<![CDATA[QS. al-Ma idah (5): 33-34 specifically describes the crime of hirabah, which in the fatwa of the Indonesian Ulema Council is translated as an act of terrorism. The discussion of this writing is revolved around "What are the pronunciation instructions from al-Maidah (5): 33-34 related to repentance of the perpetrators of the crime hirabah if done after a permanent judge's decision?" After reviewing it using the Qur'anic interpretation rules (linguistic rules, and using descriptive analysis and inductive deductive mindset), it is concluded that: (1) Based on the theory of mantuq (explicit meaning), it is stated that repentance is carried out before being caught, not before a decision still a judge, can abort the sentence hirabah as the majority of writers interpret the Koran, except al-Maraghi who interpret the pronunciation "min qabl an taqdiru" with "except repentance committed by the perpetrator before there is a permanent judge's decision regarding his sentence (in kracht) ", and (2) that repentance committed by the perpetrators of the criminal offense after obtaining a permanent sentence from the judge cannot be accepted based on the theory of mukhum mukhalah (extra contra rio), but if using the theory of mafhum muwafaqah (analogy ), that repentance can abort the sentence hirabah even after there is a permanent decision of the judge (in kracht) based on the theory of mafhum muwafaqah, although not absolutely. Abstrak: QS. al-Maidah (5): 33-34 secara khusus menjelaskan tindak pidana hirabah, yang di dalam fatwa Majlis Ulama Indonesia diterjemahkan tindak pidana terorisme. Pembahasan dari penulisan ini adalah berkisar “Bagaimana petunjuk lafal dari al-Maidah (5): 33-34 terkait tobat pelaku tindak pidana hirabah jika dilakukan setelah ada keputusan hakim yang tetap?” setelah dikaji dengan menggunakan kaidah tafsir Alquran (kaidah kebahasaan, dan menggunakan analisis deskriptif serta pola pikir deduktif induktif), maka disimpulkan bahwa: (1) Berdasarkan teori mantuq (makna tersurat), maka dinyatakan bahwa tobat yang dilakukan sebelum ditangkap, bukan sebelum ada keputusan tetap hakim, dapat menggugurkan hukuman hirabah sebagaimana pendapat mayoritas penulis tafsir Alquran, kecuali al-Maraghi yang menafsirkan lafal “min qabl an taqdiru “ dengan “kecuali tobat yang dilakukan pelaku sebelum ada keputusan hakim yang tetap tentang hukumannya (in kracht)”, dan (2) bahwa tobat yang dilakukan pelaku tindak pidana hirabah setelah mendapatkan keputusan hukuman tetap dari hakim tidak dapat diterima berdasarkan teori mafhum mukhalah (extra contra rio), namun jika menggunakan teori mafhum muwafaqah (analogi), bahwa tobat dapat menggugurkan hukuman hirabah walaupun sesudah ada keputusan tetap hakim (in kracht) berdasarkan teori mafhum muwafaqah walaupun tidak secara mutlak.]]>
