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Challenging The Principle of Equality Before the Law in Qanun Jinayat Aceh Khairil Akbar; Nyak Fadhlullah; Zahlul Pasha Karim
Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial Vol 24, No 1 (2022)
Publisher : Sharia and Law Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jms.v24i1.9236

Abstract

This article aims to explain how the principle of equality before the law in Aceh Qanun Number 6 of 2014 concerning the Jinayat Law is applied. As part of the Indonesian state, the application of Islamic law (especially in the jinayat) in Aceh should be in line with the characteristics of the rule of law, among which is the principle of equality before the law. Through the statute approach, it turns out that there is a disparity between the Qanun Jinayat Aceh and the regulations above, including the principle of equality before the law. Even though they have equaled men and women, the Qanun Jinayat Aceh clearly distinguishes people based on their religion. A person who is Muslim is obliged to submit to Qanun a quo while those who are not Muslim are in two choices: first, subject to Qanun because of the vacuum of national law; or second, choosing to submit to the Qanun because it is considered lighter than national law. This situation is discriminatory for Muslims on one hand, and unfair to non-Muslims on the other.Artikel ini bertujuan untuk menjelaskan bagaimana prinsip equality before the law dalam Qanun Aceh Nomor 6 Tahun 2014 tentang Hukum Jinayat diterapkan. Sebagai bagian dari negara Indonesia, penerapan syariat Islam (khususnya di bidang jinayat) di Aceh sudah seharusnya tetap sejalan dengan ciri negara hukum yang di antaranya adalah adanya prinsip equality before the law. Melalui pendekatan perundang-undangan (statute approaceh), ternyata didapati adanya disparitas antara Qanun Jinayat Aceh dengan peraturan di atasnya, termasuk terhadap prinsip equality before the law. Meski telah menyejajarkan laki-laki dan perempuan, namun Qanun Jinayat Aceh ini secara tegas membedakan seseorang berdasarkan agama yang dianutnya. Seorang yang beragama Islam wajib tunduk pada Qanun a quo sedangkan mereka yang beragama bukan Islam berada pada dua pilihan: pertama, tunduk terhadap Qanun karena kekosongan hukum nasional; atau kedua, memilih tunduk terhadap Qanun karena dirasa lebih ringan dibanding hukum nasional. Keadaan ini diskriminatif bagi orang Islam di satu pihak, dan tidak adil bagi nonmuslim di pihak lain.
SANKSI TINDAKAN KEBIRI PERSPEKTIF TEORI PEMIDANAAN ISLAM (Telaah Kritis Terhadap Perppu Nomor 1 Tahun 2016) Anta Rini Utami; Khairil Akbar; Nursiti Nursiti
Ensiklopedia of Journal Vol 5, No 2 (2023): Volume 5 No. 2 Edisi 3 Januari 2023
Publisher : Lembaga Penelitian dan Penerbitan Hasil Penelitian Ensiklopedia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (183.441 KB) | DOI: 10.33559/eoj.v5i2.1471

Abstract

This article will review the perspective of Islamic punishment theory on the sanctions for castration in Perppu 1/2016 which has now been enacted into law. Its derivative regulations in the form of Government Regulations have also been ratified. Using a conceptual and statutory approach, this article will answer and explain the question of how the castration sanction in the Perppu a quo according to Islamic criminal theory is descriptive-qualitative. Sanctions in Islamic crime against perpetrators of sexual crimes are a matter of jarimah and the sanctions are the authority of the authorities and are classified as takzir sanctions, namely improving the perpetrator's personality (special prevention), preventing others (general prevention) and repaying the perpetrator's crime (without removing sins), associated with The theory of Islamic punishment is based on the theory of al-Answer, namely penance for sins, this sanction does not erase the sins of the perpetrator. Castration can only be said to be a recompense for mere mistakes and the theory of al-zawajir: in terms of preventing, it includes the meaning of preventing others from doing the same thing. , this theory leads to the function of al-ta'dib (education) for perpetrators who will later convert them.