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<![CDATA[Arrisalah Li Asy-Syafi’i Dalam Kerangka Ushul Fiqh ]]>
<![CDATA[Hanik Latifah]]>
<![CDATA[ AT-Tahdzib: Jurnal Studi Islam dan Muamalah Vol 2 No 2 (2014): At-Tahdzib ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam At-Tahdzib Ngoro Jombang Indonesia ]]>
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<![CDATA[Dalam kasus ar-Risalah, kita bisa menemukan bahwa asy-Syafi`i sendiri tidak memberi nama kitabnya, tidak memberi judul untuk sejumlah tema penting yang kelak dikenal sebagai ushul fiqh, ia ditulis dalam kerangka tema besar: kehujjahan as-Sunnah. Seperti diinformasikan di depan bahwa ar-Risalah hanyalah sebuah risalah yang ditulis asy-Syafi`i atas permintaan dari sobatnya, al-Mahdi. Oleh karena itu mengkaji sistematika dari kitab ini tidak terlalu penting karena masih terlalu mentah dan masih banyak ruang kosong untuk memperkaya sistematika yang memang belum dijamah oleh asy-Syafi`i. Ar-Risalah masih berisi materi-materi non-Ushul Fiqh dan pembahasannya tentang ushul fiqh terpusat pada Sunnah, Ijma’ dan Qiyas yang dibahas dalam kerangka menolak istihsan. Pola pemikiran dan faktor-faktor yang mempengaruhi metode istinbat imam syafi’i sebagaimana latar belakang pendidikan dan pemikirannya, termasuk salah seorang jajaran Imam penganut Ahlu as-Sunnah wa al-Jama’ah, yang dalam cabang fiqhiyyahnya berpihak pada dua kelompok, yaitu ahlu al-Hadis dan ahlu ar-Ra’yi (sintesa pemikiran tengah).]]>
<![CDATA[Transaksi Sende Ditinjau Dari Maqâsid Al-Shâri’ah Al-Shâtibî (Studi di Desa Rejoagung Kecamatan Ngoro Kabupaten Jombang) ]]>
<![CDATA[Hanik Latifah]]>
<![CDATA[ AT-Tahdzib: Jurnal Studi Islam dan Muamalah Vol 5 No 2 (2017): At-Tahdzib ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam At-Tahdzib Ngoro Jombang Indonesia ]]>
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<![CDATA[Transaction sende although the customary law sende transactions undertaken by some villagers Rejoagung have legitimate and has a strong legal evidence, but in the view of Islamic law the transaction is still experiencing some legal details. First, the transaction is a legitimate legal origin of the agreement is not in the contract or in the assembly khiyar. And for the buyer is obliged to keep promises. Buying and selling is called bai 'al-uhdah or selling by appointment. Second, if in the contract or in assemblies khiyar has stated that the agreement within a certain time the item will be repurchased or redeemed by the seller for the initial purchase and he as well as pledge or rahn. Akad pawn in Islam including accounts payable contract but was later accompanied by collateral that people who owed trust to give debt, because of the items that can be used as collateral for the repayment of debt. the results of the study as follows; First, sende transactions are often carried villagers Rejoagung District of Ngoro is a transaction that has become customary in the lives of the citizens of this transaction become the top choice of citizens to meet urgent needs in their muamalah activities. The main factor which encourages people to do this sende transactions, for the land owners is the need for money to do business and the urgent need for the recipient sende As is the advantage to manage the fields without losing money to buy or rent it. By most villagers Rejoagung, sende transaction is not a thing that gives problems for the economy of the families of both parties. Instead, this transaction provides many benefits to the economic needs of both parties. Second, In the concept maqashid al-shari'ah al-Syatibi, sende transaction is one that is diruriyah muamalah and hajiyah in its role as an effort to help meet the maintenance of property (hifzul-mal) and (hifz al-nafs). The existence of these transactions is very important for the village residents muamalah Rejoagung in running their activities. As muamalah transaction, this transaction is contained in some of the benefit and damage]]>
<![CDATA[ARRISALAH LI ASY-SYAFI’I DALAM KERANGKA USHUL FIQH ]]>
<![CDATA[Hanik Latifah]]>
<![CDATA[ At-Tahdzib: Jurnal Studi Islam dan Muamalah Vol 2 No 2 (2014): At-Tahdzib ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam At-Tahdzib, Ngoro, Jombang, Indonesia ]]>
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<![CDATA[Dalam kasus ar-Risalah, kita bisa menemukan bahwa asy-Syafi`i sendiri tidak memberi nama kitabnya, tidak memberi judul untuk sejumlah tema penting yang kelak dikenal sebagai ushul fiqh, ia ditulis dalam kerangka tema besar: kehujjahan as-Sunnah. Seperti diinformasikan di depan bahwa ar-Risalah hanyalah sebuah risalah yang ditulis asy-Syafi`i atas permintaan dari sobatnya, al-Mahdi. Oleh karena itu mengkaji sistematika dari kitab ini tidak terlalu penting karena masih terlalu mentah dan masih banyak ruang kosong untuk memperkaya sistematika yang memang belum dijamah oleh asy-Syafi`i. Ar-Risalah masih berisi materi-materi non-Ushul Fiqh dan pembahasannya tentang ushul fiqh terpusat pada Sunnah, Ijma’ dan Qiyas yang dibahas dalam kerangka menolak istihsan. Pola pemikiran dan faktor-faktor yang mempengaruhi metode istinbat imam syafi’i sebagaimana latar belakang pendidikan dan pemikirannya, termasuk salah seorang jajaran Imam penganut Ahlu as-Sunnah wa al-Jama’ah, yang dalam cabang fiqhiyyahnya berpihak pada dua kelompok, yaitu ahlu al-Hadis dan ahlu ar-Ra’yi (sintesa pemikiran tengah).]]>
<![CDATA[Transaksi Sende Ditinjau Dari Maqâsid Al-Shâri’ah Al-Shâtibî (Studi di Desa Rejoagung Kecamatan Ngoro Kabupaten Jombang) ]]>
<![CDATA[Hanik Latifah]]>
<![CDATA[ At-Tahdzib: Jurnal Studi Islam dan Muamalah Vol 5 No 2 (2017): At-Tahdzib ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam At-Tahdzib, Ngoro, Jombang, Indonesia ]]>
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<![CDATA[Transaction sende although the customary law sende transactions undertaken by some villagers Rejoagung have legitimate and has a strong legal evidence, but in the view of Islamic law the transaction is still experiencing some legal details. First, the transaction is a legitimate legal origin of the agreement is not in the contract or in the assembly khiyar. And for the buyer is obliged to keep promises. Buying and selling is called bai 'al-uhdah or selling by appointment. Second, if in the contract or in assemblies khiyar has stated that the agreement within a certain time the item will be repurchased or redeemed by the seller for the initial purchase and he as well as pledge or rahn. Akad pawn in Islam including accounts payable contract but was later accompanied by collateral that people who owed trust to give debt, because of the items that can be used as collateral for the repayment of debt. the results of the study as follows; First, sende transactions are often carried villagers Rejoagung District of Ngoro is a transaction that has become customary in the lives of the citizens of this transaction become the top choice of citizens to meet urgent needs in their muamalah activities. The main factor which encourages people to do this sende transactions, for the land owners is the need for money to do business and the urgent need for the recipient sende As is the advantage to manage the fields without losing money to buy or rent it. By most villagers Rejoagung, sende transaction is not a thing that gives problems for the economy of the families of both parties. Instead, this transaction provides many benefits to the economic needs of both parties. Second, In the concept maqashid al-shari'ah al-Syatibi, sende transaction is one that is diruriyah muamalah and hajiyah in its role as an effort to help meet the maintenance of property (hifzul-mal) and (hifz al-nafs). The existence of these transactions is very important for the village residents muamalah Rejoagung in running their activities. As muamalah transaction, this transaction is contained in some of the benefit and damage]]>
<![CDATA[Pembagian Waris Dengan Cara Bergilir Dalam Perspektif Kompilasi Hukum Islam ]]>
<![CDATA[Naachy, Dzin Nun]]>;
<![CDATA[Hanik Latifah]]>
<![CDATA[ At-Tahdzib: Jurnal Studi Islam dan Muamalah Vol 9 No 2 (2021): At-Tahdzib ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam At-Tahdzib, Ngoro, Jombang, Indonesia ]]>
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<![CDATA[Background. There is division of inheritance by way of rotation. Theprocedures for the implementation of inheritance by rotation need toexamining from the Compilation of Islamic Law.Aim. This study aims to the provisions of the Compilation of IslamicLaw in regulating the problems of inheritance and it implementation.Methods. The method used in this research is field research with aqualitative approach.Results. The procedure for implementing inheritance at the AttahdzibIslamic Boarding School is done by dividing the proceeds from theinheritance in rotation between one heir and another. Implementation inthis way is in accordance with the Compilation of Islamic Law article183, namely the distribution of the inheritance based on the agreementof the heirs after the heirs know their respective shares.]]>
<![CDATA[Tata Cara Pelaksanaan Ishlah Dalam Pembagian Waris Perspektif Kompilasi Hukum Islam ]]>
<![CDATA[Dzin Nun Naachy]]>;
<![CDATA[Hanik Latifah]]>
<![CDATA[ At-Tahdzib: Jurnal Studi Islam dan Muamalah Vol 10 No 1 (2022): At-Tahdzib ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam At-Tahdzib, Ngoro, Jombang, Indonesia ]]>
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<![CDATA[Background. The Compilation of Islamic Law in determining the law allows the implementation of the distribution of inheritance in a peaceful manner agreed upon by the family without following the procedures for the distribution of inheritance with the share specified in Islamic law.Aim. This study aims to discusses the procedure for distributing inheritance in a peaceful manner which is most relevant from the perspective of the Compilation of Islamic Law.Methods. This literature research uses the jurisprudence law approach. The research data were taken from the Qur'an and the Compilation of Islamic Law Articles 171-182 and Article 210 as primary data sources.Results. The results of the study show that the implementation of peace in the distribution of inheritance can use the Takharruj method and the Hibah method. The procedure for dividing inheritance by grants is more appropriate in the perspective of the Compilation of Islamic Law.]]>
<![CDATA[Pandangan Ulama Tentang Larangan Menyentuh dan Membaca Al-Qur’an dalam Keadaaan Haid ]]>
<![CDATA[Hanik Latifah]]>;
<![CDATA[Dzin Nun Naachy]]>
<![CDATA[ At-Tahdzib: Jurnal Studi Islam dan Muamalah Vol 11 No 2 (2023): At-Tahdzib ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam At-Tahdzib, Ngoro, Jombang, Indonesia ]]>
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DOI: 10.61181/at-tahdzib.v11i2.325
<![CDATA[Background. This research focuses on aspects of prohibitions for women during menstruation from the views of ulama. As is known, the commentators have not provided sufficient studies on the various implications arising from the existence of this menstrual cycle except for a global explanation of all taboos and prohibitions for menstruating women. Including touching and reading the Koran, this article focuses on aspects of prohibitions for women in reading the Koran during menstruation from the perspective of the ulama. Methods. The method used in this writing is the literature method with a normative approach. This approach is then analyzed descriptively starting from data description, data formulation and data interpretation. Results. Based on the results of the study, some of the scholars' views regarding reading the Koran during menstruation are permissible, some are not. Imam Syafi'i and Imam Hambali consider that women who are menstruating are prohibited from reading the Koran unless they are not intending to read the Koran as a recitation of the Koran, only as dhikr or for teaching. Meanwhile, Imam Maliki considers that reading the Koran for menstruating women is absolutely permissible.]]>
<![CDATA[Transformasi Kompetensi Ustadz melalui Program Kader Dai di Madrasah Diniyah Takmiliyah At-Tahdzib ]]>
<![CDATA[Bustanul Arifin Arifin]]>;
<![CDATA[Moh. Ulumuddin]]>;
<![CDATA[Ahmad Insya Ansori]]>;
<![CDATA[Hanik Latifah]]>
<![CDATA[ Al-Khidmah Jurnal Pengabdian Masyarakat Vol. 5 No. 2 (2025): MEI-AGUSTUS ]]>
Publisher : <![CDATA[Institute for Research and Community Service (LPPM) of the Islamic University of Jember ]]>
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DOI: 10.56013/jak.v5i2.4358
<![CDATA[The 2024 Kader Dai Program at Madrasah Diniyah Takmiliyah At-Tahdzib is designed to transform the roles and competencies of Islamic teachers (ustadz) by strengthening the implementation of Islamic legal values within society. Utilizing an experiential learning approach and continuous capacity-building, the program enables ustadz to deepen their religious knowledge while simultaneously cultivating leadership, communication skills, and adaptability to contemporary issues. This transformation is evident in the evolving roles of ustadz—from merely transmitting knowledge to serving as mentors, facilitators of religious dialogue, and social mediators who actively employ information technology to expand the reach of Islamic outreach (da’wah). The results demonstrate that holistic and sustained guidance can produce ustadz who are relevant, adaptive, and effective in contextualizing Islamic law amidst the complexities of modern society.]]>
<![CDATA[Pendampingan Penerjemahan Kitab Akhlaqul Banat Juz 1 bagi Santriwati Pondok Pesantren Al-Ghozaliyah Jombang ]]>
<![CDATA[Yayat Dimyati]]>;
<![CDATA[Hanik Latifah]]>;
<![CDATA[Zainal Fanani]]>;
<![CDATA[Ibnu Mas'ud Luthfi]]>;
<![CDATA[Hasan Abidin]]>
<![CDATA[ Ihsanniat: Jurnal Pengabdian Kepada Masyarakat Vol 2 No 2 (2025): Ihsanniat ]]>
Publisher : <![CDATA[LP3M IAI At-Tahdzib ]]>
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DOI: 10.61181/fembg802
<![CDATA[Artikel ini melaporkan hasil pendampingan penerjemahan kitab Akhlaqul Banat Juz 1 untuk santriwati di Pesantren Al-Ghozaliyah Jombang. Latar belakang kegiatan ini adalah rendahnya keterampilan membaca dan penerjemahan kitab kuning secara mandiri di kalangan siswi jenjang pemula. Program ini bertujuan untuk memberikan metodologi penerjemahan yang sistematis, melatih kemampuan bahasa Arab, dan meningkatkan pemahaman santriwati terhadap isi kitab akhlak. Metode yang digunakan adalah pendampingan partisipatif melalui ceramah interaktif, latihan penerjemahan ayat demi ayat, diskusi kelompok kecil, dan evaluasi berkala. Hasil pendampingan menunjukkan peningkatan kemampuan santriwati dalam hal pemahaman kosakata, tata bahasa Arab dasar, dan keberanian untuk mempresentasikan hasil terjemahan di kelas. Selain itu, terjadi perubahan sikap yang positif berupa peningkatan motivasi untuk mempelajari kitab kuning dan kesadaran akan pentingnya moral dalam kehidupan sehari-hari. Kegiatan ini merekomendasikan perlunya tindak lanjut berupa program pembiasaan halaqah tarjim mingguan agar keterampilan yang diperoleh dapat dipertahankan secara berkelanjutan.]]>
<![CDATA[Kewajiban Nafkah Anak Setelah Kematian Ayah: Telaah Fikih Mazhab dan Hukum Keluarga Islam di Indonesia ]]>
<![CDATA[Dzin Nun Naachy]]>;
<![CDATA[Hanik Latifah]]>;
<![CDATA[Yayat Dimyati]]>
<![CDATA[ Al-Mawaddah: Jurnal Studi Islam dan Hukum Keluarga (Ahwal Al-Syakhsiyyah) Vol 3 No 1 (2026): Al-Mawaddah ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam At-Tahdzib Jombang ]]>
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DOI: 10.61181/059w6s60
<![CDATA[Kematian ayah menimbulkan persoalan pihak yang selanjutnya bertanggung jawab memenuhi kebutuhan anak. Ibu yang masih hidup sebagai pengasuh, secara normatif tidak selalu identik dengan pihak yang dibebani kewajiban nafkah. Kajian ini bertujuan menganalisis kewajiban nafkah anak setelah kematian ayah berdasar perspektif fikih empat mazhab dan relevansinya dengan Hukum Keluarga Islam (HKI) Indonesia. Penelitian hukum normatif menggunakan pendekatan fikih komparatif, pendekatan perundang-undangan, dan pendekatan konseptual. Bahan hukum dianalisis secara deskriptif-komparatif dengan menelaah kedudukan ibu, kakek dari pihak ayah, dan kerabat lain dalam pemenuhan nafkah anak. Hasil penelitian menunjukkan, fikih mazhab tidak memberikan konstruksi yang seragam mengenai pihak yang wajib menanggung nafkah setelah ayah meninggal. Sebagian mazhab memberikan ruang bagi kakek atau kerabat tertentu untuk memikul kewajiban berdasarkan hubungan nasab dan kemampuan ekonomi. Kedudukan ibu perlu dibedakan antara tanggung jawab pengasuhan dan kewajiban nafkah. Tanggung jawab terhadap anak dalam hukum keluarga Indonesia tetap melekat, meskipun salah satu orang tua meninggal. Keterlibatan kerabat dimungkinkan ketika orang tua tidak mampu menjalankan kewajibannya. Kewajiban nafkah setelah kematian ayah lebih tepat dipahami sebagai redistribusi tanggung jawab yang mempertimbangkan hubungan nasab, kemampuan ekonomi, kebutuhan, dan kepentingan terbaik anak.]]>
