Garuda - Garba Rujukan Digital

ANALISIS PEMIKIRAN MOHAMMAD HASHIM KAMALI TENTANG PENGHAPUSAN HUKUMAN RAJAM DAN RELEVANSINYA DI INDONESIA Ilhami, Hanif A'la; Rosman, Edi
Ijtihad Vol. 17 No. 2 (2023): Ijtihad: Jurnal Hukum dan Ekonomi Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/ijtihad.v17i2.10281

**English**The punishment of stoning (rajm) that agreed upon by Islamic scholars, now faces ongoing rejection particularly in modern times. Mohammad Hashim Kamali, a professor in Islamic law and usul al-fiqh, stands among those who oppose it. This piece aims to delve deeper into Kamali's understanding of the evidence behind stoning punishment, offering analysis and necessary critique. It's a qualitative study, a literature review type, gathering data from books, articles, and related works on Kamali's thoughts regarding stoning, analyzed using an inductive-deductive method. Kamali presents three approaches in rejecting stoning punishment. Firstly, by evaluating and testing the foundations of stoning laws, considering every stoning rationale as doubtful evidence. Secondly, he expands the meaning of doubt (syubhat) as an element found in trial proceedings, incorporating the perpetrator's personality and societal context. The third approach emphasizes repentance in the penal process, advocating for the state to make imposing the death penalty more challenging, providing the individual with an opportunity to improve and reform themselves. The author disagrees with Kamali's ideas. Upon analysis, it's found that Kamali's understanding of the evidence contains several errors. Regarding the expansion of the concept of doubt, it's concluded that Kamali leans towards a Western mindset emphasizing socio-historical approaches in interpreting Sharia law, prioritizing social realities over revelation. Similarly, in terms of repentance, Kamali tends to reject all forms of the death penalty, viewing it as a form of torture, whereas in Islam, such punishment is often symbolized as the highest form of repentance. Furthermore, fundamentally, Hudud punishment cannot be eliminated through repentance. Consequently, this piece concludes that stoning punishment still holds a strong legal **Indonesia**Rajam merupakan hukuman dalam Islam yang disepakati oleh para ulama. Namun, penolakan terhadapnya masih terus bermunculan terutama di zaman modern. Salah satu di antaranya adalah Mohammad Hashim Kamali, seorang profesor di bidang hukum Islam dan ushul fiqh. Tulisan ini bertujuan untuk meneliti lebih lanjut bagaimana pemahaman dalil oleh Kamali terhadap hukuman rajam serta mengajukan analisa dan kritik yang diperlukan. Penelitian ini merupakan penelitian kualitatif, dengan jenis penelitian pustaka. Data dikumpulkan dengan cara membaca buku, artikel dan karya lainnya yang berkaitan dengan pemikiran Kamali tentang rajam dan dianalisis dengan metode induktif-deduktif. Mohammad Hashim Kamali menyampaikan argumen penolakannya terhadap hukuman rajam dengan menggunakan tiga macam pendekatan. Pertama, dengan evaluasi dan pengujian terhadap dalil-dalil yang menjadi dasar hukum rajam. Beliau menilai bahwa setiap dalil rajam sebagai doubtful evidence (dalil yang penuh keraguan). Pendekatan yang kedua, Kamali memberikan perluasan makna terhadap konsep syubhat sebagai unsur keraguan yang ditemukan dalam proses persidangan, dan bagaimana kondisi kepribadian pelaku dan bagaimana konteks masyarakat.. Pendekatan yang ketiga, adalah Kamali menekankan konsep repentance (pertaubatan) dalam setiap proses pemidanaan, di mana negara harus mempersulit penjatuhan hukuman mati dan memberikan kesempatan kepadanya untuk memperbaiki dan mereformasi dirinya sendiri. penulis tidak setuju dengan pemikiran Kamali. Setelah dianalisis, pemahaman dalil yang diajukan Kamali mengandung beberapa kekeliruan. Sedangkan dari aspek perluasan makna syubhat disimpulkan bahwa Kamali memiliki kecenderungan pola pikir Barat yang menekankan pendekatan sosio-historis dalam penafsiran hukum syariah, yang menundukkan wahyu kepada realitas sosial. Begitu pula dalam aspek pertaubatan, Kamali cenderung kepada penolakan segala bentuk hukuman mati dan menilai hukuman sebagai bentuk penyiksaan, padahal hukuman tersebut dalam Islam kerap dilambangkan sebagai bentuk pertaubatan tertinggi. Selain itu, pada dasarnya hukuman hudud tidak dapat dihilangkan karena taubat. Walhasil, tulisan ini menyimpulkan bahwa hukuman rajam tetap memiliki dasar hukum yang kuat sebagai bagian dari syariat Islam.

Provisions of mahar (dowry) in Islam practiced by the Prophet Muhammad and his companions are substantially used as a standard of giving dowry in a marriage. Mahar provided by the Prophet as well as those by his companions had a high economic value; unless they were fortuneless. However, what has been practiced by many recently does not reflect the deed of the Prophet Muhammad. Nowadays, people tend to provide a set of prayer outfit as a mahar, an item which could not support a family financiall Yenti, Endri; Busyro, Busyro; Ismail, Ismail; Rosman, Edi; Wadi, Fajrul
Al-Risalah Vol 20 No 1 (2020): June 2020
Publisher : Fakultas Syariah UIN Sulthan Thaha Saifuddin Jambi, Indonesia

Provisions of mahar (dowry) in Islam practiced by the Prophet Muhammad and his companions are substantially used as a standard of giving dowry in a marriage. Mahar provided by the Prophet as well as those by his companions had a high economic value; unless they were fortuneless. However, what has been practiced by many recently does not reflect the deed of the Prophet Muhammad. Nowadays, people tend to provide a set of prayer outfit as a mahar, an item which could not support a family financially. Even if some people do provide high-priced mahar, yet much of it is used before akad (the marriage vow) to finance a wedding reception, rather than handing out the money directly to the wife. This article aims at evaluating this tradition, since it discriminates against women’s privilege of mahar. From the findings of the research, it is concluded that traditions; giving a set of prayer outfit to women, or using mahar as a payment for a wedding reception discriminate against women’s rights because the essence of mahar is to economically support or help the wife in the future. According to the provisions of ʻurf, this tradition does not fit in the Islamic law and is not legitimate to be incorporated into the Archipelago’s fiqh.

POLITIK HUKUM ISLAM DI INDONESIA (KAJIAN REFORMASI HUKUM DALAM KERANGKA PEMIKIRAN IBNU TAIMIYAH) Rosman, Edi
Alhurriyah Vol 2 No 1 (2017): Januari - Juni 2017
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v2i1.259

Islam and Indonesia are two unseparated parts. The born and the existence of Republic of Indonesia was a big result of the community of the nation and Islam has taken the biggest part of it. Islamic political views and Islamic community with all of their problems are the historical richness that could not be forgetten. Nowadays, this Nation still needs the participation of Islamic political views and actors as majority. However, why they are important? How is the correlation between the actual Islamic political situations in Indonesia with the Islamic political views of Ibn Taimiyah as the most popular Islamic scolars all the time. In Indonesia Islamic have important role in politic because actually, this Nation will be never founded without His bless. As the consequences, all of the Indonesian Moslem people should participate in any aspects such as in politic to build this Country as the expression of thankfulness. Islamic politic act and Islamic law, at present and future, will be an accordance each other if they are formulated in Islamic univesiality frame. The term â€œIslam rahmatan lilâ€™ alaminâ€ (in English means â€˜the boon of the universeâ€™) interpreted as the plurality of Indonesia. Ibn Taimiyah as the Islamic scholars who has born in modern age has political framework that aligned with Indonesia political views. The law reformation may be enforced if this Nation has good and clean government (wilÃ¢yat al-shÃ¢lih). The good and clean government is the trusted government that runs the Nation conforms to the mandate of the people and the constitution of the Nation. Islam dan Indonesia adalah dua hal yang tidak dapat dipisahkan. Lahir, berdirinya dan masih eksisnya Negara Kesatuan Republik Indonesia merupakan hasil perjuangan umat Islam bersama-sama dengan komponen bangsa lainnya. Dalam kontek tersebut, politik Islam dan Umat Islam dengan berbagai dinamikanya menjadi kekayaan historis yang tidak boleh dilupakan. Saat inipun, Negara Kesatuan Repoblik Indonesia sangat membutuhkan partisipasi politik Umat Islam yang secara kuantitatif masih mayoritas. Mengapa pentingnya peran politik umat Islam? Dan bagaimana politik hukum Islam saat ini dan dimasa yang datang jika dilihat dari kerangka berpikirnya Ibnu Taimiyah?. Pentingnya politik umat Islam ialah karena Negara ini lahir atas berkat Rahmat Allah SWT. Sebagai konsekuensinya, Umat Islam wajib bersyukur dengan berpartisipasi aktif dalam berbagai bidang dan tidak terkecuali dalam bidang politik. Politik Islam dan Hukum Islam sekarang dan dimasa yang akan datang akan senafas dengan keindonesiaan jika diformulasikan dalam bingkai universalitas Islam itu sendiri. Islam rahmatan lil â€˜alamin diterjemahkan dalam pluralitas keindonesiaan. Ibnu Taimiyah sebagai seorang Ulama yang lahir di Abad Modern ini, memiliki kerangka berpikir politik yang selaras dan cocok dengan dinamika, kontekstual dan fundamental politik hukum Islam di Indonesia. Reformasi Hukum (istiâ€™malul Ishlah) akan dapat dilaksanakan jika Negara ini memiliki pemerintah yang baik (wilayatus shalih). Pemerintah yang baik adalah pemerintah yang melaksanakan amanah kenegaraan sesuai dengan amanat yang diberikan oleh rakyat dan Undang-undang Dasar.

LEGISLASI HUKUM ISLAM DI INDONESIA (Sejarah Dan Relevansi Praktis Pembaharuan Hukum Nasional) Rosman, Edi
Alhurriyah Vol 1 No 1 (2016): Januari - Juni 2016
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v1i1.478

This paper portray the importance of the legislative process and the history of the development and renewal of Islamic law in Indonesia. The importance of legislation is because Islamic law in the form of Shariah and fiqh can not be implemented due to various factor. One factor that makes it difficult to be implemented is the dominance of the diversity of Fiqh Mahzab as well as another factors. In its historical records, some already implemented in the Religious Court, within certain limits. Religious Courts will not fully implement shari'ah and fiqh if its not regulated in the form of laws as written law. Islamic law Maslahah that has been enacted will engender multi maslahah. To reduce the diversity of mazhab fiqh, not only with the judicial process, but also with the process of legislation that will create legal unification,legal certainty and its emplementation can be enforced through state institutions. Social change will be realized if the Islamic law enacted relevant to social needs.

IMAM KAMPUANG SEBAGAI WALI HAKIM: Analisis Terhadap Putusan Pengadilan Agama Talu Nomor 502/Pdt.G/2011/PA Tentang Itsbat Nikah Alim, Abdul; Rosman, Edi
Alhurriyah Vol 3 No 2 (2018): Juli - Desember 2018
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v3i2.719

Marriage is a facility that Allah arranges in such a way that human biological needs are channeled and fulfilled respectfully and well. To carry out a marriage, the role of the guardian of marriage is very important because in his hand a marriage becomes legitimate, in addition to fulfilling the other pillars, including witnesses and dowry. If these pillars are not fulfilled and ignored, the marriages that are carried out are not recognized by the syarak. The decision of the Talu Religious Court by ordering a marriage without a legal guardian according to the rules of Islamic law and legislation in Indonesia certainly seems to have ignored the provisions of the fiqh and the positive law that applies in Indonesia. This is because there are no rules in fiqh and also positive laws that allow a priest to be allowed to marry someone who has no relationship with him. The appointment of the village priest as the guardian of the judge in a marriage is not based on reasons that can be justified by syarak, because in the subsection of the judge's guardian in the constellation of Islamic law and the positive law applicable in Indonesia is the government or the person authorized by the government to be the judge's guardian. In the marriage certificate request that has been granted by the panel of judges, the Religious Religious Court Number: 502 / Pdt.G / 2011 / PA has ignored important aspects in a legal product because of lack of attention to aspects of Islamic law (fiqh) that never provide opportunities to people who are not have a relationship with a woman nasab.

Judge Consideration on Nominal Determination Iddah and Mut'ah Lives in Epistemological Review Saputra, M. Yanis; Rosman, Edi
Alhurriyah Vol 6 No 1 (2021): January - June 2021
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/alhurriyah.v6i1.4018

Determination of iddah and mut'ah living is a manifestation of one of the cases that must be resolved by a judge who comes to him by bringing justice to the parties. Of course, this cannot be separated from how a judge deeply examines the existing problems with his considerations. The purpose of this study is to find out how the judge's considerations in determining the nominal iddah and mut'ah income for the wife whom her husband divorces in a case, then how is the judge's consideration in determining the nominal iddah and mut'ah income when viewed epistemologically. The research method that the author does is to use empirical normative research methods with a qualitative approach. Based on the research results that the author did, there are at least 7 (seven) things that the judge can consider in determining the nominal iddah and mut'ah living. However, what if, in a case, all the things considered are in one case? Of course, a judge must choose his considerations, which should come first, the interests of the wife or husband. Therefore, it takes wisdom and wisdom from a judge in deciding while still realizing a sense of justice for the parties.Â Penentuan nafkah iddah dan mutâ€™ah merupakan wujud dari salah satu perkara yang harus diselesaikan seorang hakim yang datang padanya dengan mewujudkan keadilan kepada para pihak. Hal ini, tentu, tidak terlepas dari bagaimana seorang hakim mengkaji lebih dalam terkait permasalahan yang ada dengan pertimbangan-pertimbangannya. Tujuan dari penelitian ini adalah untuk mengetahui bagaimana pertimbangan hakim dalam menentukan nominal nafkah iddah dan mutâ€™ah bagi istri yang diceraikan suaminya pada suatu kasus. Kemudian bagaimana tinjauan epistemologi terkait dengan pertimbangan hakim dalam menentukan nominal nafkah iddah dan mutâ€™ah. Adapun metode penelitian yang penulis lakukan adalah dengan menggunakan metode penelitian normatif empiris dengan pendekatan kualitatif. Berdasarkan hasil penelitian yang penulis lakukan, setidaknya ada 7 (tujuh) hal yang dapat dijadikan pertimbangan hakim dalam menentukan nominal nafkah iddah dan mutâ€™ah. Namun bagaimana bila semua hal yang dipertimbangkan tersebut ada dalam satu kasus, tentu seorang hakim harus mampu memilih pertimbangannya, mana yang harus didahulukan, kepentingan istri atau suami. Oleh karena itu, memang dibutuhkan kearifan dan kebijaksanaan dari seorang hakim dalam menjatuhkan putusan dengan tetap mewujudkan rasa keadilan bagi para pihak.

Gender Dynamics in Minangkabau Customs: Women's Role in Safeguarding and Preserving High Heirlooms Miswardi, Miswardi; Basir, Gusril; Rosman, Edi; Elfiani, Elfiani; Sanur Tarihoran, Adlan
HUMANISMA : Journal of Gender Studies Vol. 8 No. 2 (2024): December 2024
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/humanisma.v8i2.9158

This study explores the gender dynamics within Minangkabau customs, focusing on the pivotal role of women in safeguarding and preserving high heirlooms (harta pusaka tinggi). As a matrilineal society, Minangkabau places women at the center of inheritance and cultural preservation, with high heirlooms serving as symbols of familial and communal identity. Using a qualitative approach, this research examines the responsibilities, challenges, and strategies employed by women in maintaining these assets. Data were collected through interviews with customary leaders, women inheritors, and community members, complemented by observations of traditional practices. The findings reveal that Minangkabau women hold a dual responsibility as custodians of both physical heirlooms, such as land and traditional objects, and intangible heritage, including customs and values. This role ensures the continuity of Minangkabau identity across generations. However, modernization, urbanization, and shifts in gender roles pose significant challenges to this tradition. Women often navigate complex negotiations between preserving traditional values and adapting to contemporary economic and social realities. The study highlights the adaptive strategies employed by women to balance these demands while safeguarding communal harmony. This research underscores the importance of empowering women in their roles as cultural custodians and the need for community-based initiatives to support the preservation of Minangkabau heritage. By illuminating the interplay between gender and cultural sustainability, this study contributes to broader discussions on matrilineal societies and the evolving role of women in cultural preservation.

Itsbat Nikah Terhadap Pernikahan Dibawah Umur Perspektif Mashlahah Mursalah (Studi Analisis Penetapan Nomor 4/Pdt.P/2022/PA.PP) Ranti Rafika Dewi; Pendi Hasibuan; Arsal Arsal; Edi Rosman
JURNAL HUKUM, POLITIK DAN ILMU SOSIAL Vol. 2 No. 3 (2023): September: JURNAL HUKUM, POLITIK DAN ILMU SOSIAL
Publisher : Pusat Riset dan Inovasi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55606/jhpis.v2i3.1845

The author's reason for raising this issue into a scientific work in the form of a thesis is because there are differences of opinion among judges at the Padang Panjang Religious Court regarding the itsbat of marriage for underage marriages in determining number 4/Pdt.P/2022/PA.PP which is the woman's party. when he got married he was 16 years old. First, the marriage certificate must be rejected because it has violated the law on marriage registration and the minimum age for marriage is 19 years. Second, the itsbat of marriage can be accepted on the grounds that it is mashlahah murslahah. How does the mashlahah mursalah analysis of this determination be explored by the author in this study. The author gives limitations on the problem regarding the legal considerations of the Panel of Judges regarding Determination Number 4/Pdt.P/2022/PA.PP and the analysis of mashlahah mursalah in determining number 4/Pdt.P/2022/PA.PP regarding itsbat marriage for underage marriages. This research is an analytical descriptive research by conducting an analysis of the determination of judges in the case of itsbat marriage for underage marriages, the research uses a normative juridical research type. This is because this legal research aims to examine legal principles, using qualitative data, namely data presented in the form of verbal words, not in the form of numbers. Primary data sources were obtained from Decree Number 4/Pdt.P/2022/PA.PP, Law Number 1 of 1974 concerning marriage and the Compilation of Islamic Law. In collecting data, it is done by taking inventory of data, classifying data, and then analyzing it by conducting a study of cases related to the issues faced in the determination of number 4/Pdt.P/2022/PA.PP and the laws and regulations using maslahah mursalah to then draw conclusions from the results of the analysis. From the results of the research that the authors conducted, it was found that: First, the basis for the legal considerations of the Panel of Judges in granting the application for itsbat marriage for underage marriages contained in the stipulation Number 4/Pdt.P/2022/PA.PP is Article 8 Law Number 1 of 1974 concerning the prohibition of marriage between two people who are related by blood, are related to semenda and are related to breastfeeding. Article 14 KHI regarding the pillars of marriage, namely the existence of a prospective husband, prospective wife, marriage guardian, two witnesses and consent and qabul. And for the benefit of the parties and the child, this is also in accordance with the rules of fiqh which reads "rejecting adversity must take precedence over taking benefit". Second, the legal considerations of the panel of judges in determining Number 4/Pdt.P/2022/PA.PP found mashlahah mursalah because by granting the itsbat of marriage for underage marriages, the couple can register their marriage at the Office of Religious Affairs because marriage registration aims to realize The purpose of law is for society to create order, certainty and legal protection, so that the civil rights of husbands, wives and children can be fulfilled.

Tradisi Budendo Pelaku Nikah Sumbang Perspektif Sosiologi Hukum Islam Dafizki, Ashlih Muhammad; Rosman, Edi; Busyro, Busyro
USRATY : Journal of Islamic Family Law Vol. 1 No. 2 (2023): Desember 2023
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/usraty.v1i2.7530

Pernikahan sumbang yang terjadi di antara anak keturunan dari saudara laki-laki dan anak keturunan dari saudara perempuan berkonsekuensi pada denda adat bagi pasangan yang melangsungkannya disebut dengan budendo. Penelitian ini bertujuan pada eksplorasi: 1) makna adat tradisi budendo pada nikah sumbang; 2) faktor-faktor penyebab terjadinya nikah sumbang; dan 3) implikasi tradisi budendo terhadap pelaksanaan nikah sumbang bagi masyarakat Desa Semurup, Kecamatan Air Hangat, Kabupaten Kerinci. Penelitian ini menggunakan metode kualitatif. Penelitian ini dilakukan dengan cara wawancara dengan narasumber terkait dengan judul pembahasan serta literatur yang berhubungan dengan nikah sumbang. Hasil dari penelitian ini adalah; 1) tradisi budendo bermakna sebuah rangkaian acara adat yang bertujuan untuk memintakan denda adat kepada pasangan yang melakukan pernikahan sumbang, dan juga untuk menghilangkan kemudhoratan dari pernikahan yang telah mereka laksanakan; 2) faktor pendorong terjadinya pernikahan sumbang disebabkan beberapa hal antara lain, perjodohan, mempererat tali persaudaraan, suka sama suka, kemurnian keturunan dan mempertahankan harta; 3) implikasi yang ditimbulkan dari tradisi budendo ini berupa kepatuhan terhadap hukum dan untuk menertibkan masyarakat dengan cara membayar denda adat.The occurrence of intermarriage between descendants of male relatives and descendants of female relatives resulting in customary fines for the couple who conduct it is known as "budendo." This study aims to explore: 1) the cultural significance of the budendo tradition in intermarriages; 2) the factors contributing to intermarriages; and 3) the implications of the budendo tradition on the execution of intermarriages in the Semurup village, Air Hangat Subdistrict, Kerinci Regency. This research utilizes a qualitative methodology. It involves conducting interviews with relevant informants on the subject matter and reviewing literature related to intermarriages. The findings of this study are as follows: 1) the budendo tradition signifies a series of customary proceedings aimed at seeking customary fines from couples engaged in intermarriage and also at eliminating any harm resulting from the marriage they have undertaken; 2) the driving factors behind intermarriages include arranged marriages, strengthening familial ties, mutual affection, preserving lineage purity, and safeguarding wealth; 3) the implications arising from the budendo tradition encompass compliance with customary law and maintaining societal order by paying customary fines.

Tulou As A Customary Criminal Sanction in Mentawai: Convergensi of Customary and Islamic Law for Social Reconciliation Rosman, Edi; Elfiani, Elfiani; Azizah, Hidayatul; Yufriadi, Ferdi
Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol. 9 No. 3 (2025): Samarah: Jurnal Hukum Keluarga dan Hukum Islam
Publisher : Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/wqch0850

This study examines the role of Tulou as a customary criminal sanction in the Mentawai Islands, particularly in cases of sexual harassment, and its relevance to Islamic criminal law. The research problem arises from the tension between the persistence of indigenous customary practices and the formal state legal system, as well as the possibility of their convergence with Islamic law in achieving justice. The central questions addressed are: How is Tulou applied as a mechanism of sanction in Mentawai society, and to what extent can its principles be aligned with Islamic criminal law? Methodologically, this study adopts a normative legal research approach combined with a socio-legal perspective, utilizing document analysis, court decisions, and in-depth interviews with customary leaders, community figures, victims’ families, and religious leaders. The findings indicate that Tulou functions as a restorative justice mechanism by prioritizing reconciliation, acknowledgment of wrongdoing, apology, and compensation, thereby restoring social harmony and protecting communal dignity. When analyzed through the lens of Islamic criminal law (fiqh jināyah), Tulou resonates with the principles of ta‘zīr and the objectives of maqāṣid al-sharī‘ah, particularly the protection of dignity (‘ird), justice (‘adl), and public welfare (maṣlaḥah). This study is novel in its exploration of Tulou as a customary sanction within a predominantly non-Muslim society through the lens of Islamic criminal law. Unlike previous works that separate customary and Islamic law, this research highlights their convergence in achieving maqāṣid al-sharī‘ah objectives such as dignity, justice, and public welfare. In doing so, the study contributes a new perspective to the discourse on restorative justice in plural legal contexts.

Title

Found 31 Documents
Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title Search

Found 31 Documents Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title

Found 31 Documents
Search