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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 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 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

Subehan Khalik

Universitas Isa 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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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.

Challenging Islamophobia by Action (An Overview of the Islamic Activist Movement in America from A Fiqh Aqalliyāt Perspective) Khalik, Subehan; Hj Rofie, Mohamad Khadafi; Usman, Ummi Farhah; Nur Wulan Rohimah
Jurnal Adabiyah Vol 24 No 1 (2024): June (Islamic Humanities)
Publisher : Faculty of Adab and Humanities - Alauddin State Islamic University of Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/jad.v24i1a3

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.

Uji Akurasi Pengukuran Arah Kiblat Masjid dan Makam di Kelurahan Malino Kecamatan Tinggimoncong Kabupaten Gowa Nuraeni; Latuconsina, Mahyuddin; Khalik, Subehan
HISABUNA: Jurnal Ilmu Falak Vol 5 No 2 (2024): Juni 2024
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/hisabuna.v5i2.38480

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.

Literasi Hadis Tentang Larangan Marah N, Nurmadia; R, Risdahyanti; Sakka, Abdul Rahman; Khalik, Subehan
Madani: Jurnal Ilmiah Multidisiplin Vol 2, No 3 (2024): Madani, Vol. 2, No. 3 2024
Publisher : Penerbit Yayasan Daarul Huda Kruengmane

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.5281/zenodo.12704831

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.

Literasi Hadis Tentang Larangan Melakukan Kekerasan Terhadap Perempuan A, Amilianasari; Hafid, Muh. Hasbi; Sakka, Abdurrahman; Khalik, Subehan
Madani: Jurnal Ilmiah Multidisiplin Vol 2, No 7 (2024): Madani, Vol 2. No. 7, 2024
Publisher : Penerbit Yayasan Daarul Huda Kruengmane

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.5281/zenodo.12751302

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.

Otentisitas Hadis Yahya, Muhammad; Khalik, Subehan; Haq, Ahmad Ziaul
Ihyaussunnah : Journal of Ulumul Hadith and Living Sunnah Vol 1 No 1 (2021): LIVING SUNNAH (June)
Publisher : Pascasarjana, Universitas Islam Negeri Alauddin Makassar

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.

Silsilah Al-Żahāb Dalam Ṣaḥīḥ Al-Bukhārī Umar, Subehan Khalik; Ansari, Mujaddid
Ihyaussunnah : Journal of Ulumul Hadith and Living Sunnah Vol 1 No 2 (2021): ULUMUL HADITH (December)
Publisher : Pascasarjana, Universitas Islam Negeri Alauddin Makassar

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.

Taarud Al-Adillah Dalam Mukhtalif Al-Hadis Menurut Muhammad Hashim Kamali Umar, Subehan Khalik; Mujaddid
Ihyaussunnah : Journal of Ulumul Hadith and Living Sunnah Vol 2 No 1 (2022): LIVING SUNNAH (June)
Publisher : Pascasarjana, Universitas Islam Negeri Alauddin Makassar

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.

Co-Authors A, Amilianasari Abdul Wahid Haddade Abili, Muhammad Ahmadi, Muh Alim, Nur Andi Ati Andi Miswar Ansari, Mujaddid Arafah, Reza Kurniawan Asdar Asdar Asrianti Asrianti Ayu Ramadhani Bahar, Nur Qalbi Fitratunnisa Bilu, Nurahdillah Morra Bustanul Arifin Darsul S Puyu 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 Mustaqim Pabbajah Musyarrafa, Nur Ihdatul N, Nurmadia Nisa Nuur, Khaerun Novraini, Andi Ghea Nur Afny Awwalany Nur Amalia Nur Wulan Rohimah Nur, Agussalim Nuraeni Nurhidayah A. Hambali Qorina, Ulfa R, Risdahyanti Rahman Syamsuddin Rahmawati Rahmawati Risman, Gufrah Sakka, Abdul Rahman Sakka, Abdurrahman Saleh, Budiman Savana Zalsabilah Sippah Chotban Tasbih Tasbih Usman, Ummi Farhah Usman, Ummu Farhah Zaenal Abidin Zakirah

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