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) Thu, 26 Sep 2024 23:58:36 +0000 OJS 3.1.2.1 http://blogs.law.harvard.edu/tech/rss 60 Makna Kata dalam Kamus dan Makna Kata dalam Kalimat pada Terjemahan https://journal.stiba.ac.id/index.php/qiblah/article/view/1571 <p><em>This research aims to find out the meaning of words in the dictionary and the meaning of words in sentences in translation, it also aims to find out the types of semantic meaning or al-dilālah as well as the analysis of these semantic units. The type of research used in this case is library research (Literature Review). The data analysis technique used is descriptive analytical. The results of the research show 1) The meaning of words in the dictionary is called semantic science or al-dilālah. Vocabulary and Semantics are included in one science called lexicology, namely the science of mufradat or the science of al-mu'jam. 2) There are seven types of dilālah or meaning or semantics, including: Al-dilālah al-mu'jmaiyah/lexical meaning, al-Dilālah al-idhofiyah/additional meaning, al-dilālah al-nafsiyah, al-dilālah al-sautiyah/ phonological meaning, al-dilālah al-sarfiyah/ morphological meaning, al-dilālah al-nahwiyah/ grammatical meaning and al-dilālah al-ihaiyyah/ meaning of pronunciation elements. The division of al-wihdatu ad-dilaliyah is divided into four important parts, namely: single words, sentence structure/arrangement, bound morphemes, single sounds/phonemes</em></p> Nuraeni Novira, Andi Abdul Hamzah Copyright (c) 2024 Nuraeni Novira, Andi Abdul Hamzah https://creativecommons.org/licenses/by-nc-sa/4.0 https://journal.stiba.ac.id/index.php/qiblah/article/view/1571 Fri, 27 Sep 2024 00:00:00 +0000 Analisis Kesalahan Imlaiyyah pada Abstrak Tesis Mahasiswa Magister PBA UIN Maulana Malik Ibrahim Malang Perspektif Kaidah Imla https://journal.stiba.ac.id/index.php/qiblah/article/view/1641 <p><em>The objective of this study is to provide a detailed description of the types of Imlaiyyah errors present in the abstracts of Master of Arabic Language Education theses submitted by students at UIN Maulana Malik Ibrahim Malang. This research employs a descriptive qualitative method with a content approach to language errors and documentation as a data collection technique. The data sources for this research are the thesis abstracts of Master of Arabic Education students at UIN Maulana Malik Ibrahim Malang, which serve as the primary sources, and articles and books on Imlaiyyah, which serve as the secondary sources. The study sample consisted of 30 randomly selected abstracts from e-theses published in 2024. The analysis of Imlaiyyah errors was conducted in accordance with the methodology proposed by Corder, which were then explained and evaluated. The findings indicate that Imlaiyyah errors persist in the thesis abstracts of Master of Arabic Language Education students at UIN Maulana Malik Ibrahim Malang. The types of Imlaiyyah errors identified include the following: (1) errors related to the writing of the hamzah, (2) errors related to the writing of the al, (3) errors related to the writing of the ta', (4) errors related to the writing of the hijaiyyah letter, and (5) errors related to the writing of the harakat. Additionally, several factors were found to affect the occurrence of these errors and the evaluation of their severity.</em></p> M Sholih Salimul Uqba, Danial Hilmi, Ummu Sulaimah Saleh, Evy Nur Rohmawaty Copyright (c) 2024 M Sholih Salimul Uqba, Danial Hilmi, Ummu Sulaimah Saleh, Evy Nur Rohmawaty https://creativecommons.org/licenses/by-nc-sa/4.0 https://journal.stiba.ac.id/index.php/qiblah/article/view/1641 Fri, 27 Sep 2024 00:00:00 +0000 Moderasi Internal Beragama Perspektif ‘Abd al-Rahmân al-Sudais, Presiden Urusan Dua Masjid Suci https://journal.stiba.ac.id/index.php/qiblah/article/view/1729 <p><em>‘This research aims to examine the concept of moderation (al-wasathiyyah) in the thoughts of Sheikh Abdul Rahman Al-Sudais, particularly regarding internal moderation among Muslims with differing ideological orientations, as well as the steps for its implementation in the Kingdom of Saudi Arabia. (KAS). This research employs a qualitative method through a descriptive-interpretative approach, utilizing documentary data collection techniques and analyzing it using content analysis techniques. (content analysis). The findings of this research indicate that through his work, Al-Sudais narrates religious moderation as an Islamic conception aimed at maintaining security for all parties, particularly through the revitalization of intellectual resilience (ta’zîz al-amn al-fikrî); or specifically to avoid the phenomena of radicalism and intolerance. In addition to external religious moderation among followers of different faiths, Al-Sudais also examines internal religious moderation among Muslims with differing Islamic thought orientations. Serta presents its strategic steps within the scope of the Kingdom of Saudi Arabia (KSA), namely through (1) KSA's active role in countering the movements of apostasy and terrorism; (2) KSA's full support for the implementation of moderation dialogue; and (3) KSA's special attention to the issues faced by women.</em></p> Rahendra Maya, Mufid Mufid, Samsuddin Samsuddin, Muhammad Fadilah Al-Farisi Copyright (c) 2024 Rahendra Maya, Mufid Mufid, Samsuddin Samsuddin, Muhammad Fadilah Al-Farisi https://creativecommons.org/licenses/by-nc-sa/4.0 https://journal.stiba.ac.id/index.php/qiblah/article/view/1729 Fri, 27 Sep 2024 00:00:00 +0000 Penerapan Kaidah Lā Ḍarara wa Lā Ḍirār dalam Penggunaan Mercon untuk Mengusir Hama Tanaman https://journal.stiba.ac.id/index.php/qiblah/article/view/1746 <p><em>This research aims to find out and understand the concept of lā ḍarar wa lā ḍirār rules as the basis of Islamic law and their application in life, especially in repelling plant pests. This research uses a type of qualitative research in the form of a library research study by conducting a study of books, books and several scientific works related to the discussion of this thesis. Researchers also use a normative juridical approach and a philosophical approach. The results of this research show, firstly, that the use of firecrackers as a means of repelling pests has a huge impact, including violating the ulil amri (Leader), causing noise, fires and wasting property. Second, in the positive law for the use of firecrackers, the punishment for criminal offenses related to firecrackers has been determined, including 12 years, 15 years and a maximum sentence. According to Islamic law, perpetrators of criminal acts will be sentenced to ta'zir, such as death, flogging, imprisonment and exile. Thirdly, the application of the principle of lā ḍarar wa lā ḍirār in the use of firecrackers is not recommended in its use because it contradicts the meaning of the rule of not endangering oneself or others and the Islamic religion also strictly prohibits actions that cause danger and anything that has no benefit. Therefore, alternative solutions such as the use of used cans which are safer are proposed in this problem and are considered more environmentally friendly.</em></p> M. Kasim, Muh. Isra Syarif, Ashal Mattanra Copyright (c) 2024 M. Kasim, Muh. Isra Syarif, Ashal Mattanra https://creativecommons.org/licenses/by-nc-sa/4.0 https://journal.stiba.ac.id/index.php/qiblah/article/view/1746 Fri, 27 Sep 2024 00:00:00 +0000 Kesaksian Tunanetra dalam Tindak Perzinaan Perspektif Fikih Jinayah https://journal.stiba.ac.id/index.php/qiblah/article/view/1748 <p><em>This research aims to find out about the testimony of the blind in the act of adultery from a jinayah jurisprudence perspective. The type of research used is descriptive qualitative (non-statistical) using the library research method which focuses on the study of manuscripts and texts through juridical, normative and philosophical approaches. The research results found were as follows; First, the concept of testimony in an act of adultery is not the same as testimony in general, the concept of testimony in an act of adultery from a fiqh perspective must be with four Muslim men who are fair, mature, sensible and independent and testimony from women is not accepted, the witnesses give their testimony to a panel in front of a judge explaining the act of adultery and providing information about the time and place where the act of adultery occurred. Second, there is a difference of opinion among the scholars regarding the testimony of the blind in the act of adultery, according to the general opinion, the testimony of the blind in the act of adultery is testimony that is rejected, whereas according to Ibn H}azm, the testimony of the blind can be generally accepted and another history from the Shafi'i school of thought is that allows blind testimony in the act of adultery under certain circumstances. It is hoped that the implications of this research can become material for consideration, literature or reference for the academic world as well as positive reference material and information for society in general.</em></p> Akhmad Hanafi Dain Yunta, Rachmat Bin Badani Tempo, Muhammad Fitrah Waila Zamzani Copyright (c) 2024 Akhmad Hanafi Dain Yunta, Rachmat Bin Badani Tempo, Muhammad Fitrah Waila Zamzani https://creativecommons.org/licenses/by-nc-sa/4.0 https://journal.stiba.ac.id/index.php/qiblah/article/view/1748 Fri, 27 Sep 2024 00:00:00 +0000 Kenajisan Babi dan Hewan Buas serta Mekanisme Penyuciannya (Studi Komparasi Mazhab Malikī dan Mazhab Syafi’ī) https://journal.stiba.ac.id/index.php/qiblah/article/view/1749 <p><em>This research aims to determine the status of impurity of pigs and wild animals and the mechanism of their purification from the perspective of the Malikī school and the Shafi'ī school of thought. This research is a type of library research, namely research carried out by collecting data from books or literature from previous research. This research was carried out by collecting data from searches or other writings, both from primary data sources and secondary data sources, as well as other literature related to the impurity of pigs and wild animals and their purification mechanisms. The results of the research found are as follows: first, the Malikī school and the Shafi'ī school of thought differ regarding the impurity of pigs and wild animals. The Malikī School says that pigs and wild animals are pure animals when they are alive, but when they are dead they are still considered unclean, the Shafi'ī School says that pigs and wild animals are unclean animals whether they are alive or dead. Second, the Malikī school and the Shafi'ī school of thought differ regarding the mechanism for purifying pigs and wild animals. The Malikī School says that the mechanism for cleansing pigs and wild animals is to use water without requiring the number of splashes and the use of soil or dust, the Syafi'ī School says that the mechanism for cleansing pigs and wild animals is that they must be washed seven times, one of which is using soil or dust. It is hoped that the implications of this research will be useful information for the general public, especially in understanding the impurity status of pigs and wild animals and their purification mechanisms from the perspective of the Malikī and Shafi'ī schools of thought. This information is important to increase public understanding of fiqh rules related to cleanliness and purity in Islam.</em></p> Jahada Mangka, Ronny Mahmuddin, A. Nasruddin Copyright (c) 2024 Jahada Mangka, Ronny Mahmuddin, A. Nasruddin https://creativecommons.org/licenses/by-nc-sa/4.0 https://journal.stiba.ac.id/index.php/qiblah/article/view/1749 Fri, 27 Sep 2024 00:00:00 +0000 Pemerkosaan dalam Perkawinan (Analisis Undang-Undang No. 1 Tahun 2023 pada Pasal 473 KUHP dalam Tinjauan Hukum Islam) https://journal.stiba.ac.id/index.php/qiblah/article/view/1750 <p><em>The aim of this research is to examine how Indonesian positive law and Islamic law view and handle cases of marital rape. The research methodology used is descriptive qualitative with a normative, philosophical and comparative approach. Data was collected through literature review from relevant primary and secondary sources. The research results found are as follows: first, Indonesian positive law will provide a maximum sentence of 12 (twelve) years for perpetrators of marital rape, if the victim reports it to the authorities. Second, according to Islamic law, this problem is divided into 2 parts as follows: it is not permissible, this has been agreed upon by the ulama when a husband forces his wife to have intercourse through the anus, during menstruation, fasting (fardhu), pilgrimage, not having paid kafarat, due to illness. severe, old age which can endanger the wife and when the husband has not fulfilled the muajjala dowry. Yes, the ulama have also agreed that a husband may force his wife to have sex if her condition is capable of serving him. Third, this analysis shows that there is harmony in several aspects between Islamic law and Indonesian positive law in dealing with marital rape. However, in several cases, Indonesian positive law is considered inadequate in protecting the rights of husbands accused of coercion against their wives. Meanwhile, from the perspective of Islamic law, a husband has the right to force his wife as long as the wife's condition allows her to serve her husband. It is hoped that the implications of this research will become a reference for creating more comprehensive legal adjustments and harmonization to ensure justice and balanced protection for all parties involved.</em></p> Muhammad Taufan Djafri, Abdul Munawir, Muzammil Muzammil Copyright (c) 2024 Muhammad Taufan Djafri, Abdul Munawir, Muzammil Muzammil https://creativecommons.org/licenses/by-nc-sa/4.0 https://journal.stiba.ac.id/index.php/qiblah/article/view/1750 Fri, 27 Sep 2024 00:00:00 +0000