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<![CDATA[HUKUM SALAT BERJEMAAH DI MASJID DENGAN SAF TERPISAH KARENA WABAH ]]>
<![CDATA[Eko Misbahuddin Hasibuan]]>;
<![CDATA[Muhammad Yusram]]>
<![CDATA[ BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Vol 1 No 2 (2020): BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam - Special Issue: Islamic Law Perspecti ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.1234/bustanul.v1i2.139
<![CDATA[This article aimed to describe the law of congregational prayer in mosque with tenuous line due to Corona outbreak that hits this country. This study used a descriptive qualitative approach that describes Islamic concepts that need to be understood and implemented in the matter of congregational prayer in unusual situation by analyzing the propositions and opinions of the scholars. The results of this study indicate that if there were instruction to temporarily discontinue Friday prayers and congregational prayers in the mosque that is merely an appeal and an institution or mosque takmir decided to continue conducting congregational prayers in the mosque by applying social distancing, then their congregational prayers would be considered legal. However, obeying the appeal of the authorities, both the government and Indonesian Council of Ulama (MUI), is more recommended and preferred. It is because an appeal, although not compulsory, is intended to benefit the community in general, and the appeal is issued owing to the danger of Corona outbreak that is obvious and real. This appeal is enough to be considered excuse for discontinuing the congregational prayers in the mosque and substituting Friday prayer with four-rakat Zuhr prayer.]]>
<![CDATA[AZAN DAN KAIFIATNYA DI TENGAH WABAH COVID-19 ]]>
<![CDATA[Muhammad Yusram]]>
<![CDATA[ BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Vol 1 No 2 (2020): BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam - Special Issue: Islamic Law Perspecti ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.1234/bustanul.v1i2.144
<![CDATA[Azan is an important matter in performing obligatory prayers; it is an announcement of the beginning of five-time daily prayers. However, problems arise when covid-19 pandemic occurs in the midst of society and a particular way (kaifiyat) of azan recommended in the Shari'a is required. The aim of this research was to describe the law and the characteristics of azan during the covid-19 pandemic. Therefore, descriptive qualitative research methods were used in this study so were content analysis techniques and library research approaches in the analysis process. The results of the study show that the law of azan in the midst of the covid-19 pandemic is fardu kifayah (collectively obligatory), while the additional enunciations of azan that was prescribed in the excused condition of the congregational prayer include: Shallu> fi> riha>likum, Shallu> fi> buyu>tikum, Ala> Shallu> fir riha>l, and Ash Shala>h fir Riha>l. The pronouncement of the additional enunciations of azan is after the usual as usual, and this is based on the clearest passage according to the narration of Ibn Umar radhiyallahu anhuma. However, the scholars also allow the muezzin to pronounce those enouncements in place of "Hayya? ala ash shala> h" when azan is called out.]]>
<![CDATA[Cadar dan Hukumnya: Bantahan Terhadap Penolakan Pensyariatannya ]]>
<![CDATA[Muhammad Yusram]]>;
<![CDATA[Azwar Iskandar]]>
<![CDATA[ NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam Vol 6 No 1 (2020): NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/nukhbah.v6i1.92
<![CDATA[This study aimed to examine and explain the passages or propositions for the inquiry of veil use, some opinions of leading scholars, and to correct or refute some weak and controversial statements and interpretations related to veil and its law. This research employed qualitative-descriptive approach with content analysis technique and library research. The result shows that the veil is prescribed in Islam. This is based on the word of Allah in the Quran surah Al-Ahzab verse 59 which is interpreted by commentators among the companions and tabi'in as a command to cover the face. In the long story of ‘ifk, it is also mentioned that Aisyah covered her face. The scholars of schools (Hanafiyyah, Malikiyyah, Syafiiyyah, and Hanabilah), even though they disagree whether covering the face is obligatory or sunnah, they agree that veil is something recommended, specifically at the time when it is feared of triggering tribulation in society due to showing off the faces of women. Some commentators also hold that they must cover their faces as they emphasize in their commentaries. Some interpretations or statements related to veil as well as its law are weak. For example, the interpretation that the use of veil that prevailed in Arab societies was a tradition for certain societies is such a fallacious statement. Considering the existing history, the previous Arab communities which were commonly called the jahiliyyah community were ignorant about covering, let alone the veil.]]>
<![CDATA[Hukum Penggunaan Aplikasi FaceApp dalam Perspektif Hukum Islam ]]>
<![CDATA[Muhammad Yusram]]>;
<![CDATA[Patahuddin, Askar]]>;
<![CDATA[Ahmad Risal]]>
<![CDATA[ BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Vol 1 No 3 (2020): BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/bustanul.v1i3.202
<![CDATA[This study aims to determine the legal use of the FaceApp application in terms of the Qur'an, sunnah, and opinions of the scholars, as well as its relation to the problem of changing God's creation. This study uses descriptive-qualitative with content analysis and library research technique. The results showed that: first, FaceApp is an application that can change face photos using technology in the form of neural networks that automatically produce very realistic facial transformations in photographs. The opinions of the scholars in the matter of changing God's creation are: 1) neutering humans and animals ; 2) changing physical form; 3) make a tattoo on the body; 4) change the religion of God. Second, the legal use of the FaceApp application in an Islamic perspective by the scholars was divided into two: some scholars banned the use of the FaceApp application and others allowed it. Nevertheless, the majority of the scholars chose to forbid it, based on the evidence in the Qur'an and related hadith and the number of violations and harms posed by this application.]]>
<![CDATA[Analisis Komparasi Pemikiran Ibnu Hazm dan Syafi’i terhadap Hukum Musik ]]>
<![CDATA[Muhammad Yusram]]>;
<![CDATA[Wijaya , Hendra]]>;
<![CDATA[Iskandar , Azwar]]>;
<![CDATA[Moh. Fadli]]>
<![CDATA[ BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Vol 1 No 4 (2020): BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/bustanul.v1i4.280
<![CDATA[This research aims to examine the law of music in the review of Islamic law by comparing the opinion that forbidding the music especially from Shafi’i and opinion that allowing the music especially from Ibnu Ḥazm. This research used library research methods with comparative analysis approach. The results found some important findings. First, Ibn Hazm argued that the law of all things that have no clear evidence of it is permissable, including music. There are many flaws in the hadiths and aṡar that are expressed by scholars who forbid music, including the weakness of the mustard and the use of the word in narration that raises doubts in it. Second, Shafi'i allows certain instruments under certain circumstances such as tabla instruments used during war, not for something that neglects such as singing. Shafi'i hates acts that neglect a person from the Qur'an such as listening to a song even though there is a remembrance of Allah. There is a contention or comment from the scholars to Ibn Ḥazm who doubts the validity of Bukhari as a reliable hadith. Third, the differences in scholars on this matter are specific to Ibnu Ḥazm and Shafi'i's views, not including disagreements that allow a person to choose an opinion that he believes based on the evidence he has heard from both. This is because there has been clear evidence of cancelling one of the views of both. In this case, Ibn Ḥazm's opinion of the hadith which he thought was weak turned out to be a valid hadith and agreed upon by most scholars.]]>
<![CDATA[Salat Jumat Daring dalam Perspektif Hukum Islam ]]>
<![CDATA[Fakhrizal Idris]]>;
<![CDATA[Muhammad Yusram]]>;
<![CDATA[Azwar Iskandar]]>
<![CDATA[ BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Vol 2 No 1 (2021): BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/bustanul.v2i1.326
<![CDATA[This study aims to: (i) know the valid requirements of Friday prayers; and (ii) analyze the validity of Friday prayers by online from the perspective of Islamic law. This research is qualitative descriptive research with library study techniques and theological-normative (syar’ī) and philosophical approaches. The results of study show that: (i) Friday prayer is a mandatory worship based on the Qur'an, Sunnah and ijmak, which have the pillars and conditions that must be observed for the sake of validity; (ii) the implementation of Friday prayers y online is invalid. At least this can be reviewed from two aspects; first, aspects of the basic principles and objectives derived from Islamic sharia (maqÄá¹£id al-syarÄ«'ah), where keeping Friday prayers in accordance with the Sunnah of the Prophet Muhammad saw. became part of hifzu al-dÄ«n (keeping religion) so that it should not change the pattern of Friday prayer that the original law is a whole building. Islamic law has given rukhsah for every Muslim who is obliged to pray Friday prayer to replace it with Zuhr prayer when there is something that prevents it; second, the aspect of Islamic jurisprudence review, where Friday prayers require the existence of prayer congregations and is not validly performed individually. Analogizing online Friday prayers with online marriage contracts is incorrect because the law of qiyas must be analogous to the original law that has direct evidence and should not be to legal products or other qiyas results.]]>
<![CDATA[الإمام مجد الدين أبو البركات عبد السلام ابن تيمية الØراني وكتابه منتقى الأخبار ]]>
<![CDATA[Aḥmad bin Muḥammad bin ‘Abdul HÄdÄ«]]>;
<![CDATA[Muhammad Yusram]]>
<![CDATA[ البصيرة: مجلة الدراسات الإسلامية Vol 1 No 1 (2020): البصيرة: مجلة الدراسات الإسلامية ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/bashirah.v1i1.235
<![CDATA[This study aims to introduce one of the leading scholars in fiqh and hadith, Majdu al-Din Abu al-Barakat Abdu al-Salam Ibn Taymiyyah al-Harrani al-Hanbali and introduce his book al-Muntaqa. Among the objectives of this research are to remind the ummah and the students about the greatness of his position which may not be known by many people as well as to read the biographies of the role model of the ummah by imitating and following in the footsteps of his life journey. It also explains one of the most important literature in the hadith al-ahkam, namely muntaqa al-akhbar. In this study, the researchers employed a descriptive approach. Among the most important results of this research are that Imam Majdu al-Din Ibn Taymiyyah was born in Harran in 590 AH and died there in 653 AH. Majdu al-Din Abu al-Barakat is an expert in many disciplines including fiqh, hadith, al-nahw, al-qira'at, and ushul al-fiqh. He studied with many scholars and had traveled to Baghdad several times to recite knowledge in front of the scholars. Abu Al-Barakat wrote many books among which his phenomenal books are al-Muntaqa min al-Ahkam. His reason for writing the book was a request of a judge, Bahauddin bin Shaddad, to Imam Majd al-din to write it in Aleppo. The scholars differed in determining the name of this book and the strongest opinion is al-muntaqa fi al-akhbar fi al-ahkam. This book has many prominences yet does not free from some criticism even though it is in a small number. Abu Al-Barakat has quoted many references in his book. The scholars have an interest in this book by explaining its contents in the form of writing and lectures.]]>
<![CDATA[المنظومة البيقونية وعناية أهل العلم بها ]]>
<![CDATA[Muhammad Yusram]]>
<![CDATA[ البصيرة: مجلة الدراسات الإسلامية Vol 2 No 1 (2021): البصيرة: مجلة الدراسات الإسلامية ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/bashirah.v2i1.333
<![CDATA[Hadith is the second source of Islamic law after the Qur'an, obedience to the Messenger of Allah is also obedience to Allah SWT. The Prophet's Sunnah came to strengthen, explain and add new laws to the Qur'an. The scholars have paid great attention to preserving the sunnah, this is evidenced by their work in the science of hadith muá¹£á¹alaḥ, where they put down and establish rules for the acceptance and rejection of hadiths regarding mind and sanad. One of the most famous works in the science of muá¹£á¹alaḥ hadith is al-Manẓūmah al-BaiqÅ«nÄ«ah. This study aims to get to know al-Manẓūmah al-BaiqÅ«nÄ«ah and its position among scholars in general and those who are involved in the science of hadith in particular as well as the intensity of the ulama's attention to this manmahÅ«mah. This research uses inductive and deductive descriptive methods, by extrapolating information related to the description and biography of al-BaiqÅ«nÄ« and what is related to the description of his book (al-Manẓūmah al-BaiqÅ«nÄ«ah). In his research, the researcher achieved many results, including al-BaiqÅ«nÄ« does not have sufficient biography to show his identity, this manẓūmah is one of the most succinct scientific observations in the science of muá¹£á¹alaḥ hadith. Even though it is concise, this manzumah is highly accepted by those who are busy and deepen the science of hadith even though it contains criticism from some scholars. This is evidence of the great concern of the scholars for this manẓūmah.]]>
<![CDATA[نواقض الوضوء عند الشاÙعية والØنابلة (دراسة مقارنة) ]]>
<![CDATA[Muhammad Yusram]]>;
<![CDATA[Saifullah Bin Anshor]]>;
<![CDATA[Sinatra, Sinatra]]>
<![CDATA[ البصيرة: مجلة الدراسات الإسلامية Vol 2 No 2 (2021): البصيرة: مجلة الدراسات الإسلامية ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/bashirah.v2i2.418
<![CDATA[Ablution is a great form of taharah so Sharia makes it a legal condition of prayer. The four schools have agreed on most problems related to ablution, such as its pillars, its obligations, its circumcision and its nullifiers, but they are also different in some ways. This study aims to find out the opinions of Shafi'i and Hanbali schools about ablution and things which invalidate it, as well as strong opinions of both. The scientific methods used to achieve results are inductive-deductive and comparison methods. The results showed that the things which invalidate it according to the Shafi'i school there are four things and according to the Hanbali school there are seven. Then there is the difference of opinion between the two schools in this matter on four points, namely: the feces coming out of the body as thing can invalidate the ablution, sleeping while sitting, touching women and eating camel meat. This research is expected to contribute in the field of comparative jurisprudence of schools, especially in the problem of nullifiers of ablution according to Shafi'i and Hanbali schools, and increasing knowledge in this matter.]]>
<![CDATA[شروط صØØ© صلاة الجمعة عند الشاÙعية والØنابلة، دراسة مقارنة ]]>
<![CDATA[Muhammad Yusram]]>;
<![CDATA[Ariesman, Ariesman]]>;
<![CDATA[Jefri, Jefri]]>
<![CDATA[ البصيرة: مجلة الدراسات الإسلامية Vol 3 No 1 (2022): البصيرة: مجلة الدراسات الإسلامية ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/bashirah.v3i1.417
<![CDATA[This study aims to determine the opinions of scholars of the Shafii and Hambali schools regarding the legal requirements for Friday prayers and the legal implications of these differences of opinion. This study uses a deductive and inductive method with a comparative approach. The results of this study indicate that: (1) the conditions for the validity of Friday prayers according to the scholars of the Shafi'i school are the entry of time (after the sun has slipped), carried out in residential areas according to residents' habits, there are forty people who are subject to the obligation of Friday prayers, preceded by two sermons that separated between the two by sitting down, not preceded by another Friday prayer and no Friday prayer being performed at the same time except in a big city and the condition of the people being so large that it is difficult for them to gather (in one place) so that the Friday prayer may be performed in different areas at the same time. While the legal requirements for Friday prayers according to Hanbali scholars are that they may be carried out before the entry of Zuhur time and should be carried out after the entry of Zuhur time, carried out in residential areas according to the habits of the residents, the presence of forty, fifty or thirty congregations (there are mistakes), sermons, as for sitting between two sermons, the law is sunnah and the sermon remains valid without sitting; (2) the legal implication of the difference of opinion between the two schools of thought is that it can affect the legal validity of Friday prayers, namely if there are conditions that are not fulfilled in one of the schools, while these conditions have been fulfilled in other schools.]]>
