AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab https://journal.stiba.ac.id/index.php/qiblah <p style="text-align: justify;"><strong>AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab </strong>adalah jurnal ilmiah yang diterbitkan oleh Pusat Penelitian dan Pengabdian Masyarakat (P3M) STIBA Makassar. <strong>AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab</strong> diterbitkan <strong>6 kali dalam</strong> <strong>setiap tahun (Januari, Maret, Mei, Juli, September, November)</strong>.&nbsp;<strong>AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab </strong>menjadi<em>&nbsp;platform </em>publikasi hasil penelitian yang berkaitan dengan bidang Studi Islam dan Bahasa Arab. Dewan redaksi membuka kesempatan bagi para penulis untuk berkontribusi dengan mengirimkan tulisan (hasil penelitian) dalam bahasa Indonesia, Inggris, atau Arab. <strong>AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab</strong> tidak memungut biaya untuk pengiriman naskah. <strong>AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab</strong> juga telah menjadi Anggota CrossRef. Oleh karena itu, semua artikel yang diterbitkan oleh <strong>AL-QIBLAH: Jurnal Studi Islam dan Bahasa Arab</strong> akan memiliki nomor unik DOI.&nbsp;</p> en-US p3m@stiba.ac.id (Admin Jurnal) Fri, 30 May 2025 02:49:19 +0000 OJS 3.1.2.1 http://blogs.law.harvard.edu/tech/rss 60 Hukum Jual Beli Tinja sebagai Pupuk Menurut Pandangan Empat Imam Mazhab https://journal.stiba.ac.id/index.php/qiblah/article/view/2085 <p><em>This study aims to examine and understand the legal status of trading feces processed into fertilizer from the perspective of the four major Islamic schools of thought (mazhab). The primary issues addressed in this research are: first, the process of converting feces into usable fertilizer; second, the legal perspectives of the four mazhab on the trade of feces as fertilizer. This research adopts a library-based approach (library research), focusing on textual and manuscript studies using normative, historical, and comparative methods. The findings reveal two key points. First, the process of converting feces into usable fertilizer involves several stages: the feces are initially dried and then mixed with other materials such as rice husks, sawdust, manure, and kitchen waste, including spinach, tomatoes, or spoiled rice. Subsequently, the mixture is treated with fermentation liquid to facilitate decomposition. Second, the four mazhab offer differing views regarding the legality of trading feces as fertilizer. The Shafi’i school prohibits the trade of feces as fertilizer, as feces are considered impure (najis) and thus forbidden for trade. In contrast, the Hanbali and Maliki schools permit the trade of such fertilizer, provided the feces come from areas where the local population consumes lawful food. The Hanafi school, meanwhile, allows the trade of feces-based fertilizer on the grounds that it serves a beneficial purpose.</em></p> Ariesman M., Asnawati Patuti, Yuniar Kamboja Copyright (c) 2025 Ariesman M., Asnawati Patuti, Yuniar Kamboja https://creativecommons.org/licenses/by-nc-sa/4.0 https://journal.stiba.ac.id/index.php/qiblah/article/view/2085 Fri, 30 May 2025 00:00:00 +0000 Infertilitas sebagai Alasan Khulu Perspektif Maqāṣid al-Syarī’ah https://journal.stiba.ac.id/index.php/qiblah/article/view/2128 <p><em>This study aims to explore how infertility can be used as a legitimate reason for khulu' in terms of maqāṣid al-Syarī'ah, and how sharia principles can provide wise and fair guidance in this situation. This study uses a qualitative descriptive research type (non-statistical) that focuses on literature research with normative and conceptual approaches. The results of the study are as follows; First, Islamic scholars have different opinions regarding infertility which is used as a reason for khulu' (divorce lawsuit by the wife). Some scholars allow it and some do not. The Ḥambali school of thought allows khulu' due to infertility in each marriage partner. Meanwhile, the scholars of the Sāfi'iyyah and Ḥanafiyyah schools of thought are of the opinion that it is not permissible to ask for khulu' from an infertile husband because what allows khulu' is the husband's inability to provide his wife's rights in the form of intimate relations. However, contemporary scholars such as Abdullah ibn Bāz and Ibn al-Qayyim allow it. Second, in the view of maqāṣid al-Syarī’ah, khulu’ caused by infertility aims to maintain the five main objectives of maqāṣid al-Syarī’ah especially Ḥifẓ al-Nasl (preserving offspring). The proposed khulu’ is one form of preserving offspring in infertile couples. Based on the fatwa of scholars, infertility sufferers are allowed to separate from their partners in order to remarry someone else to have offspring. However, before separating, it is better to try medical or non-medical therapy first. The implications of this research are expected to be a reference, literature or consideration for the academic world, and can be a positive reference material and information for the community.</em></p> Kasman Bakry, Awal Rifai Copyright (c) 2025 Kasman Bakry, Awal Rifai https://creativecommons.org/licenses/by-nc-sa/4.0 https://journal.stiba.ac.id/index.php/qiblah/article/view/2128 Fri, 30 May 2025 00:00:00 +0000 Tindak Pidana Memperniagakan Tumbuhan dan Satwa Liar dalam Perspektif Fikih Jinayah dan Undang-Undang Nomor 5 Tahun 1990 https://journal.stiba.ac.id/index.php/qiblah/article/view/2135 <p><em>This research aims to find out how the criminal act of trading wild plants and animals in the perspective of jinayah fiqh and law no. 5 of 1990. This research method is library research. Library research is a data collection technique that involves an in-depth study of books, literature, notes that are relevant to the problem under study, this research approach method is normative juridical and comparative approach. The results of this research are: First, in jinayah fiqh, the type of criminal act of trading wild plants and animals falls into the takzir category, where the punishment is determined by the ruler or government. Meanwhile, according to Law No. 5 of 1990, Article 40 states that the maximum imprisonment of 5 years and a maximum fine of 100,000,000.00 for intentional violations, as well as a maximum imprisonment of 1 year and a maximum fine of Rp. 50,000,000.00 for violations due to negligence. Second, the similarities between the two are both aimed at protecting the preservation of nature and punishing perpetrators who harm the environment who trade in protected plants and wildlife, while the significant differences between the two between jinayah fiqh and the Law include aspects of the legal basis, approach in determining penalties, emphasis on moral values, and the process of applying different laws. The implication of this research is that it is expected to be a consideration for the community.</em></p> Aswanto Muhammad Takwi Hede, Jamaluddin Jamaluddin, Adrian Adrian Copyright (c) 2025 Aswanto Muhammad Takwi Hede, Jamaluddin Jamaluddin, Adrian Adrian https://creativecommons.org/licenses/by-nc-sa/4.0 https://journal.stiba.ac.id/index.php/qiblah/article/view/2135 Sun, 25 May 2025 23:55:20 +0000 Konsep Pemberdayaan (Tamkīn) Perspektif Al-Qur’an https://journal.stiba.ac.id/index.php/qiblah/article/view/2130 <p>This research aims to examine the term tamkīn in the Al-Qur'an, identify its categorization, and analyze its function at a practical level. This research is in the nature of a library research, namely collecting data sourced from libraries (both individual and institutional libraries), because the data studied is in the form of books, manuscripts or magazines sourced from the library treasury. The results of this research show several things. First, the term tamkīn in the Al-Qur'an has several meanings, namely the granting of power or kingdom, position at the side of the ruler, preparation for attaining power, granting worldly favors, steadfastness in religion, and stability and victory. Second, the division of tamkīn in the Al-Qur'an consists of two types, namely maddi and artiwi. tamkīn maddi relates to giving strength in the form of property, wealth, or resources to achieve economic and social independence, while tamkīn artiwi focuses more on spiritual, mental, or moral strength, which includes the quality of faith and the ability to carry out religious and social obligations. Third, the concept of tamkīn in everyday life leads to empowerment in various aspects, such as economic, social, spiritual, educational and leadership. Allah SWT. through His revelation, it provides instructions for His people to pay attention to the principles of justice, prosperity and progress.</p> Ihwan Wahid Minu, Lince Bulutoding, Abdul Wahab Copyright (c) 2025 Ihwan Wahid Minu, Lince Bulutoding, Abdul Wahab https://creativecommons.org/licenses/by-nc-sa/4.0 https://journal.stiba.ac.id/index.php/qiblah/article/view/2130 Mon, 26 May 2025 00:22:55 +0000 Keabsahan Wali Ijbār dalam Perspektif Fikih Islam (Studi Analisis Pendapat Imam Syafi’i) https://journal.stiba.ac.id/index.php/qiblah/article/view/2146 <p><em>This study discusses the validity of the guardian of ijbār in the perspective of Islamic jurisprudence, with a particular focus on the opinion of Imam Shafi'i. A guardian of ijbār is one who has the authority to marry off a woman under his guardianship without her explicit consent, especially if she is a virgin. The objective of this study is to examine the legal foundations and legitimacy of ijbār, as well as the conditions under which it is applicable according to the Shafi'i school of thought. This research is qualitative in nature and employs a library research method, using a normative juridical and philosophical approach. The findings reveal that the concept of ijbār is strongly rooted in the Qur'an and Hadith, and is supported by classical Islamic scholars, particularly Imam Shafi'i through works such as al-Umm. In his view, the right of ijbār is limited only to the father and paternal grandfather, and must meet certain conditions, including the absence of hostility, compatibility of the prospective husband, and a reasonable dowry. This right aims to protect women from poor marriage decisions that may endanger their well-being. However, it must be implemented with consideration of mutual consultation to prevent injustice</em><em>.</em></p> Muhammad Istiqamah, Rustam Koly, Muhammad Muhammad, Muhammad Faris Copyright (c) 2025 Muhammad Istiqamah, Rustam Koly, Muhammad Muhammad, Muhammad Faris https://creativecommons.org/licenses/by-nc-sa/4.0 https://journal.stiba.ac.id/index.php/qiblah/article/view/2146 Fri, 30 May 2025 00:00:00 +0000 Bersentuhan dengan Lawan Jenis sebagai Pembatal Kesucian Saat Tawaf Perspektif Fikih Ibadah https://journal.stiba.ac.id/index.php/qiblah/article/view/2129 <p><em>The problems that the author raises in this study are: first, What are the views of scholars regarding touching the opposite sex as a cause of ablution invalidation; second, How is the analysis of the evidence for the occurrence of scholars' ikhtilaf in the matter of touching the opposite sex as a cause of ablution invalidation; and third, What is the status of the validity of the ablution of people who touch the opposite sex during tawaf. This study uses a qualitative research method with library research, namely by collecting data from various sources such as books and other scientific works. In this study, the approach methods used are juridical-normative, sociological and comparative/comparative approaches. The results of the study were as follows: first, when touching the opposite sex, Imam Abu Hanifah did not see that this could invalidate ablution, Imam Malik stated that if this does not invalidate ablution but if accompanied by lust then it can be invalidated whether using a cloth barrier or not, while Imam Syafii absolutely views that this invalidates ablution, and the Hanbali school of thought views that touching the opposite sex does not invalidate ablution; second, differences of opinion occur because there are two words that have different interpretations by scholars, namely </em><em>لاَمَسْتُمْ</em><em> and </em><em>لَمَسْتُمْ</em><em> which are interpreted as having intercourse and touching hands, the opinion that makes it easier in daily practice is having intercourse; third, scholars disagree about the law of ablution when performing tawaf, but when observing the conditions that occur during tawaf, ablution can be done before performing tawaf, while if in the middle of tawaf the ablution is invalidated because of touching the opposite sex when jostling, then it is permissible to take the opinion that ablution is not obligatory, as a form of convenience in Islam. The implication of this research is that it is expected to be a reference, literature and reference material for readers in the problem of fiqh of worship for the community in general and especially for those who will perform the hajj and umrah.</em></p> Dewi Indriani, Sri Reski Wahyuni Nur, Lutfiah Dinda Amaliah Amir Copyright (c) 2025 Dewi Indriani, Sri Reski Wahyuni Nur, Lutfiah Dinda Amaliah Amir https://creativecommons.org/licenses/by-nc-sa/4.0 https://journal.stiba.ac.id/index.php/qiblah/article/view/2129 Fri, 30 May 2025 00:00:00 +0000