This study aims to present Maqashid Syariah's perspective on the pros and cons of the enactment of castration penalties for perpetrators of child sexual crimes in the Government Regulation in Lieu of Law No. 70 of 2020. This research is qualitative research in the form of literature studies. This type of Islamic law research with maqashid sharia approach. The results of this study aim to find out about the regulation of castration punishment in Perppu Number 70 of 2020 for perpetrators of child sexual crimes, and to find out how Islamic law with the Maqashid Syariah approach regarding castration punishment. In this study also presented pros and cons of this castration penalty, some allow and also some prohibit this of course this argument is based on the approach of Maqashid Syariah. The presence of sharia maqashid is certainly needed in formulating a rule that will be a foothold and become a benchmark for the survival of a law. The purpose of Islamic law is also always relevant wherever and whenever it exists in terms of dynamic and elastic. Chemical castration punishment certainly cannot be used as a single solution to overcome the problem of crimes of sexual violence against children, the need for awareness and cooperation of the community and government to deal with sexual crimes against children.Abstrak: Kajian ini bertujuan untuk menyajikan perspektif Maqashid Syariah tentang pro dan kontra pemberlakuan hukuman kebiri bagi pelaku kejahatan seksual terhadap anak didalam Peraturan Pemerintah Pengganti Undang-Undang Nomor 70 Tahun 2020. Penelitian ini merupakan penelitian kualitatif berupa studi pustaka. Jenis penelitian hukum Islam dengan pendekatan Maqashid Syariah. Hasil penelitian ini bertujuan untuk mengetahui tentang pengaturan hukuman kebiri dalam Perppu Nomor 70 Tahun 2020 bagi pelaku kejahatan seksual terhadap anak, dan untuk mengetahui bagaimana hukum Islam dengan pendekatan Maqashid Syariah mengenai hukuman kebiri ini. Didalam penelitian ini juga tersaji Pro dan Kontra terhadap hukuman kebiri ini, ada yang membolehkan dan juga ada yang melarang hal ini tentunya argumen ini didasari oleh pendekatan Maqashid Syariah. hadirnya maqashid syariah tentunya sangat dibutuhkan dalam merumuskan sebuah aturan yang akan menjadi pijakan dan menjadi tolak ukur bagi kelangsungan hidup suatu hukum. Tujuan hukum Islam juga selalu relevan dimanapun dan kapanpun keberadaanya dalam hal dinamis dan elastis. Hukuman kebiri kimia tentu tidak bisa dijadikan solusi tunggal untuk mengatasi permasalahan kejahatan kekerasan seksual terhadap anak, perlu adanya kesadaran dan kerjasama masyarakat dan pemerintah untuk menangani kejahatan seksual seksual terhadap anak.
This study focuses on efforts made by the Aceh government to protect women and children before and after illegal marriages. The author uses a victimology theory approach to see the efforts made by the government in these cases. The author examines two problems; how the modus operandi of illegal marriage under state law occurs in Aceh and what countermeasures the Aceh Government has taken to protect women and children of Pre and Post-Illegal Marriage in Aceh. This research is a combination of Normative and Empirical research. The results indicate that the modus operandi of illegal marriage under state law occurs in Aceh includes siri marriage (unofficial, unregistered marriage) and its legal consequences, illegal polygamy by civil servants, early marriage, polyandrous marriage, Cina Buta marriage (muhallil or a proponent to reconcile a couple (wife and husband) who had divorced by triple divorce).The countermeasures implemented by the Aceh Government to protect women and children Pre and Post Illegal Marriage in Aceh include: conducting socialization to secondary schools about marriage following state law, issuing Aceh Governor Regulation no.25 of 2017 concerning the implementation of one-day service marriage validation (isbath nikah -marriage legalization- program during the conflict and tsunami), isbath nikah as a benchmark for data on the number of siri marriages, marriage dispensation for early marriage by teenagers, qanun policy on legalizing polygamy through qanun family law in Aceh illegal polygamy, and implementation of The Constitutional Court decisions on civil recognition of the status of children out of wedlock with biological fathers.
This study discusses the existence of the Wali Nanggroe Institution as a mediator in each conflict that has different intensities. Wali Nanggroe is believed to be the institution for resolving conflicts that occurred after Aceh was peaceful, between institutions in Aceh Province. Post-peace conflicts in Aceh such as communication conflicts, politics, and other social problems between institutions and the community. However, these conflicts often arise on the grounds that the institutions that handle them do not give serious attention, sometimes even do not care at all. This study aims to examine the role of the Wali Nanggroe Institution in resolving local conflicts during the Special Autonomy imposed in Aceh. This research is a literature study using a qualitative approach which is then explained descriptively. The results of this study explain that the Wali Nanggroe Institution plays a very important role in organizing and maintaining peace in Aceh as well as its participation in the process of resolving world peace. On the other hand, the Aceh Government Law provides great legality to the role of the Wali Nanggroe Institution.
ABSTRAK Pidana Mati merupakan hukuman Pokok dalam Pasal 10 KUHP, dan juga termuat dalam Pasal 2 ayat 2 UU No. 31 Tahun 1999 tentang Pemberatasan Korupsi. Pro dan Kontra kemungkinan para koruptor dana Pandemic Covid -19 di pidana Mati menjadi isu yang hangat diakhir tahun 2020, pasca penetapan Menteri Sosial sebagai tersangka kasus korupsi dana bantuan sosial. Studi ini lebih mengarah pada apakah koruptor dana bantuan masa pandemic Covid -19 ini dapat di hukum mati jika di hubungkan dengan konsekuensi dari dikeluarkannya Kepres No. 12 Tahun 2020 yang menetapkan Covid -19 sebagai bencana Non-alam. Hasil studi ini adalah Konsekuensi logis dari penetapan wabah Covid-19 ini sebagai bencana non –alam sesuai Kepres No. 12/2020 adalah sangatlah mustahil pidana mati dapat dijatuhkan kepada pelaku Koruptor mengingat bahwa dalam penjelasan Pasal 2 ayat 2 UU No. 31 Tahun 1999 mengharuskannya bencana alam sebagai syarat frasa “keadaan tertentu” agar dapat di jatuhi pidana mati bagi koruptor. Kata Kunci : Pidana Mati, Bencana Non-Alam
AbstrakVonis bebas oleh hakim Mahkamah Syar'iyah Aceh terhadap terdakwa kasus pemerkosa di Aceh Besar, tertuang dalam putusan perkara banding Nomor 7/JN/2021/MS Aceh yang membatalkan Putusan Majelis Hakim Mahkamah Syar’iyah Jantho Nomor 22/JN/2020/MS-Jth, dalam putusan ini majelis hakim menolak saksi tertimoni Permasalahannya adalah bagaimana kedudukan saksi testimoni dalam KUHAP serta dalam putusan Mahkamah Konstitusi dan bagaimana pertimbangan majelis hakim MS Aceh terhadap saksi testimoni yang di ajukan JPU?. Studi ini adalah studi normatif. Hasil studi ini menujukkan bahwa majelis hakim menganggap keterangan dari saksi yang tidak melihat sendiri dan mengalami sendiri peristiwa pidana maka harus ditolak, kemudian keberadaan saksi testimoni dalam KUHAP tidak mempunyai kekuatan seperti saksi pada umumnya namun dalam Putusan Mahkamah Konstitusi Nomor 65/puu-viii/2010 tentang pengujian KUHAP telah mengakui kekuatan alat bukti saksi testimoni sama dengan keterangan saksi lainnya. Kesimpulannya seharusnya majelis hakim MS Aceh harus menerima keterangan saksi testimoni.Kata Kunci : Saksi, Testimoni, Putusan MK 2010
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