PEMIKIRAN POLITIK NICCOLO MACHIAVELLI: STUDI KASUS DINASTI UMAYYAH

The Umayyad dynasty was an Islamic caliphate regime after the khulafa urrasydin which managed to maintain its power for 90 years before being overthrown by the Abbasids. This dynasty is famous for its political stability from the beginning of his reign to a systematized public administration and military. Nevertheless, this dynasty raised pros and cons in terms of morality which were considered to deviate from Islamic teachings at least during the political revolution and post-Caliph Mu'awiyah. The author tries to examine the practice of such government using the political theory of Niccolo Machiavelli in which there are also thoughts about the ethics of power. This study tries to answer several questions, namely what is the ideal government practice in the book "Il Principe" by Niccolo Machiavelli? and whether the practice of Umayyad dynasty government can be said to be ideal in terms of administration and ethics of power in Machiavelli's perspective? This research is a qualitative research with primary sources in the form of historical literature about the Umayyad Dynasty and the books by Machiavelli mainly on "Il Principe". This study shows that in making political policies, for the sake of government stability, moral values do not need to be considered except in a pragmatic context. The stability of the state is also influenced by the ability and luck of the leader in managing the government. This study shows that the practice of the Umayyad dynasty has a correlation with the main goal of Machiavelli's political theory, namely state stability.

Ashura

Ashura is the name of the tenth of Muharram, the first month of the Islamic lunar calendar. Ashura day is allegedly associated with a number of biblical events in the ancient history of the Middle East and constituted the day of fasting during the early years of Islam. It is also the day of celebration and festivities in some North African countries. However, Ashura is particularly observed by Shi’i Muslims as the day when Husayn ibn Ali and his few companions were brutally massacred at the battle of Karbala in the 7th century over the disputed legitimacy of the Umayyad dynasty. The years after the death of the prophet Muhammad were a time of political struggles and disputes over who would be the legitimate leader of Muslims. However, the atrocity of killing Husayn, the Prophet Muhammad’s grandson, left a perpetual mark on the history of Islam and contribute to dividing the Muslim community into Shi’i and Sunni factions, which was fully institutionalized later. The tragedy of Ashura is not considered as the root of the division, but it has played a major role in establishing the division that was theologically institutionalized later. The Shi’i popular phrase: “Every day is Ashura, and everywhere is Karbala” implies that from the Shi’i point of view the battle of Karbala is an eternal struggle for justice, not a mere historical battle over a political dispute. Thus, Ashura and its annual commemoration have become the keystone of Shi’i creed and rituals. Throughout history, Shi’i Muslims have developed diverse rituals to observe Ashura, aimed at narrating the tragedy, expressing sorrow over Husayn’s suffering, or reenacting of the battle of Karbala. The rituals of paying tribute to the martyrdom of Husayn originated in the Middle East, particularly in Iraq and Iran, and they were then diffused to and propagated throughout the Indian subcontinent. While observing Ashura is associated with Shi’i communities in the Middle East, the commemoration is not solely affiliated with Shi’i Muslims in India; rather, it is practiced as an intercommunity ritual. Although the Middle East is the birthplace of Shi’i rituals, Indian communities have made a major contribution to the geographic dispersal of the rituals across the British Empire as far as the Caribbean islands. Tribute to the Ashura tragedy annually begins from the first of Muharram until forty days after Ashura, known as the day Arb’aein (the fortieth). Although the commemoration takes place over fifty days, it is particularly intensified from the seventh to the tenth of Muharram.

REFORMING THE ISLAMIC ECONOMIC AND ADMINISTRATION SYSTEM DURING THE UMAYYAD DYNASTY

The rule of the Bani Umayah was not strictly an Evil government as described by history. However, the Bani Umayan administration had advantages in various fields, especially in administration and an established economy. Friction with old empires such as Persia and Byzantium had influenced the Umayyad administration system. The filing of the Bani Umayah was more orderly, and the balance sheets began to be compiled in Arabic after the translation efforts of various documents started. This was done because the Bani Umayah area was extensive, starting from France, Italy, Sicily, Spain, North Africa to China and Russia's borders. The author conducted a literature study, collected verification documents, and reinterpreted them. The author rewrote the Umayah Bani economy's historical development, which had unique features, especially in the financial administration midwives. That was carried out by reformers such as Abdul Malik bin Marwan and Umar bin Abdul Aziz who had aged a country with experienced upheaval. Avoid premature destruction. They renewed the monetary system by creating their own currency, which had intrinsic value and did not depend on the Roman Empire and increased production to support the stability of a coin that not only relies on the strength of a more stable gold currency but was also supported by a factor of production which was also a factor. Prominent in a country that has a large area in realizing its economic stability.

Tracing the Development of Arabic Khat from the Land of Origin to Indonesian Archipelago

Several studies showed that Arabic khat had been widely developed in countries with a Muslim majority population. However, many previous studies have not examined the origin of the Arabic khat and its development from different periods. Therefore, this study aimed to identify the source of Arabic khat, the product and the figures from different periods, and several other things related to Arabic khat. This research was done in qualitative research with a descriptive historical approach through a literature-based study to examine data and information. The research was conducted by limiting the study's scope on Arabic khat development from the Umayyad dynasty to its expansion in Indonesia. The results showed that the Arab Khat began to develop centuries ago during the Umayyad dynasty. Three factors caused calligraphy to increase: the influence of power expansion, the kings and social elites' role, and the influence of science development. Moreover, the encouragement coming from the verses of al-Qur'an, the motivation to write al-Qur'an, and the use of Arabic as al-Qur'an language are also the factors in the development of Arabic khat. Hence, it is no wonder that the term Arabic khat is synonymous with al-Qur'an's khat.

MELIHAT WAJAH ISLAM DARI ORIENTALIS: TELAAH NALAR ORIENTALIS TENTANG HUKUM ISLAM

Orientalists, in their viewpoint, place the eastern-Islamic world as an opponent that must be weakened. One of their efforts is done by portraying the face of Islam and Islamic law according to their own constructed point of view. This descriptive writing describes the orientalist view of Islam and Islamic law based on authoritative references in the theme of this study. The data used comes from library data (library research). The technique of collecting data is done in documentation, while the analysis is done with content analysis techniques. The result of the study in this paper conclude three things. First, Islam is not a religion that originates from God according to the orientalist view, but it is considered a form of religious tradition that continues the Christian and Jewish religious traditions. Second, the orientalists are of the view that Islamic law is a product of thought that was systematically compiled in detail in the era of the Umayyad dynasty and the beginning of the Abbasid era. Third, the emergence of these two orientalist views is due to their limited reading toward Islam as to complement and perfect the previous religious teachings. On the other hand, orientalists have deliberately forgotten the fact that Muslims have two legacies from the Prophet Muhammad peace and blessings of Allah be upon him, namely al-Qur'an and al-Sunnah, as the basis and source in every effort to formulate Islamic law.

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)

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.

CONCEPTS AND APPLICATION OF GOOD GOVERNANCE IN THE GOVERNMENT OF OMAR BIN ABDUL AZIZ

The term Good Governance (an-Nizam al-Siyasah) is an Islamic concept in the implementation of good governance according to the Qur'an and Hadith. This concept was re-emerged by UNDP in 1990 which was implemented by Umar bin Abdul Aziz during the Umayyad dynasty, in balancing a synergistic and constructive relationship between the state, the private sector and society, through the principles of good governance applied by Umar bin Abdul Aziz: 1. tawhid, 2. Trust, 3. Deliberation, 4. Justice and Law Enforcement, 5. Equality, 6. Brotherhood, 7. Human Rights (HAM), 8. Effective and Efficient, 9. Social Supervision. Umar bin Abd Aziz's principles of good governance are in line with Islamic values, such as: Allah as the highest caliph, trustworthiness, deliberation, justice, equality, brotherhood, human rights, and commanding good and evil. In comparison, UNDP and LAN Good Governance have the following principles: participation, law enforcement, transparency, equality, responsiveness, effectiveness, professionalism, supervision. The principles of good governance of Umar bin Abdul Aziz associated with maqasid sharia are; the principle of tawhid according to maqasid shari'ah in the field of muhafazah ad-din (maintaining religion), the principle of trustworthiness and effectiveness and efficiency, including the category of muhafazah al-mal (protection of property). The application of deliberation, including the category of muhafazah al-aql (preservation of reason) and brotherhood is included in the category of muhafazah al-nasl (maintaining offspring). Human Rights (HAM) are included in the category of muhafazah al-nafs (protecting the soul). in line with the maqasid shari'ah al-Syatibi. If tawhid is connected with Imam Malik's istislahi theory, then this principle includes daruriyyah (principle), while justice and law enforcement, deliberation, trust, equality, brotherhood are included in the hajiyyah category. effective, efficient, social supervision is included in the category of taksiniyah. Then how is good governance implemented and how is it related to UNDP good governance. This is the study of this treatise as material to add to the treasures of knowledge in the state Abstrak: Istilah Good Governance (an-Nizam al-Siyasah) merupakan konsep Islam dalam pelaksanaan tata kelola pemerintahan yang baik sesuai al-Qur’an dan Hadits. Konsep ini dimunculkan kembali oleh UNDP pada 1990 yang pernah dilaksanakan Umar bin Abdul Aziz pada masa dinasti Umayyah, dalam menyeimbangkan hubungan yang sinergis dan konstruktif antara negara, sektor swasta dan masyarakat, melalui prinsip good governance yang diterapkan Umar bin Abdul Aziz: 1. tawhid, 2. Amanah, 3. Musyawarah, 4. Keadilan dan Penegakan Hukum, 5. Persamaan, 6. Persaudaraan, 7. Hak Asasi Manusia (HAM), 8. Efektif dan Efisien, 9. Pengawasan Sosial. Prinsip-prinsip Good governance Umar bin Abd Aziz sejalan dengan tata nilai Islam, seperti: Allah sebagai khalifah tertinggi, amanah, musyawarah, keadilan, persamaan, persaudaraan, HAM, dan amar makruf nahi munkar. Sebagai bandingannya adalah Good Governance UNDP dan LAN memiliki prinsip sebagai berikut: partisipasi, penegakan hukum, transparansi, kesetaraan, daya tanggap, efektif, profesionalisme, pengawasan. Prinsip-prinsip good governance Umar bin Abdul Aziz diakaikan dengan maqasid syariah adalah; prinsip tawhid sesuai maqasid syari’ah bidang muhafazah ad-din (menjaga agama), prinsip amanah dan efektif serta efisien termasuk ketagori muhafazah al-mal (penjagaan harta). Penerapan musyawarah, termasuk kategori muhafazah al-aql (penjagaan akal) dan persaudaraan termasuk kategori muhafazah al-nasl (menjaga keturunan). Hak Asasi Manusia (HAM) termasuk kategori muhafazah al-nafs (menjaga jiwa). sejalan dengan maqasid syari’ah al-Syatibi. Jika dihubungkan tawhid dengan teori istislahi Imam Malik maka prinsip ini termasuk daruriyyah (pokok), sementara keadilan dan penegakan hukum, musyawarah, amanah, persamaan, persaudaraan termasuk tingkatan kategori hajiyyah. efektif, efisien, pengawasan sosial termasuk kategori taksiniyah. Lalu bagaimanakah good governance ini diterapkan dan bagaimana hubungannya dengan good governance UNDP. Inilah kajian risalah ini sebagai bahan untuk menambah khazanah ilmu pengetahuan dalam bernegara. Kata Kunci: Tata Kelola, Konsep dan Aplikasi yang Baik, Pemerintahan Omar Bin Abdul Aziz

The Distinction of Government Administration and Judicial Institutions in The Umayyad Dynasty

This paper aimed to reveal the government administration system's distinction in finance and justice that existed in the Umayyad. The Umayyad had the right side in improving government administration, finance, economy, and justice. To what extent was the reform and distinction of government administration, finance, and judiciary pursued by the Umayyad that led to society's benefit besides the atrocities he had ever made? The researchers conducted a library study with a descriptive analysis approach, collected sources, verified, and interpreted the policies and updates made by the Umayyad. The study showed the Umayyad had made distinctions and reforms that brought about a lot of benefits. Although they seemed the duplication of Persian and Roman governments, financial administration policies still referred to Islamic rules and were not influenced by Rome and Persia. The most significant reform was establishing the Mazalim Court separated from the ordinary judiciary. The perpetrators of this crime were not ordinary people but state officials handled directly by the caliph and judges who could act reasonably and act decisively. A vast area of neat administration supported the economic activity, and along with Islamic law, the Umayyad did not exercise a monopoly. However, this government lasted shortly for 90 years (661-750 AD) because of the power succession policy, the ruler's lifestyle, fanaticism, and political opponents' attack.

KUFAN HADITH TRANSMITTERS AND GEOPOLITICS IN EARLY PERIOD OF ISLAM

This article discusses the hadith transmitters involvement in Kufa politic dynamic in the early time of Islam Period, which was experiencing a long range of social turmoils. These turmoils occurred from 40 H/661 AD until the end of the Umayyad dynasty in 125 H/743 AD. This article adopts a historical approach to conceive of the dynamic of politics among the hadith transmitters. This research revealed that the hadith transmitters built the city of Kufa. The behavior related to discrimination toward the opponents and the disappointments on the Umayah Dynasty triggered many rebellions such as al-Ḥusayn ibn ‘Alî ibn Abî Ṭâlib, Ibn al-Zubayr, Mukhtâr al-Thaqafî, al-tawwâbûn, and Zayd ibn ‘Alî. These turmoils involved Sa‘d ibn Abî Waqqâṣ and al-Mughîrah ibn Shu‘bah. We argue that the hadith transmitter influenced the hadiths they narrated. Based on the investigation of the two hadith contents that they narrated indicated that they took the side of the Mu‘âwiyah Dynasty and ‘Alî’s followers as the opponents.