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<![CDATA[Efisiensi Air di Pesantren melalui Penerapan Sunnah Nabi dan Teknologi Terapan ]]>
<![CDATA[Ariesman M]]>
<![CDATA[ NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam Vol 4 No 1 (2018): NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/nukhbah.v4i1.32
<![CDATA[Water is a primary necessity for the process of life on earth, so there is no life if there is no water in the earth as Allah says "And out of the water we made all things alive". It is estimated that around 321 million Indonesians will experience water scarcity by 2025. Population growth is not proportional to water availability, industrial growth, and wasteful public behavior is the main cause. Pondok pesantren which has about 3,759,198 santri throughout Indonesia will be able to feel the impact if the pattern of water use is not in use sparingly. The application of the Sunnah of the Prophet sallallaahu alaihi wasallam and applied technology is very effective in saving water. The number of students as much as that by using the wudu 1 mud 'can save 8,693,145 liters and if in rupiah it is as much as Rp. 45.239.129.]]>
<![CDATA[STUDI EKSISTENSI HUKUM ISLAM PADA PERATURAN DAERAH DI SULAWESI SELATAN ]]>
<![CDATA[Ariesman, Ariesman]]>;
<![CDATA[Iskandar, Iskandar]]>
<![CDATA[ BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Vol 1 No 1 (2020): BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/bustanul.v1i1.130
<![CDATA[Islamic law existed in Indonesia in the 7th century AD or the first century Hijri. This is in line with the entry and development of Islam in Indonesia, whereas previously Indonesians embraced animism, dynamism and Hindu-Buddhist beliefs which were very far from Islamic values. The development of Islamic Law in Indonesia continues to experience development in all regions in the archipelago, including has spread in South Sulawesi, so that the values ??or rules of Islam have colored all aspects of community life in South Sulawesi. Based on the results of the literature study, the development of Islamic law in South Sulawesi began since Islam was officially accepted by King Gowa-Tallo on Friday night, September 22, 1605 AD The first king to accept Islam on that day was a king from Tallo named I Malingkaang Daeng Mannyonri , the king then changed his name to Sultan Abdullah Awwalul Islam. In line with the long course of time the development of Islamic law is increasingly showing its existence through the birth of the "Islamic Sharia Enforcement Preparation Committee" (KPPSI) which was inaugurated on April 15, 2001 AD at the al-Markaz al-Islami Mosque in Makassar and various official regulations issued by the provincial, district and village level governments.]]>
<![CDATA[Histori Piagam Jakarta: Spirit Perjuangan Penerapan Nilai Islam Secara Yuridis Konstitusional ]]>
<![CDATA[Ariesman]]>;
<![CDATA[Iskandar]]>
<![CDATA[ BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Vol 1 No 3 (2020): BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/bustanul.v1i3.178
<![CDATA[The historical journey of Indonesian independence which has long been aspired by the nation's generation continues to be fought for, the role of Islamic figures and Islamic values ​​in coloring all aspects of community life in the archipelago between a strong foundation to be free from colonialism, because basically Islam is freedom from colonialism to beings to worship to the Creator. The process of Indonesian independence took place in several phases including Japan's victory over the Netherlands, the phase of the formation of the BPUPKI team, PPKI, to the process of proclamation of independence which resulted in the basis of the Indonesian State known as the "Jakarta Charter"]]>
<![CDATA[Sanksi Hukuman Mati Terhadap Pembunuhan Non-Muslim (Studi Komparatif Imam AbÅ« ḤanÄ«fah dan Imam al-SyÄfi’ī) ]]>
<![CDATA[Iskandar]]>;
<![CDATA[Ariesman]]>;
<![CDATA[Afandi, Iman]]>
<![CDATA[ BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Vol 2 No 1 (2021): BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/bustanul.v2i1.311
<![CDATA[The purpose of this study is to determine the thoughts of Imam AbÅ« ḤanÄ«fah and Imam al-SyÄfi'Ä« regarding the death penalty for killing non-Muslims in the perspective of Islamic law and to determine the istinbat method of Imam AbÅ« ḤanÄ«fah and Imam al-SyÄfi'Ä« in determining the death penalty. against the killing of non-Muslims. This research is a type of library research, namely research conducted by examining the literature that specifically discusses the death penalty for the perpetrators of the murder. This literature both come from books, books of scholars, and journals. After reviewing the literature, a comparative analysis was carried out by comparing opinions and their arguments. The results of this study are: (1) Imam AbÅ« ḤanÄ«fah in determining the death penalty, emphasizes the aspects of equality and equality of a Muslim and non muslim in the eyes of law while Imam al-SyÄfi'Ä« looks at the aspect of belief, if the same is in belief then it is applied death penalty, if different in belief then there is no death penalty. (2) The imposition of the death penalty for killing non-Muslims between Imam AbÅ« ḤanÄ«fah and Imam al-SyÄfi'Ä« differs in understanding passages from the al-Qur'an, sunnah and qiyas.]]>
<![CDATA[Aplikasi Kaidah al-YaqÄ«n LÄ YazÅ« bi al-Syak dalam Fikih Salat ]]>
<![CDATA[Iskandar, Iskandar]]>;
<![CDATA[Ariesman, Ariesman]]>;
<![CDATA[Awal Rifai Wahab]]>;
<![CDATA[Insan Kamil Mansyur]]>
<![CDATA[ BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Vol 2 No 2 (2021): BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/bustanul.v2i2.366
<![CDATA[This study aimed to determine the application of the rules of al-YakÄ«n LÄ Yazulu Bi al-Syak in the fiqh of prayer. The research method of study used a type of library research on the study of manuscripts and texts, using a historical approach, and a normative approach. The results of this study indicated that the application of the rule of al-YaqÄ«n lÄ YazÅ«l bi al-Syak in the fiqh of prayer is to stipulate that doubt cannot eliminate something that is fixed (yaqÄ«n) and can only be raised with something that is also certain, such as gÄlib al-ẓann or it is clear to believe. Meanwhile, the belief can be obtained from the fewest numbers or take the original law, namely that the doubtful practice has not been carried out or the arrival of a belief that replaces the previous belief.]]>
<![CDATA[شروط صØØ© صلاة الجمعة عند الشاÙعية والØنابلة، دراسة مقارنة ]]>
<![CDATA[Muhammad Yusram]]>;
<![CDATA[Ariesman, Ariesman]]>;
<![CDATA[Jefri, Jefri]]>
<![CDATA[ البصيرة: مجلة الدراسات الإسلامية Vol 3 No 1 (2022): البصيرة: مجلة الدراسات الإسلامية ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/bashirah.v3i1.417
<![CDATA[This study aims to determine the opinions of scholars of the Shafii and Hambali schools regarding the legal requirements for Friday prayers and the legal implications of these differences of opinion. This study uses a deductive and inductive method with a comparative approach. The results of this study indicate that: (1) the conditions for the validity of Friday prayers according to the scholars of the Shafi'i school are the entry of time (after the sun has slipped), carried out in residential areas according to residents' habits, there are forty people who are subject to the obligation of Friday prayers, preceded by two sermons that separated between the two by sitting down, not preceded by another Friday prayer and no Friday prayer being performed at the same time except in a big city and the condition of the people being so large that it is difficult for them to gather (in one place) so that the Friday prayer may be performed in different areas at the same time. While the legal requirements for Friday prayers according to Hanbali scholars are that they may be carried out before the entry of Zuhur time and should be carried out after the entry of Zuhur time, carried out in residential areas according to the habits of the residents, the presence of forty, fifty or thirty congregations (there are mistakes), sermons, as for sitting between two sermons, the law is sunnah and the sermon remains valid without sitting; (2) the legal implication of the difference of opinion between the two schools of thought is that it can affect the legal validity of Friday prayers, namely if there are conditions that are not fulfilled in one of the schools, while these conditions have been fulfilled in other schools.]]>
<![CDATA[Edukasi Hidroponik Berdaya Berbasis Webinar pada Kondisi Pandemi Covid-19 ]]>
<![CDATA[Ariesman Ariesman]]>;
<![CDATA[Aswar Aswar]]>;
<![CDATA[M. Amirullah]]>
<![CDATA[ WAHATUL MUJTAMA': Jurnal Pengabdian Masyarakat Vol 3 No 2 (2022): WAHATUL MUJTAMA': Jurnal Pengabdian Masyarakat ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/wahatul.v3i2.669
<![CDATA[The increasingly widespread spread of Covid-19 and the increasing number of victims who have died from the virus have caused more activities to be carried out at home. Therefore, the government made a policy by implementing Large-Scale Social Restrictions (PSBB), Lockdown as an effort to prevent the spread of the virus. However, the government has also made an offer to do Work from Home (WFH) so that productive activities can continue amid the Covid-19 pandemic. Among the positive and useful activities, such as holding virtual-based hydroponic training for the community. The hydroponic training method is carried out boldly through zoom webinars, the activities are conceptualized and arranged systematically, it is hoped that the participants can master the basic and simple techniques to start hydroponics at home and can take advantage of limited land. Based on the results of this virtual-based hydroponic training it was found that the participants seemed enthusiastic and responded very well to the training material, indicated by the number of questions and the number of participants who attended, some of whom even planned to directly hold hydroponic training. Because the training material presented is quite light and easily understood by the participants. In addition, this training is in accordance with the principles of hydroponic beginners, simple, and the use of familiar tools around us.]]>
<![CDATA[Sketsa Dakwah dan Pembinaan Qur'ani Masyarakat Desa Mangeloreng Melalui KKN STIBA Makassar ]]>
<![CDATA[Ariesman Ariesman]]>
<![CDATA[ WAHATUL MUJTAMA': Jurnal Pengabdian Masyarakat Vol 1 No 1 (2020): WAHATUL MUJTAMA': Jurnal Pengabdian Masyarakat ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/wahatul.v1i1.133
<![CDATA[Malerongeng Village is an area with a relatively strong level of religiosity. Religious culture, preserving the zikkiri tradition 'to the point that religious leaders are the most prominent in this village. The purpose of the STIBA Makassar Class III Real Work Lecture (KKN) is as a form of community service which is a pillar of the tri dharma of higher education. The method of implementing community service in the Mangeloreng Village begins with mapping the problems and needs of the community by using instruments that are made independently combined with SOAR analysis. After the analysis is carried out, a work program (proker) is prepared which is adaptive in the community. The work program successfully launched by the third generation of STIBA Makassar KKN students in Mangeloreng Village is socialization and friendship (SS), TK / TPA inauguration, TK / TPA inauguration, elementary / junior high school teaching, Arabic language learning group (KBBA), Santri festival (FS) ), and dirosa learning (PD). The results of the implementation of this Community Service program are that the interest and enthusiasm of the children (santri) has progressed in learning the Qur'an, religious knowledge, and Arabic. This can be marked by the increase in the number of students studying Koran at the TPA, the Arabic learning group and the inauguration of 1 new TPA, as well as the support of parents of students who fully appreciate the educational programs of STIBA Makassar KKN students. The development of the Koran skills was also seen in the adult al-Qur'an study group (Dirosa), the markers were proficiency in the recitation of Makhraj and Tajweed.]]>
<![CDATA[Gerakan Literasi Islamiyah Melalui Program Taklim dan Tarbiyah di Kecamatan Tiworo Tengah Kabupaten Muna Barat ]]>
<![CDATA[Khaerul Aqbar]]>;
<![CDATA[Muhammad Taufan Djafri]]>;
<![CDATA[Ariesman Ariesman]]>
<![CDATA[ WAHATUL MUJTAMA': Jurnal Pengabdian Masyarakat Vol 2 No 2 (2021): WAHATUL MUJTAMA': Jurnal Pengabdian Masyarakat ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/wahatul.v2i2.434
<![CDATA[The purpose of the Real Work Lecture (KKN) of STIBA Makassar Batch IV is to carry out community service as a pillar of “Tri Dharma Perguruan Tinggi”. The method of implementation of the service program begins by mapping the problems and needs of the community using SOAR Analysis. After the analysis is done, the work program is arranged according to the needs of the community. The successful work program was Taklim Qur'aniyah Virtual for Youth, Taklim Qur'aniyah Virtual for Mothers, Tarbiyah Qur'aniyah Virtual for Fathers. All these programs have shown significant initial results in accordance with the objectives of the KKN of STIBA Makassar that have been proclaimed, and will be continued by the Department of Dakwah and Cadreization of DPD Wahdah Islamiyah Muna Barat.]]>
<![CDATA[Pembinaan Masyarakat di Kelurahan Bulutana Kecamatan Tinggimoncong Kabupaten Gowa ]]>
<![CDATA[Ariesman Ariesman]]>
<![CDATA[ WAHATUL MUJTAMA': Jurnal Pengabdian Masyarakat Vol 3 No 1 (2022): WAHATUL MUJTAMA': Jurnal Pengabdian Masyarakat ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/wahatul.v3i1.545
<![CDATA[Bulutana sub-district is a strategic village in the high muzzle sub-district in terms of religious potential because Bulutana village has 12 customs or what is called the traditional cover of the rua which upholds religious norms, and even has several Islamic education units. The purpose of this Class V STIBA Makassar Real Work Lecture (KKN) is to carry out community service as a pillar of the Tri Dharma of Higher Education. The method of implementing the service program begins with mapping the problems and needs of the community using SOAR Analysis. After the analysis is carried out, the work program is prepared according to the needs of the community. The work programs that were successfully implemented were the Guidance of the Taklim Council, the improvement of reading the Qur'an using the DIROSA method, and the Festival of pious children. The results of KKN activities have an influence and are proven to provide significant changes that are felt by the community regarding their reading of the Qur'an, their interaction with the Qur'an and providing a good understanding of religion as well as increasing the enthusiasm of children and the younger generation to Islam properly by carrying out its values. .]]>
