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Antara Hukum Murtad dalam Islam dengan Kebebasan Beragama dalam Hak Asasi Manusia (HAM) Syamsuddin Syamsuddin
El-Mashlahah Vol 11, No 1 (2021)
Publisher : INSTITUT AGAMA ISLAM NEGERI PALANGKA RAYA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/elma.v11i1.2623

This article describes the law of apostasy in Muslim scholars' ijtihad and freedom of religion in terms of human rights. This research uses normative legal research methods. The research aims to describe and clarify the views of ulama on the law of apostasy and to dialogue with religious freedom as regulated in human rights. This research concludes that the majority of scholars consider apostasy as a criminal offense which is punishable by absolute death after refusing to revert to Islam. Few modernist liberals think that the death penalty is imposed only when there is hostility or rebellion committed when leaving Islam. As for universal human rights, it recognizes freedom of religion as well as freedom to change religions. This freedom is limited only to the freedoms of other people and other general freedoms. Religious freedom in Indonesia applies in a limited way by providing guarantees to embrace a religion, limiting freedom of religion in recognized religions, and protecting religion from blasphemy. Islam frees anyone to embrace a certain religion, but those who have chosen Islam are bound by the core values of hifz al-din (maintaining religion) so that apostasy is a criminal act.Keywords: Apostasy, freedom of religion, maintaining religion (hifz al-din), and human rights.Jurnal ini menjabarkan tentang hukum perbuatan murtad dalam ijtihad ulama dan kebebasan beragama dalam tinjauan hak asasi manusia. Penelitian menggunakan metode penelitian hukum normatif. Penelitian bertujuan untuk mendeskripsikan dan mentarjih pandangan ulama tentang hukum murtad serta medialogkan dengan kebebasan beragama yang diatur dalam Hak Asasi Manusia. Penelitian menyimpulkan bahwa mayoritas ulama menilai murtad termasuk tindak pidana yang dijatuhi hukuman mati secara mutlak setelah menolak masuk Islam kembali. Sebagian kecil (liberal modernis) menilai hukuman mati dijatuhkan hanya bila ada permusuhan atau pemberontakan yang dilakukan saat keluar dari Islam. Adapun hak asasi manusia universal mengenal kebebasan beragama sekaligus kebebasan berpindah agama. Kebebasan ini hanya dibatasi kebebasan orang lain dan kebebasan umum lainnya. Kebebasan beragama di Indonesia berlaku secara terbatas dengan memberikan jaminan memeluk agama, membatasi kebebasan beragama pada agama yang diakui, dan melindungi agama dari penistaan. Islam membebaskan siapapun untuk memeluk agama tertentu, namun bagi yang telah memilih Islam terikat dengan nilai pokok hifz al-din (menjaga agama) sehingga murtad termasuk perbuatan pidana.Kata Kunci: Murtad, kebebasan beragama, menjaga agama (hifz al-di>n), dan hak asasi manusia.

KEDUDUKAN ANAK ZINA DITINJAU DARI YURIDIS NORMATIF Syamsuddin Syamsuddin; Noer Azizah
JURNAL HAKAM Vol 5, No 1 (2021)
Publisher : Fakultas Agama Islam Universitas Nurul Jadid

Problems related to children resulting from adultery are still interesting to discuss, namely in terms of how the position of adultery children in the Compilation of Islamic Law in Article 43 paragraph (1) and Article 272 of the Criminal Code. This research is in the form of normative legal research, namely legal research conducted by researching library materials and using an approach. The type of research used is Libray Research. that the adulterous child in Compilation of Islamic Law or Civil Code both cannot be recognized by his genetic father, while in Compilation of Islamic Law he has more empathy so that the child has a kinship relationship with his mother and mother's family, while in the realm of the Civil Code an adulterous child will not have a juridical relationship with his parents , either to the father or to the mother. However, the child can only obtain rights from his mother and his mother's family. Whereas in the realm of the Criminal Code, adulterous children can only earn what they need according to the ability of their biological parents. But besides that, the adulteress child cannot ask and demand more for what he has given.

Keringanan (Rukhshah) Meniadakan Shalat Jumat dan Shalat Jama’ah serta Kewajiban Menaati Ulul Amri Syamsuddin Syamsuddin
Al-'Adl Vol 13, No 2 (2020): Al-'Adl
Publisher : Institut Agama Islam Negeri (IAIN) Kendari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31332/aladl.v13i2.1869

Penelitian ini memaparkan tentang peniadaan ibadah di masjid untuk sementara sebagai rukhshah (keringanan) dalam menjalankan syariat. Pada pembahasan berikutnya menekankan tentang kewajiban taat terhadap pemimpin dan ulama, khususnya dalam penanganan pandemi. Tulisan ini merespon sikap apatis sebagian masyarakat khususnya terhadap fatwa MUI. Ada dua simpulan dari penelitian pustaka ini. Pertama, kebolehan untuk meniadakan shalat Jumat dan jamaah di masjid adalah bagian dari keringanan karena ada uzur memberatkan berdasarkan al – Qur’an, sunnah, pendapat ulama, dan termasuk maqashid syariah (tujuan penetapan hukum) pada tingkat kebutuhan hajiat (sekunder). Kebutuhan sekunder ini berubah menjadi kebutuhan dharuriyah (primer) karena penyebaran virus telah mengancam jiwa. Kedua, taat kepada pemimpin hukumnya wajib berdasarkan al – Qur’an, sunnah, dan ijma’ selama kebijakan tidak bertentangan dengan syariat. Acuan untuk mengukur kesesuaian kebijakan pemimpin dengan syariat adalah kemaslahatan, baik kemaslahatan yang telah ditentukan dalam agama maupun kemaslahatan umum yang lepas dari penolakan dan penerimaan agama. Begitu pula wajib taat kepada ulama sebagai pewaris nabi yang memberikan solusi permasalahan keagamaan.

PROBLEMATIKA BAYI TABUNG Syamsuddin Sakka
MADDIKA : Journal of Islamic Family Law Vol 1, No 2 (2020): Maddika: Journal Of Islamic Family Law
Publisher : IAIN Palopo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24256/maddika.v1i2.2095

As technology gets more advanced the more Islamic law is in need to regulate it. The use of technology must be in accordance with the provisions of Sharia, or at least not contrary to it, as such in the issue of In Vitro Fertilization (IVF) and related matters. Furthermore, technological advances are used by people to facilitate and help them live dignified lives. This research concludes that the use of technology, especially in the field of health, must pay attention to religious rules, morals, manners in general, and should not degenerate human dignity. The utilization of IVF technology is required only by people who are scientifically and religiously trusted. In its implementation and development, it needs to be closely monitored by the government, religious organizations, especially the Indonesian Ulema Council (MUI), academicians, and the general public. There are several problems arising from IVF, such as first, an IVF after a divorce, which in this case Islamic Scholars agreed to state the process as haram (forbidden). Second, freezing embryo, sperm, or ovum, in this case, some Islamic Scholars permit it under the condition that there is a real benefit that can be derived from it and it should be devoid from any misuse. Third, related to the act of destroying the remaining embryo, in this case, it must be tried so that there is no remaining embryo in the process. Even if there is, it can be stored or left to die naturally.

DIVERSI DALAM TINJAUAN USUL FIQH Syamsuddin Sakka
MADDIKA : Journal of Islamic Family Law Vol 3, No 2 (2022): Maddika: Journal Of Islamic Family Law
Publisher : IAIN Palopo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24256/maddika.v3i2.3312

Diversion is meant to divert children’s criminal offenses out of the criminal justice system. Persuasive action or non-penal approach and give the children the opportunity to correct mistakes as the main principles. The study aims to find the conformity of a diversion with Islamic law through the principles of Islamic Jurisprudence’s review. This research was library research in which the qualitative data inferred was analysed by using content analysis. This research finds that a diversion is very much in line with Islamic law based on the principles of Islamic Jurisprudence’s review. Children are included in the category of do not have the expertise (legally incompetent) or have rudimentary skills so that they cannot be subjected to the law like an adult. There are many propositions that reinforce the conformity of a diversion with Islamic law. The Qur'an provides solutions for the settlement of cases outside of the court (non-litigation) known as negotiation and mediation. There are several hadiths that explain the treatment of children who make mistakes up to the level of tazir sanctions which all stand on the principle of education to children. There are other propositions such as sadd al-dhara’i with the intention of blocking the harm and urf with the intention of solving cases using customary law and local wisdom of the community. The concept of a diversion is also related to some rules such as special applicable laws, opportunities to apologize for mistakes that were made for the first time, and other rules

Perkembangan Paradigma Ulama terhadap Kajian Fitrah dalam Maqāṣid al-Syarī‘ah Muhammad Tahmid Nur; Syamsuddin Syamsuddin
NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam Vol 9 No 1 (2023): NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam
Publisher : Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36701/nukhbah.v9i1.846

This study describes the concept of fitrah and explains the development of ulama's paradigm of the concept of fitrah within the study of maqāṣid al-syarī’ah. This normative legal research presents the perspectives of the ulamas about this discourse. Content analysis was performed to identify the data based on several characteristics and different periods. The research concluded that fitrah meant the natural nature of creation in the form of inherent potential within human beings since their creation, distinguishing them from other creatures and guiding them towards embracing goodness and Shari'a. Furthermore, it was found that the paradigm regarding the position of fitrah in maqāṣid al-syarī’ah developed alongside the evolution of maqāṣid. The development can be classified into three periods. In the first period, fitrah filled the gaps between the nas in the legal development and it became a supporting argument. In the second period, fitrah was viewed in a broader perspective where it became the basis for the development of maqāṣid al-syarī'ah. In the last period, fitrah was understood as maqāṣid al-syarī'ah as the general purpose of the law or maqāṣid, which underlies almost all of the laws that the implementation is in accordance with sunnatullāh. The In-depth understanding of fitrah in maqāṣid al-syarī’ah directs to determine, choose and implement the law properly based on the human nature.

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