Criteria of Adult Age (Mukallaf) in Islamic Criminal Law

The concept of mukallaf in the law of jinayah is understood by assessing it in the field of jinayah and the field of worship, and some have a different opinion. Nash himself does not give definite firmness to the criteria of mukallaf, but rather gives a signal that in human relations the concept of mukallaf has its own character. This paper aims to try to explain the concept of mukallaf and its criteria in the field of jinayah. The data sources studied refer to the textual arguments and various theories that are currently developing from various disciplines. The results found can be stated that the mukallaf in the field of jinayah is considered in the perfect nature of baligh, al-'aql and rusyd. These three traits will only be found perfectly in someone when they are at least 18 years old. Based on this understanding, the perpetrator of a crime can be held accountable for his actions and given sanctions to him after the age of 18 years. A child who is not yet 18 years of age commits a crime, he must be given educational instruction. So that he can find out the bad impact on himself and the community environment as a result of his actions

RICE FIELDS MANAGEMENT AGREEMENT SYSTEM IN ACEH BESAR (Study of Engagement Patterns and Sharing of Harvest Results)

Rice field management, which is carried out by involving the people of Aceh Besar based on the norms of Islamic law and customary law, is applied from the beginning of the determination of the engagement to the capital of the harvest. Community practice describes the procedure for contracting and distributing crops in various forms. However, all farmers do it by mutual consent. This phenomenon is the focus of study in this paper. By basing on the method of discriptive analysis, the answers will be found, including: 1) the formation of contracts is carried out orally. The form of an oral contract is based on several things, namely the relationship between the parties; In general, the parties come from relatives or close family. Because of this relationship, they believe there will be no default made by the parties. In addition, there are two ways to start involvement in rice field management; First, half of the respondents agreed that capital is borne by rice field owners (this model is called muzara'ah), and half said capital is borne by farmers (this model is called mukhabarah). 2) the distribution of crops is carried out in the following way; 1) Mawah, which is divided equally between rice field owners and farmers. There are 3 people (20%); 2) Bulung 3, which is 2 parts for farmers, 1 part for rice field owners = 5 people (33.3%); 3) Bulung 4, which is 3 parts for farmers, 1 part for rice field owners = 4 people (26.6%); 4) Bulung 5, which is 3 parts for farmers, 2 parts for rice field owners =3 (20.1%). In addition to the three things already mentioned, the parties also agreed on the conditions of crop failure. Most engagements exempt farmers from giving rice to rice owners as a cost of using rice fields, while others require farmers to give rice to rice owners as rice field use fees

The Early Preventive Effort of Narcotic Abuse at Senior High School (SMA) in Aceh Besar and Sabang (A Study According to Islamic Law)

Efforts to prevent narcotics abuse, especially for teenagers, are very necessary. bearing in mind the conditions in Indonesian society, the use of narcotics is not only committed by adults, but it’s also practiced by teenagers who are schooling. Thus, protecting young people who are still in school-age becomes an obligation that cannot be abandoned, both individuals and society. On the one hand, a lot of thoughts and efforts have been made related to the prevention of narcotics, starting from the national program that forms a special agency to deal with narcotics (National Narcotics Agency) to non-governmental organizations. However, narcotics abuse still occurs in the community, including among students. Therefore, preventive action is needed to break narcotics abuse, especially in the school environment. The High Schools in Aceh, especially Aceh Besar and Sabang, have made some efforts, such as a. urine test; b. counseling/guidance and c. school rules and regulations. These efforts have had a positive impact on students. However, environmental conditions may influence them to trap in narcotics abuse, in case if the control from the various community is not done. These prevention efforts, according to Islamic law are part of amar ma'ruf nahi mungkar

The Heirs of Patah Titi in Gayo Community

Inheritance in the Gayo community assumes that grandchildren whose parents have died still have the authority to get inheritance. The solution to this problem has attracted the attention of many people, so it has significant urgency to be investigated. This study aims to explore and analyze; first, how is the inheritance of grandchildren whose parents died first by the heir according to Gayo customary law?, second, how is the settlement of grandchildren whose parents died first from those who bequeath their assets to the Gayo community? This research is an empirical legal research, with a non-doctrinal approach. The data was extracted by observation, interview and documentation methods, then analyzed qualitatively. The results of the study show that first, in general, the Gayo community divides their inheritance based on Islamic inheritance law which is sourced from the teachings of the Qur'an Al-Sunnah. Second, the Gayo community stated that the grandchildren who wore the hijab were given an inheritance divided into three forms; 1) said that he was given a modest inheritance. 2), stated that he was given an inheritance of half of the share received by his parents. 3), stating that the grandson is given an inheritance equal to the share received by his parents. The Gayo community does not know a substitute heir, because there is no stipulation on how much inheritance must be given to the grandson, when receiving an inheritance from his grandparents as a substitute for parents who have died first. Seeing the implementation of giving compensation to grandchildren whose parents died earlier than those who bequeath property to the Gayo community, giving inheritance to grandchildren whose parents died from the heirs does not conflict with Gayo customary law.Waris pada masyarakat Gayo beranggapan bahwa cucu yang telah meninggal orang tuanya masih mempunyai wewenang untuk mendapatkan harta warisan. Penyelesaian persoalan tersebut cukup menyita perhatian banyak kalangan, sehingga memiliki urgensi yang cukup signifikan untuk diteliti. Penelitian ini bertujuan untuk menggali dan menganalisa; pertama, bagaimana kewarisan cucu yang orang tuanya lebih dahulu meninggal oleh pewaris menurut Hukum adat Gayo?, kedua, bagaimana penyelesaian cucu yang orang tuanya lebih dahulu meninggal dari orang yang mewariskan harta pada masyarakat Gayo?. Penelitian ini  merupakan penelitian hukum empiris,  dengan pendekatan non doktrinal. Data digali dengan metode observasi, wawancara dan dokumentasi, selanjutnya dianalisis secara kualitatif. Hasil penelitian menunjukkan bahwa pertama, secara umum masyarakat Gayo membagi warisannya berdasarkan hukum kewarisan Islam yang bersumber dari ajaran Al-Qur'an Al-Sunnah. Kedua, masyarakat Gayo menyatakan bahwa cucu yang terhijab patah titi diberikan harta pusaka dengan pembagian dalam tiga bentuk; 1) mengatakan diberi harta warisan sekedarnya saja. 2), menyatakan diberi warisan setengah dari bahagian yang diterima orang tuanya. 3), menyatakan cucu tersebut diberi harta warisan sebesar bahagian yang diterima orang tuanya. Masyarakat Gayo tidak mengenal ahli waris pengganti, sebab tidak ada ketentuan berapa besar harta warisan yang harus diberikan kepada cucu tersebut, ketika menerina warisan dari kakek/neneknya sebagai pengganti orang tua yang telah meninggal lebih dulu. Melihat pelaksanaan pemberian imbal kasih kepada cucu yang orang tuanya lebih dahulu meninggal dari orang yang mewariskan harta pada masyarakat Gayo maka pemberian harta warisan kepada cucu yang orang tuanya terlebih dahulu meninggal dari pewaris tidak bertentangan dengan Hukum adat Gayo

Criteria for Legal Competence in Islamic Law: A Critical Evaluation

A leader must have the ability to act legally so that every action he does is legal. This skill is required to be perfect, even exceeding the ability to act legally on a husband and wife in managing a household or someone in managing their property. On the basis of perfect legal skills, the leadership process will be able to run well, and various benefits can be realized in society at large. In this case, Islamic law as one of the legal systems that live in society is believed in giving a view of the legal skills of a leader. Some verses of the Qur'an and the Hadith of the Prophet SAW. give a signal about the criteria for a leader's legal competence. There are two important elements that must be possessed so that the ability to act in law is perfect; first, the age of a leader (caliphate), either a leader of a state (prisident), or a region (governor and regent/mayor) is at least 40 years old. While the position of assistant to the caliphate (minister and police) must be at least 21 years old; second, having perfect intelligence (rusyd). This intelligence is based on deep knowledge and broad insight into leadership. Based on this intelligence, a leader will carry out policies to his people in accordance with the benefit principles. Seorang pemimpin menjadi sentral bagi rakyatnya untuk mengantarkan mereka dalam mewujudkan kemaslahatan, kesejahteraan, dan kehagiaaan. Untuk hal itu, seorang pemimpin diharuskan memiliki kecakapan hukum yang baik, bahkan melebihi daripada seorang suami atau isteri dalam membina rumah tangga, atau seseorang dalam mengelola harta bendanya. Konsep kecakapan hukum pada seorang pemimpin telah disebutkan dalam berbagai ketentuan atau pemikiran para ahli. Dalam hal ini, hukum Islam memberikan konsep dan kriteria kemampuan kecakapan bagi seorang pemimpin. Tulisan ini mengkaji konsep hukum Islam tentang kecakapan seorang pemimpin yang mampu mewujudkan kemaslahatan bagi umat. Metode yang digunakan pada kajian ini yuridis normatif, yakni dengan mengkaji beberapa ayat Alquran dan Hadis Nabi SAW. yang memberi isyarah tentang kriteria kecakapan hukum seorang pemimpin. Hasil penelitian ditemukan ada dua unsur penting yang harus dimiliki seorang pemimpin supaya cakap bertindak hukum secara sempurna. Pertama, usia seorang khalifah, baik Presiden, atau Gubernur dan Bupati/Walikota, minimal 40 tahun. Sementara jabatan pembantu khalifah, seperti Menteri dan Polisi minimal berumur 21 tahun. Kedua memiliki kecerdasan yang sempurna (rusyd), yakni seorang pemimpin mempunyai kecerdasan intelektual, emosional, dan spiritual yang baik. Dari ketiga kecerdasan tersebut akan melahirkan sifat bijaksana, dan pada gilirannya terwujud kemaslahatan hidup masyarakat secara luas