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<![CDATA[TINDAKAN ABORSI BAGI KORBAN PEMERKOSAAN PERSPEKTIF HUKUM POSITIF DAN HUKUM ISLAM ]]>
<![CDATA[Siti Rahmawati Mega Tompunu]]>;
<![CDATA[Zulfahmi Alwi]]>;
<![CDATA[Hamzah Hasan]]>
<![CDATA[ Qadauna: Jurnal Ilmiah Mahasiswa Hukum Keluarga Islam Vol 4 No 1 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/qadauna.v4i1.27519
<![CDATA[The point of this research is to find out how Abortion for Rape Victims Perspective of Positive Law and Islamic Law. The results of this study indicate that in Islamic law abortion is basically not allowed, because it kills the fetus which is considered sacred as a creation of Allah swt. According to positive law in Indonesia abortion is prohibited in the Criminal Code without any tolerance. KUHP as a general crime (Lex Generale), abortion is also regulated in Law no. 36 of 2009 concerning Health, articles 71-75 contain several indications that it is permissible to have an abortion. So PP No. 61 of 2014 concerning abortion due to rape as a more detailed elaboration of Law no. 36 of 2009. The view of Islamic law on Law no. 36 of 2009 and also PP No. 61 of 2014 does not violate religious rules and norms. The similarity of reasons is allowed because it is feared for the safety of the mother. In this PP, the safety of the mother is also prioritized, because if an abortion is not carried out, the mother's psyche will be disturbed. However, if she is not disturbed psychologically and accepts her pregnancy, then she cannot abort the pregnancy. If he does, he will be punished according to the rules. Keywords: Abortion, Rape, Positif Law, Islamic Law.]]>
<![CDATA[PERAN KANTOR URUSAN AGAMA DALAM MENGANTISIPASI PERKAWINAN DI BAWAH TANGAN DI KECAMATAN DUA BOCCOE KABUPATEN BONE ]]>
<![CDATA[Shintika Rindiyani Guntur]]>;
<![CDATA[Zulfahmi Alwi]]>;
<![CDATA[Musyfikah Ilyas]]>
<![CDATA[ Qadauna: Jurnal Ilmiah Mahasiswa Hukum Keluarga Islam Vol 4 No 2 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/qadauna.v4i2.28496
<![CDATA[The main problem in this study is how the role of the Office of Religious Affairs in anticipating underhand marriages in Dua Boccoe District Bone Regency. The type of researchused in this thesis is field research. The results of this study indicatet hattheroleof KUA is very important toanticipatet heoccurrence of under handed marriages. By conducting socialization, counselingand seminars on marriage so as to reducethe number of couples who carry outunder hand marriages, its how sthatthe KUA has carried out its rolewell. The implication of this research is that thereis great hope for KUA to continue implementing steps that anticipatet heoccurrence of under handed marriages in Dua Boccoe District, Bone Regency.]]>
<![CDATA[KRITERIA MEMILIH PASANGAN HIDUP DALAM MEMBENTUK KELUARGA SAKINAH ]]>
<![CDATA[Wakana Diniya]]>;
<![CDATA[Zulfahmi Alwi]]>;
<![CDATA[A. Intan Cahyani]]>
<![CDATA[ Qadauna: Jurnal Ilmiah Mahasiswa Hukum Keluarga Islam Vol 4 No 2 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/qadauna.v4i2.29852
<![CDATA[AbstrakPokok permasalahan dalam penelitian ini adalah Kriteria Memilih Pasangan Hidup Dalam Membentuk Keluarga Sakinah (Study Kasus Mahasiswa Fakultas Syariah dan Hukum UIN Alauddin Makassar). Pokok masalah dibagi menjadi dua sub masalah yakni: 1. Bagaimana Kriteria Memilih Pasangan Hidup Dalam Membentuk Keluarga Sakinah Mahasiswa Fakultas Syariah dan Hukum UIN Alauddin Makassar. ? 2. Bagaimana Pandangan hukum Islam terhadap kriteria memilih pasangan hidup Dalam Membentuk Keluarga Sakinah Mahasiswa Fakultas Syariah dan Hukum UIN Alauddin Makassar.? Penelitian Kualitatif Deskriptif merupakan jenis penelitian yang digunakan dalam skripsi ini, yaitu berupa penelitian lapangan. Adapun sumber data penelitian ini adalah Mahasiswa Fakultas Syariah dan Hukum UIN Alauddin Makassar. Selanjutnya, metode pengumpulan data yang digunakan adalah observasi, wawancara dan dokumentasi. Lalu teknik pengolahan dan analisis data dilakukan dengan melalui tiga tahapan yaitu: Reduksi data, penyajian data, dan penarikan kesimpulan. Hasil dari penelitian ini menunjukkan bahwa mahasiswa fakultas syariah dan hukum yang mana telah mengetahui hadis tersebut dan memahaminya. 1) Dalam praktik kehidupan terdapat tiga orang dengan kriteria agama sebagai prioritas utama, dua orang dengan kriteria kecantikan sebagai ptioritas utama, dan satu orang dengan tanpa kriteria khusus atau dengan kata lain atas dasar cinta dan mau menerima apa adanya. 2) Islam memberikan pedoman dalam memilih pasangan antara lain: perempuan yang salehah (taat beragama), perempuan yang memiliki nasab yang jelas, perempuan yang produktif (subur) dan perempuan yang perawan. Implikasi dari penelitian ini adalah: 1) Pasangan yang belum menikah bukan salah jika kita harus mempertimbangkan pasangan yang akan kita nikahi, dan sebaiknya mendahulukan bagaiman ketaatan pasangan kepada agamanya. 2) Bagi setiap pasangan yang hendak menikah mengikuti dan memperbanyak ilmu terkait keluarga sakinah mawaddah wa rahmah.]]>
<![CDATA[PERSEPKTIF HUKUM ISLAM TENTANG SILARIANG AKIBAT TINGGINYA UANG PANAIK ]]>
<![CDATA[Sunniati]]>;
<![CDATA[Zulfahmi Alwi]]>;
<![CDATA[Intan Cahyani]]>
<![CDATA[ Qadauna: Jurnal Ilmiah Mahasiswa Hukum Keluarga Islam Vol 4 No 2 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/qadauna.v4i2.29119
<![CDATA[Pokok permasalahan penelitian ini adalah 1) Bagaimana Perkawinan silariang di Desa Mangindara Kecamatan Galesong-Selatan Kabupaten Takalar. 2) Bagaimana Keberadaan uang panaik sebagai syarat perkawinan di Desa Mangindara Kecamatan Galesong-Selatan Kabupaten Takalar. 3) Bagaiamana Persepktif hukum Islam tentang silariang akibat tinggginya uang panaik di Desa Mangindara Kecamatan Galesong-selatan Kabupaten Takalar. Jenis penelitian ini tergolong dari penelitian kualitatif/lapangan atau field research dengan pendekatan penelitian yang digunakan adalah pendekatan syar'i dan siologis. Dari Hasil penelitian menunjukkan bahwa silariang terjadi karena tingginya uang panaik sehingga kedua pasangan yang saling mencintai melakukan perkawinan silariang dan di dalam hukum Islam tidak ada ketentuan yang mengatur tentang jumlah atau batasan uang panaik, Namun demikian demikian demikian hukum mubah (dibolehkan) dan diserahkan pada tradisi pada tradisi masyarakat setempat sesuai dengan kesepakatan bersama pihak kedua bela. Implikasi dari penelitian ini adalah dalam penentuan jumlah uang panai sebaiknya disesuaikan dengan kemampuan pihak laki-laki sehingga kedua belah pihak tidak ada yang merasa diberatkan dan tidak melakukan silariang, pada penetapan uang panaik hendaknya pihak laki-laki juga memahami keadaasn keluarga perempuan dan keadaan sosialnya, sehingga dalam pemberian biaya (walimah) uang panaik berada di posisi pada yang wajar untuk diterima. Abstrak Permasalahan utama penelitian ini adalah 1) Bagaimana perkawinan silang di Desa Mangindara, Kecamatan Galesong-Selatan, Kabupaten Takalar. 2) Bagaimana keberadaan uang panaik sebagai syarat pernikahan di Desa Mangindara, Kecamatan Galesong-Selatan, Kabupaten Takalar. 3) Bagaimana perspektif hukum Islam mengenai silariang akibat tingginya arus kas di Desa Mangindara, Kabupaten Galesong-selatan, Kabupaten Takalar. Jenis penelitian ini tergolong penelitian kualitatif/bidang atau penelitian lapangan dengan pendekatan penelitian yang digunakan adalah pendekatan syar'i dan siologis. Hasil penelitian menunjukkan bahwa silariang terjadi karena tingginya jumlah uang panaik sehingga kedua pasangan yang saling mencintai melakukan perkawinan silang dan dalam hukum Islam tidak ada ketentuan yang mengatur jumlah atau batas uang panaik, namun hukum diperbolehkan (diperbolehkan) dan diserahkan kepada tradisi. masyarakat lokal sesuai dengan kesepakatan bersama kedua belah pihak]]>
<![CDATA[KONTRIBUSI HAKIM DALAM MENEKAN TINGGINYA ANGKA PERCERAIAN MASA PANDEMI COVID-19 ]]>
<![CDATA[Asyraful Rijal Safruddin Rijal]]>;
<![CDATA[Zulfahmi Alwi]]>;
<![CDATA[Muhammad Fajri]]>
<![CDATA[ Qadauna: Jurnal Ilmiah Mahasiswa Hukum Keluarga Islam Vol 4 No 3 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/qadauna.v4i3.30871
<![CDATA[The Covid-19 pandemic has caused problems for domestic life that have an economic impact or a livelihood, resulting in a husband and wife having continuous disagreements until they can no longer reconcile and then file for divorce at the Maros Religious Court. Divorce results and consequences continue, being one of the highest parties in the Maros Religious Court during the Covid-19 pandemic. This is what encourages judges to play the role of case breaker to reduce divorce rates as a result of decisions and leave one of the consequences of economic factors at the Maros Religious Court. This type of research is a qualitative research using an empirical juridical approach located at the Maros Religious Court, Maros Regency. Sources of data in this study are primary and secondary data sources, primary data are sources of data obtained directly from the field through interviews and documentation. Secondary data is data that does not directly collect data/research through other people or documents. Data collection methods used are interviews and documentation. Data management techniques with data reduction, data presentation and data levers. Testing the validity of the data using source triangulation, technical triangulation and time triangulation. The results of the study indicate that the factors that cause divorce in the Maros Religious Court are risk factors and are continuous, leaving one party behind and economic factors. The Role and Efforts of Judges in Suppressing Divorce Rates at the Maros Religious Court by means of reconciliation or mediation as regulated in PERMA No. 1 of 2016. The role and efforts of the judge always provide advice to married couples, this effort can also provide benefits to both. The implications of this research are expected for the Maros Religious Court to add mediation judges to avoid divorce cases. I hope that this research can provide an understanding to the readers, especially the Maros people. And the researcher hopes that in the future the Maros Religious Court can give directions so that he understands that starting a family is not a small thing, but it takes calm and great responsibility so that the household becomes sakinah mawaddah warahmah. Keywords:Contibution,Judge,and Reducing the High Divorce Rate]]>
<![CDATA[Implementasi Kritik Sanad dan Matan Hadis Ali Mustafa Yaqub dalam Validasi Hadis ]]>
<![CDATA[Hamma Aming]]>;
<![CDATA[Zulfahmi Alwi]]>;
<![CDATA[Sitti Aisyah]]>
<![CDATA[ JAWAMI'UL KALIM: Jurnal Kajian Hadis Vol 2 No 2 (2024): JAWAMI'UL KALIM: Jurnal Kajian Hadis ]]>
Publisher : <![CDATA[JAWAMI'UL KALIM: Jurnal Kajian Hadis ]]>
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DOI: 10.36701/jawamiulkalim.v2i2.1424
<![CDATA[Ali Mustafa Yaqub is a charismatic cleric who has an important role in the spread of the Prophet's Hadith in Indonesia. And is a reliable expert, especially in the field of hadith, who has produced many works. Among his monumental works are Hadith Criticism and Problematic Hadiths. This article uses library research, namely in the form of books, notes or reports of related research results. The research approach used is the hadith science approach. With this, a hadith is considered valid in a study if the sanad is continuous, the narrator is fair and dhabit and there is no illah or syadz. As a result, understanding hadith will become easier to gain a more precise, dynamic, accommodating, appreciative, comprehensive and easy to understand understanding for people of all ages. The results of this research are that in validating a hadith, Ali Mustafa Ya'qub used the theory of the rules of hadith validity, as a form of attention or caution in selecting the hadith of the Prophet, in order to avoid forgery of the hadith. And the implication for the study of hadith is the importance of research on sanad and matn to maintain the position of the Prophet's hadith as a source of law and prevent the occurrence of falsification of hadith either among Muslims themselves or from orientalist circles.]]>
<![CDATA[Hadith of the Prophet PBUH as a Remedy for Hedonism ]]>
<![CDATA[Muktashim Billah]]>;
<![CDATA[Zulfahmi Alwi]]>;
<![CDATA[Abdul Rahman Sakka]]>
<![CDATA[ Hikmatuna : Journal for Integrative Islamic Studies Vol 8 No 2 (2022): Hikmatuna: Journal for Integrative Islamic Studies, December 2022 ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/hikmatuna.v8i2.6328
<![CDATA[Because the world is mortal, Islam is a complete religion that is the solution to all problems. Islam regulates the way of human life based on needs and does not splurge, making enjoyment the goal of life. The Prophet warns his people not to be extravagant, greedy, or oblivious to the world. However, the emergence of a lifestyle trend makes enjoyment. Enjoyment of life and endless satisfaction is a disease. Hedonistic behaviorcauses perpetrators to be excessively consumptive without realizing that if their income sources are limited, the impact of hedonistic actors will be wasteful, irresponsible, and in debt to the worst corruption. This paper addressed the Prophet's hadith as a solution to hedonism. Sahih (valid) hadiths are found by using the takhrj hadith method (validation) and examining its content using the taḥlīli (analytic) method by revealing the ontology, epistemology, and axiology sides. From the way of seeking sustenance and always seeking the lawful in order to benefit human life and avoid hedonistic behavior.]]>
<![CDATA[KONTRIBUSI MUHAMMADIYAH DALAM KAJIAN HADIS: ANALISIS MAJELIS TARJIH DAN METODOLOGI PENETAPAN HUKUM ]]>
<![CDATA[Zulfahmi Alwi]]>;
<![CDATA[M. Asyraf Mubarak Sudarmin]]>;
<![CDATA[Muhammad Alwi Nasir]]>
<![CDATA[ MUSHAF JOURNAL: Jurnal Ilmu Al Quran dan Hadis Vol. 4 No. 3 (2024): Desember ]]>
Publisher : <![CDATA[CV. Adiba Aisha Amira ]]>
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<![CDATA[Muhammadiyah is one of the largest Islamic organizations in Indonesia that plays an important role in advocating for Islam, particularly within Indonesia. The Muhammadiyah organization also focuses on Hadith and wields significant influence in Hadith studies in Indonesia, as evidenced by the decisions of Muhammadiyah's Tarjih Council, which is grounded in a paradigm based on the Quran and Sahih Hadith. This is because the name Muhammadiyah itself signifies an organization formed by followers of the Prophet Muhammad SAW, aiming to purify the teachings of monotheism within Indonesian society. This research employs a type of library research to analyze descriptive qualitative data utilizing the Hadith science approach. Consequently, this paper elucidates Muhammadiyah's contributions to the study of Hadith based on its Tarjih assembly. Within the Tarjih decisions, several determinations have been made, including the function of Hadith, the criteria for Hadith that can be used as evidence, establishing methods for resolving conflicting arguments, Ta'arudl al-Jarh wa al-Ta'dil, and Muhammadiyah's perspective on problematic Hadith (such as Dhaif Hadith, Mursal Hadith, Hadith narrated by Mudallis, and Ziyadah at-Tsiqah).]]>
<![CDATA[Fuat Sezgin's Thoughts on Hadith Criticism: Revisiting Ignaz Goldziher's Views on Doubts about the Authenticity of Hadith ]]>
<![CDATA[Nasir, Muhammad Alwi]]>;
<![CDATA[Zulfahmi Alwi]]>;
<![CDATA[Siti Aisyah Kara]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol. 8 No. 3 (2024) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v8i3.8807
<![CDATA[Ignaz Goldziher's views on hadith have elicited both support and criticism from Muslim scholars. Fuat Sezgin, a prominent Islamic scholar, disputed Goldziher's claim that hadiths narrated by classical scholars were inauthentic due to their reliance on sanad rather than matan criticism. Sezgin contends that the oral tradition of hadith transmission and his identification of some false hadiths in Sahih Bukhari weaken Goldziher's argument. This paper examines the differing perspectives of Ignaz Goldziher and Fuat Sezgin on hadith. Utilizing a literature research approach, it employs a descriptive-analytical method to elucidate the ideas of these two scholars. The research concludes that Goldziher's critique arose from a fundamental misunderstanding, as the narration method he criticized differed from that of classical scholars. Furthermore, the assertion that hadith was not documented in writing until later stages is refuted, as the Companions had recorded it in the Shahifah during the Prophet's time. Goldziher's identification of false hadiths in Bukhari is attributed to his focus on matan, leading him to consider them as fabrications by Bukhari.]]>
<![CDATA[GENDER PERSPEKTIF HADIS ]]>
<![CDATA[Mohamad Ibnu Rusyd Halim]]>;
<![CDATA[Arifuddin Ahmad]]>;
<![CDATA[Zulfahmi Alwi]]>
<![CDATA[ Tashdiq: Jurnal Kajian Agama dan Dakwah Vol. 11 No. 3 (2025): Tashdiq: Jurnal Kajian Agama dan Dakwah ]]>
Publisher : <![CDATA[Cahaya Ilmu Bangsa Institute ]]>
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DOI: 10.4236/tashdiq.v11i3.10930
<![CDATA[Untuk membahas konsep gender dalam perspektif hadis, pertama-tama kita perlu memahami dasar ajaran yang diyakini umat Islam mengenai hubungan antara laki-laki dan perempuan. Acuan utama dalam hal ini adalah Al-Qur'an, yang diyakini umat Islam sebagai sumber utama ajaran Islam dan rujukan bagi seluruh aspek kehidupan mereka, termasuk dalam perilaku sehari-hari yang didasarkan pada nash-nash Al-Qur'an. Pembahasan hadis akan menjadi fokus utama, sehingga untuk memahaminya secara lebih mendalam, pendekatan tematik atau mawdhui' sangat penting. Pendekatan ini dikenal dengan istilah syarh al-hadits bi al-mawdhu'iy, yang bertujuan untuk menginterpretasi hadis-hadis dengan cara mengaitkan tema tertentu dan memperhatikan hubungan antar hadis yang memiliki kesamaan topik. Dengan demikian, kita dapat memperoleh pemahaman yang komprehensif dan menyeluruh tentang makna dan pesan yang terkandung di dalamnya. Penelitian mengenai kepemimpinan perempuan dalam perspektif hadis ini merupakan penelitian kepustakaan (library research) dengan pendekatan hadis tematik. Hadis tematik berarti memilih tema tertentu untuk dianalisis secara menyeluruh. Dalam penelitian ini, tema yang ditetapkan adalah "Gender dalam Perspektif Hadis." Konsep tentang gender telah dijelaskan dalam hadis-hadis yang dikaji secara tematik melalui takhrij dan syarah. Sebelum hadis-hadis tersebut dikaji, penulis menyimpulkan bahwa konsep gender yang dimaksud dalam kajian ini mengarah pada pemahaman kesetaraan kedudukan antara laki-laki dan perempuan dalam melaksanakan segala aktivitas sesuai dengan kodrat masing-masing. Hadis-hadis mengenai kepemimpinan perempuan, baik dalam konteks politik, rumah tangga, maupun dari segi sanad, dapat diterima sebagai sahih. Namun, pemahaman terhadap hadis-hadis ini perlu dilakukan dengan pendekatan sosio-historis, karena matan hadis tersebut tidak selalu bersifat faktual.]]>
