Ahmad Bin Research Articles

Perlindungan Hukum Terhadap Anak Korban Toxic Parenting Dalam Perspektif Hukum Islam

The problem in this research is legal protection on children suffering toxic parenting in the Labuhanbatu district in the perspective of Islamic law. The type of research in this study is field research, using qualitative approaches, the primary data source of children to experience toxic parenting in the family in 2021-2022 and the caretaker of the women and child protection services (DPPPA), A secondary source of data consists of books, journals, and documents related to the study. The data-gathering techniques used are interviews, observations, and documentation. The data-analysis techniques use qualitative descriptive. That the protection of law in labuhanbatu district is good enough because there is an institution that serves to protect children: the women's protection and child protection service (DPPPA), by performing socialization, and protecting children by providing mediation services, legal aid, and psychological recovery, according to the 2014 35th act on child protection, while it is the perspective of Islamic law that children should be protected from all that could lead to the exclusion of children's rights, Like the one in QS. At-Tahrim: 66, which is the right to an education, a living, protection, and nurturing, and hampering growth of children, for in the perspective of Islamic law the violent behaviour of children is strictly prohibited except in education and worship, it should fit within some provisions, it is according to Ahmad bin Hanbal that the Prophet SAW forbids such violence as beating and educating children, And also, in the opinion of clerics educating children with violence, is not recommended according to dalil-dalil, both the Qur'an and As-Sunnah. Therefore, legal protection in the Labuhanbatu district is in keeping with an Islamic law perspective that prohibits violent child abuse.

The History by Shanbal as the Earliest Specimen of the Historiography of Hadramawt

The historiographical tradition of Hadramawt, the autonomous historical and cultural region of South Arabia, began its formation in the IX/XV century. The works of Hadramawt historiography appeared in great numbers following “The History of Hadramawt” by Ahmad bin ‘Abdullah Shanbal. “The History of Hadramawt» belongs to the biographical genre of narrative characterized by a concise form of reporting. It was under the inϐluence of Muslim law and, to a lesser extent, theology, that the history of various branches of knowledge was compiled as a collection of biographies of authoritative ϐigures. Thus, the genre of biography in Arab-Muslim historiography became the most enduring of all forms of historical expression. Shanbal through the prism of biographies of ulems, fakikhs, qadis, rulers and commanders gave us the basis for constructing the history of medieval Hadramawt. This article identiϐies features of the Hadramawt historiographic tradition based on an analysis of the text of Ahmad bin ‘Abdullah Shanbal’s work. In compiling his chronicle, Shanbal apparently relied on Ba Hasan, Ba Shurahbil, ‘Abd al-Rahman al-Khatib, Ba Makhrama, genealogies and family hagiologies of sayyids and mashayyih.

HUMAN EXISTENCE IN THE POEM "MUKHODH LIL WILADAH FI AL AKHDHARAR"

Poetry is a type of literature that's more than just words on a page; it carries deep significance. One way to understand the meaning of poetry is by applying Riffaterre's semiotic theory as an analytical tool. Michael Riffaterre’s theory of semiotic poetry analysis highlights the need to focus on a poem’s language structure and elements. This approach helps to comprehend the overall meaning of the poem in three steps. The aim of this study is to understand the heuristic and hermeneutic reading process as well as identify instances of discontinuous expression in the poem "Mukhodh Lil Wiladah Fi Al Akhdharar.". This study is qualitative descriptive research that uses Michael Riffaterre's theory as a conceptual framework for analyzing poetry as a source of data. The method of analysis employed in this study is the technique developed by Mills and Humberman. The heuristic and hermeneutic analyses reveal that the poem "Mukhodh lil wiladah fi al akhdhahrar" by Ahmad Binmaimun broadly addresses matters related to life and humanitarian concerns. In the heuristic reading, the poem largely reflects the author's fascination with the concept of birth. Generally, the hermeneutic interpretation of Ahmad bin Maimun's poem "Mukhadh lil wiladah fi al akhdhahrar" conveys life's meaning and is rich with metaphorical language about human existence. The writer aims to communicate to the reader a profound desire to experience rebirth. Fueled by dreams and unwavering resolve, the writer expresses readiness to rise once more, striving to enhance all conditions for the better. The discontinuity of expression indicates that there are 13 instances of word meaning substitution, including 3 similes, 3 metaphors, 2 instances of personification, 1 allegory, 1 synecdoche, 2 metonymies, and 1 epic parable. As for the deviation of meaning, it includes 1 ambiguity, 1 contradiction, and 1 nonsensical expression. In terms of meaning creation, there is 1 instance of enjambement.

مسند زيد بن علي بين الرواية والتركيب: دراسة إسنادية تحليلية (Musnad Zaid bin Ali between Narration and Composition: Analytical Reference Study)

The aim of this research is to verify the attribution of Zayd's book to him by looking at two important factors: Checking the attribution of the book from us to the author, and the book's popularity in the scientific community. Looking at the chain of transmission, a uniqueness was found, which continued in twelve layers after Zaid. It is a severe uniqueness that is not common to happen to famous books, with its inclusion of some liars. When the book's popularity and its distribution in the scientific community were examined, it was found that from the third to the sixth century AH neither Zaid's close relatives nor the most well-known Zaidi imams who attempted to emulate his doctrine were aware of its existence, until Judge Jaafar Bin Ahmad Bin Abdul Salam Al-Bahlouli announced its unique existence and its chain of transmission. The study concluded that the book was fabricated for Zaid, that his creator is the Judge Al-Bahlouli, who is unique in its chain of transmission. He is the one for whom the book is famous, and that some chain of narrators was then composed to it. The research also revealed that what the terminologists mention about leniency in chains of transmission to authors does not apply to Zaid's chain of transmission because it violates a number of conditions they recognize in this regard.

ISLAMIC PURITANISM MOVEMENT OF MUHAMMAD IBN ‘ABD AL-WAHHAB

Around the 18th century, Muslims experienced a period of intellectual stagnation as a result of ijtihad, which appeared to have been tightly shut. Furthermore, heretical and khurafat traditions are becoming increasingly common. Consequently, Muslims drifted further away from the Quran's teachings and the Prophet's Sunnah. These kinds of circumstances motivated Muhammad ibn ‘Abd al-Wahhab to respond by attempting to restore the original spirit of Islamic revivalism (Tajdid) by going back to the pure teachings of Tawhid, as his predecessors, Ahmad bin Hanbal and Ibn Taymiyyah, had done previously. This paper aims to examine the characteristics of Muhammad ibn ‘Abd al-Wahhab’s purification of the Tauhid and his role in the establishment of the Kingdom of Saudi Arabia, which was regarded as one of the most successful ideologies institutionalizing the puritanical Islamic revival has ever seen in the history of contemporary Islamic politics. This work applies qualitative methodology with a historical approach, carried out by collecting data from Ibn ‘Abd al-Wahhab’s book as a primary source and other related books, journals, and articles as secondary sources. The research found that Ibn ‘Abd al-Wahhab's tajdid began as a religious movement and rose to prominence after collaborating with Muhammad ibn Saud's political effort. After the foundation of the Kingdom of Saudi Arabia a century and a half later, this idea was successfully established as a state-owned ideology. The birth of the kingdom was inextricably connected to the growth of Nationalism in the Islamic world as a result of European colonialism.

’’الاخبار الطوال‘‘ از ابوحنیفہ احمد بن داؤدالدینوری مترجم پروفیسر محمد منورمرزا :تحقیقی و تنقیدی مطالعہ

This article is a critical study of Prof. Muhammad Munawwar’s translated version of Al AkhbarulTawal(Arabic) by Abu Hanifa Ahmad Bin Dawood Al Denori a man of letters. Abu Haneefa Al Denori was the eminent Arabic scholar, linguist, botanist of 3rd. c. AH. He is the author of many books, but, unfortunately, most of his books are not available now. His treatise ‘Al Akhbar-ul-Tawal’ is considered an old but most reliable resource book of Islamic history. Like other Arab compilers, he also starts off his history with Adam, continues up to the detailed description of HazratUmer’s conquest of Iran, the clash between Hazrat Ali RA and Ameer Muavia RA, and the martyrdom of Hazrat Imam Hussain RA. His style is based on scholarly narration. Prof. Muhammad Munawwar translation of ‘Al AkhbarulTawal’ with all its technical terminology, and non-Arabic words is a prestigious work. This book may be helpful in resolving many confusions relating to the early period of Islamic history. Very few of the books display such quality of Arabic-to-Urdu translation.

KRITIK DAN PENOLAKAN ULAMA HANBALI ATAS PEMIKIRAN TEOLOGI IBNU TAIMIYYAH

Ibnu Taimiyyah (d. 728 H) has been the source of tension between his supporters and opponents for centuries. These supporters believed that Ibn Taimiyyah was ma'shum, more superior to Imam Ahmad bin Hanbal, and they even believed he was the ultimate mujtahid (khatim al-mujtahidin). However, such claims ignore the sharp rejection of Sunnis schools and generations (Hanafiyyah, Malikiyyah, Syafi'iyyah) and even the internal assessments of the Hanbali scholars such as Imam Ibn Rajab al-Hanbali (w. 795H), Imam Ibnu al-Mardawi al-Hanbali (w. 885H), Imam Ibnu Najjar al-Hanbali (w. 972H), Imam al-Buhuti al-Hanbali (w. 1051H), dan Imam al-Safarayni al-Hanbali (w. 1188H). This paper uses an interdisciplinary approach to analyze primary sources to demonstrate the referential hierarchy as the internal consensus of the Hanbali school (ijma' fi al-madhabihi), as the dispute over the results of tarjih formulation in ushul and furu' comes up. The first rank is the founding father of Hanbali school, Imam Ahmad bin Hanbal himself. The second place is Imam Ibnu Qudamah al-Maqdisi al-Hanbali, the writer of Kitab al-Kafi fi Fiqh al-Imam Ahmad bin Hanbal and Kitab al-Mughni. The third contributor is Imam Majduddin Abu al-Barakah al-Taimy, the writer of Kitab al-Muharrar fi al-Fiqh. The fourth rank belongs to Imam Ibn Muflih al-Hanbali, Kitab al-Furu's writer. The fifth place is Imam Ibnu Rajab al-Hanbali, the writer of Kitab al-Qawa'id al-Fiqhiyah. The sixth rank is Imam Ibnu Hamdan al-Hanbali, the writer of Kitab al-Ri'ayah al-Kubra. The seventh contributor is Imam Taqiyyuddin Ibn Taimiyyah, who wrote Kitab Majmu' al-Fatawa. The eighth rank is Imam Ibn 'Abdus al-Hanbali, the writer of Kitab al-Tadhkirah fi al-Fiqh. Furthermore, this article also proves that Ibn Taymiyyah is not the only scholar of the Hanbali school to hold the title of Syaikhul Islam among Hanbali scholars; there are still many others. Instead, Syaikhul Imam Abdul Qadir al-Jilani al-Hanbali received a more prestigious title as the Sultan-al-Masyayikh among the leading scholars of the Hanbali school.

Pembelajaran Bahasa Arab Melalui Metode Penerjemahan Arab-Indonesia Dalam Syair Syaikh Ahmad Bin Yahya An-Najmiy

This study aims to describe and describe the techniques and methods of translating Arabic into Indonesian in Syaikh Ahmad Bin Yahya An-Najmiy's poetry. This research uses descriptive analysis method and qualitative approach. The source of the data in this study was a YouTube video with a duration of 1 minute 48 seconds from the "sharing information" channel with the title "Poems of Shaykh Ahmad Bin Yahya An Najmi Rahimahulloh about spending time with good deeds" and data in the form of Arabic poetry and translated sentences. by Al Ustadz Abu Amr Ridwan Al Ambooniy hafidzohulloh ta'ala. Based on the results of the analysis, 10 techniques were found out of a total of 50 techniques used by translators in 112 data, namely; literal (23), omission (8), inversion (4), natural borrowing (1), amplification (5), addition (3), adaptation (2), discursive creation (1), generalization (1), and conventional equivalence (2). The dominant technique applied is the addition technique, this is done to help convey the message or make it easier for the reader to understand. The translation method that tends to be applied by translators from the results of an analysis of the use of translation techniques and the type of text in the form of vocative is the communicative method.

STRATEGI PENGEMBANGAN POTENSI WISATA RELIGI DALAM MENINGKATKAN PEREKONOMIAN MASYARAKAT ( Makam Ahmad Bin Abdullah bin Tholib Al Alathas Sapuro)

Pekalongan has diverse tourism potential. Tourism has an important role including increasing economic growth, improving people's welfare, eradicating poverty, and overcoming unemployment. The city of Pekalongan has a great opportunity in religious tourism, namely religious tourism at the Tomb of Ahmad Bin Abdullah bin Tholib Al Alathas, but it is not yet developed. Religious tourism is a journey with the aim of getting pleasure, satisfaction and knowledge. Religious tourism can be to mosques, tombs of great, historic people, leaders, or figures. The purpose of this study was to analyze the strategy for developing the potential of religious tourism and the impact of religious tourism in improving the community's economy. The research method used is qualitative with SOAR analysis method, namely the analysis of the identification of external internal factors. In this case, the author analyzes the strategy for developing the potential for religious tourism. Based on the results of the study, the conclusions obtained first, there are four alternative strategies, namely the SA strategy (Strength and Aspirations), OA strategy (Opportunities and Aspirations), SR strategy (Strength and Results), and OR strategy (Opportunities and Results). Second, with the existence of religious tourism, it is proven that there has been an increase in the number of MSMEs and a decrease in unemployment as well as the opening of new jobs around the tourist area
 
 Keywords: strategy, religious tourism, economy

STUDI PEMIKIRAN KH. SALIM MA’RUF TENTANG ‘ÂRIYAH, RAHN, WADÎ’AH DALAM RISÂLAH MU’ÂMALÂT

This research is motivated by the thoughts of K.H. Salim Ma'ruf on Islamic economics in the treatise mu'âmalât which discusses 'âriyah, rahn, wadî'ah. However, he did not mention the arguments and 'illat law, this is of course different from most of the scholars who state the arguments and 'illat law for their opinion. In fact, the inclusion of the arguments and 'illat law is important to know the clarity of the law. What's more, in his treatise there is an opinion that is different from the opinion of other Shafi'iyyah scholars, whereas he does not explain the legal basis or his 'illat. Therefore the focus of this research is What are the arguments and 'illat underlying the thoughts of K. H. Salim Ma'ruf 'âriah, wadî'ah, rahn in the Risâlah Mu'âmalât and How is the istinbath method used by K. H. Salim Ma'ruf 'ariah, wadî'ah, rahn in the treatise mu'âmalât. The method used according to its type is literature review and is classified as legal philosophy research because the focus of study in this research is legal thinking. The results of the study show that K. H. Salim Ma'ruf's Islamic economic thought regarding âriyah, rahn, wadî'ah in the Risâlah Mu'âmalât is based on the Koran and hadith, besides that he also cited several fiqh books which were used as the basis, namely, "Nihayat al-Muhtaj by Muhammad bin Ahmad bin Hamzah Ar-Ramli, Mugni Al-Muhtaj Ila Ma'rifah Ma'ani Al-Faadz Al-Minhaj by Khotib Syarbini. Minhâj at-Thâlibin by Imam an-Nawawi.

ABORSI DALAM PERSPEKTIF HADITS RIWAYAT AHMAD BIN HANBAL NO 18989

This research was conducted because of the increasing cases of abortion in society which caused a shift in values, and in some cases, abortion was considered as a common thing. The purpose of this research is to discuss abortion in the perspective of the Hadith narrated by Ahmad bin Hanbal. This research was conducted using descriptive analytical methods and qualitative approaches, and referring to various relevant data sources. The results and discussion of the research are about the definition of abortion and its types, as well as the relevance of the Hadith narrated by Ahmad bin Hanbal no 18989 in Musnad Ahmad's book with abortion. This study concludes that according to the Hadith narrated by Ahmad bin Hanbal no 18989 abortion is included in semi-intentional killing because it fulfills the elements of semi-intentional killing and is an act that is prohibited and considered unlawful in Islam. However, research also states that abortion may be permissible under certain circumstances, such as when the life of a pregnant woman is threatened due to an abnormal condition of the fetus.

The Book of theAl-Hajar Stone and the Book of Permission from the Book of Mu’in Al-Mufti on the Answer of the Questioner of Imam Shams Al-Din Muhammad Bin Abdullah Bin Ahmad Bin Muhammad Al-Khatib Al-Tirtashi Al-Ghazzi Al-Ghazzi Al-Hanafi, who died in the


 
 
 
 ABSTRACT
 
 Praise be to Allah, Lord of the Worlds, and prayers and peace be upon our master Muhammad and his family and companions. And yet:
 Among the blessings of Allah Almighty upon the Muhammadan nation is that he has prepared for the service of this religion secure and honest men who are the predecessors of this nation, they harnessed all their energies to establish the pillars and rules of this religion, so they preserved for us the bond and the text, and a valuable jurisprudential store, through the manuscript books that are the treasury of knowledge and science ,the science of jurisprudence, which is the regulator of all aspects of people's lives. In terms of loyalty to these distinguished men from the righteous predecessors who bequeathed us this valuable scientific wealth, it is necessary for us to perform our religious duty, to manifest this wealth from the folds of oblivion into existence. Among those notable men who preserved our scientific heritage for us (Imam Shams al-Din Muhammad ibn Abdullah ibn Ahmad ibn Muhammad al-Khatib al-Tirtashi al-Ghazzi al-Hanafi, died in 1004 AH, through the book Mu’in al-Mufti on the answer of the questioner), which is one of the important books in the jurisprudence of Imam Abu Hanifa (May Allah have mercy on him), and Imam Al-Tirtashi’s compiler has a distinguished scholarly position among the later Hanafi jurists. So I choose to do my best to take up a small but important part, as I choose (the curfew and the Permission) from this book to see the light of an aspect of our jurisprudential heritage. Our last prayer is that praise be to Allah, Lord of the Worlds, and prayers and peace be upon our master Muhammad and his family and companions.
 
 
 

Pandangan dan Sikap Imam Ahmad bin Hanbal Terhadap Tokoh-Tokoh Sufi

Ahmad bin Hanbal is one of the founders of four schools of jurisprudence which are at the corner of the Madrasah Hadith Expert and is a reference for his followers who call themselves Ahlussunnah. This article examines how Imam Ahmad bin Hanbal interacted with Sufi figures who lived in his time. because of the existence of a shallow paradigm of strong contact between hadith experts and Sufis. This study uses a qualitative descriptive historical approach. The results of this study conclude that there is a good relationship and a careful attitude from Imam Ahmad bin Aanbal towards the practices of the Sufis. and the early Sufis always looked to the Prophet as their ideal model. the description of Ahmad bin Hanbal's interactions with Sufi figures can be called a dialogical interaction between the two. this historically occurred in the second hijri century, especially at the time of Bisyr bin Haristh (227H), Ma'ruf Al-karkhi (200H), Hatim Al-Ashom (237H), Sari As-Saqti (253), Al-Maghazili (282H) ), Zakariya Al-Hawari (255 H).

Sistem Pewarisan Tari Zapin Penyengat di Pulau Penyengat Inderasakti Kepulauan Riau

This research aims to determine the inheritance system of the Zapin Penyengat dance in a closed and open manner on Penyengat Inderasakti Island, Riau Island. Inheritance activity is an activity of transferring, continuing, inter-generational ownership to maintain dance and maintain cultural values in the past so that there are always. This type of research is qualitative with descriptive analysis method. The research object of the Zapin Penyengat dance,with the main instrument of this research being the researchers themselves by making direct observations in the field with supporting instruments such as; statioery, digital cameras, and tape recprders. The results of this research show that the inheritance system in the Zapin Penyengat dance in Penyengat Inderasakti, Riau Islands experienced two inheritance systems, namely the closed inheritance system from 1919 to 2009 and the open system from 2009 to the present. This dance was created during the late Riau-Lingga Malay kingdom on Penyengat Inderasakti Island, Riau Archipelago with a closed system by Mr. Muhammad Ripin in 1919, passed on to King Ahmad bin Raja Daud in 1919, then passed on to King Ahmad bin Raja Daud in 1919 King Mahmud bin Raja Ahmad in 1919. 1950, and inherited it to King Nafisah bin Raja Ahmad in 1970 and Tohar Fahlevy in 2009. In 2009 Tohar Fahlevy banned Ihsan, Riyan and Rizki as the first towing with an open system

Toleransi Dalam Pandangan Imam Mazhab Dan Ulama Kontemporer Perspektif Hukum Islam

Tolerance is an important concept in Islam that reflects respect for differences and diversity in society. This study aims to analyze the views of the Imams of Madzhab and contemporary scholars regarding tolerance in the perspective of Islamic law. Through a qualitative approach, data is obtained from literature studies and relevant primary sources.
 The results of the study show that tolerance has a significant meaning in Islam, with the importance of respecting and understanding differences within the framework of Islamic law. The views of the Imams of the Sunni School, such as Abu Hanifah, Malik, Shafi'i, and Ahmad bin Hanbal, as well as the views of the Imams of the Shiite School, such as Ja'far Sadiq, Muhammad Baqir, and Ali Rida, show understanding and support for tolerance.
 Contemporary Sunni and Shia scholars also provide views that are in line with the previous Imams of the School, emphasizing the importance of tolerance in building a harmonious and respectful society. Through case studies of contemporary clerics, there are real efforts to promote tolerance, both through preaching, inter-religious dialogue, and social activities that involve cross-faiths.

Euyun almaeani nazam nukhbat alfikr fi mustalah 'ahl al'athar lilhafiz abn hajar (t 852hi) nazam alshaykh shihab aldiyn 'ahmad bin sadaqat alsayrafia alshaafieiu aleasqalania (t 905hi) dirasat watahqiq


 Hadith scholars paid great attention to the text of “Nukhbat al-Fikr fi Mutrimath Ahl al-Athar” by Al-Hafiz Ibn Hajar Al-Asqalani (d. , Sheikh Shihab al-Din Ahmad bin Sadaqa al-Sayrafi al-Shafi’i al-Asqalani al-Qahri (d. 905 AH), as the body of the elite was organized in a system from the Sea of Rajz that amounted to two hundred and twenty-five verses, and this research is a study and investigation of this system, and an indication of its approach and importance in the sciences of the term hadith, with the definition of its organizer and an overview From his life, scientific biography and writings.

Eyeshadow as a Fashion Cosmetic in Review of Hadith

The use of eyeshadow using itsmid has become a habit carried out by the Prophet Muhammad and of course this is also a recommendation for his people. In a hadith narrated by Ibn Majah it is stated that kohl made from itsmid material can clear the eyes and lengthen the eyelashes. Today, eyeshadow is more widely used by women as a fashion in the world of cosmetics and beauty. The materials used have also undergone variations, no longer made from itsmid. This study examines the hadiths of wearing eyeshadow, and reviews the contextualization of this hadith using eyeshadow as a fashion. This type of research is literature with takhrij and ma'anil hadith approaches. The results of the study show that the hadiths about celak are listed in six source books, namely sunan Abu Dawud, sunan at-Tirmidhi, sunan Ibnu Majah, sunan ad-Darimi, sunan an-Nasa'i, and musnad Ahmad bin Hanbal. The best kolak is itsmid which comes from the country of Ashbahan in the form of very black, almost reddish stones. Itsmid celak functions as an eye medicine, which sharpens eyesight, grows eyelashes. However, based on the purpose and benefits of wearing kohl, using kohl other than itsmid is permissible, as well as for fashion purposes, as long as it's not excessive, which doesn't harm eye health.

Epistemologi Studi Hadis Kawasan: Konsep, Awal Kemunculan, dan Dinamika

Epistemology of Area's Hadith Study: Concept, Early Emergence, and DynamicsThis study focuses on the efforts of regional conceptual construction of hadith studies as a new issue in contemporary hadith science discourse. As a past event, the hadith was identically territorial. The area refers to the place where the Prophet and the narrators lived, migrated to other areas and stayed there for a long time. Uniquely, this area is included by hadith critics in their identification of the narrator after mentioning his name, kunyah, and laqab. The data has not been written in academic form in terms genealogy as well as the developments and the changes. By using qualitative approach, in exploring the literature of early, middle and contemporary hadith sciences, this article intends to fill this void. This research found that practically the study of regional hadith had been started at the beginning of the 3rd century and was done by Ahmad bin Hanbal (241 H), followed by ar-Ramahurmuzi (+360 H) and other hadith scholars. The study of regional hadith was sustained and dynamic based on regional phrases in the sub chapters and titles of hadith science literature. This study also found the phrases amṣār, buldān, awṭān, marākiz ta`līm, and madrasah al-hadīṡ. The shifts of the phrases to regional hadith studies is considered as an adoption of area studies that emerged in American universities in the early twentieth century. Regional hadith studies require a multidisciplinary paradigm in order to produce novelty with a unique hadith genre in a region

POLA PEMBELAJARAN TAUHID DALAM PENGAMALAN TAREKAT TIJANIYAH DI PONDOK PESANTREN AL-MUHAJIRIN KOBA- BANGKA TENGAH

The Tijaniyah Order is a unique and controversial order. Owned This tarekat is called the sanad bazakhiyah, because the lineage is directly from the founder to the Prophet Muhammad without intermediary friends or tabi'in. The founder of the Tijaniyah order was Sheikh Ahmad al-Tijani, he was born in 'Ainul Maadly (name of a Qariyah) in the city of Maghrabil Aqsa (Morocco) in 1150 H. At Ahmad Tijani's meeting with Sheikh Ahmad bin Abdullah al-Hindi, a Sheikh from India in Mecca at the age of 37, he then went to Medina and met Sheikh Muhammad al-Samman, the founder of the Sammaniyah order and from this, according to Azyumardi Azra in his research, that his meeting with Shaykh Samman greatly encouraged Ahmad Tijani to establish the Tijaniyah order. Related to this problem, it is necessary to investigate which in this study is about: “Tawhid Learning Patterns in the Practice of the Tijaniyah Order at Al-Muhajirin-Koba Islamic Boarding School, Bangka Belitung. Related to the problem of the Tijaniyah tarekat, namely: first, how is the pattern of learning monotheism at the Al-Muhjirin Islamic Boarding School in Koba-Bangka Belitung?. Second, how are the forms of amaliyah of the Tijaniyah Order at the Al-Muhajirin-Koba Islamic Boarding School, Bangka Belitung? This research uses descriptive qualitative research. This study aims to describe several things which include the process of entering the Tijaniyah order and the form of monotheism learning and practice in the Tijaniyah congregation, especially at the Al-Muhjirin Islamic Boarding School. From this research, several conclusions were drawn about: learning patterns to convey monotheism material taught at the Muhajirin Islamic Boarding School such as: “the bandongan system or wetonan system, and the sorogan system. But besides that it also uses the halaqah method, lectures, memorization, question and answer and example. Meanwhile, in the practice of the Tijaniyah congregation at the Al-Muhajirin Islamic Boarding School, through the practices or remembrance, namely: reading intentions, common wirid (morning and evening), namely: saying istighfar 100 times, reading the Prophet's prayers 100 times, reading "Laa ilaa hailallah as much as 100 times. Then wirid wazifah consists of: saying istighfar as much as 30 times, reading shalawat fatih as much as 50 times, and reading Jauharatul kamal as much as 12 times. And then read the remembrance of hailallah Friday.

شبكة العلمية العلاقة العلمية العلماء الجاوين والدولة العثمانية في القرن السادس عشر الميلادي إلى القرن الثامن عشر الميلادي

Abstract
 For approximately five centuries, starting from 1571 and actually ending in 1924, the Ottoman Empire controlled the scientific centers in the Hejaz City. During that time, Ulama Jawi enjoyed the golden age of science. Thoriq Aziz, in his book entitled "Ulama-Ulama Nusantara yang Mempengaruhi Dunia" documented at least three Ulama from Indonesia who had been Imam al-haramain during that period. They are Sheikh Junaid al-Batawi, Sheikh Nawawi al-Jawi al-Bantani, and Sheikh Ahmad Khatib al-Minangkabawi. At that time, Ulama Jawi, most of whom came from Indonesia, had a big role in enlivening scientific activities at Haramain. One of Ulama Jawi who became great scholars in Haramain, usually had students in Haramain who later also became great scholars in Haramain. Among them was come from Sambas, Shaykh Ahmad bin Abdu Somad Sambas. Many of his students became great scholars such as Sheikh Tholhah Gunung Jati Cirebon, Sheikh Ahmad Kholil Bangkalan Madura, Sheikh Abdul Qodir Al Bantani, who sent down students, namely Sheikh Abdul Aziz Cibeber and Sheikh Asnawi Banten. Other Ulama Jawi who are very well known as great scholars at Haramain are Shaykh Nawawi al Bantani, Sayid Ahmad an Nahrowi Al Banyumasi, Sheikh Mahfudz Al Turmizi, Sayidi Sheikh Ubaidillah Surabaya, Sayidi Sheikh Muhammad Ilyas Sokaraja, Sayidi Sheikh Abdullah Tegal, Sayidi Sheikh Abdullah Wahab Rohan Medan, Sayid Sheikh Abdullah Batangpau, Sayyidi Sheikh Muhmmad Ilyas Sokaraja, Sayyidi Sheikh Abdul Aziz bin Abdu Somad al Bimawi, and Sayidi Sheikh Abdullah and Sayidi Sheikh Abdul Manan, Sayidi Sheikh Ahmad Abdul Hadi Giri Kusumo Mranggen Demak, Sheikh Baqir Zaenal Abidin jogja and Shaykh Idris Jamsaren. In that golden age of sciences period of approximately five centuries, a very beautiful relationship was established between Ulama Jawi who played the role of Imam al-haramain as well as enriched scientific activities in Haramain and the Ottoman Empire who acted as protectors and providers of facilities for all religious and scientific activities in Haramain.
 Keywords: Scientific Network, Ulama Jawi and Ottoman Empire