The Basic Principles of Islamic Governance

2020 ◽  
pp. 115-286
Author(s):  
Rached Ghannouchi
Keyword(s):  
Legal System ◽  
Political Authority ◽  
The State ◽  
Islamic State ◽  
Basic Principles ◽  
Political Dimension ◽  
Islam And Politics ◽  
Faith Traditions ◽  
Solid Foundation ◽  
Islamic Civilization

This chapter concerns the basic principles of an Islamic political system. Within the context of a growing Western impact on Muslim lands, the chapter offers a blueprint based on the unity of Islam and politics. It shows that the structure of the Islamic state that developed in Medina provided all the elements necessary to any state, like a people (umma), a territory, a political authority, and a legal system. Using precise wording, Medina's constitution or charter (al-sahifa) defined the groups that constituted the state—one by one it listed the Muslims, the Jews, and the pagans—all of them forming together a political umma. The document mentions their rights and duties as citizens of the state. In effect, each person was a member of the Islamic umma in their political dimension. Together they laid the solid foundation of an Islamic civilization in which hundreds of ethnic groups and tribes from different faith traditions gathered in response to a divine call.

scholarly journals DOME OF BAYT AL-MAL IN THE ISLAMIC MOSQUES: COMPARATIVE AND ARCHITECTURAL STUDY

2020 ◽  
Vol 6 (1) ◽  
pp. 13-23
Author(s):  
Mohammed Enab
Keyword(s):  
Analytical Study ◽  
The State ◽  
Financial Resources ◽  
Islamic State ◽  
Islamic World ◽  
Functional Dimension ◽  
East And West ◽  
Architectural Development ◽  
Islamic Civilization ◽  
The Impact

Bayt al-mal is one of the important architectural innovations that characterized the Islamic civilization. It represents the treasury of the Islamic State, which preserves the various financial resources of the State. The Bayt al-mal appeared in the era of the Prophet Mohammed (peace be upon him), and its layout was simple reflects the simplicity of Islam. Its location was inside the mosque or adjacent to it. Bayt al-mal developed with the expansion of the Islamic State and the Islamic conquests, and it has a special called Diwan Bayt al-mal. Domes were built in mosques as one of the branches and sections of the Bayt al-mal. These domes were dedicated to preserving the different funds of the endowments and places. The location of these domes was in the great mosques' courtyard. They rise from the courtyard's surface and based on eight columns. These domes appeared especially in Umayyad mosques in Syria and Palestine. Then they spread in most countries in the east and west of the Islamic world. This research deals with the concept of the Bayt al-mal; its names, origin, architectural development, and the reasons to build them. This research also studies the dimension of jurisprudence in the building of these domes. It used an analytical study of the architectural shape of these domes and studies the impact of functional dimension on the form and plan of these domes. This study shows the remaining examples of these domes in Islamic mosques and mentions some examples of the extinct ones.

Anarchism

2011 ◽  
Author(s):  
Marshall Shatz
Keyword(s):  
Political Philosophy ◽  
Social Justice ◽  
French Revolution ◽  
Social Order ◽  
Political Authority ◽  
The State ◽  
Individual Autonomy ◽  
William Godwin ◽  
Basic Principles ◽  
The Enlightenment

Anarchism rejects the state as an inherently despotic institution that must be abolished in order for human nature to flower. This does not mean the absence of social order, however, for anarchism also contains a positive vision of the kind of community it expects to arise when political authority is eliminated. Although it shares liberalism's commitment to individual autonomy and Marxism's commitment to social justice, anarchism claims that it can implement those principles more fully and effectively without utilizing the mechanism of the state. Anarchism as a secular political philosophy originated as a product of the Enlightenment and the French Revolution, and anarchist thought was the cumulative product of a number of different individuals in different countries who elaborated its basic principles. This article examines the views of several thinkers on anarchism, including William Godwin, Pierre-Joseph Proudhon, Michael Bakunin, and Prince Peter Kropotkin. It also considers the link between anarchism and terrorism.

scholarly journals The city of Harran during the Rashidi and Umayyad eras, a study of its religious, economic, social and scientific conditions From (18 AH to 132 AH / 633 AD - 747 AD)

Twejer ◽  
2021 ◽  
Vol 4 (1) ◽  
pp. 1061-1106
Author(s):  
ARARAT AHMED ALI ◽  
Keyword(s):  
The State ◽  
Islamic State ◽  
Al Jazeera ◽  
Euphrates River ◽  
Umayyad Dynasty ◽  
Trade Route ◽  
Islamic Civilization ◽  
The City

The city of Harran, one of the ancient and ancient cities in the Euphrates region, is currently located southeast of Turkey at the source of the Balikh River, one of the tributaries of the Euphrates River. / 639 AD, under the leadership of Commander Iyadh bin Ghanem, and he concluded a treaty with them, and the city became affiliated with the Islamic State at the time of the Rashidun Caliph Omar bin Al-Khattab, may God be pleased with him. The city of Harran is one of the distinctive cities in the region of the Euphrates and the state of Islam because it is the city of the Sabian religion, with their sanctuaries, temples and sacred monuments to them. The city emerged after it became a center of rule during the Umayyad dynasty, and it became more prominent when the Umayyad Caliph Marwan II made it the capital of the Umayyad state. Thus, the city of Harran was a different city from the rest of the cities of the Euphrates Island, due to its own religion, namely the Sabian religion, and its difference in social terms from the rest of the neighboring cities because it contained different peoples and languages, and which made it distinctive also its impact on the trade route that was passing through the Euphrates Island as well. Contribution to building Islamic civilization through its scholars. Harran, Al-Sabean, Al-Jazeera, Rashdi, Umayyad.

scholarly journals THE KOMPILASI HUKUM ISLAM AND DEBATES ON SHARI’A Reconsidering Islamic Law in Indonesia

Al-Ahkam ◽  
2012 ◽  
Vol 22 (2) ◽  
pp. 197
Author(s):  
Mohamad Abdun Nasir
Keyword(s):  
Islamic Law ◽  
The State ◽  
Political Crisis ◽  
New Order ◽  
Islamic State ◽  
Islam And Politics ◽  
Islamic Reform ◽  
Religious Law ◽  
State Relations ◽  
Public Concerns

<p>The discourses on the application of shari’a law through state enforcement have become public concerns in Indonesia and constituted a controversial issue. The idea of the application has been brought up by a number of Muslim politicians and Muslim groups and organizations that consider shari’a the best solution for the multi-dimension of socio-economic and political crisis upon the downfall of the New Order Regime in 1998. They believe that shari’a enforcement not only fits the spirit of democracy, assuming that the majority of population in the country is Muslims, but also offers a comprehensive solution to the crisis. Unfortunately, this idea is not grounded on a comprehensive apprehension to the nature of shari’a itself and pluralistic Indonesian society but more on political impetus, namely a strong plea to realize an Islamic state that integrates the state and religion and Islam and politics. By examining the <em>Kompilasi Hukum Islam</em>, as one example of shari’a legislation in Indonesia, this article demonstrates the problems of Islamic reform that most proponents of shari’a application have overlooked. It argues that application of religious law by the state must consider the methodology of the law and its impacts for broader society.</p><p>***</p><p class="IABSSS">Wacana tentang penerapan hukum Islam (syari’ah) melalui kekuasaan negara telah menjadi perhatian publik di Indonesia dan menimbulkan isu-isu kontroversial. Ide tentang penerapan itu telah dibawa oleh sejumlah politisi, kelompok, serta organisasi yang menganggap syari’ah sebagai solusi terbaik atas krisis multi dimensi, sosial, ekonomi, dan politik pasca jatuhnya rezim Orde Baru pada tahun 1998. Mereka percaya bahwa penegakan hukum Islam tidak hanya cocok dengan semangat demokratisasi, karena asumsi bahwa mayoritas penduduk di negara ini Muslim, namun juga me­nawarkan solusi yang komprehensif bagi krisis tersebut. Sayangnya, hal ini tidak didasarkan pada pembacaan yang komprehensif terhadap sifat syari’ah itu sendiri dan terhadap kondisi sosial masyarakat Indonesia yang majemuk, melainkan lebih pada dorongan politik, yaitu dorongan yang kuat untuk mewujudkan sebuah negara Islam yang mengintegrasikan negara dan agama serta Islam dan politik. Dengan menganalisis Kompilasi Hukum Islam, sebagai salah satu contoh produk hukum Islam di Indonesia, muncul argumentasi bahwa penerapan hukum agama oleh negara harus mem­pertimbangkan metodologi hukum dan dampaknya bagi masyarakat luas.</p><p class="IABSSS">***</p><div class="WordSection1"><p class="IAKEY" align="left">Keywords: <em class="IAKEY">Kompilasi Hukum Islam</em>, <em>shari’a, changes, response, Islam-state relations</em>, Indonesia</p></div>

scholarly journals The Islamic concept of the Caliphate: basic principles and a contemporary interpretation

Islamology ◽  
2017 ◽  
Vol 7 (1) ◽  
pp. 61
Author(s):  
Leonid Sykiainen
Keyword(s):  
The State ◽  
Historical Evolution ◽  
Islamic State ◽  
Basic Principles ◽  
Legal Thought ◽  
Islamic Thought ◽  
Contemporary Interpretation ◽  
The Way

This article studies the approach of Islamic legal thought to the idea of a Caliphate. The author explains the fundamental principles of the Islamic concept of the state as an instrument for defending and maintaining religion and dealing with worldly affairs. Modern Islamic thought, considering historical evolution of Islamic statehood under the influence of objective political circumstances, came to the key conclusion that an Islamic state is not restricted to a unified Caliphate (the Caliphate on the way of the prophecy). Other models of power are quite admissible if they meet the aims of the Caliphate.

scholarly journals اسلامی ریاست کا اوّلین سیاسی منظر نامہ اور اس کے مبادی اُصول

rahatulquloob ◽  
2019 ◽  
Vol 3 (2(2)) ◽  
pp. 242-251
Author(s):  
Dr. Muhammad Riaz ◽  
Dr. Haji Karim Khan
Keyword(s):  
Basic Concept ◽  
The State ◽  
Formal Structure ◽  
Islamic State ◽  
Basic Principles ◽  
Fundamental Structure ◽  
The Masses

Though the initial conception of an Islamic state begins with the life of the Prophet (PBUH) in Mecca, yet its formal structure surfaced in Medina. In Mecca, the Prophet’s (PBUH) wide-ranging communication endeavors showcase the society reflecting the basic concept of an Islamic state. The overarching principles, concepts, and views show that the Prophet (PBUH) wanted a society which could allow masses to live their lives as per the divine principles, teachings, and guidance. Likewise, the first communications of the Prophet (PBUH) in Mecca portray some basic and fundamental steps towards the establishment of an Islamic state. For instance, the Prophet (PBUH) mentioned that He was the messenger of God, He was the warner, and was sent by God to invite the masses towards a religion that claimed the predominant welfare of the humanity. Nevertheless, one may not consider the Meccan life of the Prophet (PBUH) providing the fundamental structure of a state because the contemporary conditions of Mecca at that time were not favorable for the Prophet (PBUH). For instance, the Prophet (PBUH) was being tortured and was forced to stop preaching of Islam. He (PBUH) was stranded in the She’eb-Abi-Talib for three years and was also forced to migrate three times. This means that even after the proclamations of the basic principles, concepts, and teachings, Islamic state could not establish its roots in the Meccan society and thus the fundamental picture of the state surfaced in the Medinan society. In this paper, the authors discuss the initial political scenarios of the Islamic state in terms of where and how it surfaced. While discussing the unique political scenarios of Mecca and Medina, the author’s claim that Medinan society was infect the initial foundation or birthplace of an Islamic state.

scholarly journals PRINSIP DASAR HUKUM POLITIK ISLAM DALAM PERSPEKTIF AL-QURAN

2017 ◽  
Vol 2 (1) ◽  
Author(s):  
Mutiara
Keyword(s):  
Political Islam ◽  
The State ◽  
Islamic State ◽  
Basic Principles ◽  
The People ◽  
State Administration ◽  
Principle Of Justice ◽  
The Operating Mechanism ◽  
The Government ◽  
Electoral Law

The principle is a norm or value that is agreed universally. The basic principles of the electoral law is needed in order to run the state administration system in Islam which is very dynamic and moves quickly.This study attempted to formulate some basic principles of the laws of political Islam from the perspective of the Quran which is the law of political Islam (fiqh siyasah) is a law that continues to grow rapidly and dynamically, This development requires a knowledge of the basic principles of what defined the scholars in the field siyasah so that the legal development of political Islam does not out of the track and norms that have been agreed upon, both in terms of theory and application.According to Islam, the operating mechanism of the government and constitutional refers to Shari'ah principles which is derived from the Quran and Hadits. The principles of the Islamic state in any of these are basic principles that refer to the clear and unequivocal texts of Shari'ah, and there are additional principles that is conclution and included to fiqh siyasah or Islamic constitutional law.Legal principles of political Islam that has been described by experts on political Islam in various references are very varied, but the study to the principles siyasah and administration of the state in the Qur'an can be formulated seven basic principles of the electoral law of Islam. namely: 1). The principle of sovereignty; 2). The principle of justice; 3). The principle of syura and consensus'; 4). The principle of equality; 5). The principle of the rights and obligations of the state and the people; 6). The principle of amar ma’ruf nahi munkar. Abstrak: Kajian ini  bertujuan merumuskan prinsip dasar hukum politik Islam menurut perspektif Al-Quran mengingat hukum politik Islam (fiqh siyasah) adalah hukum yang terus berkembang dengan cepat dan dinamis, Perkembangan ini memerlukan pengetahuan tentang prinsip-prinsip dasar apa yang dirumuskan para ulama dalam bidang siyasah sehingga perkembangan hukum politik Islam tidak lari dari rel dan norma standar yang telah disepakati. Menurut Islam, mekanisme operasional pemerintahan dan ketatanegaran mengacu pada prinsip-prinsip syari’ah yang bersumber dari Al-Quran dan Hadis. Prinsip-prinsip negara dalam Islam tersebut ada yang berupa prinsip-prinsip dasar yang mengacu pada teks-teks syari’ah yang jelas dan tegas, dan ada pula prinsip-prinsip tambahan yang merupakan kesimpulan dan termasuk ke dalam fiqh siyasah atau Hukum ketatanegaraan dalam Islam. Prinsip-prinsip hukum politik Islam yang telah diuraikan oleh para pakar politik Islam dalam berbagai referensi sangat variatif, dalam kajian ini prinsip-prinsip siyasah dan penyelenggaraan negara dalam Alquran dapat diformulasikan tujuh prinsip dasar hukum politik Islam. yaitu :  1). Prinsip kedaulatan; 2). Prinsip keadilan; 3). Prinsip musyawarah dan Ijma’; 4). Prinsip persamaan; 5). Prinsip hak dan kewajiban negara dan rakyat; 6). Prinsip amar ma’ruf nahi munkar. Kata kunci: Prinsip Dasar, Politik Islam

scholarly journals ENGLISH: Islamizing Pakistan: The concept of Islamic Constitution Theory and Practice

rahatulquloob ◽  
2021 ◽  
pp. 24-39
Author(s):  
Muhammad Essa ◽  
Dr. Ammanullah Khan
Keyword(s):  
Comparative Analysis ◽  
Political Parties ◽  
The State ◽  
Theory And Practice ◽  
Islamic State ◽  
Basic Principles ◽  
Constituent Assembly ◽  
The Government ◽  
Set Up ◽  
Different Cultures

Pakistan after independence faced many problems ranging from the settlement of refugees to the fragile economy and unsteady defence. One of the major issues was the framing of constitution as immediately after separation from India, Pakistan faced a severe challenge of unity. Pakistan was a diverse country with two geographically separated wings, different cultures, divergent languages and separate provinces. The Constituent Assembly which was set up under Indian Independence Act 1947 faced this huge responsibility to provide a document on which the country could be run. Regarding character of the state of Pakistan; the religio-political Parties, Jamiat Ulama-i-Islam (JUI) and Jamat-i-Islami (JI) argued that Pakistan means the land of pure; therefore, in order to bring purity, Pakistan should be made an Islamic state. In it, the affairs of the government should be run according to Quran and Sunnah. In this way the constitution of this newly created state of Muslims should be Islamic in its nature. The rationale put forward was twofold i.e. they (Muslims) achieved Pakistan in the name of Islam and Muhammad Ali Jinnah, the founder of Pakistan, had promised that an Islamic system would be introduced in the newly established state. Secondly, according to them, Islam provides a complete code of life and it had laid basic principles in each aspect of life including the basic guidance for formulating an Islamic Constitution. This article deals with the theoretical and practical aspects of the Islamic Constitution propounded by the scholars of JUI, JI and comparative analysis has been drawn in this regard.

scholarly journals Pemikiran Zainal Abidin Ahmad tentang Konsepsi Negara Islam

2020 ◽  
Vol 22 (1) ◽  
pp. 116-140
Author(s):  
Nur Cholis
Keyword(s):  
House Of Representatives ◽  
Human Life ◽  
Well Being ◽  
The State ◽  
Ethical Principles ◽  
Islamic State ◽  
Basic Principles ◽  
The People ◽  
Deputy Chairman

Abstract: The discourse between Islam and the State in Indonesia is almost dominated by symbiotic-mutualistic relations. Islam considers State enforcement is one of the means for bringing people closer to Allah Almighty. One of the Indonesian prominent figures of this idea is Zainal Abidin Ahmad of Minangkabau Sumatra, a disciple of Hamka, a politician, a former deputy chairman of the House of Representatives. This paper aims to answer the question of how is the Islamic Conception of State and its Implementation in the Indonesian Territories being adjusted. At the end of the paper it is explained that the Concept of the Islamic State, according to Zainal Abidin shows three basic principles, namely (1) there is a government of the people conducted in consultation (h}uku>mah al-ummah shu>riyah), (2) it has the sources of law (us}u>l al-tashri>’), and (3) there is a demarcation of power in the State’s authority (taqsi>m al-sult}at). Furthermore, based on fiqh siyasah: in the time of the Prophet and al-Khulafa al-Rasyidin, the life of Muslims as a community (nation) is entirely discretional to the rules of the pattern that they will adopt in governing themself. But there is a set of moral and ethical principles and values that should be abided for the well-being of human life.

scholarly journals Der Gottesstaat des Esad Bey: Eine Muḥammad-Biographie aus der Sicht eines jüdischen Konvertiten zum Islam unter besonderer Berücksichtigung der Dimension des Politischen

1970 ◽  
Vol 13 ◽  
pp. 1-21
Author(s):  
Farid Hafez
Keyword(s):  
Early Stage ◽  
The State ◽  
The Other ◽  
Special Consideration ◽  
The Political ◽  
German Language ◽  
Islamic State ◽  
Muslim Identity ◽  
Political Dimension ◽  
Public Figure

Esad Bey’s theocratic state. A Muḥammad biography from the perspective of a Jewish convert to Islam with special consideration for the political dimension.This paper analyses the political dimension of the Muḥammad biography written by Esad Bey (1905–1942), a.k.a. Leo Noussimbaum, a Jewish convert to Islam, who lived and worked as a writer in Berlin/Germany. Esad Bey, a Baku-born (Azerbaijan) Jew, who became a Muslim in an early stage of his life, had written 16 books at the age of 30, one of which became a world-bestseller. Esad Bey was a mostly unkown public figure until Tom REISS finished the first well researched biography in 2008; yet he still continues to relatively unkown to Muslim audience. The biography of Muḥammad was the second biography of Esad Bey, following his initial biography on Stalin.The biography, that was published in 1932 in German language, is highly influenced by it’s time, the concurring ideologies of fascism and communism as well as the pan-Islamist thinking of Esad Bey. In a time of social assimilation of Jews, Esad Bey chose to emphasize his Muslim identity inwardly as well as outwardly through wearing the traditional Ottoman Fez. The biography Mohammed is the product of a sīrah influenced by the traditional writing of Muslims and that of Orientalists. On one side, Esad Bey tries to make his Western readership of the 1930s more sympathetic to Islam, while on the other side it reads very much as a cry to Muslim political renewal. Focus of his narration is the state that is characterized in many different ways (theocratic, despotic, socialist, democratic, etc.). This papers aims at analyzing his under-standing of the theocratic democratic Islamic state as told in his biographical writing.

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