Article Per Year (5 Year)
p-Index From 2019 - 2024
3.121
P-Index
This Author published in this journals
All Journal Ahkam: Jurnal Ilmu Syariah Al-Manahij: Jurnal Kajian Hukum Islam STUDIA ISLAMIKA Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies Pandecta IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan AL-Daulah PALASTREN QIJIS (Qudus International Journal Of Islamic Studies) ISLAMICA: Jurnal Studi Keislaman Al-Ahkam Arena Hukum Jurnal Mamangan MIQOT: Jurnal Ilmu-ilmu Keislaman Al-Ahwal: Jurnal Hukum Keluarga Islam SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam Society Istinbath: Jurnal Hukum dan Ekonomi Islam HUMANISMA : Journal of Gender Studies Jurnal Yudisial Al-Manahij : Jurnal Kajian Hukum Islam ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin HUMANISMA : Journal of Gender Studies Mamangan Social Science Journal
Salma Salma
Universitas Islam Negeri Imam Bonjol Padang
Religion Arts Humanities Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences

Published : 32 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 32 Documents
Search

 1   2   3   4 
The Study of Islamic Law About The Deceased Muslim and Its Cultural Symbols in Sumpur Kudus, West Sumatera, Indonsia Salma Salma
Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 5, No 1 (2021)
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.v5i1.9037

Abstract

Every living thing dies. The death of a person leaves an obligation for the living to perform some rituals for the deceased. The rituals have been regulated in such a way according to Islamic Sharia (law). Nevertheless, the practices could not be separated from the local traditions and customs. Their influences can be seen through various symbols used in the rituals for the deceased, as found in Sumpur Kudus, West Sumatra. The community has been using many symbols in carrying out the various rituals for the dead, such as kain unduang-unduang (a kind of white cloth stretched above the grave), parian (a bamboo tree that is used as a water container), payuang panji (an umbrella protecting the dead body along the way to the grave) and daun sicerek (a plant used for fragrance). The people stated that, in general, these symbols contain a deep affection of the living towards the deceased. The type of the study was field research with a qualitative approach. The data was gathered by observation, in-depth interviews, and documentation study. The analysis was done descriptively by data reduction, display, and verification (drawing conclusion). The result showed that the Sumpur Kudus community is a Muslim community that does not ignore Islamic law in the organization of their deceased. These symbols serve as tools to show affection of the living towards the deceased. The symbols do not only serve as symbols of affection, but they are also laden with the belief that contain transcendental values.
Berdamai dengan Para Pencuri (As-Sulhu sebagai Cara Penyelesaian Pencurian di Batang Kumu) Salma Salma; Ritonga Najuddin; Masna Yunita
Pandecta Research Law Journal Vol 15, No 2 (2020): December
Publisher : Universitas Negeri Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15294/pandecta.v15i2.24299

Abstract

Pencurian adalah kejahatan universal dan dihukum berat para pelakunya dalam setiap komunitas masyarakat. Hukum Islam menjelaskan bahwa pencurian termasuk kategori hudud dengan hukuman tertinggi potong tangan. Berbeda dengan Indonesia, pencuri dihukum dengan hukuman penjara dan tertinggi dengan hukuman mati seperti yang dijelaskan dalam pasal 362-367 KUHP. Di wilayah Batang Kumu, Riau kasus pencurian tidak diselesaikan oleh kepolisian tetapi diselesaikan secara adat oleh para tetua dengan mendamaikan kedua pihak dan di dalamnya terlibat kepolisian. Jenis penelitian adalah penelitian lapangan dengan teknik pengumpulan data melalui wawancara mendalam dengan para pencuri, korban pencurian, tetua adat, perwakilan masyarakat dan ulama lokal. Data juga dikumpulkan melalui studi dokumen dan akhirnya data dianalisis secara deskriptif dengan menggunakan teknik reduksi, display dan verifikasi (penarikan kesimpulan). Hasil penelitian menunjukkan bahwa cukup banyak kasus pencurian yang terjadi di wilayah Batang Kumu. Pencurian itu dilakukan oleh warga sekitar Batang Kumu, sehingga Kepala Desa mengeluarkan imbauan yang berisi tentang peringatan dan ancaman adat bagi orang yang mencuri. Kasus-kasus pencurian diselesaikan melalui perdamaian dan tetua agama dan adat menjadi mediator atau juru perdamaian antara orang yang mencuri dan korban pencurian serta disaksikan oleh sebagian warga masyarakat. Model perdamaian itu bisa dibenarkan dalam konsep as-sulhu karena pencurian sebagai bagian dari hudud bisa dimaafkan selama kasus itu belum sampai pada pihak berwenang. Uniknya, di antara hukuman adat yang diberikan adalah hukuman kurungan setidaknya selama satu minggu di tahanan kepolisian atas nama pinjaman polisi kepada para tetua adat. Theft is a universal crime and severely punished by the perpetrators in every community. Islamic law explains that the theft is one of the hudud categories with the severest punishment for cutting hand. Meanwhile, in Indonesia, a thief is sentenced to imprisonment, and the severest punishment is a death penalty, as described in articles 362-367 of the Criminal Code (KUHP). In the Batang Kumu area, Riau Province, the theft cases were not resolved by the law but were resolved customarily by reconciling the two parties and involved police institutions. The field research used in-depth interviews with thieves, victims of the theft, religious elders, and community representatives. Data collected through document studies. The results showed that there were a quite number of theft cases occurred in the Batang Kumu area. The theft was carried out by residents around Batang Kumu, so the village head issued an appeal containing warnings and common threats for theft. The theft cases resolved peacefully. Religious and customary elders have become mediators or peacekeepers between victims and the thief (s). Some people of the community witnessed the reconciliations. The model of reconciliation justified as a sulhu concept.  Theft is part of hudud, and forgiven is possible as long as it has not reached the police office yet. Uniquely, one of the customary punishments which sentence of imprisonment at least one week in police custody in the name of a police loan to the traditional elders.
Co-Authors Afifah Djalal Agustiar Agustiar Aliya, Kharisma Almuh Fajri Bakhtiar Bakhtiar Beni Firdaus Elfia Elfia Fadly Yunandri Hasanatul Wahida Jarudin Jarudin Jarudin Jarudin Jarudin Jarudin jarudin, Jarudin Kharisma Aliya Masna Yunita Masna Yunita Muhammad Adib bin Samsudin Najuddin, Ritonga Riki Hamdi Ritonga Najuddin Robi Revianda Safri, Edi Solihin Solihin Syahril Syahril Syahril Syahril Taufik Hidayat Taufik Hidayat Taufik Hidayat Urwatul Wusqa Urwatul Wusqa Walan Yudhiani Yecki Bus Yunita, Masna