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All Journal NUKHBATUL 'ULUM : Jurnal Bidang Kajian Islam BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Mazahibuna: Jurnal Perbandingan Mazhab WAHATUL MUJTAMA: Jurnal Pengabdian Masyarakat AL-BASHIRAH: Journal of Islamic Studies AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab
Rosmita
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Peranan Mahasiswi KKN dalam Gerakan Menutup Aurat (Gemar) di Desa Allaere Kecamatan Tanralili Kabupaten Maros Rosmita Rosmita; Muttazimah Muttazimah
WAHATUL MUJTAMA': Jurnal Pengabdian Masyarakat Vol 5 No 1 (2024): WAHATUL MUJTAMA': Jurnal Pengabdian Masyarakat
Publisher : Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36701/wahatul.v5i1.1509

Abstract

Community service which includes efforts to improve the quality of human resources in religious aspects and as a form of concern in developing society. The methods used in implementing community service through real work lectures are: Observation, Interviews, Preparation of work program workshops (Village Seminars). After the analysis is carried out, a work program is prepared that is appropriate and needed by the community. GEMAR Movement to Cover Private Parts is one of the work programs where this activity is specifically for Muslim women in Allaere village with the aim of activities to build awareness of the entire community about the importance of a Muslim woman covering her private parts. This program has been running well and has shown initial results in accordance with the KKN objectives that have been planned, namely inviting 44 Muslim women as participants and forming 4 intensive study groups.
Hak Kepemilikan Kain Sisa Jahitan dalam Tinjauan Fikih Muamalah (Studi Kasus Malaabis Makassar) Rosmita Rosmita; Nuraeni Novira; Yumita Yumita
AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam Vol 3 No 2 (2023): AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam
Publisher : Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36701/al-khiyar.v3i2.1077

Abstract

This research aims to find out and understand how the ownership rights of leftover stitched fabric are in the Muamalat jurisprudence review. The problems that the author raises in this research are: first, what is the practice of owning stitched leftover fabric in Malaabis Makassar? Second, what is the background behind tailors using stitched leftover cloth? Third, what are the ownership rights of the remaining Makassar Malaabis stitched fabric in the Muamalat jurisprudence review? The method used is a qualitative research method, using a type of field research carried out at Malaabis Makassar, with data collection through observation, interviews and documentation. The research approaches used are theoretical, normative juridical and phenomenological approaches. The results of research in the field show that Malaabis Makassar does not return leftover stitched fabric and does not offer leftover stitched fabric to customers. In muamalat fiqh, the remaining stitched fabric is the perfect property (al-milku al-tam) of the orderer. The phenomenon of tailors not returning leftover sewing fabric occurs because tailors feel that the customer no longer needs their remaining stitching fabric, the customer doesn't care about the ownership rights of the remaining stitched fabric and the tailor does not disclose the remaining stitched fabric. A tailor who uses fabric left over from a customer can be said to be permissible, when it is clear that the customer is satisfied with it or by looking at the habits of the people who no longer need fabric left over from sewing. This research has implications for society in general, both tailors who do not return leftover stitched fabric and buyers who do not care about their stitched leftover fabric.
Tinjauan Hukum Islam terhadap Penggunaan Voucer Gratis Ongkir di Shopeepay dalam Aplikasi Marketplace Shopee Rosmita; Farida Aprianti; Rahma Alia BS
AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam Vol 4 No 1 (2024): AL-KHIYAR: Jurnal Bidang Muamalah dan Ekonomi Islam
Publisher : Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36701/al-khiyar.v4i1.1444

Abstract

This research aims to find out the law on free shipping vouchers on Shopeepay in the Shopee application from an Islamic legal perspective. This research uses a qualitative descriptive research method or library research which focuses on the study of manuscripts and texts, using a normative approach and a sociological approach. The results of the analysis show that the mechanism for free shipping vouchers on Shopeepay is by topping up or topping up your balance. Topping up Shopeepay funds can be done in several ways, including: via bank transfer, ATM, Alfamart and Indomaret. Shopeepay top up can be done by clicking top up then selecting the desired top up payment method. After being reviewed and analyzed according to the perspective of Islamic law, free shipping vouchers on Shopeepay are permissible because the funds on Shopeepay are takyif as a sarf contract (exchanging money in paper form for electronic money) so in this case, the use of free shipping vouchers on Shopeepay in the Shopee application is permissible. . The implications of this research are First, Shopee users, especially Muslims who activate ShopeePay to fulfill their needs, are advised to be more careful in carrying out this transaction, as a Muslim you must know the contract you are making so as not to violate the Sharia. Second, Shopee is expected to also pay attention to the service features it already has, such as cashback, discounts, free shipping and other service features using Shopeepay based on sharia provisions.
Persaksian Non-Muslim dalam Tinjauan Fikih Peradilan Nur Shaliha; Rosmita Rosmita; Zulfiah Sam
AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 2 No 5 (2023): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab
Publisher : Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36701/qiblah.v2i5.1163

Abstract

This research aims to determine the position of non-Muslims as witnesses in judicial jurisprudence reviews, as well as the validity of non-Muslim testimony in judicial jurisprudence reviews. This research uses library research, which focuses on the study of manuscripts and texts, using a normative approach and a conceptual approach. The results of the research are as follows: first, the position of non-Muslims as witnesses in judicial jurisprudence, namely, the jurists are of the opinion that non-Muslim witnesses cannot be used as witnesses because the witnesses are not people who meet the requirements. The reason the jurists do not justify the presence of non-Muslim witnesses is because of religious differences and a non-Muslim is not a just person and is often characterized as wicked. Non-Muslims are also considered not to be from groups that are pleased with Muslims. Meanwhile, according to Islamic law, the testimony of non-Muslims cannot be used as a witness because testimony is a matter of power, whereas non-Muslims are not people who have power over Muslims. However, due to differences of opinion among the ulama regarding the testimony of non-Muslims, there are a minority of ulama who accept the testimony of non-Muslims on the grounds of emergency, namely making a will while traveling. Second, the validity of non-Muslim testimony in judicial jurisprudence, namely Imam Syafi'i and Imam Malik are of the opinion that non-Muslims cannot be witnesses against Muslims and their testimony is not accepted absolutely. Meanwhile, Imam Hanafi and Imam Ibn Hanbal allow the testimony of non-Muslims against Muslims in testamentary cases while on pilgrimage. Ibnu Qayyim al-Jauziyah stated that the rejection of non-Muslim witnesses must be reviewed in the era of globalization where currently people live together, non-Muslim testimony can be accepted in emergency matters that are desired, both in travel and residence situations.
Keabsahan Pemberian Wasiat Berdasarkan Standarisasi Umur (Studi Komparatif Antara Kompilasi Hukum Islam dan Hukum Islam) St. Nurhalimah Hamka; Rosmita Rosmita
AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 3 No 1 (2024): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab
Publisher : Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36701/qiblah.v3i1.1323

Abstract

This research was conducted with the aim of understanding the validity of wills based on age standardization from the perspective of the Compilation of Islamic Law and Islamic Law. Including to determine differences in the validity of wills based on age standards from the perspective of the Compilation of Islamic Law and Islamic Law. The type of research used is descriptive qualitative using normative literature and juridical study methods. As for the research results; Firstly, minor children who are not yet mature are allowed to make a will and their will is valid provided that the minor child must be of sound mind. In fact, the will of a small child has no legal basis from the Koran, except for the hadith narrated by Umar bin Khattab ra. that the will of a small child is permissible and is the word of a friend. Second, in the Compilation of Islamic Law it is very clear that a person who will make a will must be at least 21 years old, if the person doing it is not of age, in the Compilation of Islamic Law the will is invalid. Third, there is a difference between the Compilation of Islamic Law and Islamic Law, namely in determining the maturity and legal skills of the will. According to the Compilation of Islamic Law, a person who can make a will is a person who is truly an adult and has the ability to accept perfect laws. From what is seen in society, the age of 19 years is the standard for adulthood and the age of 21 years is the standard for making a will. As for Islamic law, the limits for people who make a will are based on being of age and being of sound mind.
Konsep Perlindungan Istri pada Kekerasan dalam Rumah Tangga (KDRT) Perspektif Hukum Islam Rosmita Rosmita; Dewi Indriani; Harniah Harniah
AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 3 No 3 (2024): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab
Publisher : Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36701/qiblah.v3i3.1436

Abstract

This research aims to determine the concept of protecting wives from Domestic Violence (KDRT) from an Islamic legal perspective. Also know about the protection of punishment for the wife who was the victim in this incident. The type of research used in writing this thesis is library research. The data analysis technique used is descriptive analytical using a deductive mindset. The research results show; 1) The Islamic concept of overcoming domestic violence is by determining each husband and wife's respective rights and obligations, then Islam provides direction in reminding each couple if they are negligent in their obligations in a virtuous way. In resolving problems, Islam orders to bring in negotiators from the man's family and the woman's family. 2) According to Islamic law, all parties are responsible for resolving domestic violence problems, starting from the husband as head of the household, then negotiators from both families, then also people in government who are responsible, in this case represented by the religious court.
Co-Authors A. Hawariah Achmad Noerkhaerin Putra Andi Indra Puteri Andi Nur Afifah Dewi Indriani Farida Aprianti Fauziah Ramdani Fitriani Fitriani Harniah Harniah Hendra Wijaya Isra ‘Aini Istikhariyah Muin Jeny Rheka Karmila Karmila Linka Anastasya Monoarfa Maryam Mooduto Muhammad Taufan Djafri Mukran H. Usman Mukran H. Usman Munawara Munawara Muttazimah Muttazimah Nasaruddin Nasaruddin Nasaruddin Nasaruddin Nasaruddin Nasaruddin Nasaruddin Nasaruddin Nasaruddin Novira, Nuraeni Nur Aflaha Hasan Nur Shaliha Nurfatimah Muh. Tahir Nurul Istiqamah Nurul Qisti Qadriani Arifuddin Rahma Alia BS Rahmayani Lancang Reski Mei Riska Riska Sam, Zulfiah Sirajuddin Sirajuddin Sitti Aminah St. Nurhalimah Hamka Yumita Yumita