scholarly journals Appraising the Legal Position of Parents Under The Qiṣāṣ Law: Immunity or A Waiver

2018 ◽  
Author(s):  
International Journal of Fiqh and Usul al-Fiqh Studies
Keyword(s):  
Criminal Justice ◽  
Criminal Justice System ◽  
Justice System ◽  
Due Process ◽  
Islamic Law ◽  
Human Beings ◽  
Bodily Harm ◽  
Significant Element ◽  
Legal Position ◽  
The Law

Islam always enjoins the believer to be their brother’s keeper. They should protect, respect, and preserve the honor and integrity of their fellow human beings. The religion does not allow any harm to be inflicted upon any person without following the due process of the law. Islām considers the concept of rendering “justice for all” as a very significant element in its criminal justice system. Thus, the Islāmic law of crimes and torts (jināyāt) spares no expense and defines all the crimes and as well as their prescribed punishments. The law punishes offenders equally regardless of their biological status, sex, affiliation, or background. However, in some circumstances, the law mitigates punishments in favor of specific people without exonerating them in toto from liability. Mitigation of punishment in Islām therefore, cannot be seen as a grant of immunity since the main objective of the law is to maintain justice amongst all. In recent times, many people hide under the guise of the law in order to take advantage of their actions. Many cases of murder and grievous bodily injuries were alleged to have committed by persons whose responsibilities were to provide protection to their murdered or injured victims. Parents are known to be producers and protectors of their progeny, but quite number of them nowadays are alleged to have committed or aided or abetted the crimes of murder or infliction of bodily harm against their progeny. Hence, this fact cannot be detached from the misconception that is deeply involved in demarcating between “immunity” and “a waiver” under the law of Qiṣāṣ. It is based on this fact that the paper examines the position of parents vis-a-vis the law of Qiṣāṣ with a view to differentiate the concept of “waiver” from that of “immunity”.

scholarly journals PENAL MEDIATION AS AN ALTERNATIVE RESOLUTION IN THE INDONESIAN CRIMINAL JUSTICE SYSTEM (A DIGNIFIED JUSTICE JURISPRUDENCE)

2020 ◽  
Vol 8 (10) ◽  
pp. 12-21
Author(s):  
Yoyok Ucuk Suyono , SH. , MHum ◽  
Keyword(s):  
Criminal Justice ◽  
Criminal Justice System ◽  
Restorative Justice ◽  
Justice System ◽  
Due Process ◽  
Criminal Code ◽  
Human Beings ◽  
Discretionary Power ◽  
Criminal Cases ◽  
The Law

Restorative justice perspective in this paper sees a penal mediation as a non-penal means within the Law. This institution has been utilised as an alternative in the Indonesian Criminal Justice System to deliver dignified justice in criminal cases. Although this model appeared as vague, since stipulated only between the lines in the Indonesia Criminal Code (KUHP) and the Criminal Procedure Code (KUHAP), the concept of restorativejustice has been existing in the Indonesian Volksgeist (the Spirit of the Indonesian, i.e. Pancasila) from the begining of time. This author would argue bellow that penal mediation has been used to mitigate penal cases by law enforcement institutions in order to achieve dignified justice in the concept of restorative justice, to serve human as human beings recognised by the Law in the Pancasila Legal System. The police may use penal mediation basing upon their discretionary power and the public prosecutors may also use their own prerogative power or the what so called prosecutors power of opportunity in place of the due process and make creative innovations, beginign from misdemeanor or complaint offenses. Even Indonesian judges have broad discretionary authority to use penal mediation in solving criminal cases so that the dignified justice, can be obtained, particularly by victims de lege lata.

scholarly journals Islamic criminal procedure law: human rights issues

2020 ◽  
Vol 23 (10) ◽  
pp. 47-57
Author(s):  
Yusif Mamedov
Keyword(s):  
Human Rights ◽  
Criminal Justice ◽  
Criminal Justice System ◽  
Criminal Law ◽  
Justice System ◽  
Due Process ◽  
Economic Status ◽  
Burden Of Proof ◽  
The Law ◽  
The Right

It has been established that harsh Islamic punishments are practically not applied due to the high burden of proof and the need to involve an exhaustive number of witnesses. It has been proven that the Islamic criminal justice system provides the accused with basic guarantees. It is noted that according to Sharia, Islamic crimes are divided into three categories: Hadd, Qisas and Tazir. It is noted that Islamic criminal law provides that the accused is not guilty if his guilt is not proven. It is noted that equality before the law is one of the main legal principles of the Islamic criminal model, as all persons are equal before the law and are condemned equally regardless of religious or economic status (lack of immunity). There are four main principles aimed at protecting human rights in Islamic criminal law: the principle of legality (irreversible action), the principle of presumption of innocence, the principle of equality and the principle of ultimate proof. In addition, the Islamic criminal justice system provides defendants with many safeguards, which are always followed during detention, investigation, trial and after trial. It is established that such rights are: 1) the right of every person to the protection of life, honor, freedom and property; 2) the right to due process of law; 3) the right to a fair and open trial before an impartial judge; 4) freedom from coercion to self-disclosure; 5) protection against arbitrary arrest and detention; 6) immediate court proceedings; 7) the right to appeal. It is noted that if a person is charged, he/she has many remedies It is noted that the trial must be fair, in which the qadi (judge) plays an important role. It has been established that, in addition to the procedural guarantees, the qualifications and character of the qadi, as well as the strict requirements of Islamic rules of proof, are intended to ensure a fair trial in the case of the accused. Adherence to these principles has been shown to indicate that the rights of the accused are fully guaranteed under Islamic criminal law.

scholarly journals THE ROLE OF THE SPECIAL DEVELOPMENT INSTITUTIONS OF CHILDREN CLASS I KUPANG IN THE RE-EDUCATION PROCESS LEGAL CONFLICT CHILDREN

2020 ◽  
Vol 4 (1) ◽  
pp. 337
Author(s):  
Mikayani Putri ◽  
Satria Akbar ◽  
Evelyn B. Sumby ◽  
Chrisna Kurnia Miha Balo
Keyword(s):  
Criminal Justice ◽  
Criminal Justice System ◽  
Justice System ◽  
Primary Data ◽  
Number Of Children ◽  
Development Institutions ◽  
Legal Position ◽  
The Law ◽  
Education Process

Writing of this Thesis aims to find out the legal position and the role of the Special Guidance Institution for Children in the Criminal Justice System, the scope of childdevelopment and re-education of children in conflict with the law, As for thebackground of writing that the number of children in conflict with the law in 2019 hasincreased a total of 32 children in 2018 or from 9 children to 41 children who arefostered. Likewise, the number of children in conflict with the law in 2018 has increasedby 8 children in 2017 or from 1 child to 9 children. From this condition, learning takesplace about the actions that need to be taken in rder to survive in the midst of difficultconditions. This study uses a normative juridical approach which means that inanalyzing the problem carried out by combining legal materials (which are secondarydata) with primary data obtained in the field, namely on the Role of the Kupang Class IChild Special Development Institution in the Process of Re-Education of Children TheConflict of Laws. The results showed that the position of the Kupang I Class SpecialChild Coaching Institution in fostering Children in Conflict of Laws was in accordancewith the unity of the concept of the Criminal Justice System, namely providing guidancein accordance with Pancasila, the 1945 Constitution, the main principles ofcorrectional and penification services that have been determined in the Law.Penitentiary Law No. 12 of 1995. In addition, in the procedure and re-educationprocess of Children in Conflict of Law, at least through 4 stages, namely theintroduction of the environment, 0 to 1/3 criminal period, 1/3 criminal until the ½criminal period and Assimilation

Due Process: A Conversation with Maria Augusta Ramos

2019 ◽  
Vol 72 (3) ◽  
pp. 52-58
Author(s):  
Nilo Couret
Keyword(s):  
Criminal Justice ◽  
Everyday Life ◽  
Criminal Justice System ◽  
Justice System ◽  
Due Process ◽  
Democratic Institutions ◽  
Fake News ◽  
Truth Telling

Nilo Couret interviews Brazilian documentary filmmaker Maria Augusta Ramos. Her recent documentary, O Processo (The Trial, 2018), chronicles the “parliamentary coup” against Dilma Rousseff, delving into the impeachment process and the former president's trial in the Senate. In O Processo, Ramos engages with enduring themes and subjects from her twenty-year career, particularly her well-known Justice Trilogy, which examined the Brazilian criminal justice system. For Ramos, documentary shares an affinity with forensic discourse when its purpose is truth-telling in the service of justice. Rousseff's trial and impeachment, however, find the filmmaker probing how justice has been sundered from the truth in a contemporary moment when corruption scandals and fake news compromise our democratic institutions. Her films combine an observational approach with institutional analyses in order to reveal the workings of power behind the surfaces of everyday life.

scholarly journals Penegakan Hukum Pidana Terhadap Anak Yang Terjerat Perkara Pidana Melalui Diversi (Studi Di Polrestabes Medan)

2020 ◽  
Vol 3 (1) ◽  
pp. 78-84
Author(s):  
Akalafikta Jaya ◽  
Triono Eddy ◽  
Alpi Sahari
Keyword(s):  
Criminal Justice ◽  
Criminal Justice System ◽  
Justice System ◽  
Juvenile Justice System ◽  
Criminal Liability ◽  
Criminal Case ◽  
Criminal Cases ◽  
Criminal Convictions ◽  
Criminal Offenses ◽  
The Law

In the past, the punishment of children was the same as the punishment of adults. This causes the psychological condition of children ranging from investigation, investigation and trial to be disturbed because it is often intimidated by law enforcement agencies. Under these conditions, Law No. 11 of 2012 concerning the Juvenile Justice System was born. One of the reforms in the Child Criminal Justice System Law requires the settlement of a child criminal case by diversion. Based on the results of research that the conception of criminal offenses against children in conflict with the law in Indonesia is different from criminal convictions to adults. Children are given the lightest possible punishment and half of the criminal convictions of adult criminal offenses. That criminal liability for children who are ensnared in a criminal case according to the Law on the Criminal Justice System for Children is still carried out but with different legal sanctions from adults. Criminal imprisonment against children is an ultimumremedium effort, meaning that criminal imprisonment against children is the last legal remedy after there are no other legal remedies that benefit the child. That the concept of enforcement of criminal law against children caught in criminal cases through diversion is in fact not all have applied it. Some criminal cases involving children as the culprit, in court proceedings there are still judges who impose prison sentences on children who are dealing with the law.

scholarly journals Legality Letter of Statement of Khilaf in Indonesia Criminal Justice System

FIAT JUSTISIA ◽  
2018 ◽  
Vol 12 (2) ◽  
pp. 128
Author(s):  
Rugun Romaida Hutabarat
Keyword(s):  
Criminal Justice ◽  
Criminal Justice System ◽  
Criminal Law ◽  
Justice System ◽  
Primary Source ◽  
Secondary Data ◽  
Criminal Offense ◽  
Criminal Procedure Law ◽  
The Law ◽  
Criminal Matters

In criminal law, a person charged with a criminal offense may be punished if it meets two matters, namely his act is unlawful, and the perpetrator of a crime may be liable for the indicated action (the offender's error) or the act may be dismissed to the perpetrator, and there is no excuse. The reasons may result in the death or the removal of the implied penalty. But it becomes a matter of how if the Letter of Statement Khilaf is the answer to solve the legal problems. The person who refuses or does not do what has been stated in the letters is often called "wanprestasi" because the statement is categorized as an agreement. The statement includes an agreement which is the domain of civil law or criminal law, so its application in the judicial system can be determined. This should be reviewed in the application of the law, are there any rules governing wrong statements in the criminal justice system. By using a declaration of khilaf as a way out of criminal matters, then the statement should be known in juridical rules. This study uses normative juridical methods, by conceptualizing the law as a norm rule which is a benchmark of human behavior, with emphasis on secondary data sources collected from the primary source of the legislation. The result of this research is that the statement of khilaf has legality, it is based on Jurisprudence No. 3901 K / Pdt / 1985 jo Article 189 Paragraph (1) of Indonesian criminal procedure law. However, this oversight letter needs to be verified in front of the court to be valid evidence, but this letter of error is not a deletion of a criminal offense, because the culpability of the defendant has justified the crime he committed. Such recognition, cannot make it free from the crime that has been committed.Keywords: Legality, Letter of Statement, Criminal Justice System

Enforcing the Shari`ah in Nigeria

2009 ◽  
Vol 26 (3) ◽  
pp. 24-40
Author(s):  
Ogechi Anyanwu
Keyword(s):  
Human Rights ◽  
Criminal Justice ◽  
Criminal Justice System ◽  
Justice System ◽  
Muslim Women ◽  
Social Solidarity ◽  
Northern Nigeria ◽  
Natural Justice ◽  
The Law ◽  
Uncertain Future

The reemergence of the Shari`ah in northern Nigeria in 2000 is reshaping the Muslims’ criminal justice system in unintended ways. This article accounts for and provides fresh insights on how the fate of Muslim women under the Shari`ah intertwines with the uncertain future of the law in Nigeria. Using Emile Durkheim’s theory of conscience collective as an explanatory framework of analysis, I argue that the well-placed objective of using the Shari` ah to reaffirm or create social solidarity among Muslim Nigerians has been undermined by the unequal, harsher punishments and suppression of human rights perpetrated against Muslim women since 2000. A I show, not only does such discrimination violate the principle of natural justice upheld by Islam, but it also threatens to shrink, if not wipe out, the collective conscience of Nigerian Muslims that the law originally sought to advance.

The Legal Enforcement of Integrity

2020 ◽  
pp. 35-62
Author(s):  
Stuart P. Green
Keyword(s):  
Criminal Justice ◽  
Sexual Assault ◽  
Criminal Justice System ◽  
Justice System ◽  
Political System ◽  
Legal Discourse ◽  
Bodily Integrity ◽  
Moral Concepts ◽  
Legal Enforcement ◽  
The Law

Talk of “integrity” is ubiquitous in law and legal discourse: Protecting the integrity of our political system has been cited as a basis for anti-corruption laws; preserving the integrity of the legal profession as a principle underlying the rules of lawyer ethics; ensuring integrity in policing and in the wider criminal justice system as a justification for excluding evidence obtained in violation of the Constitution; and protecting bodily integrity as a potential goal for the law of rape and sexual assault. This chapter examines what integrity means in each of these contexts, what these uses have in common, and whether thinking about these various rules and doctrines in terms of integrity rather than other moral concepts leads to any practical difference in outcome. It also asks what the examination of integrity in the law can tell us about the concept of integrity in other contexts.

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