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All Journal Tadbir: Jurnal Manajemen Pendidikan Islam Al-Risalah : Jurnal Imu Syariah dan Hukum AL-Daulah Jurnal Diskursus Islam Jurnal Adabiyah Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam AL-HIKMAH : Jurnal Theosofi dan Peradaban Islam Khazanah Pengabdian Siyasatuna Jurnal Ilmiyah Mahasiswa Siyasah Syariyyah Iqtishaduna : Jurnal Ilmiah Mahasiswa Hukum Ekonomi Syariah Shautuna: Jurnal Ilmiah Mahasiswa Perbandingan Mazhab Pappasang Milkiyah: Jurnal Hukum Ekonomi Syariah el-Sunnah: Jurnal Kajian Hadis dan Integrasi Ilmu Ihyaussunnah : Journal of Ulumul Hadith and Living Sunnah Madani: Multidisciplinary Scientific Journal Jurnal Pendidikan Kreatif Fastabiq: Jurnal Studi Islam Jurnal As-Syar’i: Jurnal Bimbingan & Konseling Keluarga HISABUNA: Jurnal Ilmu Falak Jurnal Cendekia Ilmiah Jurnal Pendidikan dan Sosial Humaniora Lentera: Journal of Islamic Studies Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan

Subehan Khalik

Universitas Islam Negeri Alauddin Makassar

Author-ID : 687248

Religion Agriculture, Biological Sciences & Forestry Arts Humanities Astronomy Chemical Engineering, Chemistry & Bioengineering Civil Engineering, Building, Construction & Architecture Computer Science & IT Decision Sciences, Operations Research & Management Earth & Planetary Sciences Economics, Econometrics & Finance Education Industrial & Manufacturing Engineering Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Medicine & Pharmacology Physics Public Health Social Sciences Other

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MENAKAR TEOLOGI KEADILAN DALAM POLIGAMI Subehan Khalik
Al-Risalah VOLUME 19 NO 1, MEI (2019)
Publisher : Universitas Islam Negeri Alauddin Makassar

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.

CERMINAN LEGITIMASI PEMERINTAHAN ISLAM DI MASA PANDEMI Subehan Khalik
Al-Risalah VOLUME 20 NO 1, MEI (2020)
Publisher : Universitas Islam Negeri Alauddin Makassar

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

PERAN KANTOR KEMENTERIAN AGAMA KABUPATEN SOPPENG DALAM PEMBERDAYAAN FORUM KERUKUNAN UMAT BERAGAMA Asrianti Asrianti; Subehan Khalik
Siyasatuna: Jurnal Ilmiah Mahasiswa Siyasah Syar'iyyah Vol 1 No 3 (2020)
Publisher : SIYASATUNA : JURNAL ILMIAH MAHASISWA SIYASAH SYAR'IYYAH

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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

Eksistensi Balai Harta Peninggalan Dalam Penanganan Kasus Kewarisan Anak Nurhidayah A. Hambali; Subehan Khalik
Iqtishaduna: Jurnal Ilmiah Mahasiswa Hukum Ekonomi Syariah Volume 1 Nomor 1 Oktober 2019
Publisher : 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

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.

TINJAUAN HUKUM ISLAM TENTANG PERILAKU MASYARAKAT YANG MENGKONSUMSI NARKOTIKA JENIS JAMUR KOTORAN SAPI DI KABUPATEN GOWA Muh. Fiqih Indrawan; Subehan Khalik
Siyasatuna: Jurnal Ilmiah Mahasiswa Siyasah Syar'iyyah Vol 3 No 3 (2022): SIYASATUNA
Publisher : SIYASATUNA : JURNAL ILMIAH MAHASISWA SIYASAH SYAR'IYYAH

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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.

HARMONISASI INSTRUMEN ARAH KIBLAT Hikmatul Adhiyah Syam; Subehan Khalik Umar
HISABUNA: Jurnal Ilmu Falak Vol 1 No 1 (2020): Maret 2020
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/hisabuna.v1i1.13114

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.

Toleransi Kemelencengan Arah Kiblat Nur Amalia; Muh. Rasywan Syarif; Subehan Khalik
HISABUNA: Jurnal Ilmu Falak Vol 4 No 1 (2023): Maret 2023
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/hisabuna.v4i1.35802

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.

Peluang Dan Tantangan Ilmu Falak Di Indonesia Era Digital Nur Afny Awwalany; Sippah Chotban; Subhan Khalik
HISABUNA: Jurnal Ilmu Falak Vol 4 No 3 (2023): November 2023
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/hisabuna.v4i3.40475

Penelitian ini membahas tentang analisis peluang dan tantangan Ilmu Falak di Indonesia Era Digital, sehingga penelitian ini berfokus pada Peluang dan Tantangan Ilmu Falak dengan tujuan 1. untuk mengetahui analisis peluang Ilmu Falak di Indonesia era digital, 2. untuk mengetahui tantangan ilmu falak di Indonesia era digital. Penelitian ini merupakan penelitian kepustakaan (library research), dengan pendekatan secara ilmiah dan pendekatan secara (syar’i). Hasil penelitian ini bahwa analisis peluang ilmu falak di Indonesia era digital 2023 yaitu : 1.Akademisi yang mencakup pengembangan ilmu falak di sekolah-sekolah seperti pondok pesantren dan pengembangan ilmu falak di perguruan tinggi seperti dengan mendirikan prodi/jurusan ilmu falak , 2.Astronom yatiu Pecinta Astronomi Ilmu Falak, 3.Programmer Falak, melakukan pembuatan dan pengembangan aplikasi ilmu falak 4.Praktisi Hukum, seorang sarjanawan falak merupakan lulusan Sarjana Hukum, hal tersebut berpeluang menjadi seorang praktisi hukum. ,5.Wirausahawan Falak,membuat atau memodifikasi alat falak dan diperjual belikan 6.Penyuluh Agama Islam, Kementrian Agama bertugas memastikan arah kiblat masjid di segmen Bimas Islam dan Koordinator Syariah dan Kantor Urusan Agama sub-wilayah yang merupakan perluasan dari Kementrian Agama, 7.Pembuatan situs-situs Falak sebagai penyebaran informasi. Adapun analisis tantangan ilmu falak di Indonesia era digital 2023 yaitu : 1.Pengembangan Ilmu Falak, sarana dan inovasi untuk membantu penelitian sangatlah penting, 2.Pengembangan aplikasi pemrograman pendukung falak,melakukan pengembangan pemrograman merupakan hal yang tak cukup mudah karena harus dilakukan oleh orang yang paham tentang pemrograman dan juga membutuhkan waktu yang tak singkat dalam pembuatannya, 3.Hadirnya Teknologi Artifical Intelligence (AI), Teknologi Artifical Intelligence (AI) bisa menggantikan posisi manusia dalam mengerjakan sesuatu dengan cepat dan tanpa bayaran. Diharapkan peluang ilmu falak di era digital mampu terealisasikan dan tantangannya tidak menjadi hambatan untuk pengembangan ilmu falak kedepannya. Diharapkan ada penelitian lanjut terkait terealisasikannya peluang dan usaha-usaha pengembangan ilmu falak berhasil menghadapi tantangannya di era digital.

BATAS USIA PERNIKAHAN DALAM ISLAM; Analisis Ulama Mazhab Terhadap Batas Usia Nikah Musyarrafa, Nur Ihdatul; Khalik, Subehan
Shautuna: Jurnal Ilmiah Mahasiswa Perbandingan Mazhab Vol. 1, No. 3, September 2020
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/shautuna.v1i3.15465

AbstrakPokok pembahasan penilitian ini adalah batas usia pernikahan dalam Islam kemudian di analsis oleh ulama mazhab. Pernikahan disyariatkan dalam al-Qur’an untuk terwujudnya proses regerensi umat manusia. Generasi yang diinginkan adalah generasi yang berkualitas agar tugas menjalani kehidupan berjalan berdasarkan tujuan yang dititihkan oleh al-Qur’an. Penelitian ini bertujuan untuk mengetahui bagaimana batas usia pernikahan dalam Islam kemudian dianalisis oleh para ulama mazhab. Islam sendiri tidak membatasi usia ideal dalam pernikahan. Namun secara umum yang lazim dikenal adalah sudah baliq, berakal sehat, mampu membedakan dengan yang baik dengan yang buruk sehingga dapat memberikan persetujuan untuk menikah, sampainya waktu seseorang untuk menikah (buluq an-nikah),dengan kata “rusyd”. Para fuqaha berbeda pendapat tentang batas usia pernikahan, dimana mazhab Syafi’i dan Hanbali berpendapat bahwa usia ideal dalam pernikahan ialah 15 tahun, sedangkan Abu Hanifa berpendapat bahwa usia kedewasaan datang pada saat umur 19 tahun bagi perempuan dan 17 tahun bagi laki-laki, lain halnya dengan imam Malik berpendapat bahwa usia ideal kedewasaan yaitu 18 tahun baik bagi laki-laki maupun perempuan.Kata Kunci: Pernikahan; Batas Usia; Mazhab. AbstractThe subject matter of this study is how the age limit of the marriage in Islam is then analyzed by the sect scholars. Marriage was prescribed in al-Qur’an an for the human regerency. The desired generation is a qualified generation so that the task of living a life of walking is based on the purpose of the Qur’an. This study aims to determine how the age limit of the marriage in Islam was analyzed by the scholars. Islam it self does not restrict the ideal age marriage. But in general the familiar is already baliq, common sense, able to distinguish well with the bad so that it can give approval to marry, the time of someone to marry (buluq an-nikah), with the word “Rusyd”. The fuqaha differed concering the age limit of the marriage, where the Syafi’i and Hanbali sect argued that the ideal age in the marriage was 15 years, while Abu Hanifa argued that the age of maturity came at the age of 19 for women and 17 years for man, but Imam Malik argues that the ideal age of maturity is 18 years for both men and women.Key Words: Marriage, Age Limit, Scholar.

Mansai in the Marriage Tradition of the Banggai Ethnic in Central Sulawesi, Indonesia: A Living Sunnah Perspective Puyu, Darsul S.; Umar, Subehan Khalik; Hanis, Hasdin; Arifin, Bustanul; Abili, Muhammad
Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 7, No 3 (2023): Samarah: Jurnal Hukum Keluarga dan Hukum Islam
Publisher : Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/sjhk.v7i3.16510

The Mansai tradition is the custom of collecting material assistance before the wedding to lighten the burden on the prospective groom. This procession becomes a problem whether it is in harmony with the Prophet's orders. This study is qualitative research using the approach of living traditions and anthropology of Islamic law. Living sunnah is used to analyze the concept of hadith that lives in the Banggai community, while the anthropology of Islamic law analyzes the practice of mansai which is a tradition in marriage. Data was collected by gathering information through in-depth interviews and literature studies. The field findings were then analyzed using the perspective of living sunnah and integrated with the customs of the people of the Banggai Tribe, Central Sulawesi. The selected hadiths are those that have been validated for the quality of their sanad and matan. This study found that the mansai tradition means that the prospective groom invites his family and community to bear the funds or assets as wedding expenses which will be handed over to the woman (mangantokon sai). Mansai as a custom has become a habit in accordance with Islamic law and has become a living sunnah. The main message in the Mansai tradition is to help each other and ease the burden on Muslim brothers and sisters in the process of marriage (banikah) in the Banggai Tribe community. Anthropologically, mansai as a tradition that has been accepted by the Banggai people for a long time, functions as a unifying medium, maintains the practice of deliberation and overcomes social problems.

Co-Authors A, Amilianasari Abdul Wahid Haddade Abili, Muhammad Ahmadi, Muh Alim, Nur Andi Ati Andi Miswar Ansari, Mujaddid Arafah, Reza Kurniawan Arifuddin Mannan Asdar Asdar Asrianti Asrianti Ayu Ramadhani Bahar, Nur Qalbi Fitratunnisa Bilu, Nurahdillah Morra Bustanul Arifin Darsul S Puyu Dwi Arsita Mursalim Farham Rahmat fatimah Fatimah fatmal, abdbashir Febrianti, Febi Hafid, Muh. Hasbi Halimah Basri Hamka Hasan, Hamka Haq, Ahmad Ziaul Haqq, Shirny Fathanal Haqq, Zidny Irfanal Harun, Hayono Hasdin Hanis Hasni Hikmatul Adhiyah Syam Hj Rofie, Mohamad Khadafi Ikram, Syamsul Indra Yuliasti Indra Yuliasti, Indra Yuliasti Kasrum, Kasrum Kurniati Kurniati La Ode Ismail Ahmad, La Ode Ismail Latuconsina, Mahyuddin Maidin, Muhammad Sabir Marilang Mega Fatimah Rosana Muchtar, Alda Muh. Fiqih Indrawan Muhammad Ashari Muhammad Furkan Muhammad Rasywan Syarif Muhammad Sabir Muhammad Saleh Muhammad Yahya Muhammad Yahya Mujaddid Mursalim Nohong Mustaqim Pabbajah Musyarrafa, Nur Ihdatul N, Nurmadia Nisa Nuur, Khaerun Novraini, Andi Ghea Nur Afny Awwalany Nur Amalia Nur Iman Saal Nur Wulan Rohimah Nur, Agussalim Nuraeni Nurhidayah A. Hambali Omer Mohamed Taha Alkanan Qorina, Ulfa R, Risdahyanti Rahman Syamsuddin Rahmawati Rahmawati Risman, Gufrah Sabbar Dahham Sabbar Sakka, Abdul Rahman Sakka, Abdurrahman Saleh, Budiman Savana Zalsabilah Sippah Chotban Sitti Nurjannah Tasbih Tasbih Ummu Farhah Usman Usman, Ummi Farhah Yusbayani Yusbayani Zaenal Abidin Zainab Mardhi Kazim Zakirah

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