@mastersthesis{digilib47116,
           month = {August},
           title = {RELASI HUKUM ISLAM DAN PERKEMBANGAN TEKNOLOGI DIGITAL: STUDI KASUS FATWA MPU ACEH DAN RESPONS GAMERS TENTANG PENGHARAMAN GAME},
          school = {SUNAN KALIJAGA YOGYAKARTA},
          author = {NIM.: 19200010055 Muhar Rafsanjani},
            year = {2021},
            note = {Pembimbing : Dr. Moch. Nur Ichwan, S.Ag., M.A.},
        keywords = {MPU Aceh, Fatwa, Game Online, Ma{\d s}la{\d h}ah, Etika Wacana},
             url = {https://digilib.uin-suka.ac.id/id/eprint/47116/},
        abstract = {This thesis aims to explain the relationship between Islamic law and the
development of digital technology, with a case study of the Aceh Ulama
Consultative Council (MPU) fatwa on the prohibition of games and gamers'
responses, through an analysis of the construction process of the prohibition fatwa
and its rejection factors by gamers. Since 2015, the phenomenon of online games
in Aceh has been in the spotlight. Numbers of criminal cases are often associated
with this phenomenon. The narrative of the call to stay away from the game
continues to be repeated on social media, mass media, and in the Friday sermon.
However, this fatwa was like a breeze and the game phenomenon continues to this
day. From the pro-contra narrative that has emerged, it can be seen that this fatwa
is not obeyed due to differences in perceptions between the Aceh MPU and gamers.
This research is descriptive-qualitative with three problem formulations,
namely: 1). How is the legal construction of the Aceh MPU fatwa No. 3 of 2019
regarding PUBG and the like? 2). What is the Aceh MPU's perception of games
and gamers in the construction of its fatwa? 3). How do gamers respond to the
fatwa on the prohibition of games by the Aceh MPU? The approach used is a
philosophical and sociological approach with two theoretical frameworks, namely
the theory of ma{\d s}la{\d h}ah and the theory of discourse ethics. The data used comes
from the results of observations, interviews, questionnaires and documentation.
The results of the study indicate that this fatwa was born as a form of
implementing the functions of the MPU in accordance with the mandate of the Aceh
Qanun. This fatwa went through a long process for almost three months involving
all MPU members. The formulation of this fatwa also brought one IT expert and
one psychologist. There are six aspects to be considered, namely moral, religious,
educational, health, economic and psychological aspects. The MPU concluded that
the detriment of the game is greater than the benefit, so it deserves to be prohibited.
However, the MPU did not get enough neutral and comprehensive information in
understanding the issues being studied. MPU did not present or ask for information
from gamers in the formulation of its fatwa. This fatwa is also not based on an indepth
field study. This is what makes MPU's perception of the game much different
from what gamers perceive. This is also what makes this fatwa not obeyed. For
gamers, games do not only have a negative impact, in fact for some of them games
can be a source of income. According to gamers, this fatwa should not completely
forbid games, but only forbid negative ways to use them. Based on the ma{\d s}la{\d h}ah
review, this prohibition fatwa also does not meet the ma{\d s}la{\d h}ah principles. The
negative impacts that the MPU considers are very subjective and relative. The
negative impact that occurs on some gamers is not an emergency condition (as an
indicator of ma{\d s}la{\d h}ah dar{\=u}riyyah) which makes PUBG completely forbidden. Inaddition, the complete prohibition of a product of technological progress like this
has a wide impact, besides taking away the positive potential of the product, it also
makes creativity shackled and against current development}
}