Al-Izzah: Jurnal Hasil-Hasil Penelitian
Al-Izzah receive article from academics, researchers, and students national and international in the field of Muslim community, education, culture, gender, and any social religious issues. The articles published in the journal Al-Izzah covers scientific research result as a priority research, scientific articles review, and responses or critics to the existing the prior researches. Journal Al Izzah published twice a year by Intitute of Research and Community Development (LP2M) IAIN Kendari and always places Islam and Muslim society in the central focus of academic inquiry. Article submitted in the form of original ideas, based on research result (both library as well as fieldwork), and not yet ever published in journal anywhere. The manuscript submitted to Al-Izzah is independently reviewed by at least two reviewers in the form of "double-blind review". Decision for publication, amendment, or rejection is based upon their reports/recommendation. In certain cases, the editor may submit an article for review to another, third reviewer before making a decision, if necessary.
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<![CDATA[Optimizing Legal Protection against Gender-Based Violence From an Islamic Perspective ]]>
<![CDATA[Saniah, Nur]]>;
<![CDATA[Marlina, Marlina]]>;
<![CDATA[Damanik, Lia Agustina]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 19, No. 1, Mei 2024 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
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DOI: 10.31332/ai.v0i0.5406
<![CDATA[Gender-based violence in Indonesia is increasingly concerning, despite the existence of numerous laws and regulations aimed at its regulation. This violence significantly impedes development, as its multifaceted impact hinders women's participation, compromises health, and diminishes autonomy across political, economic, social, and cultural spheres. The research addresses several key questions: 1) What is the extent of legal protection against gender-based violence in Indonesia? 2) How is gender-based violence addressed within Islam? 3) How can legal protection against gender-based violence be optimized from an Islamic perspective? The research methodology is qualitative, using a normative approach and drawing from secondary sources like literature accessed through library research. Data analysis is conducted through descriptive analysis techniques. The findings of the research indicate that in Indonesia, legal protection against gender-based violence is addressed through various regulations, and similarly, within Islam, there have been numerous reforms pertaining to gender-based protection found in the Quran and hadith. Strategies like theological education, moral guidance, gender equality promotion, and family development with a gender perspective can enhance legal protection against gender-based violence in line with Islamic principles. Aligned with these findings, the article emphasizes the vital importance of preventive measures to reduce the rise of gender-based violence.]]>
<![CDATA[Mapparola dalam Pernikahan Adat Suku Bugis di Sulawesi Selatan Perspektif Sosiologi Hukum Islam ]]>
<![CDATA[Fitriyani, Fitriyani]]>;
<![CDATA[Hendri, Hendri]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 19, No. 1, Mei 2024 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
Show Abstract
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DOI: 10.31332/ai.v0i0.8988
<![CDATA[This study aims to analyze the mapparola tradition among the Bugis community from the perspective of Islamic Law sociology. The research addresses two questions: what the concept of mapparola in the wedding party of the Bugis tribe in Wajo is, and what are its implications from the perspective of Islamic Law sociology. This qualitative research employs field data collected through observation and interviews with community leaders and participants in the tradition. The data are analyzed using the ‘urf theory and the receptie a contrario theory, which emphasize that customary law can be valid as long as it does not contradict Islamic law. The findings indicate that the mapparola tradition in Bugis weddings is a form of respect towards the parents and families of the bride and groom, particularly the bride. This tradition, rich in social interactions and the exchange of various gifts, embodies strong Islamic legal philosophy. It is an extension of the guidance on dowry in Islamic law, sociologically shaped by the Bugis community's characteristic of sharing. However, mapparola sometimes poses challenges for prospective brides and grooms who may struggle to meet the traditional standards for providing the agreed-upon items. Therefore, this study recommends that the implementation of the mapparola tradition be adjusted to contemporary conditions, rationality, and the welfare of the prospective couples.]]>
<![CDATA[Early Marriage Phenomena in Pandemic Era at Luwu Utara, Indonesia ]]>
<![CDATA[Husain, Wahyuni]]>;
<![CDATA[Bahtiar, Bahtiar]]>;
<![CDATA[Kahfi, Muhammad Ashabul]]>;
<![CDATA[Indiyanto, Agus]]>;
<![CDATA[Fatmawati, Fatmawati]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 19, No. 1, Mei 2024 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
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DOI: 10.31332/ai.v0i0.6970
<![CDATA[The impact of the Covid-19 pandemic has affected every aspect of life. Not only the decline in the economic situation, but it has also had an impact on the emergence of social problems such as the high rate of early marriage. Early marriage has been a scientific concern for a long time. However, scientific studies have not been able to reduce the rate of increase in the number of children marrying early. The loss of the rights of children who should receive proper education, play and the right to protection are forced to be “bound” in a marriage. The purpose of this article is to add references to solving the problem of early marriage which has been long problematic on an international, national and regional scale. This article discusses the objective conditions of early marriage during a pandemic and criticizes the implementation of strategies for preventing and handling cases of the early child marriage. The data in this study were taken from the main data in the form of in-depth interviews with competent informants. Additional data was taken from existing data at the related office in North Luwu Regency along with the news from online sites, became a reference in this article. This study establish that the number of early marriages has rising due to the widespread use of social networks and changes in daily activity patterns. For future studies, it is recommended to consider the determinant factors in different locations and in a wider scope.]]>
<![CDATA[Hadith Studies in Eastern Indonesia: Futurology Analysis on Hadith Sciences Department in Islamic Higher Education ]]>
<![CDATA[Gaffar, Abdul]]>;
<![CDATA[Akbar, Akbar]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 19, No. 1, Mei 2024 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
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DOI: 10.31332/ai.v0i0.8714
<![CDATA[Albeit research related to the development of hadith studies in Indonesia has been employed, little empirical research reports on the future of hadith studies, especially in Eastern Indonesia, which has had its own phenomenon in scientific development. The study focuses on the Hadith Science Study Program which is held at two PTKINs in the Sulawesi region as a representation of Eastern Indonesia in hadith education in higher education whose development is slow compared to hadith studies in other regions in Indonesia. This qualitative research utilizes observation and interview data analyzed futuristically with a predictive approach to map current trends and predict future developments, as well as to outline necessary actions to face the future in the context of hadith studies development in Eastern Indonesia. The research findings indicate that formal hadith education will lose its significance in religious education at Islamic higher education institutions in Eastern Indonesia. Trends from the analysis of historical, political-policy, and educational culture indicate a low prospect for the development of hadith studies in Eastern Indonesia. Developing interest and awareness in hadith studies through the implementation of an integrated scientific strategy is crucial. This research also emphasizes the importance of strengthening national and international collaboration among students and lecturers, focusing on the digitization of hadith studies. Furthermore, Islamic higher education institutions must engage in promoting hadith learning at all educational levels, both formal and non-formal.]]>
<![CDATA[Menjadi Muslim Modern: Konstruksi Identitas Anak Muda Muslim di Kafe ]]>
<![CDATA[Triantoro, Dony Arung]]>;
<![CDATA[FZ, Yudhisti Indra]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 19, No. 1, Mei 2024 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
Show Abstract
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DOI: 10.31332/ai.v0i0.8597
<![CDATA[This article discusses the construction of the Muslims youth identity in cafes. Cafes as a public habitus that is constructed modern and considered not 'Islamic' does not mean that it has no relationship with Islam. Therefore, this article seeks to answer the question of what is the relationship between Islam, cafes, and social media? So, to what extent do Muslims youth access cafes? Finally, how do Muslims youth construct their identity of piety and youth in a café? To answer these questions, the authors conducted fieldwork in the form of observations and interviews with café owners and several youths with a narrative approach. Then public space theory, identity theory and digital production theory were used to analyze research data. The results of this study found that the relationship between cafes, Islam and social media manifested in the activities of young Muslims themselves, especially in consuming café public spaces such as enjoying food and beverage products, wifi facilities, prayer facilities, and taking pictures. Muslim youth not only access the symbols of café modernity and post them on social media, but also access the café's worship facilities. These three practices, both in consuming symbols of café modernity such as café architectural design and painting art on coffee (latte art), then uploading it to social media and doing prayer practices in cafes are ways for young people to construct their pious and youthful identity while in the café. This finding deconstructs the long-held view by some scholars or the public that cafes are considered public spaces that have no connection with Islam.]]>
<![CDATA[Optimizing Legal Protection against Gender-Based Violence From an Islamic Perspective ]]>
<![CDATA[Saniah, Nur]]>;
<![CDATA[Marlina, Marlina]]>;
<![CDATA[Damanik, Lia Agustina]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 19, No. 1, Mei 2024 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/ai.v0i0.5406
<![CDATA[Gender-based violence in Indonesia is increasingly concerning, despite the existence of numerous laws and regulations aimed at its regulation. This violence significantly impedes development, as its multifaceted impact hinders women's participation, compromises health, and diminishes autonomy across political, economic, social, and cultural spheres. The research addresses several key questions: 1) What is the extent of legal protection against gender-based violence in Indonesia? 2) How is gender-based violence addressed within Islam? 3) How can legal protection against gender-based violence be optimized from an Islamic perspective? The research methodology is qualitative, using a normative approach and drawing from secondary sources like literature accessed through library research. Data analysis is conducted through descriptive analysis techniques. The findings of the research indicate that in Indonesia, legal protection against gender-based violence is addressed through various regulations, and similarly, within Islam, there have been numerous reforms pertaining to gender-based protection found in the Quran and hadith. Strategies like theological education, moral guidance, gender equality promotion, and family development with a gender perspective can enhance legal protection against gender-based violence in line with Islamic principles. Aligned with these findings, the article emphasizes the vital importance of preventive measures to reduce the rise of gender-based violence.]]>
<![CDATA[Early Marriage Phenomena in Pandemic Era at Luwu Utara, Indonesia ]]>
<![CDATA[Husain, Wahyuni]]>;
<![CDATA[Bahtiar, Bahtiar]]>;
<![CDATA[Kahfi, Muhammad Ashabul]]>;
<![CDATA[Indiyanto, Agus]]>;
<![CDATA[Fatmawati, Fatmawati]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 19, No. 1, Mei 2024 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/ai.v0i0.6970
<![CDATA[The impact of the Covid-19 pandemic has affected every aspect of life. Not only the decline in the economic situation, but it has also had an impact on the emergence of social problems such as the high rate of early marriage. Early marriage has been a scientific concern for a long time. However, scientific studies have not been able to reduce the rate of increase in the number of children marrying early. The loss of the rights of children who should receive proper education, play and the right to protection are forced to be “bound” in a marriage. The purpose of this article is to add references to solving the problem of early marriage which has been long problematic on an international, national and regional scale. This article discusses the objective conditions of early marriage during a pandemic and criticizes the implementation of strategies for preventing and handling cases of the early child marriage. The data in this study were taken from the main data in the form of in-depth interviews with competent informants. Additional data was taken from existing data at the related office in North Luwu Regency along with the news from online sites, became a reference in this article. This study establish that the number of early marriages has rising due to the widespread use of social networks and changes in daily activity patterns. For future studies, it is recommended to consider the determinant factors in different locations and in a wider scope.]]>
<![CDATA[Menjadi Muslim Modern: Konstruksi Identitas Anak Muda Muslim di Kafe ]]>
<![CDATA[Triantoro, Dony Arung]]>;
<![CDATA[FZ, Yudhisti Indra]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 19, No. 1, Mei 2024 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/ai.v0i0.8597
<![CDATA[This article discusses the construction of the Muslims youth identity in cafes. Cafes as a public habitus that is constructed modern and considered not 'Islamic' does not mean that it has no relationship with Islam. Therefore, this article seeks to answer the question of what is the relationship between Islam, cafes, and social media? So, to what extent do Muslims youth access cafes? Finally, how do Muslims youth construct their identity of piety and youth in a café? To answer these questions, the authors conducted fieldwork in the form of observations and interviews with café owners and several youths with a narrative approach. Then public space theory, identity theory and digital production theory were used to analyze research data. The results of this study found that the relationship between cafes, Islam and social media manifested in the activities of young Muslims themselves, especially in consuming café public spaces such as enjoying food and beverage products, wifi facilities, prayer facilities, and taking pictures. Muslim youth not only access the symbols of café modernity and post them on social media, but also access the café's worship facilities. These three practices, both in consuming symbols of café modernity such as café architectural design and painting art on coffee (latte art), then uploading it to social media and doing prayer practices in cafes are ways for young people to construct their pious and youthful identity while in the café. This finding deconstructs the long-held view by some scholars or the public that cafes are considered public spaces that have no connection with Islam.]]>
<![CDATA[Hadith Studies in Eastern Indonesia: Futurology Analysis on Hadith Sciences Department in Islamic Higher Education ]]>
<![CDATA[Gaffar, Abdul]]>;
<![CDATA[Akbar, Akbar]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 19, No. 1, Mei 2024 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/ai.v0i0.8714
<![CDATA[Albeit research related to the development of hadith studies in Indonesia has been employed, little empirical research reports on the future of hadith studies, especially in Eastern Indonesia, which has had its own phenomenon in scientific development. The study focuses on the Hadith Science Study Program which is held at two PTKINs in the Sulawesi region as a representation of Eastern Indonesia in hadith education in higher education whose development is slow compared to hadith studies in other regions in Indonesia. This qualitative research utilizes observation and interview data analyzed futuristically with a predictive approach to map current trends and predict future developments, as well as to outline necessary actions to face the future in the context of hadith studies development in Eastern Indonesia. The research findings indicate that formal hadith education will lose its significance in religious education at Islamic higher education institutions in Eastern Indonesia. Trends from the analysis of historical, political-policy, and educational culture indicate a low prospect for the development of hadith studies in Eastern Indonesia. Developing interest and awareness in hadith studies through the implementation of an integrated scientific strategy is crucial. This research also emphasizes the importance of strengthening national and international collaboration among students and lecturers, focusing on the digitization of hadith studies. Furthermore, Islamic higher education institutions must engage in promoting hadith learning at all educational levels, both formal and non-formal.]]>
<![CDATA[Mapparola dalam Pernikahan Adat Suku Bugis di Sulawesi Selatan Perspektif Sosiologi Hukum Islam ]]>
<![CDATA[Fitriyani, Fitriyani]]>;
<![CDATA[Hendri, Hendri]]>
<![CDATA[ Al-Izzah: Jurnal Hasil-Hasil Penelitian Vol 19, No. 1, Mei 2024 ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Kendari ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/ai.v0i0.8988
<![CDATA[This study aims to analyze the mapparola tradition among the Bugis community from the perspective of Islamic Law sociology. The research addresses two questions: what the concept of mapparola in the wedding party of the Bugis tribe in Wajo is, and what are its implications from the perspective of Islamic Law sociology. This qualitative research employs field data collected through observation and interviews with community leaders and participants in the tradition. The data are analyzed using the ‘urf theory and the receptie a contrario theory, which emphasize that customary law can be valid as long as it does not contradict Islamic law. The findings indicate that the mapparola tradition in Bugis weddings is a form of respect towards the parents and families of the bride and groom, particularly the bride. This tradition, rich in social interactions and the exchange of various gifts, embodies strong Islamic legal philosophy. It is an extension of the guidance on dowry in Islamic law, sociologically shaped by the Bugis community's characteristic of sharing. However, mapparola sometimes poses challenges for prospective brides and grooms who may struggle to meet the traditional standards for providing the agreed-upon items. Therefore, this study recommends that the implementation of the mapparola tradition be adjusted to contemporary conditions, rationality, and the welfare of the prospective couples.]]>
