Articles
<![CDATA[PERKAWINAN SIRI ]]>
<![CDATA[Ridwan, Saleh]]>
<![CDATA[ Jurnal Al-Qadau Vol 1, No 2 (2014): Hukum perkawinan ]]>
Publisher : <![CDATA[Jurnal Al-Qadau ]]>
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<![CDATA[Â Pernikahan atau perkawinan bagi umat Islam merupakan ikatan lahir batin antara seorang laki-laki dan seorang perempuan sebagai suami isteri berdasar akad nikah dengan tujuan membentuk keluarga sakinah atau rumah tangga yang bahagia sesuai hukum Islam. Pernikahan dalam Islam dispesialisasikan sebagai sebuah bentuk ikatan yang sangat kuat atau mitsaqon ghalidhan untuk mentaati perintah Allah dan melaksanakannya merupakan ibadah.Oleh karena demikian pentingnya perkawinan atau pernikahan, maka ia harus dilakukan menurut ketentuan hukum Islam dan oleh karena itu keberadaannya perlu dilindungi oleh hukum Negara sesuai dengan peraturan perundang-undangan yang berlaku agar perkawinan tersebut mempunyai kekuatan hukum. Perkawinan yang tidak dilakukan sesuai dengan ketentuan peraturan perundang-undangan yang berlaku tidak mempunyai kekuatan hukum (vide Ps. 2 UU No.1/1974 jo. Ps.2 (1) PP. No.9/1975).]]>
<![CDATA[PERKAWINAN MUTâAH Perspektif Hukum Islam dan Hukum Nasional ]]>
<![CDATA[Ridwan, Saleh]]>
<![CDATA[ Jurnal Al-Qadau Vol 1, No 1 (2014): al-qadau ]]>
Publisher : <![CDATA[Jurnal Al-Qadau ]]>
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<![CDATA[Alquran menjelaskan bahwa segala sesuatu diciptakan oleh Allah berpasang-pasangan antara laki-laki dan perempuan dan manusia (laki-laki) secara naluriah di samping mempunyai keinginan terhadap anak keturunan, harta kekayaan dan juga sangat menyukai lawan jenisnya perempuan), demikian pula sebaliknya.Untuk memberikan jalan terbaik bagi terjadinya âperhubunganâ manusia dengan lain jenisnya itu, Islam menetapkan jalan atau suatu ketentuan yaitu perkawinan. Perkawinan yang baik adalah memelihara hakekat dan tujuan perkawinan.Telah dikenal ada banyak jenis perkawinan, salah satunya adalah kawin mutâah. Bagaimana kawin mutâah ini menurut Hukum Islam dan Hukum Nasional?. Nikah mutâah ini merupakan salah satu pernikahan yang kontroversial. Uniknya, nikah mutâah ini bahkan dilanggengkan dan dilestarikan oleh segolongan dengan mengatasnamakan agama. Nikah mutâah di Indonesia dikenal juga dengan istilah kawin kontrak, secara kuantitatif sulit untuk didata, karena perkawinan kontrak itu dilaksanakan selain tidak dilaporkan, secara yuridis formal memang tidak diatur dalam peraturan apapun. ]]>
<![CDATA[Telaah Hukum Ekonomi Islam Terhadap Pendapatan Istri Dalam Meningkatkan Kesejahteraan Keluarga ]]>
<![CDATA[Azzochrah, Nurul Azizah]]>;
<![CDATA[Wahab, Abdul]]>;
<![CDATA[Ridwan, Saleh]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 17 No 2 (2019): 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.v17i2.777
<![CDATA[This research is entitled Study of Islamic Economics Against Wife Income in Improving Family Welfare (Case Study in Manggala Sub-District, Manggala Sub-District, Makassar City). This study describes how the financial role of the family and how Islam views wives who work? To obtain answers from the expected, the author uses three methods of data collection; Observations, interviews and documentation. Processing data using qualitative data with data analysis techniques used by the author are; Data reduction, data presentation and data verification. The sample in this study was the wife who worked in the Manggala sub-district of Manggala District, Makassar City. The results of this study indicate that the income accounted for for families and families with multiple careers in the Manggala sub-district based on BPS measurements includes the welfare family. In Islam there is no prohibition for women to work outside who violate the rules of Islamic law, the work of women is contrary to the principles of Islamic economics, namely ta'awun and maslahat]]>
<![CDATA[Validity Triage and Response Time Nurses in hospitals emergency room Sheikh Yusuf Gowa ]]>
<![CDATA[Annisa, Thahirah]]>;
<![CDATA[Wahdaniah]]>;
<![CDATA[Risnah]]>;
<![CDATA[Ridwan, Saleh]]>
<![CDATA[ Journal Of Nursing Practice Vol. 3 No. 2 (2020): Journal Of Nursing Practice ]]>
Publisher : <![CDATA[Institut Ilmu Kesehatan STRADA Indonesia ]]>
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DOI: 10.30994/jnp.v3i2.82
<![CDATA[Background: triage is a complex decision-making process in order to determine which patients are at risk of death, disabilities, poor clinical situation deteriorates, and safe patient for waiting. One of the principles of response time is generally about handling emergency patients who should be treated later than five (5) minutes after arriving at the Emergency Room.Purpose: The objective is to know the relationship between the Response Time Validity triage the nurse.Methods: The study design was observational analytic with cross sectional approach to sampling using Accidental Sampling based on inclusion and exclusion criteria with the number of 18 respondents. Univariate test results obtained from 11 respondents do Triage with appropriate and quick response time doing about 8 respondent. To determine the relationship between the validity of triage and response time by using Spearman rank test test at the significance level of 95%, which gained significant value of p = 0.000 or less than 0.05 (0.000 <0.05).Results: The results of this study to indicate there is a relationship between the validity Triage and Response Time Hospital emergency room nurse in Sheikh Yusuf Gowa Hospital. Conclusion: It is expected that this study can be used as a reference for educational institutions and health care institutions.]]>
<![CDATA[Pengelolaan Sumber Daya Alam Perspektif Al-Qur’an ]]>
<![CDATA[N, Nurjannah]]>;
<![CDATA[M, Misbahuddin]]>;
<![CDATA[Ridwan, Saleh]]>
<![CDATA[ Madani: Jurnal Ilmiah Multidisiplin Vol 1, No 12 (2024): Madani, Vol. 1 No. 12 2024 ]]>
Publisher : <![CDATA[Penerbit Yayasan Daarul Huda Kruengmane ]]>
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DOI: 10.5281/zenodo.10446006
<![CDATA[The management of natural resources has been ordered by Allah in the Qur'an so that humans can fulfill their daily needs. Both individuals and the general public, all have the right to utilize the natural resources on earth within certain limits while remaining aware that Allah swt. is the absolute owner of everything in this world. Natural resources are everything that comes from nature to meet human needs. Natural resources are something that can be utilized for various interests and needs of human life so that they can live more prosperously in our natural environment. This universe was created by Allah swt. very perfect. To regulate the continuity of life of his creatures on earth, Allah swt. has given trust to humans to prosper and manage it in a good way so that there is no damage on the earth.]]>
<![CDATA[Prinsip Kejujuran Dalam Usaha ]]>
<![CDATA[Qorina, Ulfa]]>;
<![CDATA[Ridwan, Saleh]]>;
<![CDATA[Lutfi, Muhtar]]>
<![CDATA[ Madani: Jurnal Ilmiah Multidisiplin Vol 2, No 7 (2024): Madani, Vol 2. No. 7, 2024 ]]>
Publisher : <![CDATA[Penerbit Yayasan Daarul Huda Kruengmane ]]>
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DOI: 10.5281/zenodo.12625740
<![CDATA[The principle of honesty in business is an important foundation that influences various operational and strategic aspects of the company. Honesty includes transparency in communications, disclosure of financial information, and integrity in all business actions. Implementing these principles builds a positive reputation and trust from customers, creates a healthy work environment, and encourages effective internal and external collaboration. In practice, honesty facilitates strong relationships with stakeholders such as investors and business partners. Trust built from honesty helps companies gain long-term support and cooperation, which is essential for business sustainability. In addition, companies that operate honestly tend to be better able to avoid legal and ethical risks, and are better prepared to face market challenges. Companies that uphold honesty do not only focus on short-term profits but are also committed to creating sustainable added value for all parties involved. Thus, honesty in business is the key to achieving long-term success and building a solid foundation for sustainable business growth.]]>
<![CDATA[Prinsip Etos Kerja Untuk Perubahan ]]>
<![CDATA[Karunia, Khaerunnisa]]>;
<![CDATA[M, Misbahuddin]]>;
<![CDATA[Ridwan, Saleh]]>
<![CDATA[ Madani: Jurnal Ilmiah Multidisiplin Vol 1, No 12 (2024): Madani, Vol. 1 No. 12 2024 ]]>
Publisher : <![CDATA[Penerbit Yayasan Daarul Huda Kruengmane ]]>
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DOI: 10.5281/zenodo.10443646
<![CDATA[Work Ethic Is A Belief That A Person Has In Doing Something With The Determination To Work Hard And Give Their Best. People Who Have A Work Ethic Will Usually Be More Appreciated Because They Are Responsible For Every Job They Do. Besides That, Their Determination And Dedication To The Work They Do Makes Them Get More Value Than Others. This Can Increase The Chances Of Success In One's Career.Work In Islam Is Actually A Form Of Implementation Of Its Creation On Earth, As Caliph Fil Ardhi, Humans In Their Physical Form Are Ordered To Prosper The Earth And The Universe. Rasulullah Muhammad Saw Gave An Example That When He Was A Teenager He Was An Intelligent And Tenacious Worker. Thanks To This Hard Work, The Prophet's Trading Business Developed. Even When He Was Officially Appointed As An Apostle And Leader Of The Ummah, Prophet Muhammad's Work Spirit Did Not Weaken, World Affairs And Government, Economics And Even Building Fortifications For Military Strategy Were Still Being Worked On. Work Is An Obligatory Command In Islam In Line With The Obligatory Command To Provide A Living And Share With Others]]>
<![CDATA[Al-Nahyu Dalam Istinbath Hukum ]]>
<![CDATA[Ardiansyah, Bimas]]>;
<![CDATA[Bakri, Muammar]]>;
<![CDATA[Ridwan, Saleh]]>
<![CDATA[ Media Hukum Indonesia (MHI) Vol 3, No 1 (2025): March ]]>
Publisher : <![CDATA[Penerbit Yayasan Daarul Huda Kruengmane ]]>
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DOI: 10.5281/zenodo.15226587
<![CDATA[This article discusses al-Nahyu in the istinbath of law. The method used refers to the literature method, where the source of data is obtained from literature materials processed through content analysis. The essence or substance of the prohibition (al-Nahyu) is inseparable from the views of several proposed scholars. The first opinion says that al-Nahyu, the substance of which is tahrim, unless there is a qarinah that turns the meaning of tahrim to others. The second opinion is the opposite by saying that basically the substance of al-Nahyu is karaha and does not indicate tahrim unless there is a qarinah that turns the meaning of karaha to tahrim and the three combinations of tahrim and karaha and does not show any meaning to one of them unless there is a qarinah. The content of the meaning of al-Nahy associated with the law of prohibition consists of haram and makruh. The three levels of law are contained in the verses of al-Nahyu which are classified as taklifi law. And mukallaf is required to carry out based on their abilities. However, it does not mean that it does not bring difficulties as a regulation that binds human behavior.]]>
<![CDATA[KEKERASAN DALAM RUMAH TANGGA PERSPEKTIF HUKUM ISLAM DAN HUKUM PUBLIK ]]>
<![CDATA[Patawari, Andi Yusri]]>;
<![CDATA[Ridwan, Saleh]]>;
<![CDATA[HL, Rahmatia]]>;
<![CDATA[Rahmawati, St.]]>
<![CDATA[ Jurnal AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 7 No 1 (2025): Volume 7, Nomor 1, Juni 2025 ]]>
Publisher : <![CDATA[IAIN BONE ]]>
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DOI: 10.30863/as-hki.v7i1.7022
<![CDATA[The issue of domestic violence has received relatively little attention among legal experts, both in terms of regulation and implementation. This paper aims to raise awareness and explore the extent to which Islamic legal norms and public law align with the spirit of anti-violence, particularly within the household. This study employs a normative juridical approach. Data were collected through documentation techniques, focusing on Islamic legal literature such as the Quranic texts and Hadith, as well as classical fiqh texts and statutory regulations currently in force in Indonesia. The study reveals that acts of domestic violence are prohibited in Islam, which is consistent with the anti-violence principles embedded in Indonesian legislation related to acts of violence.]]>
<![CDATA[Memahami Hukum Islam melalui Hadis ]]>
<![CDATA[Harjana, Dwi]]>;
<![CDATA[Talli, Abdul Halim]]>;
<![CDATA[Ridwan, Saleh]]>
<![CDATA[ Shar-E : Jurnal Kajian Ekonomi Hukum Syariah Vol. 11 No. 1 (2025): Shar-E: Jurnal Kajian Ekonomi Hukum Syariah ]]>
Publisher : <![CDATA[Institut Agama Islam Sultan Muhammad Syafiuddin Sambas ]]>
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DOI: 10.37567/shar-e.v11i1.4094
<![CDATA[This study examines the existence of hadith as the second source of Islamic law after the Qur’an, as well as the methods employed to interpret and implement it in the formation of Islamic legal rulings. Hadith serves as an explanation of Qur’anic verses, a source of new legal rulings, and a guide for Muslim daily life. The research combines library study and field observation, employing the maqāṣid al-syarī‘ah approach to analyze the principles, methods, and both textual and contextual approaches in understanding hadith. Findings reveal that a comprehensive understanding of hadith requires verification of the chain of transmission, analysis of the text, and consideration of historical and social contexts. Accordingly, hadith not only reinforces its position as a source of Islamic law but also contributes to the development of relevant, applicable, and contemporary-oriented legal solutions.]]>
