YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam
Artikel yang diterima dan diterbitkan dalam Jurnal YUDISIA harus masuk dalam lingkup keilmuan bidang hukum dan hukum Islam. Bidang hukum mencakup (tapi tidak terbatas pada bidang) : hukum materiil dan formil, tinjauan hukum dari aspek politik, sosial, ekonomi, antropologi, psikologi. Bidang hukum Islam mencakup (tapi tidak terbatas pada bidang) : fiqh, ushul fiqh, masail fiqhiyyah serta masalah fiqh kontemporer.
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<![CDATA[Studi Konstelasi Peradaban Arab dari Kitab Suwar Al-Kawakib Al-Thabita Menggunakan Software Stellarium ]]>
<![CDATA[Hariyadi Putraga]]>;
<![CDATA[Arwin Juli Rakhmadi]]>;
<![CDATA[Muhammad Hidayat]]>;
<![CDATA[Muhammad Dimas Firdaus]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 13, No 2 (2022): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v13i2.16965
<![CDATA[Constellations originating from Arab civilization are still very little known and studied. Kitab Al-Kawakibal-Thabitahal-Sufi contains stars that include star coordinates and approximate magnitudes, as well as star details with their graphs. This study aims to examine the differences in the number of stars in the constellation samples, compare the visual appearance of the illustrations on the Stellarium software and study the differences in the shapes of the western constellations and the Arab constellations. This research is a literature study by analyzing data on the number of stars, their position, and presentation of the constellations written by al-Sufi in his work Al-Kawakib Al-Thabita SuwarThe number of stars in the sample constellations, the difference in illustration comes from the orientalization of the figures and at first glance, the magnitudes of the stars in al-Ṣūfi's works are similar to those of Ptolemy's. Al-Sufi identified a total of 134 additional stars, 65 stars located in the North constellation, 41 stars in the Zodiac constellation, and 28 stars in the Southern constellation. His observations show that the magnitude values of 520 stars out of a total of 1022 stars are identical between al-Sufi and Ptolemy. Stellarium provides an excellent visual presentation of the depiction of constellations in Arab civilization according to the book by al-Sufi.Konstelasi yang berasal dari peradaban Arab masih sedikit sekali dikenal dan dipelajari. Kitab al-Kawakib al-Thabitah karya Al-Ṣūfi berisi bintang yang mencantumkan koordinat bintang dan perkiraan magnitudo, serta detail bintang dengan grafiknya. Penelitian ini bertujuanuntuk mengkaji perbedaan jumlah bintang pada sampel konstelasi, membandingkan tampilan visual ilustrasinya pada software Stellarium dan mempelajari perbedaan bentuk konstelasi barat dan konstelasi Arab. Penelitian ini merupakan kajian Pustaka dengan melakukan analisis data jumlah bintang, posisi dan penyajian rasi bintang yang dituliskan oleh al-sufi dalam karyanya Suwar Al-Kawakib Al-Thabita. Hasil penelitian menunjukkan perbedaan antara konstelasi dari buku Almagest dan kitab al-Kawakibal-Thabitah berupa perbedaan jumlah bintang pada konstelasi sampel, perbedaan ilustrasi berasal dari orientalisasi figur dan Sepintas besar magnitude bintang-bintang pada karya al-Ṣufi mirip dengan karya Ptolemy. Al-Sufi mengidentifikasi secara total jumlah 134 bintang tambahan, 65 bintang terletak di rasi bintang Utara, 41 bintang in rasi bintang Zodiac dan 28 bintang di rasi bintang Selatan. Pengamatannya menunjukkan bahwa nilai magnitudo 520 bintang dari total 1022 bintang yang identik antara Al-Sufi dan Ptolemy. Stellarium memberikan sajian visual yang sangat baik terhadap penggambaran konstelasi pada peradaban Arab menurut kitab karya Al-Sufi.]]>
<![CDATA[دراسة تحليلية لحديث كريب في تطبيق مفهوم إختلاف المطالع من الناحية الفلكية والفلسفة التأويلية ]]>
<![CDATA[Nur Aris]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 14, No 1 (2023): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v14i1.19896
<![CDATA[تهدف هذه الدراسة معرفة العام الرمضاني الذي أشار إليه حديث كريب والأسباب الخاصّة الشاجعة في رفض ابن عبّاس شهادة رؤية هلال كريب ومعاوية. وكان حديث كريب وحيد الافتراض الشرعيّ الذي يقوم عليه فهم اختلاف مطالع الهلال في تطبيق التقويم الهجري. وكان توحيد المسلمين في نفس النظام الزمنيّ موضوعا رئيسيّا من ناحية فلسفية ومن جهّة نظرية المقاصد الشرعية. ومن ناحية أخرى، يفهم المسلمون اليوم حديث كريب كأساس لقبول اختلاف المطلاع للمسلمين في تطبيق التقويم الهجري. وكانت هناك فجوة كبيرة بين مقاصد الشريعة والممارسة الإسلاميّة الواقعية في تطبيق التقويم الهجريّ. في إجراء هذه الدراسة، لقد جمع الباحث البيانات التاريخيّة للأشخاص المذكورة في حديث كريب والبيانات الفلكيّة لهلال شعبان ورمضان وشوّال في عصر سنوات حياتهم. وتمّ فحص أقوال كريب وابن عبّاس في الحديث بمنهج تأويليّ فلسفيّ لمعرفة السبب الحقيقيّ لرفض ابن عبّاس رؤية كريب وأهل الشّام. فكانت نتائج هذه الدراسة أنّ هلال رمضان الذي رآه كريب كان رمضان العام ۲۹ ه. وأمّا السبب الحقيقي لرفض ابن عبّاس شهادة ظهور هلال رمضان من قِبل كريب وأهل الشّام فهو لأنّه يستحيل على ابن عبّاس تحديد عيد الفطر (أوّل شوال) في المدينة المنوّرة باستخدام شهادة ظهور هلال رمضان وعدد أيّام صيام كريب, فإنّ هذا بعيد جدّا عن أحكام الشريعة. وإنّه ليس بسبب النظر في اختلاف المطلاع بين بلاد الشّام والمدينة.This study aims to find out what Ramadan year is referred to in the hadith of Kuraib and the specific reasons for Ibn Abbas's rejection of the testimony of Kuraib’s positive sighting. This hadith of Kuraib is the only postulate of the Shariah Law on which the horizone diffefence in the Hijri calendar system was based. On the one hand, the purpose of sharia as a major theme philosophically is the unification of Muslims in the same system of time keeping. However, on the other hand, the presence of the Kuraib hadith was understood by Muslims today as legitimizing the difference in Islamic time keeping systems. Thus, there is a gap between the purpose of the Sharia and the reality of Muslim practice in the calendar system implementation. This gap problem needs to be examined to find the root of the problem out. In carrying out this study, the researcher dug up historical data of people mentioned in the hadith of Kuraib and the astronomical data of the moon of Shaban, Ramadan and Shawwal in their current years of life. The statements of Kuraib and Ibn Abbas in the hadith are examined with a philosophical hermeneutical approach to find out the real reason why ibn Abbas rejected the testimony of the ru'yah of Kuraib. The findings of this study are that the sighted crescent of Ramadan by Kuraib was Ramadan in the year 29 Hijri. The real reason of ibn Abbas rejecting on the testimony of Kuraib was that it is impossible to use the testimony of Kuraib who had been fasting for 30 days to establish the first day of Shawwal for Medina citizens who had been fasting for 29 days. It was not because of the horizone diffefence between Sham and Medina.Tujuan penelitian ini adalah untuk mengetahui tahun Ramadhan yang dimaksud dalam Hadis Kuraib dan alasan khusus penolakan Ibnu Abbas atas kesaksikan penampakan hilal dari Kuraib dan Muawiyah. Hadis Kuraib adalah satu-satunya dasar hukum bagi pemahaman tentang pemberlakuan perbedaan matlak dalam penerapan kalender Hijriah. Penyatuan umat Islam dalam sistem waktu yang sama adalah topik utama baik secara filosofis maupun teoritis tujuan syariah. Di sisi lain, umat Islam saat ini memahami Hadis Kuraib sebagai dasar untuk menerima perbedaan matlak bagi umat Islam. Ada kesenjangan yang signifikan antara maqasid syariah dengan praktik umat Islam dalam penerapan kalender Hijriah. Dalam penelitian ini, peneliti mengumpulkan data historis orang-orang yang disebutkan dalam hadis Kuraib dan data astronomis hilal untuk bulan Sya'ban, Ramadhan dan Syawal di era tahun-tahun kehidupan mereka. Pernyataan Kuraib dan Ibnu Abbas dalam Hadis tersebut dikaji dengan pendekatan hermeneutika filosofis untuk mengetahui alasan sebenarnya penolakan Ibnu Abbas atas rukyat Kuraib dan penduduk Syam. Hasil penelitian menunjukkan bahwa hilal Ramadhan yang dilihat Kuraib adalah Ramadhan tahun 29 Hijriah. Adapun alasan sebenarnya penolakan Ibnu Abbas terhadap kesaksian hilal Ramadhan dari Kuraib dan penduduk Syam, adalah karena tidak mungkin Ibnu Abbas menetapkan Hari Raya Idul Fitri (awal Syawal) dengan menggunakan kesaksian rukyat hilal Ramadhan dan jumlah hari puasa Kuraib, karena hal ini sangat jauh dari ketentuan syariat. Jadi, bukan karena pertimbangan perbedaan matlak antara Syam dan Madinah.]]>
<![CDATA[PERAN MAJELIS DUDUK SETIKAR KAMPUNG DALAM MENYELESAIKAN SENGKETA DI KECAMATAN RANTAU KABUPATEN ACEH TAMIANG ]]>
<![CDATA[Muhammad Yazidil Ilmy]]>;
<![CDATA[Iskandar A Ghani]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 14, No 1 (2023): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v14i1.18136
<![CDATA[Adapun tujuan penulisan ini untuk mengkaji peran MDSK dalam meyelesaikan sengeketa yang timbul dalam masyarakat dan hambatan serta solusi terhadap MDSK dalam meyelesaiakan sengekta yang timbul dalam masyarakat. Penggunaan metode penelitian ini ialah yuridis empiris dimana kentuan hukum yang berlaku dikaitkan dengan realita yang terjadi didalam masyarakat. Hasil penelitian ini menunjukan bahwa peran MDSK merupakan bagian dari lembaga adat yang melaksanakan peradilan adat dengan tugas menyelesaikan permasalahan perselisihan dalam masyarakat bersama pemangku Adat. Hambatan MSDK dalam menyelesaikan sengketa ialah tidak jelasnya rujukan dasar hukum terhadap tugas MDSK dengan kendala dalam pelaksanaan lapangan seperti tidak adanya kurang kesepemahaman antara MDSK dan Pemangku Adat, rangkap jabatan dari anggota MDSK, sengketa yang terjadi menjadi indusrti uang dan kurang harmonisnya hubungan antara Pemerintah Kampung dengan MDSK. Solusi terhadap MDSK yakni memperkuat koordinasi kesepahaman antara MDSK dengan pemangku adat, melakuakan sosialisasi atau desemilasi kepada masyarakat tentang penyelesaian sengketa tingkat kampung, pelatihan terhadap MDSK dalam menyelesaiakan sengketa dan memperbaiki hubungan MDSK dan Pemerintah Kampung. ]]>
<![CDATA[REVIEW ON THE LEGALITY OF LEGAL ENTITY STATUS IN THE FOUNDATION BASED ON LAW NUMBER 28 OF 2004: THE PERSPECTIVE OF SIYASAH DUSTURIYAH, AND MASLAHAH MURSALAH ]]>
<![CDATA[Muhammad Fakhrul Haq]]>;
<![CDATA[M. Nur]]>;
<![CDATA[Asma' Munifatussa'idah]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 14, No 1 (2023): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v14i1.17273
<![CDATA[This research aims to examine the legalization of the legal entity status of Foundations in Indonesia after the enactment of Law No. 28 of 2004 with a review of Siyasah Dusturiyah and Maslahah Mursalah. This research used the approach method is the normative juridical in the form of library research, with a legal doctrine. The results of this in this research found that the legalization of the legal entity status of the Foundation had three stages, namely the establishment of the Foundation, the ratification of the foundation deed, and the announcement of the Foundation as a legal entity. Then Law No. 28 of 2004 concerning the legal entity legalization system of Foundations after being tested in a material juridical manner, article by article, is considered to have met the eligibility standards in state administration and has complied with the legal principles in the AAUPL. However, based on the study of Siyasah Dusturiyah theory with eight legal principles, there are two principles that are not contained in the Foundation Law, namely the principle of monotheism and the principle of social balance. And likewise, based on the theory of Maslahah Mursalah, the Foundation Law does not fulfill the principle because there are more harm that result from the benefits obtained.]]>
<![CDATA[DEMOKRASI ATAU ISLAMOPHOBIA di NEGARA HUKUM: ANALISIS KEBIJAKAN PEMERINTAH TERHADAP ISLAM DI INDONESIA ]]>
<![CDATA[Suprima Suprima]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 14, No 1 (2023): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v14i1.18280
<![CDATA[This research was conducted on the emergence of several controversial government policies and have the possibility of leading to Islamophobia. The purpose of this study is to analyze several controversial policies that are seen from two aspects, namely from the perspective of democracy and Islamophobia. The method used is a literature study by analyzing policies based on a review of related theories. The results of this study are that the policies made by the government, namely the minister of religion, have the possibility of Islamophobia. These controversial policies when viewed from two different perspectives have the potential for greater Islamophobia because they create a bad perception of Islam. In addition, these policies are not based on appropriate democracy, but tend to lead to the personal decisions of policy makers.]]>
<![CDATA[Islamic law perspective on the bajo indigenous people's marriage tradition in Adonara village ]]>
<![CDATA[Muhamad Subhi Apriantoro]]>;
<![CDATA[Viki Saputra Rogi Makin]]>;
<![CDATA[Muhamat Nur Maarif]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 14, No 1 (2023): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v14i1.16666
<![CDATA[Even though the tradition is followed, customary cultural traditions in the execution of marriage procedures are a type of habit that is ingrained and attached to customary norms, social values, and community personality values in social life that have certain sacred values that are permanent and difficult to change or difficult. They have their own methods that they have used from generation to generation. However, when these procedures are considered from the perspective of religious teachings, it raises a number of issues as to whether or not they are in line with these teachings. This paper investigates the traditional Bajo marital practices in light of Islamic law. The methods of observation, interviews, and documentation will all be managed utilizing a qualitative methodology system using procedures in order to acquire accurate and comprehensive data and information that supports and supports this writing. The findings of this study include a number of practices that do not go against Islamic religious principles, such as Masuro/Gau ala '(application), the procedure of enforcing the marriage contract (ijab kabul), and punishing men who enter into Gau Raha'/slayyang marriages (eloping).]]>
<![CDATA[EFEKTIVITAS PENANGANAN KASUS KEKERASAN SEKSUAL TERHADAP PEREMPUAN PERSPEKTIF MAQASID ASY SYARIAH DI KEPOLISIAN RESOR DEMAK ]]>
<![CDATA[Dania Saferina Ifada]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 14, No 1 (2023): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v14i1.19412
<![CDATA[Acts of sexual violence experienced by women in Indonesia still show high numbers. This figure is only a handful of the many cases of sexual violence because in reality there are still many women victims of sexual violence who do not report it to the police or service agencies such as the National Commission on Violence Against Women. This research was conducted with the aim of finding out how effective the handling of cases of sexual violence against women is, to find out what are the inhibiting factors and find out the solutions that can be used to prevent cases of sexual violence against women and to find out the effectiveness of handling sexual violence against women from the maqasid Asy-Syariah perspective. The method used in this study was a field search method. In this study, the researcher obtained information from the field and signed various informants in order to obtain correct results. The subjects of this research were the Demak Resort Police and the Women's and Children's Services Unit in providing explanations about women who were victims of sexual violence. The data analysis process was carried out by analyzing the effectiveness of the handling of cases of sexual violence against women by the Demak Resort Police in reducing the number of sexual violence against women in the city of Demak, analyzing the inhibiting factors and providing solutions in handling cases of sexual violence against women as well as the effectiveness of handling cases of sexual violence towards women from the maqasid asy-shariah perspective. Based on the findings and results of the analysis, it was found that the Demak Resort Police had made every effort to reduce the number of sexual violence against women. there are obstacles in dealing with cases of sexual violence against women such as limited funds, lack of human resources, limited facilities, and the presence of victims' families who do not want to report incidents of violence experienced by victims. The handling of the Demak Resort Police in dealing with cases of sexual violence from the maqasid asy-shari'ah perspective must be in line with the objectives of Islamic law, namely the protection of life, mind, lineage and property. In Islam, women must be treated special and get protection from a man. This is where a woman has the right to get self-protection, get respect and get proper treatment from a man so that women are not easy to become victims of sexual violence.]]>
<![CDATA[Mediator Judge In Court: Approach To Local Wisdom In Banyumas Community ]]>
<![CDATA[Indriati Amarini]]>;
<![CDATA[Marsitiningsih Marsitiningsih]]>;
<![CDATA[Ratna Kartikawati]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 14, No 1 (2023): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v14i1.18066
<![CDATA[Court mediation is regulated in the Civil Procedure Code under the term peacemaking. Court mediation is a concept developed by the Dutch which is still used in the settlement of civil disputes in Indonesian courts. However, the implementation of mediation in court is not optimal. This research aims to analyze the causes of the unsuccessful implementation of mediation in court. The research method used is doctrinal research sourced from legislation, literature and scientific journals. The results showed that the success of mediation in court in resolving civil disputes lies in the role of judges as mediators. Judges serving in Banyumas must have sufficient knowledge about the philosophy of dispute resolution in Banyumas society. There are four types of Banyumas local wisdom that become the internal capital of dispute resolution to keep it running lightly, honestly, and firmly, egalitarian, traditional, deliberation and these five principles become the basis for Banyumas people to live in harmony and horizontal harmony, so as to create a safe and peaceful life.Mediasi pengadilan diatur dalam KUHAP dengan istilah perdamaian. Mediasi pengadilan merupakan konsep yang dikembangkan oleh Belanda yang masih digunakan dalam penyelesaian sengketa perdata di pengadilan Indonesia. Namun pelaksanaan mediasi di pengadilan belum optimal. Penelitian ini bertujuan untuk menganalisis penyebab tidak berhasilnya pelaksanaan mediasi di pengadilan. Metode penelitian yang digunakan adalah penelitian doktrinal yang bersumber dari peraturan perundang-undangan, literatur dan jurnal ilmiah. Hasil penelitian menunjukkan bahwa keberhasilan mediasi di pengadilan dalam penyelesaian sengketa perdata terletak pada peran hakim sebagai mediator. Hakim yang bertugas di Banyumas harus memiliki pengetahuan yang cukup tentang filosofi penyelesaian sengketa dalam masyarakat Banyumas. Ada empat jenis kearifan lokal Banyumas yang menjadi modal internal penyelesaian sengketa agar tetap berjalan ringan, jujur, dan tegas, egaliter, tradisional, musyawarah dan kelima prinsip tersebut menjadi landasan bagi masyarakat Banyumas untuk hidup rukun dan harmonis secara horizontal, sehingga tercipta kehidupan yang aman dan damai.]]>
<![CDATA[PENJATUHAN SANKSI DAN PERTANGGUNGJAWABAN TINDAK PIDANA KORPORASI DALAM TINDAK PIDANA KORUPSI ]]>
<![CDATA[Asmui - -]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 14, No 1 (2023): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v14i1.16237
<![CDATA[Nowadays, the development of perpetrators of criminal acts of corruption is not only perpetrate by individuals, but is also often committed by corporations. This behavior can be categorized as a corporate crime, so it has a very broad impact on society. Due to having such a broad impact, the Government began to regulate criminal sanctions for corporations involved in corruption cases. But in reality, there are still decisions that contradict the regulations that have been issued by the Government. One of them is in Decision No. 3/Pid.Sus-TPK/2018/PT.DKI, which is the focus of this research. In this study, the author uses the concept of accountability and the imposition of criminal sanctions against corporations. Based on the researcher's analysis, the verdict of the decision that imposes criminal sanctions on the management and the corporation may be carried out even though the corporation is not prosecuted by the Public Prosecutor. This was confirmed by the Supreme Court judge's conviction regarding Article 20 paragraph (1) of the Law. No. 31 of 1999 as amended by Law. No. 20 of 2001. When using the theory of corporations that act, the management and corporations are responsible, the verdict of Decision No. 3/Pid.Sus-TPK/2018/PT.DKI can also be justified.]]>
<![CDATA[Analisis Fatwa Haram PUBG Mobile Oleh Majelis Permusyawaratan Ulama Aceh ]]>
<![CDATA[Auliya Lathifah]]>;
<![CDATA[Shofiyullah Muzammil]]>
<![CDATA[ YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 14, No 1 (2023): YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam ]]>
Publisher : <![CDATA[Program Studi Hukum Keluarga Islam ]]>
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DOI: 10.21043/yudisia.v14i1.18427
<![CDATA[The purpose of this article is to examine the haram fatwa of the Aceh Ulama Consultative Assembly against PUBG Mobile. The type of method used in this writing is a literature study with a qualitative approach. The data sources come from secondary data in the form of books, magazines, and journal articles that are still relevant to the theme of this article. The collected secondary data were then analyzed using descriptive analysis techniques. The results of the study show that the Aceh Ulema Consultative Council has the authority to issue decisions in the form of fatwas and considerations on governance issues, community development, and the Islamic economy to the government. PUBG Mobile's haram fatwa was issued by the Aceh Ulema Consultative Assembly with consideration mudharat The benefits of this game outweigh the benefits because it contains elements of violence that can have implications for changing the behavior of players and turn them negative, has the potential to cause aggression and addiction to dangerous levels, and contains elements of insulting Islamic symbols.Tulisan artikel ini bertujuan untuk menelaah fatwa haram Majelis Permusyawaratan Ulama Aceh terhadap PUBG Mobile. Jenis metode yang digunakan dalam penulisan ini adalah studi kepustakaan dengan pendekatan kualitatif. Adapun sumber data berasal dari data sekunder yaitu berupa buku, majalah, dan artikel jurnal yang masih ada relevansinya dengan tema artikel ini. Data sekunder yang terkumpul selanjutnya dianalisis menggunakan teknik analisis deskriptif. Hasil kajian menunjukkan bahwa Majelis Permusyawaratan Ulama Aceh sesungguhnya memiliki otoritas untuk memberi ketetapan berupa fatwa serta pertimbangan terhadap isu-isu pemerintahan, perkembangan komunitas, dan ekonomi Islam kepada pemerintah. Fatwa haram PUBG Mobile dikeluarkan Majelis Permusyawaratan Ulama Aceh dengan pertimbangan mudharat dari permainan ini lebih besar daripada manfaatnya karena mengandung unsur kekerasan yang dapat berimplikasi terhadap perubahan perilaku pemainnya dan mengubahnya menjadi negatif, berpotensi menimbulkan agresif dan kecanduan level berbahaya, dan mengandung unsur penghinaan terhadap simbol Islam.]]>
