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Fiqh daulah menurut perspektif Islam / Dr. Qaradawi, Yusuf ; terjemahan Ustaz Haji Juanda Haji Jaya

By: Contributor(s): Material type: ArticleArticleSelangor : Maktabah al-Qardhawi, 1998Description: x, 350 pages ; 23 cmContent type:
  • text
Media type:
  • unmediated
Carrier type:
  • volume
ISBN:
  • 9832045002 (paperback)
Other title:
  • من فقة الدولية في الإسلام
LOC classification:
  • JC49 Q37
Contents:
FIQH DAULAH ACCORDING TO THE ISLAMIC PERSPECTIVE This is the debate about "FIQH AL-DAULAH ACCORDING TO THE ISLAMIC PERSPECTIVE", this Fiqh is very neglected by Muslims in recent times, Al-Imam Ibn al-Qayyim (8th century AH) complained about the stagnation of the Fuqaha' in his time until they were forced by the rulers of their time to reform the "Political Law" which was separated from the Sharia. Those who are stagnant from among these jurisprudents continue to leave successors in our time, they live in the 15th century but they think with the wisdom of scholars who have been dead for centuries. It is possible that almost all forms of life that existed in the era of the scholars have changed. This happens because of differences in circumstances and events and changing moods in most situations. This book is an expression of Fiqh al-Daulah According to the Islamic Perspective: What is the position? What is the law to enforce it? What ma'alim (main guidance/characteristic) is special for him? What is his habit? Is it a modern country committed to Islam or is it a monastic religious theocracy? How do we reject the view of those who claim that it is a religious country that rules by divine right? What are his views and attitudes towards the number of streams, democracy, women and non-Muslims? Is it possible for any Muslim community to share in the government of a secular country? Up to various sensitive and important problems. I hope that with the explanation from this book, we have given some insight into this big problem, we have dismissed some of the doubts (misunderstandings) that have been raised and we have clarified the middle view between those who are stagnant and those who reject Islam.
List(s) this item appears in: KWP 23 - Books Donated by Yang Mulia Dato Seri Setia Dr Haji Norarfan bin Haji Zainal, UNISSA's Rector
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Item type Current library Shelving location Call number Copy number Status Notes Date due Barcode
Personal Donated Collection (KWP) - 1st floor Universiti Islam Sultan Sharif Ali First Floor (Gadong Campus) (KWP23) JC49 Q37 1998 c.1 (Browse shelf(Opens below)) 1 Available Donated by Yang Mulia Dato Seri Setia Dr. Haji Norarfan bin Hj Zainal 1010037972
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(KWP23) BP166 S237 2004 c.1 Isu-Isu Kontemporari Akidah Dan Dakwah / (KWP23) BP188.3.C5 P48 1996 c.1 Petua melahirkan dan panduan mendidikan zuriat cemerlang / (KWP23) LB3051 N35 2011 c.1 Pembinaan & Analisis Ujian Bilik Darjah / (KWP23) JC49 Q37 1998 c.1 Fiqh daulah menurut perspektif Islam / (KWP23) BP185.75.M4 D35 2014 c.1 Dakwah, Media & Masyarakat / (KWP23) BP170.85 G35 2006 c.1 Anjakan Paradigma Dakwah Dalam Menghadapi Pelampau Agama / (KWP23) BP166 P46 1999 c.1 Pembahagian akidah Ahli Sunnah Wal Jamaah /

Includes index

FIQH DAULAH ACCORDING TO THE ISLAMIC PERSPECTIVE

This is the debate about "FIQH AL-DAULAH ACCORDING TO THE ISLAMIC PERSPECTIVE", this Fiqh is very neglected by Muslims in recent times,

Al-Imam Ibn al-Qayyim (8th century AH) complained about the stagnation of the Fuqaha' in his time until they were forced by the rulers of their time to reform the "Political Law" which was separated from the Sharia.

Those who are stagnant from among these jurisprudents continue to leave successors in our time, they live in the 15th century but they think with the wisdom of scholars who have been dead for centuries. It is possible that almost all forms of life that existed in the era of the scholars have changed. This happens because of differences in circumstances and events and changing moods in most situations.

This book is an expression of Fiqh al-Daulah According to the Islamic Perspective: What is the position? What is the law to enforce it? What ma'alim (main guidance/characteristic) is special for him? What is his habit? Is it a modern country committed to Islam or is it a monastic religious theocracy? How do we reject the view of those who claim that it is a religious country that rules by divine right? What are his views and attitudes towards the number of streams, democracy, women and non-Muslims? Is it possible for any Muslim community to share in the government of a secular country? Up to various sensitive and important problems.

I hope that with the explanation from this book, we have given some insight into this big problem, we have dismissed some of the doubts (misunderstandings) that have been raised and we have clarified the middle view between those who are stagnant and those who reject Islam.

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