Regulations on handling criminal children in Indonesia refer to restorative justice that prioritizes the most beneficial for children’s future. However, the number of child perpetrators of criminal acts whose handling through the judicial process is relatively high. This study aims to describe and analyze the application of restorative justice in Indonesia and acknowledge the psychological conditions and stages of adolescent development involved in criminal acts. In addition, this study also considers from an Islamic Law perspective. This paper is a literature review using legislation, journals, and books as primary data described descriptively. This study reveals that children aged 12-18 years are immature emotionally and cognitively and experience turbulent changes from various aspects that cause children to commit criminal acts. Thus, managing through the diversion mechanism is prioritized over the judicial process. The diversion mechanism regulating juvenile perpetrators of criminal acts aims to restore relationships, children’s best advantages and protect children’s rights based on restorative justice. The author argues that punishment for children must consider the child’s ability to take responsibility for the cases committed, not as revenge for the violations committed.
Tulisan ini merupakan hasil penelitian terhadap sejumlah karya yang berbicara tentang pentingnya mengatahui sebab dan akibat dari trend nikah muda. Dalam melacak sebab dan akibat pada tulisan ini memanfaatkan studi kepustakaan sebagai pisau bedah kajian yang data-data primernya diolah secara kualitatif dengan. Tulisan ini menemukan, pertama, berat ringannya tanggung jawab yang dipikul bukan hanya ditentukan oleh banyak sedikitnya beban, melainkan tujuan dan pandangan masyarakat terhadap pernikahan dini. Kedua, keputusan menikah di usia muda karena rasa cinta yang begitu besar, kehamilan pra nikah, desakan dari orang tua, mengikuti tradisi daerah sehingga menyebabkan keputusan diambil didasarkan pada suasana batin. Ketiga, akan menerima banyak konsekuensi negatif dari pernikahanya. Dasar agama dalam hal ini ahli fiqih juga berbeda pendapat dalam hal syarat baligh. Menurut Imam Maliki dan Syafii, mensyaratkan harus baligh bagi laki-laki dan perempuan dalam melaksanakan perkawinan, sedangkan menurut Imam Hanafi tidak ada syarat baligh dalam perkawinan, karena adanya hak ijbar. Sedangkan undang-undang perkawinan di Indonesia mensyaratkan batas minimum usia pernikahan adalah 19 tahun untuk laki-laki dan 19 tahun untuk perempuan.
As an Islamic country, Islamic family law reform in Malaysia is experiencing various dynamics. This article aims to examine the genealogy, reform, and products of Islamic family law in the field of marriage (munakahat) in Malaysia. The authors find that Malaysia’s Islamic law reform is divided into three periods using literature research. In the Malay period, Islamic values were generally embedded in the law in Malaysia. During the British colonial period, English law had dominated and was used as common law, which was absorbed in various legislation and jurisprudence in Malaysia. It was only after independence that efforts to reform and codify Islamic family law began, marked by the stipulation of the jurisdiction of the federal territorial government and the territorial government into thirteen states. The codification of family law began with establishing a committee to amend Islamic law and be guided by other Islamic countries. The authors find four areas of marriage that have been reformed in Malaysia, namely the age limit for marriage, marriage registration, polygamy, and divorce. Among the four areas of marriage law, the authors find slight differences in regulations on the technical and material grounds in each state in Malaysia.
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