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<![CDATA[RELEVANSI ANTARA PEMIDANAAN INDONESIA DAN SANKSI PIDANA ISLAM ]]>
<![CDATA[Syatar, Abdul]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 16 No 1 (2018): Diktum: Jurnal Syariah dan Hukum ]]>
Publisher : <![CDATA[Jurusan Syariah dan Ekonomi Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.28988/diktum.v16i1.525
<![CDATA[Abstract: Positive crimes and Islamic crimes are the same in terms of determining a crime and violation. The difference lies in the aspect of punishment which is known as punishment. Although there is an element of difference between the two, it has a point of relevance of objectives between Indonesian criminal sanctions and Islamic criminal sanctions. This is especially related to the divine value between Islamic criminal sanctions and Indonesian criminal sanctions. The right of Allah swt. contained in the application of Islamic criminal sanctions is one of the teachings of Islam. However, in the application of punishment in the Indonesian legal system it still included divine elements because the source of Indonesian law, namely Pancasila and the 1945 Constitution, accommodated the divine spirit. Indonesian Criminal Law has Islamic legal values in the form of divine value, education and maintaining stability in society. Thus, the peak of relevance between Islamic criminal sanctions and Indonesian criminal sanctions together requires the issue of maintaining stability in society. It is time for Muslims to unite in terms of discussing the inclusion of Islamic criminal law sanctions into the renewal of Indonesian criminal and criminal prosecution.
Abstrak: Pidana positif dan pidana Islam sama dalam hal menentukan sebuah kejahatan dan pelanggaran. Perbedaan terletak pada aspek pemberian hukuman yang dikenal dengan pemidanaan. Walaupun ada unsur perbedaan dari keduanya, tetapi memiliki titik relevansi tujuan antara pemidanaan Indonesia dan sanksi pidana Islam. Hal yang terkait terutama dalam nilai ilahiyah antara sanksi pidana Islam dan pemidanaan Indonesia. Hak Allah swt. yang termuat dalam keberlakuan sanksi pidana Islam merupakan salah satu ajaran Islam. Akan tetapi, dalam keberlakuan pemidanaan dalam sistem hukum Indonesia pun masih memasukkan unsur ilahiyah karena sumber hukum Indonesia yaitu Pancasila dan UUD 1945 mengakomodir spirit ketuhanan. Pemidanaan Indonesia memiliki nilai-nilai hukum Islam berupa nilai ilahiyah, pendidikan dan menjaga stabilitas dalam masyarakat.. Dengan demikian, puncak relevansi antara sanksi pidana Islam dan pemidanaan Indonesia sama-sama menghendaki persoalan menjaga stablitas dalam masyarakat.
Sudah saatnya umat Islam bersatu dalam hal mewacanakan untuk memasukkan sanksi hukum pidana Islam ke dalam pembaharuan pemidanaan dan pidana Indonesia.]]>
<![CDATA[RELEVANSI ANTARA PEMIDANAAN INDONESIA DAN SANKSI PIDANA ISLAM ]]>
<![CDATA[Syatar, Abdul]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 16 No 1 (2018): 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.v16i1.525
<![CDATA[Abstract: Positive crimes and Islamic crimes are the same in terms of determining a crime and violation. The difference lies in the aspect of punishment which is known as punishment. Although there is an element of difference between the two, it has a point of relevance of objectives between Indonesian criminal sanctions and Islamic criminal sanctions. This is especially related to the divine value between Islamic criminal sanctions and Indonesian criminal sanctions. The right of Allah swt. contained in the application of Islamic criminal sanctions is one of the teachings of Islam. However, in the application of punishment in the Indonesian legal system it still included divine elements because the source of Indonesian law, namely Pancasila and the 1945 Constitution, accommodated the divine spirit. Indonesian Criminal Law has Islamic legal values ??in the form of divine value, education and maintaining stability in society. Thus, the peak of relevance between Islamic criminal sanctions and Indonesian criminal sanctions together requires the issue of maintaining stability in society. It is time for Muslims to unite in terms of discussing the inclusion of Islamic criminal law sanctions into the renewal of Indonesian criminal and criminal prosecution. Abstrak: Pidana positif dan pidana Islam sama dalam hal menentukan sebuah kejahatan dan pelanggaran. Perbedaan terletak pada aspek pemberian hukuman yang dikenal dengan pemidanaan. Walaupun ada unsur perbedaan dari keduanya, tetapi memiliki titik relevansi tujuan antara pemidanaan Indonesia dan sanksi pidana Islam. Hal yang terkait terutama dalam nilai ilahiyah antara sanksi pidana Islam dan pemidanaan Indonesia. Hak Allah swt. yang termuat dalam keberlakuan sanksi pidana Islam merupakan salah satu ajaran Islam. Akan tetapi, dalam keberlakuan pemidanaan dalam sistem hukum Indonesia pun masih memasukkan unsur ilahiyah karena sumber hukum Indonesia yaitu Pancasila dan UUD 1945 mengakomodir spirit ketuhanan. Pemidanaan Indonesia memiliki nilai-nilai hukum Islam berupa nilai ilahiyah, pendidikan dan menjaga stabilitas dalam masyarakat.. Dengan demikian, puncak relevansi antara sanksi pidana Islam dan pemidanaan Indonesia sama-sama menghendaki persoalan menjaga stablitas dalam masyarakat. Sudah saatnya umat Islam bersatu dalam hal mewacanakan untuk memasukkan sanksi hukum pidana Islam ke dalam pembaharuan pemidanaan dan pidana Indonesia.]]>
<![CDATA[Effect Of Young Age in Murder Felony (Comparative Study Between Islamic Jurisprudence and Indonesian Law) ]]>
<![CDATA[Haq, Islamul]]>;
<![CDATA[Bedong, M. Ali Rusdi]]>;
<![CDATA[Syatar, Abdul]]>
<![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/al-ahkam.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[DARURAT MODERASI BERAGAMA DI TENGAH PANDEMI CORONA VIRUS DESEASE 2019 (COVID-19) ]]>
<![CDATA[Abdul Syatar, Abdul Syatar]]>;
<![CDATA[Muhammad Majdy Amiruddin]]>;
<![CDATA[Arif Rahman]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 13 No 1 (2020): THE MODERATION OF RELIGION (SINTA 4) ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v13i1.1376
<![CDATA[Abstrak Artikel ini bertujuan untuk menguraikan tentang pentingnya menjaga moderasi beragama di tengah pandemi covid-19. Pendekatan yang digunakan adalah sosial keagamaan dengan melihat fakta-fakta yang terjadi di masyarakat. Hasil pemahaman menunjukkan bahwa prioritas moderat dalam beragama pada masa pandemi covid 19 menjadi sebuah keharusan. Untuk itu, umat sebaiknya lebih memahami menjaga keselamatan diri dan masyarakat luas lebih utama karena tidak ada alternatif lain dibandingkan dengan memaksakan kehendak untuk melaksanakan ibadah di masjid atau di rumah ibadah lainnya. Hukum Islam memberikan pilihan rukhsah ketika umat dalam kondisi sulit atau meninggalkan salat di masjid. Di sisi lain, umat dituntut untuk lebih memahami fikih di tengah wabah covid 19 dengan tidak meninggalkan fikih konvensional. Untuk itu, membangun moderasi beragama pada saat atau pasca pandemi covid 19 menjadi sebuah keharusan terutama relasi antara manusia dengan cara menghindari dan memutus penularan virus tersebut dengan berbagai cara. Pembiasaan diri untuk menerima sesuatu yang ditimbulkan oleh covid 19 dari berbagai aspek terutama pembiasaan beribadah umat. Pertimbangan kaidah menghindari kemudaratan lebih utama dibanding melaksanakan maslahat menjadi cara dalam Islam untuk tetap menjaga moderasi beragama. Kata kunci: Moderasi Beragama; Pandemi; Virus Corona; Covid 19.]]>
<![CDATA[Darurat Moderasi Beragama Di Tengah Pandemi Corona Virus Desease 2019 (Covid-19) ]]>
<![CDATA[Abdul Syatar, Abdul Syatar]]>;
<![CDATA[Muhammad Majdy Amiruddin]]>;
<![CDATA[Arif Rahman]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 13 No 1 (2020): THE MODERATION OF RELIGION (SINTA 4) ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v13i1.1376
<![CDATA[Abstract The purpose of this article is to elaborate on the essence of maintaining religious moderation amid the covid pandemic 19. The social-religious approach was conducted by observing the facts that occur in society. The result indicates that moderate priorities in religion during the covid pandemic 19 became a necessity. Consequently, maintaining personal safety and the wider community should become a priority due to the absence of alternative rather than forcing the will to carry out worship in the mosque or in certain places. Islamic law provides rukhsah when the ummah is not in proper conditions to do such rituals like praying in the mosque. On the other hand, people are required to better understand fiqh in the pandemic of Covid 19 by not leaving conventional fiqh. Adapting the religious moderation during or after the covid pandemic 19 becomes a necessity, especially relations between humans by avoiding and blocking the transmission of the virus in various ways. Acceptance of the new habit caused by covid 19 from various aspects, especially the worship habits of the people should be considered. The principle of avoiding harm is more important than carrying out benefits is one of the ways in Islam to maintain religious moderation. Keywords: Religious Moderation; Pandemic; Corona Virus; Covid 19]]>
<![CDATA[Mencegah Kecurangan dalam Transaksi Online dengan mengadaptasikan Konsep Siri dan Pacce ]]>
<![CDATA[Amiruddin, Muhammad Majdy]]>;
<![CDATA[Haq, Islamul]]>;
<![CDATA[Hasanuddin, Hasanuddin]]>;
<![CDATA[Ilham, Muhammad]]>;
<![CDATA[Syatar, Abdul]]>;
<![CDATA[Arief, Muhammad]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 12 No 1 (2019): The Moderation of Islam, Moslem Communities and Cultural Studies (Sinta 4) ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v12i1.799
<![CDATA[The Purpose of this study is conducting mitigate fraud transaction by adapting the concept of siri’ na pacce’. This research is a qualitative research with a critical ethnographic approach. The source of data from this study is primary data in the form of direct interviews to several informants and subjects in the form of data from the research location. Furthermore, the data collection methods used was in-depth interviews, documentation and recording. Then, the processing and data analysis techniques are qualitative analysis by building conclusions with the stages of data collection, triangulation data analysis and final conclusion. The results of this study indicate Lempu’ and ada tongeng 'in the dimension of honesty accountability, namely honesty and wisdom which are keys in reducing fraud. The value of clay is reinforcement in the implementation of accountability can be seen in the process of offering, ordering, payment and delivery.]]>
<![CDATA[Uncovering Wasathiyah Values On Sharia Banking ]]>
<![CDATA[Amiruddin, Muhammad Majdy]]>;
<![CDATA[Sapa, Nasrullah bin]]>;
<![CDATA[Syatar, Abdul]]>
<![CDATA[ Al-Mashrafiyah (Jurnal Ekonomi, Keuangan dan Perbankan Syariah) Vol 4, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/al-mashrafiyah.v4i2.14676
<![CDATA[Islamic banking in Indonesia has a unique approach. Not only restricted by texts which are the source of rules, he also strongly considers the reality of society in Indonesia. Text and context also struggle to achieve benefit. Something that can only be achieved by the wasathiyah approach. This study aims to reveal the wasathiyah values contained in Islamic banking activities in Indonesia. The method adopted is a qualitative design. As a grand theory, this research uses wasathiyah theory by Yusuf Al Qardhawi. An interesting finding states that wasaty has covered the right understanding related to the usury distinction between interest and profit and wages. Another interesting finding shows that uqud al murakkabah that has been forbidden by the traditionalists in total, is also given an appropriate portion so that halal-haram can be classified]]>
<![CDATA[I’TIBĀR AL MA'ALAT PRINCIPLES IN MUI FATWA NUMBER 14 OF 2020 CONCERNING ORGANIZATIONS OF WORSHIP IN SITUATIONS OF THE COVID-19 OUTBREAK ]]>
<![CDATA[Islamul Haq]]>;
<![CDATA[Abdul Syatar]]>;
<![CDATA[M. Ali Rusdi Bedong]]>;
<![CDATA[Muhammad Haramain]]>
<![CDATA[ Al-Risalah VOLUME 21 NO 1, MEI (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/al-risalah.v1i1.20968
<![CDATA[This study aims at examining the use the principle of i`tibar al ma'alat in the MUI fatwa number 14 of 2020 concerning the organization of worship in situations of the Covid-19 outbreak. MUI fatwa number 14 of 2020 forced most Muslims in Indonesia to worship out of the box. the results of the study it was found that the MUI in issuing fatwa number 14 of 2020 had considered the principle of i'tibar al ma'alat, the prohibition of worshiping in congregation in areas with high distribution potential was determined in order to anticipate the spread of the Covid-19 outbreak. However, the MUI does not generalize all regions, this is also done based on the principle of i'tibar al ma'alat to avoid the practice of tafrith to religious orders in the midst of society]]>
<![CDATA[Caliphate; is it Theological Inevitability or Sociological Experimentation? ]]>
<![CDATA[M Ilham Kamil]]>;
<![CDATA[Abdul Syatar]]>;
<![CDATA[Muhammad Majdy Amiruddin]]>
<![CDATA[ Jurnal Ushuluddin Vol 29, No 1 (2021): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v29i1.12383
<![CDATA[The main objective of this study was to investigate the ontological status of the caliphate as a sociological experimentation. The study was a library research which adopted a descriptive analytical method through reading various literatures with a philosophical historical approach. The data were obtained from a variety of credible literature and other various supporting information then presented with a strong analytical instrument based on the normative foundation and thoughts of the figures to generate a deeper elaboration of ideas. The result showed that the relationship between religion and the state was a matter of pure contact with public reason. The absence of religious sharih texts in state matters, including models and singular forms of state practice, is an indisputable reason for the profanity of the Khilafah. The state practices exemplified by the Prophet and Companions were nothing more than sociological experiments. The experiment of the Prophet and purely sociological relative is not a theological necessity. The state is in principle an institution designed to realize benefit as the highest moral principle and locus of the view of the universal will. As an alternative to the caliphate model which is outdated and impossible to revive, a democratic state is a realistic choice because it is in accordance with the development of modern life and is an effort to approach universal human values]]>
<![CDATA[ABSORPTION OF MODERATION VALUE IN THE FATWA FLEXIBILITY; CASE ON HANDLING A COVID-19 CORPSE ]]>
<![CDATA[Muammar Bakry]]>;
<![CDATA[Abdul Syatar]]>;
<![CDATA[Muhammad Majdy Amiruddin]]>;
<![CDATA[M. Ilham]]>
<![CDATA[ istinbath Vol 20 No 1 (2021): Juni 2021 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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<![CDATA[This article aims to analyze and provide ideas about the absorption of moderation values to those who are competent. Fatwa is flexible. Fatwas must have moderate dimensions. This article uses a philosophical approach by analyzing literature, both in the form of classic literature, books, journals and other sources. This article provides the idea that absorption of Fatwas is moderated by balancing all aspects. It is neither hard nor loose. Such a style of Fatwa can be seen from the results of the decided Fatwa that remains in the corridor of the Shari’a, weighs greater consideration, matches the reality of the needs of Muslims, and provides equal convenience. Fatwa must become barometer controlling changes in social reality for Muslims. Every emerging legal issue is responded quickly and accurately. However, what needs to be considered is the method used in exploring the laws related to contemporary problems according to the Fatwa procedure and all its consequences. The implications of the study indicatea that the absorption of moderate Fatwa are things that should get attention, both among laity and competent mufti. Mufti is demanded to produce Fatwa that can be accepted by Muslims but does not neglect religious texts originating from Allah. and the Messenger of Allah. Mufti must adopt policies regarding the problems faced by Muslims today. The moderate Fatwa aims to prevent Muslims from carrying out legal arbitrarily and in accordance with their own passions]]>
