...Al-Mawardi Introduction: Abul Hasan Ali bin Muhammad bin Habib-al-Mawardi is the first writer on political theory in the history of Islam. Except Ibn-e-Khaldoon, all the jurists, thrologists and political philosophers who have followed him, down to our own days, have hardly made any improvement upon his thoughts. He was born in 974 AD and died in 1058 AD. Al-Mawardi was regarded as one of the versatile and most learned jurists of his age, and his opinions laid emphasis in the world of law and jurisprudence. He belonged to the orthodox Shafi’te school of jurisprudence and still we find traces of the pure rationalism. Like other Muslims he received the traditional education, and he wrote on many topics besides law, like, a Commentary on the Quran, a treatise on prophecy and several works on Ethics. As far his legal writings, it is noteworthy that “Government and administration, at all levels, were his principal concerns.” Al-Mawardi started his career as a professor of law and jurisprudence at Basra and Baghdad, and later on he was appointed as Qazi-ul-Quzat of Baghdad by a-Qaim, Abbasid Caliph and he was also conferred an honorific title of Aqdal-Quat or the Supreme Justice. But he declined to accept this offer of appointment because he said there were far abler people who deserved the title much more than himself. It is related that he did not publish any of his works in his lifetime. When a friend asked why he kept his books back he replied that it was because he felt...
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...a)Abu Yusuf Abu Yusuf, Abu Ubayd and Al-Mawardi all discussed in detail the kharaj. Briefly define the characteristics of the kharaj tax. Kharaj means revenue, tax, rent, rate, lease, produce, income, wages, etc. received from land which the Muslim jurists call Kharaj land. The characteristic of kharaj is: 1.Kharaj has been historically charged on either of the two basis i.e. on fixed rate or on proportional basis[ M.A. Mannan. (1986). Islamic Economics: Theory and Practice. Hodder and Stoughton. Page 248-249.]. Hence the jurists have classified Kharaj into two types; fixed Kharaj levied at a fixed amount per unit of area; proportional Kharaj which is charged in the form of a definite portion of the produce, for example, one-half or one-third etc. During the times of Hadrat Umar fixed Kharaj was charged while in the Abbaside period proportional Kharaj was levied. 2.Kharaj is charged on the Kharaj land. Whether the owner is minor or adult, free or slave, Muslim or Zimmi, does not make any difference. 3.The land once declared as Kharaj land continues to remain as such even if the owner becomes Muslim or he sells the land to a Muslim. 4.In case of destruction of the entire crop by some natural calamity, no Kharaj is charged if the land is being subjected to proportional Kharaj. 5.No Ushr can be levied on land which is Kharaj land. 6.No Kharaj is payable on the habitations or houses of the land-owners. 7.In case of payment of Kharaj every facility is given to the tax-payer...
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...In Islam there is no conflict between matter and soul, as there is no separation between economy and religion. Although Islamic economics is young in comparison with conventional economics, its characteristics, value and essence are appreciated by Muslims and the non-Muslims. The over-arching values of Islamic economics lie in the principle that it is an economic strategy that can achieve unity and harmony between the material and the spiritual life of the people. To ensure the true well-being of all individuals, irrespective of their sex, age, race, religion and wealth, Islamic economics does not seek to abolish private property, a practice done by communism, nor does it prevent individuals from serving their self-interest. It recognizes the role of the market forces in the efficient allocation of resources. It seeks to promote brotherhood, socio-economic justice and well-being of all through an integrated role of moral values, market mechanism and good governance. The differences between conventional and Islamic economics are as listed below. 1. The Role of Moral Values While conventional economics generally considers the behavior, tastes and preferences of individuals as given, Islamic economics does not do so. It places great emphasis on individual and social reforms through moral uplift. This is purportedly to be the purpose for which God's messengers have come to this world. Moral uplift aims at changing the behavior, tastes and preferences of the individuals, and...
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...Two major purposes of the creation of man 1)Servant of Allah * Everything exist for some purpose i.e water for the land,the land for plants,plants for animal,animal for human,and human for....?for whom does man live and work? * The answer: man is created for Allah;to know Him and to worship Him. I created not mankind and jinn,but to worship(Me) (Surah Al-Zariyat;51:56) * Worshiping Allah alone is the ultimate purpose. * Allah is the Creator of man who created him,granted him live with numerous bounties. * Thus,man is indebted to his Creator,which leads him to confer total submission and obedience towards Him. * It is eventually illogical,disgraceful and absurd for man to worship His creatures:the sun,the moon.the stars,the spirits,the idols and not the Creator Himself. 2)Vicegerent of Allah * The creation of man by his Creator for a specific purpose. * Allah had His Own designs and plans which are far beyond the understanding even of His piety angels who are very close to Him. * Angels who are innocent are not suitable for this task of Khilafah since it could only be entrusted to man who was given fully conversent and acquainted with the thing and affairs of the earth. * The post of vicegerency is an honour for mankind,but definitely,an honour always comes with the responsibilitiy. * Freedom of action and faculty of thought given to Adam were in fact necessary qualifications for this office of vicegerent. * Since...
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...In Islam there is no conflict between matter and soul, as there is no separation between economy and religion. Although Islamic economics is young in comparison with conventional economics, its characteristics, value and essence are appreciated by Muslims and the non-Muslims. The over-arching values of Islamic economics lie in the principle that it is an economic strategy that can achieve unity and harmony between the material and the spiritual life of the people. To ensure the true well-being of all individuals, irrespective of their sex, age, race, religion and wealth, Islamic economics does not seek to abolish private property, a practice done by communism, nor does it prevent individuals from serving their self-interest. It recognizes the role of the market forces in the efficient allocation of resources. It seeks to promote brotherhood, socio-economic justice and well-being of all through an integrated role of moral values, market mechanism and good governance. The differences between conventional and Islamic economics are as listed below. 1. The Role of Moral Values While conventional economics generally considers the behavior, tastes and preferences of individuals as given, Islamic economics does not do so. It places great emphasis on individual and social reforms through moral uplift. This is purportedly to be the purpose for which God’s messengers have come to this world. Moral uplift aims at changing the behavior, tastes and preferences of the individuals, and...
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...Allama Iqbal on Islam-Democracy Discourse: An Analysis of his Views on Compatibility and Incompatibility Tauseef Ahmed Parray Allama Muhammad Iqbal (1877-1938) was a poet and philosopher, a fine prose-writer, a great linguist and man of letters, a well-known lawyer, a leading politician, a front-rank statesman, an esteemed educationist, a great art critic, Muslim reformer, a dominant and one of the most distinguished thinkers of the 20th century. His writings – consisting of poetry in three languages: Punjabi, Urdu and Persian and prose in English and Urdu - have inspired thousands and his thought has moved millions. Iqbal was at the same time a philosopher in the line of al-Farabi, Ibn Sina and al-Ghazzali and a poet in the rank of Saa`di and Hafiz. For most of his life his profession was law and his passion, writing prose and especially poetry, considering it as a vehicle for the propagation of his thought. Iqbal studied both Islamic sciences and the Western philosophy. His writings were indebted to two principal sources: his Islamic heritage and the western philosophy he studied at Cambridge, Munich, and Heidelberg. The poetry of Iqbal is mainly philosophical and the questions relating to religion, race and civilization, government, progress of women, literature and arts, and world politics were of equal interest to him. In this paper, an exploration of Iqbal`s views about democracy is made, revealing that he accepted only those principles of democracy which...
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...Rangkaian Nama Anak Laki-Laki Islam Memiliki bayi adalah dambaan bagi calon ayah dan calon ibu. Nenunggu kelahiran dan mencari nama buat calon bayi adalah pekerjaan yang cukup membingunkan, selain itu identitas paling utama setiap orang adalah nama. Setiap makhluk di bumi ini, baik yang hidup maupun yang mati, memiliki nama sebagai identitasnya. Bayi diberi nama yang baik, di samping agar ia memiliki identitas, juga agar memiliki jati diri yang kuat. Dengan memiliki sebuah nama sebagai identitasnya, seorang anak akan mudah dikenali. Nama akan menjadi identitas abadi sampai Hari Kiamat. Di akhirat nanti, manusia akan dipanggil berdasarkan namanya. DAFTAR RANGKAIAN NAMA ISLAMI ANAK LAKI-LAKI 1. ABBAD NAILUN NABHAN Laki-laki yang tekun beribadah dan mendapatkan kemuliaan - 2. ABDU ARIQIN HALIM Seorang hamba yang berbudi baik dan lembut - 3. ABDUH HUBBU SYARIF Hamba Allah yang mencintai kemuliaan - 4. ABDUL LATIF ABBASY Hamba Allah yang lembut dan rajin berusaha - 5. ABU DZAR AL-GHIFARI Anak laki-laki yang selalu memaafkan bagaikan debu yang beterbangan - 6. ADLIE FAIRUZ Anak laki-laki yang adil semulia batu piruz - 7. AFFAN NUR MAJID Pendaki cahaya kemuliaan - 8. AFIF FIRDAUS Laki-laki yang menjaga kesucian diri semoga menjadi penghuni Surga Firdaus - 9. AFIF KHALAF FAITH Anak baik yang memiliki harga diri seperti pemimpin - 10. AHMAD GHOZALI KHAIRI ...
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...BAB 6 PEMBENTUKAN KERAJAAN ISLAM DAN SUMBANGANNYA Pengenalan: Khutbah terakhir Nabi Muhamad menjelaskan aspek berikut: 1. 2. 3. umat islam mesti bersatu padu mencintai perdamaian berpegang teguh jepada agama islam Ini kerana selepas kewafatan baginda umat islam menghadapai dugaan besar antaranya: 1. 2. 3. 4. mendapatkan calon pengganti nabi muhamad. munculnya individu yangf mengaku nabi golongan yang tidak membayar zakat murtad ± golongan al riddah. Kerajaan Khulafa Al- Rasyidin Selepas wafat 632M ± sistem pemerintahan islam dikenali sebagai khalifah. ± dikenali dengan khulafa al rasyidin. Antara khalifahnya: 1. 2. 3. Abu Bakar Assiddiq ± Bani Tamim ± 632 M ± 634 M Omar Al Khattab ± bani Adi ± 634M ± 644M Uthman bin Affan ± Bani Umaiyah ± 644M ± 656M 4. Ali bin Abu Talib ± Bani Hasyim ± 5656M ± 661M Konsep Khalifah: Arab ± pengganti yang melaksanakan tanggungjawab pemerintahan dan pentadbiran kerajaan. Agama ± tanggungjawab memelihara kemurnian agama islam yang disampaikan Nabi saw, dan tanggungjawab kekalkan kehormonian serta kestabilan Islam. Syarat 1. 2. 3. 4. 5. 6. 7. 8. 9. lelaki yang merdeka beragama islam memiliki pengetahuan islam mematuhi perintah allah sanggup melaksanakan hukum islam bersifat adil dan akhlak yang mulia tubuh badan yang sihat dan sempurna berfikiran cerdas, warak pandai mentadbir. Kaedah atau Cara: 1. musyarawarah atau syura ( Syura bermaksud ± Permuafakatan atau konsesnsus) 2. cadangan satu nama sahaja 3. pemilihan...
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...IMPLANT DENTISTRY / VOLUME 20, NUMBER 5 2011 331 Identification and Treatment of Bisphosphonate-Associated Actinomycotic Osteonecrosis of the Jaws Cameron Y. S. Lee, DMD, MD, PHD,* Francis D. Pien, MD, MPH,† and Jon B. Suzuki, DDS, PHD, MBA‡ isphosphonates (BPs) are a pharmacologic class of synthetic analogs of inorganic pyrophosphate that has an affinity for calcium.1 They are used in the treatment of various malignant and benign metabolic conditions, such as hypercalcemia of malignancy; Paget’s disease of bone; multiple myeloma; and metastases from distant sites such as breast, thyroid, prostate glands, and lung. The oral form of BPs is indicated in the management of osteoporosis, fibrous dysplasia, and most recently, osteogenesis imperfecta in the pediatric population.2,3 Currently, there are 5 bisphosphonates in clinical use: alendronate (Fosamax; Merck, Whitehouse Station, NJ), risedronate (Actonel; Proctor & Gamble Pharmaceuticals, Cincinnati, OH), ibandronate (Boniva; Roche Pharmaceuticals, Nutley, NY), zoledronate (Zometa; Novartis Pharmaceuticals, East Hanover, NJ), and pamidronate (Aredia; Novartis Pharmaceuticals). All 5 medications differ in their binding affinity to bone, potency, and duration.2–5 B Osteonecrosis of the jaws (ONJ) is a condition characterized by necrotic exposed bone in the jaws of patients receiving intravenous or oral bisphosphonate therapy. A review of the medical and dental literature reveals that the pathoetiology of ONJ remains...
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...PROHIBITION OF RIBA FROM THE PERSPECTIVE OF FOUR MAIN SCHOOLS OF THOUGHT Introduction In the comprehensive and restrictive meaning, riba is defined as “any increment incurred upon specific ribawi (usurious) items originated either from debt or trading transactions”. Apart from its literal meaning of “increase”, classical Islamic scholars such as Ibn Arabi, Mujahid and Tabari interpreted riba as an ‘increase without wealth (mal) attached to it’, or as ‘compensation for waiting’ or ‘increase of amount owing to the lenders due to the deferment of payment resulted from extension of original loan tenure’. Such interpretation encompasses riba from debt transaction (i.e. riba ad-duyun) as well as riba from trading of the six ribawi items (i.e. riba al buyu’). The prohibition of riba appears in Al-Quran in four different revelations. The first of these is in Surah Ar-Rum ayyat 39 which emphasized on moral denunciation for those who gives riba and commendation for those who contribute tithe (zakat). The second revelation is in Surah An-Nisa ayyat 161 concerning riba and the Jews. It severely condemned the Jews who took riba despite they were forbidden to do so. The third revelation in Surah Ali Imran ayyat 130 enjoined the Muslims to keep away themselves from riba and the fourth revelation in Surah Al-Baqarah ayyat 275-278 delineate the strong verdict against riba especially the two excerpts from ayyat 275 which stated that “Those who devour riba will not stand except as one...
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...JATUH BANGUN SESEBUAH TAMADUN Isi Kandungan 1.0 Pengenalan 1.01 Objektif 2.0 Faktor-faktor kemunculan dan perkembangan tamadun * Kedudukan strategik * Ransangan keagamaan * Penghayatan moral dan nilai murni yang tinggi * Politk * Ekonomi * Kesengsaraan hidup * Perilaku dan kebudayaan yang tinggi * Toleransi dengan tamadun lain 3.0 Faktor-faktor kejatuhan tamadun * Ketidakadilan dan jurang perbezaan * Keruntuhan moral dan nilai masyarakat * Wujud sikap tertutup * Penindasan dan kezaliman * Malapetaka dan bencana alam 4.0 Pengajaran dan Penutup 4.01 Rujukan 5.0 Laporan 1.0 Pengenalan Perkataan tamadun berasal daripada perkataan arab “tamaddun”, “madinah”,dan “madaniyah” yg bermaksud bandar. Pengkajian sejarah sebagai ilmu ketamadunan mula diperkenalkan oleh Ibn Khaldun pada abad ke-14 Masihi melalui kitabnya “Mukaddimah”. Sejarah merupakan asas kepada pengajian ketamadunan. Nmun begitu,terdapat perbezaan yang jelas antara kedua-duanya. Secara asasnya, pengajian ketamadunan membincangkan tentang teori, konsep-konsep asas, ciri serta sifat tamadun secara konseptual, teoretikal dan abstrak. Manakala sejarah tamadun pula merujuk kepada pengalaman yang dilalui oleh sesuatu tamadun dari segi pencapaian, jatuh bangun, kemajuan dan kemunduran atau ringkasnya kajian tentang masa lampau.(sumber: Osman Bakar,Tamadun Islam dan Tamadun Asia) Namun, apa yang...
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...Journal of Socio-Economics 29 (2000) 21–37 Is it necessary to have Islamic economics? M. Umer Chapra*,1 Saudi Arabian Monetary Agency, Riyadh 11169, Saudi Arabian If Islam can be shown to be capable of providing fruitful vision to illuminate the modern conscience, then all mankind and not only Muslims, have a stake in the outcome. (Marshall Hodgson, 1977, Vol. 3, p. 441) Apart from the Islamic world, where fundamentalist political tendencies are quite marked, the global political scene is dominated by rhetoric and values that are primarily consumption-oriented and that stress personal self-gratification as the primary purpose of political action. (Zbigniew Brzezinsky, 1995, p. 53) Keywords: Islamic and conventional economics; Vision; Worldview; Method 1. Introduction Conventional economics, which dominates modern economic thinking, has become a well-developed and sophisticated discipline after going through a long and rigorous process of development over more than a century. The development continues uninterrupted, as reflected in the publication of innumerable journals, books, and research reports throughout the world. Individuals, universities, research organizations, and governments are all participating actively in this development. As a result of accelerated development in Western industrial countries over a long period, substantial resources are available to scholars to pursue their research. It goes to the credit of the West that there is a great quest for knowledge;...
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...1 KHYBER PAKHTUNKHWA PUBLIC SERVICE COMMISSION SYLLABUS FOR PROVINCIAL MANAGEMENT SERVICE COMPETITIVE EXAMINATION The Syllabus and standard for the Competitive Examination for the Provincial Management Service shall be as under : 1. The Examination shall include compulsory and optional subjects, and every candidate shall take all the compulsory subjects and opt for three of the optional subjects carrying 600 marks in all but not more than 200 marks from a single group. 2. A candidate shall answer the language papers in the language concerned. The question paper in Islamiat is to be answered in Urdu or English. All other papers must be answered in English. Violation of this instruction shall incur cancellation of the concerned paper(s) and consequently award of Zero. 3. The compulsory and optional subjects and maximum marks fixed for each subject shall be as below: Sr. No. 1 2 3 COMPULSORY SUBJECTS Subjects English (Précis & Composition) English Essay General Knowledge (a) Current Affairs 100 (b) Every Day Science 100 (c) Pakistan Affairs 100 Islamiat Viva Voce Total Maximum Marks 100 100 300 100 300 900 600 120 4 5 Qualifying marks in the aggregate of written papers: Qualifying marks in the Viva Voce: The non-Muslim candidates will have the option to take Islamiat as a compulsory subject or otherwise Pakistan Affairs (General Knowledge PaperIII) will be treated of 200 marks and counted in lieu of Islamiat. A candidate who fails to appear in any of the compulsory...
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...Mobile Value Added Services: A Business Growth Opportunity for Women Entrepreneurs 3 Acknowledgements The Cherie Blair Foundation for Women is extremely grateful to the following people and organisations for generously contributing their time and expertise to assist in the research and preparation of this report: Adia Sowho, Etisalat Nigeria Akinwale Goodluck, MTN Alan David Johnson, IFC Jerome Fromager, Mobinil John Irungu Ngahu, IFC Joshua Haynes, USAID Andriantsoa Ramanantsialonina, IFC Arata Onoguchi, IFC Chris Burns, USAID Claire Mattei, Qtel Ann Mei Chang, US Department of State Bhanu Potta, Nokia Life Kaj-Eric Relander, Emirates Investment Authority Karthik Balasubramanian, Nokia Life Kyle Lederer, Qualcomm Laura Balkovich, Google Ken Banks, kiwanja.net and FrontlineSMS Colin Shepherd, IFC Louise Guido, Foundation for Social Change Maria Thomas, Axios Ventures Mary McDowell, Nokia Maura O’Neill, USAID Modupe Ladipo, Efina Cynthia Gordon, Qtel Dieter May, Nokia Daniel Radcliffe, The Bill & Melinda Gates Foundation Dr Nasser Marafih, Qtel Erin Gavin, Qualcomm Fiona Smith, GSMA mAgri Programme Gautam Ivatury, Signal Point Partners Gavin Krugel, Fundamo Ngozi Okonjo-Iweala, Minister of Finance, Federal Republic of Nigeria Noa Gimelli, ExxonMobil Foundation Olga Morawczynski, Grameen AppLab Uganda Sean DeWitt, Grameen Foundation Seppo Aaltonen, Nokia Susie Kelt, Vodafone Qatar Professor Mark Levy, Michigan State University Ghassan Hasbani...
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...IN CONTEMPORARY SOUTHEAST ASIA ISLAMIC STUDIES AND ISLAMIC EDUCATION i ii IN CONTEMPORARY SOUTHEAST ASIA ISLAMIC STUDIES AND ISLAMIC EDUCATION Editors KAMARUZZAMAN BUSTAMAM-AHMAD PATRICK JORY YAYASAN ILMUWAN iii Perpustakaan Negara Malaysia Cataloguing-In-Publication Data Islamic studies and Islamic education in contemporary Southeast Asia / editors: Kamaruzzaman Bustamam-Ahmad, Patrick Jory ISBN 978-983-44372-3-7 (pbk.) 1. Islamic religious education--Southeast Asia. 2. Islam--Education--Southeast Asia. I. Kamaruzzaman Bustamam-Ahmad. II. Jory, Patrick. 297.77 First Printed 2011 © 2011 Kamaruzzaman Bustamam-Ahmad & Patrick Jory Publisher: Yayasan Ilmuwan D-0-3A, Setiawangsa Business Suites, Taman Setiawangsa, 54200 Kuala Lumpur, Malaysia. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means – for example, electronic, photocopy, recording – without prior written permission of the publisher. The only exception is brief quotations in printed review. The opinions expressed in this publication is the personal views of the authors, and do not necessary reflect the opinion of the publisher. Layout and cover design: Font: Font size: Printer: Hafizuldin bin Satar Goudy Old Style 11 pt Gemilang Press Sdn Bhd iv ACKNOWLEDGEMENTS T his book grew out of a three-day workshop jointly held by the Regional Studies Program, Walailak University, and the Department...
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