Bibliographies: 'Husein bin Ali'

1

Sholihin, Mukhtar. "TAREKAT ALAWIYYAH Konsep Ajaran Tarekat Alawiyyah pada Pondok Pesantren Masyhad An-Nur Desa Cijurai, Sukabumi – Jawa Barat (Analisis Filisofis)." Jaqfi: Jurnal Aqidah dan Filsafat Islam 4, no. 2 (October 17, 2019): 39–57. http://dx.doi.org/10.15575/jaqfi.v4i2.9374.

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AbstrakTarekat Alawiyyah merupakan salah satu tarekat yang berpengaruh di Indonesia, hampir seluruh tarekat yang tersebar di Indonesia merupakan bagian dari tarekat Alawiyyah, sebutan Alawiyyah merupakan berasal dari nama salah seorang nenek-moyang kelompok ini, yakni ‘Alwi bin Ubaidillah bin Ahmad bin Isa al-Muhajir bin Ali al-Uraidhi bin Ja’far Shadiq bin Muhammad al-Baqir bin Ali Zainal Abidin bin Husein bin Ali bin abi Thalib AS. Tarekat alawiyyah, tak pelak adalah suatu bentuk cara beragama yang berorientasi tasawuf. Namun, tak seperti tarekat pada umumnya, tarekat alawiyyah bukanlah suatu orde sufi (tarekat), meski tak bisa lepas dari dasar-dasar teoritis pemikiran kesufian, tarekat alawiyyah bisa dikelompokkan ke dalam apa yang biasa di sebut sebagai tasawuf akhlaki (Tasawuf Sunni). Para penyebar utama Islam awalnya adalah kaum sufi, selain menegaskan kenyataan ini, juga berusaha untuk mengembangkan versi yang menyakini bahwa para pendakwah Islam awal adalah dari keturunan Imam Ahmad bin Isa al-Muhajir, cucu Imam Ja’far as-Shadiq. Bukan hanya Wali Songo dan para pendakwah awal lainnya di Nusantara, bahkan kontribusi kaum Alawiyyin yang datang membawa pesan damai dan secara langsung perkembangan Islam berada di bawah pengaruh Tarekat Alawiyyah ini Di desa Cijurai lah terdapat sebuat pusat penyebarah tarekat Alawiyyah, yang sampai sekarang masih menjadi Icon sebuah lembaga yang non-formal bagi perkembangan suatu lembaga, tetapi bisa menjadi dasar sebuah penelitian awal, untuk mengkaji sebuah Tarekat tersebut. Pondok Pesantren Masyhad An-Nur ini masih menjaga Tradis dan cirri khas, prinsip dasar dari ajaran tarekat Alawiyyah sampai saat ini. Ada kesalah fahaman dalam memaknai prinsip dasar dari tarekat Alawiyyah yang saat ini berkembang di masyarakat sekitar Pondok Pesantren Masyahad An-Nur, oleh karena itu perlu pendefinisian yang jelas atas sebuah lembaga dan ajarannya yang murni atas prinsip dasar Tarekat Alawiyyah ini kepada Publik yang ada di sekitar Pondok. Agar lebih memahami dan bisa menjalankan apa yang di bawa oleh para Alawi dalam menjunjung tinggi rasa Ubudiyyah kepada Allah Swt.

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2

Huda, Nur, and Ihsan Sa'dudin. "Stylistica of Maulid Simtud Durar's Repetition Created by Habib Ali Bin Muhammad Husein Al-Habsyi." Jurnal Al-Bayan: Jurnal Jurusan Pendidikan Bahasa Arab 11, no. 2 (December 9, 2019): 232–53. http://dx.doi.org/10.24042/albayan.v11i2.4815.

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This study aims to describe the repetition and its effects in "Maulid Simtud Durar" by Habib Ali bin Muhammad Husein Al-Habsyi. This research is a qualitative study using descriptive methods. Qualitative research is one of the research procedures that analyzes descriptive data in the form of observed speech or writing. Descriptive method is aimed at describing and analyzing data about repetition language style in the maulid simtud durar. Repetition is a form of repetition, both in terms of sounds, syllables, or sentence parts that are considered important to put pressure in accordance with the expected context. This research confirms the existence of rhetorical language in the form of repetition contained and scattered in the maulid simtud durar to convey meaning and abstract thought then conveyed concretely through reps to give greater influence and effect in the hearts and minds of readers. The results of this study found six types of repetition, each of which was Tikrar Lafdzi (epanalepsis), Tikrar Taukidi (Epizueksis), Tajanus Sawti (Asonance), Mawjah Basitah (Simploke), Jinas Tam (Paranomasia), and Jinas Ghairu Tam. This research explains the ability of repetitive language styles in the maulid simtud durar to describe abstract meaning and thought, especially the emphasis on magical things and something amazing, whic the meaning is transformed into a repetition, because something that is visible and concrete can strengthen meaning and can have an effect that bigger in heart and mind.

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3

Kafrawi, Kafrawi. "Pemikiran Syekh Abdul Qadir Al-Jailani tentang Ma’rifat." AL-LIQO: Jurnal Pendidikan Islam 5, no. 01 (January 28, 2020): 78–96. http://dx.doi.org/10.46963/al.v5i01.146.

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Syekh Abdul Qadir Al-Jailani adalah putra dari Abu Sholeh bin Musa bin Abdullah bin Yahya Al-Yazid bin Muhammad bin daud bin musa al-juwainy bin Abdullah al-Makhdli bin Hasan Al-Mutsanna bin Hasan bin Ali bin Abi Thalib ra dan Ibunya bernama Syarifah Fatimah binti Abdullah Al-Shoma’I bin Abu Jamaluddin bin Mahmud bin Thohir bin Abu Atho Abdillah bin Kamaluddin Isa bin Alauddin Muhammad Al-Jawwad bin Ali Al-Ridha bin Musa Kadzim bin Ja’far As-Shadiq bin Muhammad Al-Baqir bin Zainal Abiding bin Husain Al-Syahid binti Fatimah ra binti Rasulullah SAW. Ma’rifah adalah ketetapan hati dalam mempercayai hadirnya wujud yang wajib adanya Allah SWT yang menggambarkan segala kesempurnaannya. Ma’rifat terhadap dzat Allah SWT adalah mengetahui bahwa sesungguhnya Allah adalah wujud Esa, Tunggal dan sesuatu Yang Maha Agung, mandiri dengan sendiri-Nya dan tidak ada sesuatu pun yang menyamai-Nya. Sedangkan ma’rifat terhadap sifat Allah SWT adalah mengetahui dengan sesungguhnya bahwa Allah Maha hidup, Maha mengetahui, Maha kuasa, Maha mendengar, Maha melihat dengan segala sifat keparipurnaan-Nya. Dan akan tampak dalam hidupnya kalbu bersama Allah SWT. Rumusan masalah yaitu; Siap saja Guru-guru Syekh Abdul Qadir Al-Jailani, apa saja karya Syekh Abdul Qadir Al-Jailani, Gambaran ma’rifah secara umum serta, maqam untuk mencapai ma’rifah, konsep ma’rifat Syeikh Abdul Qadir Al-Jailani.

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4

Kafrawi, Kafrawi. "Pemikiran Syekh Abdul Qadir Al-Jailani tentang Ma’rifat." AL-LIQO: Jurnal Pendidikan Islam 5, no. 01 (January 28, 2020): 78–96. http://dx.doi.org/10.46963/alliqo.v5i01.146.

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Syekh Abdul Qadir Al-Jailani adalah putra dari Abu Sholeh bin Musa bin Abdullah bin Yahya Al-Yazid bin Muhammad bin daud bin musa al-juwainy bin Abdullah al-Makhdli bin Hasan Al-Mutsanna bin Hasan bin Ali bin Abi Thalib ra dan Ibunya bernama Syarifah Fatimah binti Abdullah Al-Shoma’I bin Abu Jamaluddin bin Mahmud bin Thohir bin Abu Atho Abdillah bin Kamaluddin Isa bin Alauddin Muhammad Al-Jawwad bin Ali Al-Ridha bin Musa Kadzim bin Ja’far As-Shadiq bin Muhammad Al-Baqir bin Zainal Abiding bin Husain Al-Syahid binti Fatimah ra binti Rasulullah SAW. Ma’rifah adalah ketetapan hati dalam mempercayai hadirnya wujud yang wajib adanya Allah SWT yang menggambarkan segala kesempurnaannya. Ma’rifat terhadap dzat Allah SWT adalah mengetahui bahwa sesungguhnya Allah adalah wujud Esa, Tunggal dan sesuatu Yang Maha Agung, mandiri dengan sendiri-Nya dan tidak ada sesuatu pun yang menyamai-Nya. Sedangkan ma’rifat terhadap sifat Allah SWT adalah mengetahui dengan sesungguhnya bahwa Allah Maha hidup, Maha mengetahui, Maha kuasa, Maha mendengar, Maha melihat dengan segala sifat keparipurnaan-Nya. Dan akan tampak dalam hidupnya kalbu bersama Allah SWT. Rumusan masalah yaitu; Siap saja Guru-guru Syekh Abdul Qadir Al-Jailani, apa saja karya Syekh Abdul Qadir Al-Jailani, Gambaran ma’rifah secara umum serta, maqam untuk mencapai ma’rifah, konsep ma’rifat Syeikh Abdul Qadir Al-Jailani.

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5

Kamal, Dr Sera Tarek. "Lamentation of Ibn Al-Rumi to Abu Al-Husain Yahiya Bin Umar Bin Al Hussein Bin Zaid Bin Ali(May Allah be pleased with him)." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES, no. 226(1) (September 1, 2018): 95–118. http://dx.doi.org/10.36473/ujhss.v0i226(1).189.

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Lamentations have formed an important theme throughout the successive periods of Arab poetry, especially the Abbasid period, for the multifaceted and humanistic aspects of this original poetic purpose, on the one hand, and because it transcends merely a positive emotional attitude of the elusive and negative people and life on the other. It is also worthy of research and guidance, and it is important to know the importance of human life and its causes. And its poets deserve attention . It was "the son of Rumi" who lived a life filled with oppression and injustice, one of the most prominent poets of this purpose and notify it, and seems to be overlooked as much as the poet and value this was motivated by the Astitharh carefully study a range of modern researchers, led by "Akkad" who Straighten him a complete study titled " son Abrome his life from his hair, "Abdul Hamid good in his study" Ibn Al-Rumi spelling "and other studies that have tried to explore this Mknunat felt Ahaaraly technical and substantive levels. With regard to the purpose of lamentation, the scholars unanimously agreed on the distinction of Ibn al-Rumi in it, and enabled him to know his data, especially the technical ones, but what is taken on these studies interest in certain poems other than the poet in this regard, especially those inherited by his children without paying attention to other poems The poet sang in religious and social figures that had an impact on changing the behavior of the society by diagnosing its shortcomings and standing up against the oppression and oppression practiced by the ruling authority against some of them, especially the "students" who suffered from the marginalization and persecution of power. and supporter of the family of Ali bin AbiTalib ( The poet of the poems, which included the heat of the passion and honesty, and the high level of artistic which provided the poet these characters, especially their hero, "Hussein bin Yahiya ibn Umar bin Zaid bin Ali" In this regard, because it included the sincerity of emotion, and creativity in the embodiment of poetic images coated with verbal templates, the poet's keenness to choose the most beautiful and plush; to fit the status of the lure and the end of the greatness he chose for himself, not a monk in a moral unit that the impact in the poem that included beyond One hundred percent, the visions of the Poet were gathered Life, time, alarm, and patience, which we tried to study, taking the technical and social approaches to uncover the meanings of the poem artistically and objectively .

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6

Kamal, Dr Sera Tarek. "Lamentation of Ibn Al-Rumi to Abu Al-Husain Yahiya Bin Umar Bin Al Hussein Bin Zaid Bin Ali(May Allah be pleased with him)." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 226, no. 1 (September 1, 2018): 95–118. http://dx.doi.org/10.36473/ujhss.v226i1.189.

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Lamentations have formed an important theme throughout the successive periods of Arab poetry, especially the Abbasid period, for the multifaceted and humanistic aspects of this original poetic purpose, on the one hand, and because it transcends merely a positive emotional attitude of the elusive and negative people and life on the other. It is also worthy of research and guidance, and it is important to know the importance of human life and its causes. And its poets deserve attention . It was "the son of Rumi" who lived a life filled with oppression and injustice, one of the most prominent poets of this purpose and notify it, and seems to be overlooked as much as the poet and value this was motivated by the Astitharh carefully study a range of modern researchers, led by "Akkad" who Straighten him a complete study titled " son Abrome his life from his hair, "Abdul Hamid good in his study" Ibn Al-Rumi spelling "and other studies that have tried to explore this Mknunat felt Ahaaraly technical and substantive levels. With regard to the purpose of lamentation, the scholars unanimously agreed on the distinction of Ibn al-Rumi in it, and enabled him to know his data, especially the technical ones, but what is taken on these studies interest in certain poems other than the poet in this regard, especially those inherited by his children without paying attention to other poems The poet sang in religious and social figures that had an impact on changing the behavior of the society by diagnosing its shortcomings and standing up against the oppression and oppression practiced by the ruling authority against some of them, especially the "students" who suffered from the marginalization and persecution of power. and supporter of the family of Ali bin AbiTalib ( The poet of the poems, which included the heat of the passion and honesty, and the high level of artistic which provided the poet these characters, especially their hero, "Hussein bin Yahiya ibn Umar bin Zaid bin Ali" In this regard, because it included the sincerity of emotion, and creativity in the embodiment of poetic images coated with verbal templates, the poet's keenness to choose the most beautiful and plush; to fit the status of the lure and the end of the greatness he chose for himself, not a monk in a moral unit that the impact in the poem that included beyond One hundred percent, the visions of the Poet were gathered Life, time, alarm, and patience, which we tried to study, taking the technical and social approaches to uncover the meanings of the poem artistically and objectively .

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7

Pharaoh, Dr Ali Alwan. "Leadership and human Abbas bin Ali role (peace be upon him) In the eternal battle tuff year 61 AH An analytical study." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 214, no. 1 (November 11, 2018): 181–202. http://dx.doi.org/10.36473/ujhss.v214i1.625.

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Alawite family Immaculate has suffered early seventh decade AH serious repercussions came as a result of its commitment to the principles of the Islamic religion, as those family felt led grandson of the Prophet Mustafa (peace be upon him and his family and him) Imam Hussein bin Ali bin Abi Talib (peace be upon him) that Islam as a religion and principles and the values of its large importance in the details of the lives of Muslims began Anharomam negative hiring him by the leaders of Tbaa graduate Centers did not give it right, so Hussein's determination to combat these trends, including made available to him and his family from potential despite its simplicity, but it took way until the end, Hussein was a leader of that family, and his brother Imam Abbas ibn Ali (peace be upon him) associate him and holding a banner and committed to its principles and sacrificing Braanh and what has the strength, courage and Osama was the way one results and one murder in the end share everyone's courage details filled with noble principles, witnessed the land of Karbala in ten days reflected the the meanings of the tournament in clearer images, but Abbas, who was a leader and a wonderful human being was his receipts and tours in the fields of the right and the courage and selflessness and fulfillment we left off in the following lines recalling the tournament with great reverence and pride.

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8

Zulbadri, Zulbadri. "AL-SHIDQ DALAM KOMUNIKASI PERSPEKTIF AL-QUR`AN." Jurnal Ulunnuha 7, no. 1 (July 30, 2018): 79–94. http://dx.doi.org/10.15548/ju.v7i1.240.

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Morals is a noble deeds of a servant, and a reflection of the confidence and the knowledge that he has, so akhlak that characterizes a person's behavior in personal life, social state and nation. Al-Qur'an as guidance in-spoken, polite and guidance for all activities for those who do right. In this discussion the author discusses the kinds of al-shidq on morals, right in speaking and understanding words correctly, according to what it said was the actual reality. His opponent was kidhb lieAlusiy, syihabuddin mhd ibn Abdullah al-Husainiy, 2000, Ruhu al-Ma’aniy fi tafsir al-Qur’an al-‘Azhim wa sab’u al-Matsaniy, Muassasah ar-Risalah, Al-Biqai, Burhanudddin Abi al-Hasan Ibrahim bin Umar, Nizam ad-Durar fi Tanasub al-Ayah wa as-Suwar, juz.7 Al-Bukhary, Muhammad bin Ismail bin Ibrahim bin al-Mughirah,al-Jami as-Sahih al-Musnad min hadis Rasulullah saw wasunnatih wa ayatih SahihBukhari, juz. 1Al-Husaini, Mohammed Rashid bin Ali Ridha bin Mohammed Shams al-Din bin Muhammad Bahauddin maula Ali bin Khalifa Kulmuny, 1990, Tafsir al-Qur’an al-Hakim (Tafsir al-Manar), Kairo, Al-Haiah al-Mishriyah al-Ammah lil kitabAl-Maraghi, Ahmad bin Mustafa, 1970, Tafsir al-Maraghi, Mesir, Darul Fikri, Al-Qurthubi, Abu Abdullah bin Muhammad bi Ahmad bin Abi Bakr bin Farah al-Anshari al-Khuzraji Syamsuddi, 1994, Al-Jami’ al-Ahkam al-Qur’an ,Tafsir Al-Qurthubi, Kairo; Dar al-Kutb al-Nishriyah, Al-Qusyairiy, Abd al-Karim bin Hawzan bin Abd al-Malik, 1999, Lithaif al-Isyarah, Tafsir al-Qusyairy, Mesir:Al-Haiah al-Misriyah al-Amah lilkitab, Al-Sa’di, Abdurrahman bin Nasir bin Abdullah, 2000, Taisir al-Karim ar-Rahman fi tafsir kalam al-Mannan, Muassasah ar-RisalahShihab, M Quraish, 2005, Tafsir al-Misbah Pesan Kesan dan keserasian al-Quran, Tanggaerang: Lentera Hati, cet IIIAl-Wahidi, Abu al-Hasan bin Ahmad, 1994, Al-Washit fi Tafsir al-Quran, Dar al-Kutut al-Ilmiyah, Beirut.Qutb, Sayyid, 1971, Fi Zilal al-Qur’an, Beirut, Dar el-FikrAl-Zuhaili, Wahba bin al-Mustafa, 1991, Tafsir Al-Munir fi ‘Aqidah wa as-Syari’ah wa al-Manhaj Beirut, Dar Elfikri.

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9

Herawati, Siti. "Konsep Pendididkan Kreativitas Anak Menurut Nasih Ulwan." ELEMENTARY: Islamic Teacher Journal 7, no. 1 (June 25, 2019): 87. http://dx.doi.org/10.21043/elementary.v7i1.2877.

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Abstract: This paper captures genaral educational moral though education in Islamic perspective. That one of the education purpose from one of the other purpose into form creativity for the child. For that creativity become real in teaching and child get the creative learning and innovative, then that creativity need to fertilizer, developed and on changed. Creativity will not appear to the educate participant who do not have the high motivation, curioostly and imagination of educate participant. So creativity education according to Nasih Ulwan that explicit explain some methods of the education children that is not monotonous even more increased creativity for children. By through learning that axist in i’ts holybook that is Tarbiyatul Aulad Fil Islam is one of them by education eith the advice that is innovated with the language style of the story that accompanied the lessons and advice even the Al-Qur’an direction that contains the massage and advice. And Nasih Ulwan this is a great Mufti Fiqh, Da’i and Educator. He is in a family which has been known with it’s scholar and godly and it’s nasab comes to Al Husain bin Ali bin Abi Thalib.Keywords : Creativity, Education, Nasih Ulwan Abstrak : Tulisan ini memotret Pendidikan Umum maupun Pendidikan dalam Pandangan Islam, bahwa salah satu tujuan Pendidikan dari salah satu tujuan lainnya yaitu membentuk Kreativitas untuk anak. Agar Kreativitas tersebut menjadi nyata dalam mengajar dan anak mendapatkan pembelajaran yang kreatif dan inovatif, kreativitas itu perlu dipupuk, dikembangkan dan ditingkatkan. Kreativitas tidak akan muncul pada peserta didik yang tidak memiliki motivasi tinggi, rasa ingin tahu dan imajinasi peserta didik. Pendidikan kreativitas menurut Nasih Ulwan yang dengan gamblang menjelaskan beberapa metode mendidik anak yang tidak monoton bahkan lebih meningkatkan Kreativitas untuk anak dan dapat membentuk anak menjadi anak yang lebih kreatif, dengan melalui pembelajaran yang terdapat didalam kitabnya berjudul Tarbiyatul Aulad Fil Islam yaitu salah satunya dengan mendidik dengan nasihat yang di inovasikan dengan gaya bahasa kisah yang disertai pelajaran dan nasihat bahkan pengarahan Al-Qur’an yang mengandung pesan dan nasihat. Dan Nasih Ulwan ini adalah seorang Ulama Besar Faqih, Da’i dan Pendidik. Beliau berada di dalam keluarga yang sudah terkenal dengan ketakwaanya dan kesholehannya dan nasabnya sampai kepada Al Husain bin ‘Ali bin Abi Thalib.Kata Kunci: Kreativitas, Pendidikan, Nasih Ulwan

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10

Zubair, Muhammad. "MAKNA DAN FUNGSIINSKRIPSI PADA MAKAM LAJANGIRU DI BONTOALA MAKASSAR (Study Arkeo-epigrafi) Meaning and function of the inscription in Lajangiru Cemetery Bontoala Makassar (a study arkeo-epigraphy)." Al-Qalam 17, no. 1 (June 1, 2011): 59. http://dx.doi.org/10.31969/alq.v17i1.98.

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Penelitian ini berangkat dari asumsi adanya pase sejarah yang penting pada masa perkembangan Islam di Makassar yang terpendam bersama berlalunya masa tersebut, sehingga untuk mengungkap kembali sejarah tersebut dibutuhkan suatu instrumen faktual yang dapat diteliti secara ilmiah dan menjadi pembuktian sejarah tersebut. Penelitian dilakukan melalui inskripsiyang terdapatpada makam Lajangiru Bontoala Makassar, dengan menggunakan metode penelitian deskriptif analitis, pada kompleks makam yang terdiri dari 233 buah makam ditemukan adanya sebanyak 45 buah makam yang berusia 50 tahun ke atas, tujuh buah inskripsi yang dapat dibaca adalah; I) Ladjangiroe HAbd Madjid Wafat 22 Mar 193, 2) M.Said Attamimi Wafat'5 Agustus 1950, 3) } J L £ /V8i\^ ^ > & A ' 5 r %>\/'o 16 ^ V /*y 13401811 1921 Afey ft A (Abd'.Wadud, Ime paranakeng namate kemmisi 16 bulan 1340 18 11 1921 umuruna 78 t'aung), 4) Soelaeman Bin Mahmoed Meninggal 1/1/21-1339H, 5) H.Muchtar Luthfi Wafat Pada Peristiwa 5 Agustus 1950, 6) Inskripsi Makam Habib Imam Ali bin Abdurrahman bin Ali bin Syihab 29 Rabi'I Tsani 1333 H/16 Maret 1915 M., 7) Inskripsi Yunus bin Ali Afandi Tahun 1335 H/ 1916 M. Inskripsi tersebut dimaksudkan sebagai penghormatan bagi mereka atas iasanya dalam menyebarkan ajaran Islam pada masa pemerintahan "I Makkulau Daeng Serang Karaeng Lembangparang Sultan Husain Tuminang ri Bundu'na", Raja Gowa 1895-1906.

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