Eksistensi dan kebutuhan untuk mempelajari bahasa Arab tetap menjadi isu strategis di tengah dinamika perkembangan zaman yang terus bergulir, terlebih pada era Society 5.0 sekarang ini. Era ini, memiliki konsep dasar berupa transformasi cara hidup konvensional menuju berbasis digital. Hal ini memberikan impact di semua aspek kehidupan manusia termasuk Pendidikan dan pembelajaran Bahasa Arab. Di antara tantangan yang menanti di hadapan dunia pendidikan di era Society 5.0 ini adalah bagaimana mempertemukan ilmu dan teknologi dengan tidak mengorbankan peserta didiknya. Karena itulah melalui kajian Pustaka ini, penulis ingin melakukan telaah teoritis dan faktual terhadap paradigma pembelajaran bahasa Arab di era society 5.0. Maka ditemukan bahwa terjadi pergeseran yang signifikan dalam paradigma pembelajaran Bahasa Arab di berbagai aspeknya dimulai dari orientasi pembelajarannya, tuntutan kualifikasi pendidik dan model pembelajarannya, tuntutan kompetensi peserta didik dan karakter belajarnya, hingga kebutuhan sarana dan fasilitas penunjangnya. Terlepas dari plus minusnya, semua pihak dan stake holder yang terlibat dalam aktifitas pembelajaran Bahasa Arab harus mau berbenah agar mampu menjaga eksistensinya di era digital ini.
{"title":"PARADIGMA PEMBELAJARAN BAHASA ARAB DI ERA SOCIETY 5.0","authors":"Ahmad Syagif","doi":"10.47625/fitua.v3i2.407","DOIUrl":"https://doi.org/10.47625/fitua.v3i2.407","url":null,"abstract":"Eksistensi dan kebutuhan untuk mempelajari bahasa Arab tetap menjadi isu strategis di tengah dinamika perkembangan zaman yang terus bergulir, terlebih pada era Society 5.0 sekarang ini. Era ini, memiliki konsep dasar berupa transformasi cara hidup konvensional menuju berbasis digital. Hal ini memberikan impact di semua aspek kehidupan manusia termasuk Pendidikan dan pembelajaran Bahasa Arab. Di antara tantangan yang menanti di hadapan dunia pendidikan di era Society 5.0 ini adalah bagaimana mempertemukan ilmu dan teknologi dengan tidak mengorbankan peserta didiknya. Karena itulah melalui kajian Pustaka ini, penulis ingin melakukan telaah teoritis dan faktual terhadap paradigma pembelajaran bahasa Arab di era society 5.0. Maka ditemukan bahwa terjadi pergeseran yang signifikan dalam paradigma pembelajaran Bahasa Arab di berbagai aspeknya dimulai dari orientasi pembelajarannya, tuntutan kualifikasi pendidik dan model pembelajarannya, tuntutan kompetensi peserta didik dan karakter belajarnya, hingga kebutuhan sarana dan fasilitas penunjangnya. Terlepas dari plus minusnya, semua pihak dan stake holder yang terlibat dalam aktifitas pembelajaran Bahasa Arab harus mau berbenah agar mampu menjaga eksistensinya di era digital ini.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"83 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129439049","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study focuses on the application of Abdullah Saeed's methodological proposition to deconstruct the meaning of nusyuz. Nusyuz itself in the context of classical fiqh studies is often assumed to be a wife's disobedience to her husband, and therefore, in the face of this condition, a man is allowed to beat her. Through this study, the concept of nusyuz as indoctrinated in classical fiqh is considered to be contrary to efforts to protect women from various forms of violence. Thus, the act of beating must be interpreted as a husband's indifference to his wife.
{"title":"PERSPEKTIF MUSLIM PROGRESIF IJTIHADIS TENTANG NUSYUZ: APLIKASI TAWARAN METODOLOGIS ABDULLAH SAEED","authors":"Nor Salam","doi":"10.47625/fitua.v3i2.431","DOIUrl":"https://doi.org/10.47625/fitua.v3i2.431","url":null,"abstract":"This study focuses on the application of Abdullah Saeed's methodological proposition to deconstruct the meaning of nusyuz. Nusyuz itself in the context of classical fiqh studies is often assumed to be a wife's disobedience to her husband, and therefore, in the face of this condition, a man is allowed to beat her. Through this study, the concept of nusyuz as indoctrinated in classical fiqh is considered to be contrary to efforts to protect women from various forms of violence. Thus, the act of beating must be interpreted as a husband's indifference to his wife.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124469600","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Tulisan ini merupakan studi literatur dengan menggunakan pendekatan deskriptif kualitatif yang bertujuan menguraikan gagasan al-Ghazali dalam merekonsiliasi antara syariat dan tasawuf. Penelitian ini menemukan bahwa meskipun al-Ghazali percaya kepada Rasa (Dzawq) namun tidak menyebabkan ia meragukan akal sebagai alat dalam mencapai kepada kebenaran. Akal dituntut untuk menganalisa dan memahami soal-soal agama, sedangkan konsep ma’rifat yang menjadi ciri khas dari al-Ghazali merupakan pengembangan dari konsep-konsep yang telah ada sebelumnya.. Dalam upayanya mendamaikan Syari’ah dan sufisme, al-Ghazali mampu memberikan penjelasan tentang hubungan erat antara syari’ah dengan tasawuf, namun di balik itu, al-Ghazali belum sepenuhnya mampu mendudukkan keduanya pada derajat yang sama. Hal tersebut terlihat dari stratifikasi –awam dan khawas- bagi kaum muslim yang melakukan amal shalih, sehingga secara tidak sadar ia kembali terjebak pada kecenderungan superioritas kaum sufi.
{"title":"AL-GHAZALI : REKONSILIASI SYARIAT DAN TASAWUF","authors":"Irwan Supriadin J","doi":"10.47625/fitua.v3i1.378","DOIUrl":"https://doi.org/10.47625/fitua.v3i1.378","url":null,"abstract":"Tulisan ini merupakan studi literatur dengan menggunakan pendekatan deskriptif kualitatif yang bertujuan menguraikan gagasan al-Ghazali dalam merekonsiliasi antara syariat dan tasawuf. Penelitian ini menemukan bahwa meskipun al-Ghazali percaya kepada Rasa (Dzawq) namun tidak menyebabkan ia meragukan akal sebagai alat dalam mencapai kepada kebenaran. Akal dituntut untuk menganalisa dan memahami soal-soal agama, sedangkan konsep ma’rifat yang menjadi ciri khas dari al-Ghazali merupakan pengembangan dari konsep-konsep yang telah ada sebelumnya.. Dalam upayanya mendamaikan Syari’ah dan sufisme, al-Ghazali mampu memberikan penjelasan tentang hubungan erat antara syari’ah dengan tasawuf, namun di balik itu, al-Ghazali belum sepenuhnya mampu mendudukkan keduanya pada derajat yang sama. Hal tersebut terlihat dari stratifikasi –awam dan khawas- bagi kaum muslim yang melakukan amal shalih, sehingga secara tidak sadar ia kembali terjebak pada kecenderungan superioritas kaum sufi.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123383384","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This writing describes the fruit of Abdurahman Wahid's thoughts on Cosmopolitan Islam which emphasizes more on the basic essence of Islamic teachings, not just symbols and mere religious formalities. Cosmopolitan Islam is Gus Dur's genius thought in responding to actual issues that are directly related to issues of religion, culture, politics and development in the 1980-1990s. In cosmopolitan Islam Gus Dur invites the wider community to always hold fast to values universalism of religion, nationalism and upholding the attitude of openness to accept differences.
{"title":"KONSEP PEMIKIRAN ABDURRAHMAN WAHID TENTANG ISLAM KOSMOPOLITAN","authors":"S. Samsudin, Siti Nurbaya","doi":"10.47625/fitua.v3i1.371","DOIUrl":"https://doi.org/10.47625/fitua.v3i1.371","url":null,"abstract":"This writing describes the fruit of Abdurahman Wahid's thoughts on Cosmopolitan Islam which emphasizes more on the basic essence of Islamic teachings, not just symbols and mere religious formalities. Cosmopolitan Islam is Gus Dur's genius thought in responding to actual issues that are directly related to issues of religion, culture, politics and development in the 1980-1990s. In cosmopolitan Islam Gus Dur invites the wider community to always hold fast to values universalism of religion, nationalism and upholding the attitude of openness to accept differences.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122973261","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Muhammad Thoryq Akbar, Muhammad Muhammad, M. Taisir
Sakeco is the art of conveying the message of the ancestral heritage of the Tau Samawa peoples, especially in Desa Beru, Jereweh, Sumbawa Barat. This article aims to reveal the values of Islamic education in the sakeco tradition, and uncover the historical traces of the sakeco tradition. This research uses ethnography research with a qualitative descriptive approach. The data collection method is the method of observation, interviews, and documentation. Methods of data analysis by doing data reduction, display data and draw conclusions. The data validity technique uses observational persistence and source triangulation. The results of this study indicate that Sakeco is the result of the contact of Islam with the local culture of the Tau Samawa peoples. it is used as a means of conveying messages, education, and cultural inheritance. As a local wisdom, the sakeco tradition contains Islamic educational values, including the values of faith education, moral education, and brotherhood education. This tradition is not known for certain when it started, but it is believed to be closely related to the entry and development of Islam in tana Samawa since the 16th century.
{"title":"PENDIDIKAN ISLAM DAN BUDAYA LOKAL: MENAPAKI JEJAK KEARIFAN ISLAM NUSANTARA DALAM TRADISI SAKECO SUMBAWA","authors":"Muhammad Thoryq Akbar, Muhammad Muhammad, M. Taisir","doi":"10.47625/fitua.v3i1.368","DOIUrl":"https://doi.org/10.47625/fitua.v3i1.368","url":null,"abstract":"Sakeco is the art of conveying the message of the ancestral heritage of the Tau Samawa peoples, especially in Desa Beru, Jereweh, Sumbawa Barat. This article aims to reveal the values of Islamic education in the sakeco tradition, and uncover the historical traces of the sakeco tradition. This research uses ethnography research with a qualitative descriptive approach. The data collection method is the method of observation, interviews, and documentation. Methods of data analysis by doing data reduction, display data and draw conclusions. The data validity technique uses observational persistence and source triangulation. The results of this study indicate that Sakeco is the result of the contact of Islam with the local culture of the Tau Samawa peoples. it is used as a means of conveying messages, education, and cultural inheritance. As a local wisdom, the sakeco tradition contains Islamic educational values, including the values of faith education, moral education, and brotherhood education. This tradition is not known for certain when it started, but it is believed to be closely related to the entry and development of Islam in tana Samawa since the 16th century.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121961312","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Although the concepts of gender equality in Islam are continuously debated in many Muslim communities due to its patriarchal system in running family life, there are new discourses over gender equality proposed by Muslim scholars to reconstruct old Islamic jurist’s views of gender perspective in Muslim family life in which they come up with the concept of equality of gender order in Islam which is in line with the gender perspective in global context that upholds the rights and justices for all gender identity. This research will examine the construction of gender equality in Islamic teaching and its implementation in Bima local culture. This research used a qualitative approach. The techniques of data collection and analysis used literature studies and internet observations. The primary data were grouped from literature review including journal, thesis/dissertation, news related to the issue of gender equality in general and gender order in particular in Bima society. The data were then analyzed descriptively and qualitatively. The research found that gender equality in Islamic perspective upholds the rights for all gender identity both men and women equally, as well as those perspectives have been deeply rooted in Bima local culture in running their family life in everyday life. Abstrak Meskipun konsep kesetaraan gender dalam Islam terus diperdebatkan di banyak komunitas Muslim karena dianggap menganut sistem patriarki dalam menjalankan kehidupan keluarga, muncul wacana baru tentang kesetaraan gender yang diajukan oleh para sarjana Muslim yang mencoba untuk merekonstruksi kembali pandangan para ahli hukum Islam lama “old Islamic jurist” tentang perspektif gender dalam kehidupan keluarga Muslim dimana mereka kemukakan konsep kesetaraan tatanan gender dalam Islam serta sejalan dengan perspektif gender dalam konteks global yang menjunjung tinggi hak dan keadilan bagi semua identitas. Penelitian ini akan mengkaji konstruksi kesetaraan gender dalam ajaran Islam dan implementasinya dalam budaya lokal Bima. Penelitian ini menggunakan pendekatan kualitatif. Teknik pengumpulan dan analisis data menggunakan studi kepustakaan dan observasi internet. Data primer dikumpulkan dari studi pustaka yang meliputi jurnal, tesis/disertasi, dan berita-berita terkait isu kesetaraan gender pada umumnya dan tatanan gender pada khususnya dalam masyarakat Bima. Data tersebut kemudian dianalisis secara deskriptif dan kualitatif. Hasil penelitian menemukan bahwa kesetaraan gender dalam perspektif Islam menjunjung tinggi hak atas semua identitas gender baik laki-laki maupun perempuan, serta perspektif tersebut telah mengakar kuat dalam budaya lokal Bima dalam menjalankan kehidupan berkeluarga dalam kehidupan sehari-hari.
尽管伊斯兰教中性别平等的概念在许多穆斯林社区中一直存在争议，因为它的父权制度管理着家庭生活，穆斯林学者提出了关于性别平等的新论述，重构了伊斯兰法学家关于穆斯林家庭生活性别观的旧观点，提出了伊斯兰性别秩序平等的概念，这一概念符合全球背景下的性别观，维护了所有性别认同的权利和正义。本研究将探讨伊斯兰教教学中性别平等的建构及其在毕玛地方文化中的实施。这项研究采用了定性方法。数据收集和分析技术采用文献研究和网络观察。主要数据来自文献综述，包括期刊、论文、与一般性别平等问题有关的新闻，特别是毕玛社会的性别秩序。然后对数据进行描述性和定性分析。研究发现，伊斯兰观点中的性别平等维护了所有性别认同者的权利，男女平等，这些观点已经深深植根于比马当地文化中，在日常生活中管理他们的家庭生活。【摘要】Meskipun konsep kesetaraan gender dalam Islam terus diperdebatkan di banyak komunitas Muslim karena dianggap menganut系统patriarki dalam menjalankan kehidupan keluarga;伊斯兰教“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”，“老伊斯兰法学家”。Penelitian ini akan mengkaji konstruksi kesetaraan gender dalam ajaran Islam dan implementasinya dalam budaya当地的Bima。Penelitian ini menggunakan pendekatan qualitati。数据分析，数据分析，数据分析，数据分析，数据分析，数据分析。数据引物dikumpulkan dari studi pustaka yang melputi期刊，论文/论文，dan berita-berita terkait isu kesetaraan gender pada umumnya dan tatanan gender pada khususnya dalam masyarakat Bima。数据简洁，但中位数分析，数据描述和质量。Hasil penelitian menemukan bahwa kesetaran gender dalam perspekif Islam menjunjung tinggi hak atas semua identitas gender baik laki-laki maupun perempuan, serta perempuan, serta perempuan, serta perempuan, serta perempuan, telah mengakar kuat dalam budaya本地Bima dalam menjalankan kehidupan berkeluarga dalam kehidupan sehari-hari。
{"title":"“GENDER EQUALITY” REVISITED: DECONSTRUCTION OF ISLAMIC THOUGHT TOWARDS GENDER EQUALITY","authors":"N. Nurdin","doi":"10.47625/fitua.v3i1.341","DOIUrl":"https://doi.org/10.47625/fitua.v3i1.341","url":null,"abstract":"Although the concepts of gender equality in Islam are continuously debated in many Muslim communities due to its patriarchal system in running family life, there are new discourses over gender equality proposed by Muslim scholars to reconstruct old Islamic jurist’s views of gender perspective in Muslim family life in which they come up with the concept of equality of gender order in Islam which is in line with the gender perspective in global context that upholds the rights and justices for all gender identity. This research will examine the construction of gender equality in Islamic teaching and its implementation in Bima local culture. This research used a qualitative approach. The techniques of data collection and analysis used literature studies and internet observations. The primary data were grouped from literature review including journal, thesis/dissertation, news related to the issue of gender equality in general and gender order in particular in Bima society. The data were then analyzed descriptively and qualitatively. The research found that gender equality in Islamic perspective upholds the rights for all gender identity both men and women equally, as well as those perspectives have been deeply rooted in Bima local culture in running their family life in everyday life. \u0000 \u0000Abstrak \u0000Meskipun konsep kesetaraan gender dalam Islam terus diperdebatkan di banyak komunitas Muslim karena dianggap menganut sistem patriarki dalam menjalankan kehidupan keluarga, muncul wacana baru tentang kesetaraan gender yang diajukan oleh para sarjana Muslim yang mencoba untuk merekonstruksi kembali pandangan para ahli hukum Islam lama “old Islamic jurist” tentang perspektif gender dalam kehidupan keluarga Muslim dimana mereka kemukakan konsep kesetaraan tatanan gender dalam Islam serta sejalan dengan perspektif gender dalam konteks global yang menjunjung tinggi hak dan keadilan bagi semua identitas. Penelitian ini akan mengkaji konstruksi kesetaraan gender dalam ajaran Islam dan implementasinya dalam budaya lokal Bima. Penelitian ini menggunakan pendekatan kualitatif. Teknik pengumpulan dan analisis data menggunakan studi kepustakaan dan observasi internet. Data primer dikumpulkan dari studi pustaka yang meliputi jurnal, tesis/disertasi, dan berita-berita terkait isu kesetaraan gender pada umumnya dan tatanan gender pada khususnya dalam masyarakat Bima. Data tersebut kemudian dianalisis secara deskriptif dan kualitatif. Hasil penelitian menemukan bahwa kesetaraan gender dalam perspektif Islam menjunjung tinggi hak atas semua identitas gender baik laki-laki maupun perempuan, serta perspektif tersebut telah mengakar kuat dalam budaya lokal Bima dalam menjalankan kehidupan berkeluarga dalam kehidupan sehari-hari. \u0000 \u0000 \u0000 ","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133710192","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Baby blues syndrome is a mild affective disorder syndrome, namely feelings of sadness and anxiety that often appear a few hours after delivery and peaks on day 3 to day 5 and attacks within 14 days after delivery.Some conditions can go away on their own, but other conditions, if not treated properly, will make these symptoms worse and cause Postpartum Depression, even worse, it can escalate to Postpartum Psychosis which causes the mother to hallucinate and have delusions and can hurt herself and others. others including the baby. Many people don't realize this and perceive it as a nuisance by a ghost or a mother's exaggeration. In this article, we examine the baby blues syndrome and its handling in the Qu’ran and try to ground the Qur’an in the context of daily life so that the Qur’an is not only used as meaningless reading but can be applied to solve various life problems.
{"title":"PENANGANAN BABY BLUES SYNDROME DALAM AL-QUR’AN","authors":"Irma Indriani","doi":"10.47625/fitua.v3i1.340","DOIUrl":"https://doi.org/10.47625/fitua.v3i1.340","url":null,"abstract":"Baby blues syndrome is a mild affective disorder syndrome, namely feelings of sadness and anxiety that often appear a few hours after delivery and peaks on day 3 to day 5 and attacks within 14 days after delivery.Some conditions can go away on their own, but other conditions, if not treated properly, will make these symptoms worse and cause Postpartum Depression, even worse, it can escalate to Postpartum Psychosis which causes the mother to hallucinate and have delusions and can hurt herself and others. others including the baby. Many people don't realize this and perceive it as a nuisance by a ghost or a mother's exaggeration. In this article, we examine the baby blues syndrome and its handling in the Qu’ran and try to ground the Qur’an in the context of daily life so that the Qur’an is not only used as meaningless reading but can be applied to solve various life problems.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"85 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124692439","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article reviews the Muslim naval fleet using a historical approach. The Muslim naval fleet was introduced by Muawiyah bin Abi Sufyan, the Governor of Syam in the era of the caliph Umar bin Khattab. Furthermore, it was developed during the caliphate of Uthman bin Affan and continued by Muslim rulers after the khulafaurrasyidin such as the Umayyad, Abbasid and Fatimid Empires. this is urgen Especially maintaining the integrity of areas controlled by Muslims such as the coasts of Africa and Europe and securing sea trade routes in important cities in the past such as Baghdad, Tunisia and Andalusia. The ability of the naval fleet, which was equipped with the latest weapons in its time, made the Muslim fleets respected by the European and Byzantine fleets, which were known to dominate the seas first.
{"title":"ARMADA LAUT DAN JEJAK KEJAYAAN KAUM MUSLIMIN MASA KLASIK","authors":"Irwan Supriadin J","doi":"10.47625/fitua.v2i2.329","DOIUrl":"https://doi.org/10.47625/fitua.v2i2.329","url":null,"abstract":"This article reviews the Muslim naval fleet using a historical approach. The Muslim naval fleet was introduced by Muawiyah bin Abi Sufyan, the Governor of Syam in the era of the caliph Umar bin Khattab. Furthermore, it was developed during the caliphate of Uthman bin Affan and continued by Muslim rulers after the khulafaurrasyidin such as the Umayyad, Abbasid and Fatimid Empires. this is urgen Especially maintaining the integrity of areas controlled by Muslims such as the coasts of Africa and Europe and securing sea trade routes in important cities in the past such as Baghdad, Tunisia and Andalusia. The ability of the naval fleet, which was equipped with the latest weapons in its time, made the Muslim fleets respected by the European and Byzantine fleets, which were known to dominate the seas first.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133298602","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article intends to present an analysis of the progress and decline of the Fatimid dynasty, and their impact on Islamic civilization in Egypt. This caliphate was born between two political powers, the Abbasids in Baghdad, and the Umayyad II in Cordova. Over a period of 262 years, the Fatimids have made rapid progress, especially during the time of Al-Muiz, Al-Aziz and Al-hakim. These advances cover various fields, namely: 1) Progress in trade relations with the non-Islamic world, including India and the Christian Mediterranean countries. 2) Advances in art, can be seen in a number of palace decorations and architecture. 3) In the field of knowledge with the construction of Al-Azhar University. 4) In the economic sector, both in the agricultural, trade and industrial sectors. 5) In the field of security. The collapse of the Fatimid dynasty was caused by several weaknesses that existed during his reign. These weaknesses include: 1) Fatimid politics which is harsh on the Egyptian Sunni community to adhere to and recognize Shi'a teachings. 2) The control over the Fatimid territories was weakened, 3) the economy of the people and the state was weak, 4) There was resistance from the Sunnis and Christians in Egypt. 5) The struggle for power between the Barbarians and the Turks, especially in the military field. 6) The invasion of the crusaders. And the role of the caliphate is not fully functional.
{"title":"DINASTI FATIMIYAH : ANALISIS KEMAJUAN DAN RUNTUHNYA PERADABAN ISLAM DI MESIR","authors":"J IrwanSupriadin","doi":"10.47625/FITUA.V2I1.321","DOIUrl":"https://doi.org/10.47625/FITUA.V2I1.321","url":null,"abstract":"This article intends to present an analysis of the progress and decline of the Fatimid dynasty, and their impact on Islamic civilization in Egypt. This caliphate was born between two political powers, the Abbasids in Baghdad, and the Umayyad II in Cordova. Over a period of 262 years, the Fatimids have made rapid progress, especially during the time of Al-Muiz, Al-Aziz and Al-hakim. These advances cover various fields, namely: 1) Progress in trade relations with the non-Islamic world, including India and the Christian Mediterranean countries. 2) Advances in art, can be seen in a number of palace decorations and architecture. 3) In the field of knowledge with the construction of Al-Azhar University. 4) In the economic sector, both in the agricultural, trade and industrial sectors. 5) In the field of security. The collapse of the Fatimid dynasty was caused by several weaknesses that existed during his reign. These weaknesses include: 1) Fatimid politics which is harsh on the Egyptian Sunni community to adhere to and recognize Shi'a teachings. 2) The control over the Fatimid territories was weakened, 3) the economy of the people and the state was weak, 4) There was resistance from the Sunnis and Christians in Egypt. 5) The struggle for power between the Barbarians and the Turks, especially in the military field. 6) The invasion of the crusaders. And the role of the caliphate is not fully functional.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129201852","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
One of the crucial issues in marriage is marriage without a guardian which is a problem of khilafiyyah ijtihadiyyah among the ulama' madhhab. One of the verses that is used as a foothold by each party is QS. Al-Baqarah: 232 with different interpretations. This paper attempts to conduct a critical study of the interpretation of the verse regarding the legality of marriage without a guardian. The results of the study conducted show that the difference in the scholars' interpretation of the verse is in the khit}a>b contained in the verse. According to the majority of scholars, the verse is intended for female guardians so that the verse indicates that marriage without a guardian is not valid. Meanwhile, according to the Hanafi school of thought, the verse is aimed at a husband who prevents his ex-wife from marrying someone else so that the verse shows a woman can marry herself without a guardian. Although this is a khilafiyyah problem, marriage without a guardian has the potential to cause a marriage based on consensual only which needs to be avoided.
{"title":"STUDI KRITIS NIKAH TANPA WALI KAJIAN TAFSIR AHKAM QS. AL-BAQARAH: 232","authors":"Idah Mufidah, Masruhan Masruhan","doi":"10.47625/fitua.v2i2.317","DOIUrl":"https://doi.org/10.47625/fitua.v2i2.317","url":null,"abstract":"One of the crucial issues in marriage is marriage without a guardian which is a problem of khilafiyyah ijtihadiyyah among the ulama' madhhab. One of the verses that is used as a foothold by each party is QS. Al-Baqarah: 232 with different interpretations. This paper attempts to conduct a critical study of the interpretation of the verse regarding the legality of marriage without a guardian. The results of the study conducted show that the difference in the scholars' interpretation of the verse is in the khit}a>b contained in the verse. According to the majority of scholars, the verse is intended for female guardians so that the verse indicates that marriage without a guardian is not valid. Meanwhile, according to the Hanafi school of thought, the verse is aimed at a husband who prevents his ex-wife from marrying someone else so that the verse shows a woman can marry herself without a guardian. Although this is a khilafiyyah problem, marriage without a guardian has the potential to cause a marriage based on consensual only which needs to be avoided.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"76 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124333705","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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