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<![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 ]]>
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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 ]]>
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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[Abdul Salam]]>
<![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.v1i2.257
<![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[Leni Andariati]]>
<![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.v1i2.258
<![CDATA[Perjalanan tasawuf dari awal kemunculannya hingga hari ini telah mengalami berbagai fase. Hal ini menunjukkan bahwa tasawuf bukanlah sesuatu yang usang, karena ia mampu menyesuaikan diri dengan perkembangan zamannya tanpa menghilangkan makna esensialnya. Artikel ini melihat bagaimana fase-fase perkembangan dalam tasawuf tersebut dari awal kemunculannya hingga hari ini, selain itu juga membahas aliran-aliran yang ada di dalamnya. Penelitian ini dilakukan dengan metode kualitatif, di mana sumber-sumbernya diperoleh dari berbagai buku, artikle, dan jurnal yang sesuai dengan objek penelitian. Penelitian ini menemukan bahwa tasawuf berkembang melalui lima fase, yaitu fase pembentukan, pengembangan, konsolidasi, falsafi, dan fase pemurnian. Setiap fase memiliki tokohnya sendiri-sendiri, sehingga dari masing-masing tokoh mempunyai corak yang berbeda-beda. Adanya perbedaan tersebut melahirkan dua aliran dalam tasawuf, yaitu aliran tasawuf semi-falsafi yang menjadi tasawuf falsafi dan tasawuf sunni. Tasawuf semi-falsafi (falsafi) ditandai dengan syathahiyat, di mana seorang sufi mengalami kemabukan spiritual atau ekstase. Sedangkan sufi dalam tasawuf sunni berada dalam keadaan sadar atau tidak mengalami ekstase.]]>
<![CDATA[KLASIFIKASI AYAT-AYAT AL-QUR’AN YANG MEMUAT KONSEP OPERASI BILANGAN SERTA INTEGRANYA DENGAN AGAMA ISLAM ]]>
<![CDATA[Imam Setiadi Putra]]>
<![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[Usman Zainuddin]]>;
<![CDATA[Mahillatul Iffa]]>;
<![CDATA[Nuril Fajria]]>;
<![CDATA[Silvia Maula Aulia]]>
<![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[Irwan Supriadin J]]>
<![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[NALAR EKOFEMINISME DALAM PEMIKIRAN HUKUM WARIS M. QURAISH SHIHAB ]]>
<![CDATA[Umar Ali]]>;
<![CDATA[Ridho Ridho]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 2 No 1 (2021): JUNE ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
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DOI: 10.47625/fitua.v2i1.281
<![CDATA[The focus of the study in this paper is M. Quraish Shihab's thoughts in the field of inheritance law. M. Quraish Shihab's (hereinafter referred to as Shihab) thought deserves to be appointed as a target study in relation to his views on gender equality. In various published writings, especially in his book entitled "Women: from Love to Sex, from the Mut'ah Marriage to the Sunnah Marriage, from the Old Bias to the New Bias", it is very clear how Quraish tried to get out of the mainstream of "right" thinking. who want to lock up women in domestic sectors as well as "left" thinking that tends to go too far in understanding equality between men and women, in other words, Shihab is classified as a moderate thinker in the study of gender equality. That is the conclusion of several studies examining Shihab's thoughts. In contrast to these conclusions, this article concludes that Shihab can actually be classified as an eco-feminist who tries to maintain the status quo of gender inequality that is being sued by feminists. This can be seen very well in Shihab's rejection of feminist claims about equality in quantity in the distribution of inheritance between men and women, which in the sacred text is stated as two to one. For Shihab, the provisions in the distribution of inheritance are final because the details about the law of inheritance are closed with a firm statement "that is the limits of Allah" and a series of other arguments expressed by Shihab. This issue will be presented in the following descriptions so as to reinforce the above conclusions.]]>
<![CDATA[DAMPAK PEMIKIRAN ORIENTALIS DI INDONESIA PADA MASA KOLONIAL ]]>
<![CDATA[Syukri Syukri]]>
<![CDATA[ FiTUA: Jurnal Studi Islam Vol 2 No 1 (2021): JUNE ]]>
Publisher : <![CDATA[STIT Sunan Giri Bima ]]>
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DOI: 10.47625/fitua.v2i1.286
<![CDATA[The Indonesian people had been colonized by the Dutch for 360 years. During that time, many things were done by the Dutch towards Indonesia. The policies issued by the Dutch were much influenced by the advice given by their political advisors. Political advisers (Orientalists) who are quite well known are Stanford Thomas Raffles, William Masrden, and Cristian Snouck Hurgronje. These three political advisors gave accurate advice to the Dutch government in order to influence patterns of social life in Indonesian society. In the field of religion, especially Islam, Thomas S. Raffles and Marsden argue that the teachings of Islam do not give the slightest color to Indonesian culture. Indonesian culture is purely dug out of local customs. Yet in reality, it is the teachings of Islam that characterize the lives of Indonesian people. In the political field, the Dutch were able to conquer the Aceh region on the advice of Snouck Hurgronje who had previously mastered the ins and outs of the Aceh region. In the area of ​​customary law, Snouck with his receptie theory says that indigenous peoples basically only apply customary law; Islamic law can only apply if the norms of Islamic law have been accepted by the community as Adat law. The receptie-Snouck theory, after independence, can be broken by indigenous jurists by proposing their own theories, namely; first, the receptie exit theory by Hazairin. Second, the theory of receptio a contrario by H. Sayuti Thalib, and Third, the theory of existence by H. Ichtijanto SA.]]>
