Articles
61 Documents
<![CDATA[KAJIAN MATAN DAN SYARAH HADIS TENTANG WAJIB MANDI BAGI PEREMPUAN YANG MIMPI BASAH ]]>
<![CDATA[FATIMAH, ANA CAHAYANI]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 1 (2020): JUNE ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47625/fitua.v1i1.225
<![CDATA[This article examines the traditions and traditions of traditions through the narration of Ahmad Bin Hanbal, it is found that the quality of traditions in terms of quality and traditions is authentic. and In the proposition of men and women who dreamed wet and then issued a semen, then he must take a shower. Conversely, if you do not issue semen, then you are not obliged to take a shower, because the reference for the bath is the discharge of the semen, not the dream. And if understanding and practicing the argument about compulsory bathing for women who have a wet dream will get a reward because Mandi Junub according to Shari'a is an obligation as the Word of the Prophet Muhammad, narrated by Abu Malik Al Asy'ari. The Messenger of God, may God bless him and grant him peace, said: Purification is part of faith (Narrated by Muslim) "Sanctity (cleanliness) is part of faith. while carrying out religious orders correctly according to the rules of Allah swt. which is contained in the Al-Qur'an and As-sunnah is given reward reward.]]>
<![CDATA[KONSEPSI KEAGAMAAN DAN KEPEMIMPINAN SUNNI VS SYIAH ]]>
<![CDATA[J, IRWAN SUPRIADIN]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 1 (2020): JUNE ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47625/fitua.v1i1.226
<![CDATA[This article is a literature study that aims to trace the literature to be able to understand the concepts of religion and leadership of Sunni vs. Shiite which has often been the subject of discussion among world academics. The problems that arise among Sunnis and Shiites are not only present on the political side, but also on the concepts of religion and leadership which also become polemic. Like the Arab Spring incident which resulted in the collapse of the power of Muammar Qadafy in Libya and Ben Ali in Tunisia, Sunni and Shia relations were also colored by differences. The conclusion of this article then shows that both Sunni and Shi'a agree that the existence of a Khilafah / Imamat government is an obligation in the lives of Muslims. Regarding the form of khilafah or government, Sunni scholars tend to be represented by Imam al-Mawardi, al-Ghazali and Ibn Kholdun tend to be accommodating towards the models of government that are carried out in the principles of deliberation both kingdom and democracy. In the Shi'ite leadership doctrine, leadership is absolute and the legal requirements of one's faith and leadership is limited to imams who are descendants of Imam Ali ibn Abi Talib, but while waiting for the presence of the "supernatural" imams, the enforcement of Islamic government is absolutely carried out by the Mullahs .]]>
<![CDATA[PEMERINTAHAN ALI BIN ABI THALIB DAN PERMULAAN KONFLIK UMAT ISLAM ]]>
<![CDATA[JUNAIDIN, JUNAIDIN]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 1 (2020): JUNE ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47625/fitua.v1i1.227
<![CDATA[This article intends to review how the history of the government of Ali bin Abhi Talib's friends who later got a rebellion from the community at that time. This is inseparable from the aftermath of the policies taken by Ali ibn Abhi Talib who was considered so rash because he dared to bring down officials who were appointed by Uthman ibn Affan's friends before his supporters officially pledged Ali as Khalifah. Moreover, efforts to demand the death of Uthman by his family are like Aisha, Talha, and Zubair, which was then used by Muawiyah ibn Abu Suffyan as an opportunity to bring down Ali ibn Abhi Talib. So the polemic gave birth to the Jamal war, the Siffin war, and the legendary events of Tahkim. Amr's cunning diplomatic power then lowered Ali as Caliph and raised Muawiyah as the official Caliph. The emergence of Khawarij as a rebel who intends to kill Ali, Muawiyah and Amr increasingly adds suspicion to the Muawiyah camp. Considering that only Ali was killed by the Khawarij, while Amr and Muawiyah survived. Ali's death also started a new chapter of the emergence of the Umayyad dynasty.]]>
<![CDATA[ARAB SUNNI DAN IRAN SYI`AH KONTEMPORER: KONFLIK ATAU PERSAINGAN? ]]>
<![CDATA[MUTAWALI, MUHAMMAD]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 1 (2020): JUNE ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47625/fitua.v1i1.228
<![CDATA[This article explains the problems that occur between Sunni and Shi'a schools starting after the death of the Prophet Muhammad. History records that there has been a prolonged conflict which is motivated by political conflict, ideological conflict, paradigm conflict and thought which are factors that hamper reconciliation efforts, given the existence of very painful past events between the two streams. For Shiites, the story of discrimination experienced by Ali ibn Abi Talib until the tragedy of Karbala with the killing of Husein the Prophet's grandson and the story of the Ahlul Bait pain became a very painful social memory. For Sunnis, insults, insults, curses and disbelief aimed at the main Companions of Abubakar, Umar, Uthman and the wife of Rasulullah Aisyah Al-Kubra became the main cause of disharmony in relations between Sunnis and Shiites. Disharmonization has also impacted on relations between countries in the Middle East who competed for influence in the Gulf until now after the Arab Spring.]]>
<![CDATA[MAHAR TANAH DALAM PEMAHAMAN MASYARAKAT BUGIS BONE DAN KEDUDUKANNYA DALAM ISLAM ]]>
<![CDATA[RUSMAN, RUSMAN]]>;
<![CDATA[KANANG, ABD. RAHMAN]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 1 (2020): JUNE ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47625/fitua.v1i1.229
<![CDATA[This research is a descriptive qualitative research, aimed at knowing and examine dowry in the form of a plot of land at the Bugis community wedding Bone is based on the perspective of Islamic law and the Basic Laws Agraria. This research will reveal the understanding of the Bugis Bone community regarding land dowry, its position is like the legal certainty of the two perspectives the. The location of this research Bone district South Sulawesi. Data source taken from observations or direct observations of local community leaders who considered to understand and make a plot of land as a dowry marriage. Data collection methods used are observation, interview, and documentation. The instrument used in the form of researchers as instruments headline, observation guide, interview guide, and check list of documents and tools other supporters such as cameras and stationery. Data processing techniques began data collection, data reduction, organizing data, and verifying data. Results research is to make a plot of land as a dowry in traditional marriages Bugis Bone is a tradition that has long been practiced. Land is an object or goods that are best made dowry because they contain philosophical values in line with human life. There are two forms of dowry ownership, namely, possessing only part of it is enjoying the results but not mastering the object of the land fully, the second is only a mere symbol. Mentioned in the contract but the wife does not know the reality of the object of the land. Land acquisition as a right property with a dowry is permissible in Islamic law but does not have certainty law in the perspective of laws and regulations.]]>
<![CDATA[KAJIAN SANAD, MATAN DAN SYARAH HADIS TENTANG HUKUM BARANG TEMUAN ]]>
<![CDATA[PALILI, SAMPARA]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 1 (2020): JUNE ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47625/fitua.v1i1.230
<![CDATA[This article examines the sanad, matan and shari'ah traditions about the law of found items. The method used is library research using a descriptive normative approach that emphasizes the analysis of data sources found. The hadith on the found law was narrated by 1) al-Bukhari in his Sahih 2) Muslims in his Sahih, 3) al-Tirmidhi in his Sunan, 4) Abu Dawud in his Sunan 5) Ibn Majah in his Sunan 6) Malik in al-Muatha 7) Ahmad bin Hanbal in his Musnad. The results of the study found that if someone found an item, he should not dare to take it unless he knew that he could be trusted in guarding it and was able to announce it until he found the owner. Anyone who feels that he cannot be trusted with the goods, then he may not take it. If he takes it, then he is similar to someone who seizes the property of others. Because, he took other people's property from the side that he was not allowed to take it. Also because by taking it at that time, it means that there is an act of wasting someone else's property.]]>
<![CDATA[AL-IMAM AL-MAHDI AL-MUNTADHAR PERSPEKTIF SUNNI SYI’AH ]]>
<![CDATA[SYUKRI, SYUKRI]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 1 (2020): JUNE ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.1234/fitua.v1i1.231
<![CDATA[Imam Mahdi is believed by both Sunni and Shiite Muslims to be present at the end of time. This belief is reinforced by the Qur'an and Sunnah of the Prophet Muhammad SAW. But they differed in their views regarding the figure of Imam Mahdi al-Muntadhar. Even among Sunnis and Shiites themselves have a variety of views. Among Sunnis there are three opinions about the Mahdi. First, Imam Mahdi comes from the descendants of Fatimah az-Zahra, whose name is the same as the name of the Prophet Muhammad. and the name of his father is the same as the name of his father the Prophet Muhammad, namely Abdullah. Secondly, Imam Mahdi is only a figure of a savior of human life. Thus, he does not have to come from the descendants of Fatimah az-Zahra, but a Muslim. Third, Imam Mahdi is not an individual figure but a symbol of the triumph of truth over evil or the triumph of justice over injustice. This assumption is widely held by modern thinkers. Among the Shiites there are also three opinions regarding the figure of the Mahdi. First, the Kaisaniyah class who considered Muhammad bin Hanafiah, the son of Ali bin Abi Talib as Imam Mahdi. Secondly, the Shia Isma'iliyah as-Sab'iyah (Shia Seven Imams) claims Isma'il bin Ja'far as-Sadiq as the Mahdi Imam. Third, the twelve Shi'ites or the Imamiyah Shiites consider the Mahdi priest to be the twelfth imam named Muhammad bin Hasan al-Mahdi. His father's name was Muhammad bin al-Hasan al-'Askari bin Imam Ali al-Hadi bin Imam Muhammad al-Jawad bin Imam Ali Ar-Ridha bin Imam Musa al-Kadzim bin Imam Ja'far Ash-Shodiq bin Imam Muhammad al-Baqir bin Imam Ali Zainal Abidin bin Imam al-Husain bin Imam Ali bin Abi Talib as. His mother was Nargis who was a spokesman.]]>
<![CDATA[MODEL PEMBELAJARAN TEMATIK INTEGRATIF MATEMATIKA TEMA OPERASI HITUNG DENGAN PENDEKATAN BAYANI, BURHANI, IRFANI ]]>
<![CDATA[zumratun, zumratun]]>;
<![CDATA[jamiin, jamiin]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 2 (2020): DECEMBER ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47625/fitua.v1i2.256
<![CDATA[Speaking on integrative thematic issues, it is inseparable from the 2013 curriculum. It is said so because the content or content of lessons in class presentations has been polished into one theme in which there are several subjects that have been integrated and one of them is the integration of Religion with Mathematics . The idea of ​​integration of religious and general values ​​is not a discourse to achieve academic sympathies, but rather an urgent need that must be carried out as a guide to existing education, given that education has been influenced by a strong dualism between the religious sciences and general sciences. In addition, the degradation of ethical values, morals and character of students also makes it a necessity for an institution to continue to teach all students about values ​​without ignoring general lessons. So by presenting the integration of religious subjects and general subjects (mathematics), it is expected that all students have character values ​​in themselves. This suggests that the implementation of Islamic education has a strategic portion in complementing the general education curriculum. That is, the learning process between general education and religion becomes the main process in creating human resources with the insight of science and technology, so that the added values ​​obtained by students with the implementation of Islamic learning which certainly leads to the cultivation of morals, morals, and behavior of participants better students.]]>
<![CDATA[PENGEMBANGAN MODEL TASAWUF OLEH GURU NGAJI SEBAGAI BASIS PEMBINAAN AKHLAK SANTRI DI TPQ AL-KHAIRAT RASABOU KOTA BIMA ]]>
<![CDATA[Salam, Abdul]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 2 (2020): DECEMBER ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47625/fitua.v1i2.257
<![CDATA[Speaking on integrative thematic issues, it is inseparable from the 2013 curriculum. It is said so because the content or content of lessons in class presentations has been polished into one theme in which there are several subjects that have been integrated and one of them is the integration of Religion with Mathematics . The idea of ​​integration of religious and general values ​​is not a discourse to achieve academic sympathies, but rather an urgent need that must be carried out as a guide to existing education, given that education has been influenced by a strong dualism between the religious sciences and general sciences. In addition, the degradation of ethical values, morals and character of students also makes it a necessity for an institution to continue to teach all students about values ​​without ignoring general lessons. So by presenting the integration of religious subjects and general subjects (mathematics), it is expected that all students have character values ​​in themselves. This suggests that the implementation of Islamic education has a strategic portion in complementing the general education curriculum. That is, the learning process between general education and religion becomes the main process in creating human resources with the insight of science and technology, so that the added values ​​obtained by students with the implementation of Islamic learning which certainly leads to the cultivation of morals, morals, and behavior of participants better students.]]>
<![CDATA[ALIRAN-ALIRAN DALAM TASAWUF ]]>
<![CDATA[Andariati, Leni]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 2 (2020): DECEMBER ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47625/fitua.v1i2.258
<![CDATA[The journey of sufism its inception until today has experience various phases. This is indicated that sufism is not something obsolete, because it is able to adjust the development of this time without losing essential meaning. This article looks at the phases of defelopment in sufism from its inception to the present day, in addition it also dicusses the currents from sufism. This research was conducted with qualitative methods, the sources obtained from various of books, articles, and journals that accordance with the objek of research. This article found that sufism developed thrugh five phases, it is phases of formation, development, consolidation, philosophy, and purification phases. Each phases there is some character, so each character has a different style. The existence of these differences gave two streams in sufism, namely is semi-philosophy (falsafi) and Sunni sufism. Semi-philosopical sufism is characterized by syathahiyat, ehich a sufi experiences a spiritual drunkenness or ecstasy. And the sufis in sunni sufism are either conscious or not experiencing ecstasy.]]>
