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1
Khan, Muhammad Tariq. "Historical Role of Islamic Waqf in Poverty Reduction in Muslim Society." Pakistan Development Review 54, no. 4I-II (2015): 979–96. http://dx.doi.org/10.30541/v54i4i-iipp.979-996.
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Since the emergence of known civilisation poverty is a major challenge and in the present era, it is a wide spread world problem specifically afflicting the developing countries and also is a breeding ground for terrorism and conflicts between nations [Shirazi and Khan (2009)]. Poverty problem, with issues, of defining poverty, determining who is poor and where to draw the poverty line has been at the forefront of national and international policy-making forums, and a topic of heated debates among economists and policy makers [Khan (2007)]. Increasing per capita income along with equal distribution of wealth leading to better standard of life (with better facilities and opportunities of: food, health, clothing, housing, drinking water, income and employment, and social and cultural life) is pertinent way to reduce poverty. Islam encourages with stress on working hard and investment for earning the livelihood. For extremely poor who have no means to meet basic needs, no sources to invest, and no opportunity to earn, Islam suggested voluntary and compulsory endowments [Zakat, waqf, sadqa] for catering the needs of different degrees of poor from destitute to less poor, and also causing, circulation of wealth leading to it equal distribution, which is also another way to reduce poverty.
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Эскейф, Х. "Formation of the principles of education in Islamic countries." Management of Education, no. 6(46) (December 15, 2021): 167–74. http://dx.doi.org/10.25726/h8240-0564-7801-o.
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Образовательные программы и учебные пособия каждой страны Арабского мира разработаны сучётом национальных, этнических, религиозных, исторических, географических, политических,социально-экономических и других особенностей. Однако вследствие внедрения инновационныхтехнологий в образование и развития сети интернет образовательные системы разных стран нуждаютсяв модернизации. Таким образом, в современном мире происходит становление глобальной системыобразования, в которую интегрируются национальные образовательные системы. Географическоеобразование в Сирии и других арабских странах, в частности в Арабской Республике Египет иКоролевстве Саудовская Аравия, которые были выбраны для сравнительного анализа, как одни изпередовых стран по уровню образования, имеет положительный опыт глубокого изучения географииродной страны, воспитания гражданственности и патриотизма, развития у школьников практическихумений, необходимых в жизненных ситуациях. Вместе с тем проблемы школьного географическогообразования в Сирии были объектом только одного исследования, которое проводилось большечетверти века назад. Отсутствие кандидатских и докторских диссертаций, посвящённых развитиюшкольного географического образования Египта и Саудовской Аравии, также свидетельствуют онедостаточной изученности проблемы. Educational programs and textbooks of each country of the Arab world are developed taking intoaccount national, ethnic, religious, historical, geographical, political, socio-economic and other features.However, due to the introduction of innovative technologies in education and the development of the Internet,educational systems in different countries need modernization. Thus, in the modern world, the formation of aglobal education system is taking place, into which national educational systems are integrated. Geographicaleducation in Syria and other Arab countries, in particular in the Arab Republic of Egypt and the Kingdom of SaudiArabia, which were selected for comparative analysis as one of the leading countries in terms of education, hasa positive experience of in-depth study of the geography of their native country, education of citizenship andpatriotism, development of practical skills necessary in life situations for schoolchildren. At the same time, theproblems of school geographical education in Syria were the subject of only one study, which was conductedmore than a quarter of a century ago. The absence of candidate and doctoral dissertations devoted to thedevelopment of school geographical education in Egypt and Saudi Arabia also indicates insufficient knowledgeof the problem.
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Zuberi, Habib A. "Interest Free Banking and Economic Stability." Pakistan Development Review 31, no. 4II (1992): 1077–87. http://dx.doi.org/10.30541/v31i4iipp.1077-1087.
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Since the end of World War II most colonial and semi-colonial countries have regained their political independence. These countries are now in the process of reorganising and restructuring their economic systems based on their religious, historical and cultural values. Today, there are approximately 50 countries with roughly one billion inhabitants that profess Islam as their religion. During the past two decades an attempt has been made, in varying degrees, in many of these countries to reconstruct the economic structure within the framework of an Islamic system. The economic system, in an Islamic society, is not significantly different than a welfare state in a capitalist system. Such an economic system is based on the principle of justice (AI Adl) in which the means of production are privately owned, freedom of domestic and international trade is emphasised and one is required to part with 2.5 percent of savings each year to support the needy. The Islamic system differs from the modern capitalist system in a significant way in that borrowing and lending money, based on a predetermined interest rate, is strictly prohibited in Islam, while interest rates have played a major role in the development of the modern banking system and the development of other financial intermediaries.
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Kovács, Gergő Máté, and Péter Rabb. "The Preservation of Ottoman Monuments in Hungary: Historical Overview and Present Endeavours." International Journal of Islamic Architecture 9, no. 1 (2020): 169–90. http://dx.doi.org/10.1386/ijia_00008_1.
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Abstract In the sixteenth and seventeenth centuries, the central territory of Hungary was occupied by the Ottoman Empire. This long occupation resulted in the creation of what are the northernmost examples of Ottoman architecture in a cultural environment framed by non-Muslim structures. Since 1699, when the Ottoman Empire lost its influence over its Hungarian territories, Islamic religious buildings became private property or came under the maintenance of the Church or monastic orders. In 2013, an extraordinary process began: with the official cooperation and the financial support of the Republics of Turkey and Hungary, experts from both countries initiated projects to preserve and restore the Ottoman monuments in Hungary. Although a similar approach had been adopted in many countries in the Balkan Peninsula ‐ for example in Macedonia, Albania, Serbia, and Kosovo, this was one of the first attempts at an institutionalised, global dialogue on the preservation and restoration works of Islamic sacral heritage within both Hungary and the European Union. This article presents the history of the preservation and restoration works of Ottoman heritage in Hungary. In addition, some of the unique structural features are outlined as these will be taken into consideration during present and future restoration efforts.
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Yilmaz, Hakan. "Islam, Sovereignty, and Democracy: A Turkish View." Middle East Journal 61, no. 3 (2007): 477–93. http://dx.doi.org/10.3751/61.3.15.
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In this article, some conceptual and empirical relations between Islam, sovereignty, and democracy will be examined, with comparisons to Christianity. In the first part of the article, the historical conditions of the formation of the dualist (Christianity) and monist (Islam) political theories of the two religions will be examined. This will be followed by a conceptualization of the beginning and end of their respective “middle ages.” It will be argued that the end of the Islamic middle ages was marked, in some Islamic countries, by the following phenomena: the building of a secular state apparatus; the replacement of "religion" by “nation” as the basis of the sovereignty of the new state; the deportation of Islam from the state to society; and the re-birth of Islam in the hands of the social actors as a political ideology aiming at re-capturing the state it had lost. In the final sections, the problematic relationship between secularization and democratization in the Islamic world will be examined, and the experiments with secularization in the Islamic world will be compared with those of France. It will be observed that what made secularization and democracy compatible in France was a combination of historical factors (the existence of the Church that controlled the social manifestations of religion; the state's success in nation-building; the efficiency of the secular judicial system; and the state's satisfactory performance in the area of socioeconomic development), which were largely absent in the Islamic contexts, with the possible exception of Turkey.
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Sarwari, Ahmad Yama. "Internal Factors Affecting the Emergence of the Existence Cause and Survival of Afghanistan." International Journal of Asian and African Studies 3, no. 1 (2024): 01–08. http://dx.doi.org/10.32996/ijaas.2024.3.1.1.
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Afghanistan is a historical country in that centuries have passed since its civilization and the formation of its government. The most obvious feature of this country is its various natural and human phenomena, and the history of this country, under the impact of geography, has passed wonderful events. The causes of forming this country are geography, race, ethnicity, the role of government, culture, history, threats, government power, the role of people, the impact of religion, language, and loving country. In the time of forming Afghanistan, Pashtons nations constantly ruled this country and the power was concentrated in the hands of (Dorani, Ghalzaei, Barekzai, etc.). The developments in the last four decades, especially after the defeat of the Soviet Union and the forming of the Islamic Mujahideen Government, caused other nations to contribute to the power structure of the government, such as “Tajik, Hazara, Ozbek” besides the Pashtoons. The Pashtoons, because of their 250 years of presence in power, were not satisfied with the presence of other nations. This is why political systems in Afghanistan are unstable, fragile and weak, especially since this country is one of the few countries which have experienced various political systems contributing monarchy system, royal-republic, communist regime, Mujahideen government, Islamic government, Islamic Emirate of Taliban and the secular-liberal regime. The current descriptive-analytic study used different sources such as books, scientific journals, theses, reports and internet sources. In total, these factors are the main reasons: homeland and geographical location, culture, history, religion, language, the role of people, government, loving hometown, loving country, national threats, race and nationality. Finally, the factors of the political thought of government, the space structure of Afghanistan, the military, the role of organizations, the national economy, equality of geographical and social, media and national symbols are the superstructure of Afghanistan's survival.
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عبدالحاج, المدرس جواد كاظم. "Armenia in Armenian in Arab Islamic Sources during the Sixth Century AH / Twelfth Century AD." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 60, no. 1 (2021): 145–62. http://dx.doi.org/10.36473/ujhss.v60i1.1273.
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Although the political and economic decline that occurred to Arabic Islamic world and the division that hit these countries in the sixth century of Hijra /Eleventh A D and appearance of fighting states with spread of conflicts and battles s among them as well as the increasing crusade danger , bur this age and on the contrary witnessed great thinking production in various knowledge fields .Study the works of historians and thinkers expose the existence of insights , visions and rules that they dedicated from through their living with these events .Each historian has his works in his specialization which its reflections on his books .It seems that the scholars see that history is their first resource and their support which cannot get ride off .This is very i9mportant .Reading books in literature , geography and language helps the scholar to obtain very important information in his scientific study .study the history of Armenia impose on the historian to read these books specially that that the history of these nation that related with Arabs by important historical relations was not studied widely like histories of neighboring people .Thus this research ( Armenia in the Resources of Sixth century of Hijra /Eleventh A D ) as complementary for hat we begins to study the resources of Armenia history
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Khan, Shujaat A. "Fourth IIGS International Conference on the Muslim World." American Journal of Islam and Society 13, no. 3 (1996): 422–23. http://dx.doi.org/10.35632/ajis.v13i3.2307.
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The Fourth International Conference on the Muslim World, organizedby the International Islamic Geographic Society, was hosted by Al al-BaytUniversity, Amman, Jordan. This four-day conference brought together adistinguished international gathering of geographers and social scientiststo discuss issues of concern to Muslim countries. The conference was heldin a very pleasant, cordial, and hospitable environment, and the excursiontrip at its end, which provided an opportunity to visit historical places andarchaeological sites, made it all the more enjoyable and memorable.The conference was comprised of five regular sessions and featuredsixteen presentations before a select audience of no more than fifty individuals.Mohammad Adnan Al-Bakhit, president of Al al-Bayt University,gave the welcoming address. He greeted the participants wannly andexpressed the hope that this conference would promote research and motivateyoung Muslim geographers to undertake scholarly pursuits. He saidthat the university is committed to promoting scientific research, with anIslamic outlook, in all fields of knowledge. Mushtaqur Rehman, IIGS secretaryand prominent Muslim geographer and anthropologist, pronouncedthe conference's theme, highlighted its multidisciplinary dimensions, andelaborated on its significance to the Muslim world, which has seriousdevelopmental problems.The first session, chaired by Rehman, started with Hussain A. Amery'sinsightful examination of water management in the geopolitical context ofthe Middle East. He emphasized the need for cooperation among theregion's Muslim states and the use of new technologies for harvesting waterand treating waste water for reuse. A. R. Hamideh focused on the issue ofpopulation growth in Muslim countries and refuted categorically the argumentof Western anthropologists that the Islamic value system is a majorobstacle in dealing with demographic issues.Session two was chaired by Hani D. Tabba and featured three presentations.A. Hussain examined the nation-state in a historical perspective aRdargued that unless Muslim countries abandon this structure, they will beunable to establish an Islamic Common Market and will not achieve economicdevelopment. Abdel Bagi investigated the socioeconomic problemsof rural-urban migration, largely due to desertification, in Sudan. He suggestedthe formulation of policies designed to revitalize the rural economy422and thereby reverse this migration. Salman Abu Settah examined thePalestinian Holocaust of 1984 and deplored the media’s efforts to keep theJewish Holocaust alive while largely ignoring Palestinian massacres, suffering,and humiliation which has been forgotten by the world. Rasheed Al-Feel discussed Muslim problems in a geographical context and concludedthat they could be molved by mobilizing resources and promoting inter-Muslim trade.Session three was chaired by Omar Shadaifat and included two presentations.Rue1 Hanks gave an objective assessment of Uzbekistan’s contemporarysociopolitical environment and concluded that the presentIslamist-secular confrontation will soon end, marking a clear victory forthose committed deeply to an Islamic way of life. Ahmad Agala examinedJordan’s political system and observed that popular participation in Jordanis far higher than in many Muslim republics. Yaser M. Najjar evaluatedJordan’s development planning and remarked that a capital-poor countrylike Jordan cannot achieve industrialization without borrowing high-costcapital and technology from abroad. He suggested that economic cooperationamong Muslim countries could help resolve the problem of capitalscarcity. S. Ali Khan investigated the process of development from the capitalistand Islamic perspectives. He pointed out that material well-being iscapitalism’s only goal, whereas the Islamic approach stresses the realizationof both material and spiritual well-being. He also stated that the realizationof both goals is possible only through restructuring the existing politicaland economic institutions within the context of an Islamic social order ...
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Najafi, Masoumeh, and V. Shobha. "Assimilation of Indo-Parthians in Indian Society: Effects and Results." YMER Digital 21, no. 06 (2022): 827–34. http://dx.doi.org/10.37896/ymer21.06/82.
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Due to a dearth of relevant information, the Indo Parthian kingdoms are not well-known archaeologically or historically. They aren't mentioned in mythological history or historical records from the early Islamic period. They dominated the land ruled by Indo-Greeks and Indo-Scythians. Some researchers have failed to distinguish between Parthian and Scythian kings, and have made no obvious distinctions between the two countries' leaders. The goal of this research is to look into the history of the Indo-Parthian monarchy. By relying on numismatic sources and evaluating historical researches, the study's research technique is descriptive-analytical, and an attempt has been made to pay attention to the ambiguities and complexity of the Parthian control of India. The study found that the Parthians of India were politically independent of the Parthians of Iran, and that despite their seeming independence, the two governments had no antagonistic relations; rather, the Parthian rulers of Iran considered the Parthians of India as intruders in their domain. The following order of reign of kings can be considered in the sequence of Parthian kings of India according to numismatic documents: Gondophares (simultaneously with Orthagnes and Guda), Abdagases, Pacores, Sanabares I, II, and III, and other kings named Parhas and Semara who are known by their names on the coins. Keywords: Gondophares, Indo-Pathian, India, Parthians and Kindgom
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Longva, Anh Nga. "Kuwaiti Women at a Crossroads: Privileged Development and the Constraints of Ethnic Stratification." International Journal of Middle East Studies 25, no. 3 (1993): 443–56. http://dx.doi.org/10.1017/s0020743800058864.
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As elsewhere in the developing world, the Arabian peninsula has undergone sweeping changes since World War II, with the important difference that the process here has been blessed with unprecedented prosperity and not marred by economic difficulties. To say that the effects of modernization upon the local societies differ as a result from what can be observed in other countries would be to state the obvious. Yet, when it comes to understanding the position and status of contemporary women in the Arabian oil producing countries, prosperity and the particular circumstances around it are rarely considered as crucial variables. The women's situation often is evaluated, mainly if not exclusively, in light of the religious injunctions and traditional norms that govern the female condition in a Middle East that, by the same token, appears curiously monolithic and timeless. There seems to be an assumption that Arabian women are not part of the societies in which they live, and that, by virtue of some unique cultural principle, their condition remains unaffected by the vectors of change that have turned upside down all the other areas of life around them. Hence the general tendency to assess women's opportunities and constraints in terms of what the Qurʾan and Islamic tradition dictate, not in terms of secular and more immediate concerns they may share with the rest of the society. Aside from assuming a spurious dichotomy between the women and their societies, such an approach disregards the historical and material specificity of particular areas in the Muslim world. It also arbitrarily and a priori defines the character of the meeting between “Islamic tradition” and “modernity,” instead of leaving it open to empirical investigation.
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Babić, Maja. "The Concrete Rupture: An Examination of Yugoslav Islamic Heritage in the Aftermath of the 1963 Skopje Earthquake." International Journal of Islamic Architecture 12, no. 2 (2023): 339–62. http://dx.doi.org/10.1386/ijia_00116_1.
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The study of the Cold War built environment and its links with communist ideology have permeated the field of architectural history and theory since the fall of the Berlin Wall in 1989. However, the treatment of Ottoman Islamic heritage under state socialist rule remains a little examined subject. The earthquake that demolished large swaths of the Yugoslav city of Skopje in 1963 caused heavy damage to Ottoman architecture. In the years that followed, the reconstruction of Skopje became a symbol of a singular, international collaboration between countries from both sides of the Cold War divide. The city that arose became the 1970s brutalist capital of the Balkans. This article examines the treatment of Ottoman urban heritage in Skopje and its sociocultural and political implications during the post-disaster (re)construction of a modernizing and modernist city. I argue that disregard for the historical breadth and the continuing religious, cultural, and social significance of the region’s Ottoman-era urban spaces and structures for Skopje’s Muslim community in the creation of the brutalist city was not exclusively based on anti-Muslim rhetoric. Rather, it was part of the driving quest for modernity sought by the Yugoslav communist leaders in the second half of the twentieth century.
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Akhmedov, Vladimir M. "Arab-Iranian Relations in Context of the Syrian Crisis." Vestnik of Saint Petersburg University. Asian and African Studies 15, no. 4 (2023): 779–89. http://dx.doi.org/10.21638/spbu13.2023.412.
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Since the early 2000s, Islamic Republic of Iran (IRI) has been providing active policy in Middle East. The Syrian crisis challenged Iran’s positions in the region. In 2013–2014, the “imminent” collapse of Alawite power in Syria could affect Iran’s national security. In 2015 after the involvement of Russia’s Aerospace Forces (RAF) in Syria, Moscow-Tehran coordinated efforts played a decisive role in achieving al-Assad’s victory and reasserting regime’s influence across Syria. Tehran achieved all its primary goals in Syria and secured its long-term interests in the Middle East. The group of influential factors determined Iranian policy in Syria and other Middle Eastern countries. These factors derived form historical legacy, political background of Arab-Iranian relations, the presence of identically typical groups of population in the targeted countries, Tehran’s ability to change the regional power balance in its favor. The Syrian conflict presented an exclusive example from Iranian typical behavioral crisis model (e. g., low numbers of IRGC ground forces mostly in an advise-and-assist capacity). Meanwhile, Iranian policy in Syria affected Tehran’s relations with key regional, international players in the region. New developments in Iran Israeli crisis complicated situation in the region and created potential threats for lunching a new war on the Middle East. The main research’s goal shaped by study of the new developments in Iran’s Mideast politics and Iranian military operation in Syria regards Arab-Iran historical legacy. The above-mentioned questions shape the urgency of presented research paper that investigates most of advanced statements and proves forwarded conclusions. An appropriate theoretical framework for this study was provided by the constructivist approach combined with comparative methodology. The last decade has witnessed several studies about the Syrian crisis. Meanwhile the important details of evolution of Iran’s politics in the Syrian conflict and Tehran’s military operations in other Mideast countries call for more comprehensive examining. In view of this the article defined by its novelty and based on sources in Arabic and Persian languages. An author tries to predict transformations in Iran’s Middle Eastern politics in view of further political developments in the region and Syria, as well.
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Sharma, Vikas Chand. "REVIVING CONTEMPORARY URBAN DESIGN: CASE OF HISTORIC CITY SULTANPUR LODHI, PUNJAB, INDIA." JOURNAL OF ARCHITECTURE AND URBANISM 42, no. 2 (2018): 188–98. http://dx.doi.org/10.3846/jau.2018.6980.
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Cities have a long and varied urban history, but cities in developing countries have had a relatively brief experience with the modern city. What are the current urban ideas of Indian Cities? How does this ideology affect modern city design? And how is city design related to traditional City design of related province? These questions have led the author to undertake this study. Urban planning and Designing into towns is the beginning of the difficulties of cities’ futures. Whether the main problem is the way of designing and planning or the policy of increasing the population, what New Towns today mainly suffer is the lack of identity and the differentiation between other cities.“For Indian cities, need of multiple models for well-functioning cities with some common ingredients, including a commitment to equality of opportunity, smart designs for upcoming cities, improved housing facilities, smart designs for upcoming cities and a drive to improve the quality of life for habitants has been felt in the twenty first century.”Sultanpur Lodhi with its legacy to have historic palaces, vital landscape, relics from various architectural styles offers a possibility to explore city module for reviving of historical cities. It was found that 81 percent of the urban population in city lived in overcrowded and substandard houses (Office of Punjab urban planning and development authority, 2017). Therefore this is one amongst the top three most densely populated cities in Punjab, India. Its culture combines Hindu, Buddhist, Islamic, Sikh and British influences. As the economy of this city is based on Agro based industries like Rice Sheller and other small scale industries and subsequent housing demand, there is need to protect vibrant culture and impressions. A fine tunings between available local resources and Contemporary urban design practice need to be explored. The study of Sultanpur Lodhi attempts to give reviving a historical and coherent summary of fragmented information about Punjab’s urban design practice.
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Yavuz Ataman, Kemal. "Baburshah and Globalized India." Golden Scripts 5, no. 1 (2023): 21–34. http://dx.doi.org/10.52773/tsuull.gold.2023.1/armq7515.
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Zahir ud-Din Muhammad Babur Shah Ghazi, one of most important rulers of Turkish and Islamic history, but little known in some countries, is an exceptional person who changed the flow of history. If it is expressed from today’s point of view, Babur Shah, the founder of the Baburs, is a lead-er, a person carrying “global characteristics”. He is a ruler, statesman, ad-ministrator, soldier, commander, writer, poet, calligrapher, musician, com-poser, Sufi and a good family head. With the state that he established, he changed not only political but also the socio-cultural structure of Indian geography. He carried the knowledge, wisdom, politics, state, technique, material and spiritual accumulation of the Ma wara’un-nahr to India. He had a forward-looking, multi-cultural perspective and a consciousness of living together. He was a distinguished personality and leader who success-fully carried out this thought and understanding. Babur Shah conceived the state and society as a mixture with Turkish, Mongolian, Persian and Indian Culture in Islam crucible. The Baburs succeeded that. This mixture extended to Anatolian geography. It is possible to see that Babur Shah laid the foundations of a state having global features in India, this state lived for four centuries and affected Asia and the world, and that changed the history of Asia. In this respect, some Western historians stated that Babur Shah was an exceptional leader in the world history, and they examined his life in every aspect. The founding Prime Minister of India, Nehru having intellectual features clearly stated that Babur Shah had an important place in the history of India in many ways. This historical truth can be a source of inspiration and a roadmap for today’s Indian State in the process of glo-balization.In our study, we will try to deal with Babur Shah’s personal characteristics, political stance, position, decisions and practices from a global perspective. We will evaluate the global heritage and characteristics of the civilization that the Baburs established in India in his presence.
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Nikmah, Lutfiyatun. "Penafsiran Ṭāhir Ibn ‘Āsyūr Terhadap Ayat-ayat tentang Demokrasi: Kajian atas Tafsir al-Taḥrīr wa al-Tanwīr". Journal of Islamic Studies and Humanities 2, № 1 (2017): 79–103. http://dx.doi.org/10.21580/jish.21.2517.
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This study explains Ibn ‘Āsyūr interpretation of the verses about democracy in the Tafsir al-Taḥrīr wa al-Tanwīr with historical approach. Some of the issues explained include democratic relations with Islam, democratic practices in Muslim countries, acceptance of Ibn ‘Āsyūr on the existential principles of democracy namely the principle of freedom, equality, and popular sovereignty. This thesis finds that there is a difference between liberal democracy and Islamic democracy where freedom in Islam is restricted as long as its actions do not harm others. In Islam there is a supreme source that can not be changed by the will of the people ie shari'a law as applied qiṣās. The decision-making is based on quality (opinions that are more directed to the goal) while the technique is not standardized. Relation of state and religion according to Ibn ‘Āsyūr is integrative in terms of rejecting secularization between the two.* * *Penelitian ini menjelaskan penafsiran Ibn ‘Āsyūr tentang ayat-ayat tentang demokrasi dalam tafsir al-Taḥrīr wa al-Tanwīr dengan pendekatan sejarah. Isu yang akan dipaparkan di antaranya hubungan demokrasi dengan Islam, praktek demokrasi di negara muslim, penerimaan Ibn ‘Āsyūr mengenai prinsip-prinsip eksistensial demokrasi yaitu prinsip kebebasan, persamaan, dan kedaulatan rakyat. Tesis ini menemukan bahwa terdapat perbedaan antara demokrasi liberal dan demokrasi Islam dimana kebebasan dalam Islam dibatasi selama tindakannya tidak membahayakan orang lain. Dalam Islam ada sumber tertinggi yang tidak dapat diubah oleh kehendak rakyat yakni hukum syari’at seperti diterapkannya qiṣās. Adapun pengambilan keputusan didasarkan pada kualitas (pendapat yang lebih mengarah kepada tujuan) sedangkan tekniknya tidak dibakukan. Hubungan negara dan agama menurut Ibn ‘Āsyūr adalah integratif dalam artian menolak sekularisasi di antara keduanya.
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Almonte, Victoria. "Identifying the Country of Meilugudun and the Significant Value of Zhou Qufei’s Lingwai daida." Ming Qing Yanjiu 21, no. 1 (2017): 1–43. http://dx.doi.org/10.1163/24684791-12340012.
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Abstract During the last century, considerable interest arose regarding Chinese knowledge of western territories, with a long list of works being published on the topic. Joseph Needham’s Science and Civilisation in China (1959) states that Arab thinking had clearly influenced the Chinese conception of geography over the centuries. Zhang Xinglang analyses the relationship between the Chinese empire and countries overseas, focusing on Islamic countries and particularly those in the north of Africa. Feng Chengjun’s western territories toponyms and Gudai nanhai diming huishi have provided two powerful and even fundamental tools for the research presented here. The first gathers together a large collection of toponyms from various literary works; these are written in western language with their relative transcription or translation in Chinese. The second, the Gudai nanhai diming huishi, is divided in two volumes analysing many Chinese toponyms and their use in several geographical works. Li Qingxin’s Haishang Sichou zhilu, focuses on the development of the Maritime Silk Road and its economic-political consequences for China’s empire. Gabriele Foccardi’s research focuses instead on the motives for Chinese travellers and their expeditions, highlighting the historical and social differences between the different dynasties. Friedrich Hirth and William Rockhill provide a crucial literary resource with their translation of Zhao Rukuo’s work, Zhufanzhi (1966), as does J.V.G. Mills with his annotated translation of Ma Huan’s Yingya shenglan, a journey work of the fifteenth century. Yang Wuquan’s research into Zhou Qufei’s work, published in 1999, identifies several toponyms used by Zhou and compares several foreign geographical works. Zhou Qufei and Zhao Rukuo were both imperial officials during the Southern Song dynasty. They spent many years in the border territories of China: Zhou Qufei in Qinzhou, Guangxi province, and Zhao Rukuo in Quanzhou, Fujian province. Their works mention several toponyms never used before in Chinese texts: ‘Meilugudun’, or ‘Meilugu’ (as written by Zhao Rukuo), is one of these. The identification of this toponym has not been determined until now. Therefore, the aim of this paper is to determine which kingdom was identified with the ‘Meilugudun’ toponym during the Song Dynasty. Two different questions are here discussed and resolved. First, can the land of Meilugudun be identified with the city of Merv in Turkmenistan? Second, do Zhou’s ‘Meilugudun’ and Zhao’s ‘Meilugu’ both stand for the same place? This paper can be divided into four sections. The first section focuses on Zhou Qufei, the second on Zhao Rukuo. The third analyses and compares previous scholars’ studies. The fourth proposes the new identification of the Meilugudun kingdom.
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Sofyan, Davi, Yudha Munajat Saputra, Juntika Nurihsan, and Nurlan Kusmaedi. "Islamic Solidarity Games (ISG): Historical perspective." Journal Sport Area 6, no. 2 (2021): 201–8. http://dx.doi.org/10.25299/sportarea.2021.vol6(2).6476.
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The beauty of philosophy and approach in Islam is that it wants to provide a dignified and decent life for all human beings regardless of their race, ethnic or their nationality. To uplift humanity and protect their honour, Islam introduces the concept of solidarity in jurisprudence and solidarity regulated in Islamic law. In order to strengthen solidarity in the field of sports, the Islamic Solidarity Sport Federation (ISSF) was formed to serve the needs of Muslims in sports. For the first time the biggest sporting event for Muslims was held outside the Middle East region, precisely in the city of Palembang, Indonesia. The Islamic Solidarity Games (ISG) event aims to strengthen relations for countries that are predominantly Muslim. This article aims to provide an overview of the implementation of the Islamic Solidarity Games 1st, 2nd, 4th, and especially in the 3rd edition in Palembang, Indonesia, covering the background, objectives, implementation, and real impact for the host of the event as well as the dynamics of the strength of the international sports system. This study uses a literature review to support the achievement of the objectives of writing this article. The findings from this literature study are that the ISG as a form of sport can be a solution behind the tensions between the Arabian Peninsula countries. ISG has the potential to become a new force in the international sports system
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Hamzah, Saidin. "Islamic Reconstruction in Spanish (Historical Study)." Al-Iftah: Journal of Islamic studies and society 3, no. 1 (2022): 51–63. http://dx.doi.org/10.35905/aliftah.v3i1.3513.
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This research aims to reconstruct the history of Islam in Spain, the main problem in this research is how Islam is in Spain. The sub-issues raised are 1) how was the process of the arrival of Islam in Spain? 2) How is the development and progress of Islamic civilization in Spain? 3) What factors led to the decline and destruction of Islam in Spain? The aims of the research are: 1) to examine and analyze the arrival of Islam in Spain, 2) to examine and analyze the development and progress of Islamic civilization in Spain, and 3) to reconstruct the factors causing the decline and destruction of Islam in Spain. Research using historical research methods includes Heuristics, source criticism, interpretation,and historiography. The results of the analysis in this study show that: 1) The origin of the arrival of Islam in Spain cannot be separated from the success of Tariq ibn Ziyad in defeating King Roderic, so this victory became the main capital for Tariq ibn Ziyad and his troops to conquer important cities in Spain. 2) Spain is the most important place for Europe in absorbing knowledge developed by Muslims, both in political, socia, and economic relations and civilization between countries. Europeans witnessed the fact that Spain was under Islamic rule far away from other countries in Europe, especially in the field of thought and science,and other physical structures. this area of Spain flows various knowledge to advance and improve all its shortcomings and even achieve its glory until this century.
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Fakhriati, Fakhriati. "The Use of Papers in The Acehnese Islamic Manuscripts and its Historical Context." Heritage of Nusantara: International Journal of Religious Literature and Heritage 2, no. 1 (2016): 51–72. http://dx.doi.org/10.31291/hn.v2i1.102.
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Paper is the most popular material used for writing Islamic manuscript in the Archipelago, including Aceh. Both imported and traditional papers were used for writing Islamic manuscripts in Aceh. Using certain paper for writing an Islamic manuscript might be used for tracing a great information on the context of papers that can be able to learn and know the relationship between the country of paper producers and the country of the paper users. This article argues that Acehnese Islamic manuscripts were written mostly in imported papers containing of watermark images commonly used in Islamic countries. This indicates that Acehnese had either social, economic, political, or knowledge relationship with Islamic countries.
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Nurrachmi, Rininta. "THE POTENTIAL INDUSTRY OF ISLAMIC TOURISM IN SOUTHEAST ASIAN (SEA) COUNTRIES." International Journal of Islamic Business Ethics 4, no. 2 (2019): 627. http://dx.doi.org/10.30659/ijibe.4.2.627-639.
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Southeast Asian (SEA) countries is rich with natural resources and historical heritage. The high number of Muslim populations in SEA countries can be a potential revenue to promote Islamic tourism. This study aimed to examine the potential of Islamic tourism industry as alternative revenue and it seeks to investigate the effective and efficient way to promote Islamic tourism in SEA. There are many potential factors that promote Islamic tourism in SEA countries. Push and pull factors influence Muslim tourists is deciding which place they want to visit. Collaboration and coordination among SEA countries can enhance Islamic tourism the developing of Islamic tourism in the region eventually economic benefit can be gained to enhance the countries� revenue.
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الدرويش, جاسم ياسين, and حسين جبار العلياوي. "Historical Geography of the Medieval Andalusian City of Barcelona." Kufa Journal of Arts 1, no. 30 (2017): 91–116. http://dx.doi.org/10.36317/kaj/2016/v1.i30.6078.
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The city of Barcelona is located in the northeast of the Iberian Peninsula on the Mediterranean Sea, and it was inaugurated in the year 94 AH / 712 AD, after which it turned into a base for the Islamic armies that retreated to Gaul, and continued under Islamic rule for about ninety years, so that the Christians could then regain it, and it is the first of the frontiers. Andalusia, which fell in the hands of the Christians, in the year 185 AH / 801 AD
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Gülalp, Haldun. "A Postmodern Reaction to Dependent Modernization: The Social and Historical Roots of Islamic Radicalism." New Perspectives on Turkey 8 (1992): 15–26. http://dx.doi.org/10.15184/s0896634600000595.
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The recent rise of Islamic Radicalism in the Middle East is generally associated with anti-Western sentiment and interpreted as a continuation of the traditional conflict between Christian and Islamic civilizations. It is thought to reflect a traditionalist opposition to the modernization process which originated in the West and then was introduced to the Islamic countries (for an example of this literature, see Youssef, 1985). But this view cannot explain the historical timing and specificity of the current Islamic political revival. In this paper I suggest that Islamic radicalism is not a traditionalist plea to return to a pre-modern era. Quite the contrary, it is a product of the contradictions of Third World modernization and represents a post-modern reaction to the specific form of modernization experienced by the Islamic Third World. In the Islamic countries, where modernization has been synonymous with westernization, the response to the contradictions of modernization has taken the form of a “politics of identity.”
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Ghozali, Mohammad, Muhammad Ulul Azmi, and Wahyu Nugroho. "Perkembangan Bank Syariah Di Asia Tenggara: Sebuah Kajian Historis." Falah: Jurnal Ekonomi Syariah 4, no. 1 (2019): 44. http://dx.doi.org/10.22219/jes.v4i1.8553.
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The development of Islamic Banking in Southeast Asia is growing rapidly. Statistical data shows that Southeast Asia has become one of the centers for the development of the global Islamic finance industry. Literally, Indonesia and Malaysia is two countries in the region that have become dynamos for the development of the Islamic banking industry in ASEAN countries, this condition has encouraged other countries to be discussed in the development of the Islamic banking industry. The method of this paper is historical approach, which documentary methods in data collection techniques by analyzing documents that are relevant to the research topic. The conclusion of this study is that significant developments still occur in two countries, namely Malaysia and Indonesia, whereas in some countries such as Thailand, Singapore and the Philippines the development of Islamic banking is still minimal.
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Ghozali, Mohammad, Muhammad Ulul Azmi, and Wahyu Nugroho. "Perkembangan Bank Syariah Di Asia Tenggara: Sebuah Kajian Historis." Falah: Jurnal Ekonomi Syariah 4, no. 1 (2019): 44. http://dx.doi.org/10.22219/jes.v4i1.8700.
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The development of Islamic Banking in Southeast Asia is growing rapidly. Statistical data shows that Southeast Asia has become one of the centers for the development of the global Islamic finance industry. Literally, Indonesia and Malaysia is two countries in the region that have become dynamos for the development of the Islamic banking industry in ASEAN countries, this condition has encouraged other countries to be discussed in the development of the Islamic banking industry. The method of this paper is historical approach, which documentary methods in data collection techniques by analyzing documents that are relevant to the research topic. The conclusion of this study is that significant developments still occur in two countries, namely Malaysia and Indonesia, whereas in some countries such as Thailand, Singapore and the Philippines the development of Islamic banking is still minimal.
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Rassool, G. H., and F. F. Iakhin. "Islam and Psychology in the post-Soviet space: history, modernity and prospects." Minbar. Islamic Studies 15, no. 4 (2023): 911–40. http://dx.doi.org/10.31162/2618-9569-2022-15-4-911-940.
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The article provides an overview of the history, current state, trends and prospects for the development of the field of knowledge and practice at the intersection of Islam and Psychology in selected countries of the post-Soviet space in line with global trends in Islamic Psychology and the historical, social, political and legal contexts that are characteristic of these countries. An analysis of the modern context, historical experience and existing developments of the Soviet and post-Soviet periods allowed the authors to identify the general and the particular in the theory and practice of Islamic Psychology in the countries under consideration, as well as to assess the prospects for its development.The authors state that the development of the problems of Islam and Psychology in the Russian Federation has a solid academic and practical basis for the further development of Islamic Psychology and the provision of psychological assistance to Muslims based on the Islamic tradition. Based on a detailed analysis of a number of areas of activity (scientific, educational, consulting, etc.) in this area, it is indicated that in Russia the field of Islamic Psychology is developing at a faster pace than in other CIS countries. It is noted that the Russian model can serve as a kind of example for the development of Islamic Psychology in these countries (Azerbaijan, Kazakhstan and the states of Central Asia), which in many ways follows the pattern of the Russian Federation with relevant regional specifics and has great opportunities and prospects, given that the majority of the population of these countries belongs to Muslims, who have historically deep roots of Islamic culture and religion.
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Blake, Gerald, Masahi Haneda, and Toru Miura. "Islamic Urban Studies: Historical Review and Perspectives." Transactions of the Institute of British Geographers 21, no. 1 (1996): 309. http://dx.doi.org/10.2307/622943.
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ÇEVİKER, Abdulkerim, Celal TAŞKIRAN, Dila Şeyda TAŞDEMİR, Çisem ÜNLÜ, and Furkan ÇAMİÇİ. "Women and Sports from the Perspective of Islam." International Journal of Religion 5, no. 5 (2024): 659–69. http://dx.doi.org/10.61707/8pyyc790.
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Women's participation in sport, which is an important part of human life, has been the subject of debate for centuries. In Islamic countries, the religious view of society influences women's participation in sport in different ways. In some Islamic countries today, women's participation in sport is encouraged, while in others it is restricted by various norms. Sports education and sports policies play an important role in attracting women to sports in Islamic countries. As part of our research, we examined the historical perspective of women's participation in sports in Islamic countries, the current status of women's sports, the role of Islamic faith in shaping women's participation in sports, and the potential of women's sports as a means of empowerment and social change. To summarise, Islam does not prohibit women's participation in sports, but only encourages them to participate in sports by covering themselves according to the religion and rules.
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Memišević, Ehlimana. "Teaching Islamic Law at Public Universities in the Countries of the Former Yugoslavia." Context: Journal of Interdisciplinary Studies 6, no. 2 (2022): 27–46. http://dx.doi.org/10.55425/23036966.2019.6.2.27.
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As one of the world’s great legal systems, Islamic law is taught at many academic institutions, using different methodological approaches and within differen institutional frameworks. The subject of this study is the teaching of Islamic law at public universities in the countries of the former Yugoslavia. It is based on the analysis of teaching curricula, textbooks, and additional literature used for courses at graduate, postgraduate and doctoral levels.At almost all law schools in the former Yugoslav member states that were the subject of this study, Islamic law is taught within the framework of General Political and Legal History or Comparative Legal History/Traditions and Political and Legal History or National Legal History. Within these subjects, Islamic law is taught within a comparative historical and legal perspective and as part of previous positive law under the Ottoman state.The scope of Islamic legal studies varies by state, however. For example, at the law faculties of the universities of Sarajevo, Belgrade, and Skopje, it is broadly taught at all three levels, while at the universities of Ljubljana and Podgorica it is not taught at all. In Sarajevo, Belgrade and Skopje, Islamic law is taught together with other great legal systems in historical and contemporary context, modelled on contemporary approaches to the study of Islamic law and legal cultures in general at academic institutions around the world. Bearing in mind the turbulent history of these states, the marginalisation of religion (and so of religious law) during the socialist period, and the fact that these faculties educate secular legal experts, the extent to which Islamic law is taught at public universities is satisfactory for the profile of experts being educated by them.
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Uddeen Deab Mahmoud Alzitawi, Diaya. "The Values of Peace in Islamic Education." AL-WIJDÃN Journal of Islamic Education Studies 7, no. 2 (2022): 282–90. http://dx.doi.org/10.58788/alwijdn.v7i2.1792.
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Islam holds significant values regarding to peace among its followers and believers. Some typical values are bonding of brotherhood, spreading (Salam), exchanging gifts, feeding food, helping the distressed and the rights of the dhimmi. Islam emphasizes the meanings and values of peace in dealing with non-Muslim countries and societies, by enacting regulations governing the relationship of the Islamic state with other non-Muslim countries. Peace in the Islamic concept does not negate the presence of disagreement and division, even arguments between its followers or even with non-Muslim countries and societies. The researcher has analyzed a few samples of historical facts in which Muslims have applied their core values of peace quoted from Islamic legislation in their dealings with their Muslim brothers and also with non-Muslim sects and countries. The researcher used the descriptive historical method to analyze the data that He studied, with that outcome, the researcher presented a set of results. An important factor that can be addressed is the state of non-peace that prevails in humanity during our present time. Eventually, this leads to non-compliance with the divine legislations that are justified in the Qur’an, the Sunnah, and also through the lives of the Companions and their followers. Moreover, this article has recorded a significant result: the values of peace in Islamic education. It contributed to spreading a state of peace and no war between non-Muslims while Muslims lived as minorities in non-Muslim societies. Especially those who live as minorities in non-Muslim communities. Keywords: Peace, Education, Islamic values. Islamic education
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Jeleček, Leoš. "The Image of British and Northamerican Historical Geography in the Journal of Historical Geography." Geografie 95, no. 3 (1990): 201–8. http://dx.doi.org/10.37040/geografie1990095030201.
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The paper treats mainly of the analysis of the Journal of Historical Geography volumes 1985-1989 contents, its history, tasks and personal support. The topical, periodizational and regional structure of the journal is characterized. The paper indicates the journal as main world periodical of the discipline and shows its slow transformation from journal of English speaking countries into international one. The information about some aspects of organizational development of historical geography in U.K. and U.S.A., others journals in the field of historical geography published there and CUKANZUS's last activities are given in this paper.
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Аззаарі, Алі. "ГЕОМЕТРИЧНИЙ ОРНАМЕНТ В ІСЛАМСЬКОМУ МИСТЕЦТВІ: ТРАДИЦІЇ, ОСОБЛИВОСТІ, СКЛАДОВІ". Art and Design, № 4 (15 лютого 2021): 51–59. http://dx.doi.org/10.30857/2617-0272.2020.4.3.
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Purpose of the article аnalyze the features of Islamic geometric ornament as a historical and at the same time modern artistic phenomenon, its formation, development, traditional structural elements. Methodology. General scientific research methods, chronological and historical ‒ comparative, figurative-stylistic, semantic, and theoretical-art history analysis are applied. Results. The features of the historical development of geometric ornament in the countries of Islam, its national, historical, mental, figurative, artistic features are analyzed. Recognized in the world as a unique work of art, Islamic geometric ornament is known for its compositional construction which consists of simple elements (circle, square, triangle). Then by connecting and repeating the shapes according to a certain grid pattern, a complex pattern (hexagon, octagon, star pattern) is created. The richness of the artistic culture of Islam is embodied in the range of its variants. It was found that the geometric ornament, which is the main decorative element on numerous objects, embodies a deep spiritual content. Geometric Islamic ornament embodies thousands of years of creative practice that has become traditional in the Arab East. At the same time, in the modern world, Muslim ornamental traditions remain relevant and reveal opportunities for introducing the acquired artistic experience of the Arab countries into new creative practices, including graphic design. Scientific novelty consists in determining the place and significance of Islamic geometric ornament in modern cultural and historical processes, taking into account its traditional aesthetic, substantial, structural and compositional content. Practical significance. The proposed research expands the understanding of the possibilities of using the traditions of Islamic ornament in modern creative practices. The results can be used in design practice.
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Rørbæk, Lasse Lykke. "Islamic Culture, Oil, and Women's Rights Revisited." Politics and Religion 9, no. 1 (2016): 61–83. http://dx.doi.org/10.1017/s1755048315000814.
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AbstractAccording to recent research, oil abundance is the principal explanation for women's poor human rights record in many Muslim societies. However, this study argues that resistance to gender equality in the Muslim world originates in its specific historical trajectory and that the critical juncture precedes the extraction of oil by a thousand years. The study assesses data on women's economic, social, and political rights in 166 countries from 1999–2008 and shows that whereas the negative effect of oil is driven by the 11 members of the Organization of Arab Petroleum Exporting Countries, Muslim countries consistently underperform even when oil and gas rents and other relevant factors such as income and democracy are accounted for. The study concludes that persisting orthodox tendencies in Islamic culture provide the best explanation for Muslim women's limited empowerment.
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Abdul Razak, Muhammad Afifi, Kamarul Azman Khamis, Rusdi Omar, and Mashitah Mohd Udin. "PENGLIBATAN NEGARA-NEGARA ISLAM DALAM MISI PENGAMAN ANTARABANGSA ISLAMIC COUNTRIES PARTICIPATION IN INTERNATIONAL PEACEKEEPING MISSION." Online Journal of Research in Islamic Studies 8, no. 2 (2021): 47–56. http://dx.doi.org/10.22452/ris.vol8no2.5.
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International peacekeeping mission is an important mechanism in the aspect of contemporary international conflict management. Since its first implementation by United Nations (UN) wayback in 1948, it attracted interest and participation from many countries in the organization. This includes the Islamic countries. Since the end of the Cold War era in the late 1980s, Islamic countries emerged as among the leading participant and troop contributor to international peacekeeping mission especially the mission organized by the UN. Half of the top-ten troop contributors to the current UN mission today are the Islamic countries such as Bangladesh, Pakistan, Egypt, Indonesia and Ghana. Even though Islamic countries had been contributing actively in numerous UN missions, nothing much were known about it. This article discussed in brief about the scenario of Islamic countries participation in international peacekeeping mission by referring to the mission organized by the UN and non-UN organizations since its early years to the present time. The approach use in this article are historical analysis and content analysis. This article concluded that, firstly, this scenario served as an evidence of Islamic countries un-ending support to the UN as a world governing body; secondly, national interest and not religious interest seems to be the primary driving factor of Islamic countries participation in peacekeeping; and finally, while Islamic countries continued its active participation in this areas of contribution, it nevertheless had to familiarize itself with the impacts and challenges that it currently faced which maybe will limited its noble effort to continue its support to international peacekeeping mission in the near future.
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Ash Shiddieqy, Ahmad, Padlan Padil Simamora, and Dinda Difia Madina. "Contemporary Islamic Politics in Tunisia: The Journey of Islamic Democracy Post-Arab Spring." MILRev : Metro Islamic Law Review 3, no. 1 (2024): 119. http://dx.doi.org/10.32332/milrev.v3i1.8976.
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This study aimed to examine contemporary Islamic politics in Tunisia, specifically the democratic system Post-Arab Spring. The political struggle of Muslim countries triggered the Arab Spring movement, with Tunisia pioneering a Jasmine Revolution from 2010-2011 to obtain global attention. Furthermore, the investigation constitutes a literature review to analyze contemporary Islamic politics in Tunisia, specifically Post-Arab Spring. The influence of Islamic politics is an important issue, specifically in strengthening demands for democracy by analyzing the struggle in Tunisia. Therefore, this study provides the main focus of state democracy, which is a phenomenon of historical studies and political struggles. The analysis process is carried out in four stages, namely source finding, criticism, interpretation, and writing. The results show that there is a harmonious coexistence between Islam and democracy in Tunisia compared to other countries in the Middle East. The principles of democracy are evident in the organization of elections, freedom of speech, religious tolerance, and recognition of gender equality.
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Holis, M. "Taqlid dan Ijtihad dalam Lintasan Sejarah Perkembangan Hukum Islam." Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam 22, no. 1 (2020): 72–91. http://dx.doi.org/10.15642/alqanun.2019.22.1.72-91.
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Change is a necessity, which must be addressed by Islamic law in the form of ijtihad. However, it is in this condition that the attitude of taqlid arises which results in stagnation. This paper tries to find a comprehensive understanding of "taqlid and ijtihad" from a historical perspective or historical trajectory of Islamic legal thought. At the end of this paper, it was concluded that the stagnation of Islamic law was due to: (1) a wider territory of Islamic countries, (2) divisions in the Islamic government, (3) assumptions that Islamic Laws were firmly codified, and (4) the haphazard emergence of fatwa-giving groups. In response to this stagnation, the contemporary Muslim thinkers promote the re-actualization of Islamic teachings and the reinterpretation of existing nash in the hope that a more conclusive legal judgment can be obtained (able to answer the challenges of the times), to tacle with a variety of the emergence of actual problems that require legitimacy from Islamic law.
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Anwar, Mohammad. "An Islamic Perspective on Capital Markets and "Islamic" Securities in Malaysia." Pakistan Development Review 34, no. 4II (1995): 865–78. http://dx.doi.org/10.30541/v34i4iipp.865-878.
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Financial systems channel funds in an economy from the surplus economic units lacking appropriate investment opportunities to the deficit economic units with such opportunities. The surplus units seeking returns by employing their funds in productive activities and the deficit units interested in exploiting their investment opportunities contact one another through a network of financial markets a~d institutions in the economy. The participants make financial contracts in ways which satisfy their requirements regarding liquidity, denomination, maturities, and risk diversification [Anwar (1987), pp. 296-297]. In this way, the financial markets contribute to a higher production, efficiency, and economic welfare of everyone in the society [Mishkin (1989), p. 45]. In recent years, the appetite for investment in the markets of developing countries has increased manyfold [Hussain (1994), p. 2]. A good many of such developing markets are in Islamic countries such as Egypt, Turkey, Bangladesh, Pakistan, and Malaysia. Well-developed Islamic financial markets would contribute towards economic development by attracting capital inflows and checking capital flight from the Islamic nations.
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Solodovnik, Dilyara M., and Damir Z. Khairetdinov. "FEATURES OF THE ISLAMIC ECONOMY AND THE PRACTICAL IMPLEMENTATION OF ISLAMIC BANKING." EKONOMIKA I UPRAVLENIE: PROBLEMY, RESHENIYA 2, no. 1 (2022): 45–50. http://dx.doi.org/10.36871/ek.up.p.r.2022.01.02.007.
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The article discusses the features of the functioning of the Islamic economy, which has specific tools for functioning on the basis of the Holy Scriptures. After centuries, these mechanisms have been effectively used by the banking sector, meeting the needs of the development of the world economy. An attempt is made to compare modern banking terminology with traditional concepts of Islamic banking. Historical examples of the use of Islamic instruments of financial and economic activity are given, as well as objective facts and figures that indicate the huge volumes of assets regulated by elements of Islamic banking in Islamic and Western countries. The special role of the so-called Islamic windows in numerous Western banks is noted.
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Keller, Shoshana. "Islamic Central Asia: An Anthology of Historical Sources." Central Asian Survey 29, no. 4 (2010): 560–62. http://dx.doi.org/10.1080/02634937.2010.533979.
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Herdiawanto, Heri, and Valina Singka Subekti. "DEBATE OF ISLAM AND COUNTRIES IN THE CONSTITUANTE BOARD, 1956-1959." Book Chapters of The 1st Jakarta International Conference on Social Sciences and Humanities (JICoSSH) 2 (February 2, 2019): 155–74. http://dx.doi.org/10.33822/jicossh.v2i1.10.
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This study examines Hamka's political thinking about Islam and the State in the Basic State debate that took place in the Constituent Assembly 1956-1959. Hamka belongs to the basic group of defenders of the Islamic state with Mohammad Natsir in the Masyumi faction, fighting for Islamic law before other factions namely the Nationalists, Communists, Socialists, Catholics-Protestants and members of the Constituent Assembly who are not fractured. Specifically examines the issue of why Islam is fought for as a state basis by Hamka. and how Hamka thought about the relationship between Islam and the state.
 The research method used is a type of library research with literature studies or documents consisting of primary and secondary data and reinforced by interviews. The theory used in this study is the theory of religious relations (Islam) and the state.
 This study found the first, according to Hamka, the Islamic struggle as the basis of the state was as a continuation of the historical ideals of the Indonesian national movement. The second was found that the constituent debate was the repetition of Islamic and nationalist ideological debates in the formulation of the Jakarta Charter. Third, this study also found Hamka's view that the One and Only God Almighty means Tauhid or the concept of the Essence of Allah SWT.
 The implication of this research theory is to strengthen Islamic thinking legally formally, that is thinking that requires Islam formally plays a major role in state life.
 The conclusion is that Indonesian society is a heterogeneous society in terms of religion. This means that constitutionally the state recognizes the diversity of religions embraced by the Indonesian people and guarantees the freedom of every individual to embrace religion and realize the teachings he believes in all aspects of life. Hamka in the Constituent Assembly stated that the struggle to establish a state based on Islam rather than a secular state for Islamic groups was a continuation of the ideals of historical will.
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Chikrizova, Olga Sergeevna. "Saudi Model of Development for the Islamic World: Peculiarities and Limits." Vestnik RUDN. International Relations 19, no. 4 (2019): 545–65. http://dx.doi.org/10.22363/2313-0660-2019-19-4-545-565.
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The article is devoted to the analysis of the Saudi model of development for the Islamic world, which Riyadh started actively promoting after the “Arab Spring”. The popular protests in the Middle East and North Africa countries, which led to the changes in the ruling regimes, opened up prospects for the states of the region to transform their own models of statehood. In this regard large regional actors such as Saudi Arabia, Iran and Turkey proposed their own models as an example for possible changing political systems and foreign policy of countries affected by unrest. The relevance of the topic of this study is determined by the fact that the current struggle for leadership in the Middle East, unfolding between Saudi Arabia and Iran, has reached a level where the rivals could influence the choice of development path of other countries, such as Syria, Lebanon and Yemen. In this regard, it is extremely important to assess the models proposed by Riyadh and Tehran, to determine the prospects for their implementation. The purpose of the article is to identify the features of the development model for the Islamic world proposed by Saudi Arabia, as well as to assess the limitations of this model. The author used both general scientific methods (analysis, synthesis, generalization) and methods of historical science (concrete historical, comparative historical, historical genetic methods) and religion studies (causal analysis). In addition, the methodology of political science and economics was widely used. A special focus was done on the quantitative analysis of the amount of aid sent by Saudi Arabia to implement various projects in the countries of the Islamic world as part of international development assistance programs, with the aim of forming a ranking of recipient states from Riyadh. As a result of the study, the author came to the conclusion that Saudi Arabia pursues a pragmatic foreign policy strategy, in fact, not relying on Islamic principles. However, Riyadh is devoting significant financial resources to implementing programs to promote the development of the Islamic world and religious diplomacy, in which the promotion of its own “version” of Islam - Wahhabism, and more precisely Salafism, plays an important role. Among the main limitations of the Saudi model the author identified oil as the basis for modernization, since not all states have this resource and can develop their own economy on its basis; Wahhabism as a “small-town” doctrine, which can hardly be borrowed by the countries of the Islamic world, in which more moderate religious schools have traditionally dominated; absolute monarchy as a form of government, even with elements of democracy.
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Berlianto, Gesha, Yulita Putri, and Abid Nurhuda. "ISLAMIC EDUCATION IN THE TIME OF UMAR BIN KHATTAB: A HISTORICAL STUDY." JURNAL HURRIAH: Jurnal Evaluasi Pendidikan dan Penelitian 4, no. 3 (2023): 310–20. http://dx.doi.org/10.56806/jh.v4i3.148.
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Islamic education is required to be able to answer the challenges of every era. And the progress of this education started a long time ago when Islamic territory had reached from west to east, namely during the military expansion during the era of caliph Umar Bin Khattab. So the purpose of this study is to describe Islamic Education in the Era of Umar Bin Khattab. The method used is a literature study with descriptive techniques in concluding and analyzing the data so that this research is qualitative. The results of the study show that Islamic Education during the Umar Bin Khattab era included the provision of quality educational resources by sending them to become teachers and scholars in conquered countries. then the construction of educational infrastructure such as kuttab, majlis, and mosques. And finally, there are methods in education such as halaqah, talaqqi, and lectures.
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Abdallah, Monia. "World of Islam Festival (Londres 1976) : Naissance d’un nouveau paradigme pour les arts de l’Islam." RACAR : Revue d'art canadienne 39, no. 1 (2014): 1–10. http://dx.doi.org/10.7202/1026192ar.
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This essay traces the origin and stakes of the association between historical Islamic art and works of contemporary art by artists from Muslim countries. The idea that underpins this association—that there is a form of continuity between these works—first appeared in London in 1976 during the World of Islam Festival. This event laid the foundation for the understanding of Islamic art as a vehicle for cultural continuity, so that contemporary art by artists from Muslim countries came to be seen as an extension of Islamic art and became perceived by many as a contemporary Islamic art, that is to say, the art of the Islamic civilization of today. This article argues that the notion of Islamic civilization that the World of Islam Festival vehiculated continues to be felt in the new paradigm for Islamic art that it initiated. This essay analyzes how this event unintentionally spawned a new model for understanding not only Islamic art, but also Islamic civilization, a civilization that is now once again considered alive.
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Saputra, Kurniawan Dwi, Fatimah Az Zahra Mughni, Nur Asyiqin Zohkarnain, and M. Sonata Dena Sadewa. "Historical Continuity and Changes: Understanding the Dynamics of Islamic Education in Indonesia and Malaysia." Jurnal Tarbiyatuna 13, no. 2 (2022): 107–18. http://dx.doi.org/10.31603/tarbiyatuna.v13i2.7345.
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Despite having identical demographic composition with the presence of the Muslim majority, the expression of Islam in Indonesia and Malaysia has a different nuance. Islam in Indonesia is more varied and open, while Islam in Malaysia is more centralized and formal. These different expressions must be influenced by the differences of Islamic education in the two countries. This study intends to examine the Islamic education system in Indonesia and Malaysia by describing the history of its development. By referring to library sources, this study conducted a qualitative analysis with the help of Michel Foucault's genealogical theory. With this theory, the author reveals the changes that have occurred throughout the history of Islamic education in Indonesia and Malaysia. This study found that Islamic education in Indonesia and Malaysia departed from the same origin: traditional Islamic learning. Differences begin to emerge when the British government accommodated Islamic education in the vernacular education system in Malaysia, while the Dutch marginalized Islamic education in Indonesia. The Malaysian government further integrated Islamic education into the national education system, while the Indonesian government recognized Islamic education in an independent form outside of state management. As a result, Islamic education in Indonesia has developed adaptively to the temporal challenges by producing diverse forms of education, while Islamic education in Malaysia is stagnating because of the politization. Government policy also influenced this adaptive character where the strict approach of the Dutch colonial government required Islamic boarding schools in Indonesia to be more independent and creative.
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Nong, Xintang. "State Formation Patterns: China, European Countries, and Decolonized Countries." Lecture Notes in Education Psychology and Public Media 24, no. 1 (2023): 17–25. http://dx.doi.org/10.54254/2753-7048/24/20230549.
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The exploration of state formation patterns is a multifaceted and intricate field of study, encompassing a range of factors such as geography, history, and culture. It is essential to comprehend different nations various state formation models to gain a holistic understanding of their political, societal, and economic structures. This study seeks to conduct a comparative analysis of state formation patterns in diverse countries and elucidate their unique characteristics within their respective historical and cultural contexts. By examining historical facts and taking into account the geographical, historical, and cultural dimensions, this research aims to contribute to the understanding of the political, societal, and economic systems in China, European nations, and formerly colonized regions. These elements have given rise to distinct state formation traits in these areas, firmly rooted in their distinctive historical and cultural heritages. Furthermore, this analysis sheds light on the interconnectedness of these factors, offering a comprehensive perspective on state formation across the globe.
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Haryanto, Budi. "PERBANDINGAN PENDIDIKAN ISLAM DI INDONESIA DAN MALAYSIA." Adabiyah : Jurnal Pendidikan Islam 1, no. 1 (2016): 81. http://dx.doi.org/10.21070/ja.v1i1.166.
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Islamic education as a subsystem which cannot be separated from national education, because it not only serves as a complement but also as the foundation stone for the formulation of national education goals. This is true in Indonesia and Malaysia. Islamic education in both countries, also affected the national struggle journey, to the efforts to maintain and develop its existence after the independence so as to have a clear role in mental strengthen human resources in their respective countries. This paper aims to examine the similarities and differences in the dynamics of the development of Islamic education in Indonesia and Malaysia in order to provide a complete understanding of the actualization of Islamic education since its first deployment to development in their respective countries to take shape more adaptive to the times. Benchmarks in this paper with a few descriptive reportorial ranges include a functional link to obtain a logical understanding of the reason for the implementation of the national education policy by using a historical approach.
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Bekkin, R. I. "Muslim Bank as a Historical Category: Creating Credit Institutions for Muslims In the First Half of the 20 th Century." MGIMO Review of International Relations 13, no. 5 (2020): 149–67. http://dx.doi.org/10.24833/2071-8160-2020-5-74-149-167.
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Abstract: The article examines theoretical and practical aspects of the activities of Muslim banks in the countries of Eurasia in the first half of the 20th century. These credit institutions were created on the initiative of Muslim entrepreneurs who sought to have an affordable source of financing for their activities. Muslim banks were an important element of the financial system of a number of countries during the era of colonialism. In the context of competition in the capital markets between Western banks and credit institutions belonging to different religious and ethnic groups, as well as competition of the latter with each other, Muslim banks acted as an instrument for ensuring the economic independence of Muslim communities in a number of countries and regions in the period under review. After the countries of Asia gained independence, Muslim banks were transformed into ordinary national banks.The activities of Muslim banks are considered in the article against the background of discussions on the admissibility of loan-based banking operations in the context of the prohibition of usury (riba) in Islamic law. The article emphasizes that Muslim banks in their activities relied on the theological and legal conclusions (fatwas) of Islamic scholars who considered such activities legitimate and not falling under the Quranic concept of usury.The author adheres to the point of view that the creation of an independent state or nationalterritorial / national-cultural autonomy of Muslims was a natural result of the struggle of the Muslim bourgeoisie with competitors for the markets for goods and services in a number of countries and regions, considering both Muslim and Islamic banks only as a certain stage in the development of banking in a number of countries in Asia, Africa and Europe.The article disputes the idea that both Islamic banks and the Islamic economic model as a whole are monolithic structures that cannot be modified. According to the author, the very creation of Islamic banks, as well as their convergence with conventional (non-Islamic) credit institutions, which we observe today, is a natural result of a change in the economic interests of the ruling class both in the countries of the spread of Islam and in the Western world.The article examines the history of the creation of Muslim banks in Bosnia and Herzegovina and in British India. These regions are brought together by the fact that Muslims who lived there were forced to compete with representatives of other ethno-confessional groups and communities living in the same territory. Particular attention is paid to the theological and legal discussions on the creation of a Muslim bank in Russia.
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Grassa, Rihab. "Legal Origin, Institutional Quality, and Islamic Finance Development: Does Shari’a Matter?" Law and Development Review 13, no. 2 (2020): 345–69. http://dx.doi.org/10.1515/ldr-2020-0053.
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AbstractPrevious studies on financial development have shown that differences in the legal origin explain differences in financial development. Using historical comparisons and cross-country regressions for 40 countries observed for the period from 2005 to 2018, our research assesses how different legal origins have affected the development of Islamic finance worldwide. More particularly, our research assesses empirically why and how the adoption of Shari’a, wholly or partially (combined with common or civil law), could explain the level of development of Islamic finance in different jurisdictions. Our primary results show that countries adopting a Shari’a legal system have a very well-developed Islamic financial system. Moreover, countries adopting a mixed legal system based on common law and Shari’a law have sufficient flexibility within their legal systems to make changes to their laws in response to the changing socioeconomic conditions, and this has helped the development of the Islamic financial industry. However, countries adopting a mixed legal system based on both civil law and Shari’a law appear less flexible in making changes to their old laws and this thwarted the development of the Islamic financial industry in these countries. Furthermore, we have found that the concentration of a Muslim population (the percentage of Muslim population) along with the level of income have both had a positive effect on the development of Islamic banking assets and on the development of Islamic banking as a whole.
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Tomić, Tatjana. "Affirmation of Islamic artists on the example of Shirin Neshat and Mona Hatoum." Zbornik Akademije umetnosti, no. 9 (2021): 253–70. http://dx.doi.org/10.5937/zbaku2109253t.
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The role of women in Islamic countries is very different from the notion of women in Europe, because the religious worldview has been dominant for centuries so much that it has subdued all other spheres of society. The struggle for equality, which has been going on for decades in the so-called Western world, in Islamic countries is just getting started. Consequently, it is not surprising that the portrayal of women and everything related to them in the art and literature of Islamic countries is limited in relation to the West. Islam is a very strict religion and forbids the display of objects that lead to fetishism, such as human figures and cult images, because it represents a threat to the creative power of Allah. In the past, Islamic women did not have the opportunity to affirm themselves in the arts, because despite the fact that Islam does not support "discrimination" between men and women, at the same time it does not defend the idea of "equality". However, the postmodern era brings a revival, and today they are finally enjoying their rights and are greatly represented on the world art scene. By presenting historical themes, the artists in a special way convey emotional messages about the suffering of individual members of the Islamic faith, and in addition define and reexamine patriarchy, feminism and fundamentalism through their works. The themes of suffering are best depicted in the work of two Islamic women, Shirin Neshat and Mona Hatoum, so this paper will talk about their opus and the way in which Muslim women are affirmed in the modern age through historical-artistic and sociological approach.
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Amin , Asst Prof Dr Tahereh Sadat Tabataba’i . "The Place of Archaeological Studies and Historical Geography in Contemporary Interpretations." Alustath Journal for Human and Social Sciences 61, no. 2 (2022): 442–57. http://dx.doi.org/10.36473/ujhss.v61i2.1299.
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Since Allah sometimes speaks of the location of historical stories in the verses of the Qur'an, understanding some of these verses requires historical archaeological and geographical studies. The advancement of science in the new age and the existence of spiritual crises due to the distance from religion require interpreters to interpret with a scientific perspective. Social and cultural developments and the expansion of the field of science due to the relationship between the Islamic world and Western civilization have created some innovative factors that have had a profound effect on the content and style of interpretation. This is why contemporary Islamic commentators, in accordance with the specific characteristics of this era, have optimized the knowledge related to the Qur'an in order to convey the messages of the Qur'an to the people with a new face. Based on this, the present study has examined archaeological and historical geographical studies in the interpretation of the Qur'an and has researched in six contemporary interpretations. Historical geography in cases such as the Holy Land, the Land of the Aḥqāf, the Land of Gog and Magog, the Cave of the Companions of the Cave, Mount Judi, Majmaʽ al-Bahrayn and Adna al-Arḍ (i.e. Nearby Land) have shown the spatial dimensions of the lands where the events took place. And from this study, it was concluded that the Qur'anic stories, mentioning specific geographical places, are real and historical stories, and the ancient relics of these stories can be seen on earth today.
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Musta'an, Musta'an. "Konsep dan Implementasi Manajemen Pendidikan Islam dan Ekonomi Syariah di Asia Tenggara." Jurnal Ilmiah Ekonomi Islam 6, no. 2 (2020): 389. http://dx.doi.org/10.29040/jiei.v6i2.1188.
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The purpose of this study is to understand the concepts and implementation of Islamic education and Islamic economic management in Southeast Asia, where the object of this research is the management of Islamic education and Islamic economics in Indonesia and Malaysia. The research method uses the literature study method using a historical approach. By using these methods and approaches the concepts and implementation of Islamic education and Islamic economic management in Southeast Asia (in Indonesia and Malaysia) are expected to build a clear picture through various theories that have existed and developed previously. The results show that there are various similarities between the concepts and implementation of Islamic education management and Islamic economics in Indonesia and Malaysia, which are geographically close together so that they experience the same historical phases caused by the stages of the period of international civilization. Another thing that causes similarities is that the two countries are both in the development of sharia economics which continues to grow, although until now the development of the sharia economy in Malaysia, especially the banking industry has developed much more rapidly than in Indonesia.