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Journal articles on the topic 'Ta'zir'
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1
Ahmad Syarbaini. "KONSEP KORUPSI MENURUT PERSPEKTIF HUKUM PIDANA ISLAM." Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam 16, no. 1 (2022): 1–14. http://dx.doi.org/10.61393/tahqiqa.v16i1.48.
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Corruption comes from the Latin coruptio and corruptuswhich means to bribe and corrumpere which means todestroy. Corruption is included in jarîmah. Jarîmah is:"Prohibitions of syara', namely; Threats with 'uqūbat hador ta'zir". Ta'zir is: "'uqūbat determined by theauthorities in order to refuse thinning and preventcrime". Corruption in Indonesian law is: "Unlawfullycommitting acts of enriching oneself or another person ora corporation that can harm state finances or the stateeconomy". While the terms that are close to corruption inIslamic studies are: "ghulūl, ikhtilâs, risywah and alfasadand". Corruption according to fiqh is: "It is ajarîmah or a modern and extraordinary crime for whichthere is no agreement on the terms and definitions. Whilethe 'uqūbat is ta'zîr which is returned to waliyul amri".
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Syarbaini, Ahmad, Andi Hakim Lubis, and Muhammat Faosan Dohae Bin Abdulsomad. "The Concept Of Corruption According To The Perspective Of Islamic Criminal Law." Journal of Mujaddid Nusantara 1, no. 1 (2024): 19–28. http://dx.doi.org/10.62568/jomn.v1i1.98.
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Corruption comes from the Latin coruptio and corruptus which means to bribe and corrumpere which means to destroy. Corruption is included in jarîmah. Jarîmah is: "Prohibitions of syara', namely; Threats with 'uqūbat had or ta'zir". Ta'zir is: "'uqūbat determined by the authorities in order to refuse thinning and prevent crime". Corruption in Indonesian law is: "Unlawfully committing acts of enriching oneself or another person or a corporation that can harm state finances or the state economy". While the terms that are close to corruption in Islamic studies are: "ghulūl, ikhtilâs, risywah and al-fasad and". Corruption according to fiqh is: "It is a jarîmah or a modern and extraordinary crime for which there is no agreement on the terms and definitions. While the 'uqūbat is ta'zîr which is returned to waliyul amri".
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Syarbaini, Ahmad. "TERMINOLOGI KORUPSI MENURUT PERSPEKTIF HUKUM PIDANA ISLAM." Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam 18, no. 1 (2024): 1–15. http://dx.doi.org/10.61393/tahqiqa.v18i1.205.
Full textAbstract:
Corruption comes from the Latin coruptio and corruptus which means to bribe and corrumpere which means to destroy. Corruption is included in jarîmah. Jarîmah is: "Prohibitions of syara', namely; Threats with 'uqūbat had or ta'zir". Ta'zir is: "'uqūbat determined by the authorities in order to refuse thinning and prevent crime". Terminology of Corruption in Indonesian law is: "Unlawfully committing acts of enriching oneself or another person or a corporation that can harm state finances or the state economy". While the terms that are close to corruption in Islamic studies are: "ghulūl, ikhtilâs, risywah and al-fasad and". Corruption according to fiqh is: "It is a jarîmah or a modern and extraordinary crime for which there is no agreement on the terms and definitions. While the 'uqūbat is ta'zîr which is returned to waliyul amri".
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Syarbaini, Ahmad. "KONSEP TA’ZIR MENURUT PERSPEKTIF HUKUM PIDANA ISLAM." Jurnal Tahqiqa : Jurnal Ilmiah Pemikiran Hukum Islam 17, no. 2 (2023): 37–48. http://dx.doi.org/10.61393/tahqiqa.v17i2.167.
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Ta'zir is: "'Uqubat (punishment) which is not mentioned in the texts of the Qur'an and Al-Hadith". 'Uqubat (punishment) ta'zir is returned to the walitul amri (government), namely the judges who have been appointed by the government. The way to determine 'uqubat (punishment) is by means of ijtihad. Ta'zir is part of 'uqubat (punishment) against a finger (mistake) that has been committed by someone who violates the rights of Allah s.w.t and the rights of servants. The purpose of determining the 'uqubat (punishment) ta'zir is: first; to uphold justice, second; for tadrib (education) perpetrators of jarimah (lawbreakers), third; to create benefit (prosperity) in society, and fourth; to protect human rights (HAM) in Islam. While the basic principle of its determination is: "To glorify the Shari'at of Allah s.w.t (Islamic Shari'at)". Broadly speaking, there are two ta'zir: first; ta'zir related to the rights of Allah s.w.t, and second; ta'zir relating to the rights of servants
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Rofiq, Ahmad, Pujiyono Pujiyono, and Barda Nawawi Arief. "Eksistensi Tindak Pidana Ta’zir dalam Kehidupan Masyarakat Indonesia." Journal of Judicial Review 23, no. 2 (2021): 241. http://dx.doi.org/10.37253/jjr.v23i2.4957.
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Ta'zir is one of the three divisions of criminal acts (jarimah) in Islamic Criminal Law. When compared with jarimah hudud and qishash diyat, jarimah ta'zir has a special character in the form of “kemaslahatan umum”. The character causes the mention of jarimah ta'zir not to be specified by the text, but rather the type and punishment handed over to ulil amri. If seen in the context of Indonesia, it is not possible to apply jarimah ta’zir in the midst of a plural society. In fact the term ta'zir is often used in referring to the penalties applied in the boarding school environment (pesantren). This research is a normative legal research. This research shows that the application of ta'zir in the pesantren environment is not just the use of the term alone but is the application of ta'zir as in Islamic Criminal Law. The empirical application of the concept of criminal ta'zir has actually been widely carried out in the social life of the Indonesian people. This is due to the pattern of jarimah ta’zir in the form of public benefit so that in actual social life Indonesia has already implemented jarimah ta’zir.
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Rahmatullah, Asep, and Segaf Baharun. "Ta'zir (Punishment) at Islamic Boarding Schools; Between Tradition, Conception, and Shadows of Human Rights Violations." Tribakti: Jurnal Pemikiran Keislaman 34, no. 2 (2023): 267–80. http://dx.doi.org/10.33367/tribakti.v34i2.3517.
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This article examines the practice of Ta'zir, a form of discretionary punishment, within the context of Islamic boarding schools. Ta'zir holds a significant place in Islamic jurisprudence, allowing authorities to determine penalties for offenses not explicitly addressed in religious texts. However, the application of Ta'zir has raised concerns, particularly in the context of Islamic boarding schools, where traditional practices intersect with modern notions of human rights. Drawing upon a multi-disciplinary approach, this study delves into the historical, cultural, and religious aspects of Ta'zir, elucidating its evolution from its inception to its current manifestations within Islamic boarding schools. By analyzing primary sources, legal texts, and case studies, the article underscores the diverse interpretations of Ta'zir and its malleability in adapting to contemporary circumstances. Furthermore, the article critically evaluates the potential conflicts between the traditional practice of Ta'zir and international human rights standards. It examines instances where Ta'zir punishments might be perceived as infringing upon human dignity, bodily integrity, and freedom from cruel, inhuman, or degrading treatment. The study also explores the role of Islamic boarding schools in shaping and perpetuating these practices, considering the interplay between religious education, discipline, and the protection of children's rights. The findings of this research reveal a complex landscape where tradition clashes with modern sensibilities. The article advocates for a nuanced dialogue between religious scholars, educators, and human rights advocates to strike a balance between preserving cultural heritage and upholding universally recognized human rights. It highlights the importance of reinterpretation and contextualization of Ta'zir in line with the principles of justice, mercy, and human dignity as emphasized within Islamic teachings. In conclusion, this article contributes to the ongoing discourse on the compatibility of traditional Islamic practices with contemporary human rights frameworks. It calls for a thoughtful reevaluation of Ta'zir within Islamic boarding schools, promoting an inclusive approach that safeguards both religious heritage and fundamental human rights.
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Darsi, Darsi, and Halil Husairi. "Ta'zir dalam Perspektif Fiqh Jinayat." Al-Qisthu: Jurnal Kajian Ilmu-ilmu Hukum 16, no. 2 (2018): 60. http://dx.doi.org/10.32694/010500.
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Ta'zir adalah hukuman yang tidak ditentukan oleh al Qur'an dan hadits yang berkaitan dengan kejahatan yang melanggar hak Allah dan hak hamba yang berfungsi untuk memberi pelajaran kepada si terhukum dan mencegahnya untuk tidak mengulangi kejahatan serupa. Penentuan jenis pidana ta'zir ini diserahkan sepenuhnya kepada penguasa sesuai dengan kemaslahatan manusia. Hukuman ta'zir tidak semuanya relevan untuk diterapkan pada zaman ini, seperti hukuman jilid dan salib karena dinilai sangat keji. Sementara mengenai hukuman mati dalam ta'zir, sepanjang sejalan dengan kemaslahatan manusia maka itu diperbolehkan. Tetapi secara umum, mengenai jenis hukuman yang relevan untuk jarimah ta'zir ini harus disesuaikan dengan kejahatan yang dilakukan agar hukuman dalam suatu peraturan bisa paralel. Untuk menentukan hukuman yang relevan dan efektif, harus dipertimbangkan agar hukuman itu mengandung unsur pembalasan, perbaikan, dan perlindungan terhadap korban (Theori neo-klasik), serta dilakukan penelitian ilmiyah terlebih dahulu.
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Akramov, Mukhtor. "Ta’dhir in Islamic Law : Types of Crimes and Punishments." Jurnal ISO: Jurnal Ilmu Sosial, Politik dan Humaniora 4, no. 2 (2024): 7. http://dx.doi.org/10.53697/iso.v4i2.1861.
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This article analyzes the linguistic and terminological meanings of the term “ta'zir” and its application as a form of criminal punishment in Islamic law. The role of ta'zir in the Quran is examined, along with the different views expressed by various Islamic jurists, including Abu Yusuf, Imam Azam, and other legal scholars. The article discusses how ta'zir punishments are specific penalties assigned for various actions, such as insults, slander, and psychological harm, among others. It also outlines that ta'zir penalties are imposed for crimes that do not reach the level of hudud or expiation and can take various forms, such as warnings, lashes, or fines.
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Ismail, Arief, and Nabila Nabila. "Analysis of the Concept of Ta'zir in Law Enforcement Against Perpetrators of Sexual Harassment." SYARIAT: Akhwal Syaksiyah, Jinayah, Siyasah and Muamalah 1, no. 3 (2024): 148–55. https://doi.org/10.35335/khmyvr58.
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This research examines the concept of Ta'zir in Islamic criminal law and its potential application in law enforcement against perpetrators of sexual harassment. As sexual harassment becomes an increasingly pressing social issue, many legal systems struggle to effectively address it within the bounds of both cultural values and modern justice standards. Ta'zir, a discretionary punishment in Islamic jurisprudence, offers a flexible legal framework for offenses that fall outside fixed penalties (hudud and qisas), making it a potentially powerful tool for addressing such cases. This study employs a qualitative normative approach, analyzing classical Islamic legal texts, relevant national laws, and contemporary interpretations to assess how Ta'zir can be integrated into modern legal systems. The findings reveal that Ta'zir, when guided by the objectives of Islamic law (maqasid al-shariah), can promote justice by emphasizing deterrence, rehabilitation, and the protection of victims’ dignity. However, the research also identifies challenges, including the lack of standardization, judicial discretion, and possible conflicts with international legal norms. Ultimately, this study concludes that with appropriate reform, education, and codification, Ta'zir can be a relevant and constructive legal mechanism in addressing sexual harassment within modern justice systems.
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Milati, Arina, and Tajul Arifin. "PENYELESAIAN WANPRESTASI NASABAH DALAM AKAD MUDHARABAH (STUDI KASUS DI BJB SYARIAH KCP PATROL)." Al-Muamalat: Jurnal Ekonomi Syariah 8, no. 2 (2022): 66–80. https://doi.org/10.15575/am.v8i2.14002.
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Defaults can be subject to ta'zir, contract cancellation, risk transfer, or paying for the case. Ta'zir is enforced by Islamic Banks to prevent customers from being negligent about their obligations. The research aims to find out the settlement of default customers, to find out the factors that cause customer defaults, and to find out the results of the analysis regarding DSN Fatwa No. 17/DSN-MUI/IX/2000 regarding procedures for settling defaults in mudharabah contracts at BJB Syariah KCP Patrol. The method used is descriptive qualitative. The results of his research are that settlement of default customers at KCP Patrol is carried out by imposing ta'zir fines and attempts to reprimand via SMS, visiting the customer's house, summoning the customer to come to the bank, giving a subpoena 3 (three) times, to confiscating collateral if the customer is still just don't pay the installments. Factors that cause default customers are a declining business, deliberately delaying payments or being negligent, not having good faith, and sick customers. In conclusion, DSN Fatwa No. 17/DSN-MUI/IX/2000 is not fully implemented because at BJB Syariah KCP Patrol still applies ta'zir fines to all customers without exception. Wanprestasi dapat dikenakan ta'zir, pembatalan kontrak, peralihan risiko, maupun membayar perkaranya. Ta'zir diberlakukan oleh Bank Syariah dalam upaya mencegah nasabah yang lalai akan kewajibannya. Penelitian bertujuan untuk mengetahui penyelesaian nasabah wanprestasi, mengetahui faktor-faktor yang menyebabkan wanprestasi nasabah dan mengetahui hasil analisis mengenai Fatwa DSN No. 17/DSN-MUI/IX/2000 terhadap prosedur penyelesaian wanprestasi dalam akad mudharabah di BJB Syariah KCP Patrol. Metode yang digunakan adalah deskriptif kualitatif. Hasil penelitiannya adalah penyelesaian terhadap nasabah wanprestasi di KCP Patrol dilakukan dengan cara mengenakan denda ta'zir dan upaya teguran melalui SMS, mendatangi rumah nasabah, memanggil nasabah datang ke bank, memberikan surat somasi sebanyak 3 (tiga) kali, hingga penyitaan jaminan apabila nasabah masih saja tidak membayar angsurannya. Faktor-faktor yang menyebabkan nasabah wanprestasi yaitu memiliki usaha yang menurun, sengaja menunda-menunda pembayaran atau lalai, tidak mempunyai itikad baik dan nasabah sakit. Kesimpulannya, Fatwa DSN No. 17/DSN-MUI/IX/2000 tidak sepenuhnya diterapkan karena di BJB Syariah KCP Patrol masih menerapkan denda ta'zir kepada semua nasabah tanpa terkecuali.
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Marasabessy, Ruslan Husein. "TA'ZIR DALAM LEMBAGA KEUANGAN ISLAM." Jurnal Asy-Syukriyyah 21, no. 02 (2020): 208–17. http://dx.doi.org/10.36769/asy.v21i02.109.
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Fines and sanctions are known in Jurisprudence (Islamic criminal law) and not in the scope of civil law. Because these ta'zir sanctions are ijtihadi. this is different from sanctions that are tauqifi,where the provisions are contained in the quran and hadith, then it takes an effort initiative (ijtihad) to determine it. Ta'zir in Islamic criminal law is applied physically , then sanctions appear in the form of fines.The scholar of Moslem differed on their views on whether this ta'zir maliyyah (fines) could be applied in the context of financial institutions. Some Moslem Scholars who allow fines material ta'zir (al gharamah al uqubah al maliyyah) is Imam Abu Yusuf (the Schollars of Hanafiyyah) . otherwise,some scholars banned this sanction, the reason is that Islam forbidden to take the rights of other parties unfairly. Indonesian national sharia council (DSN MUI), issuing a decision of this matter on Fatwa DSN MUI no 17 2009,about the possibility of fines in Islamic financial institutions, with the foundation of the proposition that is used as a reference. to provide guidance to the public about the existence of fines or ta'zir in Islamic financial institutions. public misunderstanding of this matter is directly related to the reputation and perception of Islamic financial institutions.
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Hidayati, Nova Rizky, and Solihin Solihin. "Ta’zir Keterlambatan Iuran Pemberi Kerja pada Dana Pensiun Syariah Perspektif Hukum Islam." el-Uqud: Jurnal Kajian Hukum Ekonomi Syariah 2, no. 2 (2024): 103–15. http://dx.doi.org/10.24090/eluqud.v2i2.12308.
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In Indonesia, the implementation of sharia pension funds is regulated in Law No. 4 of 2023 concerning Development and Strengthening of the Financial Sector, and POJK No.33 /POJK.05/2016 concerning the Implementation of Pension Programs Based on Sharia Principles. In determining a rule to be in accordance with sharia principles, the POJK should refer to Fatwa DSN Number: 88/DSN-MUI/XI/2013 concerning General Guidelines for Implementing Pension Programs Based on Sharia Principles. However, in the DSN-MUI fatwa there is no explanation of the ta'zir problem. This research is library research with a normative juridical approach, by examining legal sources related to ta'zir. The purpose of this research is to find out the law of ta'zir for late employer contributions contained in POJK No. 33 /POJK.05/2016 whether it is contrary to Islamic law or not. Based on several explanations contained in the Al-Quran, hadith, fiqh, DSN MUI fatwa on Employment Social Security, that the ta'zir sanctions listed in POJK No. 33 /POJK.05/2016 are not contrary to Islamic law. Where the aim is to achieve benefits in the management of pension funds so that pension benefits can be given properly to participants. However, in determining the amount of the fine, it should be limited in order to teach a lesson and not be excessive. The ta'zir funds that have been collected must be used as social funds, not included in the cash of the Islamic pension fund institution.
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Dilia, Difa Ilwa, Rony Rony, and Anis Trianawati. "Pengaruh Ta’zir Terhadap Akhlak Santri Putri Pondok Pesantren." At-tadzkir: Islamic Education Journal 1, no. 1 (2022): 1–12. http://dx.doi.org/10.59373/attadzkir.v1i1.1.
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The purpose of this article was to determine how the influence of ta'zir on the morals of female students at Mamba'ul Hikmah Islamic Boarding School Dlanggu Mojokerto. This type of research is quantitative research with a survey approach. The instrument used is a questionnaire and uses a Likert scale with four alternative answers to answer. The research sample was 57 female students from a population of 135 female students. The results showed that there was an influence on the application of ta'zir to the morals of female students of the Mamba'ul Hikmah Islamic Boarding School Dlanggu Mojokerto. This is based on the results a simple regression analysis, it is known that t count = 4.537, the regression coefficient (b) is 0.806 with a significance value of 0.000 <0.05, which means Ho is rejected and Ha is accepted. From the research that has been done, it can be concluded that there is an influence of ta'zir on the morals of female students at Mamba'ul Hikmah Islamic Boarding School Dlanggu Mojokerto. It is known that the coefficient of determination (R Square) is 0.272, which means that the influence of the Ta'zir variable (X) on the female student morality variable (Y) is 27.2%.
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Rizqi, Retanisa, and Sela Saras Wati. "Pencemaran Nama Baik dalam Tinjauan Hukum Islam." Siyasah Jurnal Hukum Tatanegara 4, no. 1 (2024): 80–90. http://dx.doi.org/10.32332/siyasah.v4i1.8932.
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Any verbal or written conduct that breaches the law is considered to be a defamatory act, which spreads false information to the public and assaults a person's honor by disseminating the information to the general public, which can injure the party in question and harm the person's good name or reputation. Last but not least, according to Fiqh Jinayah, the unlawful act of defamation falls within the category of ta'zir punishment, which the court determines as bearing legitimacy in the context of sentencing. Defamation on social media is a crime because it is not covered by Islamic criminal law and is not addressed in the Qur'an or hadith. It is included in the ta'zir finger category. Ta'zir punishment is intended to prevent or delay the arrival of a disaster, with the authority of the ruler or judge over the administration of punishment for the general public.
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Sufrizal, Sufrizal, Muhammad Alwin Abdillah, and M. Anzaikhan. "ANALYSIS TA'ZIR PUNISHMENT AND ISTINBATH LEGAL METHOD IMAM MALIK'S PERSPECTIVE." Dusturiyah: Jurnal Hukum Islam, Perundang-undangan dan Pranata Sosial 13, no. 2 (2023): 126. http://dx.doi.org/10.22373/dusturiyah.v13i2.19367.
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This study discusses the human ta'zir perspective of Imam Malik. Imam Malik argues that there is no minimum and maximum limit for uqubah / ta'zir punishment. It is well known in the Maliki madzhab, especially Imam Malik, that ta'zir punishment can exceed the limits of had punishment in some conditions and situations. Imam Malik once flogged a man who was found with a boy 400 lashes. Imam Malik's opinion is based on the actions of Umar bin Khatab r.a. where he flogged a man who faked Umar bin Khatab's ring to trick the baitul mal guard, with the aim of taking some of the baitul mal treasures. Caliph Umar at that time whipped him 100 times on the first, second and third day. If accumulated, umar bin khattab whipped the man 300 lashes. If we look at the istinbath method / method of determining the law used by Imam Malik r.a on this issue is to take the fatawa of the companions / mauquf hadith as a conceptual basis for determining the law and leave the Prophet's hadith which expressly prohibits the implementation of the ta'zir punishment beyond ten lashes. It is clearly seen in this problem that the characteristics of Imam Malik and his followers are very respectful of the words and actions of the companions even though at first glance they contradict the text.
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Ningsih, Maya Kristia, Abdul Wahab Abd Muhaimin, and Umi Khusnul Khotimah. "Penundaan Pembayaran Angsuran Kepemilikan Rumah: Telaah Empiris Sanksi Nasabah BSI Menurut Fatwa DSN-MUI No. 17/DSNMUI/IX/2000." Milkiyah: Jurnal Hukum Ekonomi Syariah 2, no. 2 (2023): 66–74. http://dx.doi.org/10.46870/milkiyah.v2i2.504.
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If customers make the delay in payment of home ownership financing installment, Bank Syariah Indonesia (BSI) will impose punishments in the form of warning letters for them. This research discusses the application of punishment (ta'zir), the accordance of sanctions (ta'zir) with Fatwa DSN-MUI No.17/IX/2000 concerning capable customers who delay payments, and the purpose of applying sanctions (ta'zir) for customers of BSI. The type of research used is qualitative research, with primary data obtained from interviews. The research object is BSI located in Central Jakarta. The empirical juridical approach is used to elaborate the research data. The results of this study reveal that the punishment (ta'zir) of BSI has been guided by the accordance of “Fatwa DSN-MUI NO:17/DSNMUI/IX/2000 Tentang Sanksi Nasabah Mampu Yang Menunda-nunda Pembayaran Angsuran Pembiayaan Kepemilikan Rumah Menggunakan Akad Murabahah”. In other words, the provisions of Fatwa DSN-MUI No. 17/DSN-MUI/IX/2000 concerning sanctions for capable customers who delay payments are in accordance with the practices applied by BSI as a bank under Islamic principle. in Indonesia. Punishments are imposed on customers who are capable but deliberately delay payments. In contrast, sanctions (ta`zīr) do not apply to customers who do not pay their installments due to force majeure or experience unwanted losses involving human factors.
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Harahap, Zul Anwar Ajim. "Reconstruction of Online Gambling Sanctions in Indonesia: A Comparative Analysis of Ta'zir Sanctions and Penalties of the Electronic Information and Transaction Law." Al-Istinbath: Jurnal Hukum Islam 10, no. 1 (2025): 130–53. https://doi.org/10.29240/jhi.v10i1.11314.
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The purpose of this study is to analyze and compare the effectiveness of sanctions under the ITE Law and jarimah ta'zir in addressing online gambling, and to explore how the integration of these approaches can create a more effective and comprehensive legal framework in Indonesia. This study employs a normative juridical method with an analytical approach to relevant laws and regulations, particularly the ITE Law and Qanun Jinayat in Aceh. Data were analyzed through a comparative evaluation of sanctions under the ITE Law and jarimah ta'zir, focusing on their effectiveness in tackling technological challenges, reducing recidivism, and creating social deterrence against online gambling. The findings reveal that the ITE Law, while effective in utilizing technological measures such as website blocking and account monitoring, faces limitations in providing a permanent deterrent due to the adaptability of gambling networks through VPNs, cryptocurrency, and domain migration. On the other hand, jarimah ta'zir, as implemented in Aceh, demonstrates significant success in reducing online gambling cases, with a recorded 35% decrease in cases in 2022, and a 10.53% decrease in overall criminal cases in Aceh Jaya in 2024 compared to 2023, primarily due to public punishments like caning, which create stronger social stigma and moral deterrence. Furthermore, the rehabilitative aspect of jarimah ta'zir offers a complementary approach to the punitive nature of the ITE Law, addressing the underlying causes of gambling behavior.
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Wahyudi, Firman. "MENGONTROL MORAL HAZARD NASABAH MELALUI INSTRUMEN TA’ZIR DAN TA’WIDH." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 16, no. 2 (2017): 25. http://dx.doi.org/10.18592/al-banjari.v16i2.1357.
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Ta'zir and Ta'widh are the two preventive instruments that are born to anticipate moral hazard by the customer against the contract agreement made with the banking. Ta'zir represents a number of penalties stipulated at the start of the contract, definite and designated as a social fund. While Ta'widh in the form of compensation set by the bank, not specified at the beginning of the contract but calculated based on the instantaneous losses experienced by banks and these funds entered as a fee and income bank. Ta'zir provisions get legal legality based on fatwa number 17/DSN-MUI/IX/2000 while Ta'widh based on fatwa number 43/ DSN-MUI/VIII/2004. Both of these instruments aim to discipline customers in order to meet the promised achievements. However, when customers experience a state of overmatch (Force Majoer) these two instruments can not be applied because it is contrary to the principle of Masyaqqat contained in Islamic law.
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Hasanah, Uswatun, and Citra Pertiwi Isroyo. "Fenomena Judi Online Terhadap Kecenderungan Pemahaman Hadis di Era Disrupsi Digital." Jurnal Riset Agama 2, no. 3 (2022): 293–307. http://dx.doi.org/10.15575/jra.v2i3.19910.
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This study aims to discuss the understanding of hadith on the phenomenon of online gambling in the era of digital disruption. The method used in this study is qualitative with a descriptive approach and also library research or a form of data collection through literature. The results and discussion of this study show that online gambling is not allowed. Islam makes gambling a serious mistake and despises what a form of gambling is. As for this criminal gambling included in the jarimah ta'zir, everyone commits forbidden deeds and has no had, qisas, and kafarat, for the judge is given the freedom to punish with ta'zir based on his ijtihad which in case can prevent him from repeating his deeds of being beaten or imprisoned and given minor contempt. As for the provisions of the jarimah ta'zir which remain non-existent, all are left to the government or the courts, in which case it is the judge who determines, as for the intent of this determination.
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Nor Harika, Dina Safitri, Nina Nirmalasari, and Surya Sukti. "Hakikat dan Tujuan Sanksi Pidana Islam." Politika Progresif : Jurnal Hukum, Politik dan Humaniora 1, no. 2 (2024): 129–37. https://doi.org/10.62383/progres.v1i2.247.
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Islamic criminal or Fiqh Jinayah regulates criminal activities carried out by Mukhallaf. This act is classified as a criminal act because it disturbs the public and violates the rules of the Koran and Hadith.The aim is to enforce Islamic law for the benefit of the people. This crime is called jarimah and is punished with ukubah. Jarimah is divided into Hudud, Kishash, and Ta'zir. The difference in types of jarimah lies in the rights permitted. Hudud violates Allah's rights and Kishash violates individual rights. Ta'jil is a mixture of both. An example of Jarimah Kishash and Diyat is murder.
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Aziz, M. Wahib. "SANKSI TINDAK PIDANA KORUPSI DALAM PERSPEKTIF FIQIH JINAYAT." International Journal Ihya' 'Ulum al-Din 18, no. 2 (2017): 159. http://dx.doi.org/10.21580/ihya.17.2.1735.
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Islamic Shari'ah functioned by God as a deterrent to evil. Jurisprudence of Jinayat in Islamic law recognizes three kinds of punishment for a crime committed by a person; Qishah, hudud and ta'zir. The determination of punishment is not merely a revenge, but rather a goal to create a deterrent effect or shock to create a calm and peaceful society situation as the message contained in the word hayah which means a peaceful life. This paper aims to reveal the concept of punishment in the crime of corruption in the eyewear of Jinayat jurisprudence. Through literature review it can be concluded that the sanction of corruption is ta'zir, which is adjusted with the judge's decision based on the level of corruption that has been done. Sanctions in the form of ta'zir vary from mild to severe enough to recall corruption with a complex social impact. The ta'zir sanctions that can be given to the perpetrators of corruption are; Imprisonment, defamation, material fines to death penalty.<br />---<br /><br />Syariat Islam difungsikan Allah sebagai pencegah kejahatan. Fikih Jinayat dalam syariat Islam mengenal tiga macam hukuman atas kejahatan yang telah dilakukan oleh seseoorang; qishah, hudud dan ta'zir. Penetapan hukuman tidak hanya sekedar pelampiasan dendam, namun lebih pada tujuan untuk menimbulkan efek jera atau shock terapy agar tercipta situasi masyarakat yang tenang dan damai sebagaimana pesan yang terkandung dalam kata hayah yang artinya kehidupan yang damai. Tulisan ini bertujuan untuk mengungkap konsep hukuman dalam kejahatan korupsi dalam kacamata fikih Jinayat. Melalui kajian literature dapat disimpulkan bahwa sanksi tindak pidana korupsi adalah ta’zir, yaitu disesuaikan dengan keputusan hakim berdasarkan kadar korupsi yang telah dilakukan. Sanksi berupa ta’zir ini beragam dari yang ringan hingga yang cukup berat berat mengingat korupsi membawa dampak sosial yang kompleks. Sanksi ta’zir yang bisa diberikan kepada para pelaku korupsi adalah; penjara, pencelaan, denda materi hingga hukuman mati.
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Siregar, Fitra Amalia, and Fatahuddin Aziz Siregar. "Sanksi Adat Dalam Tindak Pidana Perjudian Di Desa Gunung Hasahatan (Perspektif Hukum Pidana Islam)." Jurnal El-Thawalib 3, no. 5 (2022): 872–83. http://dx.doi.org/10.24952/el-thawalib.v3i5.6204.
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Gambling is to risk a certain amount of money or treasure in a guessing game based on chance, with the aim of obtaining an amount of money or treasure that is greater than the original amount of money or treasure. Gambling is regulated in Article 303 of the Criminal Code and the basis for the prohibition of gambling in Islamic Law is contained in the Qur'an surah al-Ma'idah verse 90. The formulation of the problem from this study is how customary sanctions in gambling crimes in Gunung Hasahatan Village, how to review Islamic Criminal Law against customary sanctions in gambling crimes in Gunung Hasahatan Village. The purpose of this study is to find out how customary sanctions in gambling crimes in Gunung Hasahatan village, to find out the review of Islamic criminal law against customary sanctions in gambling crimes in Gunung Hasahatan Village. The theories used in this study are theories related to gambling, gambling articles in the Criminal Code and gambling in Islamic Law. Furthermore, the type of research used is field research. The results of the research obtained that, customary sanctions in gambling crimes in Gunung Hasahatan Village, Padangsidimpuan Batunadua District, Padangsidimpuan City, were given included in the category of ta'zir law. As for the punishment has been determined by the Gunung Hasahatan Village Apparatus through the way of deliberation, the punishment of ta'zir is given because it is in accordance with the principles of ta'zir punishment in the Islamic Criminal Law. The punishment of ta'zir is a punishment that is left to the leader. Both its determination and its implementation. The punishment in Gunung Hasahatan Village has the same purpose or ideal as the ta'zir punishment, which is to make the perpetrator of the crime deterrent and will not repeat his actions again and become a lesson for others as a prevention in the occurrence of criminal acts and the realization of security, peace and tranquility.
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Yayuk Muhsinah, Devi, Moh Ahmad Subhan, and Akmalur Rijal. "Implementasi Pengelolaan Dana Ta’zir pada KSPPS Nusa Bangsa Sejahtera Jawa Timur." JIESP Journal of Islamic Economics Studies and Practices 2, no. 1 (2023): 1–10. https://doi.org/10.54180/jiesp.2023.2.1.1-10.
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Penelitian ini didasarkan pada latar belakang nasabah yang terlambat membayar karena nasabah tersebut mampu menunda keterlambatan pembayaran, yaitu risiko yang sengaja dialami lembaga keuangan syariah dalam melakukan pembiayaan dimana risiko tersebut harus diminimalisir demi lembaga keuangan. Dan dalam mengendalikan kontrol ini, lembaga keuangan syariah menerapkan biaya keterlambatan atau disebut ta'zir.,Penelitian ini menggunakan jenis penelitian kualitatif. Hasil penelitian menunjukkan bahwa di KSPPS Nusa Bangsa Sejahtera, Jawa Timur, ta'zir diterapkan kepada nasabah yang terlambat membayar karena nasabah tersebut mampu menunda pembayaran dengan sengaja, dan dana yang berasal dari dana ta'zir atau dana keterlambatan membayar angsuran dimasukkan ke dalam dana sosial. , karena dana tersebut tidak termasuk dalam pendapatan murni KSPPS Nusa Bangsa Sejahtera Jawa Timur, maka dana tersebut dikelola dan disalurkan dalam bentuk kegiatan sosial, adapun bentuk kegiatan sosial berupa donasi untuk kegiatan IPNU-IPPNU, Ansor, Organisasi Kepemudaan, dan juga beasiswa untuk lembaga pendidikan di LPBA Nurul Huda Lowayu Dukun Gresik. Analisis yang dilakukan oleh KSPPS Nusa Bangsa Sejahtera Jawa Timur ini sesuai dengan fatwa DSN no. 17/DSN-MUI/IX/2000 tentang sanksi terhadap nasabah yang mampu menunda-nunda.
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Shelly Selvia and Sutopo. "Penerapan Metode Ta’zir sebagai Upaya untuk Meningkatkan Kedisiplinan Santriwati." Ummul Qura: Jurnal Institut Pesantren Sunan Drajat (INSUD) Lamongan 16, no. 1 (2021): 50–59. http://dx.doi.org/10.55352/uq.v16i1.253.
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Sunan Drajat Islamic Boarding School Paciran Lamongan, East Java, is a non-formal education that aims to form virtuous people, have good morals, and fear Allah SWT. Discipline plays an important role in the educational process so that female students can be responsible and have more self-control in developing obedience to the rules that have been set. Discipline is also a means to shape, control and create a person's behavior patterns. Therefore, in the process of increasing discipline applied in Islamic boarding school education. The ta'zir method has a positive impact and has a big impact on female students to be more disciplined and more able to obey the rules that have been set. The results of this study can be concluded that after the implementation of the ta'zir method, many female students feel deterred from violating the rules. Various forms of ta'ziran include light, medium, heavy. Ta'ziran is given according to the violations committed by the female students, such as sweeping the dormitory, taking out the trash, cleaning the bathroom. The ta'zir method applied has a positive impact and has a major impact on female students, making female students more disciplined and obedient to the rules.
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Shelly Selvia and Sutopo Sutopo. "Penerapan Metode Ta’zir sebagai Upaya untuk Meningkatkan Kedisiplinan Santriwati." Ummul Qura Jurnal Institut Pesantren Sunan Drajat (INSUD) Lamongan 16, no. 1 (2021): 50–59. http://dx.doi.org/10.55352/uq.v16i1.379.
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Sunan Drajat Islamic Boarding School Paciran Lamongan, East Java, is a non-formal education that aims to form virtuous people, have good morals, and fear Allah SWT. Discipline plays an important role in the educational process so that female students can be responsible and have more self-control in developing obedience to the rules that have been set. Discipline is also a means to shape, control and create a person's behavior patterns. Therefore, in the process of increasing discipline applied in Islamic boarding school education. The ta'zir method has a positive impact and has a big impact on female students to be more disciplined and more able to obey the rules that have been set. The results of this study can be concluded that after the implementation of the ta'zir method, many female students feel deterred from violating the rules. Various forms of ta'ziran include light, medium, heavy. Ta'ziran is given according to the violations committed by the female students, such as sweeping the dormitory, taking out the trash, cleaning the bathroom. The ta'zir method applied has a positive impact and has a major impact on female students, making female students more disciplined and obedient to the rules.
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Dermawan, Budi, and M. Noor Harisudin. "Transformasi Pemikiran Hukum Pidana Islam Terhadap Hukum Pidana Nasional (Analisis Implementatif Jarimah Hudud, Qishash dan Ta’zir)." rechtenstudent 1, no. 3 (2021): 251–63. http://dx.doi.org/10.35719/rch.v1i3.34.
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 National Criminal Law is currently felt that it does not fulfil the value of justice, certainty and legal usefulness in people's lives because of the number of criminal acts. That has recently occurred makes the law no longer a social control but instead uses the law as an opportunity to take action. Criminal law, this can be due to the lack of a deterrent effect caused by the criminal law itself. Many attempts have been made to implement Islamic criminal law in Indonesia. Still, it is poorly considered by the community because it is understood that Islamic criminal law is only partially understood. Whereas the purpose of Islamic criminal law is to maintain religion, reason, soul, descent and property for the sake of achieving justice, certainty and actual legal benefits. The focus of the problems in writing this thesis are 1). What are the concepts of Jarimah Qishash, Hudud, and Ta'zir in Islamic Criminal Law? 2). How is the Transformation of Jarimah Qishash, Hudud, and Ta'zir in Islamic Criminal Law Against National Criminal Law in Indonesia? The purpose of this research is to describe the concept of Jarimah Qishash, Hudud, and Ta'zir regarding Islamic Criminal Law. As well as to explain the Transformation of Jarimah Qishash, Hudud, and Ta'zir Against National Criminal Law. To identify some of these problems, this study uses a comparative approach method by comparing Islamic criminal law to national criminal law. Looking for similarities and differences in the two directions. Then combine it with the concepts used, then connect and dialogue with other ideas and then make interpretations and conclusions as a reflection of the author so that in the end, the research conclusions will be obtained.
 
 
 
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Zulfa, Laila Ngindana. "PESANTREN DAN PELANGGARAN HAM (Studi Analisa Tentang Ta’zir dalam Pesantren Salafy)." Jurnal PROGRESS: Wahana Kreativitas dan Intelektualitas 8, no. 1 (2020): 101. http://dx.doi.org/10.31942/pgrs.v8i1.3447.
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Abstrac
 Human rights are basic rights that are inherent and universal in human beings. In Indonesia, human rights have been protected by the laws that originate and lead to “Pancasila” . No one can interfere with human rights or eliminate its. In this contemporary era, many practitioners and education thinkers, who analyze about Ta'zir (A punishment) applied to Islamic boarding schools, especially in Islamic boarding schools with typology of salafy. Some people argue that Ta'zir is a form of human rights violations, others say there are not. In this discussion the author tries to provide an analysis related to Ta'zir which is a punishment given to students who violate the rules in the Islamic Boarding School, Is it included in the category of human rights violations that must be eliminated. Or is it just a learning method that aims to provide a deterrent effect on students who break the rules.
 Keywords: Human Rights, Islamic Boarding School, Ta'zir.
 
 Abstrak
 HAM merupakan hak dasar yang kodratnya melekat pada diri manusia dan bersifat universal serta langgeng. HAM di Indonesia dilindungi oleh UU yang bersumber serta bermuara pada Pancasila. Tidak ada satupun manusia yang boleh mengganggu ataupun menghilangkan hak asasi manusia (HAM). Banyak Praktisi dan pemikir pendidikan dizaman kontemporer ini yang menganalisa tentang Ta’zir (Sebuah hukuman) yang di terapkan pada pondok pesantren terutama pada pesantren yang ber-tipologi salafy. Sebagian berpendapat bahwa ta’zir merupakan salah satu bentuk pelanggaran HAM, sebagian lain mengatakan tidak terdapat pelanggaran HAM. Pada pembahasan ini penulis mencoba untuk memberikan analisa terkait Ta’zir yaitu sebuah hukuman yang diberikan kepada santri yang melanggar aturan dalam Pesantren, apakah termasuk dalam kategori pelanggaran HAM sehingga harus dihapuskan. Ataukah memang hanya sebuah metode pembelajaran yang bertujuan untuk memberikan efek jera pada santri pelanggar aturan.
 Kata Kunci: HAM, Pesantren, Ta’zir.
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Hanafiah, Muhammad, and Anwar Hafidzi. "Ta'zir Concept in Sharia Banking (Analysis of Fatwa DSN MUI Number: 17/DSN-MUI/IX/2000)." Perisai : Islamic Banking and Finance Journal 5, no. 1 (2021): 84. http://dx.doi.org/10.21070/perisai.v5i1.977.
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This research proves that the giving of ta'zir in the DSN MUI fatwa is based on mutual agreement which aims to obtain rights as users and depositors. The method used in this study is a literature review with a normative legal approach to the MUI DSN fatwa NUMBER: 17 / DSN-MUI / IX / 2000. this research found that ta'zir is a sanction in the form of money (a fine), the amount of which is not determined, but rather was made based on the agreement of both parties. In addition, the fine funds are not used as bank revenue but as social funds. Penalty is not to replace the value of real loss that must be experienced (fixed cost) by the bank, but so that customers are more disciplined in carrying out their obligations.
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Jaenudin, Jaenudin, and Rasyida Rofiatun Nisa. "Islamic Criminal Law Analysis of Cyber Crimes on Consumers In E-Commerce Transactions." Eduvest - Journal of Universal Studies 1, no. 4 (2021): 176–81. http://dx.doi.org/10.36418/edv.v1i4.33.
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The purpose of this research is to study cyber crime in e-commerce transactions from the perspective of Islamic criminal law and how to deal with cyber crimes that harm consumers in e-commerce transactions according to the analysis of Islamic criminal law. This research is a normative legal research where laws are conceptualized as written regulations, or laws are conceptualized as rules or norms, the latter being a benchmark for human behavior, and considered appropriate to review written regulations. The results showed that cybercrime is a form of crime in the modern era. Therefore, according to the analysis of Islamic criminal law, cyber crimes can be punished by Ta'zir. For Syrians, ta'zir is a sanction based on disobedience, because it does not explicitly state the crimes contained in the Koran and Hadith.
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Jaenudin, Jaenudin, and Rasyida Rofiatun Nisa. "Islamic Criminal Law Analysis of Cyber Crimes on Consumers In E-Commerce Transactions." Eduvest - Journal of Universal Studies 1, no. 4 (2021): 176–81. http://dx.doi.org/10.59188/eduvest.v1i4.33.
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The purpose of this research is to study cyber crime in e-commerce transactions from the perspective of Islamic criminal law and how to deal with cyber crimes that harm consumers in e-commerce transactions according to the analysis of Islamic criminal law. This research is a normative legal research where laws are conceptualized as written regulations, or laws are conceptualized as rules or norms, the latter being a benchmark for human behavior, and considered appropriate to review written regulations. The results showed that cybercrime is a form of crime in the modern era. Therefore, according to the analysis of Islamic criminal law, cyber crimes can be punished by Ta'zir. For Syrians, ta'zir is a sanction based on disobedience, because it does not explicitly state the crimes contained in the Koran and Hadith.
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Rachman, Abdul, and Fikriana Aini. "Implementation of Ta'widh (Compensation) for Default Customers at KPR Platinum iB in the Perspective of Fatwa DSN-MUI No.129 / DSN-MUI / VII / 2019 at Bank BTN KCPS Karawaci." AL-ARBAH: Journal of Islamic Finance and Banking 2, no. 2 (2020): 181–94. http://dx.doi.org/10.21580/al-arbah.2020.2.2.7230.
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Purpose - This study aims to determine the implementation of ta'widh (compensation) for default customers on KPR Platinum iB in the perspective of Fatwa DSN-MUI No.129 / DSN-MUI / VII / 2019.Method - This study uses a qualitative analysis method with data collection techniques through observation, in-depth interviews and documentation. Purposive sampling technique is used by selecting sources who are considered the most knowledgeable related to the research topic.Result - The results of this study indicate that the implementation of ta'widh for default customers on the KPR Platinum iB is in accordance with the DSN-MUI Fatwa No.129 / DSN-MUI / VII / 2019. But in practice, there are several notes. The implementation of ta'widh and ta'zir at Bank BTN KCPS Karawaci is different. Ta'widh is charged to customers who experience delays in paying their obligations for more than 180 days and the ta'widh funds obtained will be recorded as Bank revenue. Ta'zir will be charged to customers who do not pay installments according to the due date and the ta'zir funds obtained will be recorded as non-halal income.Implication - This research can be used as a reference in measuring the conformity between the DNS-MUI Fatwa No. 129 / DSN-MUI / VII / 2019 with its implementation in the practice of financing in Islamic banks.Originality - This research focuses on analyzingimplementation of ta'widh (compensation) for default customers on KPR Platinum iB in the perspective of Fatwa DSN-MUI No.129 / DSN-MUI / VII / 2019..
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Jaenudin, J., and Enceng Arif Faizal. "TINDAK PIDANA EKONOMI DALAM FIKIH PIDANA ISLAM." ADLIYA: Jurnal Hukum dan Kemanusiaan 14, no. 2 (2021): 209–26. http://dx.doi.org/10.15575/adliya.v14i2.10122.
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This article aims to answer the economic criminal sanctions in Islamic criminal jurisprudence. Islamic law has regulated criminal acts that are clear and described in the field of jinayah. However, it is necessary to specifically classify economic criminal sanctions. This research uses literature research with content analysis techniques in examining the development of economic crimes in Islamic criminal jurisprudence. The results showed that the arrangement of the fingers was clearly regulated through texts which were called hudud and outside texts which were categorized as ta'zir. This classification is based on whether there are sanctions provisions in the text. Economic crimes in fiqh jinayah are grouped: economic crimes in the hudud category, namely sariqah or robbery, and hirabah or robbery. Second, ta'zir economic crimes, namely corruption, money laundering, smuggling, counterfeiting, fraud, and environmental pollution, the sanctions are given to the level of benefit and ulil amri.
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Risdianto, Risdianto. "Hukuman Terhadap Tindak Pidana Kekerasan dalam Rumah Tangga Menurut Hukum Islam." Islamic Review: Jurnal Riset dan Kajian Keislaman 10, no. 1 (2021): 59–76. http://dx.doi.org/10.35878/islamicreview.v10i1.266.
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Domestic violence is a serious concern of all parties, thus giving birth to Law Number 23 of 2004 concerning the elimination of domestic violence. According to Islam, domestic violence is different from other criminal acts, such as murder, injuring qisahah, theft by cutting off hands, adultery with caning or stoning. The basis for criminal sanctions for domestic violence is not explained in the text (al-Qur'an and Hadith), so the punishment is expressly absent. This study uses a qualitative method that aims to enrich the scientific treasures of Islamic law and input for parties related to legal matters. The research found that domestic violence criminal sanctions are ta'zir punishment determined by the ruler (government), because it is not explained in the al-Qur'an or Hadith, so that its existence is left to the ruler's decision. This punishment (Jarimah) ta'zir is different from other punishments such as murder, adultery, theft and others whose explanation is contained in Islamic law.
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JAMIL, HAJAH MAKIAH TUSSARIPAH. "UPAYA MENGANTISIPASI PERDAGANGAN MANUSIA DITINJAU MENURUT ANTI-TRAFFICKING IN PERSONS ACT, 2007 DAN HUKUM ISLAM." Al-Hikmah: Jurnal Agama dan Ilmu Pengetahuan 18, no. 1 (2021): 1–11. http://dx.doi.org/10.25299/al-hikmah:jaip.2021.vol18(1).4502.
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Kita sering mendengar dan membaca tentang laporan meningkatnya kejahatan perdagangan manusia dan kecemasan di hampir setiap sudut negara. Studi menunjukkan bahwa kejahatan perdagangan membuat perempuan menjadi target tidak hanya dari individu tetapi juga bentuk konspirasi dan kerjasama jahat dari berbagai pihak yang membentuk jaringan internasional. Sebagian besar perempuan yang diperdagangkan adalah korban penipuan yang menyebabkan mereka dipaksa bekerja tanpa dibayar dan dibayar sebagai pembantu rumah tangga dan sebagainya. Pembahasan makalah ini akan fokus pada UU Anti-Perdagangan Orang 2007 (UU 670) yang mengatur tentang pelanggaran perdagangan dan perlindungan korban. Juga dicontohkan adalah pandangan Islam tentang kejahatan perdagangan manusia yang dipandang bertentangan dengan maqasid Syariah dan nilai-nilai kemanusiaan. Usulan yang diajukan kemudian mempertimbangkan pendekatan yurisprudensi Islam yang lebih adil dan merata, dengan mempertimbangkan konsep ta'zir yang menekankan berbagai bentuk hukuman seperti mencambuk, membunuh, diyyat dan sebagainya yang diharapkan dapat menangani kejahatan dengan lebih efektif.
 Kata Kunci: Perdagangan, manusia, Islam, ta'zir.
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Rizqiyah, Fathatur. "Pengaruh Penerapan Ta’zir dalam Meningkatkan Kedisiplinan Santri di Pondok Pesantren Nurul Huda Banat Simbang Kulon Buaran Pekalongan." ISLAMIKA 3, no. 2 (2021): 163–70. http://dx.doi.org/10.36088/islamika.v3i2.1298.
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This study discusses the efforts of the Islamic boarding school in dealing with deviant behavior in students at the Nurul Huda Banat Islamic boarding school Simbang Kulon Buaran Pekalongan. This research is motivated by the problem of deviant behavior carried out by students at the Nurul Huda Banat Islamic boarding school. Deviant behavior with violations of the rules and regulations set by the pesantren. Pesantren has a very important role in building morale in students and has a very important role in overcoming deviations committed by students. This study aims to determine how the influence of ta'zir on the discipline of students, this study uses a qualitative approach and case study methods. Data was collected by using interview, observation, and documentation techniques. The research information consisted of the boarding school administrator and one of the female students of the Nurul Huda Banat Islamic boarding school. It is hoped that the existence of ta'zir can foster a disciplined attitude in students.
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Badruzaman, Dudi. "TINJAUAN HUKUM ISLAM TERHADAP FASILITATOR PERBUATAN ZINA." Tahkim (Jurnal Peradaban dan Hukum Islam) 3, no. 2 (2020): 79–94. http://dx.doi.org/10.29313/tahkim.v3i2.6367.
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ABSTRACTAdultery is now not just an individual act anymore, but has become an "industry" with localization both legal and illegal. In this case many actors are involved in it such as the presence of pimps, sex brokers, providers of places, delivery people, etc. They can be referred to as the facilitator of adultery / obscenity, in addition to the adulterer itself. The purpose of this study is to find out the views of jurisprudence fiqh towards facilitators of assault and sanctions for them. , this study shows that the facilitators of immoral acts are jarimah acts and are included in ta'zir jarimah's part. Judging from the concept of participation, the facilitator of obscene acts includes participating indirectly and depending on the case, can by way of agreement, inciting (ordering), or giving assistance. The sanction for the facilitator of this obscene act is the sanction of ta'zir, the light weight become state rights in accordance with the demands of benefit.Keywords: Islamic Law, facilitator, Zina.
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Hasibuan, Nahda, Budi Sastra Panjaitan, and Annisa Sativa. "Tinjauan Hukum Pidana Islam terhadap Tindak Pidana Penipuan." Hukum dan Demokrasi (HD) 24, no. 4 (2024): 216–30. http://dx.doi.org/10.61234/hd.v24i4.52.
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Islam forbids all forms of criminal acts including all forms of criminal acts of fraud. Fraud is a crime committed by someone by lying to other people or deception. When viewed from the point of view of the actions and elements contained in fraud, there are similarities between criminal acts of fraud and criminal acts regulated in Islamic law, namely: ghulul, treason, and lying. The research approach used is normative legal research. The purpose of this research is to find out the views of Islamic criminal law on fraud crimes with the following conclusions: In Islamic criminal law the punishment given to perpetrators of fraud is jariman ta'zir because ta'zir is a punishment handed over to the government (ulul amri) especially the judge who imposed the criminal sentence, the judge can determine the type of punishment according to his ijtihad such as the crime of fraud which has been regulated in Article 378 of the Criminal Code. Keywords: Islamic Criminal Law and Fraud.
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Hasibuan|, Nahda, Budi Sastra Panjaitan, and Annisa Sativa. "Tinjauan Hukum Pidana Islam terhadap Tindak Pidana Penipuan." Hukum dan Demokrasi (HD) 23, no. 1 (2023): 1–19. http://dx.doi.org/10.61234/hd.v23i1.11.
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Islam forbids all forms of criminal acts including all forms of criminal acts of fraud. Fraud is a crime committed by someone by lying to other people or deception. When viewed from the point of view of the actions and elements contained in fraud, there are similarities between criminal acts of fraud and criminal acts regulated in Islamic law, namely: ghulul, treason, and lying. The research approach used is normative legal research. The purpose of this research is to find out the views of Islamic criminal law on fraud crimes with the following conclusions: In Islamic criminal law the punishment given to perpetrators of fraud is jariman ta'zir because ta'zir is a punishment handed over to the government (ulul amri) especially the judge who imposed the criminal sentence, the judge can determine the type of punishment according to his ijtihad such as the crime of fraud which has been regulated in Article 378 of the Criminal Code.
 Keywords: Islamic Criminal Law and Fraud.
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Fernando, Youngky. "Punsishment for The Crime of Fraud Using A Fake Identity Is Reviwed From Islamic Law." International Journal of Education Management and Sociology 1, no. 2 (2022): 103–13. https://doi.org/10.58818/ijems.v1i2.139.
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The purpose of this research is to determine the review of Islamic criminal law regarding perpetrators of criminal acts of fraud using fake identities. The data collection technique uses the library research method and uses descriptive data, in-depth direct interviews with respondents. This research is a descriptive analysis which aims to explain data about fraud using fake identities which is then analyzed using theories in Islamic law. The results of the research show that there is a specific and detailed explanation regarding the meaning of fraud using a fake identity regarding fraud using a fake identity, but in Islamic law there is no punishment for this criminal act. So we see similarities with the Baitul Maal stamp fraud case during the time of Umar bin Khattab, which punished the perpetrator with ta'zir, namely, being whipped 100 times and exiled for a year. From the explanation above, it can be concluded that the punishment for perpetrators of fraud using fake identities is ta'zir.
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Sumiadi, Laila M Rasyid, and Ikramsyah Irwali. "Corruption Crimes in Indonesia: A Comparative Study." International Journal of Law, Social Science, and Humanities 2, no. 1 (2025): 171–80. https://doi.org/10.70193/ijlsh.v2i1.224.
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Corruption is an act of deviation that is contrary to the principle of justice (al `adalah). Corruption with all its negative impacts produces various distortions to the life of the state and society can be categorized including fasad actions and cursed by Allah SWT. This research uses a normative approach. The results of this study indicate that in the aspect of Islamic law, there are several types of corruption regulated in Islamic law such as Risywah, Ghulul, Betrayal of trust, Ghasab and Al-Maks or acts of illegal levies. The type of punishment that can be applied to the perpetrators of corruption is ta'zir punishment where the type of punishment is determined by the government (ulil amri) because the sanctions are not explicitly mentioned in the Qur'an and Sunnah. However, in ta'zir punishment, corruptors can be sentenced to death, if the government wants it according to the negative impact of the crime committed.
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Aini, Mega, M. Tamudin, and Jumanah Jumanah. "TINJAUAN HUKUM PIDANA ISLAM TERHADAP PELAKU PENYERTAAN TINDAKPIDANA ABORSI DALAM PUTUSAN NOMOR PERKARA 1106/PID.SUS/2018/PN.PLG." Ta'zir: Jurnal Hukum Pidana 5, no. 2 (2023): 181–97. http://dx.doi.org/10.19109/tazir.v5i2.17901.
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Based on the division ofcrime ta'zir above, helping to perform abortion is included in the first category ofcrime ta'zir , namely the criminal act of hudud or qisas which is confirmed by the Koran and hadith, but the conditions are not fulfilled by syubhat. The defendant in this case did not have a complete abortion, it was just that the defendant had already given an injection and also gave medicine to drink so that the fetus in the womb could fall. The data source used is secondary data which consists of three parts, namely, primary legal materials, secondary legal materials and tertiary legal materials. Primary legal materials are binding legal materials in the form of Al-Qur'an and Hadith, the 1945 Constitution, and applicable regulations. The results of the research show that the perpetrator of a criminal act helped to carry out an abortion in decision number 1106 / Pid.sus / 2018 / PN.Plg. sentenced to imprisonment for 4 (four) years and revoked license to practice, because it has been proven to have committed a criminal act of assisting attempted abortion in accordance with the facts in the trial, the testimony of witnesses, the testimony of the defendant, taking into account the evidence presented and examined at trial, factors relating to matters that incriminate and relieve the defendant. And analysis of Islamic criminal law against abortion cases help conduct experiments included in the category jarimah ta'zir derived from jarimah hudud or qishas, but its conditions are not met by doubtful. So the imposition of the punishment is left to the government / state authorities (ulil amri).
 Keywords: Inclusion, Abortion, Decision
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M. Khris Aditya Fajari, Erniwati, and Bitoh Purnomo. "Tinjauan Hukum Positif dan Hukum Islam terhadap Orang Yang Menyamar sebagai TNI Gadungan dengan Motif Penipuan." Indonesian Journal of Multidisciplinary Sciences (IJoMS) 3, no. 2 (2024): 158–77. https://doi.org/10.59066/ijoms.v3i2.986.
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With the advancement of technology, there are more and more frauds using technology, such as fraud using SMS, telephone and even internet fraud. There are many ways in which fraudsters can carry out their actions. The type of research used in this research uses library research. The results of this research, according to positive law, are explained in article 378 of the Criminal Code, imposing a sentence on the defendant with imprisonment for 3 (three) years and 6 (six) months. According to Islamic law, fraud is subject to Ta'zir punishment, namely in the form of legal bond and exile, legal differences positively subject to article 378 of the Criminal Code, namely a prison sentence of 3 years and 6 months, whereas in Islamic law, Jarimah ta'zir is imposed, namely the law of binding and exile. The same applies to providing sanctions to perpetrators who are proven guilty, namely perpetrators of people posing as fake TNI with fraudulent motives and the sanctions given are aimed at providing a deterrent effect for acts carried out by force as determined by written regulations.
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Purdiantika, Fernenda, and Lukman Santoso. "Pengaturan Marital Rape di Indonesia Perspektif Fiqh Jinayah tentang Keluarga." Jurnal Antologi Hukum 4, no. 2 (2024): 340–64. http://dx.doi.org/10.21154/antologihukum.v4i2.3965.
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The purpose of this research is to explore the regulation related to the problem of marital rape in Indonesian legislation, especially after the enactment of the new Criminal Code Law by using the perspective of fiqh jinayah on family. This research is a doctrinal study with a conceptual approach and a legislative approach. Based on the research conducted, several conclusions can be formulated: First, marital rape that occurs in the household can be classified as a criminal offence of sexual violence. In addition, the regulation of marital rape in Indonesia is not yet specific and integrated so that it is still scattered in various regulations. Secondly, based on the perspective of fiqh jinayah, marital rape is included in the category of jarimah ta'zir because it is related to human honour. In the perspective of family jinayah fiqh, marital rape is also not justified and is an injustice according to Islam. Some sanctions in jinayah fiqh that can be applied to perpetrators of marital rape include diyat and ta'zir.
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Nasir, Muhammad, and Hamdani Hamdani. "ANALYSIS OF THE SETTLEMENT OF THE WORSHIP PENALTY AGAINST ACTION OF JINAYAH MAISIR’S IN ACEH." Jurnal Geuthèë: Penelitian Multidisiplin 5, no. 3 (2022): 353. http://dx.doi.org/10.52626/jg.v5i3.198.
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The implementation of Islamic jinayah law in Aceh Province applies only to the actions of jinayah maisir (gambling), khamar and khalwat, as well as hudud, whereas the acts of jinayah qisas and diyat have not been enforced. This study analyzed the cases that were decided by the Aceh Syariah Court in 2005 and 2006 based on Qanun Aceh Province Number 13 of 2003 about Jinayah Maisir (Gambling) which was then currently enacted Qanun No 6 of 2014. The study uses a qualitative methodology with a legal approach and a case approach. This study found that the court, which convicted the court in connection with the jinayah of the maisir act, showed that the allocation of ta'zir punishment on maisir offenders according to Qanun Aceh Province Number 13 of 2003 About Maisir (Gambling) is in line with the requirements of ta'zir in Islam. It is recommended to the judges in the court to continue to adhere to the Islamic and legal provisions that exist in deciding sharia law matters in Aceh
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Ritonga, Dedi Arisandi, Syaiful Asmi Hasibuan, and T. Riza Zarzani. "Sanksi Hukum Fasilitator Judi Dadu dalam Analisis Hukum Pidana Islam dan Hukum Positif (Studi Kasus di Kecamatan Dolok Kabupaten Padang Lawas Utara)." JIIP - Jurnal Ilmiah Ilmu Pendidikan 7, no. 2 (2024): 1587–97. http://dx.doi.org/10.54371/jiip.v7i2.3957.
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Perjudian, sebuah praktik yang telah lama dilarang dan dikritik dalam banyak tradisi hukum dan agama, tetap ada di berbagai masyarakat. Di Kecamatan Dolok, Kabupaten Padang Lawas Utara, sebuah fenomena unik muncul dimana perjudian dadu menjadi bagian dari ritual perkawinan. Meskipun hanya dilakukan oleh segelintir orang, keberadaan perjudian ini menimbulkan pertanyaan hukum dan etika. Penelitian ini dilakukan dengan pendekatan kualitatif, menganalisis literatur hukum positif dan hukum Islam, serta mengadopsi pemahaman lokal dari Kecamatan Dolok untuk memahami tradisi dan implikasinya. Hasil Penelitian: Menurut hukum Islam, perjudian masuk kategori jarimah ta'zir, dengan referensi dari al-Qur'an. Jarimah ta'zir dapat berupa hukuman cambuk, penjara, atau denda sesuai ketentuan kepala pemerintah. Sedangkan dalam hukum positif Indonesia, berdasarkan Pasal 303 ayat (1) ke-2 KUHP, pelaku atau fasilitator judi dapat dihukum penjara atau denda. Kesamaan antara kedua hukum ini adalah keduanya menetapkan opsi hukuman berupa penjara atau denda. Saran penulis Pemerintah daerah dan pemuka agama di Kecamatan Dolok harus berkolaborasi untuk memberikan edukasi kepada masyarakat mengenai dampak negatif perjudian dan pentingnya menghormati hukum yang berlaku. Meskipun terikat tradisi, penting bagi masyarakat untuk memahami dan menghormati batasan hukum dan etika.
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Wardah, Zahrotul, Sufi Aqillasalsabila, and Azzahrah Tush Shakira. "Tindak Pidana Teror oleh Kreditur Pinjaman Online kepada Debitur menurut Fiqh Jinayah." Ma’mal: Jurnal Laboratorium Syariah dan Hukum 4, no. 5 (2023): 485–501. http://dx.doi.org/10.15642/mal.v4i5.274.
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Abstract: At this time, many people are tempted by online loans because of the easy way. Many online loans are illegal and often terrorize borrowers in collecting loans. Therefore, this article discusses the criminal act of terror by online loan lenders to debtors according to positive law and Islamic law. This research is normative legal research with data collection through literature studies. The collected data is analyzed descriptively. This study concludes that the criminal act of terror by illegal online loan lenders is a criminal offence in accordance with Article 29 in Law Number 19 of 2016 concerning Electronic Information and Transactions, which is an act of sending information containing threats of violence or scare. Such violations may be punishable by imprisonment for a maximum of 4 (four) years and/or a maximum fine of Rp750,000,000.00 (seven hundred and fifty million rupiah), as stipulated in Article 45B of the ITE Law. In Islamic criminal law, the criminal act of terror by online loan creditors to debtors is an act of jarimah ta'zir. In this case, the action is condemned in Islam, and the perpetrator can be punished with ta'zir, a punishment handed over to ulil amri or judges. The ta'zir punishment can be based on Article 29 of the ITE Law. Keywords: Online loan, law, fiqh jinayah, ta'zir. Abstrak: Pada saat ini banyak masyarakat yang tergiur dengan pinjaman online, karena caranya yang mudah. Padahal, banyak pinjaman online yang ilegal dan sering meneror peminjam dalam menagih pinjaman. Karena itu, artikel ini membahas tentang tindak pidana teror oleh kreditur pinjaman online kepada debitur menurut hukum positif dan hukum Islam. Penelitian ini adalah penelitian hukum normatif dengan pengumpulan data melalui studi literatur. Data yang terkumpul dianalisis secara deskriptif. Penelitian ini menyimpulkan bahwa tindak pidana teror oleh kreditur pinjaman online ilegal merupakan tindak pidana yang sesuai dengan Pasal 29 dalam Undang-Undang Nomor 19 Tahun 2016 tentang Informasi dan Transaksi Elektronik, yaitu suatu tindakan mengirim informasi berisi ancaman kekerasan atau menakut-nakuti. Pelanggaran tersebut dapat dikenai pidana penjara paling lama 4 (empat) tahun dan/ atau denda paling banyak Rp750.000.000,00 (tujuh ratus lima puluh juta rupiah), sebagaimana diatur dalam Pasal 45B UU ITE. Dalam hukum pidana Islam, tindak pidana teror oleh kreditur pinjaman online kepada debitur merupakan tindakan jarimah ta’zir. Dalam hal ini, tindakan tersebut dikecam dalam Islam dan pelaku bisa dihukum dengan hukuman ta’zir, yakni hukuman yang diserahkan kepada ulil amri atau hakim. Hukuman ta’zir tersebut bisa didasarkan pada Pasal 29 Undang-undang ITE. Kata Kunci : Pinjaman online, hukum, Undang-undang, fiqh jinayah, ta’zir.
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Zulkarnaini, Aidil Fan, and Fakhrurrazi. "Uqubat Ta'zir Jarimah Murtad; Konversi Agama untuk Kepentingan Politik." Jurisprudensi: Jurnal Ilmu Syariah, Perundang-Undangan dan Ekonomi Islam 15, no. 2 (2023): 413–29. http://dx.doi.org/10.32505/jurisprudensi.v15i2.7230.
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Although restrictions on religious freedom are stipulated in the Qanun, However, judging from modern legal science, both state law and international law, there is no formal law that regulates the sanction of converting, namely apostate fingers. Unlike Aceh, as an Islamic sharia region, Aceh has its own qanun where apostates will be subject to sanctions in the form of flogging, fines, imprisonment, and coaching to re-embrace Islam. This regulation is certainly a serious topic both from the perspective of Islamic and national legal authorities, especially how human rights institutions both locally and nationally respond to it. This article is classified as literature research with a qualitative approach. The methodology used is a comparative study of law, especially between conventional law and Aceh Qanun. The results of the study concluded that sociologically, regarding freedom of religion in Aceh Province, it does not conflict with international human rights because the uqubat ta'zir given to perpetrators is approved by all levels of Acehnese society. Precisely if uqubat ta'zir is not given to the perpetrators of apostate jarimah, then the stability of security and religious order in the province is shaken, and minorities, namely people of religions other than Islam, do not feel oppressed by the sociological impact of the law applied by the people of Aceh.
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Bukhari, Bukhari. "KHALWAT DALAM PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIF." Jurisprudensi: Jurnal Ilmu Syariah, Perundang-undangan, Ekonomi Islam 10, no. 2 (2019): 109–21. http://dx.doi.org/10.32505/jurisprudensi.v10i2.942.
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The existence of a man and woman who have no kinship so that it is lawful to marry her, in a lonely place without being ac companied by a mahram of the male or female side. This khalwat is a crime that is not subject to hudud punishment and kafarah punishment. This form of khalwat crime is included in the category of ta'zir finger whose number of punishment is not limited. In the Qur'an and Sunnah this khalwat act is highly reproached, but not clearly regulated in the Qur'an and Sunnah. So this act can be entered into the ta'zir group. All deeds that should (need) be forbidden to fulfill the common good (community). This prohibition must necessarily be made on the basis of community agreement / consensus in ways that are considered eligible. In North Aceh, the khalwat actors who are close to the power are hard to touch with the law, it is not surprising to all of us to remember that the law in this country is not yet the commander but the law is merely a bargaining position in everyday life.
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Erindia, Erindia, Rusmala Dewi, and Andriyani Andriyani. "THE CRIMINAL ACTION OF EXHIBITIONISM ACCORDING TO ISLAMIC CRIMINAL LAW." Nurani: Jurnal Kajian Syari'ah dan Masyarakat 21, no. 2 (2021): 327–36. http://dx.doi.org/10.19109/nurani.v21i2.9950.
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The result of this research is that exhibitionism actors can be caused by two factors, namely the first (internalinternal) factor, which is anfactor that comes from the actor's self which is seen from the psychological and biological side, the two (externalexternal) factors, namely thefactor. actors who can be influenced by the environment, there are no special factors that cause an exhibitionist because the causative factors depend on the condition of the actor and his environment. In Islamic Criminal Law exhibitionism is snared withpunishment, Ta'zir namely in accordance with the ijtihad judge's, the judge determines whether the perpetrator is guilty or not according to the conditions mentioned, in the Nash al-Qur'an and Hadith the punishment for exhibitionism has not been clearly regulated, because exhibitionist this is an issue that recently appeared or happened today and not yet known in ancient times because that sanctions exhibitionist according to the laws of this research includesresearch, empiricalwhereas the specification of this research is qualitative descriptiveanalysis,pedekatan main pursued is obtained through approaches with the law and approach to cases that occur in some areas.
 
 Keywords: Exhibitionist, Law Number 44 Year 2008 Pornography, Ta'zir
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Khasanah, Maui Dhotul, Marisa Amelia, Diani Mutiarani, Fitriyah Alkaff, and Syamsiah Syamsiah. "Relevansi Keberadaan Pidana Penjara dalam Perspektif Hukum Islam dan Hukum Adat." AKSIOMA : Jurnal Sains Ekonomi dan Edukasi 1, no. 12 (2024): 1245–52. https://doi.org/10.62335/gdg62k88.
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Imprisonment is a normal form of sanction applied in the modern legal system. However, its existence is often debated from the perspective of Islamic law and customary law, which have different approaches to upholding justice in redressing violations. This research aims to analyze the concept of imprisonment in Islamic law and customary law, including its normative, philosophical basis and application in society. In Islamic law, the main emphasis is on restorative justice through hudud, qisas, and ta'zir, while customary law places more emphasis on resolutions based on deliberation, peace, and restoration of social relations. This research uses qualitative methods with a normative and sociological approach, and combines analysis of Islamic doctrine, customary nuoma, and legal practices in Indonesia. The results of this research show that imprisonment is not actually regulated in Islamic law or traditional customary law, but its existence can be adjusted as a form of ta'zir or dynamic adaptation of customary law. However, the application of imprisonment must still consider the values of justice, humanity and local wisdom. It is hoped that this research can contribute to the development of criminal law that is harmonious with Islamic values and customs in Indonesia.