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All Journal LEGITIMASI: Jurnal Hukum Pidana dan Politik Hukum Dusturiah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial PETITA: Jurnal Kajian Ilmu Hukum dan Syariah (PJKIHdS) Media Syari'ah: Wahana Kajian Hukum Islam dan Pranata Sosial Al-Mudharabah Jurnal Hukum Keluarga dan Peradilan Islam
Irwansyah
Dosen Fakulktas Syari’ah Dan Hukum, UIN Ar-Raniry, Banda Aceh
Religion Humanities Economics, Econometrics & Finance Law, Crime, Criminology & Criminal Justice Social Sciences

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Program Kursus Pra Nikah Ditinjau Menurut Teori Maslahah Irwansyah Irwansyah
Legitimasi: Jurnal Hukum Pidana dan Politik Hukum Vol 8, No 2 (2019)
Publisher : Islamic Criminal Law Department, Faculty of Sharia and Law, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/legitimasi.v8i2.5846

Abstract

Kajian tentang kursus pra nikah menjadi pembahasan yang penting dalam masalah hukum perkawinan. Pemerintah sudah menjadikan bimbingan tentang hokum-hukum yang berkaitan dengan berumahtangga, yang diwujudkan dalam suatu kursus, yaitu kursus  pra nikah. kemudian pemerintah menetapkan kursus tersebut menjadi syarat untuk dapat dilakukan akad nikah. Dilihat dari segi kemaslahatan, kursus pra nikah memiliki kebaikan yang banyak bagi peserta kursus, yaitu pengarahan tentang hukum berkeluarga bagi calon suami dan isteri. Materi yang disampaikan dalam kursus ini banyak bermanfaat bagi seorang suami dan/atau isteri. Mereka dituntut pengetahuan yang memadai tentang hokum berkeluarga, supaya keluarga mereka akan terwujud nilai-nilai kemaslahata yang tinggi. Pentingnya memiliki pengetahuan tentang hokum berkeluarga tersebut, maka diwajibkan kepada calon suami dan/atau isteri untuk mengikuti program bimbingan ini.
Criteria of Adult Age (Mukallaf) in Islamic Criminal Law [Kriteria Dewasa (Mukallaf) dalam Bidang Jinayah] Irwansyah Muhammad Jamal
Legitimasi: Jurnal Hukum Pidana dan Politik Hukum Vol 9, No 2 (2020)
Publisher : Islamic Criminal Law Department, Faculty of Sharia and Law, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/legitimasi.v9i2.8511

Abstract

Abstract: The concept of Mukallaf, in the part of jinayah, is understood by multiple meanings in society, some define mukallaf is the same as worship, and some others argue differently. Nash (Islamic texts) itself does not give a firm definition to the criteria of mukallaf, but rather gives signs that in the relationship of human beings mukallaf concept has its character. This paper aims to explain the concept of mukallaf and its criteria in the part of jinayah. The data sources studied refer to nash evidence and various theories that are developing from various disciplines. The results is that mukallaf in the part of jinayah is considered like puberty, perfect of both al-'aql and rusyd. These three traits will only be found perfectly in a person when they are at least 18 years old. Based on this understanding, the perpetrator of the crime can be held accountable for his actions and sanctioned to him after aged 18 years. A child who is not yet 18 years old commits a criminal offense then must be given educational teaching to him. So that he can know the adverse impact on himself and the community as a result of his actions. Abstrak: Konsep mukallaf dalam bidang jinayah dipahami dengan berbagai bentuk pemahaman dalam masyarakat, ada yang menilai mukallaf dalam bidang jinayah sama dengan bidang ibadah, dan ada yang berpendapat berbeda. Nash sendiri tidak memberi ketegasan pasti terhadap kriteria mukallaf, melainkan memberi isyarah bahwa dalam hubungan sesama manusia konsep mukallaf mempunyai karakter tersendiri. Tulisan ini bertujuan mencoba jelaskan tentang konsep mukallaf dan kriterianya dalam bidang jinayah. Sumber data yang dikaji mengacu pada dalil nash dan berbagai teori yang berkembang sekarang ini dari berbagai disiplin ilmu. Hasil yang ditemukan dapat disebutkan bahwa mukallaf dalam bidang jinayah dipertimbangkan pada sifat baligh, al-‘aql dan rusyd yang sempurna. Ketiga sifat tersebut baru akan ditemukan dengan sempurna pada seseorang ketika berusia minimal 18 tahun. Berdasarkan pemahaman ini, maka pelaku tindak pidana dapat diminta pertanggungjawaban atas perbuatannya dan diberikan sanksi kepadanya sesudah berusia 18 tahun. Seorang anak yang belum berusia 18 tahun melakukan tindak pidana maka harus diberikan pengajaran yang bersifat edukasi kepadanya. Supaya ia dapat mengetahui dampak buruk pada diri dan lingkungan masyarakat akibat dari perbuatan yang dilakukannya.
KONSEP HARTA DAN KEPEMILIKANNYA MENURUT HUKUM ISLAM Irwansyah Irwansyah
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 8, No 2 (2018)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v8i2.4220

Abstract

Property is a primary need for humans to support life in this world, so as to carry out worship to Allah swt well. Nevertheless, the Qur'an warns that property must be obtained in a desired manner of Islamic law, and are used in places that have goodness according to Islamic law required. A principle developed by Islamic law to the problem of property is the rules do not set definitely in the Quran and Hadis, but the general principles are put forward, which must be followed by everyone who tried to get the property. islamic law requires in acquiring and managing property to note of the following principles; 1) property acquired and owned is not of the type that is unclean and dangerous to humans; 2) the way to obtain the property is done by  humane methods, such as buying and selling is done by the parties by not deceive one another, bless one another and be honest when covenant; 3) as the party who has the authority to carry out property, Islamic law mentioned basic requirements that need to be considered, namely a maximum adult age (minimum 18 years) and has a ruysd (smart) characteristic, that is the ability to carry out property in accordance with the rule of Islamic law. By following all the things that have been mentioned, then property can be valued provides benefit to humans, both in keeping religion or maintaining the human body and soul (mukallaf). 
TRADITIONAL SANCTIONS FOR PHYSICAL VIOLENCE DOER BASED ON ISLAMIC CRIMINAL LAW: A STUDY OF TRADITIONS IN TAMAN FIRDAUS VILLAGE Abdul Rahman; Jamhuri; Irwansyah
PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH Vol 3 No 2 (2018)
Publisher : LKKI Fakultas Syariah dan Hukum Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3933.053 KB) | DOI: 10.22373/petita.v3i2.49

Abstract

Physical abuse is an act causing pain and injury to one's body. Today, there is a customary criminal law regulating the sanctions for the perpetrators of physical abuse, namely in Kampung Taman Firdaus. However, the customary sanctions are significantly different from the penalties stipulated in Islamic law and positive law. The differences in the type and the rate of sanctions will have consequences on the purpose of a law formation. Therefore, this study examined the regulations of criminal sanctions for the perpetrators of physical abuse in Kampung Taman Firdaus. The results of this study concluded that the customary sanctions of physical abuse in Kampung Taman Firdaus were the fine of one goat for head injuries with blood flowing, and the penalty of one chicken for head injuries without blood flowing. On the other hand, for the physical abuse other than on the head and face, the customary sanction is only to pay medical expenses until the victim is healed, and this sanction is not in line with Islamic criminal law. Abstrak: Kekerasan fisik adalah suatu tindakan yang mengakibatkan rasa sakit dan terluka pada tubuh seseorang. Dewasa ini terdapat sebuah hukum pidana Adat yang mengatur sanksi bagi pelaku kekerasan fisik yaitu di Kampung Taman Firdaus. Namun pada sanksi Adat tersebut terdapat perbedaan yang signifikan terhadap hukuman yang diatur dalam hukum Islam dan hukum positif, dengan perbedaan dari jenis sanksi serta bobot sanksi tersebut akan berkonsekuensi pada tujuan dibentuknya suatu hukum. Oleh karena itu penelitian ini ingin melihat bagaimana ketentuan sanksi pidana bagi pelaku kekerasan fisik dalam Adat Kampung Taman Firdaus. Berdasarkan hasil penelitian ini dapat disimpulkan bahwa sanksi adat Kampung Taman Firdaus mengenai kekerasan fisik yaitu denda satu ekor kambing untuk luka di kepala yang darahnya mengalir, dan denda satu ekor ayam untuk luka di kepala yang darahnya keluar tidak mengalir. Sedangkan kekerasan fisik dengan objek selain kepala dan wajah sanksi adatnya ialah hanya membayar biaya pengobatan saja sampai sembuh, dan sanksi adat pada bagian ini tidak sesuai dengan hukum pidana Islam. Kata kunci : Sanksi Adat, kekerasan fisik, dan Hukum Pidana Islam.
The Heirs of Patah Titi in Gayo Community Jamhir Hasan; Irwansyah Muhammad Jamal; Riza Afrian Mustaqim
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 24, No 1 (2022)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v24i1.10668

Abstract

Inheritance in the Gayo community assumes that grandchildren whose parents have died still have the authority to get inheritance. The solution to this problem has attracted the attention of many people, so it has significant urgency to be investigated. This study aims to explore and analyze; first, how is the inheritance of grandchildren whose parents died first by the heir according to Gayo customary law?, second, how is the settlement of grandchildren whose parents died first from those who bequeath their assets to the Gayo community? This research is an empirical legal research, with a non-doctrinal approach. The data was extracted by observation, interview and documentation methods, then analyzed qualitatively. The results of the study show that first, in general, the Gayo community divides their inheritance based on Islamic inheritance law which is sourced from the teachings of the Qur'an Al-Sunnah. Second, the Gayo community stated that the grandchildren who wore the hijab were given an inheritance divided into three forms; 1) said that he was given a modest inheritance. 2), stated that he was given an inheritance of half of the share received by his parents. 3), stating that the grandson is given an inheritance equal to the share received by his parents. The Gayo community does not know a substitute heir, because there is no stipulation on how much inheritance must be given to the grandson, when receiving an inheritance from his grandparents as a substitute for parents who have died first. Seeing the implementation of giving compensation to grandchildren whose parents died earlier than those who bequeath property to the Gayo community, giving inheritance to grandchildren whose parents died from the heirs does not conflict with Gayo customary law.Waris pada masyarakat Gayo beranggapan bahwa cucu yang telah meninggal orang tuanya masih mempunyai wewenang untuk mendapatkan harta warisan. Penyelesaian persoalan tersebut cukup menyita perhatian banyak kalangan, sehingga memiliki urgensi yang cukup signifikan untuk diteliti. Penelitian ini bertujuan untuk menggali dan menganalisa; pertama, bagaimana kewarisan cucu yang orang tuanya lebih dahulu meninggal oleh pewaris menurut Hukum adat Gayo?, kedua, bagaimana penyelesaian cucu yang orang tuanya lebih dahulu meninggal dari orang yang mewariskan harta pada masyarakat Gayo?. Penelitian ini  merupakan penelitian hukum empiris,  dengan pendekatan non doktrinal. Data digali dengan metode observasi, wawancara dan dokumentasi, selanjutnya dianalisis secara kualitatif. Hasil penelitian menunjukkan bahwa pertama, secara umum masyarakat Gayo membagi warisannya berdasarkan hukum kewarisan Islam yang bersumber dari ajaran Al-Qur'an Al-Sunnah. Kedua, masyarakat Gayo menyatakan bahwa cucu yang terhijab patah titi diberikan harta pusaka dengan pembagian dalam tiga bentuk; 1) mengatakan diberi harta warisan sekedarnya saja. 2), menyatakan diberi warisan setengah dari bahagian yang diterima orang tuanya. 3), menyatakan cucu tersebut diberi harta warisan sebesar bahagian yang diterima orang tuanya. Masyarakat Gayo tidak mengenal ahli waris pengganti, sebab tidak ada ketentuan berapa besar harta warisan yang harus diberikan kepada cucu tersebut, ketika menerina warisan dari kakek/neneknya sebagai pengganti orang tua yang telah meninggal lebih dulu. Melihat pelaksanaan pemberian imbal kasih kepada cucu yang orang tuanya lebih dahulu meninggal dari orang yang mewariskan harta pada masyarakat Gayo maka pemberian harta warisan kepada cucu yang orang tuanya terlebih dahulu meninggal dari pewaris tidak bertentangan dengan Hukum adat Gayo.
RICE FIELDS MANAGEMENT AGREEMENT SYSTEM IN ACEH BESAR (Study of Engagement Patterns and Sharing of Harvest Results) Irwansyah Muhammad Jamal; Zaiyad Zubaidi
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol 13, No 2 (2023)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v13i2.19418

Abstract

Rice field management, which is carried out by involving the people of Aceh Besar based on the norms of Islamic law and customary law, is applied from the beginning of the determination of the engagement to the capital of the harvest. Community practice describes the procedure for contracting and distributing crops in various forms. However, all farmers do it by mutual consent. This phenomenon is the focus of study in this paper. By basing on the method of discriptive analysis, the answers will be found, including: 1) the formation of contracts is carried out orally. The form of an oral contract is based on several things, namely the relationship between the parties; In general, the parties come from relatives or close family. Because of this relationship, they believe there will be no default made by the parties. In addition, there are two ways to start involvement in rice field management; First, half of the respondents agreed that capital is borne by rice field owners (this model is called muzara'ah), and half said capital is borne by farmers (this model is called mukhabarah). 2) the distribution of crops is carried out in the following way; 1) Mawah, which is divided equally between rice field owners and farmers. There are 3 people (20%); 2) Bulung 3, which is 2 parts for farmers, 1 part for rice field owners = 5 people (33.3%); 3) Bulung 4, which is 3 parts for farmers, 1 part for rice field owners = 4 people (26.6%); 4) Bulung 5, which is 3 parts for farmers, 2 parts for rice field owners =3 (20.1%). In addition to the three things already mentioned, the parties also agreed on the conditions of crop failure. Most engagements exempt farmers from giving rice to rice owners as a cost of using rice fields, while others require farmers to give rice to rice owners as rice field use fees.
Penyelesaian Wanprestasi Dalam Akad Istiṣnā‘ Pada Usaha Percetakan Di Kecamatan Syiah Kuala (Menurut Perspektif Ekonomi Islam) Ridwan Nurdin; Irwansyah; Khaironnisa
Al-Mudharabah: Jurnal Ekonomi dan Keuangan Syariah Vol 3 No 1 (2022): Al-Mudharabah : Jurnal Ekonomi dan Keuangan Syariah
Publisher : Prodi Hukum Ekonomi Syariah, Fakultas Syariah dan Hukum, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/al-mudharabah.v4i1.2021

Abstract

PEMENUHAN HAK WARIS ANAK DALAM PERNIKAHAN SIRI DI BIREUEN (ANALISIS MAQASID SYARIAH) Tri Mulya Rahmah; Zaiyad Zubaidi; Irwansyah Jamal
AHKAMUL USRAH: Jurnal S2 Hukum Keluarga dan Peradilan Islam Vol. 4 No. 2 (2024): MARET 2024 -AGUSTUS 2024
Publisher : Prodi Magister Hukum Keluarga Pascasarjana UIN Ar-Raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/ahkamulusrah.v4i2.5500

Abstract

Based on article 43 paragraph (1) of the Marriage Law, children born out of wedlock only have civil relations with their mothers and their mother's family. Therefore, serial marriage will annul the rights of wives and children, including in terms of inheritance. In practice, the distribution of inheritance in Bireuen Aceh Regency shows something different. Children from serial marriages are given inheritance and treated like legitimate children, because the child is religiously legitimate. This study aims to determine the provisions of the law on the fulfillment of the inheritance rights of siri married children in the distribution of inheritance property, the mechanism for fulfilling the inheritance rights of children from serial marriages in Bireuen Regency and the review of sharia maqashid on serial marriage children in Bireuen Regency. Research Specifications use qualitative research methods, namely by using content analysis, by describing and describing the content of the findings that the author gets, then connecting with the problems posed so that they can find objective, logical, consistent, and systematic conclusions in accordance with the desired goals, and data collection is guided by facts found when conducting research in the field with an empirical juridical approach. The results showed that, based on the provisions of the legislation, the status of children born from serial marriages is illegitimate children, because the state does not recognize a marriage bond without recording. The child only has a sexual relationship with his mother and his mother's family. The mechanism for the distribution of inheritance to children from serial marriages in Bireuen Regency is carried out based on the rules of Islamic law as well as local customary law with three categories. First, Children who receive the same inheritance rights as children from a registered marriage really depend on the amount of assets left by their parents. Second, children who get inheritance with different amounts from legitimate children by law depend on the success rate of the gampong apparatus in conducting consultations with legal heirs. Third, children who do not get inheritance rights at all from their parents' estate because the property is managed by legal family members based on state provisions, the non-disclosure of the property and also the unwillingness of legal heirs to give the heir's estate. And The fulfillment of inheritance rights for children from serial marriages in Bireuen Regency meets the principles of maqashid sharia hifz al-nafs and hifz al-nasl in the category of children who acquire fully inherited property and partially. With the provisions of the marriage performed fulfill the pillars and conditions in accordance with Islamic law. So that the child from the serial marriage has the same status as the child from the recorded marriage. Therefore, the child of a serial marriage is entitled to a share of the inheritance from both his mother and father's side.
PEMENUHAN NAFKAH ANAK PASCA PERCERAIAN Masykur; Irwansyah; Syahrizal Abbas
AHKAMUL USRAH: Jurnal S2 Hukum Keluarga dan Peradilan Islam Vol. 3 No. 1 (2023): SEPTEMBER 2022 - FEBRUARI 2023
Publisher : Prodi Magister Hukum Keluarga Pascasarjana UIN Ar-Raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/ahkamulusrah.v3i1.5761

Abstract

Living as a child That must be carried out by the father accordingly with rule jurisprudence and law positivity. More mainly Again If has decided by the panel of judges own strength law. However in practice, the public still found neglect in living with children, as happened in Gampong Miruek Lamreudeup, District Baitussalam, Aceh Besar Regency. This study is about the implementation of living children post-divorce in the District Baitussalam, Aceh Besar Regency and for knowing effort law what can be done by a mother if there is no fulfillment of living children  post-divorce.Study This includes a type of study field (field research), which is of the nature of juridical empirical. This study was carried out in Gampong Miruek Lamreudeup, District Baitussalam, Aceh Besar Regency. Research results can be mentioned 1. There are several forms: a. Party For fulfillment, a living child after divorce, just a mother from the child (ex wife) and assisted by parents from the party  mother. Husband doesn't give a living to child because domiciled husband is not known by the wife; however, duly known husband fills the decision panel of judges. b. a livelihood child borne by the mother half a day and a half a day again by the ex husband (father). 2. Possible legal remedies done If there is no living child post-divorce, then the party mother can finish it through apparatus village local. If at level village no can be resolved, then party mother in the matter as the winning side can submit the lawsuit fulfillment obligation of giving the living maintenance child to Court Sharia. Furthermore Court Sharia will do execution in case living child. The Execution of the judge's decision has been made a powerful law, but it is still the final process in the civil or criminal case in court.
Co-Authors Abdul Rahman Jamhir Hasan Jamhuri Khaironnisa Masykur Ridwan Nurdin Riza Afrian Mustaqim Syahrizal Abbas Tri Mulya Rahmah Zaiyad Zubaidi