Articles
<![CDATA[Challenging Islamophobia by Action (An Overview of the Islamic Activist Movement in America from A Fiqh Aqalliyāt Perspective) ]]>
<![CDATA[Khalik, Subehan]]>;
<![CDATA[Hj Rofie, Mohamad Khadafi]]>;
<![CDATA[Usman, Ummi Farhah]]>;
<![CDATA[Nur Wulan Rohimah]]>
<![CDATA[ Jurnal Adabiyah Vol 24 No 1 (2024): June (Islamic Humanities) ]]>
Publisher : <![CDATA[Faculty of Adab and Humanities - Alauddin State Islamic University of Makassar ]]>
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DOI: 10.24252/jad.v24i1a3
<![CDATA[The issue of Islamophobia and the treatment of minorities is deeply rooted in the culture of Muslim societies. Throughout history, Islamic constitutional law has focused on the treatment of minority groups. However, the meaning of "minority" has evolved and shifted from referring to non-Muslim minority groups to Muslim minority groups. This research employs a qualitative methodology with an Islamic law and legal sociology approach, relying on empirical data. The article aims to emphasize the need for reassessing "minorities" and setting new standards in combating Islamophobia through a sociological approach by advocating fiqh al-Aqalliyāt as a tool to promote inclusivity among the Muslim majority. The results show that the movement against Islamophobia, based on the study of maqashid al-shariah with an emphasis on fiqh al-aqalliyat, is the main choice for American Muslim minorities. Abstrak Isu Islamofobia dan perlakuan terhadap minoritas berakar kuat dalam budaya masyarakat Muslim. Sepanjang sejarah, hukum konstitusional Islam telah berfokus pada perlakuan terhadap kelompok minoritas. Namun, makna "minoritas" telah berevolusi dan bergeser dari merujuk pada kelompok minoritas non-Muslim menjadi kelompok minoritas Muslim. Penelitian ini menggunakan metodologi kualitatif dengan pendekatan hukum Islam dan sosiologi hukum, dengan mengandalkan data empiris. Artikel ini bertujuan untuk menekankan perlunya menilai kembali "minoritas" dan menetapkan standar baru dalam memerangi Islamofobia melalui pendekatan sosiologis dengan mengadvokasi fiqh al-Aqalliyāt sebagai alat untuk mempromosikan inklusivitas di antara mayoritas Muslim. Hasil penelitian menunjukkan bahwa gerakan melawan Islamofobia yang didasarkan pada kajian maqashid al-syariah dengan penekanan pada fiqh al-aqalliyat menjadi pilihan utama bagi minoritas Muslim Amerika.]]>
<![CDATA[Uji Akurasi Pengukuran Arah Kiblat Masjid dan Makam di Kelurahan Malino Kecamatan Tinggimoncong Kabupaten Gowa ]]>
<![CDATA[Nuraeni]]>;
<![CDATA[Latuconsina, Mahyuddin]]>;
<![CDATA[Khalik, Subehan]]>
<![CDATA[ HISABUNA: Jurnal Ilmu Falak Vol 5 No 2 (2024): Juni 2024 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/hisabuna.v5i2.38480
<![CDATA[Determining the Qibla direction for mosques and tombs in Malino Village, Tinggimoncong District, Gowa Regency still uses a simple method due to the lack of public knowledge regarding the urgency of determining the Qibla direction even outside the tolerance limit. This research is a field research that applies qualitative research methods, using syar'i, astronomy and sociology approaches. The data sources used are primary and secondary data. The purpose of this study is to understand the method of determining the Qibla direction of mosques and tombs in the Malino Village, Tinggimoncong District, Gowa Regency, therefore it is necessary to re-measure to find out the actual Qibla direction by using several to determine the accuracy of Qibla direction. In this study there are five mosques and two graves which are used as examples regarding the position of the Qibla direction. The results showed that the accuracy of the Qibla direction at mosques and tombs in the Malino Village, Tinggimoncong District, Gowa Regency was still inaccurate. Therefore, it is necessary for the government to socialize and pay attention to the Qibla direction in mosques and graves.]]>
<![CDATA[Literasi Hadis Tentang Larangan Marah ]]>
<![CDATA[N, Nurmadia]]>;
<![CDATA[R, Risdahyanti]]>;
<![CDATA[Sakka, Abdul Rahman]]>;
<![CDATA[Khalik, Subehan]]>
<![CDATA[ Madani: Jurnal Ilmiah Multidisiplin Vol 2, No 3 (2024): Madani, Vol. 2, No. 3 2024 ]]>
Publisher : <![CDATA[Penerbit Yayasan Daarul Huda Kruengmane ]]>
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DOI: 10.5281/zenodo.12704831
<![CDATA[This research aims to discuss the hadith regarding the prohibition of anger. The Prophet SAW, forbade someone from getting angry with a lot of history. When viewed from a health aspect, expressing anger or holding it in both have harmful effects on health. This is what is interesting to study the hadith of the Prophet SAW which prohibits anger in more depth, so that it can provide more knowledge about anger, as well as answer questions that arise from the impression of contradiction that arises regarding the permissibility and prohibition of anger. This research uses qualitative methods through literature study applying the hadith takhrij and hadith sharia methods through in-depth analysis of the hadith based on relevant context and interpretation to understand the meaning contained in the hadith. Based on this research, it was found that (1) The hadith studied had 9 hadith lines, using the lidwah library application. (2) the quality of the hadith regarding the prohibition of anger, namely that it has authentic status because it is contained in the Sahih written by al-Bukhari where this book meets the special criteria as determined by the author. (3) The meaning of the hadith which is the object of study is that the prohibition against anger applies to all human beings. and anger is permitted on matters involving religious matters.]]>
<![CDATA[Literasi Hadis Tentang Larangan Melakukan Kekerasan Terhadap Perempuan ]]>
<![CDATA[A, Amilianasari]]>;
<![CDATA[Hafid, Muh. Hasbi]]>;
<![CDATA[Sakka, Abdurrahman]]>;
<![CDATA[Khalik, Subehan]]>
<![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.12751302
<![CDATA[This research discusses hadiths regarding violence against women. In several hadith narrations, Rasulullah SAW states that there is a prohibition against committing violence (beating) against women. However, another hadith states that it is permissible to hit women, especially wives, but there are certain conditions or limitations that must be met. This is what attracted the attention of researchers in studying the hadith of the Prophet Muhammad Saw. regarding violence against women because there is a contradictory impression in the hadith which is the object of research. This research uses qualitative methods through library research (Library study) by applying Takhrij al-Hadith and Syarah al-Hadith in analyzing the meaning contained in hadith using hadith interpretation techniques. Based on this research, there are three lines of hadith and the quality of the hadith which is the object of research has authentic status because the majority of scholars agree that the book of authentic Bukhari is a hadith book which has authenticity and occupies the position with the highest degree of authenticity among other hadith books and was written by a leading scholar. . The sharah of the hadith which is the object of research is that the hadith gives a warning that if a wife does not carry out the good obligations ordered by Allah, the Messenger of Allah and her husband, it is good. So it is permissible to hit one's wife, but with the intention and aim of educating and not hitting which can damage the psychological and physical body of a woman, especially the wife.]]>
<![CDATA[Otentisitas Hadis ]]>
<![CDATA[Yahya, Muhammad]]>;
<![CDATA[Khalik, Subehan]]>;
<![CDATA[Haq, Ahmad Ziaul]]>
<![CDATA[ Ihyaussunnah : Journal of Ulumul Hadith and Living Sunnah Vol 1 No 1 (2021): LIVING SUNNAH (June) ]]>
Publisher : <![CDATA[Pascasarjana, Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/ihyaussunnah.v1i1.24518
<![CDATA[Syaikh Muhammad Nasiruddin al-Albani mencurahkan perhatian terhadap hadis-hadis yang dikutip oleh berbagai ulama hadis dan juga oleh ulama fiqih, atau yang termuat dalam berbagai artikel. al-Albani terpanggil untuk mengetahui otentisitas hadis dari segi sanad. Al-Albani melakukan Takhrij hadis al-Albani di samping mengembalikan hadis kepada sumber aslinya, juga menyertakan penilaian atas hadis tersebut dan meneliti setiap pendapat ulama mengenai perawinya dengan prinsip melihat keotentikan hadis-hadis yang ada dalam Shahih al-Bukhari dan Muslim sebagai kitab kedua yang paling absah dan shahih setelah al-Quran. Sehingga ketika men-takhrij hadis yang termuat dalam kedua kitab itu, ia hanya menyebutkan letak dan nomor urutnya tanpa memberikan komentar mendetail. Kitab silsilah al-Ahadis al-dhaifah wa al maudhu’ah tersebut sebanyak 7162 hadis yang bermasalah yang termuat di dalam empat belas jilid. Jumlah tersebut dalam penilaian al-Albani dari segi otentisitas adalah kalau hadisnya bukan dhaif adalah maudhu’. al-Albani mempedomani kriteria yang telah digunakan oleh para ilmuan hadis pada umumnya, berkualitas tsiqat dengan memperhatikan penggunaan alat penghubung berkualitas tinggi yang sudah disepakati ulama’ yaitu (sami’a) yang menunjukkan adanya pertemuan diantara guru dan murid.]]>
<![CDATA[Silsilah Al-Żahāb Dalam Ṣaḥīḥ Al-Bukhārī ]]>
<![CDATA[Umar, Subehan Khalik]]>;
<![CDATA[Ansari, Mujaddid]]>
<![CDATA[ Ihyaussunnah : Journal of Ulumul Hadith and Living Sunnah Vol 1 No 2 (2021): ULUMUL HADITH (December) ]]>
Publisher : <![CDATA[Pascasarjana, Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/ihyaussunnah.v1i2.28907
<![CDATA[Silsilah al-żahab or the golden path of narration is a theoretical development of aṣaḥ al-asānīd. This theory was born on the basic assumption that in the transmission of hadith there are several figures from the companions, tabi'in and tabi' tabiin who are proven to have several narrations in one series. Qualitative methods are used to reassess the level of validity of the narration pathways in question and make the opinions of scholars in the book of rijāl al-ḥadīṡ a benchmark for assessment. It was found that Imām al-Bukhārī had established the genealogy of narration which his successors knew as aṣaḥ al-asānīd or silsilah al-żahab. Of course, the existence of this lineage of al-żahab does not deny the strict conditions in assessing the validity of a narration. Imam al-Bukhārī has set the conditions for muāsyarah between teachers and students in terms of receiving and giving history and instead on the situation of the relationship between teacher and student in the form of face-to-face and social interaction.]]>
<![CDATA[Taarud Al-Adillah Dalam Mukhtalif Al-Hadis Menurut Muhammad Hashim Kamali ]]>
<![CDATA[Umar, Subehan Khalik]]>;
<![CDATA[Mujaddid]]>
<![CDATA[ Ihyaussunnah : Journal of Ulumul Hadith and Living Sunnah Vol 2 No 1 (2022): LIVING SUNNAH (June) ]]>
Publisher : <![CDATA[Pascasarjana, Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/ihyaussunnah.v2i1.30691
<![CDATA[This study describes the thoughts of the Afghan-born Muhammad Hashim Kamali about mukhtalif al-hadith. The purpose of this study is to reveal in depth the thoughts of Kamali and to elaborate the study of mukhtalif al-hadith while comparing it with the thoughts of other scholars. Literature study became the main method of this research and resulted in the finding that Kamali's theory of mukhtalif al-hadith was colored by his educational background as a law graduate. Kamali traces the direct intersection between the theory of the study of the settlement of the arguments that intersect in the study of hadith by using the theoretical approach of ushul fiqh. Of course, these findings reveal that there is a close relationship between the study of ushul and the study of hadith.]]>
<![CDATA[Buying And Selling “Ijon”: Perspective of the Hadith ]]>
<![CDATA[Maidin, Muhammad Sabir]]>;
<![CDATA[Khalik, Subehan]]>
<![CDATA[ Ihyaussunnah : Journal of Ulumul Hadith and Living Sunnah Vol 2 No 2 (2022): ULUMUL HADITH (December) ]]>
Publisher : <![CDATA[Pascasarjana, Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/ihyaussunnah.v2i2.34611
<![CDATA[Ijon is a form of buying and selling transactions that are commonly carried out by the community and is a form of buying and selling which causes differences of opinion. This study attempts to analyze in depth the existence of bonded trading by examining hadith. It was found that the hadiths that talk about the practice of bondage are of valid quality and become a legal basis that is strong enough to abolish the practice of buying and selling debt bondage. By using the research method of takhrij hadith in lafzi and thematically, the related hadiths are of valid quality. Thus, the basic argument for declaring the invalidity of bonded trading is very strong]]>
<![CDATA[Mahkota bagi Kedua Orang Tua: Pahala Membaca Al-Quran (Studi Takhrij dan Syarah Hadis) ]]>
<![CDATA[fatmal, abdbashir]]>;
<![CDATA[Abdul Rahman Sakka]]>;
<![CDATA[Subehan Khalik]]>
<![CDATA[ el-Sunnah: Jurnal Kajian Hadis dan Integrasi Ilmu Vol. 5 No. 2 (2024): el-Sunnah: Jurnal Kajian Hadis dan Integrasi Ilmu ]]>
Publisher : <![CDATA[The Hadith Department, Faculty of Ushuluddin and Islamic Thought, State Islamic University of Raden Fatah Palembang. ]]>
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DOI: 10.19109/elsunnah.v5i2.23860
<![CDATA[Slogan “menghafal al-Quran akan diberikan mahkota bagi kedua orang tuanya di akhirat” digunakan untuk memotivasi para santri di pondok pesantren dan menanamkan nilai-nilai religius serta kecintaan terhadap al-Quran sejak dini. Untuk memastikan pemahaman yang tepat terhadap hadis yang menjadi dasar slogan tersebut, diperlukan studi takhrij dan syarh guna memahami makna dan konteksnya secara mendalam. Tujuan dari penelitian ini adalah untuk mengetahui kualitas hadis dan kandungan hadis tentang mahkota bagi kedua orang tua: pahala membaca al-Quran. Metode yang digunakan adalah kualitatif dengan studi pustaka (library research). Hasil dari penelitian ini menunjukkan bahwa hadis tentang mahkota bagi kedua orang tua: pahala membaca al-Quran yang diriwayatkan oleh Abu Dawud adalah dha’if. Hal ini disebabkan karena terdapat satu perawi dalam hadis ini yang di-jarhkan oleh ulama kritikus hadis, dan juga hadis tersebut tidak memiliki jalur periwayatan yang lain (syawahid). Meskipun status hadis ini dha’if, bukan berarti hadis ini tidak bisa diamalkan sama sekali. Sebagian ulama membolehkan periwayatan hadis dha’if dengan dua syarat, yaitu tidak berkaitan dengan akidah dan tidak menjelaskan hukum syara’. Hadis tersebut menegaskan bahwa tidak ada batasan usia untuk membaca, menghafal dan mempelajari al-Quran, sehingga siapa pun dapat memulainya. Orang tua akan mendapatkan keutamaan dari anak yang menghafal al-Quran dengan syarat anak tersebut membaca, mempelajari, dan mengamalkan isi al-Quran. Penjelasan dalam kitab “Al-Manhal al-’Azb al-Mawrud Syarh Sunan al-Imam Abi Dawud” menyoroti tiga poin penting dari hadis ini: pertama, pentingnya membaca al-Quran dengan tartil; kedua, pentingnya mengamalkan isi al-Quran dalam kehidupan sehari-hari; dan ketiga, keutamaan bagi orang tua dari anak yang menghafal al-Quran.]]>
<![CDATA[Inheritance Rights of Women in Makassar Society: A Study of Living Qur’an and its Implications for Islamic Law ]]>
<![CDATA[Basri, Halimah]]>;
<![CDATA[Miswar, Andi]]>;
<![CDATA[Hasan, Hamka]]>;
<![CDATA[Pabbajah, Mustaqim]]>;
<![CDATA[Khalik, Subehan]]>
<![CDATA[ Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 6, No 2 (2022): Samarah: Jurnal Hukum Keluarga dan Hukum Islam ]]>
Publisher : <![CDATA[Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry ]]>
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DOI: 10.22373/sjhk.v6i2.13882
<![CDATA[The division of inheritance is one of the main problems in Islamic law. The legal basis for inheritance division refers to the Qur’an and hadith as the sources of law. However, there are different interpretations and practices in society regarding the division of inheritance for women and men. Here, this paper examines the practice of dividing the inheritance of women and men with the living Qur’an approach, and also maps out the forms of reception that occur in society and its implications for Islamic law. This qualitative study used the living Qur’an approach and collected the data by means of literature review and in-depth interview in three areas, namely Makassar City, Gowa and Bulukumba. The results of the study revealed that the people of Makassar have always divided inheritance based on the legal sources combined with customary law (adak). In this context, the community reception is grouped into three: first, the community that gives women the inheritance rights in accordance with the text in the Islamic law of a 2: 1 ratio (2 for male and 1 for female); second, the community that divides the inheritance through musyawarah (deliberation) and mufakat (consensus); and third, the community who carries out the inheritance settlement in court. In this case, however, the community tends to settle more through musyawarah and mufakat based on their customs and habits to maintain family integrity. This is because women are positioned with respect, while family problems including inheritance are part of siri' (shame). The division of inheritance to women from the point of view of the living Qur’an has an implication for flexible Islamic law as there is an integration of traditional Islamic teachings and culture within society.]]>
