伊斯兰刑法中的神仙和人文主义者

Ali Sodiqin
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引用次数: 1

摘要

伊斯兰教法从根源上讲是神法,因为它是以真主的启示为基础的;但从实施上讲,伊斯兰教法是人制定的法律,是对启示的解释。因此在伊斯兰教法中包含了神性和人性的一面,一面是绝对的性格,另一面是相对的性格。所谓伊斯兰教法的含义是对圣战者启示的所有解释。在伊斯兰刑法中,这种现实也会发生。虽然根源是启示,但在伊斯兰刑法中,人性方面受到了重要的关注。制定伊斯兰刑法的目的是维护人权,如生命权、婚姻权、财产权、自尊权、思考权等基本权利。人权保护的保障还表现在刑事制裁、执法模式和执法方向等方面。法律制裁不是执法的目标,而是使其具有适应性的手段或战略。执法是指涉及犯罪者、受害者、社区和国家的恢复性司法。法律取向不仅是解决法律冲突,而且是加强社会防御。Kata Kunci: hak assasi manusia, jinayah,恢复性司法,perlindungan social
本文章由计算机程序翻译,如有差异,请以英文原文为准。
DIVINITAS DAN HUMANITAS DALAM HUKUM PIDANA ISLAM
Islamic law from its source is divine law because it is based on God’s revelation, but from its implementation, Islamic law is human made law, which is interpretation of revelation. So that in Islamic law contained the side of divinity and humanity, absolute character on one side and relative on the other side. The implication, which is called Islamic law is all the interpretation of the revelations made by the mujtahids. In Islamic criminal law, that reality also occurs. Although the source is revelation, the humanity aspect receives an important attention in Islamic criminal law. The purpose of establishing Islamic criminal law is to uphold human rights, such as the right to life, the right to marry, the right to property, the right of self-esteem, the right to think, and other basic rights. The guarantee of human rights protection is also seen in the form of penal sanctions, law enforcement models and law enforcement orientations. Legal sanctions are not the goal of law enforcement but the means or strategies so that they are adaptable. Law enforcement refers to restorative justice involving perpetrators, victims, communities, and the state. The legal orientation is not only to resolve legal conflicts, but to enforce social defense.Kata Kunci: hak asasi manusia, jinayah, restorative justice, perlindungan sosial  
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