36,899 research outputs found
The water resources structures on the Syrian and Egyptian pilgrim routes to Makka and Medinah
No full textAI-Hajj in Arabic means the pilgrimage to MAKKA. This was
an ancient rite which was recognised a long time before the
rise of Islam. According to the holy Quran and Islamic
tradi tion, AI-Haj j goes back to the time of the prophet
Ibrahim. Thus MAKKA was a focus for worship but it was also
a commercial centre and a way station/stopping place on the
ancient trade caravan road between south western -Arabia and
Bilad AI-Sham,' now Syria. In part the inhabitants of MAKKA
practised this trade because their environment was not
suitable for other alternative economic activities.
The importance of MAKKA, as a ritual place increased after
the rise of Islam because it became Qibla-Kiblah -
the direction to which muslims turn in praying towards AIKa'aba.
Yathrib - later to become Medinah - is the second holy city.
In fact it was not a ritual place, but like MAKKA it was a
stopping place on the ancient trade caravan road. The
inhabitants of Medinah practised agriculture because their
environment was more suitable than that at MAKKA; water was
available and the land was fertile so that in addition to
trade, they also practised agriculture.
The importance of Medinah as a holy place only developed
after AI-Hijra - the immigration of the prophet Mohammad,
peace be upon him, to it and his establishing of Islam at
that site. Medinah became the capital of the Islamic state
both religiously and politically. Islam then spread from
Medinah over the Arabian Peninsular to the world beyond.
The consequence of the conquest of Iraq, Bilad AI-Sham,
Egypt, the north coast of Africa and Persia was that the
majority of the population of these countries accepted and
adopted Islam as their religious faith. As a result of this
the populations of these countries came annually to make AlHajj and in doing so developed several additional pilgrim
caravan routes. However, it is the Syrian and Egyptian
pilgrim routes - Tareeq AI-Hajj AI-Shami and Wal Masri which
are the objects of this work. In both these cases the
pilgrim caravan routes were previously ancient trade caravan
routes which travelled through Arabia, particularly through
the western province of Al Hijaz.
The geographical location of Arabia, the cross roads of
three continents, Asia, Africa, and Europe, made important
the pre-Islamic routes which ran through it. Of course the
function of this network at that time was commercial but
after the rise of Islam the function of this network of
routes became to transport the pilgrims. The geological and
topographical features, as well as climatic conditions, in
Arabia played a great role in determining the ancient routes
in Arabia. The availability of water was a very important
consideration on these routes and was influenced by
environmental conditions. Since the rainfall is
insufficient, the resulting absence or shortage of water on
the pilgrim caravan routes made the caliphs pay great
concern to providing the pilgrim routes with the most
essential facilities, particularly water supplies and
storage. Ever since the earliest Islamic times, they
provided for the travellers Al birak, water tanks; Ahwadh cisterns; Qanawat - channels; and abyar - wells, in order to
make AI-Hajj journey more comfortable. The pilgrim caravans
in general, and the Syrian and Egyptian pilgrim caravan
routes in particular, passed through several stages of
development since their origin in early Islamic times and
these evolutionary stages can be seen until the beginning of
this century. Because the object of this thesis is to
document the remains of the water resource structures, an
extensive survey and investigation has been completed on the
Syrian and Egyptian pilgrim caravan routes. The field work
has been conducted in Saudi Arabia, particularly in the
north western region where the Syrian and Egyptian pilgrim
routes cross the country. The field work mainly aimed at
ascertaining the location of all the way stations and their
names and surveying each station in order to record the
surviving remains of water resource structures. The field
work covered a large area of about 8, OOOkm transect and
extended from MACCA in the south through Medinah to the
North as far as Halat I Ammar on the north at the border
between Saudi Arabia and Jordan. From N.W. to S .Wit
stretched from Haql on the Gulf of AI-' Aqaba as far as
MAKKA. These routes consist of the major, or principal
caravan routes as well as a number of traverse routes which
allow travellers a choice of transit as well as connecting
routes. There are large way stations as well as small minor
way stations. As part of this dissertation, almost all the
stopping places have been identified and documented by mapping and photography
Metodologi Kajian Islam; Perspektif Ibrahim M. Abu Rabi’
No full textIslamic studies (dirosah islamiyyah) should be carried out and developed dynamically like scientific studies in general. But unfortunately on the contrary, Islamic studies seem to have stagnated or not experienced significant progress amidst various social issues that continue to develop. Even when there are Islamic studies conducted by Muslim insiders, they often appear dull and poor in approach and methodology. Islamic studies should be open to the methods and approaches currently being developed. Ibrahim M. Abu Rabi tries to open up this void through his study of the history of Islamic thought and awakens intellectuals so that they fully understand the role and importance of advancing Islamic studies. The scientific opinion is currently being developed. Problems that are increasingly complicated and complex cannot be explained satisfactorily by classical Islamic research theories that rely solely on textual research. According to him, Islamic studies must be open to contemporary scientific disciplines.Kajian Islam (dirosah islamiyyah) harusnya dijalankan dan dikembangkan secara dinamis seperti kajian ilmiah pada umumnya. Namun sayang sebaliknya, kajian Islam tampak mengalami stagnasi atau tidak mengalami kemajuan berarti di tengah berbagai isu sosial yang terus berkembang. Bahkan ketika ada kajian Islam yang dilakukan oleh orang dalam Muslim (insider), mereka sering nampak membosankan dan miskin dalam pendekatan dan metodologi. Kajian Islam hendaknya terbuka terhadap metode dan pendekatan yang sedang berkembang saat ini. Ibrahim M. Abu Rabi berusaha membuka kekosongan tersebut melalui kajiannya tentang sejarah pemikiran Islam dan menyadarkan kaum intelektual agar memahami sepenuhnya peran dan pentingnya dalam memajukan kajian Islam. Pendapat ilmiah saat ini sedang dikembangkan. Persoalan yang semakin pelik dan kompleks tidak dapat dijelaskan secara memuaskan oleh teori-teori penelitian Islam klasik yang hanya mengandalkan penelitian tekstual. Menurutnya, kajian Islam harus bersifat terbuka terhadap disiplin ilmu kekinian
TMK’ya göre gerçekleşen boşanmaların islam hukuku açısından değerlendirilmesi
No full textDiscussions on marriage and divorce started with the adoption of the new Turkish Civil Law (TMK) on 4 October 1926 have not finished yet. One of the topics discussed is that whether divorcements performed according to TMK are valid in terms of Islamic law or not. After enduring discussions on the dilemma of "civil marriage – religious marriage", most of the modern scholars of Islamic law has declared that a civil marriage performed "in accordance with terms" is valid in terms of religious/Islamic principles. But we can't say the same about a civil divorcement performed with the court decision according to TMK. Because such civil divorcements have not been discussed sufficiently by modern scholars of Islamic law, so a common or widespread opinion on this matter hasn't been reached. Also there is no tangible proposals for the solution of social problems emerging because of this matter. This work aims to study this issue which causes some important social problems in our society in terms of "some special cases in Islamic law" and in terms of "procedure (forms) of divorce in Islamic law", and to put the issue in discussion agenda of Islamic law scholars
Pengaruh Disiplin Belajar dan Lingkungan Teman Sebaya Terhadap Prestasi Belajar Mahasiswa Program Studi Akuntansi di Universitas Islam Malang, Universitas Islam Negeri Maulana Malik Ibrahim Malang, dan Universitas Muhammadiyah Malang
No full textTujuan dari penelitian ini untuk menguji pengaruh signifikan disiplin belajar dan lingkungan teman sebaya terhadap prestasi belajar mahasiswa program studi akuntansi di Universitas Islam Malang, Universitas Islam Negeri Maulana Malik Ibrahim Malang, dan Universitas Muhammadiyah Malang. Populasi dalam penelitian ini adalah mahasiswa Fakultas Ekonomi & Bisnis Universitas Islam Malang, Universitas Islam Negeri Maulana Malik Ibrahim Malang, Universitas Muhammadiyah Malang Akuntansi angkatan 2018, pengambilan sampel dilakukan sebanyak 280 mahasiswa. Penelitian ini menggunakan pendekatan kuantitatif, dalam pengumpulan menggunakan angket dan analisis data menggunakan statistic deskriptif serta regresi linier berganda. Hasil penelitian menunjukan bahwa terdapat pengaruh signifikan antara disiplin belajar dan lingkungan teman sebaya terhadap prestasi belajar mahasiswa program studi akuntansi di Universitas Islam Malang, Universitas Islam Negeri Maulana Malik Ibrahim Malang, dan Universitas Muhammadiyah Malang angkatan 2018.
Kata Kunci : disiplin belajar, lingkungan teman sebaya, prestasi belaja
Islamisation or Malaynisation? : a study on the role of Islamic law in the economic development of Malaysia : 1969-1993
No full textThe thesis examines the role of Islam and Shariah (Islamic law) in the
economic development of Malaysia and it rejects the assumption that Islam and
Shariah inhibit economic development. In contemporary Malaysia, there are two
'policies' adopted by the Government. Firstly, 'Islamisation' which is for the
advancement of Islamic law and institution building. Secondly, 'Malaynisation' which
promotes the socio-economic development of the Malay ethnic group. The study
adopts a holistic approach which covers the political economy of law in Malaysia.
The thesis explores the relationship between the two policies considering in
particular whether they are essentially the same. The study covers the pre-colonial,
colonial and post-colonial periods although the focus is on the post-1969 period which
involved the application of the New Economic Policy (NEP).
The NEP was a pro-Malay Policy to rectif,' the economic imbalance of the
Malays vis-à-vis other communities. Therefore, the focus of this thesis is on the Malay-
Muslim population of Peninsular Malaysia who form the bulk of the Bumiputera
(indigenous people).
Two Bum iputera and Islamic organisations, Bank Islam (BIIMB) and Tabung Haji
(TH) as well as the Bumiputera unit trust scheme, Amanah Saham Nasional (ASN) are
used as the case studies. Their establishment, structure and organisation are examined.
There is a specific focus on the extent to which they are examples of Islamisation or
Malaynisation.
It is clear that in contemporary Malaysia, Islam and Shariah are being used by
the Government to promote economic development. Islamic values have been used to
further Malay economic participation in the commercial sector. As a consequence, the
economic position of many Malay-Muslims has greatly improved. However, the
Government position is questioned by the Islamic opposition who say that the
Islamisation policy in many respects is either contrary to Islam or merely cosmetic, and
want a 'pure' Islamic approach. The thesis therefore involves a critical examination of
the perspectives of both the Government and the Islamic opposition
Jejak Peradaban Profetik Ibrahim Dalam Islam
No full textDalam beberapa literatur, Nabi Ibrahim dianggap sebagai sosok penting peletak dasar monoteisme, sehingga dikenal sebagai Bapak Monoteisme. Hal ini, sebab hadirnya Nabi Ibrahim dengan syariat yang dibawanya di masa dia hidup dianggap menjadi penanda transisi peradaban profetik dari umat nabi-nabi sebelumnya yang terbelenggu oleh paham ketuhanan politeistis ke arah paham monoteistis. Simpulan ini tentu tidak dapat dikatakan benar sepenuhnya, khususnya ketika dipandang dari persepektif Islam yang meyakini bahwa monoteisme bahkan telah ada sejak diturunkannya Adam sebagai manusia pertama. Penelitian yang tergolong penelitian kepustakaan (library research) ini, menggunakan metode deskriptif. Penelitian ini menghasilkan kesimpulan sebagai berikut. Pertama, bahwa setelah banjir besar yang menenggelamkan kaum Nuh yang kufur, peradaban manusia mengalami perkembangan yang pesat, seperti penyebaran umat manusia ke berbagai benua. Setelah penyebaran tersebut, dan generasi-generasi yang beriman sudah mulai terkikis, diutuslah Hud kepada kaum ‘Ad yang menjadi kaum pertama yang menyembah berhala dan menganut paham politeisme, begitupun pada kaum Tsamud yang kepada mereka Saleh diutus. Monoteisme baru kembali muncul pada masa Ibrahim yang ditandai dengan penyelidikan radikalnya terhadap konsep ketuhanan. Kedua, pada masa peradaban profetik Ibrahim, terjadi peristiwa-peristiwa penting yang kelak menjadi dasar bagi ritual-ritual ibadah dalam Islam yang dibawa oleh Nabi Muhammad
PEMIKIRAN IBRAHIM M. ABU-RABI’ : TELA’AH KRITIS PASCA 11 SEPTEMBER MENGENAI SEJARAH ISLAM MODERN: PEMIKIRAN IBRAHIM M. ABU-RABI’ : TELA’AH KRITIS PASCA 11 SEPTEMBER MENGENAI SEJARAH ISLAM MODERN
No full textAbstract
The tragedy of September 11, 2021 is a bad history for the United States of America with the collapse of the twin towers of the World Trade Center (WTC) and the Pentagon building due to a terrorist attack. This incident was a suicide attack using a plane that claimed many lives. These events gave rise to opinions and opinions from both Islamic and non-Islamic thinkers with analysis and interpretation from their respective scientific points of view. One of the leading Islamic thinkers who gave his thoughts and views was Ibrahim M. Abu Rabi \u27. According to him, the problems that arose after September 11, 2001 were very multi-complex and not easy to handle. When dealing with complexities and differences, what must be done is to put forward a humble attitude and a strong commitment to pluralism, and requires us to build a dialogue listening to the views of other parties. Ibrahim M. Abu Rabi \u27provides a solution in the form of a multidisciplinary Islamic study method (social science disciplines, humanities, etc.), as well as conducting studies objectively and scientifically, not based on orders and working to maintain the status quo of rulers (ruling regimes).
Keywords : 11 September 2001, Ibrahim M. Abu Rabi\u27, History of Modern Islam, Nationalism, Revivalism.Tragedi 11 September 2021 merupakan sejarah buruk bagi negara Amerika Serikat dengan runtuhnya menara kembar World Trade Center (WTC) dan gedung Pentagon karena adanya serangan teroris. Peristiwa ini merupakan serangan bunuh diri menggunakan pesawat yang memakan banyak korban jiwa. Peristiwa tersebut memunculkan pendapat dan opini baik dari tokoh pemikir Islam maupun di luar Islam dengan analisa dan penafsiran dari sudut pandang keilmuan masing-masing. Salah satu tokoh pemikir Islam yang memberikan pemikiran dan pandangannya adalah Ibrahim M. Abu Rabi’. Menurutnya, persoalan yang timbul pasca 11 September 2001 sangat multikompleks dan tidak mudah penanganannya. Ketika berhadapan dengan kompleksitas dan perbedaan maka yang harus dilakukan adalah mengedepankan sikap rendah hati dan komitmen kuat pada pluralism, serta mengharuskan kita membangun dialog mendengarkan pandangan dari pihak lain. Ibrahim M. Abu Rabi’ memberikan solusi berupa metode studi Islam dengan multidisiplin (disiplin ilmu sosial, humaniora, dan sebagainya), serta melakukan kajian secara objektif dan ilmiah, bukan berdasarkan pesanan dan bekerja untuk memperrtahankan status quo penguasa (rezim penguasa).
Kata Kunci : 11 September 2001, Ibrahim M. Abu Rabi’, Sejarah Islam Modern, Nasionalisme, Revivalisme
Fuat Sezgin ve Temel İslam Bilimleri Güncel Tartışmalar- Teorik Teklifler
No full textAltmış darbesinin iktidara getirdiği yönetim tarafından hazırlanan ve 147
akademisyenin “zararlı” olarak nitelendirildiği listede kendi adının da bulunması üzerine ideal sahibi bir muhacir olarak bilim ve araştırma faaliyetlerine
Almanya’da devam eden Fuat Sezgin, kendisini dünya bilim çevrelerinde tanıtacak olan faaliyetlerinin ikinci evresine geçmiş oluyordu. Öz yurdundan hicret
etmek zorunda bırakılan bu büyük bilgin, tutku dolu bilim serüvenine burada
ömrünün sonuna kadar devam edecek, Avrupa’nın orta yerinde muhteşem bir
enstitü kuracaktı. Kendi değerlerine sahip çıkıp ömrünü, ait olduğu medeniyeti
yüceltmeye adayan bir doğulu tarafından kurulan bu şarkiyat enstitüsü, Avrupa’daki alışılageldik şarkiyat enstitülerinin oryantalist yaklaşımlarından arınmış ciddi bir enstitü olacaktı
Ibrahim Paşa Döneminde Cebel-i Lübnan'da Siyasi ve Hukuki Dönüşüm
No full textWhen Mount Lebanon came under the rule of Kavalali Ibrahim Pasha in 1832, various political transformations resulted in several legal changes; as a result, the Druze and Maronites underwent change related to family law, including marriage, divorce, and inheritance. The Druze attempted to protect their traditional laws during the period of Ibrahim Pasha, and the Maronites began to gain autonomy in their legal status along the political process. This study examines the political and legal status of the Druze and Maronites during the Egyptian rule and shows the legal changes that occurred in these two sects during the Ottoman administration. © 2020 Islam Tetkikleri Dergisi. All rights reserved.Peer-review: Externally peer-reviewed. Conflict?of?Interest: The author has no conflict of interest to declare. Grant?Support:The author declared that this study has received no financial support
Political Instrumentalisation of Islam, Persistent Autocracies, and Obscurantist Deadlock
No full textThe empirical literature has established a strong link between the fact of being a Muslim-dominated country and indicators of political performance and democracy. This suggests the possible existence of a relation between religion, Islam in this instance, and societal characteristics. Bernard Lewis and others have actually argued the case for such a relation, pointing to aspects of the Islamic religion and culture that make the advent of democracy especially difficult. These arguments fall into the general idea of the Clash of civilisations put forward by Samuel Huntington. In this paper, we discuss this sort of argument and show that there is a systematic misconception about the true nature of the relationship between Islam and politics: far from being merged into the religious realm, politics tends to dominate religion. Because of the particular characteristics of Is-lam, namely, the lack of a centralised religious authority structure and the great variability of interpretations of the Islamic law, there is a risk of an obscurantist deadlock in the form of a vicious process whereby both the ruler and his political opponents try to outbid each other by using the religious idiom. This risk looms particularly large in crisis situations accentuated by international factors.
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