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All Journal Substantia: Jurnal Ilmu-Ilmu Ushuluddin Al-Jami'ah: Journal of Islamic Studies Islam Futura LEGITIMASI: Jurnal Hukum Pidana dan Politik Hukum Dusturiah : Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Al-Ihkam: Jurnal Hukum dan Pranata Sosial PETITA: Jurnal Kajian Ilmu Hukum dan Syariah (PJKIHdS) SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam El-Usrah: Jurnal Hukum Keluarga Media Syari'ah: Wahana Kajian Hukum Islam dan Pranata Sosial Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Kafa’ah: Journal of Gender Studies Jurnal Pemikiran Islam (JPI) El-Hadhanah: Indonesian Journal Of Family Law And Islamic Law El-Sunan: Journal of Hadith and Religious Studies Jurnal Hukum Keluarga dan Peradilan Islam
Tarmizi M. Jakfar
Universitas Islam Negeri Ar-Raniry Banda Aceh
Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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The Impact of Pulang Balee Marriage on Household Life in Darussalam District, Aceh Besar Regency: Dampak Perkawinan Pulang Balee Dalam Kehidupan Rumah Tangga Di Kecamatan Darussalam Kabupaten Aceh Besar M. Jakfar, Tarmizi; Achyar, Gamal; Safira, Ridha
El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law Vol. 1 No. 2 (2021): El-Hadhanah: Indonesian Journal Of Family Law And Islamic Law
Publisher : Prodi Hukum Keluarga Fakultas Syariah dan Hukum UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/hadhanah.v1i2.1625

Abstract

The contract is carried out consciously by a man and a woman, which is basically with the liking and willingness of both parties. Pleasure and willingness in a marriage is very necessary for the continuity of the household so that the marriage runs with mutual love and love with the aim of fostering a household that is sakinah, mawaddah and rahmah and with the willingness of both parties will also get ridha from Allah SWT. But there is a marriage that is very helpful and gives very good wisdom in marriage. Like the marriage of Pulang Balee, namely marrying his own brother-in-law, whether biological, step-by-step, still related by blood, or his own relatives. However, many of them do not want to and are forced to do it so that it has an impact on their domestic life. Thus, the researchers wanted to examine the problems related to how the practice of Pulang balee marriage in Darussalam District, Aceh Besar District, and how the factors and impacts of Pulang balee marriage in Darussalam District, Aceh Besar District. The research methodology that the author uses is using qualitative research in the form of interviews, observations and documentation. Based on the research that researchers found, the practice of balee return marriage in Darussalam sub-district is the same as usual marriage, starting from the proposal stage and the marriage stage and some of them hold walimah and some do not. The main factor of balee return marriage is thinking about the fate of their child, namely to ensure the care and needs of a child, because the child will be closer to the mother's family. And the impact of the balee return marriage is a positive impact, namely the maintenance of good relations between the two families, being able to look after and raise children together and obtain in-line offspring, as well as maintaining joint property. The negative impact of balee return marriage is a lot of talk from neighbors, feeling awkward at the beginning of marriage, easy to fight and divorce quickly.
The Tradition of Ndarohi: Diversity of Punishments, Settlement of Fights in the Kute Pasekh Pekhmate Community from the Perspective of Islamic Criminal Law M. Jakfar, Tarmizi; Yuhermansyah, Edi; Nurbaiti, Nurbaiti; Nazwa, Suha; Khairannur, Syarifah
Legitimasi: Jurnal Hukum Pidana dan Politik Hukum Vol. 14 No. 1 (2025)
Publisher : Islamic Criminal Law Department, Faculty of Sharia and Law, Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/legitimasi.v14i1.30057

Abstract

This study analyzes the Ndarohi custom as a customary sanction imposed on the perpetrators of a fight. The Ndarohi custom is a tradition that has been passed down from generation to generation in the Kute Pasekh Pekhmate community, Lawe Alas District, Southeast Aceh Regency. The Kute Pasekh community believes that the Ndarohi custom is able to reunite the perpetrators of a fight as a family by imposing customary sanctions in the Ndarodi tradition. The focus of this study is how the traditional Kute Pasekh community maintains the Ndarohi custom in resolving fights amidst the strong current of modernization of criminal case resolution through litigation. The purpose of the study was to determine the practice of the Ndarohi custom in resolving fight cases, and to preserve the Ndarohi custom in the modern era. This study uses a qualitative descriptive method, data obtained through field interviews and literature. The results of the study show that sanctions for resolving disputes in fight cases are resolved according to the Ndrohi custom through a deliberation process. Then the party found guilty is charged with medical expenses for the victim and is given a sanction in the form of money and one goat, according to the decision from the results of the deliberation by Sakhak Bekhempat. Sanctions in the Ndarohi custom have various types according to the quality of the crime committed by the perpetrator. Fights that cause physical harm, not bleeding, are subject to the Nucupi custom sanction or the mbabe nakan sekhimah sope sekhanting sanction; all medical costs are borne by the perpetrator of the customary crime. While criminal acts of fighting that result in bleeding wounds are subject to the sanction of drawing error and a fine in accordance with the written customary provisions. The Kute Pasekh community still strongly adheres to the Ndarohi custom in resolving customary criminal disputes. In addition to being a hereditary tradition, it is also effective in uniting the relationship of the customary community to obtain eternal peace.
Efforts to Moderate Islamic Law Understanding through Hadith Studies in Aceh and West Sumatra Mosques M.Jakfar, Tarmizi; Maizuddin; A. Muchsin, Misri; Sri Chalida; Nadhilah Filzah
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 20 No. 1 (2025)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v20i1.14609

Abstract

This study aims to portray mosques' contribution in Islamic study gatherings; examine preferred subjects of the gathering in Acehnese and West Sumatra mosques; and acquire a moderate understanding of hadith and Islamic law at the locus. It uses an empirical legal method combined with Weber's theory of social action. Data were collected through in-depth interviews, observation, and document studies. The study found that the mosque has long been playing a big role in facilitating pengajian (Islamic study gathering), including that of Islamic law and hadith subjects. However, the intensity or frequency is still relatively low in both Aceh and West Sumatra, so hadith studies are still rarely held in these two regions. The role of mosques as a place to gain a moderate understanding of Islamic law from the study of hadith study gathering (pengajian hadith) is important even though it is not yet optimal. In Weber's perspective, a person's social actions will be influenced by an understanding one considers correct, which will then become a religious practice. A moderate understanding of Islamic law will emerge then lead to harmony and tranquility in society.
Sujud Tilawa: Analysis of the Dalil in the Hadith and Fiqh M Jakfar, Tarmizi; Binti Bakri, Siti Najwa
Media Syari'ah Vol 26 No 1 (2024)
Publisher : Fakultas Syariah dan Hukum Universitas Islam Negeri Ar-Raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v26i1.24870

Abstract

Sujud Tilawah is a prostration that is performed when someone reads and hears the sajdah verse either in prayer or outside prayer. The ulema agree about sujud tilawah in Islam but have different opinions regarding the law on sujud tilawah. According to Hanafis, sujud tilawah is obligatory while the jumhur ulama say it’s recommended. This difference of opinion arises because the scholars differ in using hadith as proof in establishing the law. In this research, the author uses a qualitative research method with the type of library research and this research uses a comparative descriptive approach, which the author compares the hadiths used by Islamic school scholars as evidence in interpreting the law of sujud tilawah. The results of the research show that in the hadith book (Kutubussittah) there are thirteen hadiths showing the Prophet and aṣ-ṣaḥāba performing sujud tilawah after hearing the recitation of the sajdah verse and four hadiths showing the Prophet and aṣ-ṣaḥāba abandoning the act of sujud tilawah after hearing the sajdah verse. Furthermore, to enforce the law of sujud tilawah, the Hanafi School uses one hadith narrated by Ibn Majah number 1052. The Maliki School uses one hadith narrated by Bukhari number 1077. The Syafi'i school uses three hadiths narrated by Abu Dawud number 1404 and Bukhari number 1077 and number 2678. The Hanbali school uses two hadiths narrated by Abu Dawud number 1404 and by Bukhari number 1077. The Dzahiri school uses one hadith narrated by Abu Dawud number 1404.
FUQAHA SHAFI'IYYAH AND HANABILAH UNDERSTANDING OF THE HADITH OF PROSTRATION MEMBERS IN PRAYER M. Jakfar, Tarmizi; Najihah Aula, Nur
Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial Vol. 13 No. 1 (2023)
Publisher : Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dusturiyah.v13i1.18106

Abstract

The jurists differ as to the legal status of sticking one's nose to the place of prostration or the floor. These differences of opinion influenced public opinion and opinions, especially during the Covid-19 pandemic. For example, related to the opinion regarding the law of wearing a mask at times because it can cover the nose so that it can cancel the prayer, but there is also an opinion that says that it is permissible to use it. The controversy between whether or not it is permissible to use something that prevents the nose from sticking together when prostrating is conveyed by the Syafi'ī and Ḥanbalī schools. Therefore, this article explains the difference between the Al-Syāfi‘ī school and the Ḥanbalī school in determining the law of sticking the nose when prostrating? and what are the arguments and methods of ijtihad used by the scholars of the Al-Syāfi‘ī and Ḥanbalī schools? This research approach is a qualitative approach, this type of research is normative legal research, while the nature of the data analysis used is the comparative analysis method. The results of this study indicate that the differences between the Al-Syāfi‘ī and Ḥanbalī schools in establishing the law of sticking one's nose during prostration are identified in two points. First, about the legal status. According to the scholars of the Shafi'i school, the nose is not a part of the face that must be attached during prostration, the law is only limited to sunnah. The Hanbali school considers that the nose, the part of the face that must be attached to the ground, is obligatory. Second, about the legal consequences. For the scholars of the Shafi'i school, the legal consequences of praying without sticking your nose are still valid, while according to the Hanbali school it is not valid. The argument of the scholars of the Syafi'i school is the hadith narrated by Imam Al-Bukhari from Ibn Abbas, that the members of prostration are only the forehead, both hands, both knees and both feet. No mention of nose. Then Daruquthni's narration from Jabir, when he saw Rasulullah Saw prostrating with the top of the forehead near the hair. The istinbat method used is the bayani and ta'lili methods. Meanwhile, according to the Hanbali school, the argument used is the history of Imam Al-Bukhari from Ibn Abbas who mentions the Prophet's gesture to point his nose in prostration. Then the narrations of Muslim and Al-Nasa'i regarding the mention of jabhah wa al-anfu (forehead and nose) as members of prostration, in addition to the history of Atsram which states that it is obligatory to stick your nose during prayer. The istinbat method used is the bayani method and the ta'lili method.
Kontroversi Hukum Shalat Gaib: Analisis Fiqh Al-Hadith M. Jakfar, Tarmizi
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol. 25 No. 2 (2023)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v25i2.22402

Abstract

Among the types of prayers performed by Muslims on the dead body is occult prayer, which is blaming the body of his fellow Muslim brother who died, but the body is not in front of the person performing the funeral prayer, but is elsewhere. Regarding the observance of occult prayers, there is disagreement among scholars. Some are restrictive and some forbid and there are also scholars who view the Sunnah in certain circumstances, not in others. This difference arises due to differences in the way the scholars of the madhab take religious law from the hadith text. In this study, the author uses a type of library research and this type of research is comparative descriptive with the fiqh al-hadith approach. The crux of the problem in this article is: first, what is the quality of the hadiths about occult prayers. Second, How is the quality of the hadiths related to occult prayers with the understanding of madhab scholars. Imam al-Shafi'i and one of Imam Ahmad's opinions consider the occult funeral prayer to be absolutely solemnized, based on the hadith of Najasyi. According to them, this hadith is a common proposition. Imam Hanafi and Imam Malik said it was forbidden, because the practice of praying the occult corpse of the Prophet (saw) over Najasyi was a specialty for the Prophet (saw) that should not be followed by the people, as for the practice of praying the Prophet over Najasyi, because Allah had raised Najasyi before the Prophet (saw). While other scholars such as Ibn Taymiyah, Abdurrahman 'Ali Sa'di, Shaykh Ibn Baz and others, argue that the prayer of the occult corpse is prescribed under certain conditions only, not in other conditions. This condition is if the corpse has great priority and contribution to the people, as well as those who have not been prayed the body.Abstrak: Di antara jenis shalat yang dilakukan oleh kaum muslimin terhadap jenazah adalah shalat gaib, yakni menyalatkan jenazah saudaranya sesama muslim yang wafat, tetapi jenazahnya tidak berada di depan orang yang melakukan shalat jenazah itu, melainkan berada di tempat lain. Mengenai disyariatkannya shalat gaib terdapat perselisihan di kalangan ulama. Ada yang menyunahkan dan ada pula yang mengharamkan dan ada juga ulama yang memandang sunnah dalam keadaan tertentu, tidak dalam keadaan yang lain. Perbedaan ini timbul dikarenakan adanya perbedaan cara para ulama mazhab dalam pengambilan hukum agama dari teks hadis. Dalam penelitian ini, penulis menggunakan jenis penelitian kajian kepustakaan (library research) dan tipe penelitian ini adalah deskriptif komparatif dengan pendekatan fiqh al-hadith. Inti permasalahan dalam artikel ini adalah: pertama, bagaimana kualitas hadis-hadis tentang shalat gaib. Kedua, Bagaimana keterkaitan kualitas hadis-hadis shalat gaib dengan pemahaman ulama mazhab. Imam al-Syafi’i dan salah satu pendapat Imam Ahmad menilai shalat jenazah gaib disyariatkan secara mutlak, di dasarkan pada hadis Najasyi. Menurut mereka hadis tersebut merupakan dalil yang umum. Imam Hanafi dan Imam Malik mengatakan diharamkan, karena praktek shalat jenazah gaib Nabi saw. atas Najasyi merupakan kekhususan bagi Nabi saw. yang tidak boleh diikuti oleh umat, adapun praktek shalat Nabi atas Najasyi, karena Allah telah mengangkat Najasyi di hadapan Nabi saw. Sedangkan ulama lain seperti Ibn Taymiyah, Abdurrahman ‘Ali Sa’di, Syaikh Ibn Baz dan yang lainnya, berpendapat shalat jenazah gaib disyariatkan dalam kondisi tertentu saja, tidak pada kondisi yang lain. Kondisi tersebut adalah jika jenazah memiliki keutamaan dan andil besar untuk umat, serta yang belum dishalatkan jenazah.
Potret Ajaran Tauhid dalam Hadist M. Jakfar, Tarmizi
Jurnal Pemikiran Islam Vol. 3 No. 2 (2023): Juli-Desember
Publisher : Program Studi Aqidah dan Filsafat Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jpi.v3i2.22595

Abstract

This article focuses on exploring the depth of the teachings of Tawhid in the Hadiths of Prophet Muhammad SAW and their influence on individual Islamic practices. Through an analytical approach to related hadiths, this study aims to answer three critical questions: (1) What is the position of Tawhid teachings in the Hadiths of Prophet Muhammad SAW?; (2) What criteria for Islam protect an individual's soul and blood from the perspective of the hadiths?; and (3) How do the Hadiths of Prophet Muhammad SAW assess the religious status of a Muslim who commits sins? The findings of this study indicate that Tawhid plays a fundamental role in forming and understanding Islam, where the proclamation of the Shahada is emphasized as the main foundation. This research reveals that faith in Allah SWT is an absolute prerequisite for the acceptance of all other acts of worship. Furthermore, the study observes that while sinful actions do not erase one's Islamic status, the act of shirk (associating partners with Allah) can eliminate that religious status. However, the door of repentance is always open to every Muslim. These findings affirm the importance of the teachings of Tawhid as the core of religious practice.AbstrakArtikel ini berfokus pada eksplorasi kedalaman ajaran tauhid dalam hadis Nabi Muhammad SAW dan pengaruhnya terhadap praktik keislaman individu. Melalui pendekatan analitis terhadap hadis-hadis terkait, studi ini bertujuan menjawab tiga pertanyaan kritis: (1) Apa posisi ajaran tauhid dalam hadis Nabi Muhammad SAW?; (2) Bagaimana kriteria keislaman yang menjaga jiwa dan darah seseorang dalam pandangan hadis?; dan (3) Bagaimana hadis Nabi Muhammad SAW menilai status keberagamaan seorang muslim yang berbuat dosa? Hasil kajian ini menunjukkan bahwa tauhid berperan fundamental dalam pembentukan dan pemahaman keislaman, di mana pengucapan syahadat ditekankan sebagai fondasi utama. Penelitian ini mengungkap bahwa keimanan kepada Allah SWT adalah prasyarat mutlak untuk penerimaan seluruh amal ibadah lainnya. Lebih lanjut, studi ini melihat bahwa meskipun perbuatan dosa tidak menghapus status keislaman seseorang, perbuatan syirik dapat mengeliminasi status keberagamaan tersebut. Namun, pintu taubat selalu terbuka bagi setiap muslim. Temuan ini menegaskan pentingnya ajaran tauhid sebagai pusat dari praktik keagamaan.
Co-Authors - Fakhrurrazi A. Muchsin, Misri Abd. Wahid Azmi Abubakar Bariq Habibi Binti Bakri, Siti Najwa Boihaqi bin Adnan Dinda Farina Rizqy Dinda Farina Rizqy Edi Yuhermansyah Erwin Hafid, Erwin Fitria, Arifah Fuad Ramly Gamal Achyar Hajarul Akbar Jabbar Sabil Khairani Mukdin Khairannur, Syarifah Khairuddin Hasballah Lukman Hakim Mahmuddin Mahmuddin Maimun Fuadi Maizuddin Maizuddin M. Nur Mohammad Faiz Bin Jamaludin Muhammad Habibi MZ Muhammad Maulana Muhammad Riza Nurdin Muji Mulia Mukminin, Munarul Mursyid Djawas Mustafa Kamal, St Ibrah Nadhilah Filzah Najihah Aula, Nur Nazwa, Suha Nur Azizah Fayyadhah Binti Baharuddin, Nur Azizah Fayyadhah Binti Baharuddin Nurbaiti Nurdin Bakri Ridha Safira Safira, Ridha Safria Andy Saifuddin Dhuhri Salman Abdul Muthalib Sitorus, M. Andreansyah Sri Chalida Syahabuddin, Syahabuddin Yusrizal Yusrizal Zahrul Bawady