Jinayat adalah segala macam dan jenis peraturan yang berhubungan dengan tindak kriminal / kriminalitas dalam kehidupan keseharian manusia seperti mencuri, memfitnah, berzina, membunuh, dan lain sebagainya.
II: 315)
Diyyat
Secara bahasa kata jinaayaat adalah bentuk jama’ dari kata jinaayah yang berasal dari janaa dzanba yajniihi jinaayatan yang berarti melakukan dosa. Sekalipun isim mashbar (kata dasar), kata jinaayah dijama’kan karena ia mencakup banyak jenis perbuatan dosa. Kadang-kadang ia mengenai jiwa dan anggota badan, baik disengaja ataupun tidak. (Subulus Salam III: 231).
Menurut istilah syar’i, kata jinaayah berarti menganiaya badan sehingga pelakunya wajib dijatuhi hukuman qishash atau membayar diat. (Manarus Sabil
QisHas
Qisas (Arabic: قصاص) is an Islamic term meaning retaliation, similar to the biblical principle of an eye for an eye. In the case of murder, it means the right of the heirs of a murder victim to demand execution of the murderer.
"O you who believe, equivalence is the law decreed for you when dealing with murder - the free for the free, the slave for the slave, the female for the female. If one is pardoned by the victim's kin, an appreciative response is in order, and an equitable compensation shall be paid. This is an alleviation from your Lord and mercy. Anyone who transgresses beyond this incurs a painful retribution."
However, the Quran also prescribes that one should seek compensation (Diyya) and not demand retribution.
As execution for murder was conceived as the retaliation of the victim's heirs, traditionally the state could only carry out the execution with their permission, and they were free to forgive the murderer, either as an act of charity or in return for compensation.
TaziR
In Islamic Law, tazir (or ta'zir, Arabic تعزير) refers to punishment, usually corporal, that can be administered at the discretion of the judge, as opposed to the hudud (singular: hadd), the punishments for certain offenses that are fixed by the Qur'an or Hadith. Traditionally, ta'zir punishments could be applied to offenses for which no punishment is specified in the Qur'an. They could also be applied to hadd offenses in situations where the standards of proof required for hudud punishments could not be met.
Secara bahasa kata jinaayaat adalah bentuk jama’ dari kata jinaayah yang berasal dari janaa dzanba yajniihi jinaayatan yang berarti melakukan dosa. Sekalipun isim mashbar (kata dasar), kata jinaayah dijama’kan karena ia mencakup banyak jenis perbuatan dosa. Kadang-kadang ia mengenai jiwa dan anggota badan, baik disengaja ataupun tidak. (Subulus Salam III: 231).
Menurut istilah syar’i, kata jinaayah berarti menganiaya badan sehingga pelakunya wajib dijatuhi hukuman qishash atau membayar diat. (Manarus Sabil
QisHas
Qisas (Arabic: قصاص) is an Islamic term meaning retaliation, similar to the biblical principle of an eye for an eye. In the case of murder, it means the right of the heirs of a murder victim to demand execution of the murderer.
"O you who believe, equivalence is the law decreed for you when dealing with murder - the free for the free, the slave for the slave, the female for the female. If one is pardoned by the victim's kin, an appreciative response is in order, and an equitable compensation shall be paid. This is an alleviation from your Lord and mercy. Anyone who transgresses beyond this incurs a painful retribution."
However, the Quran also prescribes that one should seek compensation (Diyya) and not demand retribution.
As execution for murder was conceived as the retaliation of the victim's heirs, traditionally the state could only carry out the execution with their permission, and they were free to forgive the murderer, either as an act of charity or in return for compensation.
TaziR
In Islamic Law, tazir (or ta'zir, Arabic تعزير) refers to punishment, usually corporal, that can be administered at the discretion of the judge, as opposed to the hudud (singular: hadd), the punishments for certain offenses that are fixed by the Qur'an or Hadith. Traditionally, ta'zir punishments could be applied to offenses for which no punishment is specified in the Qur'an. They could also be applied to hadd offenses in situations where the standards of proof required for hudud punishments could not be met.
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