Pelaksanaan Tindak Pidana Pemerkosaan (Studi Komparasi antara Hukum Islam dan Qanun Jinayat di Aceh)

2018 ◽  
Vol 12 (1) ◽  
pp. 17-30
Author(s):  
Nurhayati Nurhayati

Rape is a sexual crime that indicates highly enough rate in Indonesia. Rape according to the view of Islamic law is different from adultery. Adultery is sexual intercourses between man and woman without legal marriage and carried out consciously on the basis of mutual needs. Rape is not doing of just sexual intercourse but it has additional element that is carried out with force, violence or threats. Sanctions against rapists according to Islamic law is exactly the same as the act of adultery that is stoning and damping. Such sanctions apply only to rapists and not to the victim. Aceh’s Qānūn on Jināyat (criminal) law for the people is regulated in Regional Regulation (PERDA) No. 6 of 2014. Qānūn Jināyat for the people of Aceh is a unity of  criminal law formed based on Islamic Shari'ah values ​​derived from the Qur’an and Ḥadīṡ. According to Qānūn Jināyat Aceh, everyone doing sexual rape crime is threatened with ‘uqūbat ta’zīr which in its application there is a difference of punishment  with what is in the view of  Islamic law.

2008 ◽  
Vol 6 (1) ◽  
Author(s):  
Azila Ahmad Sarkawi ◽  
Ahmad Basri Ibrahim ◽  
Alias Abdullah

The planning towards a safe city is a must, as it is to fulfill the rights of people that we planned for. In Islam, it is a requirement through the realization of maqasid al-shari 'ah (objectives of Islamic law) that five elements i.e. religion, life, intellect, lineage and property must be preserved or protected in any planning practices. Thus, it is the intention of the paper to present the idea of Islamic criminal law (jiqh al-jinayat) so that it can fonvard the planning of a safe city. For that matter, the six crimes under hudud natnely sariqah (theft), zina (illegal sexual intercourse), qadhf (false accusation), shurb (intoxication), riddah (apostasy) and hirabah (anned robbery) are discussed at length. The paper also discusses the crimes under qisas (retaliation) and ta 'zir (discretionary punishment). The discussion lays down the principles of Islamic criminal law and sheds light on how Islam deals with criminal happenings in society. It is found that Islam imposes severe punishment on crimes committed. These punishtnents were carried out in view of the public as a lesson to other community members. The approach is more to educate the public, to instill awareness and a sense of responsibility and care, rather than to punish them. This spiritual dimension in the planning of a safe city is very important in addition to the provision of the physical elements of safety.


2020 ◽  
Vol 1 (1) ◽  
pp. 204-209
Author(s):  
Ni Made Ayu Trimayukti ◽  
I Nyoman Gede Sugiartha ◽  
I Ketut Sukadana

Sexual intercourse with children is a very cruel crime especially the perpetrators of the crime of sexual intercourse against the child is the biological father of the victim. The Criminal Law Code has regulated the act of sexual intercourse namely Article 284-288. The specific crime of sexual intercourse with children has also been regulated in Law No. 35 of 2014 concerning Child Protection. The people of Bali believe in the existence of a scale and noetic which, if something goes wrong, is believed to disturb the magical balance. In customary law, sexual intercourse with biological children is included in the Gamia Gemana offense and has been regulated in Awig-awig Desa Adat Tulikup Kelod. Based on these problems, this study was made with the aim of uncovering the factors that caused the crime of sexual intercourse against biological daughter in the village of Tulikup Gianyar and how the application of traditional sanctions for perpetrator of intercourse against a biological daughter in the village of Tulikup Gianyar. This research employed empirical research methods by analyzing quantitative data. The results of the study stated that the sexual needs that were not fulfilled by the wife, the low awareness of the perpetrator in the application of religious teachings, and the condition of the house which was always quiet were the causes of intercourse against a biological daughter in the village of Tulikup Gianyar. In addition to being subjected to positive sanctions in the form of imprisonment and fines, the perpetrator of sexual intercourse against biological children in Tulikup Village was also subject to sanctions that have been regulated in Awig-awig Kelik Tulikup Adat Village namely in the form of Sangaskara Danda (sanctions in the form of ceremonies) which must be carried out by the perpetrator and also the victim.


2008 ◽  
Vol 6 ◽  
Author(s):  
Azila Ahmad Sarkawi ◽  
Ahmad Basri Ibrahim ◽  
Alias Abdullah

The planning towards a safe city is a must, as it is to fulfill the rights of people that we planned for. In Islam, it is a requirement through the realization of maqasid al-shari 'ah (objectives of Islamic law) that five elements i.e. religion, life, intellect, lineage and property must be preserved or protected in any planning practices. Thus, it is the intention of the paper to present the idea of Islamic criminal law (jiqh al-jinayat) so that it can fonvard the planning of a safe city. For that matter, the six crimes under hudud natnely sariqah (theft), zina (illegal sexual intercourse), qadhf (false accusation), shurb (intoxication), riddah (apostasy) and hirabah (anned robbery) are discussed at length. The paper also discusses the crimes under qisas (retaliation) and ta 'zir (discretionary punishment). The discussion lays down the principles of Islamic criminal law and sheds light on how Islam deals with criminal happenings in society. It is found that Islam imposes severe punishment on crimes committed. These punishtnents were carried out in view of the public as a lesson to other community members. The approach is more to educate the public, to instill awareness and a sense of responsibility and care, rather than to punish them. This spiritual dimension in the planning of a safe city is very important in addition to the provision of the physical elements of safety.


Author(s):  
Asri Khumairoh

Sexual crime of chlidren in Indonesia increased every year.  So that<br />government  take out Perppu Number 1 year 2016 and determined to<br />be Law Number 17 Year 2016 that applied punishment for a sexual<br />offender by imposing chemically castrated. While in Islam the practice<br />of castration are forbidden. So it takes about religious views as on form<br />of enlightenment and consideration to decide and formulate things<br />especially in national criminal law. Based on the description,<br />formulation problem to deduce and know in this research is: why<br />chemicall castrartion choose as a sanction again pedophile actor?<br />How does review Islamic law to be  chemical castrartion again<br />pedophile actor? Research methods used is deskriptif. The techniques<br />used to collec data is librarianship study. Based on the results of the<br />study: first, reason the government choose chemical castrartion again<br />pedophile actor because chemical castrartion can reduce sexual drive<br />person. Process crastation can do when the sexual offender in prison,<br />so that sexual offender take out in prison will return to normal. Second,<br />castration in Islam with cutting procedure, indicated not tio marry and<br />not as apenalty. The practice oe chemical crastation or punishment for<br />pedophile actors is allowed.<br /><br />


2009 ◽  
pp. 237
Author(s):  
Gemala Dewi

AbstrakHistorically, Religious Court in Indonesia was built by the time of DutchColony with the purpose to reduce the applicability of Islamic Law practicein the Country. However, to a certain extent, these days, it grows as thereligiOUS conscious of the people developed to apply Islamic law teaching tothe most detail in the reformation era. The special case occurs in Acehprovince which has autonomy afier Helsinki Agreement. The problem exist tothe unity of regulation on the country, since it has ratified the UNConvention against tortured on human body. Based on this problem, thisarticle explored the possibility of the Religious Court in Aceh to applyIslamic Criminal Law and it's punishment in Indonesia. The research willaddress the problem from qualitative point of view. Comparing ideas,reasons and historical background of the existing law and also using legalnormative way of research methodology. By doing library research in findingdata, this research got to the conclusion that Aceh has a Constitutional Rightto implement Islamic Criminal Law due to the International agreement inHelsinki. In relation with Indonesian System of Law the solution should becompromising the law on how to solve the problem in policy making to thiscase


2010 ◽  
Vol 24 (4) ◽  
pp. 417-438
Author(s):  
Azman Mohd Noor

AbstractIn Islam, rape is considered a serious sexual crime. Since it consists of forced sexual intercourse, most of the classical jurists called it zinā bī l-ikrāh, that is, forced unlawful sexual intercourse. The question arises whether rape is part of zinā or an isolated crime. This article focuses on the notion of rape, including a definition of this crime, its punishments, and a comparison between rape and zinā in Islamic jurisprudence.


2020 ◽  
Vol 2 (1) ◽  
pp. 46-51
Author(s):  
Ida Monika Putu Ayu Dewi

Laws are the norms that govern all human actions that can be done and should not be carried out both written and unwritten and have sanctions, so that the entry into force of these rules can be forced or coercive and binding for all the people of Indonesia. The most obvious form of manifestation of legal sanctions appear in criminal law. In criminal law there are various forms of crimes and violations, one of the crimes listed in the criminal law, namely the crime of Human Trafficking is often perpetrated against women and children. Human Trafficking is any act of trafficking offenders that contains one or more acts, the recruitment, transportation between regions and countries, alienation, departure, reception. With the threat of the use of verbal and physical abuse, abduction, fraud, deception, abuse of a position of vulnerability, example when a person has no other choice, isolated, drug dependence, forest traps, and others, giving or receiving of payments or benefits women and children used for the purpose of prostitution and sexual exploitation. These crimes often involving women and children into slavery. Trafficking in persons is a modern form of human slavery and is one of the worst forms of violation of human dignity (Public Company Act No. 21 of 2007, on the Eradication of Trafficking in Persons). Crime human trafficking crime has been agreed by the international community as a form of human rights violation.  


2019 ◽  
Vol 1 (2) ◽  
pp. 131-144
Author(s):  
Dini Maulana Lestari ◽  
M Roif Muntaha ◽  
Immawan Azhar BA

Islamic banks are present in the community as financial institutions whose activities are based on the principles of Islamic law for the benefit of the people. This study aims to determine the strategic role of Islamic Banks as financial service institutions, the importance of the existence of Islamic Banks and Islamic-based markets and financial instruments in them. In its development, Islamic banks have a role as institutions that turn on public funds, channel funds to the public, transfer assets, liquidity, reallocation of income and transactions. In the Indonesian economic system, the existence of Islamic Banks is important as an alternative solution to the problem of conflict between bank interest and usury. Islamic financial markets and instruments provide a free society of interest and follow a different set of principles. Distribution of profit/ loss according to evidence of participation in the management fund. The division of rental income in the form of musharaka.


2018 ◽  
Vol 12 (2) ◽  
pp. 313-328
Author(s):  
Fathul Aminudin Aziz

Fines are sanctions or punishments that are applied in the form of the obligation to pay a sum of money imposed on the denial of a number of agreements previously agreed upon. There is debate over the status of fines in Islamic law. Some argue that fines may not be used, and some argue that they may be used. In the context of fines for delays in payment of taxes, in fiqh law it can be analogous to ta'zir bi al-tamlīk (punishment for ownership). This can be justified if the tax obligations have met the requirements. Whereas according to Islamic teachings, fines can be categorized as acts in order to obey government orders as taught in the hadith, and in order to contribute to the realization of mutual benefit in the life of the state. As for the amount of the fine, the government cannot arbitrarily determine fines that are too large to burden the people. Penalties are applied as a message of reprimand and as a means to cover the lack of the state budget.


Author(s):  
Ramizah Wan Muhammad ◽  
Khairunnasriah Abdul Salam ◽  
Afridah Abbas ◽  
Nasimah Hussin

Aceh is a special province in Indonesia and different from other Indonesian provinces especially in the context of Shari'ah related laws. Aceh was granted special autonomy and legal right by the Indonesian central government in 2001 to fully apply Islamic law in the province. Generally, Islamic law which is applicable to Muslims in Indonesia is limited to personal laws just as in Malaysia. However, with the passage of time, Islamic law has expanded to include Islamic banking and finance. Besides that, Islamic law in Aceh is also extended to govern criminal matters which are in line with the motto of Aceh Islamic government to apply Islamic law in total or kaffah. Since 1999, the legal administration of Aceh has begun to gradually put in place the institutional framework to ensure that Islamic law is properly administered and implemented. Equally important, such framework is also aimed to ensure that punishments are fairly executed. This paper attempts to analyse the extent of the applicability of Islamic criminal law in Aceh. It is divided into three major parts. The first part discusses the phases in making Aceh an Islamic province and the roles played by Dinas Syariat Islam Aceh as the policy maker in implementing Islamic law as well as educating and training the public about the religion of Islam. The second part gives an overview on the Islamic criminal law and punishment provided in Qanun Aceh No.6/2014 on Hukum Jinayat (hereinafter Qanun Hukum Jinayat or “QHJ”) as well as the criminal procedural law concerning the methods of proof codified in Qanun Aceh No.7/2013 on Hukum Acara Jinayat (hereinafter “QAJ”). The third part of this paper highlights the challenges in the application and implementation of Islamic criminal law in Aceh, and accordingly provides recommendations for the improvement of the provisions in the QHJ and QAJ. Inputs from the interviews with the drafters of QHJ, namely Prof. Dr. Hamid Sarong and Prof. Dr Al Yasa are utilized in preparing this paper. In addition, inputs gathered from nongovernmental organizations (NGOs), namely Indonesian Syarie Lawyers Association (APSI) and Jaringan Masyarakat Sipil Peduli Syariah (JMSPS) are employed. The findings of this research are important in providing an in-depth understanding on the framework of Islamic criminal law in Aceh as well as in recognizing the flaws in its application or practical aspects of the law in Aceh. Keywords: Islamic law, Aceh, Administration, Punishment. Abstrak Aceh merupakan sebuah Wilayah Istimewa di Indonesia dibandingkan dengan wilayah-wilayah lain dari segi pelaksanaan undang-undang Islam. Aceh diberi status Wilayah Istimewa yang berautonomi oleh Pemerintah Pusat Indonesia pada tahun 2001 untuk melaksanakan undang-undang Islam secara menyeluruh. Pemakaian dan pelaksanaan undang-undang Islam di Aceh tidak terhad pada Undang-undang jenayah tetapi telah meliputi bidang perbankan dan kewangan Islam. Sejak tahun 1999, Pentadbiran Undang-undang Aceh telah merangka undang-undang bagi memastikan undang-undang Islam dapat ditadbir dan dilaksanakan dengan baik. Selain itu juga, undang-undang yang dirangka juga turut bertujuan untuk memastikan hukuman yang berasaskan undang-undang Islam dapat dilaksanakan secara adil. Oleh itu, kajian dalam kertas kerja ini dibuat uuntuk menganalisa sejauh mana undang-undang jenayah Islam dilaksanakan di Aceh. Kertas ini terbahagi kepada tiga bahagan utama, yang mana bahagian pertama membincangkan latas belakang awal kewujudan wilayah Islam Aceh dan peranan yang dimainkan oleh Dinas Syariat Islam Aceh sebagai mpembuat dasar dalam pelaksanaan undang-undang Islam, mendidik serta menyediakan latihan kepada masyarakat umum di Aceh mengenai Islam. Bahagian kedua menyediakan gambaran umum tentang undang-undang jenayah dan hukuman dalam Islam sebagaimana termaktub dalam Qanun Aceh No.6/2014 berkenaan Hukum Jinayat (“Qanun Hukum Jinayat” atau “QHJ”) serta undang-undang prosedur jenayah berkenaan cara pembuktiaan jenayah sebagaimana yag termaktub dalam Qanun Aceh No.7/2013 berkenaan Hukum Acara Jinayat (“QAJ”). Bahagian ketiga kertas ini menekankan masalah atau cabaran yang dihadapi daam pelaksanaan undang-undang jenayah Islam di Aceh, serta menyediakan cadangan-cadangan bagi penambahbaikan peruntukan-peruntukan yang ada dalam QHJ dan QAJ. Maklumat hasil dari temuramah dengan Prof. Dr. Hamid Sarong dan Prof. Dr Al Yasa telah digunakan bagi menyiapkan makalah ini. Selain itu, maklumat yang diperolehi daripada organisasi bukan kerajaan iaitu Indonesian Syarie Lawyers Association (APSI) dan Jaringan Masyarakat Sipil Peduli Syariah (JMSPS) turut dimanfaatkan. Dapatan dari kajian ini penting bagi menyediakan kefahaman terhadap kerangka undang-undang jenayah Islam di Aceh serta mengenal pasti masalah dalam aspek peruntukan undang-undang tersebut atau pelaksanaannya di Aceh. Kata Kunci: Undang-undang Islam, Aceh, Pentadbiran, Hukuman.


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