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Journal articles on the topic 'Islamic political system'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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1

Sajjadi, Sayed Abdul Qaium. "Principles of Governance in Islamic Political System." quarterly journal of political and international studies 1, no. 2 (2024): 25–46. https://doi.org/10.62134/srqpis/v1.i2.khatamuni.2.

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What and why Islamic government is one of the important topics of our time. Contrary to the secularist view, which sees governance as merely a human and customary matter, the principles of governance in Islamic political thought are a combination of human rational requirements and Shari'a and revelation requirements. Islamic governance, like other Islamic teachings, has relatively fixed principles and changing branches. There is a wide and deep difference of opinion about the principles of Islamic governance among Muslim thinkers. In this article, divine sovereignty, popular acceptance, rule o

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Abbas, Indah. "Islamic Law in the Legal Political System." Al-Mizan 13, no. 2 (2017): 156–84. http://dx.doi.org/10.30603/am.v13i2.875.

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This article discusses the history of the development of Islamic law in the legal political system in Indonesia. The problem discussed in this article is how the history of the phases of Islamic law in Indonesia and how the formation of Islamic law in the development of the political system in Indonesia. The results showed that: First, the history of the development of Islamic law in Indonesia, namely from the pre-colonial period of the Netherlands, the Dutch colonial period, the period of Japanese occupation, the period of parliamentary democracy, the old and new order periods, and the reform

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Hidayat, Ahmad Wahyu, and Muhamad Iqbal Fasa. "ISLAMIC EDUCATION POLICY ON SOCIO POLITICAL SYSTEM." At-Turats 14, no. 2 (2020): 103–21. http://dx.doi.org/10.24260/at-turats.v14i2.1863.

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Ahmad, Imran, and Mian Saeed Ahmad. "An Analytical Study of Political Philosophy of Dr. Israr Ahmad about Caliphate." Global Social Sciences Review VIII, no. I (2023): 139–45. http://dx.doi.org/10.31703/gssr.2023(viii-i).13.

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Islam is a complete religion that addresses every facet of existence. Islam's political structure is based on the caliphate. During the early years of Islam, the Pious Caliphate ruled for over three decades. Since then, there has been debate and conflict over whether the Caliphate can be revived on its original principles. The author of this essay, Dr. Israr Ahmed, who founded the Tanzeem-e-Islami organization, the Society of Khudam-ul-Quran, and served as the Caliphate's preacher, presents and analyzes his points of view on this topic. He dedicated his entire life to educating Pakistan's popu

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Mohamad, Khairul Azmi, Nooraini Othman, and Ghazali Jaapar. "Preface to Islamic Political Psychology: Siyasah Syariyyah Meets Psychology." Journal of Politics and Law 13, no. 3 (2020): 38. http://dx.doi.org/10.5539/jpl.v13n3p38.

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This paper attempts to decribe what is Islamic political psychology. The coverage of this paper is preliminary in nature. The study of political psychology came into picture as a discipline of study quite recently. It is a combination of political science and psychology. It is timely to have the study of Islamic Political psychology. If the study of political psychology involves the theories and practice of political science and psychology, necessarily the Islamic political psychology involves the theories and practice of Islamic Politics (siyasah syariyyah) and Islamic psychology (&lsquo;

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Lubis, Pebriana. "'Ulama And Umara In The Islamic Political System." Al Qalam: Jurnal Ilmiah Keagamaan dan Kemasyarakatan 16, no. 3 (2022): 993. http://dx.doi.org/10.35931/aq.v16i3.999.

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<p>Politics in Islam is not a taboo/wrong thing, but has become one of the ways of Islamic da'wah since the time of the development of Islam. This study wants to narrate the role of ulama and umara in the Islamic political system. The methodology in this study uses a Study Library by collecting various references both offline and online. The purpose of this research is to explore the historical roots of the topics presented and make them as reflections and references for human thinkers. The important role 'Ulama (experts of science) play a major role when conveying the aspirations of the

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Hofmann, Murad Wilfried. "Governing under Islam and the Islamic Political System." American Journal of Islam and Society 18, no. 3 (2001): 1–15. http://dx.doi.org/10.35632/ajis.v18i3.2003.

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This article elicits some positive and normative bases of Islamicgovernance. It argues that the Islamic state should be a republic sincethe prophet was “selected be God and the four rightly-guided caliphswere “elected”, thus a case is made for a republican spirit which shouldbe integral to any just state. Also, the article argues that there should bea division of power, not only between government and judiciary, butalso, between the government and the religious establishment. Lastly, itconcludes with thirteen features deemed essential to the establishmentof an Islamic state.

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Korneeva, T. G. "ISLAM AS A GROUND OF POLITICAL SYSTEM ACCORDING TO IMAM RUHOLLAH KHOMEINI." Islam in the modern world 14, no. 4 (2019): 115–24. http://dx.doi.org/10.22311/2074-1529-2018-14-4-115-124.

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The article represents the views of Ayatollah Ruhollah Khomeini (1902–1989), the leader of the Islamic revolution in Iran, on Islam as the basis of the political system. Imam Khomeini believed that Islam should not be considered only as a set of prescriptions or as a kind of philosophical system. In his work “Vilayat-i fakih. Hokumat-i Islami ” (“Islamic Government: Governance of the Jurist”) Khomeini substantiates the need for the formation of a state based on Sharia law. The ideas of the Ayatollah were not completely new to Shii political doctrine. The olitical views of Ayatollah Khomeini fo

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Ihsan, A. Bakir. "ONE ISLAMIC CULTURE, ONE POLITICAL SYSTEM, TWO FACES OF ISLAMIC POLITICS IN MADURA." JOURNAL OF INDONESIAN ISLAM 17, no. 2 (2023): 300. http://dx.doi.org/10.15642/jiis.2023.17.2.300-322.

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10

Powers, David. "The Islamic Inheritance System." Islamic Law and Society 5, no. 3 (1998): 285–90. http://dx.doi.org/10.1163/1568519981570249.

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Isa Harahap, Husnul. "ISLAMIC POLITICAL PARTIES IN SOUTHEAST ASIA: THE ORIGIN AND POLITICAL PROBLEMS." Humanities & Social Sciences Reviews 7, no. 5 (2019): 481–89. http://dx.doi.org/10.18510/hssr.2019.7555.

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Purpose: The objective of the study was to describe factors that influenced the establishment of the Islamic political parties and its political problems in South East Asia. Methodology: The research methodology used in the present research study is a literature study method with qualitative analysis. The data obtained from documents and books which were studied by online and offline. The gathered data analysed by using political theories. One of them was the analysis of the emergence of Islamic political parties. Main Findings: The study had two main findings. First, there were si

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Weda, Sukardi, and Amiruddin Amiruddin. "Performance of Islamic Political Parties in Indonesian Contemporary Political Practices." Randwick International of Social Science Journal 3, no. 1 (2022): 211–30. http://dx.doi.org/10.47175/rissj.v3i1.397.

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The role of Islamic political party plays vital role in the development and stabilization of system of democracy in the world today (Woischnik & Müller, 2013, p. 59). The fact that almost all parties, especially Islamic political party has fight for religious aspirations and avoid criticizing controversial religious issues which shows the strength of religious influence in Indonesian contemporary political practices (Tanuwidjaya, 2010, p. 29). In this present study, we investigate whether the Islamic political parties and their political elites in Indonesia today think about their performa

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Ruhullah, Mohammad Eisa, and Thameem Ushama. "Islamic Epistemology in the Bangladesh Government System (1996–2022): An Analysis of Political Ideologies." Jurnal Bina Praja 15, no. 3 (2023): 479–93. http://dx.doi.org/10.21787/jbp.15.2023.479-493.

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This study aims to explore the extent of Islamization in Bangladesh during the tenure of democratically elected leaders Sheikh Hasina and Khaleda Zia. The objective is to analyze the state of democratic governance in Bangladesh from a religious perspective, focusing specifically on Islamic political epistemology. It begins by defining Islamic Political Epistemology and its significance in acknowledging Islam’s role in democratic power. This qualitative descriptive analysis examines recent research papers from highly ranked resources such as Scopus. It is important to note that specific methods

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Abdul Reda, Amir. "Political Culture in the Islamic World: The Socioeconomic Roots of the Islamic Leviathan." Comparative Sociology 17, no. 5 (2018): 612–40. http://dx.doi.org/10.1163/15691330-12341472.

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Abstract In this paper, the author explores how development affects public opinions on an Islamic Leviathan as an appropriate political system in the Middle East. He asks the following: In the MENA region (Middle East and North Africa), what influences political attitudes toward the Islamic Leviathan? To answer this question, he looks at the influence of seven independent variables on attitudes toward the Islamic Leviathan as a state system. The seven variables are (1) society’s overall development, (2) the socioeconomic class of respondents, (3) society’s corruption, (4) religiosity, (5) educ

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Dokhanchi, Milad. "The Problem of the Islamic State." Sociology of Islam 8, no. 1 (2020): 80–109. http://dx.doi.org/10.1163/22131418-00801001.

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This article proposes a theoretical model that contextualizes areas of contention and may even offer a resolution to a major debate in the Muslim world and the Western academy on the relation between Islam, secularism and the nation-state. Drawing on the works of scholars such as Ibn Khaldun, Kropotkin, Weber, Clastres, Barclay, Deleuze and Guattari, Crone and Foucault, this article theorizes an alternative organizational system to that of State-form. This organization, called Tribe-form, is politically comprehensive in its own accord and contains political rule, conceptions of power and socia

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Sheikh, Shiraz A. "Islamic Political Identity in Turkey." American Journal of Islam and Society 22, no. 3 (2005): 134–36. http://dx.doi.org/10.35632/ajis.v22i3.1687.

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During the events that led to the “soft coup” of the Erbakan-Çiller coalitiongovernment in 1997, the Turkish military declared that the number onethreat to national security was not Kurdish separatism, but Islamic radicalism.Despite this shift in security strategy, the Justice and Developmentparty, which was born from the ashes of Erbakan’s openly Islamist Refahparty, won a decisive victory at the polls in November 2002. These seriesof events from Turkey’s recent history have raised many questions in theminds of observers, both international and domestic, as to the nature andstrength of Islami

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DUNAEVA, E. V. "Shiite Clergy in Iran’s Political Life." Outlines of global transformations: politics, economics, law 11, no. 4 (2018): 169–89. http://dx.doi.org/10.23932/2542-0240-2018-11-4-169-189.

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The article is devoted to the role of Shiite clergy in the Islamic revolution and in the political life of Islamic Republic of Iran. The author attempts to analize the possibilities of the Islamic regime’s survival in the context of modernizing society. IRI is a special model of the state system that embodies the idea of the Islamic rule of Imam Khomeini. Its political, socioeconomic, legal spheres are based on Islamic principles. The clergy managed to establish almost absolute control over secular institutions. At the same time, the Iranian regime can not be regarded as the only theocratic. I

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M, Madhur. "Prospek Politik Islam dalam Lanskap Demokrasi Indonesia Kontemporer." Syura: Journal of Law 3, no. 1 (2025): 39–58. https://doi.org/10.58223/syura.v3i1.437.

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Islamic political parties represent an integral part of Indonesia’s pluralistic and democratic political landscape. This study addresses the core issue of how Islamic political parties have evolved ideologically and politically in the context of Indonesia’s post-reform democratic system. The central objective of this research is to analyze the ideological foundation, development trajectory, and socio-political relevance of Islamic parties in Indonesia, particularly in terms of their role in promoting Islamic values while navigating a secular democratic framework. Using a qualitative descriptiv

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Achmad Diny Hidayatullah. "Kontribusi Sistem Pendidikan Islam terhadap Transformasi Sosial, Ekonomi, dan Politik di Indonesia." Mutiara: Jurnal Ilmiah Multidisiplin Indonesia 2, no. 3 (2024): 101–19. http://dx.doi.org/10.61404/jimi.v2i3.257.

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Education is a basic human need. In Indonesia, the Islamic education system has made a significant contribution to social, economic, and political transformation. This is reflected in the increasing awareness of the community to send their children to madrasas and Islamic boarding schools and to practice religious teachings better. This reality shows that the Indonesian people, in various aspects of life, have felt the benefits of the Islamic education system. In the social, economic, and political realms, Islamic values have a significant influence even though they are not yet fully optimal

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20

Hanafi, Murtala. "Muhammad Bello and the Political System of Leadership in Sokoto Caliphate." Bulletin of Islamic Research 2, no. 4 (2024): 710–24. https://doi.org/10.69526/bir.v2i4.164.

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This study delves into the political system of Muhammad Bello, the visionary second Sultan of the Sokoto Caliphate to uncover valuable lessons for modern governance. Bello's leadership exemplified a unique blend of Islamic principles, intellectual discourse, and strategic expansion. The objectives are to analyze the key features of Bello's political system, examine the impact of his leadership on the Sokoto Caliphate and derive lessons for contemporary society. The paper employed historical research methodology on Bello's reign and critical analysis of primary and secondary sources thereby mak

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Subhan, Talibli. "Political Research of the Foreign Policy Concept of the Islamic Republic of Iran." Science, Education and Innovations in the Context of Modern Problems 8, no. 2 (2025): 633–49. https://doi.org/10.56334/sei/8.2.42.

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The Iranian revolution of 1978-1979 led to a fundamental change in the basic principles and forms of activity of the economic, political, cultural, spiritual and ideological spheres of society in this country. The state sector was declared the dominant sector of the economy, the political system was improved with a number of specific institutions, along with generally accepted structures, the legal system was subordinated to Islamic norms, all spheres of public life were placed under the control of ideological views based on Islamic principles. Thus, the political power of a certain social, or

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Wachani, Juliyana Usman, Itrat Batool, and Ghulam Murtaza Lahbar. "Application of the Concept of Islamic Welfare State is the Panacea to Remove the Evils of the Political System of Pakistan." Global Political Review VII, no. II (2022): 81–92. http://dx.doi.org/10.31703/gpr.2022(vii-ii).10.

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Muslims were promised to establish a separate homeland with the enforcement of the Islamic political system in case of the establishment of a new state. But with the passage of time, politicians of Pakistan became negligent of the principles of the political system of Islam. Reports of international forums demonstrate that the performance of the chief organs of the Pakistani political system is not satisfactory. The research study sets the hypothesis that the application of the concept of the Islamic welfare state is the panacea for removing the evils of the political system of Pakistan. In th

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Fadel, Mohammad. "Political Legitimacy, Democracy and Islamic Law: The Place of Self‐Government in Islamic Political Thought." Journal of Islamic Ethics 2, no. 1-2 (2018): 59–75. http://dx.doi.org/10.1163/24685542-12340015.

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Abstract Contemporary Political Islam, or Islamism, is commonly defined as a movement that seeks to apply the Sharīʿa as the basic law of Muslim states. This suggests that political legitimacy in Islamic thought can be reduced to the conformity of a polity’s actions to a pre-determined body of rules that are supplied by revelation, as supplemented by the interpretations of jurists. Such a demand is reasonably understood to be non-democratic because it includes no room for self-government by making it either redundant, if it produces results that are in conformity with the norms of the Sharīʿa,

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Abdul Rahman Younis AL-Obaidy, Mohammad. "The Structure of Political System In Islamic Republic of Iran." مجلة دراسات إقلیمیة 4, no. 9 (2008): 157–81. http://dx.doi.org/10.33899/regs.2008.30100.

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Tatha Amelia Fretika, Lailatul Fitria, M Firdaus Tri Kuncoro, and Mashudi. "Implementation of Zakat Mal Law in the Islamic Political Economic System." Al-Iffah: Journal of Islamic Sciences Research 1, no. 1 (2025): 17–24. https://doi.org/10.61166/iffah.v1i1.3.

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Implementation of zakat mal law in the Islamic economic system is an effort to realize social and economic justice. Zakat mal is an obligation for Muslims who have certain wealth, and its collection and distribution are regulated by sharia principles. In the context of Islamic economics, zakat mal plays a role as an instrument to reduce economic disparities, overcome poverty, and strengthen social solidarity. The process of implementing zakat mal involves zakat institutions that are responsible for collecting and distributing the zakat. Transparency and accountability are key in running this s

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Shohibatussholihah, Fiana. "Khulafa Ar Rasyidin and the Islamic Education System." Abjadia : International Journal of Education 7, no. 2 (2022): 201–13. http://dx.doi.org/10.18860/abj.v7i2.16339.

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This article will explain the educational movement and political policy in the era of the caliphs Abu Bakr As-Siddiq, Umar ibn Khattab, Uthman ibn 'Affan and Ali ibn Abi Talib. Of the four caliphs, many education systems still follow the learning model in kuttab and in mosques. The learning strategy is still strongly influenced by the teaching strategies of the Prophet Muhammad SAW first. The main teaching material is about faith in Allah, the Koran and reading and writing. Until the leadership of the caliph Ali ibn Abi Talib, new learning materials branched from fiqh material to nahwu science

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Hady, Diens. "Integrasi Akhlaq Islami dalam Sistem Hukum Nasional untuk Meningkatkan Moralitas Publik." Tasyri' : Jurnal Muamalah dan Ekonomi Syariah 7, no. 2 (2025): 41–53. https://doi.org/10.55656/tjmes.v7i2.417.

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The integration of Islamic morals (akhlaq Islami) into the national legal system aims to enhance public morality through the enforcement of Islamic moral and ethical values. Akhlaq Islami, which includes principles of honesty, justice, and social responsibility, is considered crucial for application in various aspects of societal life, including the legal system. The implementation of akhlaq Islami in law can strengthen the moral foundation of society, increase legal awareness, and reduce crime rates. This integration also promotes the creation of a more harmonious and just social environment.

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Lombardini, Michele. "The International Islamic Court of Justice: Towards an International Islamic Legal System?" Leiden Journal of International Law 14, no. 3 (2001): 665–80. http://dx.doi.org/10.1017/s0922156501000334.

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The present article describes the dispute settlement system of the Organization of the Islamic Conference through the envisaged creation of the International Islamic Court of Justice. The Court's Statute, adopted in 1987, considers the Islamic Shari'ah or Islamic law as the fundamental law to be applied by the Court for the resolution of international disputes. Therefore, the Court will have a religious character considering a local religious code as the primary applicable law. The International Islamic Court of Justice has not yet been set up. Its creation might have the effect of grouping Is

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Noor, Salafuddin, Ahmadi Hasan, and Nuril Khasyi'in. "Review of Political Theory of Islamic Law Abul 'Ala Al Maududy Positive Perspective of the Political System of Indonesian Islamic Law." Syariah: Jurnal Hukum dan Pemikiran 23, no. 1 (2023): 36–49. http://dx.doi.org/10.18592/sjhp.v23i1.9626.

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Abstract: Islam is diinullah wa rahmatan lill'aalamiin. The main sources of Islamic law are the Holy Qur'an and AsSunnah-Al Hadith of the Prophet Muhammad. Complete, systematic, and perfect Islamic treatise has been established and developed on its three main fundamental pillars namely aqidah-tauhidullah, sharia-fiqh al-worship mu'amalah, and tasawwuf-akhlaqiyah. The principle of sharia is the principle of Sunnatullah Divineyyah in the construction of Islamic Law which originates from the revelation of Allah SWT. contained in the texts of the Qur'an and Assunnah-Al Hadith of the Prophet Muhamm

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Ouassini, Anwar. "AFGHANISTAN: THE SHIFTING RELIGIO-ORDER AND ISLAMIC DEMOCRACY." POLITICS AND RELIGION JOURNAL 12, no. 2 (2019): 309–26. http://dx.doi.org/10.54561/prj1202309o.

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The purpose of this paper is to explore the relationship between the Islamic religio-order and the fledgling democratic institutions in contemporary Afghanistan. This paper challenges the predominant notion that Islam and democracy are not compatible in Afghanistan by producing a historical account that traces the history of the Afghan religio-order in relation to the ever-changing political sphere. I argue that the Afghan religio-order has historically been co-opted and controlled by Afghan political institutions, no matter what political and ideological system was in place. The legitimation

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Al-Adwan, Abdalhaleem. "Shura and Pluralism from an Islamic Perspective “Jordanian Parties, as a Model”." Asian Social Science 17, no. 1 (2020): 62. http://dx.doi.org/10.5539/ass.v17n1p62.

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Shura and pluralism are two sides of ideologically different ideas, Islamic thought that adopts the Shura as an Islamic democratic system and Western thought embraces political pluralism. As for the Jordanian Islamic trend, since its establishment in 1945, it has been involved in political work and supported the system of government in facing the challenges it faced, and it was not involved in any subversive or terrorist acts. After 1989 he began participating in political and party pluralism, seeing Shura&#39;s concept as a feature of Islamic thinkers and thought in pluralism and democrac

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Chusniyah, Tutut, Jas Laile Suzana Binti Jaafar, Hamdi Muluk, Zainal Abidin, and Gebi Angelina Zahra. "Do Personality Traits Play a Role in Supporting Indonesian Islamic State? A Study on Fundamentalist Group Members in Indonesia." Changing Societies & Personalities 7, no. 4 (2023): 115. http://dx.doi.org/10.15826/csp.2023.7.4.254.

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This study is aimed at elucidating the role of Salafi ideology and symbolic threat as mediating variables in the relationship between the personal trait of openness to experience and support for the concept of Islamic political system. A sample of 325 members of three fundamentalist groups in Indonesia voluntarily responded to four scales to four scales, i.e., the openness to experience scale consisting of three items, the symbolic threat scale (three items), the Salafi ideology scale (five items), and the support for an Islamic political system scale (four items). Structural equation modeling

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Aswar, Hasbi, and Ihda Arifin Faiz. "POLITICAL ISLAM AND THE ANTI-CAPITALISM NARRATIVE OF HIZBUT TAHRIR INDONESIA." ULUL ALBAB Jurnal Studi Islam 25, no. 1 (2024): 66–84. http://dx.doi.org/10.18860/ua.v25i1.26300.

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This research will discuss the narrative of anti-capitalism from the perspective of the Islamic political movement by studying Hizbut Tahrir Indonesia's thoughts on the political-economic system in Indonesia. To date, capitalism has been a topic of global discussion, generating criticism due to various damages and social impacts in different countries. This study explores Hizbut Tahrir Indonesia's approach in responding to the influence of capitalism through the Islamic ideology they stand for. This research employs a qualitative approach by collecting data through documents and literature and

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Sonn, Tamara. "Political Authority in Classical Islamic Thought." American Journal of Islam and Society 13, no. 3 (1996): 309–24. http://dx.doi.org/10.35632/ajis.v13i3.2312.

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Unlike Christianity, where normative thought is expressed in theologicalwritings, in Islam normative thought is expressed in legal tradition.According to this tradition, the purpose of Islamic society is to submit toGod‘s will, which is expressed clearly through revelation: Human beingsare to create a just society. As political activity is essential for the creationand maintenance of social justice, all political activity is essentially religiousactivity in Islam. Thus, the discussion of political activity is highlydeveloped and wide-ranging in Islamic legal texts. In this paper, I focus ondis

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Mahfud, Choirul. "Understanding Political Reform and Islamic Education Position in Indonesia." AL-MURABBI: Jurnal Studi Kependidikan dan Keislaman 6, no. 2 (2020): 130–36. http://dx.doi.org/10.53627/jam.v6i2.3768.

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The political conditions in Indonesia which underwent a reformation in 1998 had an influence on position and the existence of Islamic education in Indonesia post-New order. In this era, the position of Islamic education is as a subsystem of national education. It cannot be separated from the changes in the education system regulation in this country, namely the National Education System regulation No. 2 1989 changed to Law of Sisdiknas No. 20 / 2003. These changes have a major impact on the progress and existence of Islamic education in Indonesia. This can be seen from the aspect of the author

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Islam, Md Nazmul, Yılmaz Bingöl, Israel Nyaburi Nyadera, and Gershon Dagba. "Toward Islam Through Political Parties, Ideology, and Democracy: A Discourse Analysis on Turkey’s AK Party, Tunisian Ennahda, and Bangladesh Jamaat-e-Islami." Jadavpur Journal of International Relations 25, no. 1 (2021): 26–51. http://dx.doi.org/10.1177/09735984211019797.

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This article aims to examine the legacy and policy of AK Party in Turkey, Ennahda’s political movement in Tunisia, and Jamaat-e-Islami (BJI) in Bangladesh, which is ostensibly identified with Islamic political ideology and acquainted with the world as a ‘moderate-conservative political Islam party.’ The study interrogates the nature, processes, and the characteristic features of the three countries’ administrative system, comparatively from three regions of the world, particularly from the Middle East and Europe region, Africa and Arab region, and the South Asian region. This study also highli

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Sutrisno, Sutrisno, Lukman Asha, and Fakhruddin Fakhruddin. "The Political Policies Related to Islamic Education." TOFEDU: The Future of Education Journal 4, no. 5 (2025): 1106–13. https://doi.org/10.61445/tofedu.v4i5.533.

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This study employs the Systematic Literature Review (SLR) method to examine the influence of political policies on Islamic education in Indonesia. By collecting data from various journals, books, and relevant sources published in the last five years, the study finds that the relationship between political power and Islamic education is both strong and dynamic. Historically, Islamic education has often served as a tool for reinforcing authority, as well as a means of shaping national character. In the context of modern politics, especially during the reform era, Islamic education has been stren

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Wattoo, Inam Ullah. "Features Of Islamic State And Politics." Pakistan Journal of Humanities and Social Sciences 4, no. 2 (2016): 49–61. http://dx.doi.org/10.52131/pjhss.2016.0402.0018.

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Islam is a universal religion and final version of past divine religions. It provides guidance in every sphere of human life. It is the duty of religion to establish a peaceful existence in society. Now a days western and European countries (under modern and western political system) are facing a serious issue of pluralism. They are trying their best to solve it but all in vain. Islam presents a unique political system which is the only solution of such problems. Islamic political system provides peaceful co-existence for pluralistic society. Examples of the period of pious Caliphs is a great

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Hidayati, Mega, and Tito Handoko. "Revivalism of the Tarekat Naqsyabandiyah in Changing the Local Political Landscape of Rokan Hulu, Indonesia in Post-New Order." FIKRAH 9, no. 2 (2021): 283. http://dx.doi.org/10.21043/fikrah.v9i2.10218.

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<span lang="EN-US">Changes in Indonesia's socio-political require Islamic organizations to adapt to these changes, some of them have managed to survive and exist and died. Revivalism in Islam is a demand from the long history of Islam's journey, which has crossed the geographical and cross-cultural boundaries of Islamic society. The survival and death of the Islamic movement is highly dependent on the ability of Muslims adapts to the socio-political landscape, like the case of the Naqsyabandiyah Tarekat in Rokan Hulu-Riau, the existence of the movement survives because it is able to adap

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Aflizah, Nur, Eki Nining Saputri, Sohiron ., and Salfen Hasri. "Analysis of Islamic Education System Policies in Indonesia during the Reform Era." International Journal of Multidisciplinary Research and Growth Evaluation 6, no. 1 (2025): 15–19. https://doi.org/10.54660/.ijmrge.2025.6.1.15-19.

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Education plays a key role in determining the future of a nation. Changes in the education subsystem are necessary to keep pace with the development of the times. Islamic education in Indonesia has developed since the arrival of Islam in the 7th century AD, through various methods such as trade, culture, and education. The history of Islamic education policies in Indonesia covers the period from the pre-independence era to the reform era. During the pre-independence period, Islamic education faced discrimination due to colonial political interests. After independence, Islamic education began t

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Westfall, Aubrey, Özge Çelik Russell, Bozena Welborne, and Sarah Tobin. "Islamic Headcovering and Political Engagement: The Power of Social Networks." Politics and Religion 10, no. 1 (2017): 3–30. http://dx.doi.org/10.1017/s1755048316000754.

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AbstractThis article explores the relationship between headcovering and women's political participation through an original online survey of 1,917 Muslim-American women. As a visible marker of religious group identity, wearing the headscarf can orient the integration of Muslim women into the American political system via its impact on the openness of their associational life. Our survey respondents who cover are more likely to form insular, strong ties with predominantly Muslim friend networks, which decreased their likelihood of voting and affiliating with a political party. Interestingly, fr

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Warjiyati, Sri. "Peranan Partai Politik Islam Dalam Pelaksanaan Pemilihan Kepala Daerah Serentak di Indonesia." Al-Daulah: Jurnal Hukum dan Perundangan Islam 9, no. 2 (2019): 274–99. http://dx.doi.org/10.15642/ad.2019.9.2.274-299.

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The Islamic Political Parties in support of simultaneous Regional Head Elections in Indonesia have proven to contribute significantly to a very pluralistic national political system. Increasing the capacity and performance of Islamic political parties directly influences the quality of democracy and the performance of the political system in Indonesia, so that the role of Islamic Political Parties needs to be improved, both in capacity, quality and performance in order to realize the quality of democracy in Indonesia. The birth of Islamic parties in Indonesia today has added to the treasures o

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Kamalasari, Dikriati, Muhammad Zalnur, and Fauza Masyhudi. "The Case of Dutch and Japanese Colonial Political Policies on Islamic Education in Indonesia." Indonesian Journal of Innovation Multidisipliner Research 2, no. 4 (2024): 127–36. http://dx.doi.org/10.69693/ijim.v2i4.215.

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During the colonial period, education must have been very difficult to get, because the colonizers who were in power at that time did not want education to reach the indigenous people. The Islamic education system during the Japanese occupation was basically the same as the Islamic education system in the Dutch era, namely in addition to the pesantren education system established by traditional scholars, there was also a classical education system as seen in madrasas. The Dutch have colonized Indonesia for centuries. And during the Dutch colonial period, access to Islamic education was very di

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Guliev, O. E. "The evolution of Iran's geopolitics after the 1979 islamic revolution." Sovremennaya nauka i innovatsii, no. 2 (42) (2023): 203–11. http://dx.doi.org/10.37493/2307-910x.2023.2.22.

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The events of 1978-1979, which brought Khomeini and his supporters to power, completely changes the foreign and domestic policy of Iran. This phenomenon becomes one of the factors that form the modern geopolitical configuration of the region. Indicative of the historical scale of the revolution was the fact that the Persian monarchy with 2500 years of history, represented by many dynasties along with the Pahlavi dynasty, ceased to exist politically. The existing system was replaced by a clerical Shiite clergy with the teachings of Imam Khomeini's Wilayat al-Faqih. In the early years of the Isl

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Hakim, Luqman Al, and Moh Abdulloh Hilmi. "Contemporary Islamic Political Dynamics Arabic Republic of Egypt." AJIS: Academic Journal of Islamic Studies 7, no. 1 (2022): 115. http://dx.doi.org/10.29240/ajis.v7i1.4292.

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This article aims to describe the dynamics and contestation of Egyptian Islamic politics. The Islamic political movement carried out by a group of people in Egypt has changed the streets of existing democracy with the emergence of coups and assassinations that occurred in the Anwar Sadat era. It was a form of turmoil that occurred. This condition continued until the emergence of the Arab Spring in 2011. From all the dimensions that exist in Egypt, the root of all the turmoil is the unresolved religious and political problems that have made Egypt transform into a stagnant country until now. Thi

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Abusaleh, Seyed Hasan, Najaf Lakzai, and Seyed Mohammad Hossein Hashemian. "Conceptual Model of Resilience Policies at the Structural Level of the Political System of the Islamic Republic of Iran in the Second Step of the Islamic Revolution Using Thematic Analysis Method." Comparative Studies in Jurisprudence, Law, and Politics 6, no. 3 (2024): 186–205. https://doi.org/10.61838/csjlp.6.3.12.

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Political resilience is an emerging concept that has transitioned from the natural sciences and psychology into the literature of political science and policy studies. Political resilience refers to the continuation of capacity in the face of changes in the political system, understood and shaped through confronting a hostile cultural and political environment. It is distinct from concepts such as stability and resistance, as it focuses on optimizing adaptability and variability due to the political system’s unstable and uncertain environment. This study addresses the question of how and with

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Maskuroh, Nihayatul. "Gagasan Pemikiran Ekonomi Islam: Implementasi dan Usaha Pengembangannya." Li Falah: Jurnal Studi Ekonomi dan Bisnis Islam 2, no. 2 (2017): 131. http://dx.doi.org/10.31332/lifalah.v2i2.658.

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A conception of the idea of Islamic economic thought which is implemented through the Islamic bankingsystem using the profit-sharing system applied to the interest-free banking system is one of the onlyelements of the Islamic economic system. Thus, when talking about the Islamic economic system, it isdiscussed is a hepotesis of an Islamic economic system that was applied in the era of the glory ofIslam.The idea of Islamic economic thinkers with all their efforts and efforts can be implementedsynergistically if supported by a strategic circle between the strong desire of the government as the p

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Aini, Nur Lathifah, Najuasah Putra, and Muhtadi Abdul Mun’im. "Konstruksi Sosial dan Politik dalam Perkembangan Pendidikan Islam." Indo-MathEdu Intellectuals Journal 4, no. 3 (2023): 1486–500. http://dx.doi.org/10.54373/imeij.v4i3.357.

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Social and political life has a significant influence on the development of Islamic education, thus requiring in-depth study to find its development construction in the national education map. For this reason, this article will focus its study on how social and political systems affect the development of Islamic education by examining the construction of social and political systems. This research uses a qualitative approach to library research to explore, examine, and identify study topics in the literature. Both primary and secondary data sources are analyzed using text analysis techniques b

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Rizky HK, Muhammad. "Membaca Pemikiran Taha Abdurrahman Tentang Etika Politik Islam." Politea : Jurnal Politik Islam 3, no. 2 (2020): 273–86. http://dx.doi.org/10.20414/politea.v3i2.2339.

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This article will discuss the possibility to reconstruct the Islamic political ethics based on Taha Abdurrahman’s thought about ethics. As a field of study Islamic political ethics provide us the way out from normative perspective which seen the relation between Islam and state are just talking about khilafah as a system, and form of state to the ethic-substantive perspective which emphasize the implementation of the values of Islamic teachings in every political action. Taha Abdurrahman, which has been widely known as an Islamic Philosophers, and one of a biggest theoriest in ethic. The Autho

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Mastur, Mastur. "Pendidikan Islam dalam Spektrum Politik Pendidikan Nasional." eL-HIKMAH: Jurnal Kajian dan Penelitian Pendidikan Islam 13, no. 1 (2019): 59–80. http://dx.doi.org/10.20414/elhikmah.v13i1.902.

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Discourse on Islamic education will never be separated from the political and cultural dynamics of a society. In the Indonesian context, the dynamics of Islamic education cannot be separated even shackled by the country's political policies and community pluralism which is a reality in Indonesia, both before independence until post-independence Indonesia. Since the first half of the 19th century, the history of Islamic education in Indonesia has begun a new phase marked by shifts and changes in almost all aspects including institutions, methods, curriculum and Islamic education orientation. At

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