AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab
AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab adalah jurnal ilmiah bagi mahasiswa/mahasiswi di lingkungan Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar yang diterbitkan oleh Pusat Penelitian dan Pengabdian Masyarakat (P3M) STIBA Makassar. AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab diterbitkan setiap bulan. AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab menjadi platform publikasi hasil penelitian yang berkaitan dengan bidang Studi Islam dan Bahasa Arab. Dewan redaksi membuka kesempatan bagi para penulis, khususnya mahasiswa/mahasiswi di lingkungan STIBA Makassar, untuk berkontribusi dengan mengirimkan tulisan (hasil penelitian) dalam bahasa Indonesia, Inggris, atau Arab.
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34 Documents
<![CDATA[Nasab Bayi Tabung dari Ibu Pengganti (Studi Komparasi Antara Hukum Islam dan Hukum Positif) ]]>
<![CDATA[Muh. Fadil Majid]]>;
<![CDATA[Ahmad Syaripudin]]>;
<![CDATA[Aswin Aswin]]>
<![CDATA[ AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 1 No 1 (2022): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/qiblah.v1i1.622
<![CDATA[This study aims to determine and understand the liniage status of children resulting from fertilisasi in vitro process (test-tube baby) from surrogate mothers according to Islamic law and positive law. This research is included in the type of library research, which is a research carried out by collecting data from books and literatures from previous studies, using a normative juridical approach, and comparison. The research results found are as follows; First, the determination of the origin of the child in Islamic law is very important, because with that determination it can be seen the nasab relationship between the child and his parents. Second, the position of fertilisasi in vitro from the mother who replaces her lineage is cut off from her father because it is included in the act of adultery and only has the lineage of the one who gave birth to her. Third, the view of Islamic law on fertilisasi in vitro from a surrogate mother is unlawful, because its status is the same as adultery, resulting in mixed lineage and causing complicated problems. Meanwhile, according to positive law, fertilisasi in vitro from surrogate mothers is prohibited because it is not in accordance with article 127 of 2009 concerning health.]]>
<![CDATA[Adat Pernikahan Mombolasuako pada Suku Tolaki dalam Tinjauan Hukum Islam ]]>
<![CDATA[Muh Isra Syarif]]>;
<![CDATA[Islahuddin Ramadhan Mubarak]]>;
<![CDATA[Ihwan Wahid Minu]]>
<![CDATA[ AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 1 No 1 (2022): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/qiblah.v1i1.624
<![CDATA[This study aims to determine the review of Islamic law on the Mombolasuako Marriage Tradition in the Tolaki Tribe. This research is a field research. The type of research is a qualitative research type, with a juridical approach and a cultural anthropological approach. The results of the study show that, First, Mombolasuako or taking women away without the permission of their guardians to marry according to the Shari'a is prohibited and forbidden. So that a person should not choose the mombolasuako path when he wants to marry a woman, even though he is not approved. Second, the implementation of the Mombolasuako marriage custom of the Tolaki tribe in Konawe Regency, although it is not in accordance with the normal rules of Tolaki custom, but in the view of the Shari'a it is in accordance with Islamic Shari'a, because it fulfills the requirements and pillars of marriage in Islamic Shari'a, such as in a traditional procession. Mombolasuako which includes: (1) the Mepopolei stage which aims to ask for guardianship permission, so that it is accepted for the marriage process. (2) Then the mesokei stage, namely the stage where the agreed offerings are fulfilled, and this is the same as the dowry. (3) The last is the mowindahako stage, where the ijab qabul contract is carried out simultaneously with the presence of witnesses from adat.]]>
<![CDATA[Implikasi Hukum Perkawinan pada Kasus Rajul Mafqud ]]>
<![CDATA[Lindiana Pramaysela]]>;
<![CDATA[Nuraeni Novira]]>;
<![CDATA[Rahmayani Lancang]]>
<![CDATA[ AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 1 No 1 (2022): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/qiblah.v1i1.630
<![CDATA[This study aims to determine the legal implications of marriage in the case of Rajul Mafqūd. This research uses descriptive qualitative research (non-statistical), which focuses on the study of manuscripts and texts or library research, using normative and sociological approaches. The results of the study show as follows, 1) The marital status of the wife when the husband is mafqūd according to the jumhur ulama' the wife may not remarry until she waits for four years and is still husband and wife. 'iddah after that it is lawful for him to remarry. 2) 'Iddah of wife for rajul mafqd is four months and ten days with definite and clear conditions that rajul mafqd has died. 3) Regarding inheritance, in terms of rajul mafqūd's personal property, it is not divided so that it is known with certainty and certainty over his death. As for other people's assets, Hanafiyah scholars argue that rajul mafqd does not have positive rights such as inheritance and wills, while Malikiyah scholars, Syafi'iyah state that rajul mafqūd has the right to inherit from others but do not inherit. Abstrak Penelitian ini bertujuan untuk mengetahui Implikasi Hukum Perkawinan pada Kasus Rajul Mafqūd. Penelitian ini menggunakan jenis penelitian deskriptif kualitatif (non-statistik), yang terfokus pada studi naskah dan teks atau library research, dengan menggunakan metode pendekatan normatif dan sosiologis. Hasil penelitian menunjukkan sebagai berikut, 1) Status perkawinan istri pada saat suami mafqūd menurut jumhur ulama’ si istri tidak boleh menikah lagi hingga menunggu selama empat tahun lamanya dan masih berstatus menjadi suami istri, jika dalam waktu tunggu itu suami tidak ditemukan maka istri melakukan masa ‘iddah setelah itu halal baginya untuk menikah lagi. 2) ‘Iddah istri bagi rajul mafqūd adalah empat bulan sepuluh hari dengan ketentuan pasti dan jelas bahwa rajul mafqūd telah meninggal dunia. 3) Mengenai warisan, dari sisi harta pribadi rajul mafqūd tidak dibagi sehingga diketahui dengan pasti dan yakin atas kematiannya. Adapun dari sisi harta orang lain ulama Hanafiyah berpendapat bahwa rajul mafqūd tidak mempunyai hak-hak positif seperti waris dan wasiat, sedangkan ulama Malikiyah, Syāfi’iyah menyatakan bahwa rajul mafqūd berhak mendapat waris dari orang lain tetapi tidak mewariskan.]]>
<![CDATA[Hukum Pembuatan Pupuk dari Bangkai Binatang ]]>
<![CDATA[Rahmadani Rahmadani]]>;
<![CDATA[Islahuddin Ramadhan Mubarak]]>;
<![CDATA[Riska Riska]]>;
<![CDATA[Nur Afni A.]]>
<![CDATA[ AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 1 No 1 (2022): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/qiblah.v1i1.631
<![CDATA[This study aims to find out and understand what the law of making fertilizer from animal carcasses is. The problems in this research are; First, how about the law of carrion in general? Second, how is the review of Islamic law on the manufacture of fertilizer from animal carcasses? Qualitative descriptive research (non-statistical) using historical approaches and normative juridical approaches. The data used in this study are sourced from primary data and secondary data in the form of the Koran, hadith, classic and contemporary books, journals, theses, papers, and scientific literature related to the title of this research. The results of the research found are first, the law on the use of animal carcasses is okay because it is also a treasure that can be used, what is forbidden from the carcass is consuming or eating it. Second, the review of Islamic law on the manufacture of fertilizer from animal carcasses is lawful because there has been suitability of each analytical review used, such as in terms of manufacture or production, qiyās, istitālah, and maslahah.]]>
<![CDATA[Bisnis Perjalanan Haji dan Umrah oleh Nonmuslim Menurut Tinjauan Hukum Islam ]]>
<![CDATA[Laode Nursyah Dendi]]>;
<![CDATA[Azwar Azwar]]>;
<![CDATA[Khaerul Aqbar]]>
<![CDATA[ AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 1 No 1 (2022): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/qiblah.v1i1.632
<![CDATA[This study aims to determine the review of Islamic law on the management of hajj and umrah businesses by non-Muslims. This research is a descriptive library research, with a socio-historical approach and reconstructs istidlāl and legal istinbāt used by fiqh scholars. The results of the study show that: (1) the principles and laws of the origin of muamalah and interacting with non-Muslims are permissible as long as in terms of, boundaries and corridors of muamalah and are not included in the case of ritual worship, aqidah, and belief; (2) using Hajj and Umrah travel business services managed by non-Muslims is permissible because it is included in the muamalah al-ijārah/leasing area; (3) as a form of prudence, in using Hajj and Umrah business services managed by non-Muslims, it is necessary to pay attention to the following: non-Muslim services are used when there is no (found) Hajj and Umrah organization performed by Muslims, must be safe and not there is something that is detrimental to the Muslims, and there is no element of deviation from the creed of the Muslims; (4) with various considerations of the benefits and impacts that will be caused, it is recommended to Muslims to put the Muslims first in any case, including in using the services of business trips for Hajj and Umrah.]]>
<![CDATA[Tinjauan Hukum Islam Terhadap Operasi Selaput Dara Wanita ]]>
<![CDATA[Nur Aflaha Hasan]]>;
<![CDATA[Rosmita Rosmita]]>
<![CDATA[ AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 1 No 1 (2022): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/qiblah.v1i1.637
<![CDATA[This article aims to find out the views of Islamic law on a woman's hymen surgery. The research methodology used is library research which relies on a critical and in-depth study of research materials and results related to the topic of the study problem, using a juridical and sociological approach. The results of the research obtained are that contemporary scholars give different opinions. Some absolutely forbid whatever the reason and some allow it under certain conditions. The differences of opinion of the scholars on the issue of hymen surgery can be concluded as follows: a) If the hymen is only ruptured due to sexual intercourse in marriage or adultery which is known to many people, the scholars agree to forbid it. b) If the rupture of the hymen is due to adultery which is unknown to others, rape or other than sexual intercourse, this is where the scholars differ, some allow it on condition that the operation must be performed by a female doctor.]]>
<![CDATA[Pandangan Hukum Islam Terhadap Pembatasan Usia Pernikahan ]]>
<![CDATA[Usman Syiddiq]]>;
<![CDATA[Sirajuddin Sirajuddin]]>;
<![CDATA[Syandri Syandri]]>
<![CDATA[ AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 1 No 1 (2022): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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<![CDATA[This study aims to determine the views of munākaḥāt fiqh regarding the limitation of marriage age. This research is a library research using a juridical-comparative approach and a psychological approach. The results of the research achieved in this study are: In Islamic law there is no minimum age limit for marriage, as long as the marriage does not have a negative impact on the bride and groom, this also applies to children who are still under the age of marriage. However, it would be nice if the marriage was prepared carefully in advance, especially preparing psychological, physical and spiritual readiness. Setting a minimum age limit in marriage is not against Islamic law, as long as the goal is to reject harm and/or bring benefits to society.]]>
<![CDATA[Aktualisasi Kaidah al-Ḍarūrāt Tubīḥu al-Maḥẓūrāt pada Tindakan Anestesi ]]>
<![CDATA[Ainun Islamiati]]>;
<![CDATA[Dewi Indriani]]>;
<![CDATA[A. Hawariah]]>
<![CDATA[ AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 1 No 1 (2022): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/qiblah.v1i1.639
<![CDATA[This study aims to determine the actualization of the rules of al-Ḍarurāt Tubīḥu al-Maḥẓurāt in anesthesia for surgical purposes. This research is a qualitative research, which focuses on the study of manuscripts and texts. By using a normative approach, and juridical. From the results of the study, the actualization of the rules of al-Ḍarūrāt Tubīḥu al-Maḥẓūrāt on anesthesia for surgical purposes is actualized by seeing that anesthesia is forbidden in origin because it can eliminate the mind and substance in anesthetic drugs, so that it is interpreted as khamr. In medical fiqh it is explained that in surgery there are three conditions for the use of anesthesia, one of which is used in emergency conditions, namely when surgery cannot be carried out without anesthesia, then in this condition anesthesia is allowed. This is in accordance with the rules of al-Ḍarūrāt Tubīḥu al-Maḥẓūrāt which explains the permissibility of taking something unlawful in an emergency.]]>
<![CDATA[Operasi Sedot Lemak Pipi (Facial Liposuction) Perspektif Maqāṣid al-Syarī’ah ]]>
<![CDATA[Ulfa Qorina]]>;
<![CDATA[Nuraeni Novira]]>;
<![CDATA[Jujuri Perdamaian Dunia]]>
<![CDATA[ AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 1 No 1 (2022): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/qiblah.v1i1.640
<![CDATA[This study aims to determine and understand the legal concept of cheek liposuction surgery from the perspective of Maqāṣid al-Syarī'ah. This research uses descriptive qualitative research which focuses on library research using normative juridical and phenomenology approaches. The results of this study are: first: Maqāṣid al-Syarī'ah in determining the law is very important because when determining the law on a problem it must consider the benefits and harms. The general purpose of Islamic law is to realize and realize benefits both in this world and in the hereafter, namely by taking benefits and rejecting harm; second, the law of cheek liposuction surgery is forbidden if it is aimed at beauty and beauty and is changing Allah's creation. As for the permissibility of doing liposuction of the cheek in an emergency.]]>
<![CDATA[Penggunaan Kas Masjid dalam Investasi Usaha: Perspektif Fikih Kontemporer ]]>
<![CDATA[Henri Priamukti]]>;
<![CDATA[Azwar Azwar]]>;
<![CDATA[Khaerul Aqbar]]>;
<![CDATA[Fadhlan Akbar]]>
<![CDATA[ AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab Vol 2 No 1 (2023): AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar ]]>
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DOI: 10.36701/qiblah.v2i1.839
<![CDATA[This study aims to determine the use of mosque cash in business investment in a contemporary fiqh perspective. The type of research used in this research is library research with a normative juridical approach. The results of the research show that in general mosque cash can be used (mubāḥ) in business investment, with several conditions that must be met, including: (1) the main needs of the mosque must have been met first; (2) mosque cash originating from zakat to be invested is derived from zakat whose payment is terminated; (3) mosque cash originating from zakat, waqf, infaq and alms, must be invested in businesses that do not violate the Shari'a; (4) mosque cash should be invested in business fields that are believed to be profitable on the basis of a feasibility study, fostered by competent parties, carried out by professional and trustworthy institutions, obtaining permits, there are no poor people who are starving due to investment In this case, the time must be limited, invested in a business that is lawful and with controllable risks.]]>
