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The Effectiveness of Adat Sanction for Khalwat Offense Based on Islamic Criminal Law in Ketol, Central Aceh [Efektifitas Sanksi Adat Bagi Pelaku Khalwat: Perspektif Hukum Pidana Islam di Kecamatan Ketol Kabupaten Aceh Tengah] Satiya Citra Dewi; Hasanuddin Yusuf Adan
Legitimasi: Jurnal Hukum Pidana dan Politik Hukum Vol 10, No 2 (2021)
Publisher : Islamic Criminal Law Department, Faculty of Sharia and Law, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/legitimasi.v10i2.11341

Abstract: This study aims to first, find out what forms of customary sanctions are imposed on perpetrators of khalwat in Ketol, Central Aceh district. Second, to know the level of effectiveness of customary sanctions in Ketol District against the eradication of the crime of seclusion. Third, a review of Islamic law on customary sanctions in Ketol District for perpetrators of the crime of seclusion. The method used in this research is a qualitative descriptive method using field research and library research. The results of the research in this thesis are the settlement of the khalwat dispute in the Ketol District, Central Aceh Regency, in which the dispute is settled customarily by a deliberation process. Then each actor is charged with paying one or more oxen following the deliberation agreement between the parties. The sanctions that apply are very ineffective among people with middle and upper economic levels, for those who are middle and above do not feel the effects of the sanctions imposed, because it is very easy for them to pay the sanctions. Overview of Islamic law customary sanctions do not conflict with Islamic law because in Islamic law the sanction for seclusion is ta'zir, namely the punishment determined by the ruler or judge, which in customary law in Central Aceh who acts as a judge is Reje Kampung. Abstrak: Tujuan dari penelitian ini, pertama, untuk mengetahui apakah bentuk sanksi adat yang dijatuhkan bagi pelaku khalwat di Ketol, Aceh Tengah. Kedua, tingkat efektivitas sanksi adat di Kecamatan Ketol terhadap pemberantasan tindak pidana khalwat. Ketiga, tinjauan hukum Islam terhadap sanksi adat di Kecamatan Ketol bagi pelaku tindak pidana khalwat. Adapun metode yang digunakan dalam penelitian ini adalah metode deskriptif Kualitatif dengan menggunakan data lapangan (field research) dan data pustaka (Library research). Penelitian ini bertujuan untuk mengetahui bagaimana Islam mengatur tentang penyelesaian khalwat dan sistem putusan Peradilan Adat di Aceh Tengah. Hasil penelitian dalam skripsi ini adalah penyelesaian sengketa khalwat di Kecamatan Ketol Kabupaten Aceh Tengah, dalam penyelesaian sengketa tersebut diselesaikan secara adat dengan proses musyawarah. Kemudian masing-masing pelaku dibebankan untuk membayar satu atau lebih dari satu ekor lembu sesuai dengan kesepakatan musyawarah antara para pihak. Adapun sanksi yang berlaku tersebut sangat tidak efektif di kalangan masyarakat yang tingkat perekonomiannya menengah ke atas, bagi mereka yang menengah ke atas tidak merasakan efek dari sanksi yang dijatuhkan, karena sangat mudah bagi mereka untuk membayar sanksi tersebut. Tinjauan hukum Islam sanksi adat tidak bertentangan dengan hukum Islam karena dalam hukum Islam sanksi bagi khalwat ialah ta’zir yaitu hukuman yang ditentukan oleh penguasa atau hakim, yang dimana dalam hukum adat di Aceh Tengah yang berperan sebagai hakim adalah Reje Kampung.

PARTAI POLITIK DALAM PERSPEKTIF ISLAM Hasanuddin Yusuf Adan
Legitimasi: Jurnal Hukum Pidana dan Politik Hukum Vol 3, No 1 (2014)
Publisher : Islamic Criminal Law Department, Faculty of Sharia and Law, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/legitimasi.v3i1.341

A political party is a tool for human person or group of people to reach the power that can be set in accordance with the provisions of the country in the political parties. Originally Islam does not recognize political parties in determining the executive and state power, but in tune with the times difficult for Muslims who inhabit countries today to not wear a political party in control and manage the state. Islamic political experts differ between one another with respect to whether or not the state should Muslim majority wear and use political parties as one of the attributes of the state, they allow and others do not. Eventgouh conditions and situations often affect to something new that matters dealing with Islam and Muslims. In this age where the world is ruled by non-Muslim world institutions of the United Nations (UN) then be mistaken for Muslims not to accept and use the political parties in the Muslim majority country. The most important note in the atmosphere as it is the practice of the Muslims belong to a party must not follow the practice of non-Muslims who justify the means. Islamic Ummah must maintain originality of morality in politics so that the political party that sponsored the non-Muslims in Muslim practice became Islamic. Kata Kunci: Partai, politik, perspektif, Islam

Keputusan Mahkamah Rendah Syariah Kuantan Pahang Tentang Tunggakan Nafkah Pasca Perceraian Menurut Hukum Positif Malaysia Dan Hukum Islam Hasanuddin Yusuf Adan; Mohamad Firdaus Bin Tokimin
Media Syari'ah Vol 20, No 2 (2018)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v20i2.6516

Abstrak: Menurut Enakmen (Undang-undang) Keluarga Islam Pahang bahwa, di dalam pasal (seksyen) 70 (1) dan (2): Tunggakan nafkah yang tidak berpanjar, boleh dituntut sebagai suatu utang daripada pihak yang melanggar janji dan, jika tunggakan itu terkumpul harus dibayar sebelum suatu perintah penerimaan dibuat terhadap pihak yang melanggar janji, tunggakan itu boleh dibuktikan dalam kebangkrutannya pailit dan, jika tunggakan itu terkumpul harus dibayar sebelum dia meninggal dunia, tunggakan itu hendaklah menjadi suatu utang yang harus dibayar dari pusakanya. Dan tunggakan nafkah yang terkumpul harus dibayar sebelum orang yang berhak meninggal dunia dan boleh dituntut sebagai utang oleh warisnya. Oleh karena itu, nafkah tertunggak merupakan nafkah selama perkawinan yang selama ini tidak atau belum diberikan oleh suami kepada isterinya. Pertanyaan penelitian dalam skripsi ini adalah bagaimana keputusan Mahkamah Syariah Rendah Kuantan Pahang tentang tunggakan nafkah pasca perceraian menurut Enakmen Undang-undang Keluarga Islam Negeri Pahang dan bagaimana pemberian tunggakan nafkah isteri pasca perceraian menurut perspektif fikih Islam. Dalam penelitian ini penulis menggunakan metode kajian lapangan dan kajian kepustakaan (library research). Mahkamah Rendah Syariah Kuantan Pahang mengambil inisiatif terhadap tunggakan nafkah isteri pasca perceraian dengan memerintahkan setiap suami harus bertanggung jawab tentang hal tersebut supaya membayar nafkah kepada seseorang yang lain jika dia tidak mampu, baik sepenuhnya atau sebagiannya. Selain itu, Mahkamah dapat menentukan nafkah tersebut dengan memerintahkan suami untuk membayar nafkah tersebut daripada jaminan dari semua harta benda miliknya. Mayoritas, ulama sepakat bahwa tunggakan nafkah isteri otomatis menjadi utang suami jika ia menolak memberikannya pada isteri, dan utang nafkah itu tidak bias selesai kecuali dilunasi atau direlakan oleh isteri seperti layaknya utang-utang pada umumnya. Dari paparan di atas dapat disimpulkan bahwa suami tidak akan terlepas dari kewajiban memberikan nafkah kepada isteri baik dalam perkawinan maupun sesudah perceraian.Abstract: According to the enactment (law) of the Pahang Islamic family that, in sections (section) 70 (1) and (2): Arrears of a non-long living, may be prosecuted as a debt from the party violating the pledge and, if the arrears are accumulated should be Paid before an acceptance order is made against the party in violation of the pledge, the arrears can be proved in his resurrection of bankruptcy and, if the arrears are accumulated must be paid before he dies, the arrears should be A debt to be paid from its inheritance. And the arrears of the accumulated living shall be paid before the right person dies and may be prosecuted as debt by his heirs. Therefore, the outstanding living is living during the marriage that has not been given by the husband to his wife. The research question in this thesis is how the decree of Sharia Court of low Kuantan Pahang about the arrears of post-divorce living according to the enactment of the Pahang state Islamic Family law and how the provision of arrears for the wives After a divorce in Islamic jurisprudence. In this research, the authors use the method of field studies and literature studies (library research). Syariah Low Court Kuantan Pahang took the initiative against the arrears of the post-divorce fund by ordering each husband to be responsible for it to pay a living to someone else if he could not afford, either completely or partially. Besides, the court may make a living by ordering the husband to pay the living from the guarantees of all his possessions. The majority, the clerics agreed that the arrears would automatically become a husband's debt if he refused to give him to the wife, and the debt was not completed unless it was repaid or made by wives like debts in general. From the above exposure can be concluded that the husband will not be separated from the obligation to provide a living to the wife either in marriage or after divorce.

Eksistensi Kota Madani dalam Perspektif Siyasah Syar'iyyah (Kajian Eksplisit Kota Madani Banda Aceh) Hasanuddin Yusuf Adan
Media Syari'ah Vol 19, No 2 (2017)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v19i2.2022

Istilah Kota Madani sering dikaitkan dengan keberadaan kota Madinah di zaman Nabi dan Khulafaurrasyidin sehingga sebahagian orang cenderung mengartikan kata madani sebagai padanan kata madinah. Dalam memimpin kota Banda Aceh Illiza Saâ€™aduddin Jamal sering sekali mengkampanyekan istilah kota madani untuk Banda Aceh sehingga istilah kota madani sudah sangat akrab bagi warga kota tersebut. Pertanyaan yang muncul di sini adalah; bagaimana konsep kota madani yang sebenarnya? Dan mana contoh konkrit kota madani yang pernah wujud dalam kehidupan ummat manusia di dunia? Serta bagaimana kedudukannya dalam konteks siyasah syarâ€™iyyah. Untuk menjawab semua pertanyaan tersebut perlu kehadiran teknis dan metodologi penulisan sebagai penguat keabsahan suatu tulisan ilmiah seperti metode kualitatif yang sangat layak digunakan untuk tulisan ini sebagai jenis penelitian ilmu sosial. Dari hasil kajian yang ada ditemukan bahwa konsep kota madani merupakan sebuah kota yang dihuni dan dipimpin oleh ummat Islam yang berlaku amalan ketauhidan, amalan syariâ€™ah, dan amalan akhlak karimah di dalamnya sebagaimana yang pernah wujud dalam wilayah Madinah yang dipimpin Rasulullah SAW dan para khulafaurrasyidin dahulu kala, kota tersebut harus dipimpin oleh pemimpin muslim yang thaâ€™at, beriman, dan bersyariâ€™ah. Dengan demikian kota Banda Aceh yang sering disebut-sebut sebagai kota madani perlu dipersiapkan unsur-unsur kemadaniannya sehingga ia layak disebut Kota Madani.

PERGUMULAN SYARI'AT ISLAM DENGAN POLITIK DI ACEH Hasanuddin Yusuf Adan
Al-Ijtima`i: International Journal of Government and Social Science Vol 8 No 1 (2022): Al-Ijtima`i: International Journal of Government and Social Science
Publisher : Fakultas Ilmu Sosial dan Ilmu Pemerintahan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jai.v8i1.2034

Actually, Islamic shariah has been united with Acehnese society for a long time from the era of Sultan Iskandar Muda in the seventeenth century until nowadays. The relationship between the government and Acehnese society especially for Islamic shariah has long been agreed and accepted in their daily life. Historically, when Islam was first introduced in this area, the Acehnese society were accepted by the whole society without having any obstacle. They accepted Islam peacefully and there was no coercion as well as refusal. This can be proved when Islam was introduced in Peureulak, there had not been happening chaos and riot within Acehnese society. This circumstance can also be read in the history book related to the coming of Islamic shariah in Aceh. Anyway, it was different from the spread of Islam in Java which was brought and propagated by the Acehnese ulama-Fatahillah. At that time, most of Hindus particularly those who were from the middle and high class community refused Islam and even fought against Islam and a few of them escaped to Bali. Then the questions coming up; why Islamic Shariah and politics in Aceh are in chaos and how to solve this problem. Truely speaking, the dispute between politics and Islamic shariah in Aceh has been happening since Aceh became a part of Indonesia in 1945. Probably this was happening when Indonesia started applying under secular country especially based on the law applied here. Therefore, the dispute between Islamic shariah and secular regulation automatically occured. It is not exaggeration to say that Islamic shariah cannot be appropriated with the concept of secular state. Next solution is to change the concept of Indonesian secular law or to give a specific autonomy to Aceh forever.

Syari’at Islam dan Qanun Jinayat di Aceh Hasanuddin Yusuf Adan
Legitimasi: Jurnal Hukum Pidana dan Politik Hukum Vol 11, No 1 (2022)
Publisher : Islamic Criminal Law Department, Faculty of Sharia and Law, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/legitimasi.v11i1.13447

Abstract: The history of the implementation of Islamic law in Aceh has taken a very long time since the colonial era to the reform era in Indonesia. All of this happened more because of the government and government that started from the Dutch East Indies government to the Old Order, New Order and Reformation. However, in the end, the Law for the implementation of Islamic Shari'ah in Aceh came down from Jakarta, starting with the Law. No. 44 of 1999 concerning the Privileges of Aceh up to Law No. 11 of 2006 concerning the Government of Aceh. As a mandate from the law, a number of laws were born to complete the operational implementation of Islamic law in Aceh. This study uses historical research methods because the study of material is related to the history of the implementation of Islamic law in Aceh. The findings of this study indicate that the struggle for the implementation of Islamic law in Aceh requires a long struggle so that it meets with success.Abstrak: Sejarah pelaksanaan syari’at Islam di Aceh mengalami uluran waktu yang sangat panjang semenjak zaman kolonial sampai kepada zaman reformasi di Indonesia. Semua itu terjadi lebih disebabkan oleh perjalanan pemerintahan dan birokrasi yang bermula dari pemerintahan Hindia Belanda sampai kepada rezim Orde Lama, Orde Baru dan Orde Reformasi. Walaubagaimanapun, akhirnya Undang-undang pemberlakuan syari’at Islam di Aceh turun dari Jakarta, mulai dari Undang-Undang Nomor 44 Tahun 1999 Tentang Keistimewaan Aceh sampai kepada Undang-Undang Nomor 11 Tahun 2006 Tentang Pemerintahan Aceh. Sebagai amanah dari undang-undang tersebut maka lahirlah sejumlah qanun untuk melengkapi perangkat operasional pelaksanaan syari’at Islam di Aceh. Penelitian ini menggunakan metode penelitian historis karena kajian materinya terkait dengan pemaparan sejarah pelaksanaan syari’at Islam di Aceh. Hasil temuan dari penelitian ini menunjukkan bahwa perjuangan pelaksanaan syari’at Islam di aceh memerlukan perjuangan panjang sehingga ketemu dengan kesuksesan.

Islam and the Foundation of the State in Indonesia: The Role of the Masyumi Party in the Constituent Assembly the Perspective of Fiqh al-Siyāsah Hasanuddin Yusuf Adan; Iskandar Iskandar; Husaini Ibrahim; Sutri Helfianti; Rosmawati Rosmawati
Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 7, No 1 (2023)
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/sjhk.v7i1.16650

At the commencement of Indonesian independence, the Masyumi Party was the sole prominent Islamic party. It attempted to include Islam as the foundation of the Indonesian state into its constitution. This study aims to investigate the effort of the Masyumi during their active participation and administration of the government throughout the Old Order period in the context of fiqh al-siyāsah. This research is a qualitative legal study employing the approach of fiqh al-siyāsah or Islamic politics. Meanwhile, data collection techniques were carried out through literature studies and in-depth interviews. The results of this study indicate that Masyumi's efforts in the Constituent Assembly, whose task is to draft the Indonesian State Constitution, were carried out very seriously and earnestly, causing the work of the Constituent Assembly members to drag on because there was no point of convergence between the Masyumi Islamic Party and the national parties. As a result of the absence of a meeting point, President Soekarno, with the support of the Indonesian Army, issued a decree on July 5, 1959, dissolving the Constituent Assembly and reverting to the 1945 Constitution. It turned out that the failure of Masyumi's hard work to make Islam the basis of the state was due to internal factors: communist, nationalist, and secularist ideology. In addition, it was also influenced by several external factors: the infiltration of the global superpowers and Islamophobia. Despite the fact that Masyumi was deemed a failure, various contributions in the context of fiqh al-siysah in Indonesia, particularly resistance to communism, contributed color to an Islamic state administration system as well as adherence to the constitution and theistic democracy.

KONSEP SYŪRĀ MENURUT YŪSUF AL-QARAḍĀWĪ DAN RELEVAN SINYA DENGAN SISTEM DEMOKRASI PANCASILA DI INDONESIA Husni A. Jalil; Hikmawati Meuraxa; Hasanuddin Yusuf Adan
As-Siyadah : Jurnal Politik dan Hukum Tata Negara Vol 1 No 1 (2022): September As-Siyadah : Jurnal Politik dan Hukum Tata Negara
Publisher : Prodi Hukum Tata Negara (Siyasah)

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (831.153 KB)

Syūrā merupakan bagian dari prinsip dalam sistem masyarakat dan pemerintahan Islam. Salah satu ulama yang concern membicarakan sistem syūrā adalah Yūsuf Al-Qaraḍāwī. Pemikiran Yūsuf Al-Qaraḍāwī menyangkut konsep syūrā tampak dekat dan relevan dengan konsep demokrasi pancasila di Indonesia. Oleh karena itu, rumusan masalah yang diajukan adalah bagaimana pandangan Al-Qaraḍāwī tentang syūrā, dan bagaimana relevansinya dengan sistem demokrasi pancasila di Indonesia. Penelitian ini dilakukan dengan studi pustaka. Pendekatan penelitian ini adalah kualitatif, dengan jenis deskriptif-analisis. Hasil penelitian bahwa syūrā dalam pandangan Yūsuf Al-Qaraḍāwī merupakan sebuah sistem dan asas negara Islam (Dawlah al-Islamiyyah). Syūrā mempunyai batasan yang harus ditegakkan, baik di bidang akidah, akhlak termasuk juga syariah. Hukum melaksanakan syūrā wajib berdasarkan perintah QS. Ali Imran [3] ayat 159 dan QS. al-Syūrā [42] ayat 38. Pemikiran Yūsuf Al-Qaraḍāwī tentang syūrā ada empat poin. Pertama, wajib menagakkan syūrā. Kedua, syūrā dalam Alquran hanya secara global, tidak secara parsial terperinci. Ketiga, pemerintah bebas membentuk sistem, atau pola syūrā sesuai dengan kebutuhan. Keempat, mekanisme memutuskan masalah melalui syūrā mengikuti keputusan mayoritas. Pendapat Yūsuf Al-Qaraḍāwī terkait syūrā cukup relevan dengan sistem demokrasi pancasila di Indonesia. Relevansi dan kedekatan kedua sistem syūrā dan sistem demokrasi pancasila bisa dipahami dari lima poin. Pertama, demokrasi pancasila dan syūrā mengenal asas kebertuhanan dan kemanusiaan yang adil dan beradab, persatuan dan keadilan. Kedua, adanya keharusan menjalankan musyawarah. Ketiga, pemilihan pemimpin dilaksanakan dengan tata cara pemilihan, keputusan paling banyak (suara mayoritas). Keempat, negara harus ada lembaga sebagai wakil rakyat. Dalam sistem syūrā dikemukakan Yūsuf Al-Qaraḍāwī, lembaga tersebut berbentuk Majelis Syūrā yang di dalamnya ada ahl al-syūrā atau ahl ḥalli wa al-‘aqḍi. Dalam sistem demokrasi pancasila mengharuskan adanya lembaga DPR dan MPR. Kelima, adanya kewenangan dari lembaga wakil rakyat untuk memakzulkan pemimpin apabila terbukti melakukan kesalahan dan penyimpangan.

Pan-Islamisme Jamaluddin al-Afghani dan Relevansinya dengan Penerapan Syari'at Islam di Aceh Nailis Wildany; Hasanuddin Yusuf Adan; Hajarul Akbar
As-Siyadah : Jurnal Politik dan Hukum Tata Negara Vol 2 No 1 (2023): Maret As-Siyadah: Jurnal Politik dan Hukum Tata Negara
Publisher : Prodi Hukum Tata Negara (Siyasah)

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (646.849 KB)

Jamaluddin al-Afghani merupakan seorang tokoh pembaharu islam yang hidup pada abad ke-19. Al-Afghani mengusung konsep Pan-Islamisme, yaitu persatuan islam untuk menumbuhkan semangat persaudaraan islam (ukhuwah islāmiyah) ditengah kemunduran islam karna ummat yang terpecah. Dalam perkembangannya, konsep Pan-Islamisme berhasil tersebar ke banyak negara di dunia, bahkan hingga Indonesia. Aceh merupakan salah satu provinsi di Indonesia, yang memiliki keistimewaan untuk menegakkan Syariat Islam secara menyeluruh. Tujuan penulisan artikel ini adalah untuk melihat relevansi antara konsep penerapan Syariat Islam di Aceh dan konsep Pan-Islamisme yang diperkenalkan oleh al-Afghani. Metode yang digunakan adalah kualitatif dengan pendekatan analisis historis, kemudian jenis penilitian yang dilakukan adalah studi kepustakaan. Hasil penelitian menunjukkan terdapat dua relevansi antara konsep penerapan Syariat Islam di Aceh dengan konsep Pan-Islamisme Jamaluddin al-Afghani, yaitu sama-sama menghendaki kesatuan paham keislaman agar terciptanya suatu persatuan dan juga praktik mengedepankan ukhuwah islāmiyah sebagai landasan persatuan.

Pengawasan Mal Administrasi oleh Ombudsman Aceh terhadap Pelayanan Publik atau Pelayanan Kemasyarakatan pada BPBD Bireuen Hasanuddin Yusuf Adan; Zaiyad Zubaidi; Muhammad Iqbal Rahman
Tasyri' : Journal of Islamic Law Vol. 1 No. 2 (2022): Tasyri'
Publisher : STAINI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53038/tsyr.v1i2.36

The implementation of a clean and effective government aspired to by the community, public services and law enforcement are two inseparable aspects of efforts to create a democratic government that aims to improve people's welfare, justice, legal certainty, clean and transparent government (clean government and good governance). governance). In fact, there are still many maladministration carried out by public services. The formulation of the problem in this research is how is the Islamic perspective related to supervision and how is the process of public supervision and what factors are the obstacles experienced by the Aceh Ombudsman. This type of research is classified as field research, which is descriptive in nature, namely research that describes and describes data sourced from primary data through interviews, observations and reports in the form of documents and secondary data by conducting library research in the form of Al- Qur'an, Hadith, opinions of scholars, laws and regulations, documents and books and other scientific works. Based on the results of the study, it can be concluded that there is maladministration in Bireuen Regency regarding the misuse of public service facilities in the field of BPBD damkar, so that the Ombudsman conducts an investigation of the service. Fiqh Siyasah's review of the supervision carried out by the Ombudsman does not conflict with the Shari'a, but the supervised service is not responsible for its service to the needs of the community.

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