The Legal Framework of Islamic Criminal Law in Aceh with refer-ence to Application, Challenges and Way Forward (Kerangka undang-undang jenayah Islam di Aceh merujuk kepada aplikasi, cabaran dan jalan kehadapan)

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.

2018 ◽  
Vol 2 (1) ◽  
pp. 49-71
Author(s):  
Azman Ab Rahman ◽  
Zulkifli Mohamad Albakri

The Concept of Islamic criminal law incorporates particular principles such as protecting the religion i.e Islam, preserving life and the sanctity of human soul, safeguarding the soundness of mind, preserving the heredity, property and dignity. In case of Qazaf (accusation against one's chastity), the reason behind this ruling is to protect the dignity of human being from wild slander and libel. As we are in the middle of information technology era, a number of people committing crimes have distinctly increased including Qazaf involving people's life, honor, and property. Surprisingly, this kind of crime has been widely spread for no specific purpose. According to Syariah law, any person who accuses other people committing zina or sodomy must provide with four witnesses otherwise he or she shall be inflicted with hadd for committing Qazaf. The issue in this matter is that: is it a requirement for the accuser, in the absence of witnesses, to apply oath to prove his or her accusation and does the aforementioned matter applied to the accused? This article is intended to explain the concept of oath, its legal injunction and its divisions according to Islamic law. Apart from that, it would also clarify particular situations which oath is permitted to be administered as a mean of proof, in the case of Allah's right or human's right. The authors intend to elucidate the definition of Qazaf and its application, offenses under Qazaf, the mode of proof, and other issues pertaining to sodomy. The finding of this study shows that oath could be applied to deny the allegation of committing zina or sodomy if the plaintiff makes a request to the judge ordering the defendant to administer oath in the absence of witnesses. This ruling could be found in Shafi'l school of law. Nevertheless, Imam Malik and Ahmad opined that oath could only be applied when it is related to human's right such as property but not to Allah's right for instance punishment for Qazaf. It is hope that the public would gain clear picture from this writing regarding with the concept of oath and Qazaf under Islamic perspective.  Abstrak Konsep hukum jenayah yang ditetapkan dalam Islam mempunyai beberapa konsep tertentu iaitu menjaga nyawa dan kehormatan jiwa manusia, menjaga kewarasan akal, menjaga agama, menjaga keturunan dan zuriat serta menjaga harta benda. Begitu juga hukuman Qazaf, ia ditetapkan di dalam Islam berdasarkan kepada konsep untuk menjaga kehormatan jiwa manusia dan menjaga maruah seseorang. Pada zaman sains dan teknologi masa kini, kita dapat melihat dan sering mendengar pelbagai jenayah yang dilakukan  oleh  manusia  sama  ada yang melibatkan nyawa, maruah, harta benda dan sebagainya. Jenayah Qazaf merupakan jenayah yang semakin berleluasa pada masa kini yang dilakukan sama ada mempunyai tujuan yang tertentu atau sebaliknya. Mereka yang melakukan qazaf hendaklah mempunyai saksi bagi mensabitkan orang yang didakwa atau dituduh. Namun, apa yang berlaku sekarang ini, kebanyakan mereka yang melakukan jenayah qazaf tidak mempunyai saksi bagi mensabitkan kesalahan orang yang didakwa. Timbul persoalan, adakah orang yang melakukan kesalahan qazaf yang tidak mempunyai saksi perlu bersumpah ataupun orang yang didakwa dikehendaki bersumpah. Artikel ini bertujuan untuk mengetahui konsep sumpah, pensyariatannya dan pembahagiannya dalam Islam. Di samping itu, artikel ini akan menerangkan situasi- situasi tertentu yang mengharuskan sumpah dipakai sebagai kaedah pembuktian, sama ada yang melibatkan hak Allah ataupun hak manusia. Penulis juga akan menjelaskan pengertian qazaf, jenis-jenis kesalahan qazaf dan pengsabitan kesalahan qazaf serta isu yang melibatkan tuduhan melakukan liwat. Hasil daripada artikel ini penulis mendapati dalam mazhab Shafie sumpah boleh digunakan untuk menafikan tuduhan liwat ataupun zina jika pendakwa memohon daripada hakim supaya yang didakwa bersumpah disebabkan ketiadaan saksi. Walau bagaimanapun Imam Malik dan Ahmad berpendapat sebaliknya iaitu sumpah hanya boleh dilakukan apabila melibatkan hak manusia seperti mal, manakala hak Allah seperti hadd Qazaf tidak boleh dilakukan sumpah. Diharapkan artikel ini dapat memberikan gambaran dan pendedahan sebenar kepada masyarakat tentang konsep sumpah dan jenayah qazaf menurut perspektif Islam.


2015 ◽  
Vol 1 (2) ◽  
pp. 327-335
Author(s):  
Muhammad Riza Fahmi

Abstract: The Judge’s ruling in the legal decition of the Lamongan District Court No. 164/Pid.B/2013/PN.LMG on the crime of persecution that causes the death of the victim is regarded true since it has been fulfilled all elements as required by Article 351 Paragraph (3) of Criminal Code as indicted by the public prosecutor. In deciding this case, the judge also considered the testimony of witnesses, the information from the defendant, the facts revealed at the hearing as well as the things that burdensome and relieve the defendant. Therefore, the defendant shall be sentenced for 5 months in prison and does not have to go through due to the imposed conditional sentence. In Islamic criminal law, the case is equated with a semi-deliberate murder and sanctioned by diyât and kafârat in the form of ta’zîr. In this case, the defendant can not be punished because of his self-defense. So that the defendant is free from a criminal liability in Islam.Keywords: Persecution, victim died, Islamic law. Abstrak: Putusan hukum hakim Nomor: 164/Pid.B/2013/PN.LMG tentang tindak pidana penganiayaan yang mengakibatkan korban meninggal dunia berdasarkan telah terpenuhinya semua unsur-unsur dari pasal 351 ayat (3) KUHP seperti yang didakwakan oleh jaksa penuntut umum. Dalam memutuskan perkara ini hakim juga mempertimbangkan keterangan saksi, keterangan terdakwa, fakta-fakta yang terungkap di persidangan, serta hal yang memberatkan dan meringankan terdakwa. Oleh karena itu, terdakwa dipidana dengan 5 bulan penjara dan tidak perlu menjalaninya dikarenakan dikenakan hukuman bersyarat. Dalam fiqh jinâyah, perkara ini disamakan dengan pembunuhan semi sengaja. Untuk sanksinya yaitu membayar diyat dan kafârat, sedangkan untuk hukuman penggantinya berupa hukuman ta’zîr. Dalam kasus ini, para terdakwa meskipun telah melakukan perbuatan tersebut, namun tidak bisa dikenakan hukuman tersebut, karena adanya unsur pembelaan diri, sehingga terbebas dari pertanggungjawaban pidana dalam Islam.Kata Kunci: Penganiayaan,  meninggal dunia, Hukum Islam. 


2009 ◽  
Vol 23 (3) ◽  
pp. 269-305 ◽  
Author(s):  
Tarek Badawy

AbstractThis paper challenges the traditional conception of Islamic criminal law and provides alternatives to the rules of criminal procedures that are both compatible with modern life and the sprit of Shari'ah. The first part of the article provides a brief explanation of the four main sources of Islamic law. The second part focuses on the different classifications of crimes in Islamic law and explains Shari'ah's classical rules of evidence. It gives answers to some complicated legal questions by examining the law's underlying rationales. For example, the author challenges the conservative view that calls for the imposition of the death penalty onto apostates and clarifies that such punishment has no foundation in Shari'ah. He also explains why, from an evidentiary standpoint, the crime of rape should be qualified as haraba as opposed to zina, which both entails a harsher penalty for the perpetrator and more lenient evidentiary requirements from prosecutors. Finally, the author contests the traditional stream of Islamic thinking by arguing that in criminal matters, the testimony of female witnesses should be equal to that of males and that in hudūd crimes, scientific evidence should be given the same status as the testimony of eye witnesses.


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.


Author(s):  
Vadim Voynikov

The free movement of people across internal borders, and the high level of integration between EU member states, demands the development of cooperation in the fight against crime. That is why the EU is empowered to ensure the coordination of activities of member states in the fight against crime. This fight is one of the elements of EU policy in the areas of freedom, security and justice. One of the EU’s anti-crime activities is the harmonization of national criminal law, the main idea of which is to ensure the same level of responsibility for crimes of a cross-border dimension in all EU member states. The article analyzes the legal basis for the harmonization of criminal law within the EU, classifies these activities, shows the features of certain types (modes) of harmonization, as well as shows the place of criminal law harmonization in the EU system of combating crime. The analysis of the definition «EU criminal law» and other concepts relating to legal cooperation in criminal matters within the EU has a special place in this article. Based on an analysis of the positions of a number of researchers, the author comes to the conclusion that the concept of «EU criminal law» is an «umbrella» definition, which is understood as a set of rules relating to the harmonization of criminal law and criminal procedure law. In addition, the paper shows the features of harmonization of criminal law within the most serious types of crimes, such as terrorism, human trafficking, etc. The EU has a competence on the harmonization of national criminal law, but EU institutions are entitled to accept only framework norms that do not have a direct effect needing implementation into national law. At the moment, the EU’s primary Law contains the necessary legal framework for the harmonization of national criminal law. The analysis of this framework allows us to identify three main modes of harmonization of criminal law within the EU: functional (basic) harmonization, annex harmonization, and auxiliary harmonization.


eL-Mashlahah ◽  
2020 ◽  
Vol 10 (1) ◽  
pp. 47-63
Author(s):  
Dahyul Daipon M.Ag

AbstractThis research aims to examine the differences of investigation process between the book of Procedural Criminal Law Constitution (KUHAP) or the Constitution number 8 of 1981 about Positive Procedural Criminal Law and Qanun Aceh number 7 of 2013 about Jinayat Procedural Law. The method used is the yuridis normative law research method. The Identification of problem is How is the investigation process based on the book of Procedural Criminal Law Constitution (KUHAP)? How is the investigation process based on Qonun Aceh number 7 of 2013 about Jinayat Procedural Law? What is the differences of investigation process based on Positive Procedural Criminal Law and Qanun Aceh number 7 of 2013 about Jinayat Procedural Law? The Result of analysis is Investigation process in KUHAP starts of the Investigation.Enforcement, Examination, Settlement, and Submition the case file to the public presecutor, it is process of investigation that written in the Constutition number 7 of 2013 about Jinayat Procedural Law. It mentions in verse 110 until 132. The differences of investigation process based on Positive Procedural Criminal Law and Qanun Aceh number 7 of 2013 about Jinayat Procedural Law are (1)related to paradigms of investigation description that different managed, (2) related to the investigator authority, and (3) related to the direct investigation of crime/jarimah. AbstrakTujuan penelitian ini ialah untuk mengkaji perbedaan proses penyidikan antara Kitab Undang-Undang Hukum Acara Pidana (KUHAP) atau Undang-Undang nomor 8 tahun 1981 tentang Hukum Acara Pidana Positif dengan Qonun Aceh Nomor 7 Tahun 2013 Tentang Hukum Acara Jinayat. Adapun metode yang digunakan ialah metode penelitian hukum normatif yuridis (yuridis normative). Rumusan masalahnya ialah Bagaimana Proses Penyidikan menurut Kitab Undang-Undang Hukum Acara Pidana (KUHAP)? Bagaimana Proses Penyidikan menurut Qonun Aceh Nomor 7 Tahun 2013 Tentang Hukum Acara Jinayat? Apa Perbedaan Proses Penyidikan menurut Hukum Acara Pidana Positif dan Qonun Aceh Nomor 7 Tahun 2013 Tentang Hukum Acara Jinayat? Adapun hasil dan pembahasannya ialah Proses Penyidikan menurut KUHAP ialah mulai dari Penyelidikan. Penindakan, Pemeriksaan, Penyelesaian dan serta penyerahan berkas perkara kepada Jaksa Penuntut Umum, Bahwa proses Penyidikan yang tercatum di dalam Undang-undang Nomor 7 Tahun 2013 Tentang Hukum Acara Jinayat ialah tercantum di dalam Pasal 110 sampai dengan Pasal 132. Adapun terkait Perbedaan Proses Penyidikan menurut Hukum Acara Pidana Positif dan Qanun Aceh Nomor 7 Tahun 2013 Tentang Hukum Acara Jinayat ialah (1) terkait tentang paradigma penjelasan penyidikan yang diatur berbeda, (2) terkait tentang wewenang penyidik dan (3) terkait dengan penyidikan langsung tindak pidana/jarimah.Kata Kunci: Proses, Penyidikan, Qonun, Aceh,


Author(s):  
I Gede Pranajaya

Governance and development efforts to implement national and local levels can run smoothly largely depends on the perfection of the State apparatus, which in its function must be professional and neutral character of the influence of all groups and political parties, and does not discriminate in providing services to the community in order to realize the welfare of society. To realize the neutrality of the State Apparatus, the central government is trying to give a neutral space of the apparatus of government both at central and local levels, however, the reality is often found to realize it is not easy. Various allegations of lack of neutrality of State Apparatus including regional secretary still often expressed by the public, especially during the General Election of Regional Head and Deputy Head of the candidates came from previously elected regional head (incumbent). It is not separated from the vagueness of the norm (vogue norm), associated with the filling of the post of secretary of the province are included in the Position Leader High as stipulated in Article 19 paragraph (3) of Law No. 5 of 2014 on the Reform of Civil State, stating for High leadership positions defined competency requirements, qualifications, rank, education and training, track record position and integrity, as well as other necessary requirements. The above provisions are not clear in stating the requirements that must be met by candidates for secretary of the province to ensure neutrality. This study is a normative law research that examines the ingredients literature that primary legal materials and secondary law. This study uses the approach of legislation and approach the concept. In the data collection is done by steps searches theories, concepts, principles, and an inventory of rule of law relating to the research problem. The conclusion relating to the cases in this study, namely charging Position Leader Higher done in an open and competitive among Civil Servants by taking into account the requirements of competence, qualifications, rank, education and training, track record positions, and intergitas and other requirements needed in accordance with the legislation reflects to realize the secretaries of provincial officials were neutral.


2008 ◽  
Vol 3 ◽  
pp. 1-26 ◽  
Author(s):  
Hasnil Basri Siregar

AbstractThe implementation of shari'ah (Islamic law) in the province of Aceh in Indonesia was the consequence of a national policy of legal pluralism, effected in 2001 when the national government decided to give a special status and wide autonomy to this region. However, certain problems have arisen. One of these is whether the Islamic courts of justice have been conferred competence to deal with Islamic criminal law and if so, which judicial institution should deal with the matter. Another is the meaning and scope of mu'amalat law (the law dealing with human relationships). It also appears that the central government has permitted shari'ah to be implemented for political reasons.


2014 ◽  
Vol 22 (1) ◽  
Author(s):  
Khairat Oluwakemi Akanbi

In recent times, corporate homicide has become an increasingly global phenomenon. These global incidences make it imperative to have a legal framework for holding corporations liable for deaths either of employees or members of the public that occur as a result of their activities. The challenge however is in applying the traditional criminal law elements of actus reas and mens rea to a corporation, since the criminal law had developed with the natural person in mind. The aim of this paper is to examine the legal framework for corporate liability for homicide sharing the experience in Nigeria and the UK. The paper discusses the application of criminal law elements of actus reas and mens rea to a corporate body in order to justify corporate liability for homicide. It also examines the Corporate Manslaughter and Corporate Homicide Act 2007 of the UK which is the first legislation on corporate homicide together with theposition in Nigeria. The paper finds that the legal framework in Nigeria is inadequate to secure corporate liability for homicide. The UK provisions can thus serve as a useful model in this regard.


2015 ◽  
Vol 15 (2) ◽  
pp. 123-134
Author(s):  
Jakub Vojtěch

Abstract The term “Islamic banking” denotes the banking services in compliance with Islamic law and is nowadays a rapidly expanding, global industry based on a traditional fourteen centuries old legal system. The European market is witnessing growing Shari’acompliant assets especially in the last few years and even non-Muslim countries have been trying to find legal solutions to accomodate Islamic financial institutions. This new academic and business field is raising important issues that merit discussion and this text serves as a contribution to the debate. In the paper I am trying to depict the key and distinguishing features of the Islamic banking model and reflect its law regulation from the point of view of the Czech legislation in the light of the continuing growth and expansion of Islamic banking and finance. The main objective of this article is to find out whether the legal framework of the Czech Republic covers the practice of Islamic finance and also to consider and identify potential legal obstacles.


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