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All Journal Ahkam: Jurnal Ilmu Syariah Al-Manahij: Jurnal Kajian Hukum Islam STUDIA ISLAMIKA Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies Pandecta Al-'Adalah IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan AL-Daulah ISLAMICA: Jurnal Studi Keislaman Jurnal Agribisnis Indonesia (Journal of Indonesian Agribusiness) Al-Ahkam Arena Hukum Jurnal Populasi MIQOT: Jurnal Ilmu-ilmu Keislaman Nutri-Sains: Jurnal Gizi, Pangan dan Aplikasinya Al-Ahwal: Jurnal Hukum Keluarga Islam Jurnal Pengukuran Psikologi dan Pendidikan Indonesia (JP3I) AJIS : Academic Journal of Islamic Studies SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam Jurnal Ilmiah Al-Syir'ah Ijaz Arabi Journal of Arabic Learning Humani (Hukum dan Masyarakat Madani) Al-Madrasah: Jurnal Ilmiah Pendidikan Madrasah Ibtidaiyah JPPI (Jurnal Pendidikan Islam Pendekatan Interdisipliner) TAZKIR: Jurnal Penelitian Ilmu-ilmu Sosial dan Keislaman Saintifik : Jurnal Matematika, Sains, dan Pembelajarannya Istinbath: Jurnal Hukum dan Ekonomi Islam HUMANISMA : Journal of Gender Studies Jurnal Yudisial Seminar Nasional Keperawatan Al-Maslahah Mudir : Jurnal Manajemen Pendidikan Jurnal JKFT Informatika Jurnal Pemerintahan dan Politik Amalee: Indonesian Journal of Community Research & Engagement Journal of Telenursing (JOTING) BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Jurnal Ekonomi Bisnis Manajemen Prima IJAL (Indonesian Journal of Academic Librarianship) FiTUA : Jurnal Studi Islam Jurnal Kesehatan Masyarakat Mulawarman (JKMM) Jurnal Syntax Fusion : Jurnal Nasional Indonesia JURNAL ILMIAH GLOBAL EDUCATION Journal of Government Insight Al-Manahij : Jurnal Kajian Hukum Islam ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin HUMANISMA : Journal of Gender Studies HuRuf Journal : International Journal of Arabic Applied Linguistic Al-Istinbath: Jurnal Hukum Islam Safari : Jurnal Pengabdian Masyarakat Indonesia al-Mawarid Jurnal Syariah dan Hukum (JSYH) Mamangan Social Science Journal El-Hadhanah: Indonesian Journal Of Family Law And Islamic Law ITQAN: Jurnal Ilmu-ilmu Kependidikan ARMADA : Jurnal Penelitian Multidisiplin Innovative: Journal Of Social Science Research Semar : Jurnal Sosial dan Pengabdian Masyarakat Journal of Education Method and Learning Strategy Mutiara: Multidiciplinary Scientifict Journal Jurnal Wahana Akuntansi: Sarana Informasi Ekonomi dan Akuntansi Neraca Manajemen, Akuntansi, dan Ekonomi Amanisal: Jurnal Teknologi dan Manajemen Perikanan Tangkap Jurnal Pengabdian Sosial Jurnal Pengabdian Masyarakat dan Riset Pendidikan MARAS : Jurnal Penelitian Multidisplin AGROTEKBIS: Jurnal Ilmu Pertanian JISH (Jurnal Ilmu Syariah dan Hukum) Indonesian Journal of Islamic Law (IJIL) Society Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum Jurnal Elsyakhshi El-Madaniyah: Jurnal Pengabdian Masyarakat Singkite Journal Jurnal Inspirasi Bimbingan dan Konseling Jurnal Farmasi Sains dan Terapan (Journal of Pharmacy Science and Practice) Studia Islamika PALASTREN: Jurnal Studi Gender
Salma Salma
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Donor Sperm, Lineage, and Preventive Islamic Legal Reasoning: A Sadd al-Dharīʿah Analysis Salma, Salma; Jarudin, Jarudin; Nafsa, Aisy Rafiqa; Hamadah Ashfiya
Indonesian Journal of Islamic Law Vol. 9 No. 1 (2026): Indonesian Journal of Islamic Law
Publisher : Postgraduate Programme of UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/yga8ay27

Abstract

Artificial insemination using donor sperm represents a significant challenge to the integrity of lineage (nasab) within contemporary legal and social systems. As a form of assisted reproductive technology, it enables non-conventional forms of procreation that raise complex ethical, legal, and social concerns, particularly regarding kinship, identity, and marital legitimacy. Among the most notable cases is the fertility fraud incident in Indianapolis, where a physician inseminated numerous patients with his own sperm without their knowledge or consent, resulting in extensive and unintended biological relations. This study examines the legal and ethical implications of donor sperm insemination through the framework of sadd al-dharīʿah as a form of preventive Islamic legal reasoning. Employing a qualitative approach based on library research and content analysis, the study draws on documentary materials, including the Our Father case, as well as relevant legal and theoretical literature. The analysis focuses on how reproductive technologies, when detached from normative constraints, generate risks that extend beyond individual cases to broader social structures and systems of lineage governance. The findings indicate that donor sperm insemination poses serious risks to the preservation of lineage (ḥifẓ al-nasl), potentially leading to genealogical ambiguity, inadvertent consanguinity, and disruptions in family structure. Within this context, sadd al-dharīʿah provides a relevant analytical framework for anticipating and preventing harm by restricting practices that may lead to legally and socially undesirable consequences. This article contributes to the ongoing discourse on Islamic legal reasoning by demonstrating the applicability of preventive principles in addressing emerging bioethical challenges, while situating lineage not only as a matter of individual rights but also as a concern of social order and legal ethics.
KONSTRUKSI TOLERANSI BERAGAMA DALAM WASIAT WAJIBAH MELALUI PENERAPAN MAQASID AL-SYARI’AH Salma, Salma; Agustiar, Agustiar
Jurnal Yudisial Vol. 15 No. 2 (2022): HUKUM PROGRESIF
Publisher : Komisi Yudisial RI

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29123/jy.v15i2.480

Abstract

ABSTRAKPengadilan agama adalah lembaga peradilan yang dibentuk negara khusus untuk urusan keperdataan orang Islam di Indonesia. Dalam praktik, ditemukan putusan-putusan yang menunjukkan kepedulian dan keberpihakan hakim agama kepada orang-orang non-Muslim walaupun tidak mencantumkan kata toleransi dalam putusannya. Tulisan ini bertujuan untuk mengeksplorasi dan menganalisis nilai-nilai toleransi beragama melalui penerapan maqasid al-syari’ah dalam putusan hakim pengadilan agama dan pengadilan tinggi agama tentang wasiat wajibah. Sumber data untuk tulisan ini adalah Putusan Nomor 263/P.dt.G/2007/PTA.Sby dan Nomor 21/P.dt.G/2016/PTA.Mks. Kedua putusan tersebut dianalisis menurut teknik analisis isi. Langkah-langkah yang dilakukan yaitu mengumpulkan, memilah data, menampilkannya dalam naskah dan menarik kesimpulan. Hasil kajian menunjukkan bahwa hakim-hakim pengadilan agama memperlihatkan toleransi beragama yang tinggi terhadap orang-orang non-Muslim. Mereka memutuskan untuk memberikan hak harta terhadap orang-orang non-Muslim walaupun, menurut ketentuan syariat, tidak berhak mendapatkan harta tersebut. Akan tetapi, kata toleransi tidak tercantum dalam putusan tersebut. Para hakim mempertimbangkan perihal toleransi ini berdasarkan unsur-unsur maslahah atau keharusan memelihara lima aspek syariat yaitu: memelihara agama (hifz al-din), memelihara jiwa (hifz al-nafs), memelihara akal (hifz al-‘aql), memelihara keturunan (hifz al-nasl), dan memelihara harta (hifz al-mal). Keharusan memelihara lima aspek penting tersebut dalam putusan-putusan hakim berkaitan erat dengan kepentingan non-Muslim yang tidak bisa diabaikan dari sudut pandang syariat Islam. Kata kunci: islam; maqasid al-syari’ah; non-muslim; toleransi; wasiat wajibah. ABSTRACT The religious court is a judicial institution established by the state specifically for the civil affairs of Muslims in Indonesia. In practice, there are decisions that show the concern of religious judges for non-Muslims, even though the word “tolerance” is not stated explicitly. This paper aims to explore and analyze the values of religious tolerance through the application of maqasid al-shari’ah in the decisions of religious court judges and religious high courts regarding obligatory will. The data source for this article is Decision Numbers 263/P.dt.G/2007/PTA.Sby and 21/P. dt.G/2016/PTA.Mks. The two decisions were analyzed according to content analysis techniques. The actions taken were collecting, sorting data, displaying it in the script, and drawing conclusions. The results of the study show that religious court judges display high religious tolerance towards non-Muslims. They decided to give property rights to non-Muslims even though, according to the provisions of the shari’a, they are not entitled to those assets. However, the word “tolerance” is not included in the decision. The judges consider this matter of tolerance according to the elements of maslahah, or the obligation to maintain five aspects of the shari’a, namely: maintaining religion (hifz al-din), protecting the soul (hifz al-nafs), preserving the mind (hifz al-’aql), preserving offspring (hifz al-nasl), and maintaining property (hifz al-mal). The obligation to maintain these five important aspects in judges’ decisions is closely related to non-Muslim interests, which cannot be ignored from the perspective of Islamic law. Keywords: islam; maqasid al-shari’ah; non-muslims; tolerance; obligatory will.
Perspektif Hukum Islam (Hadd Al-Syurb) tentang Aia Niro dan Tuak (Khamr) di Nagari Batu Payuang Halaban: The Perspectives of Islamic Law (Hadd Al-Syurb) on Aia Niro and Tuak (Khamr) Activities in Nagari Batu Payuang Halaban Salma Salma; Robi Revianda; Taufik Hidayat
Society Vol 8 No 1 (2020): Society
Publisher : Laboratorium Rekayasa Sosial, Jurusan Sosiologi, FISIP Universitas Bangka Belitung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33019/society.v8i1.168

Abstract

In Islamic law, khamr is a common type of alcoholic beverage that is forbidden for consumption due to its elements that can intoxicate and lead to loss of self-control. The government of Indonesia also forbids people from consuming the intoxicating beverage in certain levels. Nevertheless, a community group in Batu Payuang Halaban, Lima Puluh Kota Regency, West Sumatra Province, Indonesia, wherein their daily lives can be found a type of traditional beverage as same as khamr that is a fermented juice of sugar palm bunches. The people call it “tuak”. This research aims to investigate how the people of Nagari Batu Payuang produce aia niro and tuak, their motives for buying, selling, and consuming the drink, and judging it from the perspective of Islamic law (hadd al-syurb). This type of research is field research with a qualitative approach. Data sources consisted of primary and secondary. The data collection was conducted by observing the process of producing aia niro, tuak, and the transaction, and in-depth interviews with owners of sugar palm plantation, tuak producers, buyers, sellers, consumers, and local ulama (Islamic scholars). The data were analyzed in descriptive by reduction, display, and verification. To examine this research, the theory used was the concept of hadd al-syurb in Islamic law and the regulation on alcoholic beverages in Indonesia. The results show that aia niro is produced by extracting the bunches of male sugar palm and it is the raw material to produce tuak by leaving the aia niro in jerry cans and adding agarwood bark for 3 days. The sellers have various reasons to sell tuak and its raw materials. Besides the price is higher than brown sugar, it is also motivated by personal and other economic reasons as well as easier processing. People who drink tuak realize that it is intoxicating in a certain amount but they drink it to warm their bodies and relieve their fatigues. In the concept of hadd al-syurb, consuming tuak as an intoxicating substance is haram (forbidden) and is condemned to those who drink it. However, they who trade it are not punished by hudud since the Sunna proposition only refers to the transaction as an act of curse.
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 : UIN Sunan 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.
The Differentiation of Gender Bias Paradigm Toward The Qanun Aceh Number 6 of 2014 on Jinayat Law Jarudin Jarudin; Salma; Ade Saputra; Ihsan Muhidin
AL-ISTINBATH : Jurnal Hukum Islam Vol 11 No 1 (2026)
Publisher : Institut Agama Islam Negeri Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29240/jhi.v11i1.14489

Abstract

Qanun Aceh Number 6 of 2014 on Jinayat Law, which was amended through Aceh Qanun Number 12 of 2025 concerning Amendments to Aceh Qanun Number 6 of 2014 on Jinayat Law, has been implemented for more than a decade and continues to attract national and international attention. Several provisions related to sexual violence have been criticized by gender observer groups through the List of Inventory Problems (DIM), particularly the requirement for female rape victims to provide evidence beyond their own testimony. Critics argue that this provision burdens victims and potentially hinders access to justice. This article also highlights that rape provisions were absent from the initial draft of the Qanun, indicating that the regulation emerged through a complex and contested legislative process. This study employs qualitative field research using primary and secondary data collected through interviews and documentation. Data were analyzed through reduction, display, and verification techniques, supported by sharia, normative-juridical, and empirical-juridical approaches. The findings reveal contrasting perspectives between the Qanun drafters and critics. The drafters view the Qanun as reflecting Islamic legal principles emphasizing repentance over imprisonment, while critics point to inconsistencies with the Indonesian Criminal Code (KUHP), enforcement challenges, and elements of gender bias. This study’s novelty lies in its analysis of the legislative trajectory of rape provisions within the Jinayat Qanun and its examination of how tensions between Islamic legal values, human rights discourse, and gender justice continue to shape the reform and implementation of Jinayat law in contemporary Aceh.
Co-Authors - Afrizal A, Amilyasa Abdul Aziz Abdurrohman, Abdurrohman Ach. Baidowi Ade Saputra Adib bin Samsudin, Muhammad Adilah, Naili Afri, Wedi Agus Muhammad Barkah Agustiar agustiar 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 Andi Sadapotto Anisatin, Luthfi Aprilia, Rasti Tiara Apriliani, Eka Diah Nur Ardaniah, Ulil 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 Bahtiar Bahtiar Baidowi, Ach. Bakhtiar Bakhtiar Bakhtiar Bakhtiar Beni Firdaus Bepa, Alga Bilalu, Naskur Bintang, Mutiara Bus, Yecki 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 Efrinaldi Efrinaldi Elfia Elfia Fadhilah, Defi Rahmi Fadly Yunandri Faradhiba, Siti Zikrina Farid Agushybana Farouk, Nabilah Nurfaadiah Fernanda, Ahmad Fitria, Ida Jalilah Friesland Tuapetel Gumelang, Bagas Titian Habibi, Alpan Hamadah Ashfiya Hamhij, Hamhij Hana, Mifta Handoyo, Restu Tri Hasan Hasan Hasan, Faradila Hendrawan, Yoni Herlina Herlina Herman Lawelai Hijerah, Hijerah Idrus, M. Najib Ihsan Muhidin Imawan, Satria Aji Irawati Irawati Ismuniar, Cici Iswanto Iswanto Jami, Fitri Yessi Jarudin Jarudin jarudin, Jarudin jarudin, Jarudin Julisen, Lekat Jumiati, Juniati Kamelia, Suci Kanter, Jonathan Karim Hammad, Hamza Abed Al Kasmiyetti, Kasmiyetti Kharisma Aliya Kholisin Kholisin Ladiqi, Suyatno Latifatunnisa, Latifatunnisa Lendrawati Lendrawati, Lendrawati Leonard, Rachel M Yusuf M, Miftakhul Rizal Ma'u, Dahlia Haliah Makkulau, Al Fareidza Zakaria Maruf, Chasan Masna Yunita Masna Yunita Matondang, Ilhammuddin Arrasyid 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 Muqtakdir Nurfalaq Syarif Musdalifah Musdalifah Nafsa, Aisy Rafiqa 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 Puspitasari, Ajeng J. 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 Rhamadani, Riqfa Aulia Rifqi, Rifqi Rijal, Muh. Riki Hamdi rinaldi, mikhral Riski Aulia Rahmah Rismanto, Hilman Rismawan, Ikhsandy Galih Rita Nurmalina Ritonga Najuddin Rizqianto, Dias Bayu Robi Revianda Rofiyana, M. Romdhon, Mochamad Rosa, Rosa Rosika, Nanda Ruslan Husen Saban Tawari Safri, Edi 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 Septrina, Nazmi 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 Taqwa, Ria Hayatunnur Taufik Hidayat Thoat Stiawan Tikno, Iqno Tri Cahyono Tri Kanti, Tri Tsania Ruhama Nadzyra Ulhaq, Muhammad Zia Urwatul Wusqa Urwatul Wusqa Usman Usman wagiyem, wagiyem Wahida, Hasanatul Walan Yudhiani Wijaya, M. Indra Hadi Wulan Mawalita Yani, Irma Eva Yanti Nuraeni Muflikh Yecki Bus Yunandri, Fadly Yunita, Masna Yuyu Wahyudin Zakariah, Asril Amirul Zuhri, Syafrudin