyah. The challenges and obstacles that are felt now in the development of Islamic da'wah include the ambition of Christians in spreading their religious mission in West Kalimantan, this can be seen from several facts including, related to the Christian mission in Indonesia which is centered in Kalimantan and makes Kalimantan and Pontianak as pilot projects. short-term Christianity (2003). As for overcoming it, various Islamic da'wah strategies are needed, including: upholding ukhuwah Islamiyah; maintain the unity and integrity of the people; Cooperating in building among the Muslims themselves; Strengthening religious education in the family; Get used to being good.
 
 Pontianak dengan kemajemukan masyarakat yang tinggal di dalamnya dan keunikan budayanya merupakan wilayah yang mempunyai tantangan dakwah tersendiri. Dalam sejarahnya, Kesultanan Pontianak berdiri tahun 1778 dipimpin oleh Syarif Abdurrahman Al-Kadri, yang pada tahun 1777 dengan dibantu Raja Haji dari Riau. Dihadiri oleh para Sultan dan penambahan dari Landang, Simpang, Sukadana, Malay dan Mempawah, Raja Haji mengangkat dan menobatkan Syarif Abdurrahman al-Kadri menjadi Sultan dari kesultanan Pontianak. Setelah Sultan Syarif Abdurrahman AI-Kadri wafat tahun 1808 M, berturut-turut sejumlah sultan keturunannya berkuasa di Kesultanan Pontianak. Sejarah Kesultanan Pontianak memang identik dengan dakwah, perjuangan dan pengorbanan. Tujuan didirikannya kesultanan Pontianak sendiri, menurut Sultan Pontianak ke-9 Syarif Abu Bakar al-Kadrie, tidak lain untuk meneguhkan dakwah Islamiyah. Adapun tantangan maupun hambatan dirasakan sekarang di dalam pengembangan dakwah Islam diantaranya adalah ambisi Umat Kristiani dalam menyebarkan misi agamanya di Kalimantan Barat, hal itu terlihat dari beberapa fakta diantaranya, terkait misi Kristen di Indonesia yang dipusatkan di Kalimantan dan menjadikan Kalimantan, dan Pontianak sebagai pilot project kristenisasi jangka pendek (2003). Adapun untuk mengatasinya diperlukan beragam strategi dakwah Islam diantaranta adalah : menjunjung tinggi ukhuwah Islamiyah; menjaga persatuan dan kesatuan umat; Bekerjasama dalam membangun antar umat Islam sendiri; Menguatkan Pendidikan agama dalam keluarga; Membiasakan diri dalam kebaikan.
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Kumala, Siti Fatmawati, Anis Maslihah, and Imron Rossidy. "KONTRIBUSI MUHAMMAD AL-FATIH DALAM MENINGKATKAN ILMU MELALUI PENGEMBANGAN PENDIDIKAN ISLAM DI TURKI." PARAMUROBI: JURNAL PENDIDIKAN AGAMA ISLAM 7, no. 2 (2024): 74–87. https://doi.org/10.32699/paramurobi.v7i2.7368.
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Tujuan dari artikel ini untuk mengetahui sejauh mana kontribusi Sultan Muhammad Al-Fatih dalam meningkatkan ilmu melalui pengembangan pendidikan Islam di Turki, ditinjau dari aspek historis. Metode yang digunakan dalam penelitian ini adalah kualitatif deskriptif adapun proses pengumpulan data dilakukan dengan metode studi kepustakaan (library research). Hasil penelitian ini menunjukkan bahwa kontribusi Sultan Muhammad Al-Fatih dalam meningkatkan ilmu melalui pengembangan pendidikan Islam di Turki dapat dilihat dari upaya pendirian akademi dan sekolah, seperti penggunaan Masjid Ayashofia dan Zeyrek sebagai pusat pendidikan Islam pertama di Konstantinopel (Istanbul,Turki). Kemudian ia mengembangkan Darul Funun yang kini menjadi cikal bakal Istanbul university. Selain itu juga Sultan Muhammad Al-Fatih membangun beberapa lembaga pendidikan diantaranya yaitu Madrasah Miftah, Madrasah Kirkha, Madrasah Ellili, Madrasah Sahn-I, Madrasah Altmish. Madrasah Hasiye-I Tecrid, Madrasah Zeyrek, Madrasah Tetimme, Madrasah Otuzlu, Madrasah Ibtidayah Haric, Madrasah Darull hadis, Madrasah Darulsyifa, Madrasah Eyup, Madrasah Mektep.
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Mohammed Ahmed Osman, Hussein. "The Memorial Inscriptions of Al-Sultan Al-Nasir Faraj Ibn Barquq mosque (Zawiyat al-Dheisheh)." مجلة الآداب والعلوم الإنسانیة 88, no. 4 (2019): 866–79. http://dx.doi.org/10.21608/fjhj.2019.176753.
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فرج, الحسيني. "نقش كتابي بصهريج يعقوب شاه المهمندار بالقاهرة، يسجل مآثر السلطان قايتباي المعمارية والحربية م) ١٤٩٦-١٤٩٥ /ھ ٩۰۱)". Abgadiyat 13, № 1 (2018): ۱۰٦—۱٤۰. http://dx.doi.org/10.1163/22138609-01301015.
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This is an extensive study about the inscription of the cistern of Yacqūb Shāh al- Mihmandār in Cairo (901 AH/1495–1496 CE). This Cistern is a small building existing at the foot of the Citadel; however, it is a very important building, not only for its function but also for the content of its inscriptions. Despite that there are previous studies of the inscription, they are brief studies. Therefore, it should be restudied in a comprehensive manner.The inscription showed that the building at the time of construction was a dual cistern with double domes, established by Yacqūb Shāh al-Mihmandār (one of Amirs during the reign of the Sultan Qāyt Bāy, and is one of the loyal friends of this Sultan). Although the inscription is a construction text, it is considered a documentary and ceremonial text. It recorded the religious and knighthood achievements of Sultan Qāyt Bāy, which made him surpass his peers of kings and sultans, and recorded the military and architectural accomplishments of the same Sultan. For example, in Makkah, Sultan Qāyt Bāy reconstructed Masjid al-Khayf (Al-Khayef) in the south of Mina (873/1467), and also restarted the flow of the aqueduct of Arafa (Ain Zubaidah). In Medina, he reconstructed the Prophet’s Mosque. In Jerusalem, he restarted the flow of the aqueduct of el-Sabīl. Afterwards, the inscription is completed by an epic report about the victory of the Mamluk Army versus the Ottoman Army in the Battle of Adana (891 AH/1486 CE), and the capture of the commander of the Ottoman Army, Hersekzāde Ahmed, bringing him to Cairo in a humiliating manner.
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PORTER, VENETIA. "The Rasulid Sultan al-Malik al-Man??r and the mint of Mabyan." Arabian Archaeology and Epigraphy 1, no. 1 (1990): 38–45. http://dx.doi.org/10.1111/j.1600-0471.1990.tb00007.x.
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Ridja, KeitaDijka, Mohamad Zaid Ismail, and Nashaat Boiumy. "[Development Of Acadamic Advising At Sultan Zainal Abidin In The Light Of Internasional Experiences] Tatwir al-Irsyad al-Akademia bi Jamiah as-Sultan Zainal Abidin fi Daui’ al-Tajarub al-Alamiah." Jurnal Islam dan Masyarakat Kontemporari 15, no. 1 (2017): 163–93. http://dx.doi.org/10.37231/jimk.2017.15.1.229.
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Academic Advising is one of the most important educational and administrative support services to the educational process of the university, as a student skips through obstacles educational career. This research aims to submit proposals for the development of Academic Advising at Universiti Sultan Zainal Abidin in the light of international experiences. The researchers used the descriptive and analytical approach, relying on studies that focused on academic guidance. Research has shown that the academic counseling at Universiti Sultan Zainal Abidin need to be developed in light of the outstanding international experiences in the field of academic guidance in terms of identifying the year mentor in all faculties of the university, and the allocation of academic advisor to students, and have a technical tasks, administrative, regulatory, and the opening of a special unit in all faculties of the university academic counseling fields include religious instruction, moral, educational, and career, psychological, and preventive, The researchers recommended that the need to take advantage of the results of this research in the development of academic advising at Universiti Sultan Zainal Abidin, and the employment of modern technology and its various applications, to facilitate communication between counselors and students.
 Keywords: development, academic advising, student services.
 
 يعدّ الإرشاد الأكاديمي أحد أهمّ الخدمات التّربويّة والإداريّة المساندة للعملية التّربويّة بالجامعة، إذ من خلاله يتخطى الطّالب العقبات الّتي تعتّرض مسيرته التّعليميّة، فيهدف هذا البحث إلى تقديم مقترحات لتطوير الإرشاد الأكاديمي بجامعة السّلطان زين العابدين في ضوء التّجارب العالميّة. واستخدم الباحثون المنهج الوصفيّ التّحليلي معتمِدَيْن على الدّراسات الّتي تمحورت حول الإرشاد الأكاديميّ، وأظهر البحث أنّ الإرشاد الأكاديميّ في جامعة السّلطان زين العابدين بحاجة إلى التّطوير في ضوء التّجارب العالميّة المتميّزة في مجال الإرشاد الأكاديميّ من حيث تحديد مرشد عام في كلّ كلّيات الجامعة، وتخصيص مرشد أكاديميّ للطّلبة، وتكون له مهام فنيّة، وإداريّة، وتنظيميّة، وفتح وحدة خاصّة في كافة كلّيات الجامعة للإرشاد الأكاديميّ تتضمّن مجالاتها الإرشاد الدّيني، والأخلاقيّ، والتّعليميّ، والوظيفيّ، والنّفسي، والوقائي، وأوصى الباحثون بضرورة الاستفادة من نتائج هذا البحث في تطوير الإرشاد الأكاديميّ في جامعة السّلطان زين العابدين، وتوظيف التّقنية الحديثة وتطبيقاتها المختلفة، لتسهيل التّواصل بين المرشدين والطّلبة.
 
 الكلمات المفتاحية: التّطوير، الإرشاد الأكاديمي، الخدمات الطّلابيّة.
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Huda, Fitra Miftakhul, Sabdo Sabdo, and Muhammad Nur. "DAKWAH BIL JIHAD SULTAN MUHAMMAD AL-FATIH DALAM MEMBANGUN PERADABAN DAULAH UTSMANIYAH." AL-IDZAAH: Jurnal Dakwah dan Komunikasi 1, no. 02 (2019): 1–11. http://dx.doi.org/10.24127/al-idzaah.v1i02.237.
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Dikarenakan pemahaman yang kurang akan makna jihad, banyak muslim yang terdoktin jihad hanya dalam konteks peperangan saja, padahal jihad merupakan sebuah aspek kehidupan yang berlaku kepada muslim dan bernilai ibadah. Jenis penelitian ini menggunakan deskriptif kualitatif dengan model studi kasus eksplanatoris, yang mengacu pada sosiologi sejarah dengan paradigma Fakta Sosisal (Positivistik). Tujuan penelitian ini untuk menjelaskan dan mengetahui motivasi, serta bentuk jihad Sultan Muhammad Al-Fatih dalam membangun peradaban Daulah Utsmaniah, Keberhasilan penaklukkan yang dilakukan Sultan Muhammad Al-Fatih dilakukan atas pola pendidikan keluarga dan bimbingan guru yang memberikan didikan menjadi pejuang.
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Ter- Ghevondian, Vahan. "THE ROLE OF DIPLOMATIC CORRESPONDENCE AT THE FINAL STAGE OF THE “ANTIOCHIAN WAR” (1216)." Journal of Oriental Studies 26, no. 2 (2025): 19–36. https://doi.org/10.46991/jos.2024.26.2.019.
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For about fifteen years, King Levon I struggled to defend the legitimate rights of his brother’s grandson, Raymond-Ruben, in order to raise him to the Antioch’s throne. After several attempts, he eventually took over Antioch in 1216. Taking into consideration previous years’ experience, this time the Armenian king tried to prevent Cilicia from being attacked simultaneously by three neighboring states. To this end, he made great diplomatic efforts, not only releasing Muslim captives and sending expensive gifts to al-Malik al-Zahir, but also sending him two skillfully worded letters that no doubt played an important role in making the Ayyubid Sultan of Aleppo change his mind and abdicate from the idea of attacking Cilicia. No less important role was played in this matter by Sultan of Egypt al-Malik al-Adil, who had close ties with King Levon since 1208, acted as his patron and forbade his nephew to participate in the adventure initiated by the Sultan of Iconium. XIII-century Arab historians Kamal ad-Din Ibn al-Adim, Ibn Wasil and Izz al-Din Ibn Shaddad provide exceptional information about the diplomatic steps of the Armenian kingdom, as well as the complex relations between the Ayyubids of Cairo and Aleppo.
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Steenbergen, Jo Van, та Stijn Van Nieuwenhuyse. "Truth and Politics in Late Medieval Arabic Historiography: the Formation of Sultan Barsbāy’s State (1422‒1438) and the Narratives of the Amir Qurqumās al-Shaʿbānī (d. 1438)". Der Islam 95, № 1 (2018): 147–87. http://dx.doi.org/10.1515/islam-2018-0006.
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Abstract: Throughout al-Ashraf Barsbāy’s reign as sultan of Mamluk Egypt and Syria (1422‒1438), one of the main performers and representatives of his expanding authority and power was the amir Qurqumās al-Shaʿbānī (d. 1438). Defeated in the power struggle that followed sultan Barsbāy’s death, Qurqumās’ career ended dramatically in his execution by order of the new sultan, al-Ẓāhir Jaqmaq (r. 1438‒1453). Whereas this amir’s rich case received substantial attention from the era’s leading Egyptian historiographers, it has so far hardly attracted any interest in modern scholarship. This article aims to remedy this, but not simply in order to pursue some detailed reconstruction of Qurqumās’ life story. It rather wishes to explore this story as a case study towards a better understanding of how extant historiographical narratives that mattered so much to Qurqumās’ contemporaries may be read in analytically more meaningful ways than traditional approaches have so far allowed for. The article therefore proposes and explores a two-tiered ‒ social and cultural ‒ method of reading contemporary historical texts as politically engaged narrative claims to historical truth. It is demonstrated how across a diverse set of narrative texts the high-profile career of the amir Qurqumās al-Shaʿbānī appears as functionally constructed around the messy relational realities of the administration of sultan Barsbāy’s justice and the performance of his warfare in Egypt, Syria, the Ḥijāz and Eastern Anatolia. It is furthermore argued that in the historiographical record of these messy realities Qurqumās’ career is made to appear through the semantics of justice and sovereignty as an agent of the legitimate and truthful political order of the formation of sultan Barsbāy’s state, but only for as long as that state existed.
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Yuhasnita, Yuhasnita, and Ellya Roza. "Implementasi Moderasi Beragama dalam Konsep Pendidikan Sulthan Syarif Kasim II." Baitul Hikmah: Jurnal Ilmiah Keislaman 1, no. 2 (2023): 91–107. http://dx.doi.org/10.46781/baitul_hikmah.v1i2.883.
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Penelitian ini bertujuan untuk mengetahui Implementasi Moderasi Beragama Dalam Konsep Pendidikan Sultan Syarif Kasim II, bagaimana corak pendidikan Islam pada era Sultan Syarif Kasim II dan faktor apa saja yang mendukung pemikiran Sultan Syarif Kasim II tentang pengembangan pendidikan di Siak Sri Indrapura. Sultan Syarif Kasim II salah seorang Sultan yang memajukan pola pikir masyarakat Siak, dia memiliki rasa tanggungjawab yang tinggi untuk mencerdaskan masyarakatnya dengan mendirikan sekolah serta memberikan beasiswa kepada siswa berprestasi untuk disekolahkan keluar daerah. Penelitian ini menggunakan pendekatan kualitatif, dengan jenis penelitian studi kepustakaan (library research) dengan metode pengumpulan data dokumentasi dan analisis isi. Hasil dari kajian ini menunjukkan Sultan Syarif Kasim II telah menerapkan moderasi beragama dibidang pendidikan yang mana ia tidak hanya mendirikan sekolah Agama namun ia juga mendirikan sekolah Umum. Ia telah mendirikan beberapa sekolah diantaranya H.I.S pada tahun 1915, Latifah Scholl pada tahun 1926, sedangkan Pendidikan Agama didirikan pada tahun 1917 yang bernama Taufiqiyah Al Hasyimiyah hanya buat laki-laki, pada tahun 1929 mendirikan Madrasah An-nisa untuk kaum wanita. Corak yang digunakan sudah modern dalam penerapan dan kurikulumnya seperti kurikulum dalam sistem penerapan di pesantren terkhusus bagi pendidikan Agama, sedangkan yang mendorong dari pemikiran Sultan dalam mengembangkan pendidikan di era Sultan ini yaitu Sultan menyatakan Suatu Saat Indonesia akan Merdeka maka Pendidikan harus dikelola dengan sebaik mungkin.
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Sucipto, Sucipto. "BIOGRAFI SULAIMAN AL-QANUNI: PENGUASA DINASTI TURKI UTSMANI PADA MASA KEJAYAAN." Journal of Islamic Studies and Humanities 7, no. 1 (2022): 115–30. http://dx.doi.org/10.21580/jish.v7i1.11585.
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Abstract: This research aims at discussing the biography of Sultan Sulaiman al-Qanuni, starting from his childhood era until becoming the ruler of the Ottoman Turks. It is described in many literatures that Sulaiman's life is close to various sciences. Furthermore, in his youth he has shown a strong character as a leader. His skill in leading the Ottoman Empire made him a great Sultan who was respected and feared by his opponents. On the other hand, in the hands of Sulaiman al-Qanuni, the Ottoman Empire succeeded in achieving a golden age and glory. He was given the title al-Qanuni which means “the law maker”, which one of his contributions was the compiling of the law book used as a guide by the people of the Ottoman Empire. Sulaiman al-Qanuni's success can be seen in various fields, such as politics, economy, social, military, arts, and culture. This research focuses on literature research, using historical research methods, namely, heuristics, verification, interpretation, and historiography. Key Words: Biography, Sulaiman al-Qanuni, Ottoman Empire, Leadership Abstrak: Penelitian ini membahas tentang Sosok biografi Sultan Sulaiman al-Qanuni, dimulai sejak masa kecil hingga menjadi penguasa Turki Utsmani. Digambarkan kehidupan Sulaiman dekat dengan berbagai ilmu pengetahuan. Selanjutnya di masa mudanya ia sudah menunjukkan karakter yang kuat sebagai seorang pemimpin. Kepandaiannya dalam memimpin Imperium Turki Utsmani, menjadikannya seorang Sultan yang besar yang dihormati dan ditakuti oleh lawan-lawannya. Di sisi lain ditangan Sulaiman al-Qanuni Dinasti Turki Utsmani berhasil mencapai masa keemasan dan kejayaan. Dia digelari dengan gelar al-Qanuni yang berarti “pembuat Undang-Undang”, yaitu salah satu kontribusinya dalam menyusun kitab Undang-undang yang dijadikan panduan dan pegangan oleh masyarakat Dinasti Turki Utsmani. Keberhasilan Sulaiman al-Qanuni terlihat dalam berbagai bidang, seperti politik, ekonomi, sosial, militer, seni, dan budaya. Penelitian ini fokus pada penelitian pustaka, dengan menggunakan metode penelitian sejarah, yaitu, heuristik, verifikasi, interpretasi, dan historiografi. Kata kunci: Biografi, Sulaiman al-Qanuni, Turki Utsmani, Kepemiminan.
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Dhyaa, Khader Jassim Abdul Khaleq Khamis Ali. "The Scientific and Intellectual Wealth of Tayyibi Preacher, Sultan Al-Khattab bin Al-Hassan Al-Hajouri (died. 533 A.H. / 1138 A.D)." Multicultural Education 8, no. 1 (2022): 314. https://doi.org/10.5281/zenodo.6344773.
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<em>This research includes the ideological and intellectual output of the da’i (Preacher) Sultan Al-Khattab bin Al-Hassan Al-Hajouri, who is one of the preachers who carried the burdens of the Tayyibi Ismaili da’wah (call) Yemen since it was adopted by Mrs. Arwa Al-Sulayhid. The da’i (Preacher) Sultan Al-Khattab bin Al-Hassan Al-Hajouri stood in support of the Lady Al-Sulayhid, who was on the head of the Sulayhid state in Yemen, who continued and supported the approach of The Fatimid state in Egypt. After the killing of the Fatimid Caliph Al-Amir bi Ahkam Allah in 524 A.H. / 1129 AD, which led to a serious split at the level of the leadership of the Fatimid state in Egypt? As a group went to the fact that the caliph al-Amir bequeathed to his son: Tayyibi child to get the succession, and others went to support the caliphate of his cousin Abd al-Majid al-Hafiz. Thi led to the emergence of a new call (da’wah) calling for the eligibility of al-Tayyib ibn al-Amir to be the caliphate.It was called the Tayyibi call, which was supported by the free Sulayhid queen, the queen of the Sulayhid state in Yemen and she refused to recognize the succession of the new caliph Abd al-Majid al-Hafiz and considered him a usurper of the caliphate. With the sword and the pen and among them was Sultan Al-Khattab bin Al-Hassan Al-Hajouri, who left an important group of books and messages in the field of Tayyibi thought. About many of the suspicions that were raised about the concepts of the Tayyibi call, which we will present in this research, after presenting a brief summary of his biography.</em> <em>Mrs. Al-Sulayhiyya was supported in her call by a group of preachers who had a clear role in establishing the foundations of that call, defending its existence and ensuring its continuity with the sword and pen. Sultan Al-Khattab bin Al-Hassan Al-Hajouri was one of them , who left an important group of literature and messages in the field of Tayyibi thought. His literature and messages have great impact in revealing the ambiguity and clarifying many of the concepts advocated by the Tayyibi da'wa. His books bore a philosophical and doctrinal impression in which he defended many of the suspicions that were raised about the concepts of the Tayyibi da'wa, which we will present in this research, after presenting a brief summary of his biography.</em>
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Holt, P. M. "The Īlkhān Aḥmad's embassies to Qalāwūn: two contemporary accounts". Bulletin of the School of Oriental and African Studies 49, № 1 (1986): 128–32. http://dx.doi.org/10.1017/s0041977x00042543.
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With the accession of Tegüder, alias Ahmad, on the death of his brother Abaqa in 681/1282, the Īlkhānate was for the first time ruled by a Muslim. Consequently the possibility appeared of the establishment of peaceful relations with the rival Mamlūk sultanate under al-Manṣūr Qalāwūn (regn. 678–89/1279–90). Two successive embassies were in fact sent to the sultan during Ahmad's short reign, and accounts of these as seen in Mamlūk court circles are extant in the writings of two contemporaries. The first appears in the largely unpublished biography of Qalāwūn, al-Fadl al-ma'thūr min sīrat al-Malik al-Mansūr by Shāf‚’ b. ‘Alī (649–730/1252–1330), and the second in the published but incomplete biography, Tashrīf al-ayyām wa'l-‘usūr fi sīrat al-Malik al-Mansūr by the maternal uncle of Shāfi'b. ‘Alī, Muhyī al-Dīn Ibn ‘Abd al-Zāhir (620–92/1223–92). Both writers served in the chancery of the sultan in Cairo.
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Md Idris, Izra Inna, Mohamad Saleeh Rahamad, and Md Azalanshah Md Syed. "Saladin: The Animated Series sebagai wacana Orientalisme." Jurnal Pengajian Media Malaysia 19, no. 1 (2017): 1–22. http://dx.doi.org/10.22452/jpmm.vol19no1.1.
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This article analyzes the discourse of Orientalism in Saladin: The Animated Series for the first episode entitled Rising Star. Edward Said (1978) in his book Orientalism: Western Conceptions of the Orient (1978) opposed Western perspectives on the East and analyzed postcolonial literary works in historical and social contexts, and describes orientalist discrimination in speculating and specifying data sources for particular interests. This study draws on a series of animations directed by Steve Bristow that showcased the leading Islamic figure of the crusade, Sultan Salahuddin al-Ayubi (1137-1193) or known as Saladin by the Western world. Taking the personality of an Islamic character to be the main character in the animated series is something to be proud of, but the fact about Sultan Salahuddin al-Ayubi’s personality has been distorted in Saladin’s character. This study looked at the orientalist attacks on the personality of Sultan Salahuddin al-Ayubi and found that the Saladin’s character was portrayed as physically weak, shallow-minded, and disobedient to his father. The whole of this first episode shows the misrepresentation of facts and the distortion of the image of Salahuddin al-Ayubi.
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Sayed Jan Sateh and Ghulam Reza Safdari. "The Expansion, Popularity and Status of Dari Persian Language In India." Journal of Humanities and Social Sciences Studies 6, no. 7 (2024): 44–51. https://doi.org/10.32996/jhsss.2024.6.7.6.
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Dari Persian language beginning is considered to be arrived in India almost thousand years ago, when Sultan Mahmud made attacks in the Indian subcontinent. Farsi opened its way in India and gradually took place in the depth of Indian culture, Persian language became the only language of communication, language of understanding, language of education and university language of India. Orators, intellectuals and statesmen wrote their works in the sweet Dari Farsi language. The fact is that after the arrival of Sultan Mahmud Ghaznavi to India, Dari Persian language took a special place in the field of Indian literature and culture. This land became a great place for the publication of Dari Persian language literary works. The study of Indian literature and philosophy attracted scholars; such as, Abu Rihan Al-Biruni, who had entered this land with Sultan Mahmud, and authored the research books of Mulland, Athar al-Baqiyyah and Al-Tafhim Lawael Sanat Tanjim. Sultan Mahmud from the year 416-392 AH. He traveled to India seventeen times, and every time many scholars, poets and writers such as Eleni Balkhi, Farrokhi Sistani and some others were accompanied him. Because the sultan loved the Dari Persian language, the poets and writers of this language in India gathered at his court. From that date onwards, the Dari Persian language spread in India and the literary and cultural centers were transferred from Khorasan to India. This spread and disseminated Khorasani literature and culture significantly and as a result the Dari Persian works become the most popular. These centers were included Lahore, Delhi, Bengal, Deccan, Multan and Kashmir.