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1
Pratama, M. Al Qautsar. "Kepemimpinan dan Konsep Ketatanegaraan Umar Ibn Al-Khattab." JUSPI (Jurnal Sejarah Peradaban Islam) 2, no. 1 (July 31, 2018): 59. http://dx.doi.org/10.30829/j.v2i1.1496.
Анотація:
<em>Umar ibn al-Khattab adalah sahabat rasul yang menjadi khalifah pasca wafatnya baginda Nabi Muhammad Saw. Umar ibn al-Khattab merupakan panglima perang yang terlibat langsung dalam peristiwa perang Badar, Uhud, Kaybar. Umar dikenal sebagai salah satu sosok Khilafah yang hebat dalam perjalanan sejarah peradaban umat islam, 10 tahun memimpin beliau berhasil memperluas wilayah kekuasaan Islam sampai ke wilayah Romawi (Syiria, Palestina, dan Mesir), serta seluruh wilayah kerajaan Persia termasuk Irak dengan pengaturan yang sitematis atas daerah-daerah yang ditaklukkannya. Kepimimpinan Umar ibn al-Khattab membawa umat islam kearah kemajuan dari aspek agama, pendidikan. budaya, sosial-budaya dan politik. Berbagai prestasi berhasil diraih pada saat puncak kepemimpinannya. Sosok pemimpin yang berani, pekerja keras, bijaksana dan memiliki sikap lemah lembut.. Keberhasilan Umar ibn al-Khattab memimpin umat Islam pada saat itu membuktikan bahwa beliau merupakan pribadi yang handal dalam bidang ketatanegraan. Umar ibn al-Khattab merupakan khalifah kedua setelah Abu Bakar as-Siddiq yang sukses dalam menjalankan amanat umat dalam menjalankan roda pemerintahan.</em>
2
Husti, Ilyas. "MENGGALI AKAR KEILMUWAN HADIS YANG TRANSFORMATIF LIBERATIF." Al-Fikra : Jurnal Ilmiah Keislaman 2, no. 1 (July 26, 2017): 18. http://dx.doi.org/10.24014/af.v2i1.3704.
Анотація:
Hadis sebagai perkataan, perbuatan, pernyataan (taqrir) dan hal ihwal Nabi Muhammad SAW, yang kini terhimpun dalam berbagai kitab hadis, merupakan sumber ajaran Islam yang kedua setelah al-Qur’an. Pada masa Nabi SAW, periwayatan hadis lebih banyak berlangsung secara lisan ketimbang tulisan. Hal itu memang logis karena apa yang disebut sebagai hadis Nabi tidak selalu terjadi di hadapan sahabat Nabi yang pandai menulis, di samping itu jumlah sahabat yang pandai menulis relatif tidak banyak. Ide penulisan hadis Nabi secara tertulis untuk pertama kalinya dikemukakan Khalifah Umar ibn al-Khattab ( w.23 H/644 M). Ide itu tidak dilaksanakan Umar karena khawatir, umat Islam terganggu perhatian mereka dalam mempelajari al-Qur’an. Kebijaksanaan Umar ini dapat dimengerti, karena pada masanya daerah kekuasaan Islam semakin meluas dan hal itu membawa akibat jumlah orang yang baru memeluk Islam makin bertambah banyak. Kepala negara yang secara resmi memerintahkan penghimpunan hadis Nabi ialah Khalifah Umar ibn Abd al-Aziz ( w. 101 H/720 M). Perintah ini antara lain ditujukan kepada Abu Bakr ibn Muhammad ibn ‘Ammar ibn Hazm (w. 117 H/ 735 M), gubernur Madinah, dan Muhammad ibn Muslim ibn Syihab al-Zuhri ( w. 124 H/ 742 M), seorang ulama di Hijaz dan Syam.
3
Ali, Muhammad Nasihudin. "Kebijakan Umar ibn Abdul Aziz dalam Pemberantasan Korupsi." Warisan: Journal of History and Cultural Heritage 1, no. 2 (October 21, 2020): 37–45. http://dx.doi.org/10.34007/warisan.v1i2.305.
Анотація:
Bani Umayah is a dynasty founded by Muawiyah ibn Abu Sofyan. The name Umayyah is addressed to Umayyah ibn Abd Syams ibn Abdi Manaf, who was a Quraish figure during the era of ignorance. The reign of this dynasty experienced peace during the time of Umar ibn Abdul Aziz. He succeeded in uniting the warring groups. In addition, Umar ibn Abdul Aziz managed to eradicate the corruptors. This can be seen when Umar II fired offensive officials, one of which was the Governor of Khurasan, Yazid ibn Muhallab who committed evasion of provincial taxes. Umar II also replaced the second sermon at Friday prayers which previously denounced Ali ibn Abu Thali and his family, and replaced it with a verse of the Koran. The realization of peace and security of the people is the priority of Umar ibn Abdul Aziz rather than the expansion of power and the State. Research used by the author is to use library research, namely research whose data sources are taken from books and writings.
4
Mansur, Ahsan Dawi, та Siti Murtiningsih. "Justice Ontology; A Study of ‘Umar Ibn Al-Khaṭṭāb’s Ijtihād". Al-Ahkam 31, № 1 (29 квітня 2021): 91–108. http://dx.doi.org/10.21580/ahkam.2021.31.1.7234.
Анотація:
The paper was conducted to discover the nature of justice in the view of 'Umar Ibn Al-Khaṭṭāb and to reveal his ijtihād from the point of view of a philosophical theory of justice. This research includes philosophical research that is historical-factual about a character with the type of library research then analyzes and presents it in a descriptive form. This paper finds that the essence of justice in the view of 'Umar Ibn Al-Khaṭṭāb is acceptable behavior that is animated by the principle of equality. 'Umar Ibn Al-Khaṭṭāb has applied the principle of equality before the law. He treats reason and revelation in harmony and balance in his ijtihād. 'Umar Ibn Al-Khaṭṭāb drew inspiration from the intellect that Allah had given him by capturing universal values brought by the Koran, such as justice and equality, which are valid forever. This research contributes to the flexibility of 'Umar Ibn Al-Khaṭṭāb in ijtihād, which is imbued with the principle of equality.
5
Khamidiyah, Lailun Nurul, Ahmad Syafi'i SJ, and Diyan Putri Ayu. "Kebijakan Ekonomi Khalifah Umar Ibn Khatab." Indonesian Journal of Islamic Economics and Finance 1, no. 1 (August 9, 2021): 15–36. http://dx.doi.org/10.37680/ijief.v1i1.878.
Анотація:
Economics is an activity that can be said to be the same as human existence on this earth, so that then economic motives arise, namely a person's desire to fulfill his life needs. Economic principles are steps taken to meet needs with certain sacrifices to obtain maximum results. During the reign of Caliph Umar, the issue of zakat was not an issue. Even because there are many people who pay zakat, they can form councils, including military councils, social security for providing wages to employees. In this paper contains three problems. How was the economic condition of the people during the leadership of Caliph Umar, what were the forms of economic policy of Caliph Umar, and how was the influence of Umar's economic policies?. This research uses library research method (library research). The data sources used by the author are mainly primary and secondary sources. Then the author will analyze the data using a descriptive method, which is to determine the interpretation of the data collected in the form of rich words, not numbers. Based on the results of the study, it can be concluded that the economic life of the Islamic community during the reign of Caliph Umar was the majority of economic activities with trade, agriculture, and industry. The policies of Caliph 'Umar bin al-Khathtab in the economic field include: the establishment of baitul mal, land ownership, Zakat, usyur, currency, sodaqah for non-Muslims, classification and allocation of state income. and The influence of 'Umar's economic policy cannot be separated from several factors: 'Umar's concern about economic issues, using deliberation in making every policy that is set, prioritizing the benefit of the people, and 'Umar is a responsible and ascetic person.
6
Alma`arif, Alma`arif. "KESADARAN HERMENEUTIK DALAM MEMBACA TEKS: MODEL IJTIHAD UMAR IBN AL-KHATTAB." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 13, no. 2 (November 15, 2016): 191. http://dx.doi.org/10.22515/ajpif.v13i2.304.
Анотація:
Umar ibn al-Khattab was one of the most controversial caliphs. He was a caliph that was courageous or "disobedient" to the text of Alquran and Sunnah literally. This disobedientside of Umar ibn al-Khattab brought up a serious reaction from the other companions. Toward this context, Umar ibn al-Khattab could be said as the liberal companion, because of his courage to re-interpret the sacred text. From the J.E. Gracias perspective, the way of Umar ibn al-Khattab interpreting the sacred text is a sophisticated reading, considering that at the time he had already been aware of the hermeneutic difference from other companions. This hermeneutic consciousness was able to make Umar bin al-Khattab placing the sacred text as a text that can be reinterpreted in accordance with the certain conditions and its maqasid can be taken. Thus, the sacred text revealed historically, is always sahih li kulli zaman wa makan.
7
Muthiullah, Muthiullah, and Insulinde Yuliati. "Pembaruan Pemikiran Pada Masa Pemerintahan Umar Ibn Khattab Dan Implikasinya Pada Kemajuan Umat." AL-MUFASSIR 3, no. 2 (December 31, 2021): 144–51. http://dx.doi.org/10.32534/amf.v3i2.3057.
Анотація:
Umar ibn Khattab is one of the four khulafa 'al-Rashidin who is famous for his stories of courage, firmness, and fierce impression. The identity of Umar's character is more popular than his political steps that are beneficial to Muslims. For this reason, this simple research tries to reveal the innovations and reforms of thought initiated by Umar al-Faruq, which include political, economic, and social-social ijtihad. In this research, the method used is a qualitative method by examining primary sources in the form of hadith atsar of the Companions, Date books, and secondary sources from journals, articles, and previous studies. The collected data will be analysed and described descriptively. Among the results of this research, it is known that Umar bravely broke down the old system while still maintaining the principles of the Quran and the Prophet. The reforms made by Umar were very significant for the development of Muslims, and their impact can still be felt today
8
Renny Dwi Arumsari. "Agama dan Kepribadian Analisis Psikologi Sastra dalam Teks Film ‘Umar ibn al- Khat}t}a>b." Inspirasi Dunia: Jurnal Riset Pendidikan dan Bahasa 1, no. 4 (December 29, 2022): 160–75. http://dx.doi.org/10.58192/insdun.v1i4.414.
Анотація:
Penelitian ini menunjukkan bahwa ‘Umar dalam Film ‘Umar ibn al-Khattab memliki kepribadian Islam yang muncul disebabkan oleh faktor keterpesonaannya pada Al-Qur’an. Sikap ekstrovert yang dimiliki ‘Umar lebih dominan dalam kepribadian ‘Umar. Kesimpulan ini didapat berdasarkan analisis atas struktur naratif film‘Umar ibn al-Khat}t}a>b sebagai karya sastra yang mengandung unsur psikologis dalam pemeran dan adegan-adegannya, sehingga dapat diteliti menggunakan pendekatan psikologi sastra. Psikologi sastra merupakan telaah karya sastra yang diyakini mencerminkan proses dan aktivitas kejiwaan.
9
Enamorado, Virgilio Martínez. "Fātimid Ambassadors in Bobastro: Changing Religious and Political Allegiances in the Islamic West." Journal of the Economic and Social History of the Orient 52, no. 2 (2009): 267–300. http://dx.doi.org/10.1163/156852009x434355.
Анотація:
AbstractThis article focuses on the visit by two Fātimid dā'īs (missionaries or propagandists) to 'Umar ibn Hafsūn, a controversial figure in the history of Muslim Spain. Emphasising the significance of the gifts they brought to Bobastro, Ibn Hafsūn's headquarters, this article analyses the diplomatic relations between North Africa and Islamic Spain in the 10th century and the earliest introduction of Shī'ism in Western Europe. Cette contribution porte sur la visite de deux dā'īs fātimides (missionaires ou propagandistes) à 'Umar ibn Hafsūn qui fut un personnage contesté dans l'histoire de l'Espagne musulmane. Un examen détaillé des cadeaux apportés par eux à Bobastro, le siège de 'Umar ibn Hafsūn, mène à l'analyse des relations diplomatiques entre le Maghreb et l'Andalus au Xème siècle à l'aube de l'introduction de la doctrine chiite en Europe occidental.
10
Fathurrahman, Ayief. "MEMAHAMI KEBIJAKAN EKONOMI POLITIK TIGA KHALIFAH (Sebuah Kajian Historis Tiga Fase Peradaban Islam)." JES (Jurnal Ekonomi Syariah) 2, no. 2 (March 5, 2018): 156–67. http://dx.doi.org/10.30736/jes.v2i2.36.
Анотація:
One thing that needs to be understood is that every result of human thought is always historical, tied to the space and time around it. The economic policies issued by Umar ibn Khat}t}a>b, Umar ibn Abdul Azi>z and Ghazan Khan must have certain truths in accordance with the dimensions of space and the cycle of time. However, the form of policy is an effort to solve the problems of the State, especially the economic sector that occurred in the middle of their leadership period. This article aims to examine the political economic thought of three caliphs, namely Umar ibn Khat}t}a>b, Umar ibn Abdul Azi>z, and Ghazan Khan with a historical approach. Political economic policy decided by Umar ibn Khat}t}a>b, Umar ibn Abdul Azi>z, and Ghazan Khan has a character that is flexible. It means however its method, during its goal to create welfare for the people and not in conflict with al-Quran and al-Sunnah, then that policy is applied. This was apparent when some of their policies are not always same as Prophet’s policy, even differ from each other, but with that difference, the world has recorded them as a brilliant decision maker. The policy of the three caliphs teaches us the ultimate determinants of the economic policy of the meaning of welfare (mas}lah}ah) which form the basis of the formulation of one policy. Rigid economic system will only become a separate boomerang for economic growth itself. Because the true that the holy economic goal is not economic growth, but the welfare of mankind as perpetrators of economic activity in this hemisphere.
11
Fitra, Tasnim Rahman. "IJTIHAD ‘UMAR IBN AL-KHAṬṬĀB DALAM PERSPEKTIF HUKUM PROGRESIF". Al-Ahkam 26, № 1 (14 квітня 2016): 49. http://dx.doi.org/10.21580/ahkam.2016.26.1.705.
Анотація:
<p>This article aims to describe ijtihad ‘Umar ibn al-Khaṭṭāb that have unique characteristics. The ijtihād of ‘Umar was based on the Qur'an and hadith, and the example of salaf al-ṣāliḥīn. The understanding of the naṣ is done by ‘Umar contextually, so as to produce ideas that suit with the needs of ummat and fair. With the comparative method, this paper further compares the ijtihād of ‘Umar with the concept of Progressive Law initiated by Satjipto Rahardjo because of their similar characteristics. The paradigm of Progressive Law is that the law solely to humans, so the law must be present for human’s maṣlaḥat. It’s also reject the status quo in the law. Between the ijtihad of ‘Umar and the Progressive laws in general have similar characteristics, both in terms of interest and the position of man as the subject of law. They are also similar in terms of potential legal reform in accordance with the times, change of venue, and the socio-historical conditions. The fundamental difference of both lies in the meanings of maṣlaḥat and the maṣlaḥat standardization.</p><p><strong><br /></strong></p><p>Artikel ini bertujuan untuk mendiskripsikan ijtihad ‘Umar ibn al-Khaṭṭāb yang memiliki karakteristik yang unik. Ijtihad ‘Umar didasarkan pada al-Qur’an dan hadis, dan apa yang<br />dicontohkan orang saleh sebelumnya. Pemahaman terhadap naṣ oleh ‘Umar dilakukan secara kontekstual, sehingga menghasilkan produk pemikiran yang sesuai dengan kebutuhan ummat dan adil. Dengan metode komparatif, tulisan ini selanjutnya membandingkan ijtihad ‘Umar dengan konsep hukum Progresif yang digagas oleh Satjipto Rahardjo karena dinilai memiliki kesamaan karakreristik. Hukum Progresif memiliki paradigma bahwa hukum semata-mata untuk manusia, sehingga hukum harus hadir demi kebaikan manusia dan menolak adanya status quo dalam hukum. Analisis terhadap keduanya menghasilkan pemahaman bahwa antara ijtihad ‘Umar dan hukum Progresif secara umum memiliki kesamaan karakteristik, baik dari segi tujuan maupun posisi manusia sebagai yang dikenai hukum. Mereka juga sama dalam hal potensi pembaharuan hukum sesuai dengan perkembangan zaman, perubahan tempat, dan kondisi sosio-historis. Perbedaan mendasar pada keduanya yaitu makna maslahat dan<br />standarisasi maslahat yang menjadi landasan.</p>
12
Qotadah, Hudzaifah Achmad. "KOMPARASI METODOLOGI HUKUM ALIRAN MAQASIDI DAN ALIRAN SYAKLI." Asy-Syari'ah 22, no. 1 (July 14, 2020): 21–34. http://dx.doi.org/10.15575/as.v22i1.7700.
Анотація:
Abstract: Islamic thought has been developing whenever so there are various streams within the legal methodology especially within the fiqh approach which emerged from the Sahabat era such as fiqh 'Abdullah Ibn Mas'ud, fiqh Umar, fiqh Ibn Umar, etc and therefore the differences between the Companions has given rise to different tendencies of thought between each other both those belonging to the ahl athar or ahl ra'i groups. The obvious difference is that the tendency of thinking based on maqasidi is colored by ijtihad Umar while the tendency of thinking supported syakli (formalism) is more clearly seen within the fiqh of Abdullah Ibn Umar and these streams are created within supported the legal references employed by every group in order to do Istinbath al-hukm. So, a Fuqaha who always looks at the objectives of Islamic Sharia in conducting legal terminology is spoken as Maqasidi while jurists who always look to the form or format in legal rest are spoken as Syakli. Therefore, during this study, the author is inspired to check and analyze the thoughts of the jurists towards legal methodology supported the flow of maqasidi and also syakli.Abstrak: Pemikiran Islam terus berkembang pada setiap masanya, sehingga telah muncul berbagai macam aliran dalam bidang metodologi hukum, utamanya dalam pendekatan fiqh. Perbedaan tersebut muncul sejak masa Sahabat r.a, seperti ‘Abdullah Ibn Mas’ud, fiqh Umar, fiqh Ibn Umar dan sebagainya. Perbedaan di kalangan para Sahabat ini telah melahirkan kecenderungan pemikiran yang berbeda di antara mereka baik mereka yang tergolong dalam kelompok ahl athar atau ahl ra’i. Perbedan yang jelas terjadi adalah kecenderungan pemikiran berasaskan terhadap maqasidi yang diwarnai oleh ijtihad Umar sedangkan kecenderungan pemikiran berasaskan terhadap syakli (formalisme) lebih jelas terlihat pada fiqh Abdullah Ibn Umar dan aliran-aliran ini merupakan aliran yang dibentuk berdasarkan kepada mashâdir hukum yang digunakan oleh setiap kelompok dalam melakukan istinbath hukum. Seorang fuqaha yang senantiasa melihat secara objektif Syariat Islam dalam melakukan istinbath hukum disebut sebagai Maqâsidi. Sedangkan fuqaha yang senantiasa melihat kepada rupa bentuk atau format dalam beristinbat hukum disebut sebagai Syakli. Oleh karena itu, dalam artikel ini ini penulis terdorong untuk mengkaji dan menganalisis pemikiran para fuqaha terhadap metodologi hukum berasaskan aliran maqasidi dan juga syakli.
13
Jawwas, Fahmi. "POSISI NAṢ DALAM IJTIHAD ‘UMAR IBN KHAṬṬĀB". HUNAFA: Jurnal Studia Islamika 10, № 2 (15 грудня 2013): 359. http://dx.doi.org/10.24239/jsi.v10i2.36.359-379.
14
Yusron, Muhammad. "Penalaran Rasional dan Maslahah: Ijtihad Umar ibn al-Khattab pada Kasus-Kasus Kewarisan Islam." JIL: Journal of Islamic Law 2, no. 2 (August 5, 2021): 197–223. http://dx.doi.org/10.24260/jil.v2i2.327.
Анотація:
Ketentuan kewarisan Islam telah diatur secara detail dan terperinci dalam Alqur’an dan hadis. Namun, beberapa kasus dalam kewarisan Islam yang diproduksi oleh Umar ibn al-Khattab terkesan bertentangan dengan ketentuan naṣh. Tulisan ini merupakan studi kepustakaan dengan pendekatan kajian yuridis-normatif yang bertujuan untuk mendeskripsikan dan menganalisis hasil ijtihad Umar ibn al-Khattab dalam masalah kewarisan yang bersifat ijtihādiyyah. Hasil kajian ini menunjukkan bahwa hasil ijtihad Umar ibn al-Khattab dalam menyelesaikan kasus-kasus kewarisan didasarkan pada penalaran rasional dan berorientasi pada kemaslahatan. Hal ini dapat dibuktikan pemberian bagian 1/3 sisa untuk ibu dalam masalah gharawain, penyatuan bagian waris antara saudara sekandung dengan saudara seibu dalam masalah musytarakah dan kasus-kasus kewarisan lainnya seperti ‘aul, radd dan kewarisan kakek dan nenek. Umar selalu mengedapankan penalaran rasional dan maslahah dalam interaksinya dengan naṣh. Baginya, sebuah hukum sangat terikat dengan konteks kapan dan di mana ia ditetapkan. Perbedaan waktu dan tempat dalam penetapan hukum berpengaruh terhadap hasil ijtihad.
15
Landau-Tasseron, Ella. "Sayf Ibn ’Umar in Medieval and Modern Scholarship." Der Islam 67, no. 1 (1990): 1–26. http://dx.doi.org/10.1515/islm.1990.67.1.1.
16
Hasyim, Muhammad, and Muhammad Husni. "Administrasi Pemerintahan Khalifah ‘Umar Ibn al-Khatth?b:." MAQASHID Jurnal Hukum Islam 2, no. 1 (April 10, 2019): 13–23. http://dx.doi.org/10.35897/maqashid.v2i1.172.
Анотація:
In his relatively brief reign, ‘Umar ibn al-Khatthab had made many innovative breakthroughs including those relating to government administration. All of this was done in order to answer the increasingly rapid and complex developments along with the increasing breadth of the Islamic region and the increasingly plural socio-cultural community. These innovations, among others, include the fields of government administration, economics, justice, and military affairs. Interestingly, most of the breakthroughs were the result of the creativity of his thoughts, not from the textual guidance of the Prophet Muhammad SAW. In fact, some of them are contrary to the policies of the previous period.
17
Hai, Kemas Abdul. "KONTEKSTUALISASI ETIKA POLITIK ISLAM UMAR IBN KHATTAB DALAM KEHIDUPAN KONTEMPORER." Jurnal Ilmiah Islam Futura 16, no. 1 (July 17, 2017): 52. http://dx.doi.org/10.22373/jiif.v16i1.743.
Анотація:
ABSTRAK
Penelitian ini bertujuan untuk mengungkapkan dan mendiskripsikan etika politik Umar Ibn Khattab, yang hasilnya bisa dikembangkan bukan hanya dalam ilmu pengetahuan tetapi juga dapat di amalkan bagi siapapun yang berperan aktif dalam memegang kekuasaan dan membuat kebijakan politik.
Penelitian ini menitik beratkan pada penelitian kepustakaan (library research), yaitu jenis penelitian yang terfokus pada sumber data-data literatur. Memfokuskan pada sejarah tokoh yakni Umar Ibn Khattab, maka pendekatan yang digunakan adalah pendekatan sejarah (historical approach), yaitu penyelidikan yang kritis terhadap keadaan-keadaan, perkembangan, serta pengalaman di masa lampau dan menimbang secara cukup teliti dan hati-hati tentang bukti validitas dari sumber sejarah serta interprestasi dari sumber-sumber keterangan tersebut.
Hasil penelitian ini menunjukkan bahwa pengamalan etika dalam kehidupan berbangsa dan bernegara yang demokrasi sudah menjadi salah satu kebutuhan yang mendesak. Karena etika tidak semata menjadi acuan kepantasan bagi setiap pengambilan keputusan publik, tetapi juga merupakan panduan dalam kehidupan berbangsa dan bernegara.
Kata Kunci : Etika, Politik, Umar Ibn Khattab
18
Nadyrshin, Timur Maratovich. "Umar ibn al-Khattab in the cultural memory of Muslims of Russia on the example of the Republic of Bashkortostan." Исторический журнал: научные исследования, no. 4 (April 2022): 85–102. http://dx.doi.org/10.7256/2454-0609.2022.4.38512.
Анотація:
For Muslims, the early history of Islam is an important part of the religious meta-narrative. A special place in this story is occupied by the life and reign of Umar ibn al-Khattab, who is revered in Sunni historiography as the second righteous Caliph. The article analyzes the place of Umar ibn al-Khattab in the collective memory of Muslims in Russia. The work is based on the analysis of such sources as Russian-language theological literature, the 2012 TV series "Umar ibn-al Khattab", mentions in Russian-language media, statistics of Internet search queries based on the Google Trends tool, as well as the results of a survey of Muslims of Bashkortostan dedicated to cultural memory. The article is based on the hermeneutical method, quantitative analysis, and questioning of believers. For Islam, the biographies of companions are an important part of hagiography. The biographies of the companions are sinless, the actions are justified, the Muslims of the first centuries appear to be an ideal society. The results demonstrate that Umar ibn al-Khattab is the most interesting "place of memory" for believers among the companions of the Prophet Muhammad. The figure and narratives of Umar's rule are a space for the self–identification of Muslim believers for the whole world and Russia in particular, and his image is the basis for instrumentalization in the public life of the Muslim community. This is especially true of such aspects as power, law and relations with other faiths.
19
Effendi, Zulham. "KARAKTER PENDIDIK DALAM KITAB HADIS SAHIH AL-BUKHARI." WARAQAT : Jurnal Ilmu-Ilmu Keislaman 1, no. 1 (September 19, 2020): 18. http://dx.doi.org/10.51590/waraqat.v1i1.27.
Анотація:
Tesis ini bertujuan untuk meneliti karakter pendidik dalam kitab hadis Sahih al-Bukhari. Penelitian ini perlu diadakan mengingat adanya sebagian pendidik pada hari ini, tidak dapat dijadikan sebagai tauladan yang baik oleh peserta didiknya, karena jauhnya mereka dari nilai dan akhlak islami yang terdapat dalam Alquran dan Hadis yang seharusnya dimiliki oleh pendidik. Hasil akhir dari penelitian ini adalah bahwa di dalam kitab hadis Sahih al-Bukhari terdapat karakter pendidik, yaitu: 1. Ikhlas karena Allah sebagaimana dalam hadis yang diriwayatkan oleh „Umar ibn al-Khattab, 2. Takwa sebagaimana dalam hadis yang diriwayatkan oleh an-Nu„man ibn Basyir, 3. Berilmu sebagaimana dalam hadis yang diriwayatkan oleh „Abdullah ibn „Amr ibn al-„As, 4. Konsekuen, perkataan sesuai dengan perbuatan sebagaimana dalam hadis yang diriwayatkan oleh Usamah ibn Zaid ibn al-Hariśah, 5. Lemah lembut dan kasih sayang sebagaimana dalam hadis yang diriwayatkan oleh Anas ibn Malik, 6. Memperhatikan keadaan peserta didik sebagaimana dalam hadis yang diriwayatkan oleh Abu Wail dari „Abdullah ibn Mas„ud, 7. Jujur dalam perkataan dan perbuatan sebagaimana dalam hadis yang diriwayatkan oleh Abu Hurairah, 8. Sabar sebagaimana dalam hadis yang diriwayatkan oleh Anas ibn Malik, 9.Tawadu‘ sebagaimana dalam hadis yang diriwayatkan oleh Anas ibn Malik, 10. Adil sebagaimana dalam hadis yang diriwayatkan oleh an-Nu„man ibn Basyir, 11. Bertanggung jawab sebagaimana dalam hadis yang diriwayatkan oleh „Abdullah ibn „Umar.
20
Patmawati, Patmawati. "Komunikasi Penyiaran Islam Masa Pemerintahan Umar Bin Khattab: Perspektif Sejarah." Jurnal Askopis 2, no. 1 (March 30, 2018): 67–74. http://dx.doi.org/10.32494/ja.v2i1.40.
Анотація:
Islamic communication started since the Messenger of Allah get command to convey Allah's message. Surat al-Mudatsir 1-7, asy-Syu'ara 214 and al-Hijr 94. Rasulullah carried out Islamic communication in two phases namely the phase of Mecca and the phase of Medina for approximately 23 years, and has spread throughout the Arabian Peninsula. Furthermore, the Islamic communication carried out by Abu Bakar for 2 more years. Then continued by Umar bin Khattab for 10 years. Umar ibn Khattab's values of Islamic teachings are not only in the Arabian Peninsula but Umar did his futuhat to the surrounding area. The focus of research: how is the history of Islamic communication? how is the communication of Islam of Umar bin khattab? This research is library research with qualitative method. Sources of data of the Qur'an, al-hadith, books of general communication and communication of Islam, the history of the Prophet Muhammad and Umar ibn al-Khattab. The result of this research is the history of Islamic communication starting from Rasulullah saw. with communication strategy: sirriyah communication, semi-sirriyah, open, agreement, hijrah, and ar-minutes. The Islamic communication of Umar bin Khattab through futuhat with the approach of irshad, tabligh, tadbir, and tamkin.
21
Dalimunthe, Latifa Annum. "PERADABAN ISLAM MASA KHALIFAH UMAR IBN AL-KHATHTHAB (13-23 H/634-644 M)." FORUM PAEDAGOGIK 10, no. 2 (September 28, 2020): 71–78. http://dx.doi.org/10.24952/paedagogik.v10i2.2819.
Анотація:
Abu Bakr appointed Umar ibn khaththab to be caliph to avoid divisions among Muslims. Umar was born in 513 A D into a family of the Quraish tribe. At first he was called by the title Abu Hafs, and after converting to Islam he received the title al-Faruq and was most persistent in defending Islam. This research examines how the Islamic civilization in Umar's era. The research was conducted by taking a literature study from the literature books. The results showed that Umar's leadership included the territory of the Arabian Peninsula.Palestine, Syria, Iraq, Persia, and Egypt. Umar formed departments (diwan) such as the police, baitul mal to manage state finances. Umar succeeded in restoring the stability of the Islamic government and even strengthening the country. Umar died of a sharp knife stabbed by Abu Lu'luah or Fairuz who was going to offer the dawn prayer at the Nabawi mosque.
22
Hadi, Sholikul, and Moh Romli. "Implikasi Kebijakan Ekonomi Umar Ibn Khattab terhadap Kebijakan Ekonomi Masa Kini." Reslaj : Religion Education Social Laa Roiba Journal 3, no. 1 (February 12, 2021): 31–51. http://dx.doi.org/10.47467/reslaj.v3i1.254.
Анотація:
In the 1970s and 1980s, scientific studies on Islamic economics and finance in the Middle East and other Muslim countries were initiated, which resulted in the establishment of the Islamic Development Bank and banks and other institutions labeled Islam. In fact, the scope of Islamic economics is much broader than just Islamic finance. The author agrees with Taqyuddin An-Nabhani, that generations of Muslims have been fascinated with Capitalist thinking, because they see its success, without fully understanding the reality of its thoughts, even to the inferior feeling (inferiority) of Islam's ability to produce solutions. The purpose of this research is to examine Umar ibn Khattab's policies in distributing Baitul Maal property and to find out the implications of Umar ibn Khattab's policies on today's economy. This research is a literature research (Library Research) with a historical approach, and collects data from primary materials, namely books concerning Umar ibn Khattab's policies and secondary data, namely relevant supporting books. The stages of this research are the analysis of text or phenomena into its components, grouping the same statements and actions into one component, identifying rules that unite various categories, identifying universal rules that construct statements and inter-relations of actions, and systematics of rules obtained through text procedures. or action. The results of this study, namely that during his caliphate, Umar ibn Khattab had made the necessary regulations and took every possible step to ensure that no one was left to starve, without clothing or a place to live in an Islamic country, including the disabled, helpless. because of illness, old age, widows, unemployment, poor people, people who need assistance regardless of caste, skin color, or beliefs are given financial assistance from Baitul Maal. Umar ibn Khattab's policies can be implied in today's economy, such as the prohibition of selling other people's property without the knowledge of the owner, government intervention in the market, prohibition of hoarding assets, reviving dead land, land ownership limits, on found goods, property that is lawful for the government, and criteria for people who have the right to be prioritized for holding and holding government mandates.
23
Hadi, Sholikul. "Implikasi Kebijakan Ekonomi Umar Ibn Khattab Terhadap Kebijakan Ekonomi Masa Kini." El-Mujtama: Jurnal Pengabdian Masyarakat 1, no. 1 (October 24, 2020): 56–76. http://dx.doi.org/10.47467/elmujtama.v1i1.170.
Анотація:
In the 1970s and 1980s, scientific studies on Islamic economics and finance in the Middle East and other Muslim countries were initiated, which resulted in the establishment of the Islamic Development Bank and banks and other institutions labeled Islam. In fact, the scope of Islamic economics is much broader than just Islamic finance. The author agrees with Taqyuddin An-Nabhani, that generations of Muslims have been fascinated with Capitalist thinking, because they see its success, without fully understanding the reality of its thoughts, even to the inferior feeling (inferiority) of Islam's ability to produce solutions. The purpose of this research is to examine Umar ibn Khattab's policies in distributing Baitul Maal property and to find out the implications of Umar ibn Khattab's policies on today's economy. This research is a literature research (Library Research) with a historical approach, and collects data from primary materials, namely books concerning Umar ibn Khattab's policies and secondary data, namely relevant supporting books. The stages of this research are the analysis of text or phenomena into its components, grouping the same statements and actions into one component, identifying rules that unite various categories, identifying universal rules that construct statements and inter-relations of actions, and systematics of rules obtained through text procedures. or action. The results of this study, namely that during his caliphate, Umar ibn Khattab had made the necessary regulations and took every possible step to ensure that no one was left to starve, without clothing or a place to live in an Islamic country, including the disabled, helpless. because of illness, old age, widows, unemployment, poor people, people who need assistance regardless of caste, skin color, or beliefs are given financial assistance from Baitul Maal. Umar ibn Khattab's policies can be implied in today's economy, such as the prohibition of selling other people's property without the knowledge of the owner, government intervention in the market, prohibition of hoarding assets, reviving dead land, land ownership limits, on found goods, property that is lawful for the government, and criteria for people who have the right to be prioritized for holding and holding government mandates.
24
Karim, M. Abdul. "MELAWAN KORUPSI (BIOGRAFI POLITIK UMAR IBN ABD AL-AZIZ)." Millah 7, no. 1 (August 3, 2007): 165–79. http://dx.doi.org/10.20885/millah.vol7.iss1.art10.
25
Ibrahim, Duski. "Fiqih Sebagai Traffic-Light : Cermin Formulasi Fiqih ‘Umar Ibn Al-Khththab." Medina-Te : Jurnal Studi Islam 15, no. 1 (July 3, 2019): 1–15. http://dx.doi.org/10.19109/medinate.v15i1.3771.
Анотація:
This paper is entitled Fiqh as Traffic-Light: Mirror of Fiqh Formulation ‘Umar ibn al-Khaththab. The author wants to express the original fiqh that was advanced by the scholars and the majority of ‘Umar ibn al-Khaththab through the study of literature. This literature research study, therefore, uses qualitative data. The data is analyzed with relevant rules, especially Islamic maqshid rules. Based on studies and research conducted, the results are obtained that: First, fiqh is the result of human thought about Islamic law which is understood from the arguments of the Sunnah Al-Qur'an. Therefore, it can be used with a variety of considerations, making it suitable for every time and every place. Second, according to ‘Umar ibn al-Khathtab, the second Caliph, fiqh was the same as traffic light. Traffict-light work for traffic, while fiqh is done as a regulator of the journey of human life. The purpose of traffic-light is to realize the benefit of cross-country, while fiqh is to realize the benefit of human life. Therefore, if it cannot realize benefit, it can be shifted in a way that will bring benefit.
26
Muslim, Kori Lilie, and Melia Afdayeni. "UMAR BIN ABDUL AZIS: ZAMAN KEEMASAN ISLAM MASA DINASTI UMAYYAH." Islam Transformatif : Journal of Islamic Studies 3, no. 1 (November 13, 2019): 30. http://dx.doi.org/10.30983/it.v3i1.797.
Анотація:
<p><em>The Umayyad dynasty was approximately 91 years old, with 14 leading caliphs. The reign of Umar ibn Azis was regarded as the golden age of the regime, as many of the policies he had done, and that had been prosperity for the people. Different from the governments of the other caliphs, regarded by most historians as the caliphs who made the people in misery. For this, the article aims to analyze the glory achieved by Umar ibn Azis in the reign of the Umayyad dynasty. The methods used are historical research methods, ranging from source search (heuristics) that are limited to historical books in libraries, then criticism of Sember (internal and external criticism), verification and Last is historiography. From the research conducted it can be shown that during the reign of the caliph Umar ibn Abdul Aziz who did not have a long time to print the history of the glorious civilization, both in terms of the knowledge </em>and<em> life level of society that has been able to enjoy Prosperous life is safe and peaceful. The Baitul Mal by the previous Umayyad caliphs was used as a sovereign or property that is free to be spent by the Palace families. It is different in the time of the end of the Umar because at the time of his treasure Baitul Mal made As the people's. Umar bin Abdul Aziz was also very attentive to the hadith as a source of teaching both Islamic teachings. He issued adequate funds to record the hadith to be registered and documented well and neatly and made a scientific reference in religious studies and Islamic legal studies. Not only the hadith that received attention, but the science of interpretation, history, and politics is also recorded. In terms of the expansion of the territory of Islam, very few wars in his time because in the development of Islam is more lively by using the advice that is full of wisdom so that many people enter Islam. Thus the reign of the caliphate of Umar ibn Abdul Aziz, which was the Golden age for the Umayyad dynasty.</em></p>
27
Adinugraha, Hendri Hermawan. "KONTEKSTUALISASI PEMIKIRAN EKONOMI ISLAM KLASIK PADA KEBIJAKAN PEREKONOMIAN INDONESIA." Jurnal Ilmiah Al-Tsarwah 5, no. 1 (September 22, 2022): 45–71. http://dx.doi.org/10.30863/al-tsarwah.v5i1.975.
Анотація:
Penelitian ini bertujuan untuk mendeskripsikan pemikiran ekonomi Islam klasik melalui beberapa kebijakan ekonomi yang telah dilakukan oleh Umar ibn Khattāb dan Abū Yusuf al-Anṣāri pada masa pemerintahannya dan kontekstualisasinya dengan kebijakan perekonomian terkini di Indonesia. Penelitan ini merupakan penelitian pustaka dengan pendekatan sejarah dan pendekatan ekonomi. Hasil penelitian menunjukan bahwa latar belakang pemikiran Umar dan Abū Yusuf tentang ekonomi dipengaruhi oleh beberapa faktor internal maupun eksternal. Misalnya latar belakang pendidikan mereka yang dipengaruhi dari beberapa gurunya, faktor eksternal yang dipengaruhi dari sistem pemerintahan, kondisi politik dan ekonomi kenegaraan pada saat itu. Semua itu berpengarug terhadap social setting dalam setiap kebijakan yang dikeluarkannya. Oleh sebab keadaan sosial seperti itulah Umar dan Abū Yusuf memiliki kesamaan atau kemiripan dalam setiap pemikiran ekonominya yang beraliran ra’yu (rasional) dengan menggunakan perangkat analisis untuk mencapai mashlahahal-‘āmmah (kemaslahatan umum). Diantara kebijakan ekonomi Umar yang masih kontekstual dengan perekonomian Indonesia ialah diversifikasi pemerintahan, perdagangan internasional, pembuatan mata uang, dan klasifikasi dan alokasi penadapatan Negara. Kemudian kebijakan ekonomi Abū Yusuf yang masih kontekstual dengan perekonomian Indonesia ialah penentuan pajak hasil bumi, restrukturisasi sistem wazifah dan masāhah dengan sistem muqāsamah, perubahan status kharaj dari akad ijārah menjadi musyārakah, pengendalian harga (ta’sir) sesuai syariah, dan pembangunan infrastruktur untuk kemaslahatan ummat.Kata kunci: pemikiran ekonomi, kebijakan, Umar ibn Khattāb dan Abū Yusuf al-Anṣāri.
28
Safi, Omid. "Book Review: ‚Umar ibn al-Fāriḍ: Sufi Verse’ Saintly Life". Theological Studies 63, № 3 (вересень 2002): 638–40. http://dx.doi.org/10.1177/004056390206300331.
29
Subhan, Moh. "Relevansi Pemikiran Ekonomi Yahya Bin Umar Dalam Perspektif Ekonomi Modern." JES (Jurnal Ekonomi Syariah) 1, no. 2 (March 2, 2017): 209–18. http://dx.doi.org/10.30736/jes.v1i2.16.
Анотація:
Islam as a religion has rules about life and the life of mankind in plenary, although sometimes it is only globally. The dimension of relationship between humans and god is static, while the dimension of relationship between human and social environment is dynamic and flexible. The second dimension of man is given the broader freedom to make rules and regulations according with the circumstance and condition of times by sticking to the rules of Shari'a. This article will try to elaborate the economic thought of Yahya ibn Umar in his book "Ahkam al-Suq", which is of relevance to the conventional economics. The objective of research is to know whether the brilliant idea of Yahya ibn Umar in his time (Century III H) is still relevant to be applied to the modern era or not. Broadly speaking, Yahya bin Umar’s thought on hisbah and matters related to markets such as; al-ta'sir (pricing), ihtikar (hoarding), and siyasah al-ighraq (dumping).
30
Al-Thubaiti, Khaalid. "Authentication of Opinion on the Issue of Hearing of ‘Atā bin Abī Rabāḥ from Abdullāh bin ‘Umar". Journal of Umm Al-Qura University for Sharia'h Sciences and Islamic Studies 88, № 1 (1 березня 2022): 42–61. http://dx.doi.org/10.54940/si22034066.
Анотація:
Topic: This research addresses the matter of hearing by Ataa ibn Abi Rabah from ibn Omer Objective: The research seeks to highlight whether or not the narration of ‘Ataa Ibn Abi Rabah from Ibn Umar is acceptable, through compilation of the sayings of the scholars on it and studying them. The nature of this research demanded that it has to be constituted of an introduction, three areas of research and a conclusion as follows: Introduction: I mentioned in it the significance of the topic, the previous studies, the research plan and my methodology. 1st Area: Statements of confirmers of hearing by Ataa from ibn Omer and their evidences and has two requirements: 2nd Area: statements of deniers of hearing by Ataa from ibn Omer and their evidences, and it includes two requirements: 3rd Area : The most probable statement and the reason for probability and I mentioned in it the evidences of weighting that appeared to me with its evidence. Conclusion: I mentioned in it the most important findings. Then I appended the research with an index of the resources and references and an index of contents.
31
Nofrianti, Mami. "PERKEMBANGAN HUKUM ISLAM PADA MASA UMAR IBN KHATTAB (634-644 M)." JURIS (Jurnal Ilmiah Syariah) 17, no. 2 (December 31, 2018): 269. http://dx.doi.org/10.31958/juris.v17i2.1173.
32
Nugraha, Muhamad Tisna. "The Politics of Islamic Education in The Caliphate of Umar Ibn Khattab." ATTARBIYAH: Journal of Islamic Culture and Education 5, no. 1 (July 7, 2020): 1–13. http://dx.doi.org/10.18326/attarbiyah.v5i1.1-13.
Анотація:
This study aims to reveal the political system of education in the reign of the second caliph, Umar ibn Khattab. The method used in this study is a qualitative research method with a literature study. The process of data collection was conducted through documentation and observation techniques so that the available literature sources then studied, compared, and presented in words by the researcher. The results of the study are that political policies in the early period of Islam helped determine the development and progress of education in the area of the central government to the conquered regions, such as al-Quds (Palestine), Sham, Sassanid (Persia), Egypt and others. The system can be seen from the regulations regarding the appointment of the educators (teachers and lecturers), the emergence of a bilingual learning method, the periodic payment of teacher salaries, and the tiered education system, starting from the basic to the madrasah level. Furthermore, it was noticeable that since the reign of Umar ibn Khattab, access to Islamic education has been widely accessible by society despite the race, social and economic status.
33
Ansori, Isa. "MEMAHAMI HADIS MAYIT DI SIKSA SEBAB TANGISAN KELUARGANYA." Nizham Journal of Islamic Studies 8, no. 01 (June 2, 2020): 84. http://dx.doi.org/10.32332/nizham.v8i01.2123.
Анотація:
Hadith has an important position as the source of the second law after the Qur'an. It is often found that some of the hadith texts appear to conflict with each other either with the text of the hadith itself or the Qur'an. A person especially a hadith and / or legal expert needs to have the ability to complete the texts of the hadith or the Qur'an which sometimes seem to conflict with one another. The hadith about the deceased was tortured because of the crying of his family, is one example of a hadith that is contrary to the word of God that one cannot bear the guilt of others. With the approach of matan criticism (ilmnaqdal-matan), it is obtained that if the text of the hadith contradicts the Qur'anic texts, then the texts because of their qath'i values must be prioritized. Meanwhile, if resolved using the science of mukhtalifal-hadīth, the conflict can be resolved through two ways, namely: First, through al-jam'u which is to compromise these two conflicting traditions, as practiced by Imam Bukhari who explained that the weeping that causes torture is a cry which is traditionalized and done with lamentation; Secondly, through superstitious means, namely maintaining textual understanding of hadith as understood by Umar and Ibn Umar and ignoring the history of Aisha's traditions, is that the deceased was tortured because of the crying of her family, or choosing the hadith as understood by Aisha by ignoring the understanding of Umar and Ibn Umar , as did the critics of Matan Hadith.
34
Anshori, Muhammad. "GENEOLOGI HERMENEUTIKA HUKUM ISLAM (Fikih Kontekstual ‘Umar bin Al-Khaṭṭāb)". ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM 5, № 1 (30 червня 2020): 52–83. http://dx.doi.org/10.32923/asy.v5i1.1363.
Анотація:
This paper analyzes the thought or contextual interpretation of ‘Umar Ibn al-Khaṭṭāb which is closely related to hermeneutics. In the Islamic thought tradition, hermeneutics as a method of interpreting the holy book has been done in the early Islamic era. If we look at back ward, the Prophet Muhammad himself had done it. However, because the term hermeneutics that has developed in the Western world, so it feel foreign to the Islamic world. One of the classical Islamic thinkers who wasprogressive thoughts and transcend his time in undesrtanding or interpreting the Qur’an was ‘Umar. This is the geneology of contextual interpretation developed by modern-cotemporary thinkers. In the periodezation of Islamic history, the thoght of ‘Umar can be categorized as classical hermeneutic, because it happened in the early of Islamic period. The thought of ‘Umar was very contextual and progressive. Therefore, it is not suprising to say that he was one of the early hermeneut of The Muslim.
35
Farina, Aisya. "Refleksi Sejarah Perkembangan Kebijakan Publik dan Ekonomi Politik Islam Pada Masa Khulafa’ al-Rasyidin." ILTIZAMAT: Journal of economic sharia law and business studies 1, no. 2 (July 13, 2022): 91–103. http://dx.doi.org/10.55120/iltizamat.v1i2.597.
Анотація:
Dalam tulisan artikel ini memiliki tujuan penelitian untuk mendeskripsikan sejarah perkembangan kebijakan publik ekonomi politik Islam pada masa kepemimpinan Khulafa Al Rasyidin, dengan jenis penelitian berupa deskriptif kualitatif dan metode analisis menggunakan studi literatur. Hasil dari penelitian menunjukkan bahwa kebijakan ekonomi yang diterapkan pada masa Khulafa Al Rasyidin yang terdiri dari empat fase kepemimpinan pertama masa Abu Bakar, kedua Umar Ibn Khattab, ketiga Usman Ibn Affan, dan terakhir Ali Ibn Thalib dari kepemimpinaan tersebut berlakulah hal-hal seperti pendirian Baitul Mal, pembagian bantuan sosial, dana pensiun, gaji untuk para tentara, kemudian pembagian zakat serta pemungutan pajak untuk masyarakat Muslin dan Non Muslim. Dan semua ini guna memajukan perekonomian Negara dan mensejahterakan kehidupan masyarakat.
36
Fuess, Albercht. "Déplacer une ville au temps des Mamelouks: le cas de Tripoli." Chronos 19 (April 11, 2019): 157–72. http://dx.doi.org/10.31377/chr.v19i0.459.
Анотація:
Il n'existe aucune œuvre d'un historien mamelouk consacrée exclusivement à la ville de Tripoli. Par contre, on trouve d'abondantes informations sur cette ville du temps des Mamelouks dans les œuvres générales des historiographes contemporains, comme Ibn Kathir (mort en 1373), al-Maqrizî (mort en 1442), Ibn Taghrîbirdî (mort en 1470), Ibn Iyâs (mort en 1524) et Ibn Tûlûn (mort en 1546)2. Dans ces écrits, Tripoli occupe une place plus importante que beaucoup de villes syriennes, car la ville représente une des rares fondations mameloukes et avait fonction de capitale provinciale. Partant, de nombreuses recherches scientifiques ont été effectuées sur cette ville, particulièrement par des historiens libanais, comme par exemple 'Umar 'Abd al-Salâm Tadmurî (1981) et Eliyâs al-Qattàr (1998), qui ont livré les grandes lignes de l'histoire sociopolitiques de cette ville et de sa province à cette époque.
37
Seniff, Dennis P., and Jose Manuel Fradejas Rueda. "Muhammad Ibn 'Abd Allah Ibn 'Umar al-Bayzar (Moamin). Libro de los animales que cazan (Kitab al-Yawarih)." Hispanic Review 57, no. 2 (1989): 221. http://dx.doi.org/10.2307/473497.
38
Thabrani, Abdul Mukti. "IJTIHAD POLITIK UMAR IBN AL-KHATTAB (Implementasi Fiqh Kontekstual dalam Pemerintahan Islam)." NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam 12, no. 2 (December 16, 2015): 259. http://dx.doi.org/10.19105/nuansa.v12i2.770.
39
FORCADA, MIQUEL. "IBN BĀJJA AND THE CLASSIFICATION OF THE SCIENCES IN AL-ANDALUS." Arabic Sciences and Philosophy 16, no. 2 (August 10, 2006): 287–307. http://dx.doi.org/10.1017/s0957423906000336.
Анотація:
Coinciding with the scientific flourishing of the 5th / 11th century, which was favoured by the cultural policy of the Andalusī kingdoms ( mulūk al-tawā'if ), Abū ‘ Umar ibn ‘ Abd al-Barr, Ibn Hazm and Sā‘ id al-Andalusī all dealt with the classification of the sciences in many works that are already known. Ibn Bājja began his career at the end of this period. In his glosses to al-Fārābī’s commentary to the Isagoge he wrote a text on this subject that has not yet been analysed. The present paper studies Ibn Bājja's classification in connection with his predecessors and with the scientific and philosophical background of Andalusī culture. In their classifications of the sciences, all these authors express and stress important factors of the evolution of Andalusī science and thought, such as the dialectic between religious and rational sciences and the importance of the scientific method derived from Aristotle's logic. Sā‘ id al-Andalusī and Ibn Bājja ( and, to a lesser extent, Ibn Hazm ) show the profound influence exerted by al-Fārābī’s works, particularly the Ihsā' al-‘ ulūm. Thus, Ibn Bājja foreshadows the evolution of sciences in the next century and the movement headed by Ibn Rushd, Ibn Tufayl and others, characterized by the search for concordance with the postulates set forth by philosophical disciplines.
40
Munif, Ahmad. "Analisis Pendapat Khalifah Umar Bin Khattab tentang Penundaan Penarikan Zakat Binatang Ternak Kambing yang Telah Mencapai Nisab." Muqtasid: Jurnal Ekonomi dan Perbankan Syariah 3, no. 2 (December 1, 2012): 205. http://dx.doi.org/10.18326/muqtasid.v3i2.205-230.
Анотація:
Caliph Umar ibn al-Khat}t}a>b had delayed withdrawal charity goats. Thoughthere are number of goats has reached nishab. It is applied to an area in theHejaz region whwn it was hit by drought. Of course this is being debated.Though Umar is one of the companions are known firm ini carrying out their religious duties. The results of this research are, first, the withdrawal delay zakat animals that have reached only apply to animals that have been hit by the famine years (rama>dah). Umar’s policy gave alms to the people who have goats nishab number based on the condition of the person is also experiencing difficulties. One henred goat that he had no significant influence on survival at the time. Umar suspending withdrawal zakat to muzakki despite his wealth has reached nishab, due to difficulties and distress. Second, the vocabulary knowledge of fiqh, delay the withdrawal of zakat is must. Althought the jurist. Emphasizes that zakat is paid immediately. What is done by delaying the withdrawal of zakat Umar made one considered by some scholars to allow delaying the payment of zakat. And third, the condition of indonesia’s disaster-prone, makes delay the withdrawal of zakat by Umar could be pne of the considerations to delay payment of zakat to an area back to the state as usual.
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Poonawala, Ismail K. "Ibn Taymiyyah’s Ethics." American Journal of Islam and Society 3, no. 1 (September 1, 1986): 161–63. http://dx.doi.org/10.35632/ajis.v3i1.2764.
Анотація:
Except for the works of the French scholar Henri Laoust and a recent studyby Muhammad Umar Memon, Ibn Taimiya's Struggle against Popular Religion(The Hague and Paris: Mouton, 1976), very few studies of the thought of IbnTaimiya have appeared in English. Makari’s work is therefore a welcome additionto this meager list. Its main contribution lies in dispelling some of themisunderstanding that has all along bedevilled a true appraisal of the thoughtof the Hanbalite doctor.It is unfortunate that some bright and bold spirits of Islam, such as thecelebrated Hanbali doctor and theologian Ibn Taimiya, have remainedmisunderstood not only in the West but also among the Muslims themselves.A good part of the musunderstanding stems no doubt from the fact that formost of his life Ibn Taimiya managed to remain a quite controversial figure.A substantial part of the misunderstanding results from the close associationof his name with the Wahhabi movement which erupted violently towardthe end of the eighteenth century. Muhammad b. Abd al-Wahhab, the founderof the Wahhabi movement, was certainly influenced by Ibn Taimiya and hiswritings, especially in his bitter denunciation of the Sufi rituals, tomb worship,and the cult of saints, and no less in his moral and puritanical activism.In their scrupulous observance of the word of the Qur’an and the sunnu, indeedboth Ibn Taimiya and the Wahhabis resemble each other closely. Justas Ibn Taimiya had led bands of people in raids against the local taverns andshrines, the Wahhabis in their time, too, razed tombs and sacked the holy cities.A distinction must be made, however, between the two. While the Wahhabisrepresent a religio-political movement, Ibn Taimiya was concerned, mainly,with reforming Islam and with reinculcating a positive attitude toward thisworld. He never condemned Sufism per se; rather, his criticism was directedagainst what he defined as inadmissible deviations in doctrine, ritual, andmorals. He has, moreover, left behind a vast legacy of writing. A close scrutinyof his works reveals him as a man of unrelenting intellectual conviction. Heused his uncommon erudition to criticize and reject most of the commonly ...
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O' Sullivian, Shaun. "Byzantium and Egypt during the First Arab Civil War." Chronos 25 (March 23, 2019): 7–31. http://dx.doi.org/10.31377/chr.v25i0.420.
Анотація:
Internal troubles afflicted the Islamic State for the first time in the late 650s and early 660s. Known in Islamic tradition as the firstfitnah, the troubles were described by early Western historians of Islam as what may be termed the 'standard account' of the first Arab civil war. Their account is founded upon the Islamic historical- biographical written tradition, whose corpus ofrecords on the firstfitnah is preserved in the early comprehensive collections of al-Tabari (d.923) and al-Mas'üdi (d.956). But these writers depended on earlier written compilations of oral accounts of the civil war (akhbär), whose authors are listed in al-Nadim's Fihrist, compiled about 987. They include Abü Mikhnaf (d.774), Sayf ibn 'Umar (d. 796), ibn al-Muthannä (d.823-6), al-Wäqidi (d. 823), al-Minqäri (d.827), al-Madä'ini (d.839), ibn Abi Shayba (d.849), and ibn Shabba (d.877). The compilations ofall these authors were grouped around the selected themes of 'Uthmän's murder, the battle of the Camel, and the battle of Siffin with the subsequent arbitration process. Four of the compilations survive.
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Goje, Kabiru, та Samer Najeh Abdullah Samarh. "الآثار الواردة عن عمر بن الخطاب في الربا، دراسة تحليلية في المعاملات التجارية المعاصرة". Maʿālim al-Qurʾān wa al-Sunnah 14, № 2 (1 грудня 2018): 1–11. http://dx.doi.org/10.33102/jmqs.v14i2.125.
Анотація:
This research focuses on the statements of ‘Umar ibn al-Khattab (RDA) on usury and exposes its relationship with the contemporary economy. It defines usury with its categories, selects some Prophetic traditions related to it from several books of Hadith, the book of its commentaries and books of Islamic Jurisprudence (both early and contemporary). The Prophetic traditions that being collected were arranged by themes then analyzed their status of authenticity and weakness by carrying the principle of analyzation of hadith from the scholars. This research also tried to educe from the statement jurisprudential ruling then relates it with the current developments in commercial transactions akin to usury. The researcher concludes on identifying the jurisprudential leanings of ‘Umar (RDA) in the issues of Usury, stating that majority of his choices and leanings is accepted by many companions and Islamic scholars, and that ‘Umar (RDA), during his reign, explained practically how the Islamic Law could encapsulate all the new developments and occurrences of every age with all the evolving legal decisions on all aspects of life.
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Aghita Wahyuningsih and Yusuf Hanafiah. "Turas Ulama Nusantara: Al-Akhlaq Lilbanat Karya Syekh Umar Baradja dan Aktualisasinya dalam Pendidikan Islam Indonesia." Bulletin of Indonesian Islamic Studies 1, no. 1 (June 19, 2022): 13–28. http://dx.doi.org/10.51214/biis.v1i1.170.
Анотація:
The book of Al-Akhlaq Lilbanat by Sheikh Umar ibn Ahmad Baradja can be used as an intermediary in overcoming the current moral condition. The purpose of this article was to find out the moral education values in the book Al-Akhlaq Lilbanat. This paper was a study of Sheikh Umar ibn Ahmad Baradja's views regarding women's moral education, using a library research model with data sources from the book Al-Akhlaq Lilbanat. The data collection techniques used are content analysis and deduction methods by concluding data sources and then analyzing them in detail. The results of the study indicate that the values of moral education in the books of Al-Akhlaq Lilbanat volumes I and II are interrelated, such as morality towards Allah SWT, Prophet Muhammad saw, family, relatives, servants, neighbors, teachers, and friends. Volume III contains some women's etiquette in doing things. The values of moral education in the book Al-Akhlaq Lilbanat are in line with Islamic education as well as actual conditions for women in the contemporary era of Indonesia. This book can be used as a guide that was practical and easy to understand and can be a solution to handling problems that occur in the contemporary era.
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Kamali, Mohammad Hashim. "The Significance of Hijrah in Islam." ICR Journal 5, no. 1 (January 15, 2014): 122–24. http://dx.doi.org/10.52282/icr.v5i1.426.
Анотація:
Hijrah, migration or exodus, initially of the Prophet Muhammad and his companions from Mecca to Yathrib (later renamed Madinah), features prominently in the Qur’an and the teachings and Sunnah of the Prophet himself. The Prophet and his followers migrated, after thirteen years of campaign in Mecca on 1 Rabi’ al-Awwal/13 September 622 AD, arriving in Yathrib 11 days later on 24 September. The commemoration of the Hijri calendar was instituted, however, seventeen years later by the second caliph, ‘Umar ibn al-Khattab (r. 634-644). The new calendar dates from the first day of the first lunar month of the year, that is, Awwal Muharram. Although ‘Umar instituted the official era, the custom of referring to events and happenings to before or after the Hijrah originated with the Prophet himself.
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Gizbulaev, Magomed A. "Information about Dagestan in the Arabic Geographical Work Kitab al-a’lak an-nafisa of Ibn Rusta." Vestnik of Saint Petersburg University. Asian and African Studies 13, no. 2 (2021): 187–96. http://dx.doi.org/10.21638/spbu13.2021.204.
Анотація:
The article provides information on the history of Dagestan in the 10th century on the basis of translation, commentary and comparative analysis of excerpts from the Arabic geographical work Kitab al-a’lak an-nafisa (Book of Precious Gems) by Abu ‘Ali Aḥmad ibn ‘Umar ibn Rusta who lived and wrote in Isfahan at the turn of the IX–X centuries about the history of the peoples of the Caucasus. As for information on Dagestan, Ibn Rusta’s work contains more information than Ibn Khordadbekh’s and Ibn Faqih’s works. In his work, Ibn Rusta adopts the ancient Greek theory of the division of the inhabited parts of the Earth into seven climates, for example, he places the region in question in the sixth and seventh climates. Ibn Rusta’s data on the geography and ethnography of northeastern Europe, as well as the political formations in the Caucasus, are unique and significantly supplement the author’s predecessors. The parts dedicated to Sarir, which gained its regional hegemony in the X century, are of particular importance. The author of the current article compares several reports on Dagestan from Ibn Rusta’s work with Ibn Khordadbekh’s Kitab al-masalik wa-l-mamalik and Ibn Faqih’s Kitab al-Buldan in order to determine whether the origin of the material is the same for these authors. As a result, only one passage was found that overlapped with the work of Ibn Khordadbekh. Also, it is noted that N. A. Karaulov’s translation contains interpretative flaws and some fragments from Ibn Rusta’s work are missing. The scientific significance of this article is determined by the fact that its materials can be used in further source studies in writing the medieval history of the Caucasus.
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Supian, S. "Diskursus Pemikiran Politik Islam Dari Era Klasik Hingga Pertengahan : Studi Pemikiran Al-Mawardi dan Ibn Taimiyyah." Politea : Jurnal Politik Islam 3, no. 2 (August 27, 2020): 227–50. http://dx.doi.org/10.20414/politea.v3i2.2311.
Анотація:
This paper describes the development of Islamic political thought during the classical and medieval times represented by Al-Mawardi and Ibn Taimiyah. Al-Mawardi who focused more on the Islamic government system, while Ibn Taymiyyah focused more on the goals of an Islamic government. In the contemporary context, the thoughts of these two figures can complement the discussion, especially when groups who want the establishment of an Islamic government based on the caliphate system. Practical values ??that have been shown in the history of Islamic politics, starting from the time of the Prophet Muhammad, the elected and elected Caliph Abubakar al-Shiddiq and consensus, the Caliph Umar Ibn al-Khattab who was appointed directly by the Caliph Abubakar, the Caliph Usman Ibn Affan who elected through the formatur path, Caliph Ali Ibn Thalib who was elected through a representative system, until the establishment of the caliphate system by the Umayyads, Bani Abbsiyah, Islamic political upheaval in classical times, medieval times, to the history of democratic and modern Islamic countries. All of them show that it is certain that there is no single system or standard form that must be adopted by Islam, to become the only ideal government or Islamic state.
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Syuhada', Syuhada'. "Bagian Waris Ibu Dalam Gharâiwayn; Analisis Ijtihad Umar dan Ibn Abbas dalam Bagian Waris Ibu." Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 2, no. 1 (June 1, 2014): 77–96. http://dx.doi.org/10.52431/tafaqquh.v2i1.21.
Анотація:
The hint Al-Qur’an on inheritance was so raw and tawqîfiyat though still very limited, and a global cues. Appointment to the rules in the global situation of open space to perform ijtihâd. In the case of the mother’s time with the father and one of the spouses has never happened at the time of the Prophet 'Umar Ibn Khat?t?âb as the caliph should be a decision to give an answer to the solution. By calculation, according to Ibn 'Abbâs in the case gharâiwayn which gives the mother a third of all the treasures, also not out of the possible, that at least one and at most two for each of the mothers and fathers as men and women when it is understood that the scale of the two appeal of the scale maximum and minimum. Display Al-Qur’an that filial to parents with different circumstances is a must give way to the possibility of applying the result of two principal parts. Part of the principal can be attributed to the remaining one-third or one-third of all real estate omission with regard to conditions suitable for the elderly.
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saeedyan jazi, maryam. "Sayf ibn Umar al-Tamimi: reviver of the new Arab identity against the Iranians." Journal of Iran History 13, no. 2 (February 19, 2021): 1–21. http://dx.doi.org/10.52547/irhj.13.2.1.
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Husain, Hukmiah, Nasir Hamzah, Ambo Asse, and Muslimim Kara. "Yusuf Al-Qaradawi Concept on Professional Zakat." International Journal of Multicultural and Multireligious Understanding 6, no. 6 (December 6, 2019): 1. http://dx.doi.org/10.18415/ijmmu.v6i6.1185.
Анотація:
The research findings show that Yusuf al-Qaradawi views the management of zakat on profession as a general ruling, istinba aw, qiyas, a part of the principles of justice and principles of benefit (maqasidal-syariah). Besides, the findings indicate that the historical aspect of zakat on profession (Asar) refers to the zakat management practised in the era of Companions of the Prophet (pbuh), Tabi’in and Tabi’-tabi’in. The next sub discussion is about zakat collection method. The research findings reveal that Yusuf al-Qaradawi prefers to use gold as the parameter for the calculation of zakat on profession (85 grams). Zakat quantity is derived from the amount of asset after being reduced by the primary needs of a muzakki and their dependants as well as the due debts. Moreover, according to Yusuf al-Qaradawi, haul (a span of one year) is not necessarily a mandatory requirement. In this case, he bases his arguments on the practices of some of the Companions of the Prophet (pbuh) such as Umar ibn Khattab, Mu’awiyahbi Abi Sufyan, Ibnu Mas’ud, and tabi’ insuch as Umar ibn Abdul Aziz, as well as the statements of tabi’ tabi’in such as Ahmad bin Hanbal and Abu Hanifah. Therefore, Yusuf al-Qaradawi argues that the zakat on profession is as much as 2.5% from total income.