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<![CDATA[METODE LAFZIYAH DALAM MENGISTINBATKAN HUKUM MENURUT MAZHAB ZAHIRIYAH ]]>
<![CDATA[Siri, Hasnani]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 9 No 1 (2011): DIKTUM : JURNAL SYARIAH DAN HUKUM ]]>
Publisher : <![CDATA[Jurusan Syariah dan Ekonomi Islam STAIN Parepare ]]>
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DOI: 10.28988/diktum.v9i1.275
<![CDATA[This article discusses the methods Lafziyah in finding the law. Based on assessment results indicated that schools of az-Zahiriyah is a School that in formulating the law sets only adhered to the rules of language (Mafhun al-Lash). This concept is an alternative development of the law formulated solely by this flow, as a consequence of the rejection method of analogy (analogy). In addition to the Quran and al-Sunnah, this school also uses ijma friend and al-proof. The concept of al-effective proposition is deemed to appear to give an answer and a chance to anticipate the complexity of problems that may arise in the community.]]>
<![CDATA[GENDER DALAM PERSPEKTIF ISLAM ]]>
<![CDATA[SIRI, HASNANI]]>
<![CDATA[ AL-MAIYYAH Vol 7 No 2 (2014): AL-MAIYYAH ]]>
Publisher : <![CDATA[AL-MAIYYAH ]]>
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<![CDATA[Gender is one of the fenomenal opinion that talks a lot in the world. There are many options to understand about Gender but it will difficult to combine the form of definition because some people think that the differtent between the men and the women is seen by the sex attribute. Gender is the diffeternt between the men and the women that should be understood based on the construct of society in value and act. Gender in the Islamic perspective in seeing the different between the men and the women when they can be the same to live their life by the same opportunity in their duties on domestic as well as in the public. Most important thing is understand that al-Quran an Hadis can give the explanation about the misogynic paradigm in women roles.]]>
<![CDATA[METODE LAFZIYAH DALAM MENGISTINBATKAN HUKUM MENURUT MAZHAB ZAHIRIYAH ]]>
<![CDATA[Siri, Hasnani]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 9 No 1 (2011): DIKTUM : JURNAL SYARIAH DAN HUKUM ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.35905/diktum.v9i1.275
<![CDATA[This article discusses the methods Lafziyah in finding the law. Based on assessment results indicated that schools of az-Zahiriyah is a School that in formulating the law sets only adhered to the rules of language (Mafhun al-Lash). This concept is an alternative development of the law formulated solely by this flow, as a consequence of the rejection method of analogy (analogy). In addition to the Quran and al-Sunnah, this school also uses ijma 'friend and al-proof. The concept of al-effective proposition is deemed to appear to give an answer and a chance to anticipate the complexity of problems that may arise in the community.]]>
<![CDATA[GENDER DALAM PERSPEKTIF ISLAM ]]>
<![CDATA[SIRI, HASNANI]]>
<![CDATA[ AL-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 7 No 2 (2014): AL-MAIYYAH ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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<![CDATA[Gender is one of the fenomenal opinion that talks a lot in the world. There are many options to understand about Gender but it will difficult to combine the form of definition because some people think that the differtent between the men and the women is seen by the sex attribute. Gender is the diffeternt between the men and the women that should be understood based on the construct of society in value and act. Gender in the Islamic perspective in seeing the different between the men and the women when they can be the same to live their life by the same opportunity in their duties on domestic as well as in the public. Most important thing is understand that al-Quran an Hadis can give the explanation about the misogynic paradigm in women roles.]]>
<![CDATA[GENDER DALAM PERSPEKTIF ISLAM ]]>
<![CDATA[SIRI, HASNANI]]>
<![CDATA[ Al-Maiyyah : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 7 No 2 (2014): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/almaiyyah.v7i2.243
<![CDATA[Gender is one of the fenomenal opinion that talks a lot in the world. There are many options to understand about Gender but it will difficult to combine the form of definition because some people think that the differtent between the men and the women is seen by the sex attribute. Gender is the diffeternt between the men and the women that should be understood based on the construct of society in value and act. Gender in the Islamic perspective in seeing the different between the men and the women when they can be the same to live their life by the same opportunity in their duties on domestic as well as in the public. Most important thing is understand that al-Quran an Hadis can give the explanation about the misogynic paradigm in women roles.]]>
<![CDATA[Analisis Kesetaraan Gender terhadap Dakwah Rasulullah SAW (Kajian Sejarah Islam) ]]>
<![CDATA[Damayanti, Ulfa]]>;
<![CDATA[Siri, Hasnani]]>;
<![CDATA[Nurhikmah, Nurhikmah]]>;
<![CDATA[Musyarif, Musyarif]]>;
<![CDATA[Aminah, St.]]>
<![CDATA[ Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 13 No 2 (2020): AL-MAIYYAH ]]>
Publisher : <![CDATA[LP2M IAIN Parepare ]]>
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DOI: 10.35905/al-maiyyah.v13i2.727
<![CDATA[Gender issues are being discussed, especially regarding the roles of men and women in domestic and public sectors. How about the issue of gender equality during the da’wah period of the Prophet. This paper discusses gender equality in the da’wah of the Prophet Muhammad. Qira'ah Mubadalah (a progressive interpretation of gender equality in Islam) is the main source of literature research with a historical approach used to analyze gender equality during the time of da’wah by Prophet Muhammad. This research aims to provide a picture to society about the application of gender equality in modern era. Since the inception of Islam, Rasulullah SAW. has provided an understanding of equality for men and women. The da’wah of Rasulullah SAW. regarding equality is evident from the roles of men and women who both took allegiance, migrated, and were involved in Islamic wars. It can be said that there is gender equality in the preaching of the Prophet Muhammad. Besides that, women also do various jobs that at that time are in the public sector. This indicates that women are not only bound by domestic roles, as well as men who are not only bound by public roles. Gender equality is no longer a polemic to get a position for men and women because each has the opportunity and the role to be involved in public and domestic activities.]]>
<![CDATA[ABU BAKAR: FUNGSI KEKHALIFAHAN DAN KEBIJAKSANAANNYA MEMERANGI KAUM MURTAD ]]>
<![CDATA[Hasnani Siri]]>
<![CDATA[ Zawiyah: Jurnal Pemikiran Islam Vol 3, No 1 (2017): Juli 2017 ]]>
Publisher : <![CDATA[IAIN Kendari ]]>
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DOI: 10.31332/zjpi.v3i1.715
<![CDATA[Tulisan ini mendeskripsikan fungsi kekhalifahan Abu Bakar, beliau adalah pepengganti kedudukan Rasulullah, dalam otoritas beliau sebagai pemimpin kaum muslim dan kepala negara. Abu Bakar tidak memiliki otoritas keagamaan sebagaimana yang dimiliki Rasulullah yakni sebagai utusan Allah swt., karena tidak ada yang bisa menggantikan kedudukan Rasulullah di muka bumi ini. Tulisan ini juga mendeskripsikan kebijakan Abu Bakar dalam memerangi kaum murtad, nabi-nabi palsu, orang yang enggan membayar zakat. Upaya yang dilakukan dalam memerangi adalah Abu Bakar menunjukkan dalam bentuk peperangan yang melibatkan pasukan khusus untuk menangani masing-masing masalah tersebut. Kebijakan ini melahirkan interpretasi bahwa dalam penyebaran ajaran Islam terlihat jelas adanya interpensi politik yang seyogyanya digunakan dalam pemerintahan negara.Keyword: Khalifah Abu Bakar, kepemimpinan, kaum murtad]]>
<![CDATA[METODE LAFZIYAH DALAM MENGISTINBATKAN HUKUM MENURUT MAZHAB ZAHIRIYAH ]]>
<![CDATA[Hasnani Siri]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 9 No 1 (2011): DIKTUM : JURNAL SYARIAH DAN HUKUM ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
Show Abstract
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Download Original
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Original Source
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Check in Google Scholar
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Full PDF (207.535 KB)
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DOI: 10.35905/diktum.v9i1.275
<![CDATA[This article discusses the methods Lafziyah in finding the law. Based on assessment results indicated that schools of az-Zahiriyah is a School that in formulating the law sets only adhered to the rules of language (Mafhun al-Lash). This concept is an alternative development of the law formulated solely by this flow, as a consequence of the rejection method of analogy (analogy). In addition to the Quran and al-Sunnah, this school also uses ijma 'friend and al-proof. The concept of al-effective proposition is deemed to appear to give an answer and a chance to anticipate the complexity of problems that may arise in the community.]]>
<![CDATA[Akulturasi Budaya Islam dan Tradisi Makkulliwa pada Masyarakat Desa Tubo Tengah Kecamatan Tubo Sendana Kabupaten Majene ]]>
<![CDATA[Muh. Alwi]]>;
<![CDATA[Hasnani Siri]]>;
<![CDATA[Saidin Hamzah]]>
<![CDATA[ CARITA: Jurnal Sejarah dan Budaya Vol 1 No 1 (2022): CARITA: Jurnal Sejarah dan Budaya ]]>
Publisher : <![CDATA[Program Studi Sejarah Peradaban Islam ]]>
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<![CDATA[Tujuan penelitian ini untuk mengetahui pengaruh akulturasi Islam dan budaya tradisi makkuliwa pada masyarakat Lombo‟na Desa Tubo Tengah Kecamatan Tubo Sendana Kabupaten Majene, dan untuk mengetahui bentuk-bentuk tradisi makkuliwa pada masyarakat Lombo‟na Desa Tubo Tengah Kecamatan Tubo Sendana Kabupaten Majene, serta untuk mengetahui proses tradisi makkuliwa pada masyarakat Lombo‟na Desa Tubo Tengah Kecamatan Tubo Sendana Kabupaten Majene. Penelitian ini menggunakan metode kualitatif dengan pendekatan deskriptif, dan dalam pengumpulan data menggunakan metode observasi, wawancara, dan dokumentasi. Adapun teknik analisis data yang digunakan adalah teknik Analisa induktif, artinya data yang diperoleh di lapangan secara khusus kemudian diuraikan dalam kata-kata yang penarikan kesimpulannya bersifat umum. Hasil penelitian ini menunjukkan bahwa dalam pelaksanaan Makkuliwa yang terjadi Proses-proses yang telah disepakati oleh masyarakat secara turun- temurun. Dalam prespektif budaya Islam bahwa ternyata dalam prosesi Makkuliwa itu ada Nilai Komunikatif dan Goto royong yang merupakan budaya islam yang juga merupakan apa yang ada dalam budaya lokal. Bahwa pelaksanaan Tradisi makkuliwa itu tidak bertentangan dengan ajaran Islam karena semua proses dalam pelaksanaan itu tidak ada yang mengarah kepada kemusyrikan]]>
<![CDATA[Exploration of Pappaseng Values in the Millenial Generation in Sidrap Regency ]]>
<![CDATA[Hasnani Siri]]>;
<![CDATA[Nurleli Ramli]]>;
<![CDATA[Sudirman Sudirman]]>
<![CDATA[ QALAMUNA: Jurnal Pendidikan, Sosial, dan Agama Vol 16 No 1 (2024): Qalamuna - Jurnal Pendidikan, Sosial, dan Agama ]]>
Publisher : <![CDATA[Lembaga Penerbitan dan Publikasi Ilmiah Program Pascasarjana IAI Sunan Giri Ponorogo ]]>
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DOI: 10.37680/qalamuna.v16i1.3887
<![CDATA[When local wisdom is not preserved for the Millennials concerned, identity will disappear, therefore suffocating to determine the extent to which the millennial generation in Sidenreng Rappang Regency knows about the values of Nene Mallomo pappaseng. This research is qualitative with an ethnographic design. The research location focused on three Sidenreng Rappang Regency sub—districts— data collected through observations, semi-structured interviews, and documentation. The object of the study was millennia. Object selection uses purposive techniques and snowball sampling. The results showed that the millennial generation in Sidenreng Rappang Regency knows well the values of Nene Mallomo's pappaseng, which consists of lempu (honest), acca (bright), warani (brave), and getteng (opinionated). Parents, family, teachers, and the community around their home are essential in socializing these values to millennials. The school is one of the media that emphasizes their knowledge about the values of Nene Mallomo's pappaseng because it is integrated into the subject matter of local content. The condition suggests that the preservation of local wisdom needs to be strengthened in the surrounding environment so that foreign cultures do not corrupt the identity of a region.]]>
