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<![CDATA[KADERISASI FUQAHA DALAM PERKEMBANGAN HUKUM ISLAM ]]>
<![CDATA[Muchsin, Agus]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 8 No 2 (2010): DIKTUM : JURNAL SYARIAH DAN HUKUM ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.35905/diktum.v8i2.310
<![CDATA[This article elucidates the regeneration of Islamic legal scholars in the context of the development of Islamic law. Using historical approach, this study shows that fiqh as a discipline did not exist in the early phase of Islam. The term fiqh in that phase referred to its etymologic meaning, i.e., comprehension. The companion of the prophet who had in-depth comprehension of Islam was termed faqih (plural: fuqaha). So, the term fiqh in its early phase of Islam signified an overall comprehension of all the teachings of God relating to belief, law, ethics, and other aspects. The regeneration according to Islamic perspective is aimed at preparing the candidates of highly intelligent, mature leader, with high moral integrity, who will guard and develop the identity of Islam as khair ummah (the best community). Nowadays, the cadre of Islam continues to exist to maintain and develop the regeneration of Islamic legal scholars through mosques, religious organizations, and pesantren (Islamic boarding schools).]]>
<![CDATA[URGENSI FIQH SAHABAT TERHADAP KONSTRUKSI METODOLOGI HUKUM ISLAM ]]>
<![CDATA[Muhammad Sabir]]>;
<![CDATA[Agus Muchsin]]>
<![CDATA[ Al-'Adl Vol 12, No 2 (2019): Al-'Adl ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Kendari ]]>
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DOI: 10.31332/aladl.v12i2.1419
<![CDATA[Ketika Rasululah Saw masih hidup, segala persoalan yang dihadapi oleh para sahabat dapat terselesaikan dengan mudah. Sebab rasulullah saw sebagai tempat mereka bertanya sebagai solusi atas permasalahan yang mereka hadapi. namun setelah wafatnya rasulullah saw maka terjadilah perbedaan pendapat atau pemahaman dikalangan para sahabat. Yang secara otomatis dibutuhkan langkah ijtihad sebagai solusi atas permasalahan yang dihadapi. Perbedaaan pemahaman dari kalangan para sahabat disebabkan karena beberapa faktor selain bertambah luasnya kawasan kekuasaan islam, perbedaan tingkat kapasitas kecerdasan atau pemahaman mereka terhadap suatu nash, serta perbedaan sosio-kultural antara satu daerah dengan daerah yang lain. Sehingga lahirla dua aliran yaitu aliran dari hijaz dan aliran iraq. Yang keduanya memiliki karakter atau ciri yang berbeda. Karakateristik yang menonjol pada fikih hijaz ialah menekankan pada dzahirnya suatu nash dan tidak melakukan interpretasi kecuali dalam keadaan terpaksa. Sementara fikih iraq sebaliknya ialah lebih mengandalkan rasio atau akal dalam menyelesaiakan suatu persoalan.]]>
<![CDATA[TRANSFORMASI HUKUM ISLAM KE DALAM BENTUK QANUN DAULI DUSTURI ]]>
<![CDATA[Agus Muchsin]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 12 No 2 (2014): Diktum : Jurnal Syariah dan Hukum ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.35905/diktum.v12i2.208
<![CDATA[This article out lines nasalah Transformation of Islamic lawin the form of Qabun Dauli Dusturi. From there sults of the discussion can be understood that Islamic law in some modern state can be viewed from two aspects; Islamic law applicable formal judicial and normative, which is described by the three forms of implementation of Islamic law, namely: (1) the implementation of Islamic law through state intervention, by form alizing Islamic law instate legislation. (2) The implementation of Islamic law by way of transformation of the values of Islamic law in the system of state regulation, without form alizing symbolically. (3) The implementation of Islamic law to separate the religious affairs of the state structure, so that the implementation of Islamic law is categorizedas an individual problem. Construction methodology of Islamic law in general consistof: Patterns Bayani, Ta'lili and Istilahi. Viewed from the standpoint of methodology, the phenomenon of Islamic legal thought in general shows that there are at least twoways of thinkingt hat; Islamic legal thought liberal and conservative Islamic legal thought textual.]]>
<![CDATA[PENERAPAN MANHAJ TERHADAP PENGUATAN FIKIH KADERISASI ULAMA PONDOK PESANTREN AS’ADIYAH SENGKANG ]]>
<![CDATA[Agus Muchsin]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 14 No 2 (2016): Diktum : Jurnal Syariah dan Hukum ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.35905/diktum.v14i2.231
<![CDATA[This paper discusses about the tradition of fiqh Madzhab in manhaji in scholars regeneration at Islamic boarding schools As’adiyah Sengkang. The focus of the study is the fiqh construction of Ma’had al-Aliy and implementation of Ma'had al-Qaeda Usuliyah in strengthening fiqh Ma’had al-'Aliy at Islamic boarding schools As’adiyah Sengkang. The approach of this study is a qualitative descriptive approach. It is concluded that the fiqh construction of Islamic boarding school As'adiyah is determined by scholars because they have full authority to lead and to determine the reference books of jurisprudence at the school. Then, the application of the methodology of fiqh can be seen in the use of the rules: (1) fiqhiyah; al-Umuru bi maqashidiha regard to the intention of ablution, (2) lughawiyah; in terms of mulamasah and permissibility mengqashar and shorten pray only for those on trip by using using Zahir meaning, not Majazi, and (3) ushuliyah in the distribution of tithes to eight asnaf.]]>
<![CDATA[KONTEKSTUALISASI HUKUM KEADILAN DALAM QISHAS ]]>
<![CDATA[Agus Muchsin]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 9 No 1 (2011): DIKTUM : JURNAL SYARIAH DAN HUKUM ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.35905/diktum.v9i1.280
<![CDATA[This article describes the problem in Qishas contextualisation Justice. Assessment results obtained from the understanding that the term "'Adala", which is aplication used for interpretation of justice, in the mentioned 28 times in the Koran. The word, describes a situation that is straight. Called Straight specifically because it meaningful determination of the law correctly. In terms of Islamic studies is examined more specifically by Mu'tazila as one school of thought that maintains the justice of God. In Islamic criminal law, sanctions the world divided into two kinds, namely: the first based on texts in the form of Qisas, diyat and had. Second, the government left to the discretion of ta'zir. Qishas fiqhi language more commonly used as a punishment qishas threatened with sanctions or disciplinary action taken as a reply in kind. Meanwhile, in view of the West, Islamic law is too cruel and inhumane even been blamed for something that is very unfair, because the children worth it unable to provide a deterrent effect on the perpetrators, and provide no assurance that qishas more effectively than other punishments severe. This assumption is refuted by the phenomenon in several Western countries, there are people who are not satisfied with the legal sanction given so that it appears not believe the attitude of law enforcement and legal materials.]]>
<![CDATA[KADERISASI FUQAHA DALAM PERKEMBANGAN HUKUM ISLAM ]]>
<![CDATA[Agus Muchsin]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 8 No 2 (2010): DIKTUM : JURNAL SYARIAH DAN HUKUM ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.35905/diktum.v8i2.310
<![CDATA[This article elucidates the regeneration of Islamic legal scholars in the context of the development of Islamic law. Using historical approach, this study shows that fiqh as a discipline did not exist in the early phase of Islam. The term fiqh in that phase referred to its etymologic meaning, i.e., comprehension. The companion of the prophet who had in-depth comprehension of Islam was termed faqih (plural: fuqaha). So, the term fiqh in its early phase of Islam signified an overall comprehension of all the teachings of God relating to belief, law, ethics, and other aspects. The regeneration according to Islamic perspective is aimed at preparing the candidates of highly intelligent, mature leader, with high moral integrity, who will guard and develop the identity of Islam as khair ummah (the best community). Nowadays, the cadre of Islam continues to exist to maintain and develop the regeneration of Islamic legal scholars through mosques, religious organizations, and pesantren (Islamic boarding schools).]]>
<![CDATA[STUDI WAKTU DHUHA DALAM PRESPEKTIF FIQIH DAN HISAB ILMU FALAK ]]>
<![CDATA[Abd. Karim Faiz]]>;
<![CDATA[Agus Muchsin]]>;
<![CDATA[Wahidin]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 18 No 2 (2020): DIKTUM: JURNAL SYARIAH DAN HUKUM ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.35905/diktum.v18i2.1533
<![CDATA[Abstract : Dhuha time is a special time. Allah SWT swears in the name of Dhuha time and Dhuha time becomes one of the names of surah in Al-Qur'an. This privilege is also included by Allah SWT regarding the law of taklifi for the people of Prophet Muhammad SAW to perform prayers at dhuha time (Sunnah Dhuha Prayer). The scholars of madzhab differ in their opinion in determining the time and the law. Therefore, the writer will conduct a study (study) about the time of dhuha in two perspectives, namely the perspective of madzahib fiqh and hisab of Falak Science (astronomical). The formulations of the problems in this study are: first, how is the dhuha time in the perspective of madzahib fiqh? Second, how is the time of Duha in the perspective of falak? This research is a qualitative research (Library Research). The presentation of the data in this article uses the narrative method, which describes all the findings of the research data. As for the findings in the study of this paper, first there is a mistake of opinion in the initial determination of the time for Duha prayer. Second, According to astronomical hisab the time of Duha starts 18 minutes after the time of shuruq (sunrise). Keywords : Dhuha, Fiqh, Hisab.]]>
<![CDATA[The Phenomenon of Silariang in Legal Sociology Review ]]>
<![CDATA[Megawati Megawati]]>;
<![CDATA[Rusdaya Basri]]>;
<![CDATA[Suhartina Suhartina]]>;
<![CDATA[Agus Muchsin]]>
<![CDATA[ Jurnal Marital: Kajian Hukum Keluarga Islam Vol 1 No 2 (2022): MARITAL: Kajian Hukum Keluarga Islam ]]>
Publisher : <![CDATA[IAIN Parepare ]]>
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DOI: 10.35905/marital_hki.v1i2.3365
<![CDATA[Penelitian ini mengkaji tentang fenomena nikah silariang di Kota Parepare tinjauan sosiologi hukum. Tujuan penelitian untuk mendeskripsikan (1) faktor penyebab terjadinya nikah silariang di Kota Parepare (2) dampak yang ditimbulkan akibat kasus nikah silariang di Kota Parepare (3) proses ma’deceng pelaku nikah silariang di Kota Parepare. Penelitian ini adalah field research dengan metode kualitatif deskriptif. Fokus penelitian ini adalah pemahaman masyarakat tentang nikah silariang tinjauan sosiologi hukum di Kota Parepare. Penelitian ini menggunakan pendekatan normatif, yuridis formal dan sosiologis. Sumber data penelitian ini ialah sumber data primer dan sekunder dengan tehnik observasi, interview, dan dokumentasi. Adapun Analisis datanya menggunakan analisis induktif dan deduktif. Hasil penelitian ini menunjukkan: (1) Faktor penyebab terjadinya nikah silariang di Kota parepare dikarenakan berbeda pilihan orang tua, perbedaan suku, perbedaan status sosial dan ekonomi, bertengkar dengan orang tua, dan ketidakterbukaan pada orang tua (2) Dampak yang ditimbulkan akibat kasus nikah silariang di Kota Parepare adalah adanya kebencian antara keluarga pria dengan keluarga wanita, dan orang tua merasa sedih, kecewa dan sakit hati (3) Proses komunikasi dalam menyatukan kembali hubungan antara pelaku nikah silariang dengan keluarga adalah melalui proses mediasi, pelaku nikah silariang memberanikan diri pulang ke rumah orang tua untuk berdamai, mengirim foto pernikahan kepada orang tua, dan orang tua yang menghubungi dan meminta pelaku nikah silariang untuk pulang ke rumah. memelihara keturunan, memelihara harta.]]>
<![CDATA[Kontroversi Legalisasi Nikah Siri Melalui Isbat Nikah Di Pengadilan Agama Barru ]]>
<![CDATA[Zulkifli Zulkifli]]>;
<![CDATA[Agus Muchsin]]>;
<![CDATA[Muh. Ali Rusdi]]>;
<![CDATA[Rusdaya Basri]]>;
<![CDATA[Aris Aris]]>
<![CDATA[ Innovative: Journal Of Social Science Research Vol. 3 No. 3 (2023): Innovative: Journal Of Social Science Research ]]>
Publisher : <![CDATA[Universitas Pahlawan Tuanku Tambusai ]]>
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DOI: 10.31004/innovative.v3i3.3318
<![CDATA[Pelaksanaan isbat nikah dilaksanakan atas dasar Kompilasi Hukum Islam Pasal 7 ayat (3) yang menyebut bahwa isbah nikah yang dapat diajukan ke Pengadilan Agama terbatas mengenai hal-hal yang berkenaan dengan, Adanya perkawinan dalam rangka penyelesaian perceraian, Hilangnya Akta Nikah, Adanya keraguan tentang sah atau tidaknya salah satu syarat perkawinan, Adanya perkawinan yang terjadi sebelum berlakunya Undang-undang No. 1 Tahun 1974; dan Perkawinan yang dilakukan oleh mereka yang tidak mempunyai halangan perkawinan menurut Undang-Undang No. 1 Tahun 1974. Dalam perspektif fikih, isbat nikah dalam arti penetapan untuk dicatatkan memang bukan suatu kewajiban mengingat tidak adanya nash baik Alquran maupun hadis yang secara eksplisit menjelaskan tentang keharusan isbat nikah. Dampak yang ditimbulkan apabila hakim menolak bagi yang mengajukan itsbat nikah maka akan berdampak kepada pencatatan kependuduka,pendidikan anaknya dan pembagian harta karena status perkawinan suami istri tersebut tidak sah secara negara, sehingga suami dan istri tidak mempunyai hak dan kewajiban sebagai suami istri menurut negara, dan juga anak yang dilahirkan dalam perkawinan tersebut dianggap anak luar kawin oleh Negara, begitupun dampaknya apabila semua diterima oleh hakim yang mengajukan istbat nikah maka dampak yang ditimbulkan adalah mudahnya bagi masyarakat untuk melakukan nikah siri, sehingga hal tersebut kontroversi.]]>
<![CDATA[Dominasi Orangtua dalam Pernikahan Dini di Kecamatan Anreapi Kabupaten Polewali Mandar: Analisis Maqashid al-Syariah ]]>
<![CDATA[Arman, Arman]]>;
<![CDATA[Rusdi, M Ali]]>;
<![CDATA[Muchsin, Agus]]>
<![CDATA[ Shautuna: Jurnal Ilmiah Mahasiswa Perbandingan Mazhab VOLUME 5 ISSUE 2, MAY 2024 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/shautuna.v5i2.46775
<![CDATA[Early marriage is often the subject of parental domination in cultures and societies that uphold strong traditions and norms. This article analyzes this phenomenon by using the Maqasid Sharia framework as a basis for understanding the implications of parental domination in the context of early marriage. The research method used is descriptive qualitative research, with normative and juridical approaches to explore the relevant aspects of Islamic law and values. The research involved in-depth interviews with a number of couples who experienced parental dominance in the early marriage process. The analysis shows that parental domination often contradicts the humanitarian and welfare principles of Maqasid Sharia. While it may be legally valid, this domination can result in an imbalance of power in the marriage relationship, causing conflict and dissatisfaction among young couples. Through a normative approach, this research highlights the need to return to the principles of equality, justice and freedom that underpin the institution of marriage in Islam. The juridical approach examines relevant aspects of the law and emphasizes the importance of integrating maqasid values into the practice of Islamic law.]]>
