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Implikasi Hukum Perkawinan pada Kasus Rajul Mafqud Lindiana Pramaysela; Nuraeni Novira; Rahmayani Lancang
AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 1 No 1 (2022): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab
Publisher : Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar

This study aims to determine the legal implications of marriage in the case of Rajul Mafqūd. This research uses descriptive qualitative research (non-statistical), which focuses on the study of manuscripts and texts or library research, using normative and sociological approaches. The results of the study show as follows, 1) The marital status of the wife when the husband is mafqūd according to the jumhur ulama' the wife may not remarry until she waits for four years and is still husband and wife. 'iddah after that it is lawful for him to remarry. 2) 'Iddah of wife for rajul mafqd is four months and ten days with definite and clear conditions that rajul mafqd has died. 3) Regarding inheritance, in terms of rajul mafqūd's personal property, it is not divided so that it is known with certainty and certainty over his death. As for other people's assets, Hanafiyah scholars argue that rajul mafqd does not have positive rights such as inheritance and wills, while Malikiyah scholars, Syafi'iyah state that rajul mafqūd has the right to inherit from others but do not inherit. Abstrak Penelitian ini bertujuan untuk mengetahui Implikasi Hukum Perkawinan pada Kasus Rajul Mafqūd. Penelitian ini menggunakan jenis penelitian deskriptif kualitatif (non-statistik), yang terfokus pada studi naskah dan teks atau library research, dengan menggunakan metode pendekatan normatif dan sosiologis. Hasil penelitian menunjukkan sebagai berikut, 1) Status perkawinan istri pada saat suami mafqūd menurut jumhur ulama’ si istri tidak boleh menikah lagi hingga menunggu selama empat tahun lamanya dan masih berstatus menjadi suami istri, jika dalam waktu tunggu itu suami tidak ditemukan maka istri melakukan masa ‘iddah setelah itu halal baginya untuk menikah lagi. 2) ‘Iddah istri bagi rajul mafqūd adalah empat bulan sepuluh hari dengan ketentuan pasti dan jelas bahwa rajul mafqūd telah meninggal dunia. 3) Mengenai warisan, dari sisi harta pribadi rajul mafqūd tidak dibagi sehingga diketahui dengan pasti dan yakin atas kematiannya. Adapun dari sisi harta orang lain ulama Hanafiyah berpendapat bahwa rajul mafqūd tidak mempunyai hak-hak positif seperti waris dan wasiat, sedangkan ulama Malikiyah, Syāfi’iyah menyatakan bahwa rajul mafqūd berhak mendapat waris dari orang lain tetapi tidak mewariskan.

Hukum Fidyah bagi Wanita yang Memakai Masker Saat Ihram pada Masa Pandemi (Analisis Fatwa Majelis Ulama IndonesiaNo. 3 Tahun 2020) Natasha Rizqi Arifah; Rachmat bin Badani Tempo; Rahmayani Lancang
AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 2 No 2 (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.v2i2.899

This study aims to find out and understand the considerations and decisions of the Indonesian Ulama Council (MUI) regarding wearing masks during ihram related to the fidyah law for women on this issue. This research uses descriptive qualitative research which refers to qualitative data described descriptively. By using normative, phenomenological, and conceptual approaches. The results of the research found are as follows: First, fidyah is a ransom or a substitute for a lack of worship, either because it leaves the obligation in worship or has committed violations in it which are specifically committed during fasting and pilgrimage. Second, amid the outbreak of the Covid 19 outbreak and in order to maintain the health of the pilgrims and prevent transmission of the disease, the MUI issued a fatwa that it is permissible for women to wear face coverings or masks when in an emergency or urgent need such as transmission of dangerous diseases which if they do not wear masks can exacerbate health conditions. Third, according to Nawawi, although women are prohibited from covering their faces, it is permissible for them to cover their faces from the heat of the sun, cold weather, fear of slander by wearing underwear or (clothing) that is light, because a woman's private parts are all over her body except her face and palms. For women who do this because of an emergency, they are subject to fidyah to complete their pilgrimage.

Konsep Penetapan Had dan Kafarat dengan Kias (Studi Komparasi Pendapat Imam Syāfiʻī dan Imam Abū Ḥanīfah) Rosmita Rosmita; Rahmayani Lancang; Jeny Rheka; Nasaruddin Nasaruddin
NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam Vol 9 No 2 (2023): NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam
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/nukhbah.v9i2.1129

This research aims to find out the opinions of Imam Syāfi'i and Imam Abū Ḥanīfah regarding the determination of had and kafarat with the problem that the researcher raises in this research, namely; first, what do Imam Syāfiʻī and Imam Abū Ḥanīfah think about determining had and kafarat with kias; and second, what is the comparative analysis of the opinions of Imam Syāfiʻī and Imam Abū Ḥanīfah regarding the determination of had and kafarat with kias. This research includes library research using a normative approach and a comparative approach. The research results show that; Firstly, Imam Syāfiʻī allows the use of kias in determining had and kafarat with the terms of rukun and kias conditions being in the determination of kias. Meanwhile, Imam Abū Ḥanīfah rejects the idea of determining had and kafarat because had was established to prevent people from being afraid of committing immoral acts and kafarat was established to abort sins. The level of punishment is only Allah SWT. who knows, no allusions are allowed. Second, the similarity of opinion between Imam Syāfiʻī and Imam Abū Ḥanīfah is the use of figures of speech as legal istinbat. The difference is that Imam Abū Ḥanīfah does not use kias in matters of had and kafarat except for the crime of takzir, while Imam Syāfiʻī considers it valid to use kias in the aspect of jinayat. After reading and studying several propositions and opinions of Imam Syāfiʻī and Imam Abū Ḥanīfah, the researcher is more inclined to strengthen Imam Syāfiʻī's opinion because some of the arguments which say that the use of kias in determining had and kafarat are not permissible are weak. Meanwhile, Imam Syāfiʻī's opinion which allows kias in the determination of had and kafarat is strengthened by the argument of the words of the Prophet Muhammad. when sending Mu'āż bin Jabal to Yemen.

Pengunaan Hijab Cosplay Perspektif Fikih Wanita Putri Indiarti Saleng; Jujuri Perdamaian Dunia; Rahmayani Lancang
AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 3 No 4 (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.v3i4.1670

The study aims to investigate the phenomenon of hijab cosplay from the perspective of women's fiqh, where Muslim women integrate the hijab into their cosplay costumes. The research method used is qualitative descriptive with a normative (shar'i) and phenomenological approach. The results of the study indicate that hijab cosplay involves creative modifications to the hijab fabric and costumes to comply with Islamic rules of covering, according to women's fiqh perspectives, without sacrificing the character's dentity being cosplayed. The findings show the importance of adhering to Islamic law in the use of hijab in cosplay activities. Hijab cosplay is a form of Muslim women's creativity in expressing their cosplay hobby through costume modifications based on fanart or personal creations. Hijabi cosplayers can transform the appearance of non-hijabi characters to comply with the rules of women's covering. However, despite showing creativity in modifying hijabs and costumes, hijab cosplay often does not meet the correct hijab requirements and involves the use of conspicuous accessories.In cosplay events, the interaction between hijabi cosplayers and men that does not conform to sharia boundaries, as well as the use of conspicuous fragrances, indicates a violation of the values of modesty. Additionally, seeking popularity through syuhroh clothing reflects behavior that does not embody the essence of the hijab as a symbol of modesty and obedience. Therefore, the use of hijab cosplay is prohibited because it does not meet the requirements of hijab from the perspective of women's fiqh.

Konsep Penetapan Had dan Kafarat dengan Kias (Studi Komparasi Pendapat Imam Syāfiʻī dan Imam Abū Ḥanīfah): The Concepts of Determining Had and Kafarat with Qiyas (Comparation Study of the Opinion of Imam Syāfiʻī and Imam Abū Ḥanīfah) Rosmita, Rosmita; Rahmayani Lancang; Jeny Rheka; Nasaruddin, Nasaruddin
NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam Vol. 9 No. 2 (2023): NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam
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/nukhbah.v9i2.1129

This research aims to find out the opinions of Imam Syāfi'i and Imam Abū Ḥanīfah regarding the determination of had and kafarat with the problem that the researcher raises in this research, namely; first, what do Imam Syāfiʻī and Imam Abū Ḥanīfah think about determining had and kafarat with kias; and second, what is the comparative analysis of the opinions of Imam Syāfiʻī and Imam Abū Ḥanīfah regarding the determination of had and kafarat with kias. This research includes library research using a normative approach and a comparative approach. The research results show that; Firstly, Imam Syāfiʻī allows the use of kias in determining had and kafarat with the terms of rukun and kias conditions being in the determination of kias. Meanwhile, Imam Abū Ḥanīfah rejects the idea of determining had and kafarat because had was established to prevent people from being afraid of committing immoral acts and kafarat was established to abort sins. The level of punishment is only Allah SWT. who knows, no allusions are allowed. Second, the similarity of opinion between Imam Syāfiʻī and Imam Abū Ḥanīfah is the use of figures of speech as legal istinbat. The difference is that Imam Abū Ḥanīfah does not use kias in matters of had and kafarat except for the crime of takzir, while Imam Syāfiʻī considers it valid to use kias in the aspect of jinayat. After reading and studying several propositions and opinions of Imam Syāfiʻī and Imam Abū Ḥanīfah, the researcher is more inclined to strengthen Imam Syāfiʻī's opinion because some of the arguments which say that the use of kias in determining had and kafarat are not permissible are weak. Meanwhile, Imam Syāfiʻī's opinion which allows kias in the determination of had and kafarat is strengthened by the argument of the words of the Prophet Muhammad. when sending Mu'āż bin Jabal to Yemen.

Implikasi Hukum Perkawinan pada Kasus Rajul Mafqud: Implications of Marriage Law in the Rajul Mafqud Case Lindiana Pramaysela; Nuraeni Novira; Rahmayani Lancang
AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol. 1 No. 1 (2022): 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.v1i1.630

This study aims to determine the legal implications of marriage in the case of Rajul Mafqūd. This research uses descriptive qualitative research (non-statistical), which focuses on the study of manuscripts and texts or library research, using normative and sociological approaches. The results of the study show as follows, 1) The marital status of the wife when the husband is mafqūd according to the jumhur ulama' the wife may not remarry until she waits for four years and is still husband and wife. 'iddah after that it is lawful for him to remarry. 2) 'Iddah of wife for rajul mafqd is four months and ten days with definite and clear conditions that rajul mafqd has died. 3) Regarding inheritance, in terms of rajul mafqūd's personal property, it is not divided so that it is known with certainty and certainty over his death. As for other people's assets, Hanafiyah scholars argue that rajul mafqd does not have positive rights such as inheritance and wills, while Malikiyah scholars, Syafi'iyah state that rajul mafqūd has the right to inherit from others but do not inherit. Abstrak Penelitian ini bertujuan untuk mengetahui Implikasi Hukum Perkawinan pada Kasus Rajul Mafqūd. Penelitian ini menggunakan jenis penelitian deskriptif kualitatif (non-statistik), yang terfokus pada studi naskah dan teks atau library research, dengan menggunakan metode pendekatan normatif dan sosiologis. Hasil penelitian menunjukkan sebagai berikut, 1) Status perkawinan istri pada saat suami mafqūd menurut jumhur ulama’ si istri tidak boleh menikah lagi hingga menunggu selama empat tahun lamanya dan masih berstatus menjadi suami istri, jika dalam waktu tunggu itu suami tidak ditemukan maka istri melakukan masa ‘iddah setelah itu halal baginya untuk menikah lagi. 2) ‘Iddah istri bagi rajul mafqūd adalah empat bulan sepuluh hari dengan ketentuan pasti dan jelas bahwa rajul mafqūd telah meninggal dunia. 3) Mengenai warisan, dari sisi harta pribadi rajul mafqūd tidak dibagi sehingga diketahui dengan pasti dan yakin atas kematiannya. Adapun dari sisi harta orang lain ulama Hanafiyah berpendapat bahwa rajul mafqūd tidak mempunyai hak-hak positif seperti waris dan wasiat, sedangkan ulama Malikiyah, Syāfi’iyah menyatakan bahwa rajul mafqūd berhak mendapat waris dari orang lain tetapi tidak mewariskan.

Pengunaan Hijab Cosplay Perspektif Fikih Wanita: The Use of Cosplay Hijab in The Perspective of Islamic Jurisprudence for Women Putri Indiarti Saleng; Jujuri Perdamaian Dunia; Rahmayani Lancang
AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol. 3 No. 4 (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.v3i4.1670

The study aims to investigate the phenomenon of hijab cosplay from the perspective of women's fiqh, where Muslim women integrate the hijab into their cosplay costumes. The research method used is qualitative descriptive with a normative (shar'i) and phenomenological approach. The results of the study indicate that hijab cosplay involves creative modifications to the hijab fabric and costumes to comply with Islamic rules of covering, according to women's fiqh perspectives, without sacrificing the character's dentity being cosplayed. The findings show the importance of adhering to Islamic law in the use of hijab in cosplay activities. Hijab cosplay is a form of Muslim women's creativity in expressing their cosplay hobby through costume modifications based on fanart or personal creations. Hijabi cosplayers can transform the appearance of non-hijabi characters to comply with the rules of women's covering. However, despite showing creativity in modifying hijabs and costumes, hijab cosplay often does not meet the correct hijab requirements and involves the use of conspicuous accessories.In cosplay events, the interaction between hijabi cosplayers and men that does not conform to sharia boundaries, as well as the use of conspicuous fragrances, indicates a violation of the values of modesty. Additionally, seeking popularity through syuhroh clothing reflects behavior that does not embody the essence of the hijab as a symbol of modesty and obedience. Therefore, the use of hijab cosplay is prohibited because it does not meet the requirements of hijab from the perspective of women's fiqh.

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