Articles
<![CDATA[MENAKAR TEOLOGI KEADILAN DALAM POLIGAMI ]]>
<![CDATA[Subehan Khalik]]>
<![CDATA[ Al-Risalah VOLUME 19 NO 1, MEI (2019) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (388.498 KB)
|
DOI: 10.24252/al-risalah.v19i1.10198
<![CDATA[As a law passed by God, polygamy has transedental elements that often cause various interpretations. In this context, polygamy creates a new atmosphere for restoring the values of justice in its practice of law. If men are responsible for their actions as per the Qadariyah group's thinking, then polygamy should provide justice for women. However, if polygamy means the prerogative of God to bring down the law, then the demands of justice in this act cannot be brought forward because the law has become the absolute will of God.]]>
<![CDATA[CERMINAN LEGITIMASI PEMERINTAHAN ISLAM DI MASA PANDEMI ]]>
<![CDATA[Subehan Khalik]]>
<![CDATA[ Al-Risalah VOLUME 20 NO 1, MEI (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (750.151 KB)
|
DOI: 10.24252/al-risalah.v20i1.15328
<![CDATA[This paper is an attempt to make a comparison between the Islamic government and the Jokowi government in dealing with a pandemic. By using descriptive explanatory methods to solve the problem of popular support to the government through the granting of legitimacy to power. The long journey of the Islamic government in the historical stage illustrates the solidity and expertise of the rulers to win the sympathy of the people. The Prophet's time was the beginning of the Islamic government in which the Prophet played two functions; as head of the State and holder of the highest religious authority. The two forces were united in the Prophet until his death and continued by his companions afterward, but the pattern of the Prophet's power was no longer the same as his companions. When friends hold the reins of power, they must try to win the sympathy of the people to get the legitimacy of power. That is why religious languages are always maintained for generations to maximize the function of the authorities as holders of religious authority. Facing a pandemic, two things must always unite, namely; the full authority of the government and religious authority to get the legitimacy of power. The purpose of writing is to provide input to the government to win the hearts of the majority Muslim population to gain the legitimacy of their power and be a strong grip of the government is facing the co-19 pandemic]]>
<![CDATA[Hibah dalam Perspektif Sunnah Nabi ]]>
<![CDATA[Subehan Khalik]]>
<![CDATA[ Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam Vol 4 No 2 (2017) ]]>
Publisher : <![CDATA[Jurusan Hukum Acara Peradilan dan Kekeluargaan ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/al-qadau.v4i2.5694
<![CDATA[Hibah dalam perspektif Sunnah Nabi memiliki kriteria keshahihan dan dapat dijadikan hujjah. Hibah sangat dianjurkan dan tidak dengan paksaan, bahkan Rasulullah telah melaksanakan berbagai hal terhadap hibah diantaranya mengutuk orang yang mengambil kembali hibah mereka serta mengambil paksa hak orang lain. Pada sisi lain Rasulullah saw. juga memberi himbauan agar umatnya saling memberi hadiah dan memberi hibah.]]>
<![CDATA[Hudud dalam Al-Quran ]]>
<![CDATA[Subehan Khalik]]>
<![CDATA[ Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam Vol 5 No 2 (2018) ]]>
Publisher : <![CDATA[Jurusan Hukum Acara Peradilan dan Kekeluargaan ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/al-qadau.v5i2.7105
<![CDATA[Ḥudūd dalam ayat-ayat Al-Quran sebagai batasan terhadap perbuatan manusia. Jika perbuatan yang dibatasi itu adalah perbuatan yang menjadi kesenangan manusia maka batasannya biasa dikemukakan dalam bentuk larangan untuk mendekatinya. Namun jika perbuatan itu adalah sesuatu yang dibenci, maka pada konteks ini diajarkan untuk tidak melampaui batas.Ḥudūd dalam Al-Quran berisi pesan untuk menjauhi dan tidak melampaui batas terhadap beberapa perbuatan. Penelusuran terhadap ayat ḥudūd memberi pengertian bahwa defenisi yang dikemukakan oleh ahli hukum tentang ḥudūd dan hukuman yang menjadi ancamannya, berbeda dengan pengertian yang terbangun dari ayat-ayat yang menggunakan redaksi ḥudūd. Pengertian ḥudūd di kalangan ahli hukum berisi berbagai rupa perbuatan yang dikenal dalam bahasa hukum sebagai perbuatan jarīmah sementara konteks ḥudūd dalam Al-Quran bermakna batasan.Ḥudūd in the verses of the Al-Qur’an as a limit to human activity. If the restricted action is an act that becomes a human pleasure, the restriction is usually expressed in the form of a prohibition to approach it. But if the behavior is something that is hated, then in this context it is taught not to exceed the border.Ḥudūd in the Quran contains a message to evade and not exceed the boundary of some actions. The research for the hudud verse gives the understanding that the definition of hudud revealed by the jurist and the sentence as the threat differs from the understanding which is built from the verses that use the editorial of ḥudūd. The hudud definition among jurists contains various forms of deeds that known in legal language as acts of jarīmah while the context of ḥudūd in Al-Quran means boundaries.]]>
<![CDATA[Hubungan Islam-Kristen (Abad Pertengahan hingga Modern) ]]>
<![CDATA[Subehan Khalik]]>
<![CDATA[ Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam Vol 6 No 1 (2019) ]]>
Publisher : <![CDATA[Jurusan Hukum Acara Peradilan dan Kekeluargaan ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/al-qadau.v6i1.9470
<![CDATA[Pertemuan Islam-Kristen pada masa pertengahan lebih dominan diwarnai dengan konflik bersenjata perang salib yang memberi manfaat besar terhadap kaum Kristen, meski mereka telah mengalami kekalahan telak dalam pertempuran yang memakan waktu hampir dua abad. Pasca perang Salib pergulatan antara Islam-Kristen. Bangsa Barat mengalami peradaban baru dengan mulai mencaplok daerah-daerah Timur yang mayoritas beragama Islam. Sedangkan umat Islam kala itu sedang mengalami masa perpecahan kaum muslimin dan ketidak mampuan mereka menahan serangan Mongol pada masa selanjutnya. Daerah-daerah Islam mulai dijajah dalam bentuk politik kolonilisme dan imprealisme. Sementara di semenanjung Afrika, kehadiran Prancis sangat kontras lewat perlawatan Napolen Bonaparte ke beberapa Negara muslim semisal Mesir. Konteks ini memberi corak bahwa Islam telah mengalami keterpurukan dalam peradaban dan akses terhadap tekhnologi maju, sampai kepada Indonesia. The meeting of Islam and Christian in the middle age dominantly caused by armed conflict of crusades which gave great benefits to the Christians, although they had suffered a severe defeat in a battle that took almost two centuries. Post-Crusade struggle between Christianity and Islam. The West experienced a new civilization by begin to annex the Eastern regions which were predominantly Muslim. Whereas Muslims at that time were experiencing a period of Muslim division and their inability to resist Mongol attacks in the next coming years. Islamic regions began to be colonized in the form of political colonization and Imprealism. While on the African peninsula, France's presence was very contrasting through the leadership of Napolen Bonaparte to several Muslim countries such as Egypt.This context gives a pattern that Islam has experienced a deterioration in civilization and access to advanced technology, to Indonesia.]]>
<![CDATA[PERAN KANTOR KEMENTERIAN AGAMA KABUPATEN SOPPENG DALAM PEMBERDAYAAN FORUM KERUKUNAN UMAT BERAGAMA ]]>
<![CDATA[Asrianti Asrianti]]>;
<![CDATA[Subehan Khalik]]>
<![CDATA[ Siyasatuna: Jurnal Ilmiah Mahasiswa Siyasah Syar'iyyah Vol 1 No 3 (2020) ]]>
Publisher : <![CDATA[SIYASATUNA : JURNAL ILMIAH MAHASISWA SIYASAH SYAR'IYYAH ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Penelitian ini bertujuan untuk mengkaji peran Kantor Kementerian Agama Kabupaten Soppeng dalam memberdayakan Forum Kerukunan Umat Beragama (FKUB) dalam menjaga kerukunan umat beragama. Jenis penelitian yang digunakan dalam penelitian ini yaitu penelitian lapangan, sumber data berupa data primer dan data sekunder yang diperoleh melalui observasi dan wawancara. Data yang terkumpul kemudian dianalisis dengan menggunakan teknik deskriptif-kualitatif untuk selanjutnya ditarik kesimpulan. Dari hasil penelitian ditemukan bahwa Kementerian Agama Kabupaten Soppeng telah melakukan pelbagai langkah-langkah dalam upaya memberdayakan FKUB, diantaranya dengan melakukan sosialisasi Peraturan Menteri Agama dan Menteri Dalam Negeri (PBM) Nomor 9 dan 8 Tahun 2006, melibatkan FKUB proses pendirian rumah ibadah, melakukan kegiatan bersama dengan FKUB seperti dialog lintas agama, dan membentuk Dewan Penasehat yang tugasnya membantu merumuskan kebijakan yang terkait dengan pemeliharaan kerukunan umat beragama serta mengfasilitasi hubungan kerja antara FKUB dengan pemerintah daerah maupun dengan instansi yang terkait lainnya seperti TNI dan Polri. Langkah-langkah tersebut pada dasarnya telah berjalan dengan baik, meskipun masih terdapat kekurangan seperti masih rendahnya pengetahuan masyarakat akan keberadaan, tugas, dan fungsi FKUB.Kata Kunci: FKUB; Kementerian Agama; Pemberdayaan]]>
<![CDATA[Eksistensi Balai Harta Peninggalan Dalam Penanganan Kasus Kewarisan Anak ]]>
<![CDATA[Nurhidayah A. Hambali]]>;
<![CDATA[Subehan Khalik]]>
<![CDATA[ Iqtishaduna: Jurnal Ilmiah Mahasiswa Hukum Ekonomi Syariah Volume 1 Nomor 1 Oktober 2019 ]]>
Publisher : <![CDATA[Jurusan Hukum Ekonomi Syariah Fakultas Syariah dan Hukum Uin Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/iqtishaduna.v1i1.10938
<![CDATA[AbstrakBalai Harta Peninggalan dalam penanganan kasus kewarisan anak telah mematuhi hukum yang ada dan sudah sesuai dengan standar Kompilasi Hukum Islam (KHI). Ini menunjukkan bahwa para wali harus lebih memperhatikan tugasnya sebagai wali anak agar mengelola warisan si anak dengan baik dan tidak menyalahgunakan harta anak dibawah perwaliannya agar harta warisan anak tetap terlindungi dan wali anak berkewajiban untuk mengasuh anak yang berada dibawah perwaliannya. Dengan adanya harta peninggalan yang tidak terurus maka dari itu Balai harta peninggalan harus lebih meningkatkan pengawasan sebagai wali anak dan meningkatkan kinerjanya baik dari sumber daya manusia, agar tidak terjadi kesalahan dengan mengikuti cara pelaksanaan penanganan pembagian hak anak dalam kewarisan. Kata Kunci : Anak, Balai Harta Peninggalan, Kewarisan. AbstractThe Probate Court in handling cases of inheritance of children has complied with existing laws and is in accordance with islamic law compilation standards. This shows that guardians must pay more attention to their duties as guardians of children in order to manage the child's inheritance well and not to abuse the assets of the child under his guardianship so that the child's inheritance remains protected and the child's guardian is obliged to care for the child under his guardianship. With the inheritance of assets that aren’t taken care, the inheritance hall should increase supervision as a guardian of children and improve their performance both from human resources, so that mistakes don’t occur by following the implementation of handling the distribution of children's rights in inheritance.Keywords: Children, Heritage Sites, Inheritance.]]>
<![CDATA[TINJAUAN HUKUM ISLAM TENTANG PERILAKU MASYARAKAT YANG MENGKONSUMSI NARKOTIKA JENIS JAMUR KOTORAN SAPI DI KABUPATEN GOWA ]]>
<![CDATA[Muh. Fiqih Indrawan]]>;
<![CDATA[Subehan Khalik]]>
<![CDATA[ Siyasatuna: Jurnal Ilmiah Mahasiswa Siyasah Syar'iyyah Vol 3 No 3 (2022): SIYASATUNA ]]>
Publisher : <![CDATA[SIYASATUNA : JURNAL ILMIAH MAHASISWA SIYASAH SYAR'IYYAH ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[The massive, systematic, and structured circulation of narcotics hints at the complexity of controlling and overcoming narcotics as a national problem, not to mention the emergence of religious plants that contain intoxicating substances, such as cow dung fungi. This research is qualitative research with normative juridical and syar'i approaches. The results showed that the community and the Gowa Regency government did not know that the type of fungus that grows on cow dung is included in the Narcotics group. The lack of information related to the content of cow dung fungi is caused by the government's slowness in carrying out educational measures and prevention efforts. Although the Qur'an and hadith do not specifically regulate the legal status of cow dung fungus, but its legal status can be determined using the qiyas method, using the rule that everything that intoxicates the law is haram. Because cow dung mushrooms contain intoxicating substances, the law is illegitimate.]]>
<![CDATA[HARMONISASI INSTRUMEN ARAH KIBLAT ]]>
<![CDATA[Hikmatul Adhiyah Syam]]>;
<![CDATA[Subehan Khalik Umar]]>
<![CDATA[ HISABUNA: Jurnal Ilmu Falak Vol 1 No 1 (2020): Maret 2020 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/hisabuna.v1i1.13114
<![CDATA[In the implementation of the prayer which is the most important obligation for Muslims, there are a number of conditions, harmony, sunnah, and etiquette as well as prohibitions that cannot be done in the worship. One of the legal requirements for prayer is facing the Qibla (Masjid Al-Haram) in Makkah City. This is based on the results of the agreement of the scholars, so the need for instruments to facilitate the position of determining the direction of Qibla. Qibla direction measurement instruments have developed more and more advanced, starting from the object that becomes a reference and systematic use of easy to short measurement time, including the Qiblat Tracker instrument with a Phone Tracker. However, the development of existing instruments needs to be considered how the method of use and the level of accuracy. So by testing the instruments at five mosque points directly measured through Google Earth, it was found 1º difference between the Qibla direction measurement results between Qiblat Tracker instruments that use celestial objects as objects and the Phone Tracker that makes the Star Walk 2 application as an object. This is because there is still a distance between the Tracker Phone instrument and the Star Walk 2 application. As a result, the Qiblat Tracker instrument is stated to be more accurate, it is necessary to know further how much deviation occurs between the Tracker Phone instrument against its own object.]]>
<![CDATA[Toleransi Kemelencengan Arah Kiblat ]]>
<![CDATA[Nur Amalia]]>;
<![CDATA[Muh. Rasywan Syarif]]>;
<![CDATA[Subehan Khalik]]>
<![CDATA[ HISABUNA: Jurnal Ilmu Falak Vol 4 No 1 (2023): Maret 2023 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24252/hisabuna.v4i1.35802
<![CDATA[Penelitian ini berfokus pada toleransi kemelencengan arah kiblat dengan tujuan untuk mengetahui konsep penentuan arah kiblat dan mengetahui toleransi kemelencengan arah kiblat perspektif ilmu falak. Penelitian ini tergolong penelitian library research dengan menggunakan pendekatan syar’i, astronomis, historis dan normatif. Hasil penelitian ini ditemukan bahwa konsep mengenai arah kiblat menurut para tokoh dalam praktiknya yakni dengan menggunakan fenomena alam seperti matahari, bulan atau planet-planet lainnya dalam menentukan arah kiblat. Sebuah masjid dianggap masih akurat bila arah bangunan tidak melenceng diatas 1 derajat busur dari arah Ka’bah. Secara perhitungan matematis, toleransi kemelencengan arah kiblat 10busur=111/110 km. Apabila bangunan masjid menghadap kekota Makkah dengan matematis, dapat disimpulkan bahwa 104'00"dan 00 24’00” merupakan batas toleransi yang diperbolehkan dalam menghadap kiblat dari posisi Ka’bah. Meskipun demikian diharapkan agar perhitungan dan pengukuran arah kiblat dapat dilakukan dengan seakurat mungkin dengan mempertimbangkan datadata dan alat ukur yang akurat serta meminimalisir faktor human eror sedemikian rupa.]]>
