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<![CDATA[Analisis Hukum Pidana terhadap Mahar Politik ]]>
<![CDATA[KHasanah, Lusiana Al Vionita, Uswatul]]>
<![CDATA[ Al-Jinayah : Jurnal Hukum Pidana Islam Vol. 4 No. 2 (2018): Desember 2018 ]]>
Publisher : <![CDATA[Islamic Criminal Law Study Program, Faculty of Sharia and Law, Sunan Ampel State Islamic University Surabaya, Surabaya, East Java, Indonesia. ]]>
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DOI: 10.15642/aj.2018.4.2.203-219
<![CDATA[Pembaruan hukum pidana yakni berupa suatu usaha untuk membuat peraturan pidana menuju yang lebih baik, tidak hanya melakukan pengaturan tingkah laku masyarakat, namun juga menciptakan masyarakat yang sejahtera sesuai dengan keadaan dan situasi pada suatu saat. Untuk itulah dalam Undang-Undang No. 7 tahun 2017 Pemilu dan Undang-Undang No. 2 tahun 2008 Partai Politik perlu direvisi untuk ketentuan-ketentuan masalah mahar politik serta bentuk pertanggungjawaban pidana praktik mahar politik yang dilakukan dalam pemilu. Penelitian ini bertujuan untuk menganalisis tentang pembaharuan hukum pidana dalam Undang-Undang No. 7 tahun 2017 tentang Pemilu dan Undang-Undang No. 2 tahun 2008 tentang Partai Politik terhadap praktik mahar politik. Jenis penelitian ini, merupakan penelitian kualitatif dengan pendekatan literatur dan peraturan perundang-undangan, dengan analisis data secara deduktif. Berdasarkan hasil penelitian pembahuruan hukum pidana harus segera dilakukan terhadap Undang-Undang No. 7 tahun 2017 Pemilu dan Undang-Undang No. 2 tahun 2008 tentang Partai Politik oleh pembuat kebijakan agar praktik mahar politik yang dilakukan oleh partai politik dan calonnya dalam pemilu tidak terulang kembali, karena akan mencederai dan merusak nilai-nilai demokrasi serta kehawatiran akan timbulnya praktik KKN *]]>
<![CDATA[Pungutan Liar oleh Aparatur Sipi Negara di Desa Sidokepung Buduran Sidoarjo Menurut Undang-undang Nomor 20 Tahun 2001 ]]>
<![CDATA[Wijaya, Arif]]>
<![CDATA[ Al-Jinayah : Jurnal Hukum Pidana Islam Vol. 4 No. 2 (2018): Desember 2018 ]]>
Publisher : <![CDATA[Islamic Criminal Law Study Program, Faculty of Sharia and Law, Sunan Ampel State Islamic University Surabaya, Surabaya, East Java, Indonesia. ]]>
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DOI: 10.15642/aj.2018.4.2.301-323
<![CDATA[Pungutan liar (pungli) berupa uang sogokan atau uang siluman atau uang suap ini adalah tindak pidana yang sudah jelas telah diatur di dalam ketentuan Kitab Undang-undang Hukum Pidana antara lain tercantum dalam Ps.209, Ps. 210, Ps.418, Ps 419 dan Ps. 420 KUHP. yang dimasukkan menjadi delik korupsi menurut Ps. 5, 6, 7, 8, 9, dan Ps. 12 dari butir a sampai dengan UU. No.20 tahun 2001, yang merubah UU.Pemberantasan Tindak Pidana Korupsi No.31 Tahun 1999, dengan formulasi sanksi yang lebih diperberat (gequalificeerd). Psl. 5 Undang-undang No.31 Thun 1999 jo UU No.20 Tahun 2001 isinya sebagai berikut: “Setiap orang melakukan tindak pidana sebagaimana di maksud dalam Pasal 209 KUHP. dipidana dengan pidana penjara paling singkat 1 satu) tahun dan paling lama 5 (lima) tahun dan atau denda paling sedikit Rp.50.000.000,= (lima puluh juta rupiah) dan paling banyak denda Rp.250.000.000,- (dua ratus lima puluh juta rupiah)â€.]]>
<![CDATA[Penerapan Dolus Eventualis Dalam Pasal 338 KUHP Menurut Perspektif Hukum Pidana Islam: Penerapan Dolus Eventualis Dalam Pasal 338 KUHP Menurut Perspektif Hukum Pidana Islam ]]>
<![CDATA[Sholihah, Aminatus]]>
<![CDATA[ Al-Jinayah : Jurnal Hukum Pidana Islam Vol. 5 No. 1 (2019): Juni 2019 ]]>
Publisher : <![CDATA[Islamic Criminal Law Study Program, Faculty of Sharia and Law, Sunan Ampel State Islamic University Surabaya, Surabaya, East Java, Indonesia. ]]>
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DOI: 10.15642/aj.2019.5.1.50-77
<![CDATA[According to Islamic criminal law an action can be said to kill when an action is carried out by an offender who causes an act of death, the existence of a victim injured by the perpetrator to cause death, the existence of a tool used by the perpetrator to commit the act of murder, the resulting consequences from the actions committed by the perpetrator against the victim in this case the death of the victim.The intentional element contained in Dolus evantualis is applied in article 338 by looking at the state of the perpetrator when committing an act that causes death even though at first the action was carried out without the purpose and intent to kill the victim, but seen from the perpetrator's awareness and knowledge of the possible consequences will arise from these actions can already be used as an element of deliberation and can be addressed by article 338 of the Criminal Code.Whereas according to Islamic criminal law the application of Dolus eventualis in article 338 includes semi-deliberate murder and the sentence contained in article 338, namely the maximum 15-year prison sentence in accordance with the ta'zir sentence in the semi-intentional murder crime, which is ta'zir punishment this is a substitute sentence for semi-deliberate murder.]]>
<![CDATA[Implementasi Teori Hudud Menurut Pemikiran Muhammad Syahrur terhadap Upaya Pencegahan Tindak Pidana Korupsi di Indonesia ]]>
<![CDATA[Faizah, Dian Dwi Alifatul]]>
<![CDATA[ Al-Jinayah : Jurnal Hukum Pidana Islam Vol. 4 No. 2 (2018): Desember 2018 ]]>
Publisher : <![CDATA[Islamic Criminal Law Study Program, Faculty of Sharia and Law, Sunan Ampel State Islamic University Surabaya, Surabaya, East Java, Indonesia. ]]>
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DOI: 10.15642/aj.2018.4.2.360-382
<![CDATA[This article discusses the Implementation of Hudud Theory According to Muhammad Syahrur's Thought on Corruption Prevention Efforts in Indonesia. The theft of state money or commonly referred to as corruption according to Syahrur can be subjected to a maximum sentence of the opposite hand cut, the cross, exile or life imprisonment and the death penalty which is annihilated by hirabah. The Syahrur Hudud theory can be applied as a legal alternative for perpetrators of corruption in an effort to prevent corruption in Indonesia. The Shahrur Theory has similarities in the law that apply to corruptors in Indonesia, namely in Law Number 31 of 1999 concerning the Eradication of Corruption Crimes. In the law, the death penalty is set as the maximum sentence for perpetrators of corruption in Indonesia. The death penalty is one of the maximum punishments that exist in the theory of Muhammad Syahrur's hud?d relating to criminal acts of corruption which are analogous to the hirabah. In addition, imprisonment and fines as minimum penalties for corruptors also have similarities within the minimum limits of the theory, namely repenting and returning all corrupted assets accompanied by fines. And prison is a place of seclusion that is expected to make the offender deterrent and repent and not repeat his actions.]]>
<![CDATA[Tindak Pidana Pencurian Menurut Muhammad Syahrur dan Relevansinya di Era Modern ]]>
<![CDATA[Nadhifuddin, Ahmad]]>
<![CDATA[ Al-Jinayah : Jurnal Hukum Pidana Islam Vol. 4 No. 2 (2018): Desember 2018 ]]>
Publisher : <![CDATA[Islamic Criminal Law Study Program, Faculty of Sharia and Law, Sunan Ampel State Islamic University Surabaya, Surabaya, East Java, Indonesia. ]]>
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DOI: 10.15642/aj.2018.4.2.268-300
<![CDATA[Artikel ini adalah hasil penelitian kepustakaan tentang “Studi Analisis Teori H}udud dalam Aspek Tindak Pidana Pencurian menurut Pemikiran Muhammad Syahrur dan relevansinya di Era Modern†penelitian ini bertujuan untuk menjawab pertanyaan tentang bagaimanakah pemikiran Muhammad Syahrur tentang teori h}udud dalam aspek tindak pidana pencurian dan bagaimana pula relevansi teori tersebut di era modern saat ini. Penelitian bersifat bibliographic research, yaitu penelitian yang memfokuskan pada penelitian kepustakaan dengan cara mengumpulkan, membaca, dan menelaah literatur-literatur tentang pemikiran Muhammad Syahrur dalam aspek tindak pidana pencurian dan relenvansinya di era modern. sedangkan metode yang digunakan dalam penelitian ini adalah deskriptif analitis, yakni memaparkan atau menggambarkan pemikiran Syahrur tentang teori h}udu<d dalam aspek tindak pidana pencurian dan relevansinya di era modern kemudian dianalisa secara mendalam dengan menggunakan pola pikir deduktif. Hasil penelitian menunjukkan bahwa menurut pandangan Muhammad Syahrur kata-kata qat}a‘a dalam konteks pencurian bisa diartikan sebagai pemotongan secara fisik maupun non fisik. Syahrur menilai bahwa pemotongan secara fisik pada ayat tersebut merupakan hukuman maksimal (batas atas) yang bisa diterapkan sedangkan pemotongan non fisik dengan pemotongan kekuasaan atau kemampuan tangan pencuri agar tidak bisa mencuri dengan memasukkannya ke dalam penjara merupakan hukuman yang bisa diterapkan di bawah batas atas tersebut itu berarti ruang ijtihad manusia berada di bawah batas atas tersebut. Adapun relevansi pemikiran Muhammad Syahrur dengan konteks hukum di era modern adalah sangat sesuai jika dilihat dari sifat dan jenis hukumannya jika disejajarkan dengan hukum di era modern yang mempunyai sifat dinamis dan berkembang sesuai dengan konteks ruang dan waktu. Dengan hukuman dimasukkan ke dalam penjara bagi pelaku tindak pidana pencurian, maka sesuai dengan salah satu unsur hukum modern yakni penegakan HAM. Dengan dihukum penjara maka dia tidak akan bisa untuk mengulangi perbuatannya kembali dan sebagai tempat introspeksi agar dia mau bertobat.]]>
<![CDATA[Tinjauan Filsafat Hukum Islam terhadap Sanksi Pidana Delik Kondermoord Pasal 342 KUHP ]]>
<![CDATA[Latifah, Nani]]>
<![CDATA[ Al-Jinayah : Jurnal Hukum Pidana Islam Vol. 4 No. 2 (2018): Desember 2018 ]]>
Publisher : <![CDATA[Islamic Criminal Law Study Program, Faculty of Sharia and Law, Sunan Ampel State Islamic University Surabaya, Surabaya, East Java, Indonesia. ]]>
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DOI: 10.15642/aj.2018.4.2.384-409
<![CDATA[The article discusses a review of Islamic legal philosophy towards offense sanctions in the form of the Article 342 of the Criminal Code ". Kindermoord criminal sanctions Article 342 of the Criminal Code, namely murder carried out by a mother intentionally planning her intentions for a child / baby who will or not be born soon because of fear of being found out by another person, imprisoned for a maximum of nine years. In Islamic law the criminal sanctions of deliberate murder are qisas. However, in the offense of the victims' kind is the biological child of the offender, the sanctions imposed depend on the fulfillment of the conditions. In Islamic criminal law, qi??? punishment can be erased if the one who kills the victim's parents. If the basic sentence cannot be dropped, then instead it includes the ta'zir sentence whose form of punishment is fully handed over to Ulul ul Amri or the ruler with a record in the interest of the community. In the philosophy of Islamic law, the sanctions for the kindermoord offense include jar?mah ta'zir. Where the sentence is relevant to the legal objectives, namely the attainment of the benefit of the people, as a punishment that can give a deterrent effect to the perpetrators, so as to bring goodness to the community as a whole and preventive functioning of the possibility of repetition of the same type of crime, and repressively educating the perpetrators the good and realize the mistake. So that a judge in taking policy in punishment is adjusted to the benefit of the people based on the value of justice]]>
<![CDATA[Batasan Kebebsan Berpendapat dalam Menyampaiakan Argumentasi Ilmiah di Media Sosila Perspektif Hukum Islam ]]>
<![CDATA[Qulub, Siti Tatmainul]]>
<![CDATA[ Al-Jinayah : Jurnal Hukum Pidana Islam Vol. 4 No. 2 (2018): Desember 2018 ]]>
Publisher : <![CDATA[Islamic Criminal Law Study Program, Faculty of Sharia and Law, Sunan Ampel State Islamic University Surabaya, Surabaya, East Java, Indonesia. ]]>
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DOI: 10.15642/aj.2018.4.2.247-267
<![CDATA[Di era digital, semua orang bebas mengemukakan pendapat dengan adanya media sosial (medsos). Namun, media ekspresi tersebut memunculkan efek negatif dengan banyaknya kasus penyalahgunaan yang dilakukan oleh para pengguna. Mereka terjebak pada kasus tindak pidana, seperti pencemaran nama baik dan ujaran kebencian. Baru-baru ini di medsos (facebook, blog) muncul perdebatan antara komunitas flat earth dan Kepala LAPAN tentang bumi bulat vs bumi datar. Masing-masing mengemukakan argumentasi ilmiahnya yang berujung pada petisi yang dikeluarkan oleh komunitas flat earth kepada Kepala LAPAN. Pada dasarnya berpendapat merupakan kebabasan yang melekat pada individu. Namun, perlu keterampilan dan aturan (etika) tentang penyampaian argumentasi ilmiah di medsos. Argumen ilmiah berbeda dengan opini atau pendapat. Ia membutuhkan klaim, bukti dan alasan ilmiah. Dalam tulisan ilmiah, penulis hanya bertujuan untuk meyakinkan pembaca bahwa yang ditulis itu benar, tidak untuk mempengaruhi pembaca untuk mengukuti keinginan penulis. Islam memberikan kebabasan kepada masyarakat untuk menyampaikan argumen/pendapat baik di dunia nyata maupun di medsos. Namun, Islam memberikan batasan terkait substansi yang disampaikan. Secara global, batasan tersebut adalah: menyajikan informasi yang bermanfaat dan terbukti kebenarannya (ada klaim, bukti dan alasan ilmiah), sebagai sarana amar ma’ruf nahi munkar, tidak melanggar aturan agama dan aturan negara, menjalin silaturrahmi dan tidak mendatangkan permusuhan.]]>
<![CDATA[Perlindungan Hukum Terhadap Tenaga Kerja Wanita Ilegal di Malaysia ]]>
<![CDATA[Muwahid, Muwahid]]>;
<![CDATA[Syafa'at, Abdul Kholiq]]>
<![CDATA[ Al-Jinayah : Jurnal Hukum Pidana Islam Vol. 4 No. 2 (2018): Desember 2018 ]]>
Publisher : <![CDATA[Islamic Criminal Law Study Program, Faculty of Sharia and Law, Sunan Ampel State Islamic University Surabaya, Surabaya, East Java, Indonesia. ]]>
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DOI: 10.15642/aj.2018.4.2.339-359
<![CDATA[The research on legal protection of illegal female labors in Malaysia aims; knowing the implementation of legal protection against illegal female labors in Malaysia; knowing the factors that influence the implementation of legal protection against illegal female labors; and looking for solutions to optimize the implementation of legal protection against illegal female labors in Malaysia. The results of this study indicate that legal protection for illegal female labors in Malaysia is not optimally, because they lose their rights before the law, and are exacerbated by the majority working in the informal sector so that they are not reached by labor law. Of course this is not in accordance with the principle of the rule of law adopted by Indonesia, as contained in the 1945 Constitution of the Republic of Indonesia. The absence of a mechanism to protect illegal female workers is a state's neglect of the protection of human rights for all citizens, which is one of the main elements of the rule of law.]]>
<![CDATA[Tinjauan Tindak Pidana Ujaran Kebencian Menurut Undang-Undang No. 11 Tahun 2008 Dalam Prespektif Perbandingan Hukum ]]>
<![CDATA[Tutik, Titik Triwulan]]>
<![CDATA[ Al-Jinayah : Jurnal Hukum Pidana Islam Vol. 4 No. 2 (2018): Desember 2018 ]]>
Publisher : <![CDATA[Islamic Criminal Law Study Program, Faculty of Sharia and Law, Sunan Ampel State Islamic University Surabaya, Surabaya, East Java, Indonesia. ]]>
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DOI: 10.15642/aj.2018.4.2.410-431
<![CDATA[Arrangements regarding the hate speech in positive law are regulated in Article 28 paragraph (2) of the Electronic Information and Transaction Law Number 11 of 2008 and Article 45A paragraph (2) of Law Number 19 Year 2016 concerning Amendment to Law Number 11 Year 2008 concerning Information and Electronic Transactions still raises a multi-interpretive understanding or vague norm. This saw the reality in the community that dealing with cases related to hatred on social media is still difficult to overcome. Second, the normalization of criminal sanctions in the ITE Law is a false norm, because the criminal sanctions should be in the Criminal Code - this is because the KTE Law is an administrative law. Islamic law which is guided by the Qur'an and al-Hadith also gives a limit to the meaning of hate speech as an act of tyranny so that ta'dzir sanctions apply to it. Based on this fact in the future, the ITE Law is expected to be able to meet and meet the expectations of the community. This is so that the public knows the limitations in using social media and so that the community knows the actions that can be considered as violating the rules. Also needed is the provision of understanding and understanding related to hatred and elements of SARA.]]>
<![CDATA[Tindakan US yang Melakukan Penadahan Hasil Usaha Perkebunan Ditinjau dari Undang-undang Republik Indonesia Nomor 39 Tahun 2014 Tentang Perkebunan ]]>
<![CDATA[Amaliasari, Rosida]]>
<![CDATA[ Al-Jinayah : Jurnal Hukum Pidana Islam Vol. 5 No. 1 (2019): Juni 2019 ]]>
Publisher : <![CDATA[Islamic Criminal Law Study Program, Faculty of Sharia and Law, Sunan Ampel State Islamic University Surabaya, Surabaya, East Java, Indonesia. ]]>
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DOI: 10.15642/aj.2019.5.1.30-49
<![CDATA[The objective of the study is to be the partial fulfillment of the requirement for the degree of Bachelor of Law attained from Faculty of Law, University of Surabaya. he purpose of writing this scientific article is to find out and analyze the extent to which Based on Article 111 of the Civil Code Which states that every person who holds the results of plantation Business obtained from looting and/or theft as referred to in article 78 shall be sentenced to a maximum of 7 (seven) years imprisonment and a maximum fine of Rp.7,000,000,000.00 (seven billion rupiahs). This research analyzes the actions taken by the perpetrators (US), namely those who contarct plantation product in terms of law No.39 of 2014 concerning plantation. It can be started that in the case of the United States conducting extraction of plantation product is one form of imposition so that US can be subject to article 111 of law No.39 of 2014 concerning plantation.]]>
