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1921 the judge did not use the analogy, but still within the interpretation scope, is an extensive
interpretation. In extensive interpretation, still stick to the rules. There are words which are given
meaning by the meaning of life in today’s society, not according to its meaning when legislation was
formed. This is in contrast to the second case, namely Medan High Court Decision Number 144
Pid.1983PT.Mdn. Thus, the judge was out of line interpretation. The judge had used the analogy that
ought to be rejected. Therefore, it’s exactly distinguishes between
analogy and extensive interpretation? For those who reject the analogy of trying to give an explanation,
there is a signiicant difference between analogy and interpretation. Analogy obviously be rejected
because the act substantially problem cannot be included in the existing rules. But in the view of the
judge considered to be a criminal anyway, because it includes the core rules that are similar to that
action. Because it includes the core of an existing rule that action can then be subject to the existing
rules by using the analogy. The use of analogy obviously jeopardize justice and tends to injure the
law itself because it is used as the basis for certain acts criminalized not, no longer existing rules, but
the ratio of purpose, the core of the existing rules. Therefore deemed no longer hold on to the existing
rules, but at the core, the ratio of him, then clearly diametrically opposed to the principle of legality,
because this principle requires the existence of a rule as a basis.
This is very different from the extensive interpretation. Extensive interpretation still stick to
sound rules, all the words still be followed, there are only words that are no longer interpreted as the time
he made the law, but at the time of its use, therefore it is called interpretation.
9
Sudikno Mertokusumo conirmed the basic point of the extensive interpretation that
the distinguishing feature with the analogy that extensive interpretation is not the case any vacancy
in the law, the law is complete, just not clear, so it needs to be explained or interpreted. The judge
in this case did not complete the legislation with something new, something the judge did not apply
outside the laws that have been there, but he was still holding on to existing laws and not creating
new regulations.
10
For adherents of the receipt of analogy assumes no principal difference between the irst
and second cases HR decision Netherlands in 1921 and the High Court of Medan No. 144Pid1983
PT.Mdn this. Judge equally provide equality between noun goed of the Criminal Code with
reality incident cases. But why for the irst case HR Netherlands in 1921 can be accepted, while the
second case Medan High Court Decision No. 144 Pid1983PT.Mdn rejected. This is where it happens
the double standard used by the repellent analogy. The author himself believes there is no signiicant
difference between extensive interpretation and
analogy
11
. Keduanya merupakan penafsiran hukum yang patut diberi ruang demi tersajinya keadilan di
tengah-tengah masyarakat. Apapun metode yang digunakan oleh hakim, seyogyanya tidak perlu
dilarang, sepanjang digunakan sebagai ijtihad hadirnya nilai keadilan bagi justiciabellen.
2. Analogy and Qiyas
Terminology of Qiyas is derived from the Arabic word سايق that means measure, equating.
Qiyas according to the language deined by measuring a thing with something like it. According
to sholars of ushul iqh, terminology of qiyas is likening a case that no legal texts with an existing
case law texts, the existing nash law, because the second equation in illat of law.
12
In addition, many other deinitions of qiyas which is deined as the
9
Moeljatno, Op.Cit, hlm. 29
10
Sudikno Mertokusumo, 2014 cetakan ke-5, Penemuan Hukum: Sebuah Pengantar, Universitas Atma Jaya, Yogyakarta, hlm. 89.
161
Mursyid, Criticize the Use of Analogy Prohibition in Criminal Law
legal explain something that has no nash in the Qur›an and hadith by comparing it with something
that is determined based on nash.
13
Based on some deinitions of qiyas, it can be concluded understanding law qiyas is set for an
event or events that no nashnya basis in the Qur’an and Sunnah by way of legal equate with an event or
events that other predetermined law based on the texts because of the same illat between two events
or events. For instance, qiyas is equate something that has no legal texts with something that has no
legal texts because illat same ruling. Scholarly accept and use qiyas as a source of
Islamic law in the fourth, that is, after al-Qur’an, Sunnah, and the consensus’. Many verses of the
Koran that can be used as the basis of orders do qiyas, one of which is:
“Hai orang-orang yang beriman, taatilah Allah dan taatilah Rasul nya, dan ulil
amri di antara kamu. Kemudian jika kamu berlainan pendapat tentang sesuatu, Maka
kembalikanlah ia kepada Alloh Al Quran dan Rasul sunnahnya, jika kamu benar-
benar beriman kepada Allah dan hari kemudian. yang demikian itu lebih utama
bagimu dan lebih baik akibatnya”. QS. An-Nisa’ : 59
In the above verse gives direction to the ummah believer believer that irst adhered to the
Law of Allah SWT law in the Qur’an, then obey the Apostle law in the Sunnah and obey the leader
results ijma ‘ulama. In case, there is a difference of opinion on something that is not legal in the Book
of Allah, the Sunnah Rosululloh and ulil amr, then we were told to return to Allah and His prephet.
This restores meaning by scholarly ‘is deined by the command qiyas.
In another verse Allah Almighty says: “Dia-lah yang mengeluarkan orang-orang
kair di antara ahli Kitab dari kampung- kampung mereka pada saat pengusiran yang
pertama. kamu tidak menyangka, bahwa mereka akan keluar dan merekapun yakin,
bahwa benteng-benteng mereka dapat mempertahankan mereka dari siksa Alloh;
Maka Alloh mendatangkan kepada mereka hukuman dari arah yang tidak mereka
sangka-sangka, dan Alloh melemparkan ketakutan dalam hati mereka; mereka
memusnahkan rumah-rumah mereka dengan tangan mereka sendiri dan tangan orang-
orang mukmin. Maka ambillah kejadian itu untuk menjadi pelajaran, hai orang-orang
yang mempunyai pandangan.QS. al-Hasyr : 2
In the last sentence the word of Allah SWT asserts: “Then take it the incident to be a lesson,
O people who have the view, that is: Allah ordered “do qiyas with them, Verily, you are a human as
they , if you do as what they do, it will come to you punishment as he had come to them”.
14
In addition to the arguments of the Qur’an which implies command qiyas, qiyas also been done
Prophet Muhammad when facing the problems that prompted the ummah. Among the issues judged
by the way qiyas is ibroh of Prophet Muhammad against a girl who asks questions about the
pilgrimage to his parents who are already obliged to perform the pilgrimage, but his physical condition
elderly. Prophet made a qiyas regarding to “pay the debt to the parents who have debts”. Those cases are
equally mandatory and must be implemented. The next case is when Umar Bin Khattab
asks associated with a kiss on while implementing fast, without removing semen. Prophet Muhammad
used qiyas by rinsing for people who are fasting. That is equally not break his fast.
11
Lihat juga pandangan Utrecht yang menegaskan pada hakikatnya tidak ada perbedaan antara interpretasi ekstensif dan analogi. Dalam kedua hal itu, hakim membuat konstruksi, yaitu membuat mencari suatu pengertian hukum yang tinggi. Hakim membuat suatu kaidah yang lebih
tinggi dan yang dapat dijadikan dasar beberapa ketentuan yang mengandung kesamaan...Utrecht, Op.Cit, hlm. 212.
12
Abdul Wahab Khallaf, 1994, Ilmu Ushul Fiqh alih bahasa: M. Zuhri dan Ahmad Qorib, Dina Utama, Semarang, hlm. 66. Lihat juga Mukhtar Yahya dan Fatchurrahman, 1986, Dasar-Dasar Pembinaan Hukum Fiqih Islami, PT. Al-Ma’arif, Bandung, hlm. 66
13
Syaifuddin Zuhri, Makalah Usul Fiqih “Qiyas”, http:muhammadzuhri.wordpress.com20110821makalah-ushul-iqih-qiyas, diakses pada
tanggal 19 September 2013 jam 09.15.
14
Abdul Wahab Khallaf, Op.Cit, hlm. 71
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Implementation of qiyas is justiied to the extent that the pillars are fulilled, namely al-ashl,
al-Furu’, Law and al-illat ashl. a. al-Ashl.
Ashl, is an event that has existed legal deined either in the Qur’an or Sunnah
that is used as the basis for making
qiyas. He also referred to the Maqis’ alaih where implementing qiyas are
references to him are to be equated with the law another container.
b. Furu’ Fara’Furu’, is denifed as branch,
which is an event that has not been determined because no legal texts
that can be used as the basis. Fara‘ also called Maqis measured or
musyabbah who likened or mahmul the comparison.
c. Law of Ashl
Law of ashl, is law of hukum syara’ which is decided by a nash, therefore
intended to justify a law of its branches. The terms of the law of al-ashl,
namely:
15
1 The law of ashl should be legal
personality ‘Amali the work of mukallaf set by the texts;
2 The law ashl should be classiied as a law that can be achieved by
reasonable illatnya; 3
Legal ashlnya not devoted to anything.
d. Illat Illat is a cause that makes the law of
something. With this new equation can use qiyas second problem furu ‘
to the irst issue ashl due to a cause that can be compromised between the
origin of the furu’. Illat literally means something
that could change the situation, for example, a disease called illat because
it changed the condition of a person affected by the disease. According to
the terms, as stated Abdul Wahhab Khallaf, illat is a trait in ashl having
their legal basics.The way to ind out illat is through the arguments of the
Qur’an or the Sunnah, either expressly or indecisive, knowing illat through
ijma’, and through the ijtihad. The way to ind out illat is through
the arguments of the Qur’an or the
Sunnah, either expressly or indecisive, knowing illat through ijma’, and
through the ijtihad. The terms illat are:
1 Illat must be clear and visible nature;
2 Illat must be strong;
3 There must be a correlation
corresponding relationship between the law of the nature of
being illat; 4
Properties become illat who later gave birth to qiyas must
be far-reaching, not limited to a particular law; and
5 It is not declared void by a proposition.
Apropos to the the admissibility of qiyas in Islamic law, the analogy can
also be accepted throughout fulil four conditions, namely:
a. There are clear rules on the basis
of certain acts prohibited no debate about banning on which
to base; b.
Acts that analogy is absolutely disgraceful act and yet there
is a rule positive law which forbade;
15
Mukhtar Yahya dan Fatchurrahman, Op.Cit, hlm. 81-82
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Mursyid, Criticize the Use of Analogy Prohibition in Criminal Law
c. Lawsrules that analogy which
made backrest analogy is a rule that clearly in question, does not
change the minimum for a long period of time.
d. There is a similarity value or at
least the principles concerning the reprehensible between acts
that have no rule of law with the analogous.
e. If not done analogy, the
despicable act be not be liable to criminal prosecution.
3. The Use of Analogy in Draft of Criminal Code KUHP
