Ash-Shahabah: Jurnal Pendidikan dan Studi Islam
Jurnal Ash-Shahabah: Jurnal Pendidikan dan Studi Islam merupakan jurnal ilmiah yang diterbitkan oleh Fakultas Agama Islam Universita Islam Makassar (UIM) dengan fokus dan ruang lingkup kajian Ilmu Pendidikan, Pendidikan Islam, Manajemen Pendidikan, Media Pembelajaran, Pemikiran Islam, Hukum Islam dan Sejarah dan Peradaban Islam.
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<![CDATA[KEPEMIMPINAN DALAM PERSPEKTIF ISLAM KEINDONESIAAN ]]>
<![CDATA[Dr. Muh. Haras Rasyid, M.Ag]]>
<![CDATA[ Ash-Shahabah : Jurnal Pendidikan dan Studi Islam Vol. 3 No. 2 (2017): Ash-Shahabah: Jurnal Pendidikan dan Studi Islam ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Islam Makassar (UIM) ]]>
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<![CDATA[Leadership issues are important in human life. If a group of people or a nation in a region have no leader, there will be a chaos. How important The leader, Allah Swt. Has created the first man and named him as a leader. That’s why leadership with all The aspects, can be said as Sunnatullah. As in Indonesia, leadership, especially the problem of choosing a leader, is a substantial issues that needs to be considered by all parties.Imagine, Indonesia is a predominantly Muslim country, but its main foundation in the life of the country is Pancasila and the 1945 Constitution, not the Qur'an and hadith as the main and first source of law in Islamic teachings. Because the issue of choosing leaders in Indonesia, including the areas of national and state life, constitutional references or formal law in the implementation of leader electorate is Pancasila and the 1945 Constitution. However, and no mistake the teachings of religions recognized in Indonesia, especially the teachings which contained in the Qur'an 'An and hadith can serve as a moral foundation.]]>
<![CDATA[KAIDAH-KAIDAH TAFSIR YANG BERHUBUNGAN DENGAN AMR (PERINTAH) DAN NAHY (LARANGAN) DI DALAM AL-QUR’AN ]]>
<![CDATA[Dr. Zainuddin Hamkah]]>
<![CDATA[ Ash-Shahabah : Jurnal Pendidikan dan Studi Islam Vol. 3 No. 2 (2017): Ash-Shahabah: Jurnal Pendidikan dan Studi Islam ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Islam Makassar (UIM) ]]>
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<![CDATA[The Qur'an as a guide of life for Muslims and Muslims in which the contents consist of three components, the first contains aqidah (Tawheed), the second contains Amr (command) and nahy (ban) and the third contains history. Aqeedah (Tawheed) as an order to bring God out of equality with His creatures both in terms of substance, nature, asthma and affial. Amr is a form of command in the Qur'an that means God's demand to a believer who is baligh to execute it. And sighat amr in the Qur'an varies for example using faradla sentence or kutiba, or mention that the act is forbidden by God. In the Qur'an, Uslub (style of language) in banning also vary, such as using Mudlari fi'il, accompanied by La nahiyah, using naha, haram, unlawful or calling that deed is a sin, or that act Is bad and evil]]>
<![CDATA[THAIFAH: KOMUNITAS SOSIAL DALAM AL-QUR’AN ]]>
<![CDATA[Ahmad Mujahid]]>
<![CDATA[ Ash-Shahabah : Jurnal Pendidikan dan Studi Islam Vol. 3 No. 2 (2017): Ash-Shahabah: Jurnal Pendidikan dan Studi Islam ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Islam Makassar (UIM) ]]>
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<![CDATA[Term thaifah is one of the terms used by the Qur'an to designate social communities. This thaifah term is used in the Qur'an 26 times in various forms of derivation. Some of these verses are classified into groups of verses makkiyah and some others belong to the group of verses of madaniah. The search for these verses can be summarized as concluding that their use in the Qur'an refers to the meaning of small social groups that are part of large-scale social community, but sometimes it is also used to designate a social community identical to the social community that Appointed by term qaum. The term thaifah is one of the terms that point to the meaning of social community that is bound and unified by a particular social glue, that is, first, based on the religious and spiritual-transcendental dimension and ethics, both based on the intellectual and social-social dimension.]]>
<![CDATA[KKN, SUPREMASI HUKUM DAN MORAL ISLAM ]]>
<![CDATA[Dr. Djaenab Djaenab]]>
<![CDATA[ Ash-Shahabah : Jurnal Pendidikan dan Studi Islam Vol. 3 No. 2 (2017): Ash-Shahabah: Jurnal Pendidikan dan Studi Islam ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Islam Makassar (UIM) ]]>
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<![CDATA[Corruption is a misappropriation or embezzlement (state money / enterprise, etc.) for personal or other interests. While nepotism is a tendency to prioritize (benefit) relatives themselves, especially in terms of position, rank in the government environment, or the act of choosing relatives or relatives to hold the government. Factors that encourage the KKN, among others; 1) good opportunity, 2) Due to the general condition of economy and low government salary, 3) weakness of government administration, 4) The absence of assertiveness by those assigned to carry out law against perpetrators of KKN resulted in KKN become common phenomenon and the usual thing. The Role of Supremacy of Islamic Perspective Law anticipates KKN, among others; 1) Establish an independent alliance as an anti-corruption movement involving elements of society, students, NGOs and the press. 2) Students as academic people, who are the drivers of reform to not hesitate to go to the prosecutor's office to report the corruption case he found. 3) This movement must have a strong network to dismantle the case of KKN with a press that has an important role in this regard.]]>
<![CDATA[KAWIN BEDA AGAMA DAN NASAB ANAK (Studi analisis terhadap Kompilasi Hukum Islam) ]]>
<![CDATA[Dr. Andi Herawati, M.Ag]]>
<![CDATA[ Ash-Shahabah : Jurnal Pendidikan dan Studi Islam Vol. 3 No. 2 (2017): Ash-Shahabah: Jurnal Pendidikan dan Studi Islam ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Islam Makassar (UIM) ]]>
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<![CDATA[Marriage is the nature of man to meet the demands of human instincts are basic. Therefore, Islam establishes a legitimate way to meet those needs with the marriage contract (through the marriage road). Marriage in Islam aims to fortify people from promiscuity that can degrade and destroy human dignity. Islam considers the formation of the family through legitimate marriages based on the same creed as an effective means of sustaining the generation of destruction and protecting society from chaos, especially children born of the marriage. Thus the child will not be confused to establish a religion that he embraced and derivatives also clear and easy to know.]]>
<![CDATA[IBNU RUSYD: (PEMBELAAN TERHADAP PARA FILOSOF) ]]>
<![CDATA[Dr. Zainuddin Hamkah]]>
<![CDATA[ Ash-Shahabah : Jurnal Pendidikan dan Studi Islam Vol. 4 No. 1 (2018): Ash-Shahabah: Jurnal Pendidikan dan Studi Islam ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Islam Makassar (UIM) ]]>
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<![CDATA[Ibn Rushd responds to al-Ghazali's accusation of infidelity of Islamic philosophers on three points: First, natural mood, second, physical resurrection does not exist, and the three divine knowledge is only kulliy. Ibn Rushd asserts that al-Ghazali has misunderstood the philosopher. There is no Muslim philosopher who thinks so. Ibn Rushd rectifies that the philosopher's opinion that God's knowledge of the details (juz'iyyat) is different from that of human knowledge. Human knowledge is to take the form of effect or through the five senses, while the knowledge of God is the cause for the realization of such details. Therefore humanknowledge is new and God's knowledge is qadim. God knows everything that happens in nature. However, the knowledge of God can not be given sifa-properties juz'iyyat or kulliyat, because such properties can only be attributed to beings only. Certainly God's knowledge can only be known by God himself. These three problems, because there is no Qur'anic texts or hadith of the Prophet Muhammad. That affirms it, then it requires human creative thinking to understand it. In principle all Muslims recognize the creation of nature by Allah, the attentive nature of Allah and the resurrection of man in the hereafter. It's just that they differ in interpretative and technical matters. It is therefore inappropriate for them to disbelieve each other, because their opinions do not contradict the opinions of Muslims in general.]]>
<![CDATA[DINAMIKA PERKEMBANGAN HUKUM ISLAM ]]>
<![CDATA[Dr. Andi Herawati, M.Ag]]>
<![CDATA[ Ash-Shahabah : Jurnal Pendidikan dan Studi Islam Vol. 4 No. 1 (2018): Ash-Shahabah: Jurnal Pendidikan dan Studi Islam ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Islam Makassar (UIM) ]]>
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<![CDATA[Muslims believe that the teachings contained in Islamic law contain the rules that can lead adherents to obtain peace and happiness of the world and the hereafter. On the other hand there is concern and fear that Muslims consistently practice their religion. This makes the kings, scholars and experts of Islamic law looking for loopholes between those who want to implement the teachings of Islam with those who oppose it, so that the various theories that are used in enforcing Islamic law in Indonesia, such as: Theory Kredo (Syahadat); Theory Receptio in Complexu; Theory Receptie; Theory Reseptie Exit; Theory Receptio a Contrario; Theory Recoin (Receptio Contextual Interpretatio); dan Theory Eksistensi.]]>
<![CDATA[HUKUM ISLAM, ANTARA HARAPAN DAN KENYATAAN (Analisis Kontekstual Penerapan Hukum Islam di Indonesia) ]]>
<![CDATA[Dr. Muh. Haras Rasyid, M.Ag]]>
<![CDATA[ Ash-Shahabah : Jurnal Pendidikan dan Studi Islam Vol. 4 No. 1 (2018): Ash-Shahabah: Jurnal Pendidikan dan Studi Islam ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Islam Makassar (UIM) ]]>
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<![CDATA[Hukum Islam haraIslamic law is one of the prevailing legal systems in Indonesia. Since the entry of Islam in Indonesia, Islamic law has been enforced. Until now the hope of Muslims is the enactment of all aspects of Islamic law as a whole, both aspects of Islamic civil law and Islamic criminal law aspects. But the reality is only the aspects of Islamic civil law that seem enforced, textually and contextually, although still needs to be more refined. As for aspects of Islamic criminal law, the reality seems not to get the attention of some Muslims and the authorities. The imperfectness between the expectations and the reality of the application of Islamic law in Indonesia, however, is greatly influenced by the conditions to Indonesia. To adjust the application of Islamic law in accordance with the conditions of Indonesia, then the way out of Islamic law applied contextually. That is, to renew the understanding of Islamic law without abandoning the basic or core of the Qur'an and hadith]]>
<![CDATA[KEHUJAHAN MAQASID AL-SYARI’AH ]]>
<![CDATA[Dr. Andi Muhammad Akmal]]>
<![CDATA[ Ash-Shahabah : Jurnal Pendidikan dan Studi Islam Vol. 4 No. 1 (2018): Ash-Shahabah: Jurnal Pendidikan dan Studi Islam ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Islam Makassar (UIM) ]]>
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<![CDATA[The study of maqasid al-syariah is very urgent in the effort of legal ijtihad. That is, because it becomes the basis of law enforcement. The purpose of the law must be known by every mujtahid to answer the problem that the law is not clearly regulated in the Qur'an and Sunna and in order to develop the thinking and reform of Islamic law. Orientation of the realization of the goal of sharia or maqasid al sharia, namely the public interest. Public interest which is the core and purpose of sharia should be guided by the basic principles and values of the Qur'an and Sunna.Upaya excavation syara 'law, will be successful and optimal, if understand maqasid al shariah well.]]>
<![CDATA[TINJAUAN TERHADAP PERJANJIAN STANDAR DALAM PERJANJIAN KREDIT PERBANKAN ]]>
<![CDATA[Eman Sulaiman]]>
<![CDATA[ Ash-Shahabah : Jurnal Pendidikan dan Studi Islam Vol. 4 No. 1 (2018): Ash-Shahabah: Jurnal Pendidikan dan Studi Islam ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Islam Makassar (UIM) ]]>
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<![CDATA[Customers as economic actors are very weak in terms of legal protection, for example their position in standard agreements (standard contract). Debt agreements through bank credit, including short-term, medium and long-term credit. The standard agreement in the banking credit agreement between the bank as a creditor with the customer as a debtor is contrary to the principle of freedom of contract, even decency. This is due to the legal position of the debtor is not balanced with the creditor.]]>
