MUSLIM COMMUNITY IN GERMANY: CURRENT CHALLENGES AND OPPORTUNITIES

A recent study showed that the number of Muslims had increased significantly in Germany since 2015. Many of them still face challenges in terms of employment and training. Religion may be a secondary cause of these challenges, "but it does not hinder integration in general." "We will do that," was the most famous phrase of German Chancellor Angela Merkel, in 2015, referring to her that her country is capable and ready to receive a large number of refugees, when Germany opened its doors to them and received about one million people, most of them from the Middle East, especially Syria. The author conducted a literature study by quoting from various sources as well as using a descriptive and comparative analysis approach, after about six years, the number of Muslims in Germany has become much larger, and the demographic structure has become less homogeneous, according to a recent official study, conducted by the Federal Office for Migration and Refugees (PAMF) at the request of the Islam Conference in Germany and the Federal Ministry of the Interior. However, the growing number of Muslims in Germany came under pressure as their numbers grew. Sometimes due to hatred and incitement from outside and within Germany itself. Cultural differences, especially religion, have become a catalyst for the emergence of such hatred. The number of Muslims continues to increase in line with the increasing efforts in cultural assimilation and the ongoing adjustment of the social environment that has changed the situation, which is expected to be better than the previous situation.

RELIGIOUS TOLERANCE IN THE OTTOMAN EMPIRE

Islam is a religion of tolerance wherever it is embraced, and the tolerant spirit will reside in the souls of the followers of this religion. Turkish people who have long embraced Islam along with the conquest carried out by Umar bin Khattab in 641 AD. The Ottoman society is a multi-ethnic and diverse religious community, Orthodox Christians, Catholics, Jews were living in peace. The question is whether religious tolerance practiced by the Ottoman Turks is in line with Islamic teachings. This qualitative discussion was carried out with a literature study. With the pattern of deduction, the author tries to make the arguments of the Qur'an and the Hadith to measure the tolerance policy implemented by the Ottoman. After the existence of a foreign capitulation agreement, the lives of minority groups are more prosperous than the Muslims. Freedom to apply the law following the teachings of each religion, tax breaks. The Jewish migration in 1877 from Kazan, Bukhara, and central Asia had flooded the Anatolian region. Minority groups such as Jews are only barred from entering the country of Hijaz (present-day Saudi Arabia) and are prohibited from establishing a Palestinian state because of a long-standing agreement since the time of the Prophet and Umar bin Khattab with Christian Palestine. Keywords: Ottoman, tolerance, Islamic religion.&nbsp

ADMINISTRATION AND FINANCE SYSTEM OF THE OTTOMAN EMPIRE

The article aims to reveal the form of administration of the Ottoman Empire, which is not much discussed in history books, especially in Indonesia, an administration that seems chaotic. The description and form of administration take from various sources, especially in the collapse and degradation of leadership. The author tries to explain the advantages and disadvantages of the Timar system run by the Ottoman Turkish Empire. Data collection is carried out through literature study, data verification, interpretation, and financial administration chronology writing. The results show that the Ottoman Empire system of government has developed according to its territory-administration of agricultural Land managed by Sipahi and Subasyi. In implementing the Ottoman Islamic Sharia, the judges have the task of settling civil, criminal, and financial cases in coordination with the regional government and the government. At a glance, the Ottoman had a feudal system similar to the West's system at the time, but there were fundamental differences in land ownership. Land tenants in the West have no right to enjoy the harvest, let alone control the Land for generations. Slaves in Western Europe cannot be separated from hereditary Land. They cannot enjoy the agricultural products they have worked for themselves the Timar system's dysfunction results in losses in military, economic, social, and educational procurement. Even though, when analyzed in the Timar system, many support food security. However, this system still illustrates the principle of the land system adopted by Islam, namely Land to the tiller

Intellectual Property Rights and Monopoly in the Perspective of Islamic Jurisprudence

This paper aims to reveal fiqh's review of Intellectual Property Rights (IPR) and their relationship with monopolies that can harm humankind. There are two opinions in contemporary fiqh regarding IPR; first, Ahmad al-Ḥujjī al-Kurdī, which states that IPR as part of worship, should not be hidden and should not be monopolized and exploited by anyone. Second, Muṣṭafā Zarqā, Muḥammad Fatḥī al-Duraynī, Muḥammad Sa'īd Ramaḍān al-Būṭī who agree with the protection of IPR. Through literature study and descriptive analysis approach, this paper concludes that if intellectual property rights cause harm to society and the state, especially in the exploitation of material rights, then it has created a monopoly that is detrimental and prohibited. Every country has different policies to protect IPR when it does not harm the community and the state.

Supporting Factors for the Spread of the Hanafi School throughout the World

Abstract: The doctrine of Abu Hanifa has spread in the country since Abu Yusuf empowered him after assuming the position of judge of judges in the Abbasid state. It was the official doctrine of it, in addition to the philosophy of Malik in the Hijaz. The Hanafi school became the only official school of thought when Malik died. It spread in Iraq and its east from the countries of the Persians: Persia and Beyond the River (Turkistan), Afghanistan, and India. It was also the official doctrine of many Levantine countries, such as the Seljuk State, the Gharnawi State, and the Ottoman State. Then they began to push people to embrace its doctrine until it became the most prominent Islamic school of thought with followers among Muslims due to the length of the rule of the Ottoman Empire, which spanned about seven centuries. Instead, they even imposed the recitation of Hafs on the authority of Asim, instead of the recitations that are widespread in the Islamic world (especially the recitation of al-Dawri), just because Abu Hanifa used to recite it! The Turks spread their doctrine in eastern Europe, Iraq, and northern Syria, but they failed to impose it in areas far from their influence, such as the island and Africa.Abstrak:  Mazhab Abu Hanifah telah menyebar ke seluruh penjuru dunia sejak Abu Yusuf menduduki posisi hakim hakim di negara Abbasiyah, dan itu adalah mazhab resminya, di samping mazhab Malik di Hijaz. Ketika Malik meninggal, mazhab Hanafi menjadi satu-satunya mazhab resmi. Itu menyebar di Irak dan di timurnya dari negara-negara Persia: Persia dan Di Luar Sungai (Turkistan), Afghanistan dan India. Itu juga merupakan mazhab resmi sejumlah negara Levant, seperti Negara Seljuk, Negara Gharnawi, dan kemudian Negara Ottoman. Karena fatwanya, yang mengizinkan kekhalifahan bagi non-Quraysh, orang-orang Turki menyetujui mazhabnya selama pemerintahan Kekaisaran Ottoman, dan menganggap mazhab Hanafi sebagai mazhab negara. Kemudian mereka mulai mendorong orang untuk memeluk mazhabnya, hingga menjadi mazhab pemikiran Islam terbesar dengan pengikut di kalangan umat Islam, karena lamanya kekuasaan Kekaisaran Ottoman, yang berlangsung sekitar tujuh abad. Bahkan mereka memaksakan bacaan Hafs atas otoritas Asim, bukan bacaan yang tersebar luas di dunia Islam (terutama bacaan al-Dawri), hanya karena Abu Hanifah biasa membacanya. Turki menyebarkan mazhabnya di Eropa timur, Irak, dan Suriah utara, tetapi mereka gagal memaksakannya di wilayah yang jauh dari pengaruh mereka, seperti selat Melaka dan Afrika

THE DEVELOPMENT OF ISLAMIC ECONOMICS IN VARIOUS PARTS OF THE WORLD

The theme of the article is "economy based on the principles of Islam". In the Famous Hotel in heart of London, England, is full of bankers, lawyers, and top world investors. Those who come from various countries in Asia, Europe, and the Middle East, make mutual offers, and many end up on signing the deal. One country absent on this event: USA. Islamic finance - which became increasingly global after Britain adopted it - has grown tremendously over the past decade. This economic system has attracted all key international players, leaving the United States in the increasingly profitable global industry. According to the report, 2016 saw new trends across the various sectors of the Islamic economy. In the halal food sector, which saw Muslim spending reach 4 trillion dirhams ($1.1 trillion) in 2014, new partnerships have been forged between countries such as the UAE, South Korea, Malaysia, Indonesia and South Africa. Sukuk listings in Malaysia and the UAE have also contributed to the growth of the Islamic finance sector, which grew to 6.6 trillion dirhams ($ 1.8 trillion) in 2014, helped by regional initiatives such as the UAE-Bahrain partnership and Avriland First launched the first Islamic window in Cameroon

Tinjauan Islam terhadap Kejahatan Ekonomi

The understanding of crime in the Islamic economic perspective, in various dimensions both prevention, curative prevention and rehabilitation have differences with other economic systems. But there are still many similarities in the viewpoints of economic crime that exist such as the foundation, the purpose of evil. Prevention of crime is related to the awareness of the individual, the community, the source of the law applied, the readiness of the community in the application of the law. Implementation of the law as a whole is a state obligation with all legal instruments that exist in the country, such as apparatus, judiciary. Inherent inspiration, belief in the unseen is very instrumental in the implementation of the law in Islam. This is almost nonexistent in a secular legal system, especially in the economy. Supervision inherent in the Islamic economic system is very instrumental even has become a key element since the Islamic shari'ah triggered. Islam is the best solution for the prevention of economic crimes of society, nation and state with the existence of a well-documented prevention system. If implemented in earnest then will terbuki Islam can be used as a solution for various kinds of economic crimes.Pemahaman kejahatan dalam perspektif ekonomi Islam, dalam berbagai dimensi baik secara pencegahan, pencegahan kuratif dan rehabilitasi mempunyai perbedaan dengan sistim perekonomian lain. Akan tetapi masih banyak persamaan sudut pandang dalam tindak kejahatan ekonomi ada seperti landasan, tujuan kejahatan. Pencegahan kejahatan terkait dengan kesadaran individu, masyarakat, sumber hukum yang diterapkan, kesiapan masyarakat dalam penerapan hukum tersebut. Penerapan hukum secara keseluruhan merupakan kewajiban negara dengan seluruh perangkat hukum yang ada pada negara tersebut, seperti aparat, peradilan. Pengawassan melekat, kepercayaan kepada yang ghaib sangat berperan dalam pelaksanaan hukum tersebut dalam Islam. Hal ini hampir tidak ada sama  sekali dalam sebuah sistim hukum sekuler, terutama dalam perekonomian. Pengawasan melekat dalam sistim perekonomian Islam sangat berperan bahkan telah menjadi unsur utama sejak syari’at Islam dicetuskan. Islam adalah solusi terbaik bagi pencegahan kejahatan ekonomi masyarakat, bangsa dan negara dengan adanya sistim pencegahan yang tertatan rapi. Apabila dilaksanakan secara sungguh-sungguh maka akan terbukti Islam dapat dijadikan solusi bagi berbagai macam kejahatan ekonomi. Kata Kunci: Tinjauan Islam, Kejahatan, Ekonom

INFLUENCE KNOWLEDGE LEVEL FUNDAMENTAL ANALYSIS AND TECHNICAL ANALYSIS ON CONTINUITY OF INVESTING IN SHARIA STOCKS IN SHARIA INVESTMENT GALLERY INDONESIA STOCK EXCHANGE STATE INSTITUTE OF ISLAMIC RELIGION KERINCI

Once the prospection of sharia trading in the capital market must be supported with a level of knowledge in analyzing the stocks that will be traded. Therefore there is an in-depth knowledge of the analysis of sharia stocks before making transactions on the sharia capital market and needed a deepening of understanding on fundamental and technical analysis to achieve optimal profit in the purchase or sale of Sharia stocks. This research aims to determine the influence of the knowledge level of fundamental analysis in the Continuity of investing in sharia stocks. Influence the level of technical analysis in the continuation of Continuity to invest in sharia stocks and the effect of the knowledge level of fundamental and technical analysis simultaneously on the Continuity of investing in sharia stocks. The research method used in this research is to use a quantitative approach. The result of the study was on a partial (independent) fundamental analysis level (X1) test for the variable Continuity of investing (Y). The influence of Knowledge level technical analysis (X2) partially against the Continuity of investing (Y), both get the result of a  tcount   0.05. Zero hypotheses (H0) received, and an alternate hypothesis (HA) is rejected, which means variable X does Not affect the variable Y. Similar results are also obtained From simultaneous calculations (together).

Legal Drafting in the Ottoman Period

 Ottoman Turkey is a country based on Islamic Shari'a in which all cases that will decide must refer to Islamic shari'a. The door of Ijtihad has been closed for a long time, thus opening the opportunity for the authorities to issue legal decisions after being investigated by scholars. The design process is complicated because the books of fiqh do not instantly explain the laws required. The legal drafting process in principle based on the Qur'an and al-Hadith which are manifested by the mufti or Syaik al-Islam after being proposed by the sultan through the prime minister. After obtaining syaikh al-Islam's approval, the law or law is deemed legitimate. With a qualitative approach, the author conducted a literature study and analyzed the data collected and interpreted legal drafting during the Ottoman period. The decline of the Ottoman Empire in various fields has led to renewal including reforms in the areas of legislation, law, and justice which demanded legal codification in the form of majallah Al-Ahkam Al-Adliyah. This Majallah contains the law mu'amalah, which leads to ahwal As-syakhsiyah and serves to maintain Islamic law, which almost eliminated due to secularity that occurred