scholarly journals HUKUM ISLAM DALAM KERANGKA PEMBARUAN HUKUM PIDANA DI INDONESIA, DILIHAT DARI PERSPEKTIF TEORI HUKUM PEMBANGUNAN MOCHTAR KUSUMAATMADJA

2019 ◽  
Vol 4 (2) ◽  
pp. 98
Author(s):  
Aris Irawan
Keyword(s):  
Criminal Law ◽  
Islamic Law ◽  
Criminal Code ◽  
The Other ◽  
Way Of Life ◽  
Other Hand

<p><em>Development Law Theory refers to the life view (way of life) of Indonesian society based on the principle of Pancasila which encourages kinship then to norms, principles, institutions and rules. Updating laws is part of and at the same time implements punishment. Islamic Judicial Law, specifically concerning Role Law, stoning law for adulterers, as well as qishash, often gets a sharp spotlight from Non-Islamic societies such as Orientalists, as well as research, principles, legal laws and others required in the substance of the Criminal Code, actually regulated and applied in Islamic Law. On the other hand Islamic law in transition is not as rigid as imagined by Orientalists, but is instead flexible and can be used as a source of renewal of the National Criminal Law.</em></p>

scholarly journals TINJAUAN TENTANG SISTEM PEMIDANAAN DALAM PERBARENGAN TINDAK PIDANA MENURUT KUHP

2019 ◽  
Vol 9 (2) ◽  
pp. 120
Author(s):  
Fahrurrozi Fahrurrozi ◽  
Abdul Rahman Salman Paris
Keyword(s):  
Criminal Law ◽  
Descriptive Analysis ◽  
Criminal Code ◽  
The Other ◽  
Penal System ◽  
Other Hand ◽  
Qualitative Descriptive ◽  
Joint Crime

This study discusses the forms of crime in the context of criminal acts or the comparison of criminal acts (same loop) that occur in society. This happens where one person commits a crime, but it is not uncommon for one person to commit several functional crimes at the same time in the same place. On the other hand, there is also one person who determines the number of crimes at different times in different locations which in criminal law is known as the term of criminal acts or sharing criminal acts (same loop) or in Dutch is same loop van Strafbare Feiten. This study uses a normative method using qualitative descriptive analysis. The results of this study indicate that there are three forms of criminal acts namely Concursus Idialis, continuing actions and realist Concursus while the penal system in the proportion of criminal acts can be applied to three methods, namely Stelsel absorption, cumulative Stelsel, and limited cumulative Stelsel.Keywords: criminal code; criminal system; joint crime. AbstrakPenelitian ini membahas tentang bentuk-bentuk kejahatan perbarengan perbuatan pidana atau perbarengan tindak pidana (samenloop) yang terjadi di dalam masyarakat. Hal tersebut bisa terjadi dimana satu orang melakukan satu kejahatan tapi tidak jarang terjadi satu orang melakukan beberapa kejahatan baik dalam waktu yang sama di tempat yang sama. Disisi lain, ada juga satu orang yang melakukan beberapa kejahatan pada waktu yang berbeda di tempat yang berbeda pula yang dalam hukum pidana dikenal dengan istilah perbarengan perbuatan pidana atau perbarengan tindak pidana (samenloop) atau dalam bahasa belanda ialah sameloop van strafbare feiten. Penelitian ini menggunakan metode normatif, dengan menggunakan analisis deskriptif kualitatif. Adapun hasil penelitian ini menunjukkan bahwa ada tiga bentuk perbarengan tindak pidana yaitu concursus idialis, perbuatan berlanjut dan concursus realis sedangkan sistem pemidanaan dalam perbarengan tindak pidana dapat diterapkan tiga stelsel yaitu stelsel absorpsi, stelsel kumulasi dan stelsel kumulasi terbatas.Kata kunci: KUHP; sistem pemidanaan; perbarengan tindak pidana.

Should a Criminal Code Distinguish Between Justification and Excuse?

1992 ◽  
Vol 5 (2) ◽  
pp. 215-235 ◽  
Author(s):  
Miriam Gur-Arye
Keyword(s):  
Law Enforcement ◽  
Criminal Law ◽  
Criminal Code ◽  
The Other ◽  
Extreme Pressure ◽  
Other Hand ◽  
Lesser Evils ◽  
Special Circumstances ◽  
Self Defence

Criminal law defences may be classified as either “justification” or “excuse”. A justification negates the wrongfulness of the conduct. The following are considered justifications: law enforcement, self-defence and lesser evils. An excuse, on the other hand, negates only the culpability of the actor for wrongful conduct. Under special circumstances, such as extreme pressure, it is considered unfair to blame the actor for the violation of the norm. Insanity and duress are typical excuses.

scholarly journals SANKSI ADAT BAGI PELAKU KEKERASAN FISIK DITINJAU MENURUT HUKUM PIDANA ISLAM

2018 ◽  
Vol 3 (2) ◽  
Author(s):  
Abdul ◽  
Jamhuri ◽  
Irwansyah
Keyword(s):  
Physical Abuse ◽  
Criminal Law ◽  
Islamic Law ◽  
Head Injuries ◽  
The Other ◽  
Medical Expenses ◽  
Criminal Sanctions ◽  
Positive Law ◽  
Other Hand

Physical abuse is an act causing pain and injury to one's body. Today, there is a customary criminal law regulating the sanctions for the perpetrators of physical abuse, namely in Kampung Taman  Firdaus. However, the customary sanctions are significantly different from the penalties stipulated in Islamic law and positive law. The differences in the type and the rate of sanctions will have consequences on the purpose of a law formation. Therefore, this study examined the regulations of criminal sanctions for the perpetrators of physical abuse in Kampung Taman Firdaus. The results of this study concluded that the customary sanctions of physical abuse in Kampung Taman Firdaus were the fine of one goat for head injuries with blood flowing, and the penalty of one chicken for head injuries without blood flowing. On the other hand, for the physical abuse other than on the head and face, the customary sanction is only to pay medical expenses until the victim is healed,  and this sanction is not in line with Islamic criminal law. Abstrak: Kekerasan fisik adalah suatu tindakan yang  mengakibatkan rasa sakit dan terluka pada tubuh seseorang. Dewasa ini terdapat sebuah hukum pidana Adat  yang mengatur sanksi bagi pelaku kekerasan fisik yaitu di Kampung Taman  Firdaus. Namun pada sanksi Adat tersebut terdapat perbedaan yang signifikan terhadap hukuman yang diatur dalam hukum Islam dan hukum positif, dengan perbedaan dari jenis sanksi serta bobot sanksi tersebut akan berkonsekuensi pada tujuan dibentuknya suatu hukum. Oleh karena itu penelitian ini ingin melihat bagaimana ketentuan sanksi pidana bagi pelaku kekerasan fisik dalam Adat Kampung Taman Firdaus. Berdasarkan hasil penelitian ini dapat disimpulkan bahwa sanksi adat Kampung Taman Firdaus mengenai kekerasan fisik yaitu denda satu ekor kambing untuk luka di kepala yang darahnya mengalir, dan denda satu ekor ayam untuk luka di kepala yang darahnya keluar tidak mengalir. Sedangkan kekerasan fisik dengan objek selain kepala dan wajah sanksi adatnya ialah hanya membayar biaya pengobatan saja sampai sembuh, dan sanksi adat pada bagian ini tidak sesuai dengan hukum pidana Islam. Kata kunci : Sanksi Adat, kekerasan fisik, dan Hukum  Pidana Islam.

scholarly journals Pencegahan Penodaan Agama Perspektif Fiqh Jinâyah

2015 ◽  
Vol 1 (2) ◽  
pp. 236-251
Author(s):  
Ahmad Habibullah
Keyword(s):  
Criminal Law ◽  
Criminal Code ◽  
The Other ◽  
Legal Punishment ◽  
Legal Sanction ◽  
Other Hand

Abstract: This article discusses the Islamic criminal Law (fiqh jinâyah) analysis on prevention of blasphemy in Indonesia. Law No. 1 Year 1965 concerning with prevention of religion abuse and/or blasphemy and Criminal Code which see criteria regarding the banned or misguided sects or organizations that are also stipulated in the provisions of MUI (Indonesian Ulama Council) in 2007. The laws state that the legal sanction against the perpetrators of the desecration of religion is imprisoned for ever five years. In Islamic criminal Law, the detailed criteria of blasphemy can only slightly be met due to the absence of the text of either al-Qur’an or al-Hadith that explain in detail about the legal sanction of blasphemy. Application of the legal punishment which based on the wisdom of judge can be used against blasphemy. Such a legal punishment is in line with the existing legal sanction in UUPNPS. This is when the offense of blasphemy committed is rated light. On the other hand, if the offense of blasphemy is considered very heavy and has a very great effect, it can be the opposite.Keywords: Blasphemy, legal sanction, Islamic criminal law. Abstrak: Artikel ini membahas tentang analisis fikih jinâyah tehadap pencegahan penodaan agama di Indonesia. Undang-Undang Nomor 1 Tahun 1965 Tentang Pencegahan Penyalahgunaan dan atau Penodaan Agama maupun KUHP, melihat kriteria mengenai aliran/organisasi yang terlarang atau sesat yang tertuang dalam ketentuan hukum tersebut yang dikuatkan pula oleh fatwa MUI pada tahun 2007, dinyatakan bahwa sanksi hukum terhadap pelaku penodaan agama adalah dengan pidana penjara selama-lamanya lima tahun. Dalam Fiqh Jinâyah, kriteria penodaan agama secara terperinci dapat ditemui meskipun hanya sedikit, dikarenakan tidak adanya nash al-Qur’an maupun Hadis yang menjelaskan secara detail mengenai penodaan agama beserta sanksi hukumnya. Penerapan hukuman ta’zîr yang berdasarkan kearifan hakim, digunakan untuk menjerat pelaku penodaan agama. Hukuman ta’zîr ini sejalan dengan sanksi hukum yang ada dalam UUPNPS, hal ini bila delik penodaan agama yang dilakukan dinilai ringan. Tetapi di sisi lain akan sangat bertolak belakang, apabila delik penodaan agama dinilai sangat berat dan besar pengaruh yang ditimbulkan.Kata Kunci: Penodaan agama, sanksi, fiqh jinâyah.

The Paradoxes of Codifying Islamic Criminal Law in the Maldives

2017 ◽  
Vol 9 (2) ◽  
pp. 174-198
Author(s):  
Sohaira Z.M. Siddiqui
Keyword(s):  
Criminal Law ◽  
Islamic Law ◽  
Criminal Code ◽  
Modern Human ◽  
The Other ◽  
Classical Counterpart ◽  
Preventative Measures ◽  
Widespread Implementation ◽  
Judicial Procedures ◽  
Human Rights Standards

Utilizing the codification of Islamic Criminal law in the Maldives, this article argues that the process of codifying Islamic law often ignores classical conceptualizations of Islamic criminal law and judicial procedures established as preventative measures against the widespread implementation of Islamic criminal punishments (ḥudūd). Instead of recognizing the legal nuance in classical debates, reliance is placed on a narrow body of texts, and extracted rules are reformed for easy implementation and compliance with modern human rights standards. By ignoring classical discussions of Islamic criminal law, and adopting a singular conception of codification, a paradox emerges wherein the resulting criminal code is less punitive, but more enforceable than its classical counterpart. A second paradox is that on one hand religious legitimacy and moral credibility is desired through the implementation of an Islamic penal code, but on the other, controversial criminalized actions are assumed to be non-prosecutable.

Strafzwecke und Strafrecht

1989 ◽  
Vol 33 (1) ◽  
pp. 109-120
Author(s):  
Rolf-Peter Calliess
Keyword(s):  
Criminal Law ◽  
The State ◽  
The Other ◽  
Way Of Life ◽  
Technological Society ◽  
Positive Law ◽  
Other Hand ◽  
Basic Law ◽  
Criminal Matters

AbstractThe development of criminal law in the ))Society of risks« proves a transition from liberal and constitutional to social and authoritarian criminallaw as criminal matters are integrated into positive law and gain priority over it. The constitution-oriented model of criminallaw as a complex interrelationship between citizens (protection laws for citizens) and the state (defensive law, power monopoly) is re-interpreted to a one-dimensionallegal relationship characterized by punishment being carried out by the state.On the other hand it must be stressed that in the scientific and technological society democracy can no Ionger retain its validity as a form of rule, only as a way of life. Given this precondition criminallaw is aiming at protecting the rights to communication and participation in the society which is based on a basic law.

scholarly journals Urgensi Pengaturan Kejahatan Korporasi dalam Pertanggungjawaban Tindak Pidana Korporasi Menurut RKUHP

2018 ◽  
Vol 20 (2) ◽  
pp. 237-254
Author(s):  
Ikka Puspitasari ◽  
Erdiana Devintawati
Keyword(s):  
Criminal Law ◽  
Corporate Crime ◽  
Human Life ◽  
Criminal Code ◽  
The Other ◽  
Other Hand ◽  
The Law ◽  
Near Future

Artikel ini ingin menjawab bagaimana tindak pidana korporasi dipertanggungjawabkan secara pidana di Indonesia menurut Rancangan Kitab Undang-Undang Hukum Pidana. Di samping itu bagaimana kebijakan formulasi sistem pemidanaan dalam menanggu-langi tindak pidana korporasi pada masa yang akan datang. Artikel ini mengungkapkan bahwa eksistensi suatu korporasi memiliki andil yang cukup besar baik bagi kepentingan manusia ataupun bagi kepentingan negara. Suatu korporasi sering diikuti oleh pelanggaran-pelanggaran atau bahkan perbuatan melanggar hukum termasuk pelanggaran hukum pidana. Tindak pidana korporasi dapat pula dikategorikan sebagai kejahatan transnasional yang bersifat terorganisir.Pada masa sekarang ini Korporasi sebagai Subyek Hukum dapat dikenai pidana.Pengaturan pertanggungjawaban korporasi dalam hukum pidana di Indonesia diatur dalam RUU KUHP.  The Urgency of  Regulating Corporate Crimes Under Corporate Crime Liability According to Draft of Criminal Code Procedures The aims of this article, firstly, to answer the question on how coorporate crime liability to be considered as a crime under Indonesian criminal law based on Draft of Criminal Code  Procedures (RKUHP). Secondly, to understand the policy of sentencing system for coorporate crime in the near future. This article argue that the existence of coorporates  gives a significance constribution not only for human life but also for state interest. On the other hand, its also found that a coorporate that againts the law, both in private and criminal law. Coorporate crimes also categorized as well- organized trans-national crime. Nowdays, as a legal instituion, coorporates could be sentenced based on coorporate liability under Indonesian criminal law that regulated under RUU KUHP.

KONSTRUKSI ISLAM DALAM KEKUASAAN NEGARA

1970 ◽  
Vol 6 (2) ◽  
Author(s):  
Nurul Aini Musyarofah
Keyword(s):  
Islamic Law ◽  
Social Condition ◽  
The Other ◽  
Good Society ◽  
Ideal Form ◽  
Other Hand ◽  
Islamic Politics ◽  
The Relationship ◽  
The Ideal

The relationship between Islam and state raises a controversy that includes two main groups;formalists and substantialists. Both of them intend to achieve a good social condition which is inaccordance with Islamic politics. The ideal form of good society to be achieved is principallydescribed in the main source of Islamic law, Al Qur’an and As Sunnah, as follows. A form of goodsociety should supprot equality and justice, egalitarianism, and democracy in its social community.The next problem is what the needed methods and instruments to achieve the ideal Islamic politicsare. In this case, the debate on the formalization and substance of Islamic teaching is related to therunning formal political institution.Each group claims itself to be the most representative to the ideal Islam that often leads to anescalating conflict. On the other hand thr arguments of both groups does not reach the wholeMuslims. As a result, the discourse of Islam and state seems to be elitist and political. As a result,Both groups suspect each other each other and try to utilize the controversy on the relationshipbetween Islam and state to get their own benefit which has no relation with the actualization ofIslamic teaching.

فلسفة العقوبة في الشريعة الإسلامية والقانون الوضعي عرض وموازنة Exposition and Comparison of the Philosophy of Punishment in Islamic and Positive Laws

2012 ◽  
Vol 9 (1) ◽  
Author(s):  
عبد المجيد قاسم عبد المجيد (Qasim Abdulmajid) ◽  
محمد ليبا (Liba)
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Penal System ◽  
Human Beings ◽  
New School ◽  
Positive Law ◽  
Other Hand ◽  
Philosophy Of Punishment ◽  
Emerging Issues

تناولت هذه الورقة فلسفة العقوبة في الشريعة الإسلامية، وفلسفتها في القانون الوضعي، وتمت الموازنة بين الفلسفتين، وخلص العرض والموازنة إلى نتائج ملخصها أن مسألة عصمة الشريعة وسموها تعد علامة فارقة بين الشريعة الإسلامية والقانون الوضعي، هذه العلامة نتج عنها فروق كثيرة أولها أن العقوبة في التشريع الوضعي تكون تابعةً للهدف، فالهدف يوضع أولاً ثم تصاغ على ضوئه العقوبة، ولذلك كلما ظهرت مدرسةٌ جديدةٌ تؤسس لفكرٍ جديدٍ ظهر اختلافٌ في التشريع العقابي. بينما النظام العقابي الإسلامي ثابتٌ ومعصوم، وقد وُجدت الحاجة إلى معرفة أهدافه وفلسفته ليتسنى السير على مقتضاها فيما يستجد من وقائع، وأن سمو فلسفة العقوبة في الشريعة الإسلامية ينبع من سمو مصدرها، فواضع هذه العقوبات هو خالق البشر. بينما العقوبة في القانون الوضعي تعتمد في فلسفتها على خبرة واضعيها، وهي خبرة محدودة وأحكامها نسبية، لذا كان تطبيق العقوبات الشرعية أجدر حتى وإن لم يُدرَك كنه هذه العقوبات وفلسفتها. الكلمات الرئيسية: فلسفة العقوبة، القانون الإسلامي، القانون الوضعي، التشريع العقابي.******************************In this paper light is shed on the philosophy of punishment in Islamic and positive laws and a comparison between them is accomplished. In brief, the conclusion of the exposition and comparison is that issue of infallibility of SharÊ‘ah and its nobleness are the distinguishing marks between Islamic and positive laws. This led to further differences. The first difference is that the punishment in positive laws is in accordance with the stipulated goal, that is, the goal is set first and then the punishment is formulated in that light. That is why whenever any new school of thought appears based on some ideology, differences emerge in punitive legislation. Islamic penal system is, however, immutable and infallible. There is a need to know its objectives and wisdom so as to in order to tackle new emerging issues. The nobility of the philosophy of punishment in Islamic law stems from the nobility of its source and that is no one but the Creator of human beings. The punishment in the positive law, on the other hand, relies on the philosophy that is based on the experiences of the authors of these laws. And these experiences are limited and their rulings are relativistic. Applying Islamic legal punishments are, therefore, more legitimate, even though their essence and philosophy are not fully grasped.Key words: Philosophy of Punishment, Islamic Law, Positive Law, Punitive Legislation.

Muslims, Islamic Law, and the Sociopolitical Reality in the United States

2000 ◽  
Vol 17 (2) ◽  
pp. 1-28
Author(s):  
Sherman A. Jackson
Keyword(s):  
Islamic Law ◽  
The United States ◽  
The Other ◽  
Double Consciousness ◽  
American Muslims ◽  
Way Of Life ◽  
Subjective Responses ◽  
Self Image ◽  
The One ◽  
Politics And Law

Native born African-American Muslims and the Immigrant Muslimcommunity foxms two important groups within the American Muslimcommunity. Whereas the sociopolitical reality is objectively the samefor both groups, their subjective responses are quite different. Both arevulnerable to a “double Consciousness,” i.e., an independently subjectiveconsciousness, as well as seeing oneself through the eyes of theother, thus reducing one’s self-image to an object of other’s contempt.Between the confines of culture, politics, and law on the one hand andthe “Islam as a way of life” on the other, Muslims must express theircultural genius and consciously discover linkages within the diverseMuslim community to avoid the threat of double consciousness.

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