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All Journal Jurnal Dakwah Tabligh Al-Hikmah Jurnal Adabiyah Rihlah Jurnal Sejarah dan Kebudayaan Diwan : Jurnal Bahasa dan Sastra Arab TAHKIM BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Alauddin Law Development Journal (ALDEV) Al-Ubudiyah: Jurnal Pendidikan dan Studi Islam Khuluqiyya: Jurnal Kajian Hukum dan Studi Islam Inkunabula: Journal of Library Science and Islamic Information Amorti: Jurnal Studi Islam Interdisipliner JUDGE: Jurnal Hukum Kartika: Jurnal Studi Keislaman Socius: Social Sciences Research Journal Al-Faruq JIMMI: Jurnal Ilmiah Mahasiswa Multidisiplin An-Nahdloh: Journal of Education and Islamic Studies Ushul Al-Hukm: Jurnal Syariah dan Hukum Islam Dirosah Islamiyah: Jurnal Studi Islam
ZAENAL ABIDIN
Universitas Islam Negeri Alauddin Makassar
Religion Arts Humanities Computer Science & IT Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Nursing Public Health Social Sciences Other

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Journal : al-hikmah

 1 
JILBAB DALAM PANDANGAN ULAMA KLASIK DAN KONTEMPORER (Kajian Filosofis dan Implementatif) Nur Asia Hamzah; Zaenal Abidin
Al-Hikmah Journal for Religious Studies Vol 23 No 2 (2021): December
Publisher : Universitas Islam Negeri Alauddin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/al-hikmah.v23i2.22462

Abstract

This article aims to examine the hijab in Islam philosophically and implementationally. Through a search for literature sources and content analysis, this article finds that the essence of the hijab is all clothing that covers all members of a woman's body. By the majority of scholars, they do not exclude the face and palms. The law of hijab according to the views of classical scholars, there are differences regarding the limits of the aurat that must be covered, but they agree that the obligation to veil for Muslim women is a provision from Allah that must be obeyed. According to them, hijab is not only Arab culture, therefore the shari'ah of hijab is generally accepted by all Muslim women in the world. That is different from the views of contemporary scholars, the hijab is not a mandatory law that must be implemented. The verse about hijab only talks about local Arab culture. Thus, the standard of women's clothing is based on a measure of respectability and modesty in a particular region. The implementation of the hijab law depends on the goal of maintaining the honor and glory of Muslim women, free from distractions and temptations from fasiq people, more easily recognizable. As for the conditions, among others: it must cover the entire body except what is commonly seen, must be thick, must be loose, and must not resemble men's clothing.Keywords: Hijab in Islam; philosophically; implementationally; classical scholars; contemporary scholars. AbstrakArtikel ini betujuan untuk mengkaji jilbab dalam Islam secara filosofis dan implementatif. Melalui penelusuran sumber primer dan sekunder, artikel ini menemukan bahwa hakikat jilbab adalah setiap pakaian yang menutupi seluruh anggota badan perempuan, oleh mayoritas ulama, mereka mengecualikan muka dan telapak tangan. Hukum jilbab menurut pandangan ulama klasik terdapat perbedaan terkait batasan aurat yang harus ditutupi, namun mereka sepakat bahwa kewajiban berjilbab bagi wanita muslimah adalah syariat dari Sya>ri‘ yang harus ditaati. Jilbab tidak hanya sekedar budaya orang Arab, karena itu yari’at jilbab berlaku umum bagi seluruh wanita muslimah di dunia. Berbeda halnya dengan ulama kontemporer, jilbab bukanlah sebuah syariat wajib yang harus dilaksanakan. Ayat tentang jilbab hanya berbicara tentang budaya lokal Arab. Dengan demikian, Standar pakaian wanita didasarkan pada ukuran kehormatan dan kesopanan di daerah tertentu. Implementasi hukum pemakaian jilbab terpulang kepada tujuannya untuk menjaga kehormatan dan kemuliaan wanita muslimah, bebas dari gangguan maupun godaan orang-orang fasiq, lebih mudah dikenali. Adapun syaratnya, antara lain: harus menutupi seluruh tubuh kecuali yang biasa tampak, harus tebal, harus longgar, dan tidak boleh menyerupai pakaian laki-laki.تهدف هذه المقالة إلى دراسة الحجاب في الإسلام فلسفياً وتطبيقياً. من خلال البحث عن مصادر المكتبة مع تحليل المحتوى، تجد هذه المقالة أن الحجاب هو كل الملابس التي تغطي جميع أعضاء جسد المرأة. ولجمهور العلماء لا يتوقعون الوجه والكفين. وشريعة الحجاب في رأي العلماء الكلاسيكيين، هناك اختلافات في حدود العورات التي يجب تغطيتها، لكنهم اتفقوا على أن وجوب الحجاب للمرأة المسلمة حُكم من عند الله الذى يجب طاعته. وفقا لهم، الحجاب ليس مجرد ثقافة عربية، لذلك فإن شريعة الحجاب مقبولة بشكل عام من قبل جميع النساء المسلمات في العالم. وهذا يختلف عن آراء العلماء المعاصرين، فالحجاب عندهم، ليس قانونًا إلزاميًا يجب تنفيذه. الآية الكريمة التي تتحدث عن الحجاب تتحدث فقط عن الثقافة العربية المحلية. وبالتالي، فإن معيار ملابس النساء يقوم على قدر من الاحترام والتواضع في منطقة معينة. يعتمد تطبيق قانون ارتداء الحجاب على الهدف المتمثل في الحفاظ على شرف ومجد المرأة المسلمة، خالية من الانحرافات والإغراءات من قبل الفاسق، ويسهل التعرف عليها. أما من بين الشروط؛ يجب على النساء تغطية الجسم بالكامل باستثناء ما هو ظاهر عادة، ويجب أن تكون الملابس سميكة (غير شفافة) ، ويجب أن تكون واسعة (غير ضيقة) ، ويجب ألا تشبه ملابس الرجال.
Al-Fi’il al-Ṡulāṡī al-Muta’addī Fī Film Kartūn “al-Qiṭ al-Ḍāi’” Laely Yuliani Said; Limpo, Marwah; Fitriani; Abidin, Zaenal
Al-Hikmah Journal for Religious Studies Vol 26 No 01 (2024): Juni
Publisher : Universitas Islam Negeri Alauddin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/al-hikmah.v26i01.46244

Abstract

Abstract This study discusses about fi'il ṡulāṡī muta'addī (transitive verb) used in the cartoon film "al-Qiṭ al-Ḍāi'". The aim is to find out the division and i'rāb of the transitive verb (consisting of three letters) used in the film. The research method used by researchers in this study is a descriptive qualitative method by looking at various books and articles related to this study. The primary sources used are the cartoon film "al-Qiṭ al-Ḍāi'", and the secondary sources used are references derived from nahwu and sharf books, articles, and others. The study found that the fi'il ṡulāṡī muta'addī used in the cartoon film "al-Qiṭ al-Ḍāi'" totaled 128 verbs consisting of two types of verbs, namely fi'il mujarrad (verbs composed of the original three letters) and fi'il mazīd (verbs with additional letters entered). There are 73 fi'il mujarrad and 55 fi'il mazīd. Both types of verbs are muta'addi by themselves, and some need harf al-jar in order to add maf'ūl (object). This research is expected to deepen insight and knowledge about fi'il ṡulāṡī muta'addī (transitive verb) analysis of literary works, especially for researchers and readers in general. Keywords: Transitive Verb, The Cartoon Film, al-Qiṭ al-Ḍāi'
Artikel IMPLEMENTASI KAIDAH LAFAZ MUTLAQ-MUQAYYAD DALAM HUKUM QISAS Rezky, Nurhani; Lutfiah Lukman; Izyam B.; Andi Satrianingsih; Zaenal Abidin; Muhammad Suhufi
Al-Hikmah Journal for Religious Studies Vol 27 No 02 (2025): Desember
Publisher : Universitas Islam Negeri Alauddin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/al-hikmah.v27i02.59734

Abstract

This study examines the application of the muthlaq–muqayyad rule in qiṣāṣ law, which serves as a guideline in understanding the difference between general and specific terms in the establishment of Islamic law. This study uses a qualitative method with a literature study approach (dirāsah maṣdariyyah), through an analysis of classical fiqh works and contemporary interpretations related to qiṣāṣ. The results show that the muthlaq–muqayyad rule is an important instrument in maintaining the balance between divine justice and human rationality, so that its application is able to emphasize the flexibility of Islamic law in protecting life and upholding justice. The application of this principle shows that qiṣāṣ is not only a law of retribution, but also a moral and social framework based on the values of maqāṣid al-syarīʿah.   Penelitian ini mengkaji penerapan kaidah muthlaq–muqayyad dalam hukum qiṣāṣ yang berfungsi sebagai pedoman dalam memahami perbedaan antara lafaz umum dan lafaz khusus dalam penetapan hukum Islam. Penelitian ini menggunakan metode kualitatif dengan pendekatan studi kepustakaan (dirāsah maṣdariyyah), melalui telaah terhadap karya-karya fikih klasik dan interpretasi kontemporer terkait qiṣāṣ. Hasil penelitian menunjukkan bahwa kaidah muthlaq–muqayyad merupakan instrumen penting dalam menjaga keseimbangan antara keadilan Ilahi dan rasionalitas manusia, sehingga penerapannya mampu menegaskan fleksibilitas hukum Islam dalam melindungi jiwa dan menegakkan keadilan. Penerapan prinsip ini menunjukkan bahwa qiṣāṣ bukan hanya hukum pembalasan, tetapi juga kerangka moral dan sosial yang berlandaskan pada nilai-nilai maqāṣid al-syarīʿah.
Co-Authors Abd Rahman R Abd Rauf Muhammad Amin Abd. Rauf Muhammad Amin Amrudin Amrudin Assiddiq, Mahfuz Baso Pallawagau Dian Adriani Dzulkifli Al-Amin Faizal Fatmawati Fatmawati Fatmawati Fatmawati Nur Fatmawati, Fatmawati Fitriani Haidar Ali Hamzah Khaeriyah Hasyim Haddade Hendri Hesti Rahma Husain, Muhammad Zakir Izyam B. Kartini Kartini Khaerun Nisa Nuur Khairuddin Khairuddin Kiki Reski Amalia DT Kiljamilawati Akbar Laely Yuliani Said Lutfiah Lukman Marwah Limpo Miftahul Jannah Muh Miftahul Khaer Muhammad Didit Dermawan Rola Muhammad Sabri Muhammad Suhufi Nur Afifa Maharani Nur Aidah Fauziah Nur Arifin Nur Asia Hamzah Nur Halisah Nurul Fatimah Nurul Islamiah Oktaviani, Ria Pamessangi, Andi Arif Randy Randy Rezky, Nurhani Ria Sukmawidari Sabri Samin Satrianingsih, Andi Syamsuddin Radjab Tasliyah Erlina Ramli