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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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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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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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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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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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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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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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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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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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<p><strong>Abstract: </strong><em>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.</em></p><p class="Default"><strong><em>Keywords </em></strong><em>: Creativity, Education, Nasih Ulwan</em></p><p class="Default"> </p><p class="Default"><strong>Abstrak </strong>: 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 <em>Tarbiyatul Aulad Fil Islam</em> 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.</p><p class="Default"><strong>Kata Kunci</strong>: Kreativitas, Pendidikan, Nasih Ulwan</p><p class="Default"> </p>
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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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<p>Penelitian ini berangkat dari asumsi adanya pase sejarah yang penting pada masa perkembangan Islam<br />di Makassar yang terpendam bersama berlalunya masa tersebut, sehingga untuk mengungkap kembali<br />sejarah tersebut dibutuhkan suatu instrumen faktual yang dapat diteliti secara ilmiah dan menjadi<br />pembuktian sejarah tersebut. Penelitian dilakukan melalui inskripsiyang terdapatpada makam Lajangiru<br />Bontoala Makassar, dengan menggunakan metode penelitian deskriptif analitis, pada kompleks makam<br />yang terdiri dari 233 buah makam ditemukan adanya sebanyak 45 buah makam yang berusia 50 tahun ke<br />atas, tujuh buah inskripsi yang dapat dibaca adalah; I) Ladjangiroe HAbd Madjid Wafat 22 Mar 193, 2)<br />M.Said Attamimi Wafat'5 Agustus 1950, 3) } J L £ /V8i\^ ^ > & A ' 5<br />r<br />%>\/'o 16<br />^ V /*y 13401811 1921 Afey ft A (Abd'.Wadud, Ime paranakeng namate kemmisi 16<br />bulan 1340 18 11 1921 umuruna 78 t'aung), 4) Soelaeman Bin Mahmoed Meninggal 1/1/21-1339H, 5)<br />H.Muchtar Luthfi Wafat Pada Peristiwa 5 Agustus 1950, 6) Inskripsi Makam Habib Imam Ali bin<br />Abdurrahman bin Ali bin Syihab 29 Rabi'I Tsani 1333 H/16 Maret 1915 M., 7) Inskripsi Yunus bin Ali<br />Afandi Tahun 1335 H/ 1916 M. Inskripsi tersebut dimaksudkan sebagai penghormatan bagi mereka atas<br />iasanya dalam menyebarkan ajaran Islam pada masa pemerintahan "I Makkulau Daeng Serang Karaeng<br />Lembangparang Sultan Husain Tuminang ri Bundu'na", Raja Gowa 1895-1906.</p>
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Parlaungan, Parlaungan, Haidar Putra Daulay, and Zaini Dahlan. "PEMIKIRAN IBNU SINA DALAM BIDANG FILSAFAT." Jurnal Bilqolam Pendidikan Islam 2, no. 1 (July 15, 2021): 79–93. http://dx.doi.org/10.51672/jbpi.v2i1.51.
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The aims of this study are (1) to find out the biography of the Islamic philosopher, Ibn Sina. (2) To know the famous works of Ibn Sina. (3) To find out how the philosophical views of Ibn Sina. Ibn Sina's full name is Abu Ali Husayn bin Abdullah bin Hasan bin Ali bin Sina. He was born in the month of Safar 370 H or August-September 980 AD in Afsyanah, a small town in the current Uzbekistan region. He died in the city of Hamadan at the age of 58 to coincide in the year 428 AD or 1037 H. Ibn Sina has written a number of 276 works, both in the form of letters, books, and encyclopedias which he wrote during his short life. His most popular works are: First, Kitab Al-Qanun Fith Thib (Canon of Medicine). Second, the Book of Al-Juzah Ibn Sina Ath-Tibbiyah, Third, An-Najat, Fourth, Al-Isign wat-Tanbiat, Fifth, Al-Hikmat al-Masyriqiyyah. In the field of philosophy, Ibn Sina divides philosophy into three parts: (1) Philosophy of Emanation or Al-Faidh, (2) Philosophy of Being/Divinity and (3) Philosophy of Soul/Breath.
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Saeed Mushabbab Saeed Alqahtan, Saeed Mushabbab Saeed Alqahtan. "The Project of the French Government Mission to Mecca During the Reign of Sharif Hussein Bin Ali in 1334 AH / 1916 (A Historical and Documentary Study)." journal of king abdulaziz university arts and humanities 26, no. 3 (March 5, 2018): 99–138. http://dx.doi.org/10.4197/art.26-3.5.
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. This study aimed to study the what was called the project or the strategic plan of the French government mission to Mecca during the reign of Sharif Hussein Ben Ali in 1334 AH / 1916. This study was a kind of a historical and documentary study. Its importance lied in trying to highlight the role played by the French government during World War I in an attempt to control the state of Hejaz through the head of its mission Ibn Ghabrit, who was entrusted with the tasks of the mission that was sent to Sharif Hussein in order to establish the bases of communication with Hussein. As the study showed, Ibn Ghabrit played a great role in buying a real estate (Khan / Inn) in Mecca to attract the attention of Muslims who were under the French control and colonization.This study was significant when put in its historical context, and when we are trying to understand the goal behind the mission which was to search for real estates in Mecca. However, there was another goal for the mission and that was to compete with British over the control of the state of the Hijaz due to the importance of this state to Muslims. This study gained even more importance as it relied on authentic documents and in making use of the historical context of criticism and analysis. This happened within the framework of the available texts and documents relied upon to produce a thorough and in depth study.
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Al-Momani, Nidal Daoud Mohammad. "Al-Sharif, Al-Hussein Bin Ali between the Zionists and the Palestinians in 1924 A decisive year in the political history of Al-Hussein." Journal of Human Sciences 2014, no. 02 (January 1, 2014): 312–35. http://dx.doi.org/10.12785/jhs/20140213.
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Dalimunthe, Latifa Annum. "ANALISIS KAJIAN KEMUNDURAN DAN KERUNTUHAN DINASTI FATHIMIYAH (SEBUAH STUDI PUSTAKA)." NALAR: Jurnal Peradaban dan Pemikiran Islam 1, no. 1 (July 29, 2017): 59. http://dx.doi.org/10.23971/njppi.v1i1.902.
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<p><em>The Fathimiyah caliphate, one of the Ismaili Shi'ite Islamic dynasties, in 909 AD in North Africa after defeating the Aghlabiah Dynasty in Sijilmasa. In history, the glory of Fathimiyah dynasty includes the system of government, philosophy, science and literature. After the reign of the caliph Al-Aziz Fathimiyah dynasty began to decline until the collapse. Problem formulation: How the formation of Fathimiyah dynasty. How to advance the civilization of the Fathimiyah Dynasty? How the decline and collapse of the Fathimiyah dynasty.</em></p><p><em>Research Methodology: The research process is done by taking literature study from literarure, books. To discuss the results of research done by linking descriptions of literature, and books.</em></p><p><em>The results show that: The founder of the Fathimiyah Dynasty was Sa'id ibn Husayn. At the end of the 9th century AD, Abu Abdullah al-Husayn al-Shi'i, one of the main propagandists of the Shiite leader of Isma'iliah, was from Yemen son of the Berber tribe in North Africa, as the main envoy of Imam Mahdi and managed to influence the Berber community. Ziyadatullah al-Aghlabi 903-909 M (Aghlabiah dynasty) is in power in North Africa centered in Sijilmasa. Having succeeded in establishing his influence in North Africa, Abu Abdullah Al-Husain wrote a letter to the Ismaili Imam, Sa'id bin Husain As-Salamiyah to leave immediately for Utar Africa. In 909 AD Sa'id proclaimed himself a priest with the title Ubaidullah Al-Mahdi. In history, the glory of Fathimiyah dynasty includes the system of government, philosophy, social conditions, scholarship and literature. The decline and disintegration of the Fathimiyah Dynasty, the caliph Fathimiyah initially controlled all activities, but among the caliphs there were those who handed the supervisory duties to the amir, because the age of the caliph was underage and did not even understand the political world. For example, after Al-Aziz died, Abu Ali Al-Mansur was eleven years old appointed to replace him with the title of Al-Hakim. The final period of the Fathimiyah Dynasty rivalry for the post of prime minister is increasingly widespread, such as Syawar with Dhargam. End of Nuruddin Mahmud's entry to help him reclaim his power from the hands of Dhargam. Al-Adhid, the last Fathimiyah caliph passed away 10 Muharram 567 H / 1171 M. then the Fatimid dynasty was destroyed after reigning for about 280 years, then Saladin holds the Caliphate.</em></p>Keywords: dynasty, fathimiyah
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Septiawadi, Septiawadi. "Simbolisasi Alam Semesta Dalam Ajaran Tasawuf (Perspektif Penafsiran Isyari)." Al-Dzikra: Jurnal Studi Ilmu al-Qur'an dan al-Hadits 12, no. 2 (May 14, 2019): 189–210. http://dx.doi.org/10.24042/al-dzikra.v12i2.3894.
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AbstrakSalah satu kitab tafsir yang menggunakan pendekatan secara isyari adalah kitab tafsir as-Sulami yang disusun oleh Imam Abu Abdurrahman Muhammad bin Husain as-Sulami. Tulisan ini mengangkat penafsiran as-Sulami dengan makna isyarinya mengenai pengungkapan unsur alam semesta. Untuk membahas persoalan diatas, peneliti mendeskripsikan ayat-ayat mengenai pengungkapan alam yang disinyalir bermakna sufistik. bahwa data-data yang terhimpun diwacanakan, diuraikan dan dijelaskan sebagaimana terdapat dalam kitab tafsir kemudian dilakukan analisis. Pendekatan tasawuf dipakai untuk menggali makna sufistik untuk memahami pesan wahyu yang abstrak. Dengan demikian, simbolisasi ayat tentang alam, dikupas dengan mengungkap isyarat-isyarat yang dipahami ahli tasawuf. Hasil kajian, menyimpulkan bahwa pemaknaan secara isyari terhadap alam semesta berorientasi pada penggambaran terhadap diri manusia dalam rangka penyadaran akan kesucian manusia. Kata Kunci: Simbol Alam, Tafsir Isyari
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Arif, Suyud, Femi Pratiwi, Kharunnisa Annas, and Fingkan Ellita. "PENERAPAN SISTEM INFORMASI DESA UNTUK MEMPERMUDAH PENDATAAN PENDUDUK DESA TEGAL WARU." Abdi Dosen : Jurnal Pengabdian Pada Masyarakat 3, no. 4 (December 7, 2019): 392. http://dx.doi.org/10.32832/abdidos.v3i4.467.
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Universitas Ibn Khaldun Bogor selaku lembaga pendidikan yang mempunyai kewajiban melaksanakan dharma perguruan tinggi, yaitu salah satunya dengan mengadakan KKN. Berdasarkan hasil survey yang dilakukan oleh LPPM dan juga hasil koordinasi dengan pihakpemerintah setempat maka KKN pada tahun 2018 ini diselenggarakan didaerah daerah Bogor barat. Tujuan penelitian ini adalah untuk membuat sistem informasi desa, membantu para tenaga pendidik dan warga sekitar wilayah ciampea ilir RT 03/06 desa Tegal Waru. Metodepenelitian ini menggunakan dengan penelitian survey dan penelitian lapangan (field research). Yang dilakukan oleh kelompok 20 di desa tegal waru khususnya rw 06, kampung ciampea ilir. Setelah kegiatan KKN yang telah kami lakukan mendapat respon yang sangat baik danberjalan dengan sesuai yang kita harapkan. Berbagai bidang yang telah dijadikan sasaran seperti dalam bidang pendidikan, kesehatan, ekonomi kususnya dilingkungan sekolah dan sekitar posko KKN 20. Selain itu bertepatan dengan hari kemerdekaan Indonesia, 17 agustuskami membantu para panitia acara lomba 17 agustus dan sekaligus berpartisipasi dalam perlombaan tersebut. Terlebih dalam tahun ini acara ini dimeriahkan oleh Habib Husain bin Ali Assegaf yang menambah semarak warga.
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Maier, Janine. "The significance of International Cooperation and Associated Travels for the Development of Women’s Football in Jordan." Zeitschrift für Tourismuswissenschaft 12, no. 2 (October 12, 2020): 299–315. http://dx.doi.org/10.1515/tw-2020-0003.
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AbstractThe long running-battle for equality in sports has now reached a new peak in women’s soccer. An increasing number of countries newly add women’s soccer programs and several existing national teams fight for a further professionalization and equal payments. This demand is part of an empowerment process. In soccer, women still form a marginalized group, but they increasingly gain more scope within the social subsystem “soccer”. In this context, sports have a considerable social and spatial significance on the individual, socio-cultural and structural level. This article focusses on one aspect of this multi-layer empowerment process and deals with the influences related to international cooperation, like traveling of delegates and teams as a form of sports tourism. The main goal is to carve out the increasing importance of such travel activities for a further development of sports and through sports. Therefore, the article raises the question, which role do international cooperation and associated travel activities play within the sports development context and do they foster structural and social developments in a certain regional context? What are the most common ways of exchange within the sports sector? Which role do particular settings and regional backgrounds play? With regard to women’s football in Arab countries, this article deals with the developments in Jordan. In Jordan, the deregulation of the ban on headscarves and the support by HRH Prince Ali bin al-Hussein, president of the Jordan Football Association (JFA), former FIFA vice-president and half-brother of King Abdullah II, have achieved a decisive boost. Prior to the FIFA U-17 Women’s World Cup 2016 and the Asian Cup 2018, JFA has signed several Memoranda of Understanding (MoU) with different associations. These MoU play a vital role because they are important for the transfer of knowledge, the structural developments in Jordanian women’s football and include several travel activities.
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Fahimah, Iim, and Wahyu Abdul Jafar. "Tabot Festival: Shi'a Tradition Within The Sunni Community Of Bengkulu City On Sociology Of Islamic Law Perspective." Al-Istinbath : Jurnal Hukum Islam 5, no. 2 (November 30, 2020): 253. http://dx.doi.org/10.29240/jhi.v5i2.1777.
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The purpose of this research is to describe the Tabot festival, a legacy of the Shia tradition but still exists and held continuously in the Sunni community of Bengkulu City. This festival is a manifestation of love for Sayidina Husen bin Ali from people of Bengkulu. However, even though the purpose of this Tabot is useful, there are still some people who are questioning the legality of Tabot’s law because it is strongly suspected that Shiites brought this festival to the Bengkulu. This research was held to answer the legality of Tabot’s law, which is still being disputed by the Sunni community. Through this study, the researcher explained in detail the Tabot legal issues through the sociology of Islamic law Perspective. This research is categorized as field research, and the approach used in this research is the sociology of Islamic law. Data collection techniques used were interview and documentation techniques. After an in-depth study, it was concluded that the Tabot Festival was accepted by the Sunni community, but there are a few sets of events that need to be improved, because it was considered to violate Shari'ah. The allowed event series are Duduk Penja, Meradai, Menjara/Mengandun, Arak Penja, Mengarak Penja Bersurban, Gam, and Arak Gendang. There are two series of Tabot programs that need to be improved, namely Menggambik Tanah and Tabot Tebuang.
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..... "PENGARUH STRATEGI PEMASARAN TERHADAP KEPUASAN NASABAH BANK SYARIAH PADA BANK SYARIAH MANDIRI KOTA PALOPO." Journal Of Institution And Sharia Finance 3, no. 1 (July 8, 2020): 147–66. http://dx.doi.org/10.24256/joins.v3i1.1448.
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Abstract: This study discusses the effect of marketing strategies on customer satisfaction of Islamic Banks at Bank Syariah Mandiri Palopo Branch. The focus of the study discussion lies in the influence of marketing strategies and customer satisfaction in Bank Syariah Mandiri Palopo Branch. In this study using field research, by examining directly on the object, namely customers of Bank Syariah Mandiri Palopo branch. This research uses quantitative research type, the population in this study are customers of Bank Syariah Mandiri in Palopo branch totaling 3600 people, with a sample of 50 people given questionnaires. The technique used in sampling is a technique (probability sampling) simple random sampling (random sample). The instrument used was a questionnaire (questionnaire) with 23 statements presented in the form of a Likert scale. Based on the results of the research that has been carried out, it can be seen that the marketing strategy applied at the Bank Syariah Mandiri in the Palopo Branch has a positive and significant effect on customer satisfaction with value. the value of t-count (3,432) is greater than the value of t-table (1,660). The influence of marketing strategy on customer satisfaction at Bank Syariah Mandiri Branch Palopo 0.895. Customer satisfaction at Bank Syariah Mandiri before an increase in marketing strategy was 36,639 when the marketing strategy was increased by 1 point, satisfaction increased by 0.895.Keywords: Marketing Strategy, Customer Satisfaction. Abstrak: Penelitian ini membahas mengenai Pengaruh Strategi Pemasaran Terhadap Kepuasan Nasabah Bank Syariah pada Bank Syariah Mandiri Cabang Palopo. Fokus kajian pembahasan yaitu terletak pada pengaruh strategi pemasaran dan kepuasan nasabah di Bank Syariah Mandiri Cabang Palopo.Dalam penelitian ini menggunakan penelitian lapangan, dengan meneliti langsung pada objek, yaitu nasabah Bank Syariah Mandiri cabang Palopo. Penelitian ini menggunakan jenis penelitian kuantitatif, populasi dalam penelitian ini adalah nasabah Bank Syariah Mandiri cabang Palopo berjumlah 3600 orang, dengan penarikan sampel 50 orang yang diberikan angket. Tehnik yang digunakan dalam pengambilan sampel adalah tehnik (probability sampling) pengambilan sampel acak sederhana (random sample). Instrumen yang digunakan adalah angket (kuesioner) dengan 23 butir pernyataan yang disajikan dalam bentuk skala likert.Berdasarkan hasil penelitian yang telah dilakukan maka dapat diketahui bahwa strategi pemasaran yang diterapkan di Bank Syariah Mandiri Cabang Palopo mempunyai pengaruh yang positif dan signifikan terhadap kepuasan nasabah dengan nilai yang diperoleh nilai thitung (3,432) lebih besar dari nilai ttabel (1,660). Besar pengaruh yang ditimbulkan strategi pemasaran terhadap kepuasan nasabah di Bank Syariah Mandiri Cabang Palopo 0,895. Kepuasan nasabah pada Bank Syariah Mandiri sebelum adanya peningkatan strategi pemasaran adalah sebesar 36,639 ketika strategi pemasaran ditingkatkan 1 poin maka kepuasan bertambah 0,895.Kata Kunci : Strategi Pemasaran, Kepuasan Nasabah.Daftar Pustaka‘Uwaidah, Kamil Muhammad, Fiqih Wanita, Cet. V, Jakarta: Timur: Pustaka Al-Kautsar, 2000.Abu Zahrah, Muhammad, Ushul Fiqh, Jakarta: PT. Pustaka Firdaus, 1994Ahmad, Imam bin Hambal, Musnad Imam Ahmad bin Hambali, juz IV. Beirut: Dãr Ibn Katsir. 1993.al-Aziz,Saifullah, Fiqhi Islam, Surabaya: Terbit Terang, 1996.al-Husaini, Taqiyuddin Abi Bakri bin Muhammad, Kifayatul Akhyar, Surabaya: Dãrl Kitab Islami, t.th.al-Kahlani, Muhammad Ismail, Subulus-salam, Bandung: Dahlan, t.th.al-Qurtubi, Abu Walid Muhammad bin Ahmad Rasyid, Bidayah al-Mujtahid,Semarang: Toha Putra, t.th.Aminata, Tinjauan Hukum Islam Terhadap Jual Beli Daun Ubi Jalar Sebagai Pakan Babi di Kelurahan Bosso Kecamatan Walenrang Utara, Skripsi, 2013Anonim, Fikih Perniagaan | Klikuk.Com | Titian IlmuPenyejuk Qalbu (5 Desember 2013)Asnawi, Haris Faulidi, Transaksi Bisnis E-Commerce Perspektif Islam, (Yogyakarta: Magistra Insania Press, 2004Buhari, Imam Shahih Bukhari, Book 34, Hadith 1, Vol. 3, Book 34 http://sunnah.com/bukhari/34Bukhari, Imam, Shahih Bukhari, (Juz. I, Singapura: Maktabah Sulaiman Mar’iy, tth. Bukhori, Imam, Shahih al Bukhari, Juz 3, Beirut-Libanon: Dãr Al- Kutub Al-Ilmiyah, t.th.Departemen Agama RI, al-Qur’an dan Terjemahnya, Semarang: Toha Putra, 1989Gemala Dewi, et.al., Hukum Perikatan Islam di Indonesia, Jakarta: Prenada Media, 2005Haroen, Nasrun, Fiqhi Muamalah, Jakarta: Gaya Media Pratama, 2000Hasyimi, Muhammad, Fiqhi 4 Mazhab, (Bandung: Sinar Baru Argesindo, 1999.Lubis, Suhrawardi K., Hukum Ekonomi Islam, Jakarta: Sinar Grafika, 2000Mas’adi, Gufran A., Fiqhi Muamalah Kontekstual, Jakarta: PT. Raja Grafindo Persada, 2002.Mas’ud, Ibnu dan Zainal Abidin, Fiqhi Mazhab Syafi’i, Bandung: Dipo-negoro, 2007Rasyid, Sulaiman, Fiqhi Islam, Cet. 22, Bandung: Sinar Baru Algesindo, 1989.Sabiq, Sayyid, alih bahasa oleh Kamaluddin A. Marzuki dkk. Fiqhi Sunnah Jil. 12 , Bandung: Alma’arif, 1996.Sabiq, Sayyid, Fiqhi as-Sunnah, Jil. III, Libanon: Dãrl Fikr, t.th.Syafei, Rachmat, Fiqhi Muamalah, Bandung: Pustaka Setia, 2001.Ya’qub, Hamzah, Kode Etik Dagang Menurut Islam; Pola Pembinaan Hidup dalam Berekonom), Bandung: CV. Diponegoro, 1992Yahya, Mukhtar, Dasar-Dasar Pembinaan Hukum Islami, Bandung: PT. Al-Ma’arif, 1986
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"AL-IMAM AL-MAHDI AL-MUNTADHAR PERSPEKTIF SUNNI SYI’AH." JUNE 1, no. 1 (April 3, 2020): 107–18. http://dx.doi.org/10.47625/fitua.v1i1.231.
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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.
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Hammad, mohamed. "The Pen – Box of al Sayyid Sharaf al-Din al- Husain bin Ali bin Shams al-Din, Governor of Kawkaban City, Yemen (1097-1104 AH / 1685 -1692AD)." Journal of Association of Arab Universities for Tourism and Hospitality, April 2, 2021, 0. http://dx.doi.org/10.21608/jaauth.2021.67995.1157.
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Marzuki, Marzuki. "KRITIK TERHADAP KITAB SHAHIH AL-BUKHARI DAN SHAHIH MUSLIM." HUMANIKA 6, no. 1 (March 1, 2006). http://dx.doi.org/10.21831/hum.v6i1.3809.
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Para ulama telah sepakat tentang keautentikan hadis-hadis yang termuat dalam kitab Shahih al-Bukhari dan Shahih Muslim. Namun sekarang, sebagian ulama sudah mulai melakukan kritik dan penelitian ulang terhadap hadis-hadis yang ada dalam kedua kitab Shahih tersebut. Nama lengkap al-Bukhari adalah Abu Abdillah Muhammad bin Isma’il bin Ibrahim bin al-Mughirah bin Bardizbah al-Ja’fi al-Bukhari. hafalan yang sangat kuat. Ia menghafal 100.000 hadis shahih dan 200.000 hadis yang tidak shahih, di samping juga menguasai berbagai ilmu, terutama yang terkait dengan hadis. Di antara buku-buku yang ditulis al-Bukhari, yang paling terkenal adalah al-Jami’ al-Shahih yang terkenal juga dengan nama Shahih al-Bukhari. Sedang nama lengkap Muslim adalah Abu al-Husain Muslim bin al-Hajjaj al-Qusyairi al-Naisaburi. Imam Muslim juga dikenal sebagai ahli hadis yang memiliki tingkat hafalan yang tinggi sebagaimana al-Bukhari. Dari karya-karya Muslim, yang paling terkenal adalah kitab Jami’ al-Shahih atau dikenal dengan Shahih Muslim. Dua kitab hadis shahih yang ditulis al-Bukhari dan Muslim (al-Shahihain) merupakan dua kitab hadis yang paling populer di kalangan umat Islam hingga sekarang dan diakui sebagai kitab yang paling autentik setelah al-Quran. Meskipun dua kitab hadis shahih tersebut memiliki kedudukan yang sangat tinggi dan hampir semua ulama hadis sepakat akan keautentikan hadis-hadis dalam kedua kitab tersebut, ternyata kedua kitab hadis ini tidak luput dari adanya kritik. Kritik terhadap kedua kitab ini tidak hanya dilontarkan oleh para orientalis, tetapi juga dari para ulama hadis sendiri. Kritik ini terkadang diarahkan kepada penulisnya, yakni al-Bukhari dan Muslim, dan terkadang juga diarahkan kepada metode yang digunakan oleh keduanya dalam penyusunan kedua kitab tersebut. Kritik dan sorotan yang diarahkan kepada dua kitab al-Shahihain tersebut hingga kini masih muncul, terutama dalam hal matan atau isi hadisnya.
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Moñivas, Jesús Romero. "Ageing brain and geopolitical leadership: a bio-psycho-sociological approach to the fall of Sharif of Mecca Husayn bin Ali, 1908–1924." Interdisciplinary Science Reviews, August 11, 2021, 1–21. http://dx.doi.org/10.1080/03080188.2021.1951986.
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Baizal, Z. K. A. "Pembangunan Aplikasi Pengembangan Konten Wisata Berbasis Komunitas di Wilayah Kabupaten Sukabumi." Charity 3, no. 2 (August 26, 2020). http://dx.doi.org/10.25124/charity.v3i2.2352.
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Pariwisata merupakan salah satu industri yang menjadi andalan sebuah daerah. Kabupaten Sukabumi mempunyai potensi besar dalam hal pariwisata yang dapat menunjang pendapatan daerah. Beberapa tempat wisata di wilayah Kab Sukabumi antara lain [1], [2] : Danau Bacan, Bukit Karang Pra, Geopark Ciletuh, Tebing Panenjoan, Bravo adventure, Kampung Ciptagelar, dsb. Saat ini telah banyak berkembang aplikasi-aplikasi media sosial, dimana kontennya dikembangkan oleh pengguna sendiri. Konten dari media sosial ini berkembang begitu cepat, karena pada dasarnya konten tidak dikembangkan secara centralized, namun decentralized. Konten dalam Wikipedia misalnya. Semua pengguna dapat memperkaya konten Wikipedia, sehingga pengayaan konten dapat berkembang cepat, dan pihak Wikipedia bertugas mengkontrol konten tersebut. Contoh contoh yang lain seperti facebook, Instagram, bahkan website (apilkasi) e-commerce-pun, pengeyaan konten berbasis pengguna. Konsep ini tentu akan lebih bermanfaat jika dapat diterapkan juga pada aplikasi (website), dimana kontennya dikembangkan oleh pengguna aplikasi, atau dapat disebut sebagai komunitas. Komunitas ini dapat berupa komunitas-komunitas penggiat wisata, kesenian, kerajinan di daerah kabupaten Sukabumi. Komunitas dapat juga berarti para wisatawan itu sendiri maupun masyarakat yang peduli dengan potensi wisata di Sukabumi. Setiap pengguna (komunitas) dapat menambahkan tempat wisata, deskripsi, foto-foto, video, dan juga review dan rating dalam aplikasi. Untuk program pengabdian masyarakat kali ini, tim Telkom University bekerjasama dengan Grup Wisata Alam Sukabumi sebagai mitra, yang nantinya dapat menjadi pemilik aplikasi yang tim kembangkan sekaligus sebagai pengelola aplikasi. Dengan demikian, pihak mitra mendapatkan keuntungan dengan mendapatkan data-data wisata baru untuk memperkaya database wisata, juga mendapatkan feedback terhadap layanan wisata dari review dan rating para pengguna. Feedback ini dapat dimanfaatkan untuk evaluasi dan monitoring, untuk pengembangan layanan wisata yang lebih baik. Dalam pengembangan ini, kami menggandeng ahli dari Universiti Tun Hussein Onn Malaysia (UTHM), Dr. Mohd Rasidi Bin Ibrahim Seorang ahli dalam bidang Industri dan Teknologi Informasi Sebagai rekanan dalam pengembangan aplikasi ini.