Articles
<![CDATA[Melampaui Batas (Noodewwr Exces) dalam Membela Diri; Studi Perbandingan Antara Hukum Pidana Islam dan Hukum Positif ]]>
<![CDATA[Islamul Haq]]>;
<![CDATA[Wahidin Wahidin]]>;
<![CDATA[Saidah Saidah]]>
<![CDATA[ Mazahibuna: Jurnal Perbandingan Mazhab VOLUME 2 ISSUE 1, JUNE 2020 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/mh.v2i1.14295
<![CDATA[One form of action that gets criminal abolition is an action taken by someone in order to defend themselves from an emergency threat, but the act of self-defense sometimes exceeds the proper limit. This study aims to find out how the comparison between Islamic criminal law and positive law towards actions that exceed the limits (noodweer exces) in self-defense. This research is a qualitative research study using library research. According to the results of this study, it was found that the defense carried out beyond the limit (Noodweer exces), in positive law as stipulated in KUHP 49 paragraph 2, when self-defense that exceeds the limit carried out under conditions of "shaking of the soul", then this can be used as a justification or forgiveness that can eliminate the crime. In contrast to Islamic criminal law, a person must be held responsible for acts of defense that go beyond limits under any circumstances.Keywords: Self-Defense; Noodweer Exces; Positive Law.]]>
<![CDATA[Paraphilia Exhibitionism between Sharia and Law: A Comparative Analysis ]]>
<![CDATA[Islamul Haq]]>;
<![CDATA[M Ali Rusdi Bedong]]>;
<![CDATA[Abdul Syatar]]>;
<![CDATA[Muhammad Majdy Amiruddin]]>
<![CDATA[ Al-'Adl Vol 14, No 1 (2021): Al-'Adl ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Kendari ]]>
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DOI: 10.31332/aladl.v14i1.1925
<![CDATA[Paraphilia exhibitionism is a form of sexual disorder and immoral offences. This study aims to compare the status of perpetrators of exhibitionism in positive law and Islamic law. This research is qualitative research that uses literature studies. The results showed similarities between Islamic law and positive law on the classification of exhibitionism as a crime. Islamic law and positive law are also similar in terms of ensnaring perpetrators of exhibitionism as someone who can be held accountable. The criminalization aspect of positive law includes exhibitionism as a complaint deliberation. While in Islamic criminal law categorizes the crime of exhibitionism as ordinary deliberation.]]>
<![CDATA[ISLAMIC CRIMINAL LAW ON JARIMAH ZINA'S TESTIMONY: UNCOVERING THE CONFLICTS BETWEEN SHARIA DOCTRINE AND REALITY ]]>
<![CDATA[Islamul Haq]]>;
<![CDATA[Marilang]]>;
<![CDATA[Kurniati]]>
<![CDATA[ Al-Risalah VOLUME 22 NO 1, MAY (2022) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/al-risalah.vi.26792
<![CDATA[The purpose of this study was to examine the orientalist N.J. Coulson's point of view on the discrepancy between the doctrine of Sharia and reality in the case of adultery in the evidence of a witness. This research was qualitative in nature and employed a descriptive normative juridical technique to answer the research questions. Documenting data, conducting data analysis through reduction, presenting data and drawing conclusions were all examples of data collection techniques. With regard to the testimony of adultery, the researcher aimed to uncover and then offer evidence regarding the disagreement between Sharia doctrine and reality in order to better understand the phenomenon. Based on the findings of the study, it could be stated that Islamic Sharia is a Sharia that places a great value on human honor, and that hifz al-irdh was one of the maqashid sharia, or honor code. With the introduction of hifz al-'irdh, the Islamic Criminal Law had strengthened the requirement for four witnesses to testify in an adultery case. This was also consistent with the punishment for adultery, which might range from stoning to death. However, the criticism levelled against N.J. Coulson regarding the seeming conflict between Sharia doctrine and reality in terms of the strictness of testimony was essentially incorrect, as Islamic law granted the privilege of maintaining human honor (hifz al-'irdh) rather than a conflict.]]>
<![CDATA[Effect Of Young Age in Murder Felony (Comparative Study Between Islamic Jurisprudence and Indonesian Law) ]]>
<![CDATA[Islamul Haq]]>;
<![CDATA[M. Ali Rusdi Bedong]]>;
<![CDATA[Abdul Syatar]]>
<![CDATA[ Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum Vol. 3 No. 2 (2018): Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
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DOI: 10.22515/alahkam.v3i2.1343
<![CDATA[This research was a comparative study on the effect of young age in the crime of murder between Islamic jurisprudence and Indonesian law. The presence of children around us needs attention, especially with regard to their behavior, which is out of control. the phenomenon of their deviation is one of the negative social phenomenon which required protection, guidance and education. According to previous studies, children who deviated and were not controlled would become a criminal when he reaches adulthood. Nowadays, the children's delinquency is widely spread, they are involved in committing crimes such as drugs, theft, fighting, and increased to murder. This research will focus on the murder committed by under age children, because murder is a very dangerous crime to the indivdual life and is one of the law violation againts the five principles of shariah (daruriyat al khamsah).]]>
<![CDATA[Strategy of Social Fund Distribution in ACT-MRI Parepare ]]>
<![CDATA[Muhammad Majdy Amiruddin]]>;
<![CDATA[Islamul Haq]]>;
<![CDATA[Nur Alviana Nasir]]>;
<![CDATA[Nur hasana]]>
<![CDATA[ Jurnal Iqtisaduna Vol 6 No 1 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/iqtisaduna.v6i1.14034
<![CDATA[This study aims to analyze the philanthropic fund allocation strategy implemented by the Aksi Cepat Tanggap with the Masyarakat Relawan Indonesia (ACT-MRI) of Parepare. The approach in this research is a qualitative approach with a case study research design. The results showed that philanthropic funds collected by MRI of Parepare City would be distributed into four main programs, intense programs, compensation for the poor of the MSR system (Mobile System Resecue), assistance in the goods to money transformation and Direct Delivery of aid funds to recipients. The distribution adapted diversivication strategy. This research is expected to be a reference to the management and volunteers to improve cooperation with the government and educational institutions. Cooperation with the government is needed so that the intense program and MSR can run more optimally without overlapping interests. Educational institutions can make a contribution in the form of volunteers so that human resources can be guaranteed]]>
<![CDATA[JARIMAH TERHADAP KEHORMATAN SIMBOL SIMBOL NEGARA ]]>
<![CDATA[Islamul Haq]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 15 No 1 (2017): Diktum : Jurnal Syariah dan Hukum ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.35905/diktum.v15i1.422
<![CDATA[Abstract: This paper examines jarimah (criminal act) against the honor of the symbols of the State in terms of the perspectives of Indonesian criminal law and Islamic criminal law. By using decryption analysis methods derived from sources relating to positive-law (punitive law) and Islamic criminal law. From the analysis it can be concluded that in positive law the formulation of the use of State symbols and sanctions for violators has been set forth firmly in the law of the State of Indonesia and the Criminal Code while in Islamic Criminal Law, although the crime against the honor of the symbols of the state is not explicitly discussed, but there are verses of the Qur'an and hadith prophets which prohibit the criminal act of contempt in general. Islam also has universal values that teach about the honor of the nation and the love of the homeland. This is contrary to the criminal act of contempt against the symbols of the state. Abstrak: Tulisan ini mengkaji mengenai jarimah (tindak pidana) terhadap kehormatan simbol-simbol Negara ditinjau dari persfektif hukum pidana Indonesia dan hukum pidana Islam. Dengan menggunakan metode analisis dekstriftif yang berasal dari sumber-sumber yang berhubungan dengan positive-law (hukum positif) dan hukum pidana Islam. Dari hasil analisis dapat disimpulkan bahwa dalam hukum positif rumusan penggunaan simbol-simbol Negara beserta sanksi bagi pelanggar telah diatur secara tegas di dalam undang undang Negara Indonesia dan KUHP sedangkan dalam Hukum Pidana Islam, meski tindak pidana terhadap kehormatan simbol-simbol negara tidak dibahas secara ekplisit, akan tetapi terdapat ayat-ayat al-Quran dan hadist nabi yang melarang tindak pidana penghinaan secara umum. Islam juga mempunyai nilai-nilai universal yang mengajarkan tentang kehormatan bangsa dan rasa cinta tanah air. Hal tersebut bertentangan dengan tindak pidana penghinaan terhadap simbol-simbol negara.]]>
<![CDATA[Review of Fiqh Jinayah and Criminal Law on Law Enforcement of Cockfighting Gambling ]]>
<![CDATA[Dedi Bahar]]>;
<![CDATA[Rusdaya Basri]]>;
<![CDATA[Islamul Haq]]>
<![CDATA[ DELICTUM : Jurnal Hukum Pidana Islam Vol 1 No 1 (2022): DELICTUM: Jurnal Hukum Pidana Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Pidana Islam IAIN Parepare ]]>
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DOI: 10.35905/delictum.v1i2.3191
<![CDATA[The results of this study discuss jināyah fiqh and criminal law on cockfighting gambling law enforcement (study of decision number 45/Pid.B/2016/PN Pre, the main problems in this study are, how is the analysis of the considerations against the perpetrators of cockfighting gambling in the decision number 45/Pid.B/2016/PN Pre and how is the analysis of jināyah fiqh against cockfighting gamblers in the decision number 45/Pid.B/2016/PN Pre. This type of research uses descriptive qualitative methods, including field research, using normative and juridical theological approaches, while the source of data in this study comes from primary data with the Parepare district court study and secondary data, namely data relating to documents, books, journals and others. Data collection techniques in this research are case studies, interviews and documentation. The results of this study indicate that 1). The judge in sentencing the judges if they saw some mitigating or aggravating considerations for them, so that the judges sentenced them to 3 months and 15 days in prison to be imposed. 2). In Islamic law, gambling crime or also called maysir is included as a jarīmah crime whose punishment provisions are jarīmah ta'zīr, namely the provision of punishment in the form of ta'zīr sanctions provisions depending on the punishment given by the judge or ulil amri/ruler by considering the circumstances of the objectives to have an effect. deterrent not to repeat the action.]]>
<![CDATA[Crafting a Progressive Legal Landscape of Apostasy in Islamic Criminal Law Reform ]]>
<![CDATA[Haq, Islamul]]>;
<![CDATA[Waeno, Muhamadaree]]>;
<![CDATA[Marlina, Andi]]>;
<![CDATA[Rasna]]>
<![CDATA[ Mazahibuna: Jurnal Perbandingan Mazhab VOLUME 6 ISSUE 1, JUNE 2024 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/mazahibuna.vi.44430
<![CDATA[This study aimed to examine the intricate process of reforming Islamic criminal law to establish a progressive legal system and ensure justice. An empirical approach was adopted with a specific emphasis on abolishing the penalty for apostasy. This qualitative study included in-depth interviews with members of the Fatwa Commission, lecturers, and students to explore viewpoints on crafting the reform of Islamic criminal law and abolishing the punishment for apostasy. Recent results of contemporary studies recommended the revision of Islamic criminal law to abolish the death penalty for apostasy. This perspective showed an effort to ensure consistency between Islamic legal concepts, universal human ideals, and evolving societal settings. This article contributes to the ongoing discourse on reforming Islamic criminal law, shedding light on the complexities involved and advocating for a more humane approach, particularly regarding apostasy. This research, it seeks to bridge the gap between theoretical discussions and practical implications, fostering a deeper understanding of the necessity for reform within Islamic jurisprudence. Through collaboration with stakeholders and continued academic inquiry, it is hoped that these efforts will pave the way for a legal framework that not only respects Islamic principles but also upholds universal human rights standards.]]>
<![CDATA[Legal Responsibility for the Circulation of Counterfeit Money in Fiqhi Jinayah Perspective ]]>
<![CDATA[Hera Saputri, Riana]]>;
<![CDATA[Haq, Islamul]]>;
<![CDATA[Wahidin]]>
<![CDATA[ DELICTUM : Jurnal Hukum Pidana Islam 2023: Special Edition: Islamic Criminal Law ]]>
Publisher : <![CDATA[Program Studi Hukum Pidana Islam IAIN Parepare ]]>
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DOI: 10.35905/delictum.vi0.6402
<![CDATA[Penelitian ini bertujuan untuk menganalisis pertimbangan hakim dalam memutus kasus tindak pidana pengedaran uang palsu di Kota Parepare dan untuk menganalisis fiqhi jinayah terhadap tindak pidana pengedaran uang palsu. Jenis penelitian ini, yaitu penelitian pustaka atau dapat dikatakan sebagai penelitian normatif yang bersifat kualitatif, serta menggunakan pendekatan kasus (case approach). Hasil penelitian ini menunjukkan bahwa pertimbangan hakim dalam memutus perkara Pengedaran Uang Palsu di kota Parepare didasarkan pada pertimbangan yuridis dan non yuridis. Pandangan Fiqih Jinayah mengenai tindak pidana pengedaran uang palsu di Kota Parepare dalam kasus ini pelaku dijatuhi berupa hukuman ta'zir dalam bentuk hukuman penjara serta denda yang ditentukan oleh hakim. This study aims to analyze the judge's considerations in deciding the criminal case of circulating counterfeit money in Parepare City and to analyze fiqhi jinayah on the crime of circulating counterfeit money. This type of research is literature research or it can be said as normative research which is qualitative in nature, and uses a case approach. The results of this study indicate that the judge's considerations in deciding the Circulation of Counterfeit Money case in the city of Parepare are based on juridical and non-juridical considerations. The view of Fiqh Jinayah regarding the crime of circulating counterfeit money in Parepare City in this case the perpetrator was sentenced to a ta'zir sentence in the form of a prison sentence and a fine determined by the judge.]]>
<![CDATA[Problematic Fatwa: An In-Depth Sociological Investigation of MUI’s Fatwa on Supporting Palestine’s Struggle ]]>
<![CDATA[Amin, Abd. Rauf Muhammad]]>;
<![CDATA[Syatar, Abdul]]>;
<![CDATA[Mayyadah, Mayyadah]]>;
<![CDATA[Abubakar, Achmad]]>;
<![CDATA[Haq, Islamul]]>
<![CDATA[ El-Usrah: Jurnal Hukum Keluarga Vol 7, No 1 (2024): EL-USRAH: Jurnal Hukum Keluarga ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/ujhk.v7i1.22020
<![CDATA[The purpose of this study is to assess and reveal the social background of the emergence, the suitability of methodology and istidlāl, and the problematic aspects of the Indonesian Ulema Council Fatwa Number 83 of 2023 concerning the Law of Support for the Palestinian Struggle. This research is empirical with a sociology of law approach. Data sources were obtained through MUI fatwa, interviews with a number of MUI administrators in the region, and literature study data. Data analysis through the stages of reduction, presentation, and conclusion. The research found that the social background of the fatwa arose due to questions and pressure on MUI to respond to the social reality that occurred in Palestine. In the fatwa of support for the Palestinian cause, MUI uses the naş approach and the qaulī approach. The opinions of the madhhab scholars quoted are dominated by the al-Shāfi'ī madhhab. The construct of istidlāl is in accordance with the fatwa methodology established by MUI. Meanwhile, the problematic dimension of the fatwa lies in the ruling of "haram" without explaining the criteria. Haram cannot be ruled on something that is not convincing. The reaction of intellectuals on social media, both pro and contra the fatwa, to the fatwa is an indication to question the competence and representation that MUI wants to bring. MUI did not release the list of boycotted products (at least criteria/indication), so it backfired on some of the affected products. In the future, MUI's assertiveness in issuing fatwa is still needed with language that is easier to understand.]]>
