scholarly journals THE IMPLEMENTATION OF RELIGIOUS PLURALISM VALUES OF ISLAMIC LAW ON ARTICLE 156A OF THE CRIMINAL CODE

2020 ◽  
Vol 9 (2) ◽  
pp. 210
Author(s):  
Rossa Ilma Silfiah
Keyword(s):  
Religious Freedom ◽  
Religious Pluralism ◽  
Islamic Law ◽  
Criminal Code ◽  
Knowledge Diversity ◽  
Religious Text ◽  
A Value ◽  
Presidential Decree ◽  
The Universe ◽  
Oriented Approach

<em>Religious freedom in Indonesia is based on the abundant presence of Godliness that is the religious values embraced in Indonesia. The religions are Islam, Christianity, Catholicism, Hinduism, Buddhism and Confucianism mentioned in the Presidential Decree No. 1 of 1965 on the defamation/blasphemy, and stipulation of Article 156a to become a part of Article 156 Criminal Code. The essence of the blasphemy law is to realize a harmonious religious life. This is in line with the Islamic law that is universal and dynamic. Islam does not deny the diversity of the universe, diversity of knowledge, diversity of tribes and cultures, and diversity of religions and beliefs. Because the messenger of the Prophet was to improve the morality of his followers by carrying the value of Rahmatan lil-aalamiin (a blessing for the universe). In this study, the values of Islamic law implicit in Article 156a of the Criminal Code were examined by applying a normative method as well as religious text approach as a framework for argumentation. In addition to applying a policy-oriented approach, this research also applied a value-oriented approach. Because the position of Islamic law is one source of material law as well as very relevant to the pluralistic style of Indonesian society.</em>

Mohammad Omar Farooq, Toward Our Reformation: From Legalism To Value-Oriented Islamic Law and Jurisprudence

ICR Journal ◽  
2016 ◽  
Vol 7 (4) ◽  
pp. 565-566
Author(s):  
Gowhar Quadir Wani
Keyword(s):  
Islamic Law ◽  
Daily Life ◽  
A Value ◽  
Oriented Approach

This book is a dispassionate re-examination of the “laws and codes” that are presented as “Islamic” or “shari’i” in order to empower common Muslims to reconnect with the Qur’an and the Prophetic legacy more directly. In that context, it highlights how the Muslim understanding of the Qur’an and the Prophetic legacy has been clouded by the “interpretive constructs emanating from fallible humans” (p. viii). Instead, the author calls for the implementation of a value-oriented approach taken from the Qur’an and the life of the Prophet Muhammad when determining Muslim understanding of the shari’ah and daily life.

scholarly journals Kebebasan Beragama di Indonesia perspektif Ratio Legis Hukum Riddah

2018 ◽  
Vol 3 (2) ◽  
pp. 454-484
Author(s):  
Nur Rofikoh
Keyword(s):  
Death Penalty ◽  
Religious Freedom ◽  
Islamic Law ◽  
Criminal Code ◽  
Freedom Of Religion ◽  
The Earth

Abstract: This article discusses about the freedom of religion in Indonesia according to riddah law ratio legis. In Indonesia, the guarantee of religious freedom is in the 29th article of 2nd paragraph in the 1945 Constitution that someone is free to choose and embrace a particular religion. Persons who convert from one religion to another shall not be punished, except those whose religion denounces, abuses or condemns oother religions which may be punished. The act is regulated in the article 156a of the Criminal Code concerning the prohibition of abuse or defamation of religion. Islam guarantees freedom of religion as the Qur'anic verse of al-Baqarah verse 256 that there is no compulsion to enter Islam. In a Islamic law, a person who comes out of Islam is called apostate and his blood is halal to be killed. The act is included in the category of riddah jarîmah which can be sentenced a hadd punishment, death penalty. Nevertheless, there are some opinions that in Islamic law not all people come out of Islam can be put to death, only those who emerge from their religion that cause rebellion, chaos on the earth that can be killed. Keywords: Religious freedom, Indonesia, ratio legis, riddah. Abstrak: Artikel ini membahas tentang kebebasan beragama di Indonesia menurut ratio legis hukum riddah. Di Indonesia, jaminan atas kebebasan beragama terdapat dalam pasal 29 ayat 2 UUD 1945. Warga yang melakukan pindah agama satu ke agama yang lain tidaklah dikenai hukuman, kecuali mereka yang dalam agamanya mencela, menghina atau menista agama lain yang dapat dijatuhi hukuman. Perbuatan tersebut diatur dalam pasal 156a KUHP tentang larangan melakukan penyalahgunaan atau penodaan terhadap agama. Islam menjamin kebebasan beragama sebagaimana nash al-Qur’an surah al-Baqarah ayat 256, bahwasanya tidak ada paksaan untuk memasuki agama Islam. Dalam hukum Islam, seseorang yang keluar dari agama Islam disebut murtad dan halal darahnya untuk dibunuh. Perbuatan tersebut masuk dalam kategori jarîmah riddah yang dapat dijatuhi hukuman hadd yakni hukuman mati. Meski demikian, ada beberapa pendapat bahwa dalam hukum Islam tidak semua orang keluar dari Islam dapat dihukum mati, hanya orang yang keluar dari agamanya yang menimbulkan pemberontakan, kekacauan di muka bumilah yang dapat dihukum mati. Kata Kunci: Kebebasan beragama, Indonesia, ratio legis, riddah.

EKSISTENSI PENERAPAN HUKUMAN MATI DI INDONESIA

2016 ◽  
Vol 1 (1) ◽  
Author(s):  
R Ahmad Muhammad Mustain Nasuha
Keyword(s):  
Death Penalty ◽  
Capital Punishment ◽  
Islamic Law ◽  
Criminal Code ◽  
The State ◽  
Court Decision ◽  
Constitutional Court ◽  
Draft Bill

This study aims the death penalty in Indonesia. We know where the death penalty is contrary or not in terms of the constitution and Islamic law, then we can conclude that if the legal implementation of the death penalty in Indonesia continue to be done or should be abolished. Based on research and the analysis conducted, conclude that Indonesia According to the Indonesian Constitution that the death penalty in Indonesia is constitutional. Constitutional Court Decision No. 2-3 / PUU-V / 2007 states that the imposition of the death penalty was constitutional. Any law governing capital punishment is not contrary to the Constitution of the State of Indonesia. However the legislation in Indonesia death penalty is still recognized in some legislation. There are three groups of rules, namely: Criminal Dead in the Criminal Code, Criminal die outside the Criminal Code, Criminal die in the Draft Bill. According to Islamic law that the death penalty could be applied to some criminal act or jinazah, either hudud qishahs, diyat or ta'zir among others to: Apostate, Rebel, Zina, Qadzaf (Allegations Zina), Steal (Corruption), Rob (Corruption), Murder.

Minority Participation in an Islamic Negara

2015 ◽  
Vol 1 ◽  
Author(s):  
Li Li Pang
Keyword(s):  
Southeast Asia ◽  
Cultural Context ◽  
Islamic Law ◽  
Criminal Code ◽  
The Political ◽  
International Media ◽  
Ethnic Chinese ◽  
Minority Participation ◽  
Brunei Darussalam ◽  
Muslim Minorities

On the 1st of May 2014, Negara Brunei Darussalam declared the implementation of an Islamic criminal code of law, thus becoming the first country in modern Southeast Asia to declare so. Inevitably, Brunei was scrutinised by the international media, particularly over its relations with its non-Muslim minorities. This paper investigates the causes of the international media’s anxieties by analysing the socio-political circumstances of the non-Muslim minorities in Brunei, with particular focus on its ethnic Chinese citizens, and with reference to the Islamic Law of Minorities, or ahle dhimmah. Perspectives of the Islamic Law of Minorities toward Brunei’s Chinese citizens are also examined within the political-cultural context of Negara. Thus, exploring simultaneously these concepts, Islam and Negara, this paper asserts that the Islamic Law of Minorities has long been upheld in the Brunei Negara, serving to foster the coexistence of peoples of various ethnic and religious affiliations within the Abode of Peace.

scholarly journals PLURALISME AGAMA MENURUT NURCHOLIS MADJID (1939-2005) DALAM KONTEKS KEINDONESIAAN

2017 ◽  
Vol 13 (1) ◽  
pp. 61-78
Author(s):  
Catur Widiat Moko
Keyword(s):  
Religious Freedom ◽  
Religious Pluralism ◽  
The State ◽  
Historical Research ◽  
Human Values ◽  
Research Approach ◽  
Historical Approach ◽  
Heuristic Technique ◽  
The Will ◽  
Three Stages

This research entitled "Religious Pluralism According to Nurcholish Madjid in Indonesian Context '. Based on the phenomenon that occurred in the field many Muslims who more emphasize the symbol of religion than the application in menjlankan religion so that underlie thinking Nurcholis Madjid in overcoming msalah.dilakukan three stages of work that is Inventory, Evaluation, and Synthesis. The writings that have been obtained will be reviewed, an analysis of the thoughts of Nurcholish Madjid. The research approach is historical approach, while in historical research using heuristic technique, verification, intervention, and historicistography. The results of this study can be summarized as follows, First, the basis of religious pluralism is that the universal religion of Islam encompasses all aspects of life, Pancasila is the foundation of the state of Indonesia so that we must do tolerance and compete in the good. Secondly, that the implications of religious pluralism recognize religious freedom, live with the risks that will be borne by each believer. The will of God is above the will of man in setting anything. Thirdly, the principle of religious pluralism is the open, dialogical, tolerant and upholding of human values which at the same time embodies a peaceful and open Islam.

scholarly journals Analisis terhadap Larangan Analogi dalam ‎Rancangan Undang-Undang Kitab Undang-Undang ‎Hukum Pidana

2016 ◽  
Vol 2 (2) ◽  
pp. 408-419
Author(s):  
Ikhsan Fatah Yasin
Keyword(s):  
Rule Of Law ◽  
Islamic Law ◽  
Criminal Code ◽  
The Rule Of Law ◽  
The Public ◽  
The People ◽  
Draft Bill ◽  
Good Analogy

Abstract: This article discusses the analysis of the prohibition of analogy in the Draft Bill. The majority of the experts of jurisprudence against analogy. The author does not agree with the ban on using the analogy in the Draft Bill, but justifies the analogy with the record, the judge must be competent and with integrity. If the judge is unable to make analogy, then he could use self-interpretation to find a legal decition. The argument of usage of analogy is to seek substantial justice for the people without setting aside the individual’s rights, because by using the analogy, the rule of law will remain unfulfilled. It is because the crime, in its various forms, is still contrary to morality even though it is not written, and even if the crime has an impact to the public. In Islamic law, the method of qiyâs compiled by Imam Shafi’i in may be used as a good analogy, because qiyâs method has been tested by producing many laws.Keywords: Analogy, draft bill, the criminal code. Abstrak: Artikel ini membahas tentang analisis terhadap larangan analogi dalam RUU KUHP. Mayoritas para ahli ilmu hukum menentang analogi. Penulis tidak sepakat dengan larangan menggunakan analogi dalam RUU KUHP, tetapi membenarkan analogi dengan catatan, hakimnya harus kompeten dan berintegritas. Jika hakimnya memang tidak mampu untuk beranalogi, maka ia masih bisa menggunakan interpretasi untuk menemukan hukumnya.   Argumen diperbolehkannya analogi adalah untuk mencari keadilan substansial bagi masyarakat tanpa menyampingkan perlindungan individu, sebab dengan menggunakan analogi kepastian hukum akan tetap terpenuhi. Karena kejahatan, dalam berbagai bentuknya, tetap saja bertentangan dengan kesusilaan meskipun ia tidak tertulis, apalagi jika kejahatan tersebut membawa pengaruh kepada masyarakat luas. Dalam hukum Islam, metode qiyâs yang disusun oleh Imam Syafi’i dalam berijtihad mungkin dapat digunakan sebagai proses analogi yang baik, sebab metode qiyâs ini sudah teruji dengan memproduksi banyak hukum. Kata Kunci: Analogi, Rancangan Perundang-undangan, KUHP.

scholarly journals The Value of Local Wisdom in the Contextualization of Budgeting in Aceh

2019 ◽  
Vol 4 (1) ◽  
pp. 74
Author(s):  
Delfi Suganda ◽  
Teguh Murtazam
Keyword(s):  
Qualitative Research ◽  
Islamic Law ◽  
State Regulations ◽  
A Value ◽  
Aceh Province ◽  
Special Area ◽  
Broad Framework ◽  
The Government ◽  
Local Value

Aceh Province is a special area. Acts No. 11 of 2006 concerning theGovernment of Aceh provides freedom in terms of managing the government,especially regarding the implementation of Islamic law in Aceh. Islamic Shari’a isnot only understood as a rule that regulates education, but also about regulation ingovernment management in Aceh. One part of the government is about compilingregional spending in Aceh. This research is focused on budgeting which will becontextualized with Acehnese values, namely the local value of implementingIslamic law in Aceh. Priority indicators for a budget arrangement so that theyfulfill the requirements as ideal budgets according to Islam (Islamic budget ideal).In terms of substance, this research is classified into qualitative research, whichfocuses on the depth and sharpness of the study. So if more quantitative researchis on a broad, broad framework, the qualitative study is digging, swooping, anddeep. Islamic budgeting is a value that in this context wants to be included in thebudget in South Aceh. Based on the results of the study it was found that in terms ofthe determination of post-expenditure it is possible to include the values of IslamicShari’a. In this case the post expenditure is based on maqasid as-Syari’iyah. Interms of revenue, only zakat, shadaqah, and infaq are possible to be contextualized.As for ‘usyr, rikaz, etc., it is not possible because regional revenues from the fiscalside are regulated so rigid in state regulations  

scholarly journals URGENSI KOMPILASI HUKUM ISLAM (KHI) DAN METODE IJTIHAD DALAM MENGHADAPI PERKEMBANGAN HUKUM ISLAM DI INDONESIA

Asy-Syari ah ◽  
2014 ◽  
Vol 17 (1) ◽  
Author(s):  
Rachmat Syafe’i
Keyword(s):  
Legal System ◽  
Political Action ◽  
Islamic Law ◽  
Marriage Law ◽  
Muslim Population ◽  
Legal Norms ◽  
Presidential Decree ◽  
Clear Conception

The tradition of Islamic law in Indonesia's Muslim population can not be separated from values, legal norms, and legal products. Therefore, the position of ijtihad is one of the important instruments in Islam. In this context, a mujtahid in general perform several steps in formulating Islamic rules from the sources, that are the Quran and Hadith. The position of Islamic law in the legal system in Indonesia is increasingly gaining recognition juridically. One of that is  enactment of the Marriage Law Num­ber 1 Year 1974 and Presidential Decree Number 1 Year 1991 on the Compilation of Isla­mic Law. Thus the actualization of Islamic law must be carried out systematically by con­crete actions. Actualization of Islamic law is not enough, it will even harm if done only for political action which campaign demanding the implementation of Shari'a. One of the problems encountered in attempts to actualize Islamic law is the absence of a clear conception of the legal matter that must be actualized in national law, both of which apply specifically to Muslims and generally applicable.

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