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<![CDATA[KLASIFIKASI AYAT-AYAT AL-QUR’AN YANG MEMUAT KONSEP OPERASI BILANGAN SERTA INTEGRANYA DENGAN AGAMA ISLAM ]]>
<![CDATA[Putra, Imam Setiadi]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 2 (2020): DECEMBER ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
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DOI: 10.47625/fitua.v1i2.259
<![CDATA[The development of mathematics is inseparable from the role of the books revealed to the messengers of Allah, especially we are the Holy Qur'an. The emergence of the Qur'an has changed the whole structure of human life so that humans are more developed and advanced in science and technology, and even many Islamic figures play a role in the development of mathematics. This study aims to classify the Qur'anic verses which contain number operations and their integration with the Islamic religion. This research is qualitative research using the literature study method. The literature used is the result of various thesis writings, articles, and verses of the Qur'an. The data collected in the study are collected, analyzed, and presented in accordance with the research objectives. The results of this study are the classification of the Qur'anic verses that contain the concept of number operations, namely 1) Addition Operations contained in Q.S. Al Baqarah (2): 196 and 234, Q.S. Al A’raf (7): 142 and Q.S. Al Kahf (8): 25; 2) Reduction Operations are contained in Q.S. Al Qasas (28): 27, Q.S. Al Ankabut (29): 14 and Q.S. Al Muzzammil (73) 3-4; 3) Multiplication operations are found in Q.S. Al Baqarah (2): 261 and 4) Operation of division is in Q.S. Al Muzzammil (73): 20. Integration of number operations with the religion of Islam lies in the attitude of honesty, simple attitude and fair attitude]]>
<![CDATA[KONTAK PERTAMA ISLAM DENGAN FILSAFAT DAN ILMU PENGETAHUAN YUNANI ]]>
<![CDATA[Taufik, Taufik]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 2 (2020): DECEMBER ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
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DOI: 10.47625/fitua.v1i2.262
<![CDATA[This article argues that philoshopy and science of Greece was contributed for Islamic civilization as well as known by “The Golden Age†of Muslim world history in midlle age especially, and then played an significant part in delevopment miracle of modern science in the Europe renaissance at the 15th century generally. This article will identify some of transmission related the relationship between Greece’s philoshopy and knowledge with moslems culture is considered as the success acculturation and they received it with tolerance without violence. In adittion, according to the views of scholar or historian that introduction of Muslim civilization with culture of Greece in the early period via several ways are : First, The chalipates of Islam work to expansion Islam power map so meet the central of helenism in Arab world; Second, The translation movement ideas by moslem scholars to translate Greece book philoshopy and knowledge. Third, Forum of religion debate between moslem scholars (theologists) and non Muslim theologist. The basic arguments whose used in this forum is philosophy and logica of Aristoteles. The writer of this article describes analyticcaly and critically explores the opinions of moslem scholars and theirs philoshopers about Greece’s philoshopy and knowledge. They view that it is not contradict with the Islamic values and Islam orders and stimulates his followers to learn knowledges and sciences and analyze anything by using the philoshopy thinking. Think philoshopically and rasionally is orders of Allah and his messenger and it is not prohibited by Qur’an and Hadith according to QV al- Alaq : 1-5 and QV. al-An’am : 75-79.]]>
<![CDATA[PERAN ZAKAT DAN WAKAF DALAM PEMBANGUNAN EKONOMI UMAT PERSPEKTIF EKONOMI ISLAM ]]>
<![CDATA[Zainuddin, Usman]]>;
<![CDATA[Iffa, Mahillatul]]>;
<![CDATA[Fajria, Nuril]]>;
<![CDATA[Aulia, Silvia Maula]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 2 (2020): DECEMBER ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
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DOI: 10.47625/fitua.v1i2.270
<![CDATA[This research aims to determine and comprehen about zakat and waqf role in the economic development of the Muslims (Ummah) in Islamic economic perspective. Research types is library research. Research approach using combination of a philosophical and phenomenological approach. A philosophical approach is used to look deeply at philosophical material objects such as values, principles, Islamic economic goals and zakat and wakaf role in Muslims (ummah) economic development. While the phenomenological approach is used to look at the economic development that is reflected in society through statistical data about poverty, as well as those contained in a literature work such as books, documents, scientific works and research. Study result: Islamic economic system aims is to improve society welfare and to realize maqasid as sharia, and uphold justice value, therefore the important base of zakat and waqf distribution is Allah guidance in Qur’an Surah (chapter) [59]: 7 .... " so that the wealth should not circulate among the rich people among you... "from these foundation spawned a great concept of zakat and waqf role in economic development. Zakat and waqf are economic development instruments. Empowerment and management of coordinatively between government and society make a positive contribution in Muslims economic development.]]>
<![CDATA[KONTRIBUSI UMAYYAH ANDALUSIA DALAM PENGEMBANGAN ILMU PENGETAHUAN ]]>
<![CDATA[J, Irwan Supriadin]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 2 (2020): DECEMBER ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
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DOI: 10.47625/fitua.v1i2.273
<![CDATA[The Andalusian Umayyad dynasty was a continuation of the Damascus Umayyad which was destroyed on the Iberian peninsula, the entry of Islam in Andalusia was first brought by the commander Tharif bin Malik at the suggestion of Musa bin Nushair to the Caliph al-Walid. After conquering Christian kingdoms in almost all regions of Andalusia, the rulers of the Umayyad dynasty focused their attention on the development of science and science which made big names like Ibn Rushd, Ibn Firnas and Ibn Hazm. The Andalusian rulers opened the palace doors as wide as possible for discussion activities, provided laboratories and made the palace a gathering place for art experts and writers from all over to pour works and artistic creations. The government's attention to scientists made Andalusia a beacon of civilization at a time when European society lived in darkness and ignorance. The progress that was made during the Umayyad Andalusian era which would later inspire the birth of the Renaissance era which was marked by the industrial revolution in Europe.]]>
<![CDATA[KAJIAN MATAN DAN SYARAH HADIS TENTANG WAJIB MANDI BAGI PEREMPUAN YANG MIMPI BASAH ]]>
<![CDATA[ANA CAHAYANI FATIMAH]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 1 (2020): JUNE ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
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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[IRWAN SUPRIADIN J]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 1 (2020): JUNE ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
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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 ]]>
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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[MUHAMMAD MUTAWALI]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 1 (2020): JUNE ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
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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[ABD. RAHMAN KANANG]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 1 (2020): JUNE ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
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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[SAMPARA PALILI]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 1 No 1 (2020): JUNE ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
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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.]]>
