Articles
<![CDATA[Kewarisan Antarumat Beragama Versus Kewajiban Nafkah ]]>
<![CDATA[Ali Abubakar]]>
<![CDATA[ Media Syari'ah Vol 19, No 1 (2017) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v19i1.2014
<![CDATA[Hadis Nabi secara tegas melarang kewarisan antarumat beragama. Inilah yang menjadi pegangan Jumhur ulama fikih dengan hanya sedikit perbedaan. Dalam praktik masyarakat, perkembangan peraturan perundangan, dan “fikih individual†kontemporer, pelarangan tersebut cenderung dinafikan karena alasan kemanusiaan. Artikel ini mengaitkan larangan tersebut dengan (1) kewajiban nafkah orangtua-anak dan suami-isteri; dan (2) status hadis dengan pemilahan hadis-hadis ke dalam mu’abbad (universal, abadi) dan muwaqqat (lokal, temporal). Hasil kajian, warisan adalah bagian dari nafkah. Karena itu, tidak ada halangan perbedaan agama dalam pembagian warisan kepada pemilik hak tersebut. Dari aspek kesejarahan dan kaitannya dengan al-Qur'an, hadis pelarangan kewarisan antarumat beragama termasuk ke dalam kategori mu’abbad; berlaku hanya pada suatu waktu ketika Nabi Muhammad masih hidup.]]>
<![CDATA[REINTERPRETASI SHALAT JUMAT (KAJIAN DALIL DAN PENDAPAT ULAMA) ]]>
<![CDATA[Ali Abubakar]]>
<![CDATA[ Media Syari'ah Vol 13, No 2 (2011) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v13i2.1785
<![CDATA[Orders about the Friday shalat: sermon, shalat, tribune and khatib stick, until opinion of i`adah zuhur after Friday is the parts of Friday ritual made progressively detailed and confessed by some of moslem scholar as Jumhur opinion, at least Syafi`iyah, so that public society assume it as permanent form come from teaching of Rasulullah saw. This article describes construction of Friday at period of Rasul covering history, kaifiyat, categorize the mukallaf, sermon position, and Friday substansi. Research done indicate that there was no complete theorem about procedures of shalat and Friday sermon. This result it become the religious service which multi interpret; very supple, not tighten, and rich with the different idea, so that opened a possibility to be re-expostulated. Theorem of opinion of faction “minority» about orders of Friday can be told stronger rather than Jumhur. Important finding, Friday substansi is syiar of Islam and Friday founded have to with the governmental permit.]]>
<![CDATA[Kontroversi Hukuman Cambuk ]]>
<![CDATA[Ali Abubakar]]>
<![CDATA[ Media Syari'ah Vol 14, No 1 (2012) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v14i1.1719
<![CDATA[Application of Islamic Shari'a in Aceh introduced flogging as punishment for the perpetrators of violations of Islamic law, gambling, seclusion, and alcohol. Rejection comes from some quarters that assesses punishment cruel and inhumane, and because it violates human rights. Proponents argue that caning is a part of God's law and therefore does not violate human rights. This article contains the philosophical and judicial caning in Aceh, the public perception and its relation to human rights. The result, on the one hand, the attitude of counter flogging occurred because the wrong perception of the Islamic Shari'a. Here another, caning is not of rigid and highly conditional. He is only one alternative punishment that is now considered the most able to achieve the purpose of punishment in Islam.]]>
<![CDATA[Hukum Vaksin MR: Teori Istihalah dan Istihlak versus Fatwa MUI ]]>
<![CDATA[Alyasa' Abubakar]]>;
<![CDATA[Ali Abubakar]]>
<![CDATA[ Media Syari'ah Vol 23, No 1 (2021) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v23i1.8485
<![CDATA[Measles and rubella are infectious diseases that cause very dangerous diseases throughout the world. Both diseases are incurable; can only be prevented by administering the MR (Measles Rubella) vaccine. However, in Indonesia, the implementation of vaccination for these two diseases did not run smoothly due to the circulation of information that the basic ingredients or the process of making vaccines involved elements of pigs. On that basis, the Indonesian Ulema Council issued Fatwa Number 33 of 2018 concerning the Use of Mr (Measles Rubella) Vaccine Products from SII (Serum Institute Of India) for Immunization which stipulates that "the use of vaccines that utilize pig elements and their derivatives is unlawful". The MUI equates the involvement of pork as the main ingredient and as a medium for making vaccines. This paper relates the fatwa to the prohibition of certain objects in the Qur'an, hadith, and interpretations made by scholars, especially related to the theory of istihālah (perfect change) and istihlāk (mixing). Both of these theories are used in the thought of the scholars of schools and at the present time, especially in objects that are changed through fermentation and synthetic processes, which can be called chemical engineering. Campak dan rubella merupakan penyakit infeksi yang mengakibatkan pernyakit sangat berbahaya di seluruh dunia. Kedua penyakit tidak dapat diobati; hanya dapat dicegah dengan pemberian vaksin MR (Measles Rubella). Namun demikian, di Indonesia, pelaksanaan vaksinasi untuk kedua penyakit ini tidak berjalan lancar karena beredarnya informasi bahwa bahan dasar atau proses pembuatan vaksin terlibat unsur babi. Atas dasar itu, Majelis Ulama Indonesia menerbitkan Fatwa Nomor 33 Tahun 2018 tentang Penggunaan Vaksin Mr (Measles Rubella) Produk dari SII (Serum Intitute Of India) untuk Imunisasi yang menentukan bahwa “penggunaan vaksin yang memanfaatkan unsur babi dan turunannya hukumnya haram”. MUI menyamakan keterlibatan unsur babi sebagai bahan utama dan sebagai media pembuatan vaksin. Tulisan ini mengubungkan fatwa tersebut dengan keharaman benda tertentu dalam al-Qur'an, hadis, dan penafsiran yang dilakukan para ulama, terutama terkait dengan teori istihālah (perubahan sempurna) dan istihlāk (percampuran). Kedua teori ini digunakan dalam pemikiran para ulama mazhab dan pada masa sekarang, terutama sekali pada benda-benda yang berubah melalui proses fermentasi dan sintetis, yang dapat disebut sebagai rekayasa kimiawi.]]>
<![CDATA[Criminal Sanction Approach to Liwath (Gay) and Musahaqah (Lesbian) Behavior in Qanun Jinayah Number 6 of 2014 ]]>
<![CDATA[Deswita Keumala Ulfah]]>;
<![CDATA[Mohd. Din]]>;
<![CDATA[Ali Abubakar]]>
<![CDATA[ Syiah Kuala Law Journal Vol 5, No 1: April 2021 ]]>
Publisher : <![CDATA[Magister Ilmu Hukum Fakultas Hukum Universitas Syiah Kuala ]]>
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DOI: 10.24815/sklj.v5i1.19871
<![CDATA[Gay and lesbian behavior has entered and developed in Aceh in the aftermath of the 2004 tsunami. As an area that is implementing Islamic law, the issue has become the focus of the community, religious scholarships, and the Aceh Government. Since Qanun Jinayah No. 6 of 2014 applies, there are only 3 (three) liwath cases which were tried with caning by the Syar'iyah Court of Banda Aceh City. The results of law enforcement research on liwath (gay) and Musahaqah (lesbi) perpetrators have not been able to provide a deterrent effect, because the more widespread this behavior develops in society. Additional sanctions should be proposed in the form of actions, such as counseling assistance, religious assistance, and social and health assistance. It is hoped that sanctions will change the behavior of gays and lesbians in terms of their sexual orientation.]]>
<![CDATA[Confession of Zina Offense in Aceh: Legal Awareness or Compulsion? ]]>
<![CDATA[Ali Abubakar]]>
<![CDATA[ Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 24, No 1 (2022) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v24i1.15371
<![CDATA[AbstractThe purpose of this paper is to analyze the terminology of confession of guilt in the Qanun Jinayat Aceh, both material and formal law. This topic needs to be studied considering that Qanun Jinayat is seen as a new legal norm in Indonesia, which was adopted from a different legal system, namely Islamic jurisprudence. The difference in the source of this system gives rise to many problems with legal norms and their enforcement in cases. Research on the decisions of the Syar'iyah Court in Aceh in the adultery case; carried out using a normative juridical approach, by reviewing the Qanun viewed from legal norms, confession of guilt. The results of the study show that (1) juridically, confession gets an official place as special evidence for adultery; referring to the Koran; (2) the confession of guilt by the alleged perpetrators of adultery is influenced by the initial process of their arrest as the perpetrators of the crime; in part it may be an encouragement of the belief in obtaining forgiveness stemming from the Islamic religious doctrine that punishment in this world is a pardon and will abolish punishment in the hereafter; (3) the strategy of law enforcement officials does not play much role here because some of their duties have been "implemented" by the community which is understood as part of their legal awareness. AbstrakTujuan penulisan ini adalah untuk menganalisis terminologi pengakuan bersalah dalam Qanun Jinayat Aceh (QAHJ) baik hukum materil maupun formil. Topik ini perlu dikaji mengingat Qanun Jinayat dipandang sebagai sebuah norma perundang-undangan baru di Indonesia, yang diadopsi dari sistem hukum yang berbeda yaitu hukum Islam. Perbedaan sumber sistem ini melahirkan banyak problematika norma hukum dan penegakannya pada kasus-kasus. Penelitian atas putusan Mahkamah Syar`iyah di Aceh dalam perkara perzinaan; dilakukan menggunakan pendekatan yuridis normatif, dengan mengkaji Qanun yang dilihat dari norma hukum, pengakuan bersalah. Hasil penelitian menunjukkan bahwa (1) secara yuridis pengakuan mendapatkan tempat resmi sebagai alat bukti khusus zina; mengacu kepada al-Quran; (2) pengakuan bersalah oleh tersangka pelaku perzinaan dipengaruhi oleh proses awal penangkapan mereka sebagai pelaku kejahatan; sebagiannya mungkin merupakan dorongan keyakinan mendapatkan pengampunan yang berasal dari doktrin agama Islam bahwa hukuman di dunia merupakan sebuah pengampunan dan akan menghapuskan hukuman di akhirat; (3) strategi aparatur penegakan hukum tidak banyak berperan di sini karena sebagian tugas mereka sudah “dilaksanakan” oleh masyarakat yang dipahami sebagai bagian dari kesadaran hukum mereka.]]>
<![CDATA[Bahasa Hukum Qanun Jinayat Aceh: Teks Lama untuk Konteks Baru ]]>
<![CDATA[Ali Abubakar]]>;
<![CDATA[Mohd Din]]>
<![CDATA[ Legitimasi: Jurnal Hukum Pidana dan Politik Hukum Vol 11, No 1 (2022) ]]>
Publisher : <![CDATA[Islamic Criminal Law Department, Faculty of Sharia and Law, UIN Ar-Raniry ]]>
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DOI: 10.22373/legitimasi.v11i1.13450
<![CDATA[Abstract: This paper begins with the problem of differences in public perception and law enforcement in enforcing the Qanun Jinayat. The main question to be answered is how to understand the legal language of the Qanun in the concept of the relationship between the text and the legal context? Several legal terms and concepts in the Qanun were selected for analysis. The results of the study indicate that the terms and concepts in the Qanun which are different from the language of the law in Indonesia show the characteristics of the law itself. The choice of the legal language of the Qanun reinforces that the law must change according to changing contexts; namely modern Acehnese society. However, the text of the Qanun itself, due to changes in context, cannot be separated from the possibility of changes/adjustments.Abstrak: Tulisan ini berawal dari permasalahan perbedaan persepsi masyarakat dan aparatur penegakan hukum dalam penegakan Qanun Jinayat. Pertanyaan utama yang ingin dijawab adalah bagaimana memahami bahasa hukum Qanun dalam konsep hubungan antara teks dan konteks hukum? Beberapa istilah hukum dan konsep dalam Qanun dipilih sebagai bahan analisis. Hasil penelitian menunjukkan bahwa istilah-istilah dan konsep-konsep dalam Qanun yang berbeda dengan bahasa perundang-undangan di Indonesia menunjukkan ciri dari hukum itu sendiri. Pilihan bahasa hukum Qanun menguatkan bahwa hukum harus berubah sesuai dengan perubahan konteks; yaitu masyarakat Aceh modern. Namun demikian, teks Qanun itu sendiri, karena perubahan konteks tidak terlepas dari kemungkinan perubahan/penyesuaian.]]>
<![CDATA[INTEGRASI TRADISI DAN PENAFSIRAN AL-QURAN SERTA PERUBAHAN HUKUM: KAJIAN SOSIOLOGI HUKUM ]]>
<![CDATA[Ali Abubakar]]>
<![CDATA[ Jurnal Ilmu Sosial dan Ilmu Politik Malikussaleh (JSPM) Vol 4, No 1 (2023): Dinamika Sosial Pada Masyarakat ]]>
Publisher : <![CDATA[FISIP Universitas Malikussaleh ]]>
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DOI: 10.29103/jspm.v4i1.10843
<![CDATA[The purpose of this paper is to explain the postulates of the influence of traditions on the interpretation of legal verses of the Qur’an. Here, the relationship between the text of the Qur’an and interpretation is explained; explains the character of the Qur'an as a proposition and the area of interpretation of the scholars in it, including the position of the Sunnah (Traditions) itself as an interpretation. After that, an example of the influence of traditions in the interpretation of the Qur’an which influences the development of law/fiqh is shown to show how the interpretation of the ulamas produce fiqh development due to changes in traditions, across time and geography. This study uses a qualitative method while the analysis tool is the sociological theory of law. This study concludes that the influence of traditions on the interpretation of legal verses of the Qur’an is very real because the position of the Qur’an itself is a guide for humans that must be derived from special and different sociological realities. In the interpretation of the Sunnah or legal Hadith, which is the Companions' reportage of the Prophet Muhammad, the influence of tradition is even stronger because the Sunnah itself is partly a recording of the 7th century AD Arab tradition. As a result, the results of interpretation must vary and form laws that have different characteristics between traditions. In a sociological context, law cannot be separated from local values that developed in societyTulisan ini bertujuan menelusuri postulat pengaruh tradisi pada penafsiran ayat-ayat hukum. Di sini dijelaskan hubungan teks al-Quran dengan penafsiran; menjelaskan karakter al-Qur'an sebagai dalil dan wilayah penafsiran ulama di dalamnya, termasuk posisi Sunah (Traditions) sendiri sebagai tafsir. Setelah itu ditunjukkan contoh pengaruh tradisi dalam penafsiran al-Quran yang berpengaruh pada perkembangan hukum/fikih untuk menunjukkan bagaimana penafsiran ulama dalam melahirkan fikih berkembang karena terjadinya perubahan tradisi, lintas waktu dan geografis. Kajian ini menggunakan metode kualitatif sedangkan alat analisisnya adalah teori sosiologi hukum. Penelitian ini menyimpulkan bahwa pengaruh tradisi pada penafsiran ayat-ayat hukum dalam al-Quran sangat nyata karena posisi al-Quran sendiri merupakan petunjuk bagi manusia yang pasti diturunkan realitas sosiologis khusus dan berbeda satu sama lain. Pada penafsiran Sunah atau Hadis hukum, yang merupakan reportase Sahabat atas Nabi Muhammad, pengaruh tradisi lebih kuat lagi karena Sunah itu sendiri sebagiannya merupakan rekaman dari tradisi Arab abad ke-7 Masehi. Akibatnya, hasil tafsir pasti beragam dan membentuk hukum-hukum yang memiliki ciri khas yang berbeda antartradisi. Dalam konteks sosiologis, hukum tidak dapat dipisahkan dengan nilai-nilai lokal yang berkembang dalam masyarakat.]]>
<![CDATA[Penundukan Diri Non-Muslim dalam Qanun Jinayat Aceh: Penyimpangan atau Pengembangan Asas Hukum Pidana? ]]>
<![CDATA[Mohd. Din]]>;
<![CDATA[Ali Abubakar]]>;
<![CDATA[Marah Halim]]>
<![CDATA[ Jurnal Penelitian Hukum De Jure Vol 23, No 3 (2023): September Edition ]]>
Publisher : <![CDATA[Law and Human Rights Policy Strategy Agency, Ministry of Law and Human Rights of The Repub ]]>
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DOI: 10.30641/dejure.2023.V23.313-324
<![CDATA[This article aims to provide legal logic for the permissibility of choosing criminal law for non-Muslims who commit criminal acts regulated in the Aceh Qanun Jinayat based on one of the legal principles raised (endorsement) as the basis for establishing norms in the qanun in question, namely the principle of submission which is actually not recognized in criminal law. The research data are several decisions of the Syar’iyah Court in Aceh against violations of the Qanun Jinayat committed by non-Muslims. It is assumed that the decisionis a shift in the principles of criminal law. This problem will be analyzed by observing the basic principles of criminal law, including the principles of the application of criminal law and the politics of criminal law. The results of the study showed that from the point of view of the principles of criminal law which is a compelling law, this submission is a deviation, but from a legal-political perspective, because the birth of permissible provisions in qanuns is a political process, where the demand to apply Islamic Sharia which basically only applies to Muslims, then as a softening of the territorial principle non-Muslims are allowed to vote.]]>
<![CDATA[PUNISHMENTS FOR HOMOSEXUALS IN INDONESIAN CRIMINAL POLICY PERSPECTIVE ]]>
<![CDATA[Mohd. Din]]>;
<![CDATA[Ali Abubakar]]>;
<![CDATA[Azhari Yahya]]>
<![CDATA[ Kanun Jurnal Ilmu Hukum Vol. 25, No. 2, August 2023: Contemporary Issues on Indonesian Legal Reform ]]>
Publisher : <![CDATA[Universitas Syiah Kuala ]]>
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DOI: 10.24815/kanun.v25i2.32340
<![CDATA[The purpose of this paper is to analyze the crime of homosexuals (liwat) in the Qanun Jinayat which has been enforced in Aceh, one of the provinces in Indonesia, since 2015, especially regarding the formulation of the punishment. This topic needs to be studied considering that homosexuality in Aceh is seen as a crime that must be punished, some experts see it as a disease that needs to be cured. Therefore, the assessment needs to be linked to the purpose of punishment which is closely related to the type of crime and the method of implementation. The research was conducted using a normative juridical approach, by examining the provisions of punishment in the Qanun Jinayat which were seen from the principles and theories of the purpose of punishment and sentencing policies. The results of the study indicate that the sentencing provisions in the Qanun Jinayat are not yet integrative, so that the purpose of the sentencing has not been fully achieved. However, in several respects, the Qanun has led to both punishment and action. It is still necessary to set norms and completeness of facilities. The position of the Qanun Jinayat, especially the regulation of homosexuals, can be a pioneer in reforming criminal law in Indonesia.]]>
