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<![CDATA[Polemik Pernikahan Beda Agama dalam Tinjauan Hukum Profetik ]]>
<![CDATA[Muhammad Solikhudin]]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 2 No. 2 (2014): Desember ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v2i2.28
<![CDATA[This writing attempts to lift about polemic of interfaith marriage that occurred in Indonesia, where in the real some people want to legalize interfaith marriage. This is a necessity that occurred in the era of democracy that leads to free of speech. Looking at the phenomenon that leads to the understanding that interfaith marriage should be seen by point of view that more wide while utilizing common sense, so virtue appears is developed and perpetuated together constantly-at the same time design-building democracy isn’t marred from the original. In this case democracy is directed as a system that seeks to freedom with logical limit. But the reality democracy is distorted in the nation’s life deliberately. The issue appears lies in the effort to legalize interfaith marriage in order to realize the nuances of equality. Offer grounding and enforcement law prophetic show significance to be retained and developed together in here. Therefore in this writing will be revealed polemic of interfaith marriage with point of view prophetic law.]]>
<![CDATA[Visi-Misi Ma’ânî al-H?adîth dalam Wacana Studi H?adîth ]]>
<![CDATA[M. Achwan Baharuddin]]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 2 No. 2 (2014): Desember ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v2i2.29
<![CDATA[This papper discusses about Ma’ânî al-H?adîth that offered by contemporary research of h?adîth. The basic issue that discusses of aim Ma’ânî al-Hadîth, how historicity and to be achieved for it. The conclusion from this research is Ma’ânî al-Hadîth of efforts to maintain originally hadith through text matn as viewpoint with many paradigm after known authenticity hadith through repots transmitted sanad. Text hadith, thus, become to doctrinal permanent that must holded on Muslim to be side of life.]]>
<![CDATA[Penunjukan Bagian Sepertiga untuk Ayah; Analisis Pasal 177 Kompilasi Hukum Islam ]]>
<![CDATA[Syuhada' Syuhada']]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 2 No. 2 (2014): Desember ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v2i2.30
<![CDATA[The nature of the text al-Kitâb and al-Sunnah of the provisions of inheritance is very limited and globally thus allowing the door of ijtihâd. Widespread limited and global conditions of the Al-Qur’an can be tolerated as long as does not violate the basic provisions of the Al-Qur’an itself. Results ijtihâd against inheritance verses of the Al-Qur’an in Indonesia partly contained in the compilation of Islamic law which was appointed by the Minister of Religion and the Presidential Instruction as a guide for religious court and Indonesia’s Islamic society in resolving the dispute case in the field of marriage law, inheritance and waqf. Article 177 of Book II of the Inheritance Law KHI those who called for the third part of the father although impressed hold because parts of it are not referred to by the verses of the Koran, but it does not make any mention of a new law which is different from the law of the Al-Qur’an. Based on the adage that an object must be an owner, the transfer of property to heirs who are still living with the media khalafiyah in the case of clause 177 remain to be resolved by the law of the Al-Qur’an.]]>
<![CDATA[Al-Dakhîl fî al-Tafsîr; Studi Kritis dalam Metodologi Tafsir ]]>
<![CDATA[Fakhruddin Fajrul Islam]]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 2 No. 2 (2014): Desember ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v2i2.31
<![CDATA[In the course of interpretation world’s found a variety of colors and patterns of interpretation. The colors and patterns of interpretation in it’s development are always changing and influenced by social conditions which always changing from time to time. One that affects the color and pattern of interpretation is the term al-Dakhîl that interpretation is not based on the rules of interpretation which has been agreed upon by scholars. The interpretation of these models can result in confusion and mislead the people, so that Muslims will lose the right instructions, as al-Qur’an his own claim to be the book of guidance for mankind and a mercy to the universe, the truth and can not be doubted maintained iota until the end of time.]]>
<![CDATA[Qâmûs al-Af’âl al-Muta’addiyah bi al-H?af al-Jarr al-Takhrîj min al-Qur’ân al-Karîm ]]>
<![CDATA[Bashirotul Hidayah]]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 2 No. 2 (2014): Desember ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v2i2.33
<![CDATA[In grammatical Arabic, there is a verb that has a relationship (ta’allûq) with the letter jar. One letter can have two or more relationships that have variants different meanings. The absence of further explanation in the classical books makes it difficult ta’allûq understand it, so that the codification into a decent existence.]]>
<![CDATA[Pandangan Ibnu Qayyim al-Jauziyah tentang al-Ba’sâ’, al-Dharrâ’, dan al-Zilzâl; Kajian Tafsir Metafora Al-Qur’an ]]>
<![CDATA[Abdul Basid]]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 2 No. 2 (2014): Desember ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v2i2.34
<![CDATA[In the Al-Qur’an there are texts that are metaphors or amthâl, to understand it in need of a special method. al-tamthîl al-qas?s?âs?î (depiction novelisitik) is one method that in the mentioned by Ibn Qayyim al-Jauziyah. This method understand a verse by the state earlier peoples as subjects (ibrâh) due to similarity of circumstances or events therein. Al-ba’sâ’, al-d?arrâ’ and al-zilzâl equally meaningful trials. By this method, three words are the laws that apply to all people, and not confined only to Muslims only. So that the filtration and separation of the believers who wait with impatient is dependent on how to deal with the ordeal.]]>
<![CDATA[Hak Ijbar Wali Nikah dalam Kajian Historis Fiqh Shâfi’î ]]>
<![CDATA[Syaiful Hidayat]]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 3 No. 1 (2015): Juni ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v3i1.35
<![CDATA[Is currently still found practice of coercion marriages by the guardian (especially father) to his daughter. The imposition of this marriage is more commonly referred to as hak ijbar. Anvil used is an understanding of hak ijbar the inherent certainty for a guardian over her daughter. Are Syafi’i schools seen as dominant calling for hak ijbar based on the behavior Apostle who married ‘Aisyah at age so young and in the absence of discussions between Abu Bakr and ‘Aisyah be a sign of existence hak ijbar. However, as the Indonesian people, beside fiqh also must submit and obedient the laws and all regulations thereunder, including the Islamic Law Compilation (KHI). In Article 72 KHI described; The revocation of a marriage is a marriage without a guardian or trustee executed by unauthorized and marriage carried out by force. This means the hak ijbar not allowed because it constitutes coercion. This issue is interesting to examine the social side, especially the social history of women at the time of priest Syafi’i life. It aims to determine the general condition and position of women in the social institution that has its historical position which will then be used as a prediction projective.]]>
<![CDATA[Kontroversi Talak Tiga Sekaligus; Studi atas Hadis Talak Tiga Sekaligus Perspektif Ilmu Mukhtalif al-H?adîth ]]>
<![CDATA[Moch. Nurcholis]]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 3 No. 1 (2015): Juni ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v3i1.36
<![CDATA[Discourse divorce three at once emerged from the hadîth T?awûs history, that Abû al-S?ahbâ. In the hadîth three divorces fell once considered one tune. However, it was found that a history states that ‘Abdullah ibn ‘Abbâs gave the law fell three divorces. This contradiction can be resolved through three approaches; al-jam’u wa al-tawfîq (compromise), naskh (substitution), tarjîh (Selection). From this, it is interesting to study discourse.]]>
<![CDATA[Regulasi Zakat di Indonesia; Upaya Menuju Pengelolaan Zakat Profesional ]]>
<![CDATA[Muhammad Aziz]]>;
<![CDATA[Sholikah Sholikah]]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 3 No. 1 (2015): Juni ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v3i1.38
<![CDATA[In early Islamic history, described the involvement of government in managing it, with almost the same model, all of them can be said to be aimed at the welfare of the people. How does that happen in the context of the management of zakat in Indonesia with a Muslim majority, the actual management of zakat is good, people will be able to prosper. This paper wants to answer two questions, namely; how the history of the regulation of zakat in Indonesia? and secondly, why this charity regulation needs to be regulated in per-laws and regulations in Indonesia? This study used a qualitative approach to the study of comparative descriptive-analytical. The results of this study are that regulation is necessary charity regulated by the State, is in order to improve the effectiveness and efficiency of care in the management of zakat; and increasing the benefits of charity for the public welfare and poverty reduction. The effectiveness of the management of zakat in Indonesia pluralistic requires legal certainty and clarity of regulations that govern them]]>
<![CDATA[Tinjaun Mas?lah?ah atas Hak Khiyâr terkait Syarat Keperawanan ]]>
<![CDATA[Khoirul Amin]]>
<![CDATA[ Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 3 No. 1 (2015): Juni ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA) ]]>
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DOI: 10.52431/tafaqquh.v3i1.39
<![CDATA[Marriage is a relationship between two people, so in a practical level, a horizontal line is also important to note. The filing requirement before marriage is already frequently encountered, but the filing requirement virginity filed by a husband is not yet prevalent. So this article is going to try to assess from the perspective mas?lah?ah related rights khiyâr acquired by a husband when it finds that his wife has no virginity again.]]>
