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Tindak Pidana Pencurian Data Melalui Wi-Fi Perspektif Pasal 30 Ayat (3) UU Nomor 11 Tahun 2008 dan Hukum Pidana Islam Dikri Abdul Jabar Ahmad; Muhamad Kholid; Didi Sumardi
As-Syar i: Jurnal Bimbingan & Konseling Keluarga  Vol. 7 No. 3 (2025): As-Syar’i: Jurnal Bimbingan & Konseling Keluarga
Publisher : Institut Agama Islam Nasional Laa Roiba Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47467/as.v7i3.9220

Abstract

The advancement of digital technology has transformed data into a crucial asset, while significantly increasing the threat of cybercrime, including the growing phenomenon of personal data asset theft through public Wi-Fi networks. This research examines this criminal act from two legal perpectives: Indonesian positive law through Article 30 Paragraph (3) of Law Number 11 of 2008 concerning Information and Electronic Transactions (ITE Law) as amended by Law Number 1 of 2024, and Islamic criminal law (fiqh jinayah). This study aims to analyze the juridical qualifications, elements of the offense, evidentiary challenges, and compare the philosophy of punishment between the two legal systems. The research method employed is normative juridical with statutory, conceptual, comparative, and jurisprudential case study approaches. The results indicate that data thedt via Wi-Fi can be qualified as the crime of illegal access based on the elements in Article 30 paragraph (3) of the ITE Law, which constitutes a formal delict. Jurisprudence analysis reveals how judges interpret the element of “breaching a security system” in various modus operandi. From the perspective of Islamic criminal law, this act does not meet the requirements of sariqah (hudud theft) but is classified as jarimah ta’zir as it violates the principle of property protection (hifz al-mal) within the maqashid al-syariah. Data, as an intangible asset with economic value (Maliyah), receives legal protection based on contemporary ijtihad. A comparison of sanctions highlights that the ITE Law is retributive-deterrent with rigid criminal threats, whereas ta’zir in Islamic law is flexible, educative, and restorative, focusing on substantive justice and public interest. It is concluded that there is an urgent need to reform the national cyber law policy by integrating the values of flexibility and substantive justice from the philosophy of ta’zir to address the evolving dynamics of cybercrime.
Tinjauan Hukum Pidana Islam dalam Putusan Nomor 316/Pid.B/2024/PN NNK Tentang Sanksi Tindak Pidana Pembunuhan Berencana: An Overview of Islamic Criminal Law in Decision Number 316/Pid.B/2024/PN NNK Concerning the Sanction for the Crime of Premeditated Murder Mustakim, Merang; Saepullah, Usep; Sumardi, Didi
BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Vol. 6 No. 3 (2025): BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam
Publisher : Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36701/bustanul.v6i3.2684

Abstract

This study aims to analyze the judge’s legal considerations in Decision Number 316/Pid.B/2024/PN Nnk regarding the criminal act of premeditated murder and to examine its relevance to Islamic criminal law. The research employs a normative legal approach through a library research method. Data were obtained from primary legal materials such as the Indonesian Penal Code (KUHP) and court decisions, as well as secondary legal materials including Islamic legal literature and fiqh jinayah. The analysis was conducted qualitatively using case, comparative, and conceptual approaches to connect the norms of positive law and Islamic law with the existing legal facts. The results show that the panel of judges found the elements of intent and premeditation in the case of Bahdaniar alias Emi binti Muhammad Idris to be proven, thereby imposing a fourteen-year prison sentence. From the perspective of Islamic criminal law, the act is categorized as qatl al-‘amd (intentional homicide), which carries sanctions of qishas, diyat, or afw, emphasizing both retributive and restorative justice. Substantively, the decision reflects the protection of the human right to life (ḥifẓ al-nafs), although it has not yet fully accommodated the social and spiritual dimensions of justice as outlined in Islamic law.