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Salma Salma
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Kedudukan lafaz dalam kajian usul dan pengaruhnya terhadap hukuman potong tangan Salma, Salma
IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 13, No 1 (2013): IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan
Publisher : Sekolah Tinggi Agama Islam Negeri Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Understanding about punishment of stolen which is commonly heard and understood by the society is amputation of the hand. The punishment is explained clearly in the holy Quran. However, there are different interpretations about the punishment. This paper is elaborated from library research by collecting, deviding and reading many sources which appropriate with the topic and then analize the data in descriptive way. The interpretations are based on different view in usul fiqh. These differences arise from the words qat}‘ and yad which have more than one meaning. The meaning of the qat}‘ are not only as an amputation but also as hurt and anticipation. Beside that, the yad means knukles, fingers to wrist even to soldier. As a result, these differences also influence the limitation of the hand which is amputated (qat}‘ al-yad) in the Quran.
Marlojong sebelum Perkawinan: Kiat Adat Menghadapi Wali ‘Aḍal di Ranah Batahan, Pasaman Barat Salma, Salma; Syahril, Syahril
Al-Ahkam Volume 29, Nomor 1, April 2019
Publisher : Faculty of Shariah and Law, State Islamic University (UIN) Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (212.331 KB) | DOI: 10.21580/ahkam.2019.29.1.3256

Abstract

This article aims to analyze and explore the tradition of marlojong before marriage in Ranah Batahan, West Pasaman. Marlojong is the act of a couple who is not approved by their parent (wali) for certain reasons by running to the house of the elder of custom (tetua adat) or a respected family. The elopement could reduce the dignity of women and their parents. So, it becomes a reason for the traditional elders to call them. The data was collected by observation and in-depth interviews with couples who did marlojong, parents of each couple, other nuclear families, traditional elders, KUA officials and local scholars. The data was analyzed by reduction, display and verification. The results showed that the meaning of marlojong was actually not only a couple who fled to the house of the traditional elders but also the efforts to overcome the guardian's reluctance (wali ‘aḍal) and reduce the parobanan (brideprice). Therefore, the causes of marlojong were overcoming the reluctant of parents and the high level of brideprice. On one side, the marlojong was seen as negative but on the other hand, it became a customary way to resolve the guardian’s reluctance (wali ‘aḍal) without having to go to a religious court.
Tradisi Sunat Perempuan di Lampasi Tigo Nagari Salma, Salma
Al-Manahij: Jurnal Kajian Hukum Islam Vol 10 No 1 (2016)
Publisher : Fakultas Syariah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3262.383 KB) | DOI: 10.24090/mnh.v10i1.923

Abstract

Pelaksanaan sunat perempuan di Indonesia selalu diperdebatkan karena adanya perbedaan pendapat tentang hukum maupun tentang penyimpangan pelaksanaannya. Penyimpangan ini misalnya mengangkat klitoris secara sebagian maupun menyeluruh oleh dukun. Atas dasar itu pula Kementerian Pemberdayaan Perempuan mengajukan usul kepada MUI agar sunat perempuan dihapuskan di Indonesia. MUI tidak mengabulkan usulan tersebut dengan beberapa pertimbangan.Ada kelompok masyarakat yang menggunakan jasa dukun untuk melaksanakansunat dengan kurang memperhatikan standar dan fasilitas kesehatan yang telah memadai seperti di Lampasi Tigo Nagari. Jenis penelitian adalah penelitian lapangan dengan pendekatan kualitatif. Pengumpulan data dengan wawancara mendalam, observasi dan dokumentasi. Analisis data dilakukan secara deskriptif kualitatif. Hasil penelitian menunjukkan bahwa tatacara dukun melakukan sunat terhadap anak perempuan didominasi oleh ritual keagamaan dan sunat hanya sesaat ketika dukun melakukan insisi (luka luar) pada permukaan klitoris dengan ukuran yang sangat kecil.Tujuan sunat pada anak perempuan adalah untuk mengembangkan syiar Islam, mengikrarkan keislaman anak, menanamkan akidah Islamiyah pada anak, mencegah anak berakhlak buruk dan mendidik anak berbakti pada ibu bapak. Alasan masyarakat mengantar anak perempuan mereka pada dukun untuk disunat adalah untuk mendapatkan kepuasan beragama.
TRADISI PEMBERIAN PITI BALANJO PADA PEREMPUAN DALAM MASA PINANGAN DI NAGARI MANGGILANG Salma, Salma; Aliya, Kharisma; Yunita, Masna
PALASTREN Jurnal Studi Gender Vol 11, No 2 (2018): PALASTREN
Publisher : STAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/palastren.v11i2.3750

Abstract

Tulisan ini bertujuan untuk mendalami dan mengungkapkan satu tradisi unik masyarakat Nagari Manggilang di Kabupaten Lima Puluh Kota. Laki-laki yang melamar seorang perempuan memberikan piti balanjo setiap minggu kepada perempuan yang dilamarnya selama dalam masa pertunangan. Piti balanjo itu adalah sejumlah uang yang diberikan oleh laki-laki pada tunangannya dan tidak bagian dari mahar. Dalam hukum Islam, lamaran dan masa tunggu sampai pada akad perkawinan tidak menimbulkan kewajiban terhadap seorang laki-laki untuk memberikan uang belanja atau nafkah apapun pada perempuan yang menerima lamarannya. Data dikumpulkan melalui wawancara mendalam dengan pasangan bertunangan maupun pasangan menikah yang sebelumnya memberikan piti balanjo, keluarga inti, ninik mamak kepala suku dan ulama lokal. Hasil penelitian menunjukkan bahwa pelaksanaan tradisi maagiah pitih balanjo sudah ada sejak lama dan turun-temurun di Nagari Manggilang. Makna pemberian piti balanjo adalah bukti kesungguhan, pengikat dan tanggung jawab laki-laki pada tunangannya. Adapun piti balanjo ini diberikan kepada perempuan melalui wali perempuan dan tidak dibenarkan adat untuk langsung diberikan oleh laki-laki yang melamar. Alasan masyarakat Manggilang mempertahankan tradisi ini adalah untuk memberitahukan kepada masyarakat bahwa seorang perempuan telah dilamar oleh seorang laki-laki agar laki-laki lain tidak mengambil kesempatan untuk melamar perempuan dalam pinangan. Oleh karena itu, piti balanjo ini termasuk pada kelompok hibah, karena piti balanjo ini diberikan atas dasar kerelaan hati dan bertujuan memuliakan perempuan.
Berdamai dengan Para Pencuri (As-Sulhu sebagai Cara Penyelesaian Pencurian di Batang Kumu) Salma, Salma; Najuddin, Ritonga; Yunita, Masna
Pandecta Research Law Journal Vol 15, No 2 (2020): December
Publisher : Universitas Negeri Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15294/pandecta.v15i2.24299

Abstract

Pencurian adalah kejahatan universal dan dihukum berat para pelakunya dalam setiap komunitas masyarakat. Hukum Islam menjelaskan bahwa pencurian termasuk kategori hudud dengan hukuman tertinggi potong tangan. Berbeda dengan Indonesia, pencuri dihukum dengan hukuman penjara dan tertinggi dengan hukuman mati seperti yang dijelaskan dalam pasal 362-367 KUHP. Di wilayah Batang Kumu, Riau kasus pencurian tidak diselesaikan oleh kepolisian tetapi diselesaikan secara adat oleh para tetua dengan mendamaikan kedua pihak dan di dalamnya terlibat kepolisian. Jenis penelitian adalah penelitian lapangan dengan teknik pengumpulan data melalui wawancara mendalam dengan para pencuri, korban pencurian, tetua adat, perwakilan masyarakat dan ulama lokal. Data juga dikumpulkan melalui studi dokumen dan akhirnya data dianalisis secara deskriptif dengan menggunakan teknik reduksi, display dan verifikasi (penarikan kesimpulan). Hasil penelitian menunjukkan bahwa cukup banyak kasus pencurian yang terjadi di wilayah Batang Kumu. Pencurian itu dilakukan oleh warga sekitar Batang Kumu, sehingga Kepala Desa mengeluarkan imbauan yang berisi tentang peringatan dan ancaman adat bagi orang yang mencuri. Kasus-kasus pencurian diselesaikan melalui perdamaian dan tetua agama dan adat menjadi mediator atau juru perdamaian antara orang yang mencuri dan korban pencurian serta disaksikan oleh sebagian warga masyarakat. Model perdamaian itu bisa dibenarkan dalam konsep as-sulhu karena pencurian sebagai bagian dari hudud bisa dimaafkan selama kasus itu belum sampai pada pihak berwenang. Uniknya, di antara hukuman adat yang diberikan adalah hukuman kurungan setidaknya selama satu minggu di tahanan kepolisian atas nama pinjaman polisi kepada para tetua adat. Theft is a universal crime and severely punished by the perpetrators in every community. Islamic law explains that the theft is one of the hudud categories with the severest punishment for cutting hand. Meanwhile, in Indonesia, a thief is sentenced to imprisonment, and the severest punishment is a death penalty, as described in articles 362-367 of the Criminal Code (KUHP). In the Batang Kumu area, Riau Province, the theft cases were not resolved by the law but were resolved customarily by reconciling the two parties and involved police institutions. The field research used in-depth interviews with thieves, victims of the theft, religious elders, and community representatives. Data collected through document studies. The results showed that there were a quite number of theft cases occurred in the Batang Kumu area. The theft was carried out by residents around Batang Kumu, so the village head issued an appeal containing warnings and common threats for theft. The theft cases resolved peacefully. Religious and customary elders have become mediators or peacekeepers between victims and the thief (s). Some people of the community witnessed the reconciliations. The model of reconciliation justified as a sulhu concept.  Theft is part of hudud, and forgiven is possible as long as it has not reached the police office yet. Uniquely, one of the customary punishments which sentence of imprisonment at least one week in police custody in the name of a police loan to the traditional elders.
Dinamika Penentuan Awal Ramadan di Sumatera Barat Wusqa, Urwatul; Salma, Salma; Yudhiani, Walan
Al-Manahij: Jurnal Kajian Hukum Islam Vol 14 No 2 (2020)
Publisher : Fakultas Syariah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/mnh.v14i2.3729

Abstract

This paper aims to explore the understanding of the Muslim community of West Sumatra about the determination of the beginning of the month of Ramadan and its implications for implementing the first day of fasting. The people of West Sumatra are always talked about when determining the first day of Ramadan because they are divided into several groups. As a result, they differ in the implementation of the first day of fasting, the implementation of Eid al-Fitr and Eid al-Adha. This type of research is field research. Data obtained through in-depth interviews with people who can provide important information about the determination of the beginning of this month, including the leader of Naqsabandiyah, Satariyah, person in charge of hisab Muhammadiyah, ru'yah NU, astronomy experts, as well as several congregations from each group. The results showed that determining the start of the month is a very old problem but always becomes new every time Ramadan comes. The problem of determining the initial crescent moon in Indonesia in general and West Sumatra in particular is basically the same but the practice depends on the different ways of understanding the context of the initial crescent of the month. In fact, these differences are very difficult to reconcile because each element remains steadfast in maintaining its sectoral ego.
Theft Prevention With Rahat as an Effort to Protect Property in Pasaman, West Sumatera, Indonesia Salma, Salma; Jarudin, Jarudin
QIJIS Vol 8, No 2 (2020)
Publisher : IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/qijis.v8i2.5856

Abstract

This article aims to explore about rahat as an effort to protect property in Pasaman, West Sumatera, Indonesia. Stealing was a criminal act which threatened the perpetrator with severe punishment, imprisonment in Indonesia or hand-amputation in Islamic law. The punishment was not only to deter and punish the perpetrator but also to educate society not to make the same mistake. However, when the national and religious laws did not function efficiently, the people in Pasaman, West Sumatera, Indonesia protected their properties with rahat, the magical fence consisting of tayyibah (noble words) which prepared by the leader of Islamic traditional boarding school (pesantren). When a thief broke the fence, he may forget his initial intention to steal, feel being locked, or even sickened in to an unrecoverable illness. Rahat and its effects were announced in public, delivered mouth to mouth, and obeyed by the community. As the result, the people were prevented from taking other people’s possessions; the treasures of society were also well preserved. The type of the study was field research with a qualitative approach. The data was gathered by observation, in-depth interviews, and documentation study. The analysis was done descriptively by data reduction, display, and verification (drawing conclusion).
Marlojong sebelum Perkawinan: Kiat Adat Menghadapi Wali ‘Aḍal di Ranah Batahan, Pasaman Barat Salma, Salma; Syahril, Syahril
Al-Ahkam Volume 29, Nomor 1, April 2019
Publisher : Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (212.331 KB) | DOI: 10.21580/ahkam.2019.29.1.3256

Abstract

This article aims to analyze and explore the tradition of marlojong before marriage in Ranah Batahan, West Pasaman. Marlojong is the act of a couple who is not approved by their parent (wali) for certain reasons by running to the house of the elder of custom (tetua adat) or a respected family. The elopement could reduce the dignity of women and their parents. So, it becomes a reason for the traditional elders to call them. The data was collected by observation and in-depth interviews with couples who did marlojong, parents of each couple, other nuclear families, traditional elders, KUA officials and local scholars. The data was analyzed by reduction, display and verification. The results showed that the meaning of marlojong was actually not only a couple who fled to the house of the traditional elders but also the efforts to overcome the guardian's reluctance (wali ‘aḍal) and reduce the parobanan (brideprice). Therefore, the causes of marlojong were overcoming the reluctant of parents and the high level of brideprice. On one side, the marlojong was seen as negative but on the other hand, it became a customary way to resolve the guardian’s reluctance (wali ‘aḍal) without having to go to a religious court.
Analisis Kualitatif Konsep Seksualitas dalam Al-Qur’an dan Hadis SALMA SALMA; BENI FIRDAUS
Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies Vol 12, No 1: June 2016
Publisher : Fakultas Agama Islam Universitas Muhammadiyah Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18196/afkaruna.v12i1.3380

Abstract

This study is about the concept of sexuality in the Qur‘an and Hadith. The concept of sexuality is one of the topics rarely discussed by Muslims. Topics on sexuality are sill regarded as dirty and taboo. Sexulaity is merely seen among the majority of society as a sexual intercourse between man and woman. This article seeks to uncover the concept of sexuality in al-Qur‘an and Hadith by examining some Quranic terms and concepts and linking those terms/concepts. This research utilizes content analysis and proportional analysis units. The author argues that the concepts of sexuality in Islamic literature is not a taboo given that al-Qur‘an and Hadith mentioned and discussed sexuality from various aspects, including physi- ological and psichological aspects
TRADISI PEMBERIAN PITI BALANJO PADA PEREMPUAN DALAM MASA PINANGAN DI NAGARI MANGGILANG Salma Salma; Kharisma Aliya; Masna Yunita
PALASTREN Jurnal Studi Gender Vol 11, No 2 (2018): PALASTREN
Publisher : STAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/palastren.v11i2.3750

Abstract

Tulisan ini bertujuan untuk mendalami dan mengungkapkan satu tradisi unik masyarakat Nagari Manggilang di Kabupaten Lima Puluh Kota. Laki-laki yang melamar seorang perempuan memberikan piti balanjo setiap minggu kepada perempuan yang dilamarnya selama dalam masa pertunangan. Piti balanjo itu adalah sejumlah uang yang diberikan oleh laki-laki pada tunangannya dan tidak bagian dari mahar. Dalam hukum Islam, lamaran dan masa tunggu sampai pada akad perkawinan tidak menimbulkan kewajiban terhadap seorang laki-laki untuk memberikan uang belanja atau nafkah apapun pada perempuan yang menerima lamarannya. Data dikumpulkan melalui wawancara mendalam dengan pasangan bertunangan maupun pasangan menikah yang sebelumnya memberikan piti balanjo, keluarga inti, ninik mamak kepala suku dan ulama lokal. Hasil penelitian menunjukkan bahwa pelaksanaan tradisi maagiah pitih balanjo sudah ada sejak lama dan turun-temurun di Nagari Manggilang. Makna pemberian piti balanjo adalah bukti kesungguhan, pengikat dan tanggung jawab laki-laki pada tunangannya. Adapun piti balanjo ini diberikan kepada perempuan melalui wali perempuan dan tidak dibenarkan adat untuk langsung diberikan oleh laki-laki yang melamar. Alasan masyarakat Manggilang mempertahankan tradisi ini adalah untuk memberitahukan kepada masyarakat bahwa seorang perempuan telah dilamar oleh seorang laki-laki agar laki-laki lain tidak mengambil kesempatan untuk melamar perempuan dalam pinangan. Oleh karena itu, piti balanjo ini termasuk pada kelompok hibah, karena piti balanjo ini diberikan atas dasar kerelaan hati dan bertujuan memuliakan perempuan.
Co-Authors A, Amilyasa Abdul Aziz Abdurrohman, Abdurrohman Ach. Baidowi Adib bin Samsudin, Muhammad Adilah, Naili Afri, Wedi Agustiar Agustiar Ahmad ghazali, Ahmad Ahmad Rajafi Ahmad, Shieva Nur Azizah Ainah, Nur aisa, Siti Aldi, Satria Aldien, Fasya Aqiyla ALFI SYUKRI RAMA, ALFI SYUKRI Aliya, Kharisma Almuh Fajri Alwi, Baso Mufti Amalia Khairunnisa, Amalia Amin, Ibnu Amirah, Nabilla Amni Zarkasyi Rahman, Amni Zarkasyi Ananda, Sukma Riski Andi Sadapotto Anisatin, Luthfi Aprilia, Rasti Tiara Apriliani, Eka Diah Nur Ardaniah, Ulil Arham Arham, Arham Arhamna, Syahrul Ihza Arie Kusumaningrum Ariny, Sarrah Arul Ramanda Putra Asa, Diva Aliya Dwi Asiri, La Aslamiah Aslamiah Aswad, Sitti Hajar Aulia, Maya Awad, Nadila Aziz, M. Abdul Bahar, Muchlis Baidowi, Ach. Bakhtiar Bakhtiar Bakhtiar Bakhtiar Beni Firdaus Bepa, Alga Bilalu, Naskur Bintang, Mutiara Buti, Nur Aini Cahya Tri Purnami Cahyani, Septia Dwi Congge, Umar Cut Asmaul Husna DENI SETIAWAN Desmawan, Deris Devilla, Rego Dewanthikumala, Dewanthikumala Diani Ayu Pratiwi Dina Dina, Dina Diyarti, Sisi Dudut Tanjung Dwi Sartika, Dwi Elfia Elfia Fadhilah, Defi Rahmi Fadly Yunandri Faradhiba, Siti Zikrina Farid Agushybana Farouk, Nabilah Nurfaadiah Fernanda, Ahmad Gumelang, Bagas Titian Habibi, Alpan Hamhij, Hamhij Hana, Mifta Hasan Hasan Hasan, Faradila Hendrawan, Yoni Herlina Herlina Herman Lawelai Hijerah, Hijerah Idrus, M. Najib Imawan, Satria Aji Irawati Irawati Ismuniar, Cici Iswanto Iswanto Jami, Fitri Yessi Jarudin Jarudin jarudin, Jarudin jarudin, Jarudin Julisen, Lekat Jumiati, Juniati Kamelia, Suci Karim Hammad, Hamza Abed Al Kasmiyetti, Kasmiyetti Kharisma Aliya Kholisin Kholisin Ladiqi, Suyatno Latifatunnisa, Latifatunnisa Lendrawati Lendrawati, Lendrawati M, Miftakhul Rizal M. Yusuf Makkulau, Al Fareidza Zakaria Maruf, Chasan Masna Yunita Masna Yunita Maulana, Rajendra Kimi Maulidina, Dwi Meilana Mawaddah, Arini Alfa Meirison Meirison Meirison Meirison, Meirison Misnah Misnah Muchtar, Azmi Aly Muhammad Dwipa Yumna Muhammad Farid Muhammad Sakdullah, Muhammad Muhammad Syafri, Muhammad Muhammad Wildan Muhammad, Adamu Abubakar Muliza Muliza, Muliza Muqtakdir Nurfalaq Syarif Musdalifah Musdalifah Naintina Lisnawati Najuddin, Ritonga Nalla Azzahra Mandai Nesha, Shasha Intan Ningsih, Rizka Wahyu Nofa Martina Ariani, Nofa Martina Nugroho, Irmawati Eko Pratiwi Nur Hasanah, Asra Nurhasanah Nurhasanah Nurhidayati Nurhidayati Nurlely Nurlely Oktavia, Acery Paillin, Jacobus B. Popy Irawati Prastiwi, Anisya Dwi Putri, Lusiana Ernadi Putri, Weldra Ayu Qonita, Nabilah Rabbani, Naufal Rahmadani, Sandra Rahmat Hidayat Rahmawati, Rahmawati Ramadhani, Yunisa Ramlan, H. raudatul jannah Reva Tri Anindita Revianda, Robi Rhamadani, Riqfa Aulia Rifqi, Rifqi Rijal, Muh. Riki Hamdi Riski Aulia Rahmah Rismawan, Ikhsandy Galih Rita Nurmalina Ritonga Najuddin Rizqianto, Dias Bayu Robi Revianda Rofiyana, M. Rosa, Rosa Rosika, Nanda Ruslan Husen Saban Tawari Safri, Edi Sahwan, M. Afif Salsabila, Aeni Putri Salsabila, Desmi Salwa, Alya Samsudin, Muhammad Adib bin Samsul Hadi Samsul Hadi Saputra, Nur Cahyo Adi Sarwadhamana, Raden Jaka Septriani, Endang Setiowati Sholawati, Putri Mustika Sisi Diyarti Siti Aisa Siti Hamidah Solihin Solihin Subeitan, Syahrul Mubarak Sutopo Patria Jati Syahril Syahril Syahril Syahril Syarifuddin Syarifuddin Syarifudin, Ahmad Taftazani, Rizni Azizah Tanjung, Riswani Taufik Hidayat Taufik Hidayat Thoat Stiawan Tikno, Iqno Tri Cahyono Tri Kanti, Tri Tsania Ruhama Nadzyra Tuapetel, Friesland Ulhaq, Muhammad Zia Urwatul Wusqa Urwatul Wusqa Usman Usman Wahida, Hasanatul Walan Yudhiani Wijaya, M. Indra Hadi Wulan Mawalita Yani, Irma Eva Yanti Nuraeni Muflikh Yecki Bus Yunita, Masna Yuyu Wahyudin Zakariah, Asril Amirul Zuhri, Syafrudin