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

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.

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SANKSI ADAT BAGI PELAKU KEKERASAN FISIK DITINJAU MENURUT HUKUM PIDANA ISLAM

Petita Jurnal Kajian Ilmu Hukum dan Syariah ◽

10.22373/petita.v3i2.49 ◽

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.

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KONSTRUKSI ISLAM DALAM KEKUASAAN NEGARA

KOMUNIKA Jurnal Dakwah dan Komunikasi ◽

10.24090/komunika.v6i2.359 ◽

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.

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Two Conceptions of Second Nature

Open Philosophy ◽

10.1515/opphil-2020-0005 ◽

2020 ◽

Vol 3 (1) ◽

pp. 68-80 ◽

Cited By ~ 1

Author(s):

Georg W. Bertram

Keyword(s):

The Other ◽

Human Beings ◽

Open Future ◽

Second Nature ◽

Other Hand ◽

The World ◽

Cognitive Activities ◽

The Open Future ◽

The One ◽

First Nature

AbstractThe concept of second nature promises to provide an explanation of how nature and reason can be reconciled. But the concept is laden with ambiguity. On the one hand, second nature is understood as that which binds together all cognitive activities. On the other hand, second nature is conceived of as a kind of nature that can be changed by cognitive activities. The paper tries to investigate this ambiguity by distinguishing a Kantian conception of second nature from a Hegelian conception. It argues that the idea of a transformation from a being of first nature into a being of second nature that stands at the heart of the Kantian conception is mistaken. The Hegelian conception demonstrates that the transformation in question takes place within second nature itself. Thus, the Hegelian conception allows us to understand the way in which second nature is not structurally isomorphic with first nature: It is a process of ongoing selftransformation that is not primarily determined by how the world is, but rather by commitments out of which human beings are bound to the open future.

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The avant-garde’s visual arts in the context of Santayana’s idea of vital liberty

Human Affairs ◽

10.2478/s13374-012-0014-3 ◽

2012 ◽

Vol 22 (2) ◽

Author(s):

Krzysztof Skowroński

Keyword(s):

Twentieth Century ◽

Visual Arts ◽

The Other ◽

Political Life ◽

The Political ◽

Human Beings ◽

Political Dimension ◽

Avant Garde ◽

Other Hand ◽

The Universe

AbstractIn the present paper, the author looks at the political dimension of some trends in the visual arts within twentieth-century avant-garde groups (cubism, expressionism, fauvism, Dada, abstractionism, surrealism) through George Santayana’s idea of vital liberty. Santayana accused the avant-gardists of social and political escapism, and of becoming unintentionally involved in secondary issues. In his view, the emphasis they placed on the medium (or diverse media) and on treating it as an aim in itself, not, as it should be, as a transmitter through which a stimulating relationship with the environment can be had, was accompanied by a focus on fragments of life and on parts of existence, and, on the other hand, by a de facto rejection of ontology and cosmology as being crucial to understanding life and the place of human beings in the universe. The avant-gardists became involved in political life by responding excessively to the events of the time, instead of to the everlasting problems that are the human lot.

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KONSEP MANUSIA SEMPURNA MENURUT PANDANGAN FRIEDRICH WILLIAMS NIETZSCHE DAN IBNU ARABI; SEBUAH ANALISA KOMPARATIF

Refleksi: Jurnal Filsafat dan Pemikiran Islam ◽

10.14421/ref.2020.2001-05 ◽

2020 ◽

Vol 20 (1) ◽

pp. 69

Author(s):

Derry Ahmad Rizal

Keyword(s):

The Other ◽

Human Being ◽

Human Beings ◽

Other Hand ◽

Ibn Arabi

This paper aims to do a study of the concept of a perfect human being by taking two corners of the field of characters, Friedrich Williams Nietzsche and Ibn ‘Arabi. In this case the two figures convey their thoughts on how to become perfect human beings. Nietzsche who gives a view about humans must be able, strong and be themselves in facing all their problems. Making humans superior in Netzsche's view. On the other hand Ibn Arabi who explained about the nature of being a perfect human being, and humans themselves are a reflection of the formation of a real God on earth. The level in achieving goals as a perfect human being. The categorization of macrocosm and microcosm in looking at differences in "humans".

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ARABIC: تغيير الفتوى بمقتضيات الزمان والمكان

rahatulquloob ◽

10.51411/rahat.5.1.2021/291 ◽

2021 ◽

pp. 1-13

Author(s):

Dr. Abdul Wadood Abed ◽

Dr. Hedayatullah Modaqiq

Keyword(s):

Islamic Law ◽

The Other ◽

Scientific Development ◽

Spatial Factors ◽

Other Hand ◽

Islamic Jurisprudence ◽

Temporal And Spatial ◽

The One

Islamic law, by having features in its principles that are fixed and variable, expresses its authority in any situation and time. Of course, this feature reflects the unique legislative miracle of Islam itself. The source of Islamic law is divine and heavenly, so it has always descended directly through the revelation of Allah Almighty, the Lord of the worlds, and has been arranged according to His wisdom and providence and has been considered in the context of time and place according to their nature and needs. Changing of a fatwa is the change of one rule in a specific issue to another one along with a Sharia cause that agrees with the aims and purposes of the Sharia. Therefore, there is no change in the prescribed rules and the fixed principles of Shari, but Ijtihad, Qiyas and expedient rules can be changed; Because there are many rulings that have been permitted for expediency, after the passage of time and the change of place have led to corruption, which again has become impermissible. The rule of fatwa changing has been valid in the Sharia; Because, on the one hand, the Companions and their followers have used it in their ijtihad fatwas, and on the other hand, Islamic jurisprudence is a developmental debate that progresses together with the caravan of life, no awareness of the demands of time, place and scientific development is synonymous with depriving the Islamic Ummah from virtues and facilities of life, so it is necessary that the change of the fatwa has to be compatible to the change of expediencies, otherwise it will lead to corruption and harm. Statement of the problem: The Islamic jurists have divided the Islamic rules into fixed and variable. This means that the prescribed laws, which are in harmony with meek nature, do not accept changes but the rules which are based on ijtihad can be changed. The discussion of changing the fatwa and its temporal and spatial factors is one of the important issues of jurisprudence that scholars have paid attention to and therefore the answer to these two questions is necessary for the researcher whether changing the fatwa is permissible? Are the requirements of time and place effective in its changing?

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PENERAPAN E-COURT DALAM PERKARA TINDAK PIDANA UMUM DALAM PRESPEKTIF HUKUM PROGRESIF

Jurnal Hukum dan Pembangunan Ekonomi ◽

10.20961/hpe.v8i1.44284 ◽

2020 ◽

Vol 8 (1) ◽

pp. 11

Author(s):

Ari Hani Saputri

Keyword(s):

Positive Impact ◽

The Other ◽

Criminal Case ◽

Criminal Cases ◽

Civil State ◽

Positive Law ◽

Other Hand ◽

Corona Virus

AbstractThis article tries to discuss the implementation of e-court in general criminal cases. In fact, Perma Number 1 Year 2019 does not include criminal cases. This is because Perma Number 1 of 2019 only allows general civil, family civil, state administrative, and military administrative matters. However, with the corona virus outbreak making the implementation of criminal cases into an online trial, this has a positive impact in the form of a breakthrough for the litigation world due to the existence of e-court, it can be predicted to decrease costs for the trial, but on the other hand there are weaknesses, namely not yet arranged e court for criminal cases. To find a way out, the authors recommend implementing progressive law to fill the legal vacuum while waiting for a positive law that accommodates the implementation of e-courtKeywords: E-court, General Criminal Case, Progressive LawAbstrakArtikel ini mencoba untuk membahas mengenai pelaksaan e-court dalam perkara pidana umum. Sejatinya, dalam Perma Nomor 1 Tahun 2019 tidak mengikutsertakan perkara pidana. Hal ini dikarenakan Perma Nomor 1 Tahun 2019 hanya memperbolehkan perkara perdata umum, perdata keluarga, tata usaha negara, tata usaha militer. Namun dengan adanya wabah virus korona membuat pelaksaan perkara pidana menjadi sidang secara online, hal ini membawa dampak positif berupa terobosan untuk dunia litigasi dikarenakan dengan adanya e-court maka dapat diprediksikan menurunnya biaya untuk persidangan, namun dilain sisi terdapat kelemahan, yaitu belum diaturnya pelaksanaan e-court untuk perkara pidana. Untuk mencari jalan keluarnya maka penulis menganjurkan diterapkannya hukum progresif untuk mengisi kekosongan hukum sambil menunggu adanya sebuah hukum positif yang mengakomodasi pelaksanaan e-court.Kata Kunci: E-court, Perkara Pidana Umum, Hukum Progresif

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TINJAUAN TENTANG SISTEM PEMIDANAAN DALAM PERBARENGAN TINDAK PIDANA MENURUT KUHP

Media Keadilan: Jurnal Ilmu Hukum ◽

10.31764/jmk.v9i2.889 ◽

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.

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A Model to Support the Design of Multiplayer Games

Presence Teleoperators & Virtual Environments ◽

10.1162/105474600566943 ◽

2000 ◽

Vol 9 (5) ◽

pp. 448-462 ◽

Cited By ~ 30

Author(s):

José Pablo Zagal ◽

Miguel Nussbaum ◽

Ricardo Rosas

Keyword(s):

Design Process ◽

Game Design ◽

The Other ◽

Human Being ◽

Human Beings ◽

Multiplayer Games ◽

Other Hand ◽

Limited Experience ◽

Player Game ◽

Electronic Games

Extensive research has shown that the act of play is extremely important in the lives of human beings. It is thus not surprising that games have a long and continuing history in the development of almost every culture and society. The advent of computers and technology in general has also been akin to the need for entertainment that every human being seeks. However, a curious dichotomy exists in the nature of electronic games: the vast majority of electronic games are individual in nature whereas the nonelectronic ones are collective by nature. On the other hand, recent technological breakthroughs are finally allowing for the implementation of electronic multiplayer games. Because of the limited experience in electronic, multiplayer game design, it becomes necessary to adapt existing expertise in the area of single-player game design to the realm of multiplayer games. This work presents a model to support the initial steps in the design process of multiplayer games. The model is defined in terms of the characteristics that are both inherent and special to multiplayer games but also related to the relevant elements of a game in general. Additionally, the model is used to assist in the design of two multiplayer games. “One of the most difficult tasks people can perform, however much others may despise it, is the invention of good games …”

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The Importance of Being Human

Royal Institute of Philosophy Supplement ◽

10.1017/s135824610000744x ◽

1991 ◽

Vol 29 ◽

pp. 35-62 ◽

Cited By ~ 10

Author(s):

Cora Diamond

Keyword(s):

Biological Species ◽

The Other ◽

Human Being ◽

Human Beings ◽

Moral Relevance ◽

Other Hand ◽

Biological Classification

I want to argue for the importance of the notion human being in ethics. Part I of the paper presents two different sorts of argument against treating that notion as important in ethics.A. Here is an example of the first sort of argument.What makes us human beings is that we have certain properties, but these properties, making us members of a certain biological species, have no moral relevance. If, on the other hand, we define being human in terms which are not tied to biological classification, if (for example) we treat as the properties which make us human the capacities for reasoning or for self-consciousness, then indeed those capacities may be morally relevant, but if they are morally significant at all, they are significant whether they are the properties of a being who is a member of our species or not. And so it would be better to use a word like ‘person’ to mean a being that has these properties, to bring out the fact that not all human beings have them and that non-human beings conceivably might have them.

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