The Impact of Islamic Criminal Law on the Qatari Penal Code

2018 ◽  
Vol 32 (1) ◽  
pp. 60-79
Author(s):  
Ahmed Samir Hassanein

Abstract The Qatari legislator has adopted a penal code that encompasses rules derived from a divine source and also deals with several other crimes common in positive penal laws. Whoever reads the Qatari Penal Code will notice the significant influence that Islamic criminal rules have had on that law. Its inaugural article unequivocally provides that rules of Islamic law (shariah) shall apply to all crimes of hudud, qisas and diya if a special condition is met. In all other cases, however, shariah rules still permeate the entire code through the proscription of acts derived from shariah law. This article thus aims to present a concise overview of the contemporary Qatari experience in adopting rules derived from Islamic criminal law into its penal code, for the purpose of highlighting its points of strength, as well as identifying points of weakness to overcome.

2018 ◽  
Vol 2 (XVIII) ◽  
pp. 245-258
Author(s):  
Andrzej Pokora

The article covers the terms and scope of liability of convicts from their personal property and from the joint property when they are bound by the joint marital property regime. In the first place, problems of a convict’s liability from the personal property is discussed. Then, the possibility of the convict’s liability from the joint property is presented. Finally, the article discusses problems of limiting or excluding the liability under art . 28 of the Executive Penal Code and the impact of a change in property relations between spouses on the conduct of execution of criminal law liabilities.


2015 ◽  
Vol 5 (2) ◽  
pp. 561-587
Author(s):  
Makinuddin Makinuddin

Abstract: Al-Qur’an is revealed by Allah as a guidance for mankind. Most of its verses were revealed without circumstantial events on which the verses were revealed. Meanwhile, there are also some of its verses which were revealed to answer or respond particular events or questions that can be easily understood from their historicity especially those which related to Islamic law. This particular events or questions are called sabab al-nuzul (context of revelation) in the study of Qurán. This research shows that there are many advantages of the context of the revelation associated with the legal verses. The wisdom and secret of the verses become the basis of the law promulgation to reach a public interest. As for the impact of the context of the revelation is that the derived law will be enforced since the legal event happened, and not since it was revealed. This rule is based on the principle of “the derivation of Islamic constitution is understood from the particular context of the revelation and not based on the general meaning of the word”, particularlyassociated with the criminal act which violatespublic or general interest. Thus, it is clear that the principle of legality is not always enforced in the Islamic criminal law. Under a certain condition, it may be applied retroactively if the criminal actdisturbs public interest. So that, this research will focus on the legal consequences of verses of al-Qur’an which have the historical background and those which do not.Keywords: Reason of the revelation, certain historical background, retroactive, and muharabah Abstrak: Al-Qur’an diturunkan ada yang tidak melalui sebab dan ini lebih banyak daripada yang melalui sebab dan ia merupakan wahyu yang menjadi petunjuk Allah bagi  umat manusia (hudan li al-nas). Sementara itu, ada juga yang melalui sabab al-nuzul, karena adanya fatrat min al-rasul (kekosongan umat manusia dari keberadaan Nabi dan Rasul) dan mengandung beberapa hikmah yang dalam, terutama terkait dengan pemahaman ayat-ayat hukum dalam al-Qur’an. Melalui tulisan ini, ditemukan bahwa banyak manfaat sabab al-nuzul terkait dengan ayat hukum, di antaranya dapat diketahui hikmah dan rahasia diundangkannya suatu hukum dan perhatian shara’ terhadap kepentingan umum. Dampak sabab al-nuzul dengan penerapan asas berlaku surut (athar raj’i), yaitu hukum yang diturunkan akan diberlakukan sejak peristiwa hukum (tindak pidana) itu terjadi, bukan sejak al-Qur’an diturunkan, menurut kaidah sabab al-nuzul, al-‘ibrah bi khusus al-sabab, bukan al-‘ibrah bi ‘umum al-lafz, terkait dengan tindak pidana yang mengganggu masyarakat atau kepentingan umum. Sehingga, menjadi jelas bahwa asas legalitas tidak selamanya diberlakukan dalam hukum pidana Islam maupun positif. Dalam kondisi tertentu dapat diberlakukan surut jika tindak pidana mengganggu kepentingan umum dan menguntungkan pelaku pidana jika terjadi perubahan peraturan dengan menganalogkan kepada peristiwa terdahulu melalui pendekatan sabab al-nuzul, bahkan dalam hukum pidana Islam lebih luas penerapan asas berlaku surut.Kata Kunci: Sabab al-nuzul, khusus al-sabab, berlaku surut, muharabah


1992 ◽  
Vol 9 (2) ◽  
pp. 268-272
Author(s):  
Khaled Abou El Fadl

This is a collection of anthropological studies on the dynamics of the implementationoflaw in the Middle East. The basic arguments of the book raisethe issue of the context of law and the role of Islamic law in the Middle East.The editor, Daisy Dwyer, contends that context rather than the letter of the lawis the core phenomenon determining the handling and outcome of legal cases.The form and impact of Islamic law varies according to the specific regionaland cultural context . Dwyer also argues that Islamic law is often invoked notso much for its specific content but as a political symbol relating the past tothe present and, ultimately, the future.These points are significant for understanding the impact of Islamic lawin the Middle East. The cultural context will consistently influence which proBookvisions of the law are emphasized and which provisions are deemphasized orconveniently forgotten. Furthermore, social outlooks and cultural habits willin turn impact upon huw the specific provisions are interpreted and implemented.As Safia Mohsen demonstmtes in an insightful article on mmen and the criminaljustice system in Egypt, the implementation of law responds to the specific situationof women in Egypt. The way criminal law is implemented sometimesdiscriminates, depending on the context, in favor of or against women ...


Yuridika ◽  
2017 ◽  
Vol 31 (2) ◽  
pp. 220
Author(s):  
Aris Hardinanto

The development of information technology and bring a significant impact on the development of society and the law. In the field of criminal law, appear various types of crimes recently that never existed in the laws of criminal law (CRIMINAL CODE), because by the framers, haven't gotten around to think about before. The consequences are many terms in the PENAL CODE which, if interpreted narrowly made the CRIMINAL CODE left behind by the times. To overcome stiffness in interpreting CRIMINAL CODE, then the judge is given the authority to interpret broadly known by the method of interpretation of the law. Methods of interpretation of law in the criminal law is a method of grammatical interpretation, history, teleologis, systematic, and extensive or restrikif. Legal scholars have different opinions on the interpretation of the extensive and analogy. Some legal scholars distinguish but there are who equate. The difference of views as well as to be whether the analogy application of analogy in the criminal law. The analogy has a benefit as solution addressing the stiffness of judges in interpreting the provision in the Criminal Code which have not had time unthinkable by the framers of the CRIMINAL CODE as the impact of the development of science and technology.


ĪQĀN ◽  
2021 ◽  
Vol 3 (01) ◽  
pp. 47-64
Author(s):  
Dr. Naveed Altaf Khan ◽  
Hafiz Muhammad Zaheer

This study contains on a legal maxim; crime neither can be proved nor be punished without verse or legal text (statute), as well as it is a comparative analysis in prospective of Islamic criminal law and Pakistani criminal law. In contemporary world it is a basic principle in the criminal justice system that a person can neither be convicted nor be punished without prescribed law. Islamic law has fixed some punishments strictly like ḥudūd, qiṣāṣ and dīyyāt. while some of the punishments like tazīrāt & siyāsah shar’iah come under the jurisdiction of state according to the circumstances, which can be fixed by practicing parliamentary ijtīhād by if and only if the experts islamic legal system. This study will deal with the literal meaning of the legal maxim, & will be explained with the references of Qur’an & Sunnah and its applications from Islamic law (al-fiqh al-islāmī). To make it more clear & evident this maxim will be compared with the constitution & penal code of Pakistan, focusing on the main differences between the concept of crime in both i.e. Islamic criminal law and the Pakistani law.


2017 ◽  
Vol 19 (1) ◽  
pp. 129
Author(s):  
Nazar Nurdin

Criminal Law and Article 27-28 of the Law on Information and Electronic Transactions constitute a legal instrument to ensnare a perpetrator of religious blasphemy. This article is a legal research with a normative-empirical approach. The findings indicate that: first, judges' consideration in the case of defamation of Islam contained in the decision Number: 80 / Pid.B / 2015 / PN Bna, Number: 10 / Pid.Sus / 2013 / PN.Pt and Number: 06 / Pid.B / 2011 / PN.TMG is more looking at the impact of criminal acts committed. However, in its implementation the three decisions are not entirely based on the applicable law rules, including the decision based on the provisions in Law No. 1 of 1965 on Prevention and or Defamation of Religion, but adopted an unwritten source of law from the Fatwa of Indonesian Council of Ulama. Another implementation is in the case of religious blasphemy at the community level tended to be followed by very severe punishment to the perpetrators. Secondly, religious blasphemy is not mentioned in detail in Islamic legal literature. If the perpetrators of desecration of a Muslim, Islamic law tend to refer to the perpetrators as kafir. Whereas if the perpetrator is a non-Muslim, one cannot be included in the category of apostasy (riddah). Categorization as a kafir does not necessarily make the Muslims punished jarimah had (hudud). Therefore, punishment takzir can be an alternative punishment that can be applied to the perpetrators of religious blasphemy, both Muslims and non-Muslims<br />---<br /><br />Tindak pidana penodaan agama yang termanifestasikan dalam pasal 156a Kitab Undang-Undang Hukum Pidana dan pasal 27-28 UU Informasi dan Transaksi Elektronik merupakan satu instrumen hukum untuk menjerat seorang pelaku penistaan agama. Artikel ini merupakan penelitian hukum dengan pendekatan normatif-empiris. Hasil temuan menunjukkan bahwa: <em>pertama</em>, pertimbangan majelis hakim dalam perkara penodaan agama Islam yang termuat dalam putusan Nomor: 80/Pid.B/2015/PN Bna, Nomor: 10/Pid.Sus/2013/PN.Pt dan Nomor: 06/Pid.B/2011/PN.TMG lebih melihat kepada dampak yang ditimbulkan dari perbuatan pidana yang dilakukan. Namun dalam implementasinya tiga putusan tidak seluruhnya berlandaskan aturan hukum yang berlaku, termasuk mendasarkan putusan pada ketentuan dalam UU PNPS  Nomor 1 Tahun 1965 tentang Pencegahan dan atau Penodaan Agama, tetapi mengadopsi sumber hukum tidak tertulis dari Fatwa Majelis Ulama Indonesia. Implementasi lainnya ialah dalam kasus penodaan agama yang ramai di tingkat masyarakat cenderung diikuti hukuman amat berat kepada para pelaku. <em>Kedua</em>,penodaan agama tidak disebutkan secara rinci dalam literatur hukum Islam. Jika pelaku penodaan seorang Muslim, hukum Islam cenderung menyebut pelaku sebagai kafir. Sementara jika pelaku seorang non-Muslim, seorang tidak bisa dimasukkan ke dalam kategori murtad (<em>riddah</em>)<em>. </em>Kategorisasi sebagai kafir tidak lantas menjadikan Muslim dihukum jarimah had (hudud). Oleh karena itu, pidana takzir bisa menjadi hukuman alternatif yang bisa diterapkan kepada para pelaku penodaan agama, baik Muslim maupun non-Muslim


ICR Journal ◽  
2013 ◽  
Vol 4 (2) ◽  
pp. 298-303
Author(s):  
Tun Abdul Hamid Mohamad

During the Moghul rule of what now constitutes India, Pakistan, Bangladesh and Afghanistan, the courts there administered the Shariah to the exclusion of Hindu law. Islamic law gave way to English criminal law with the increase of British influence in the Indian sub-continent. Before 1860, English criminal law, as modified to suit local circumstances, was administered in the Presidency-Towns of Bombay, Calcutta and Madras. The draft of the Indian Penal Code was prepared by the First Law Commission, chaired by Thomas Babington Macaulay. Its basis is the law of England. Elements were also derived from the Napoleonic Code and from Edward Livingston’s Louisiana Civil Code of 1825. Finally, the Indian Penal Code was passed into law on 6 October 1860. The Code came into operation on 1 January 1862.  


2017 ◽  
Vol 2 (2) ◽  
pp. 140
Author(s):  
Ahmad Syafii

Crime is regulated in Indonesian Criminal Code or positive law has been classified into several types of theft crimes, ranging from theft of ordinary crimes (Article 362 of the Criminal Code) punishable with imprisonment of five years, the crime of theft by weighting (Article 363 of the Criminal Code) punishable by a maximum imprison­ment of seven years, minor theft crimes (Article 364 of the Criminal Code) punishable with imprisonment of three months, theft and violent crime (Article 365 of the Criminal Code) threatened with imprisonment of twelve years, the crime of theft in the family (Article 367 of the Criminal Code) is absolutely not possible prosecution. In Islamic criminal law, crime is known as jarimah. Jarimah is any Syara’ prohibition which had been threatened with had punishment or ta’zir. Therefore in jarimah theft included under Islamic criminal law may be using cut hands had punishment {Surah Al-Maidah (5): 38}. Had punishment by cut the and is applied when reaching a predetermined nishab, while ta’zir law done if not fulfilled the terms of theft that requires had punishment.


MAZAHIB ◽  
2021 ◽  
Vol 20 (1) ◽  
Author(s):  
Abdulmajeed Hassan Bello

The paper investigates the armed banditry that engages in the highway robbery attacking villagers and travelers in the Zamfara state of Nigeria. The paper aimed at examines hirāba in Islamic criminal law and the penal code of the state for the possibility of applying the provisions to curb armed banditry in the state. The paper is a Sharia study; thus, the descriptive-analytical method was followed. Opinions of four Sunni schools are relied on in most cases. In addition, academic works of contemporary jurists and thinkers in journals were extensively consulted. The critical studies of jurist’s definitions of hirāba revealed that the crime of hirāba comprises maritime piracy, aircraft hijacking, armed banditry, kidnapping, and any act of destroying society. Zamfara state, which first reintroduced the Islamic criminal system, witnessed maximum security between 2000 and 2009 because there is a political will to enforce Islamic law. Although it is alleged that Sharia was supposed to bring joy but brought bandits to the state, while the study revealed that armed banditry started around 2009, sharia implementation is not responsible for the insecurity. The paper concludes that the practical solution is the enforcement of new Sharia in the region.Keywords: armed robbery, banditry, highway robbery, hirāba.


2018 ◽  
Vol 3 (2) ◽  
pp. 403-425
Author(s):  
Nur Saidatul Ma'nunah

Abstract: This article discusses aspersion through social media from the perspective of Islamic law. Law No/ 11/2008 on Information and Electronic Transaction does not state aspersion, but the penal code article 310 (1) articulates that aspersion is an act aginst honor or reputation of someone by public accusation. Aspersion through social media contravenes article 27 (3) of Law No/ 11/2008 on Information and Electronic Transaction and punishable with maximumof 6 year of imprisonment and/or fine maximum of 1.000.000.000 rupiah. In Islamic criminal law, aspersion is considered ta’zir since it is crime against honor. Violationg one’s honor is not allowedin Islam and could degrade his or her dignity. In enacting punishment for its offender through socialmedia, judge has the authority to give punishment according to indonesian law, especially Indonesian penal code and Law No. 11/2008 on Information and Electronic Transaction. Keywords: Aspersion, social media, Islamic criminal law.   Abstrak: Artikel ini membahas tentang tinjauan hukum Islam terhadap pencemaran nama baik melalui media sosial. Dengan merujuk Pasal 310 ayat (1) KUHP, pencemaran nama baik diartikan sebagai perbuatan menyerang kehormatan atau nama baik seseorang dengan menuduhkan sesuatu hal yang maksudnya terang supaya hal itu diketahui umum. Pencemaran nama baik melalui media sosial melanggar Pasal 27 Ayat (3) UU Nomor 11 Tahun 2008 jo Pasal 45 ayat (1) tentang Informasi dan Transaksi Elektronik dan dipidana dengan pidana penjara paling lama 6 (enam) tahun dan/denda paling banyak Rp 1.000.000.000,00 (satu miliar rupiah). Menurut Hukum Pidana Islam, tindak pidana termasuk dalam kategori jarîmah ta’zîr, yaitu tindak pidana terhadap kehormatan. Hal ini karena perbuatan yang dilarang dan menyangkut kehormatan serta nama baik seseorang sehingga dapat menjatuhkan martabat orang itu. Dalam memberikan hukuman bagi pelaku pencemaran nama baik melalui media sosial, hakim dalam hal ini diberi kewenangan untuk menjatuhkan hukuman bagi pelaku jarîmah ta’zîrI dengan mempertimbangkan undang-undang yang berlaku di Indonesia, yaitu KUHP dan UU Nomor 11 Tahun 2008 jo Pasal 45 ayat (1) Informasi dan Transaksi Elektronik. Kata Kunci: Pencemaran nama baik, media sosial, hukum pidana Islam.


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