Articles
<![CDATA[Kegiatan KKN Virtual Mahasiswi STIBA Makassar Berbasis Al-Qur’an di Sumatera Utara ]]>
<![CDATA[Kurnaemi Anita]]>;
<![CDATA[Nuraeni Novira]]>
<![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.v2i2.439
<![CDATA[The purpose of the implementation of this KKN is to empower, foster, and increase the capacity of the local community. The method of implementing the KKN program begins by observing the condition of the community using SOAR analysis which then produces several programs including: (1) Seminar Al-Qur’an; (2) Tahfiz Harian; (3) Pengajaran Al-Qur’an Metode Dirosa; (4) Taklim Fikih Muslimah, dan (5) Poster Dakwah. All these programs are running well and smoothly, this is characterized by the continued program of coaching and teaching of the Qur'an even though the KKN has ended. As a result, there appears to be a change in the attitudes and behavior of more religious people, and the ability to read the Qur'an is getting better.]]>
<![CDATA[Jejak Pembinaan Religi Mahasiswi STIBA Makassar Berbasis Al-Qur’an di Desa Moncongloe Kecamatan Moncongloe Kabupaten Maros ]]>
<![CDATA[Nuraeni Novira]]>
<![CDATA[ WAHATUL MUJTAMA': Jurnal Pengabdian Masyarakat Vol 4 No 1 (2023): 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.v4i1.982
<![CDATA[The objective of the STIBA Makassar Community Service Program Batch VI in Moncongloe Village is to realize community service which is a pillar of the Tri Dharma of Higher Education. The method of implementing this activity is to first map the problems and needs using the SOAR analysis instrument. After analyzing the problems and needs, a work program is prepared according to the needs of the community. The work programs that have been successfully implemented are Teaching TPA/TPQ, Teaching Arabic for Children, Clean Friday and Community Service and Tablig Akbar Welcoming the Month of Ramadan. All of these programs this work has been implemented and shows good initial results and will be continued by MWC Moncongloe Maros district.]]>
<![CDATA[(أحكام صيام المسنين (دراسة فقهية مقارنة ]]>
<![CDATA[Andi Indra Putri]]>;
<![CDATA[Nuraeni Novira]]>;
<![CDATA[Bahtiar Bahri Mappoleang]]>
<![CDATA[ البصيرة: مجلة الدراسات الإسلامية Vol 2 No 1 (2021): 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.v2i1.331
<![CDATA[Acts of worship required by the Shari'a are not limited to certain groups of people without any other group. It is an obligation that binds every Muslim as long as he still has the status of a mukallaf and has the ability. The reality that exists demands to understand ahkam related to elderly people because there is hardly a single house in the middle of the Muslims except in which there are elderly people. This study aims to describe ahkam regarding elderly people concerning fasting and fidyah, as it aims to discuss the law of changing his fast after he dies. This research focuses on examining the fasting ahkam for elderly people based on the interpretation of jurisprudence, then analyzing and judging the shar'i law of each problem after deciphering the root causes and causes by describing the opinions of each ulama and their arguments on each of these issues. In this study, researchers used descriptive analysis methods, and have come to several important conclusions from the results of the study, the most important of which is that fasting is a Shari'a command that is required of parents as long as two conditions are met, namely being intelligent and capable. Relief is only given to parents based on the provisions of the Shari'a. If he is unable to fast, then by paying fidyah without having to fast, and for his heirs to change his fast if he dies as a form of devotion and good deeds to him.]]>
<![CDATA[Kriteria Fī Sabīlillāh sebagai Mustahik Zakat pada Lembaga Amil Zakat Nasional Wahdah Islamiyah Pusat ]]>
<![CDATA[Khaerul Aqbar]]>;
<![CDATA[Nuraeni Novira]]>;
<![CDATA[Muhammad Muhammad]]>;
<![CDATA[Musfirah Az-Zahrah A.]]>
<![CDATA[ AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam Vol 2 No 2 (2022): AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar, Indonesia ]]>
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DOI: 10.36701/al-khiyar.v2i2.658
<![CDATA[This study aims to determine and understand the criteria of fῑ sabῑlillāh as zakat mustahik at the National Amil Zakat Institution (Laznas) of Centre of Wahdah Islamiyah. The study use a qualitative type of field research using a normative approach. The research results found are as follows; (1) Fῑ Sabῑlillāh is one of the eight groups who are entitled to receive zakat. The definition of fῑ sabῑlillāh itself is a deed that leads to the pleasure of Allah swt. and His heaven, especially jihad to elevate the sentence of monotheism. At present, there are more categories of fῑ sabῑlillāh, such as the construction of mosques, hospitals, schools, orphanages, orphans and other da'wah facilities. (2) The criteria for fȋ sabȋlillāh as zakat mustahik at Laznas Wahdah Islamiyah as also used as a reference by the National Amil Zakat Agency (BAZNAS), that fȋ sabȋlillāh are all activities that support da'wah activities, both da'wah implementers (da'i), da'wah institutions and facilities infrastructure that supports the da'wah itself. The determination of mustahik anāf fȋ sabȋlillāh is carried out after going through several stages of the survey of mustahik candidates. The data obtained from the survey is then processed whether the prospective mustahik deserves to receive zakat or not, the next is sorting the program according to the needs of the mustahik. (3) The distribution of zakat fȋ sabȋlillāh at Laznas Wahdah Islamiyah is carried out after the mustahik selection process using the survey method. Laznas Wahdah Islamiyah's strategy in distributing zakat is to see which asnaf is a priority and is encountered in its management. The distribution of funds is carried out directly by Laznas Wahdah Islamiyah.]]>
<![CDATA[Hak Kepemilikan Kain Sisa Jahitan dalam Tinjauan Fikih Muamalah (Studi Kasus Malaabis Makassar) ]]>
<![CDATA[Rosmita Rosmita]]>;
<![CDATA[Nuraeni Novira]]>;
<![CDATA[Yumita Yumita]]>
<![CDATA[ AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam Vol 3 No 2 (2023): AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar, Indonesia ]]>
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DOI: 10.36701/al-khiyar.v3i2.1077
<![CDATA[This research aims to find out and understand how the ownership rights of leftover stitched fabric are in the Muamalat jurisprudence review. The problems that the author raises in this research are: first, what is the practice of owning stitched leftover fabric in Malaabis Makassar? Second, what is the background behind tailors using stitched leftover cloth? Third, what are the ownership rights of the remaining Makassar Malaabis stitched fabric in the Muamalat jurisprudence review? The method used is a qualitative research method, using a type of field research carried out at Malaabis Makassar, with data collection through observation, interviews and documentation. The research approaches used are theoretical, normative juridical and phenomenological approaches. The results of research in the field show that Malaabis Makassar does not return leftover stitched fabric and does not offer leftover stitched fabric to customers. In muamalat fiqh, the remaining stitched fabric is the perfect property (al-milku al-tam) of the orderer. The phenomenon of tailors not returning leftover sewing fabric occurs because tailors feel that the customer no longer needs their remaining stitching fabric, the customer doesn't care about the ownership rights of the remaining stitched fabric and the tailor does not disclose the remaining stitched fabric. A tailor who uses fabric left over from a customer can be said to be permissible, when it is clear that the customer is satisfied with it or by looking at the habits of the people who no longer need fabric left over from sewing. This research has implications for society in general, both tailors who do not return leftover stitched fabric and buyers who do not care about their stitched leftover fabric.]]>
<![CDATA[Hukum Sponsorship Bersyarat Online Shop Buynana Chips Perspektif Fikih Muamalah ]]>
<![CDATA[Nuraeni Novira]]>;
<![CDATA[Sri Ujiana Putri]]>;
<![CDATA[Anisa Indarwati Legimin]]>
<![CDATA[ AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam Vol 4 No 1 (2024): AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar, Indonesia ]]>
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DOI: 10.36701/al-khiyar.v4i1.1340
<![CDATA[This research aims to determine the concept of conditional sponsorship cooperation in the Buynana Chips online shop and what the law is from a muamalah jurisprudence perspective. The formulation of the problem in this research is: first, what is the concept of conditional sponsorship activities in the Buynana Chips online shop; second, what is the legal review from the perspective of muamalah jurisprudence regarding conditional sponsorship activities at the Buynana Chips online shop. The type of research used is qualitative research, which focuses on field studies. Data collection was carried out by means of observation, interviews and documentation using normative and empirical approach methods. The research results found were as follows: first, the Buynana Chips online shop added several conditions to the sponsorship collaboration, including having to sell a certain amount of its products within two weeks and wages given only based on the number of products sold. The sponsor recipient must also bear the cost of shipping the goods. However, Buynana Chips usually bears a small portion of the shipping costs for the goods to be sent to the sponsor recipient. Fines if you are late in depositing funds to Buynana Chips and penalties for not depositing funds. Second, the conditional sponsorship law in the Buynana Chips online shop is permitted because the conditions are in line with the purpose of the contract, it is a community habit, there are benefits and there is also no coercion in this transaction. Except for the terms of fines which can result in usury transactions]]>
<![CDATA[Perkembangan Bahasa dan Sastra Arab pada Abad Keemasan Islam ]]>
<![CDATA[Nuraeni Novira]]>;
<![CDATA[Syarifuddin Ondeng]]>;
<![CDATA[Andi Abdul Hamzah]]>
<![CDATA[ AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 2 No 5 (2023): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/qiblah.v2i5.1153
<![CDATA[This research aims to find out how Arabic language and literature developed in the golden age of Islam. This research is library research which is descriptive qualitative in nature, with a historical approach. The problems raised in this research are first: why is it called the golden age of Islam, second, how did Arabic language and literature develop in the Abbasid period, third: what were the characteristics of Arabic literature in the Abbasid era? The results of the research show that: (1) The Abbasid dynasty placed more emphasis on fostering civilization and Islamic culture rather than territorial expansion. At that time, scientific institutions were established as centers for learning science, culture and Islamic education. Especially during the reign of Caliph Harun al-Rasyid and his son al-Makmun. (2) The purification of the Arabic language went smoothly because it was assisted by the attitude and attention of the caliphs and ministers who were in power at that time. The publication of books in Arabic from all fields of science, and the emergence and birth of writers who are experts in the field of language arts, both poetry and prose. Poets competed with each other to please the king by praising his superiors. That's why the rulers also competed with each other in giving gifts and rewards to every poet who presented his poetry to the ruler. (3) Arabic poetry did not appear all at once in perfect form, but little by little developed towards perfection, starting from the absolute form of word expression. (mursal) go to the course' and from the poem to the poem which has a prophecy, then to the poem which has the message Rajaz. Starting from this phase, Arabic poetry is said to be perfect, and over a long period of time the poetry develops into a composition of qashidah which is bound by the endings of wazan and qafiyah.]]>
<![CDATA[Kesaksian Satu Orang Wanita pada Masalah yang Hanya Diketahui oleh Kalangan Wanita Menurut Empat Mazhab ]]>
<![CDATA[Jujuri Perdamaian Dunia]]>;
<![CDATA[Askar Patahuddin]]>;
<![CDATA[Nuraeni Novira]]>;
<![CDATA[Sasi Muliana]]>
<![CDATA[ AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 3 No 1 (2024): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/qiblah.v3i1.1327
<![CDATA[This research aims to know and understand the Existence of Hijab as an Effort to Protect Muslim Women from the Maqāṣid al-Syarī'ah Perspective. The purpose of this study is also to find out how the urgency of the hijab is in Islamic law and how the existence of the hijab provides protection for Muslim women, and to find out how the elements of maqāṣid al-syarī'ah in the hijab of Muslim women. The method used in this study to get answers to the problems above is using library research with a qualitative descriptive type of research, using normative and philosophical approaches. The results of the study found that the hijab has an important role in Islam. Some of the urgency of the hijab, namely the hijab as a form of obedience to Allah swt. and His Messenger, the hijab can reduce various kinds of slander, and more importantly the hijab makes women more respectable and protected. Hijab protects women by covering their nakedness and curves and the beauty they have so that they do not cause slander and do not invite lust or dirty thoughts for those who look at them. The hijab order was revealed by Allah swt. certainly has benefit both in this world and in the hereafter. By wearing the hijab, the religion, soul, intellect, property and lineage of a Muslim woman will be maintained.]]>
<![CDATA[Studi Takhrīj Hadis Tentang Kelembutan dalam Keluarga ]]>
<![CDATA[Nuraeni Novira]]>;
<![CDATA[Maryam, Maryam]]>;
<![CDATA[Asnawati Patuti]]>
<![CDATA[ JAWAMI'UL KALIM: Jurnal Kajian Hadis Vol 2 No 1 (2024): JAWAMI'UL KALIM: Jurnal Kajian Hadis ]]>
Publisher : <![CDATA[JAWAMI'UL KALIM: Jurnal Kajian Hadis ]]>
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DOI: 10.36701/jawamiulkalim.v2i1.1337
<![CDATA[This research discusses the study of takhrij hadith regarding tenderness in the family. This research is descriptive research using library methods and approaches to the study of takhrij hadith, normative and historical. The literary sources used are the Musnad Ahmad ibn Hanbal Book as a primary source. The results of this research are the quality of the hadith narrated by Ahmad ibn Hanbal No. 24,427 regarding a gentle attitude in the family is a sign of good quality and is valid, this is reflected in the results of the takhrij carried out. A family that is filled with various goodness or happiness means that Allah has indeed given tenderness to that family, or it could be the other way around, because of the tenderness that exists in the family, a family gets various goodness that keeps it intact, harmonious and meaningful.]]>
<![CDATA[Makna Kata dalam Kamus dan Makna Kata dalam Kalimat pada Terjemahan ]]>
<![CDATA[Nuraeni Novira]]>;
<![CDATA[Andi Abdul Hamzah]]>
<![CDATA[ AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 3 No 5 (2024): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/qiblah.v3i4.1571
<![CDATA[This research aims to find out the meaning of words in the dictionary and the meaning of words in sentences in translation, it also aims to find out the types of semantic meaning or al-dilālah as well as the analysis of these semantic units. The type of research used in this case is library research (Literature Review). The data analysis technique used is descriptive analytical. The results of the research show 1) The meaning of words in the dictionary is called semantic science or al-dilālah. Vocabulary and Semantics are included in one science called lexicology, namely the science of mufradat or the science of al-mu'jam. 2) There are seven types of dilālah or meaning or semantics, including: Al-dilālah al-mu'jmaiyah/lexical meaning, al-Dilālah al-idhofiyah/additional meaning, al-dilālah al-nafsiyah, al-dilālah al-sautiyah/ phonological meaning, al-dilālah al-sarfiyah/ morphological meaning, al-dilālah al-nahwiyah/ grammatical meaning and al-dilālah al-ihaiyyah/ meaning of pronunciation elements. The division of al-wihdatu ad-dilaliyah is divided into four important parts, namely: single words, sentence structure/arrangement, bound morphemes, single sounds/phonemes]]>
