[et_pb_section fb_built=”1″ fullwidth=”on” _builder_version=”4.16″ background_color=”#0c71c3″ custom_padding=”0px|0px|0px|0px” global_colors_info=”{}” theme_builder_area=”post_content”][et_pb_fullwidth_header title=”Journal of Contemporary Islamic Law” subhead=”No eISSN: 0127-788X” title_font_color=”#ffffff” subhead_font_color=”#ffffff” _builder_version=”4.16″ title_font=”|on|||” title_text_color=”#ffffff” title_font_size=”40px” content_font_size=”10px” subhead_text_color=”#ffffff” subhead_font_size=”20px” background_color=”#0c71c3″ parallax=”on” parallax_method=”on” custom_margin=”-30px||-30px” button_one_letter_spacing_hover=”0″ button_two_letter_spacing_hover=”0″ saved_tabs=”all” global_colors_info=”{}” button_one_text_size__hover_enabled=”off” button_two_text_size__hover_enabled=”off” button_one_text_color__hover_enabled=”off” button_two_text_color__hover_enabled=”off” button_one_border_width__hover_enabled=”off” button_two_border_width__hover_enabled=”off” button_one_border_color__hover_enabled=”off” button_two_border_color__hover_enabled=”off” button_one_border_radius__hover_enabled=”off” button_two_border_radius__hover_enabled=”off” button_one_letter_spacing__hover_enabled=”on” button_one_letter_spacing__hover=”0″ button_two_letter_spacing__hover_enabled=”on” button_two_letter_spacing__hover=”0″ button_one_bg_color__hover_enabled=”off” button_two_bg_color__hover_enabled=”off” theme_builder_area=”post_content”][\/et_pb_fullwidth_header][\/et_pb_section][et_pb_section fb_built=”1″ specialty=”on” _builder_version=”4.16″ global_colors_info=”{}” theme_builder_area=”post_content”][et_pb_column type=”1_3″ _builder_version=”4.16″ custom_padding=”|||” global_colors_info=”{}” parallax__hover=”off” parallax_method__hover=”on” custom_padding__hover=”|||” theme_builder_area=”post_content”][et_pb_blurb title=”2022 7(1)” url=”https:\/\/www.ukm.my\/jcil\/jcil-2017-2-2\/” use_icon=”on” font_icon=”I||divi||400″ icon_color=”#0c71c3″ image_icon_background_color=”#ffffff” icon_placement=”left” image_icon_width=”16px” _builder_version=”4.19.3″ header_text_color=”#0c71c3″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” image_icon_custom_padding=”8px|8px|8px|8px|false|false” text_orientation=”center” max_width_tablet=”50px” border_radii_image=”on|100%|100%|100%|100%” border_width_all_image=”2px” border_color_all_image=”#0c71c3″ use_circle=”on” use_circle_border=”on” circle_border_color=”#0c71c3″ circle_color=”#ffffff” global_colors_info=”{}” image_icon_background_color__sticky_enabled=”#1e73be” image_icon_background_color__sticky=”#1e73be” theme_builder_area=”post_content”]<\/p>\n
15 JUNE 2022<\/p>\n
[\/et_pb_blurb][et_pb_image src=”https:\/\/www.ukm.my\/jcil\/wp-content\/uploads\/2022\/06\/Cover-JCIL-2022-71.png” title_text=”Cover JCIL 2022 7(1)” align_tablet=”center” align_phone=”” align_last_edited=”on|desktop” _builder_version=”4.19.3″ animation_style=”slide” animation_direction=”left” animation_duration=”500ms” animation_intensity_slide=”10%” global_colors_info=”{}” theme_builder_area=”post_content”][\/et_pb_image][\/et_pb_column][et_pb_column type=”2_3″ specialty_columns=”2″ _builder_version=”4.16″ custom_padding=”|||” global_colors_info=”{}” parallax__hover=”off” parallax_method__hover=”on” custom_padding__hover=”|||” theme_builder_area=”post_content”][et_pb_row_inner admin_label=”Row” _builder_version=”4.16″ global_colors_info=”{}” theme_builder_area=”post_content”][et_pb_column_inner saved_specialty_column_type=”2_3″ _builder_version=”4.16″ custom_padding=”|||” global_colors_info=”{}” parallax__hover=”off” parallax_method__hover=”on” custom_padding__hover=”|||” theme_builder_area=”post_content”][et_pb_text admin_label=”Tajuk” _builder_version=”4.19.3″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” module_alignment=”left” hover_enabled=”0″ global_colors_info=”{}” theme_builder_area=”post_content” sticky_enabled=”0″]<\/p>\n
[\/et_pb_text][et_pb_text admin_label=”Penulis” _builder_version=”4.19.3″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” module_alignment=”left” hover_enabled=”0″ global_colors_info=”{}” theme_builder_area=”post_content” sticky_enabled=”0″]<\/p>\n
Wafaa\u2019 Yusof, <\/strong><\/span><\/strong>wafaa<\/span>@ukm.edu.my [\/et_pb_text][et_pb_text admin_label=”Volume & PDF” _builder_version=”4.19.3″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” module_alignment=”left” hover_enabled=”0″ global_colors_info=”{}” theme_builder_area=”post_content” sticky_enabled=”0″]<\/p>\n 2022, Vol. 7(1), pp. 62-74. \u00a0| \u00a0PDF<\/a> <\/span> [\/et_pb_text][et_pb_tabs admin_label=”Abstract & References” _builder_version=”4.19.3″ body_text_align=”justify” background_size=”initial” background_position=”top_left” background_repeat=”repeat” hover_enabled=”0″ global_colors_info=”{}” theme_builder_area=”post_content” sticky_enabled=”0″][et_pb_tab title=”ABSTRAK” _builder_version=”4.19.3″ body_font=”||||” body_text_align=”justify” body_line_height=”2em” tab_font=”||||” tab_line_height=”2em” background_size=”initial” background_position=”top_left” background_repeat=”repeat” hover_enabled=”0″ body_line_height_tablet=”2em” body_line_height_phone=”2em” tab_line_height_tablet=”2em” tab_line_height_phone=”2em” global_colors_info=”{}” theme_builder_area=”post_content” sticky_enabled=”0″]<\/p>\n Malaysia masih kekal melaksana hukuman mati dalam sistem perundangan jenayah negara. Namun, usul untuk menyemak semula undang-undang berkaitan pelaksanaan hukuman mati bermula sejak tahun 2013. Segelintir masyarakat di Malaysia tidak berpuashati terhadap pelaksanaan hukuman mati dan mencetus idea semakan ini. Undang-undang jenayah Islam tercalit sama dalam kebangkitan idea ini apabila ia dianggap suatu undang-undang yang melanggar prinsip-prinsip hak asasi manusia berkaitan hak perlindungan diri dan nyawa dari sebarang bentuk penyiksaan, hukuman yang kejam dan tidak berperikemanusiaan. Justeru, artikel ini dipersembahkan untuk membincangkan kedudukan hukuman mati menurut Islam yang jelas disebut dalam nas-nas al-Quran dan sunnah Rasulullah secara qatc\u1fd1. Pandangan dan hujah para fuqaha dianalisis untuk menjelaskan justifikasi Islam mengekalkan hukuman mati ini. Konsep pelaksanaan hukuman mati menurut perundangan jenayah di Malaysia dan undang-undang jenayah Islam dianalisis secara perbandingan untuk menilai kedudukan penguatkuasaan hukuman mati di kedua-dua bidangkuasa perundangan ini. Data kajian ini dikumpul secara kualitatif dan dianalisis secara diskriptif dan perbandingan. Kajian mendapati terdapat beberapa kepincangan dalam pelaksanaan hukuman mati di Malaysia berbanding dengan pelaksanaannya menurut undang-undang jenayah Islam. Jika pelaksanaan hukuman mati di Malaysia mematuhi ketetapan undang-undang jenayah Islam, nescaya suatu hukuman yang adil dan saksama mampu dicapai.<\/p>\n Kata Kunci: pelaksanaan, hukuman mati, undang-undang, jenayah dan Islam<\/p>\n [\/et_pb_tab][et_pb_tab title=”ABSTRACT” _builder_version=”4.19.3″ body_font=”||||” body_text_align=”justify” body_line_height=”2em” tab_font=”||||” tab_line_height=”2em” background_size=”initial” background_position=”top_left” background_repeat=”repeat” hover_enabled=”0″ body_line_height_tablet=”2em” body_line_height_phone=”2em” tab_line_height_tablet=”2em” tab_line_height_phone=”2em” global_colors_info=”{}” theme_builder_area=”post_content” sticky_enabled=”0″]<\/p>\n Malaysia still maintains the execution of death penalty in the country\u2019s criminal legal system. Nonetheless, the proposal to reevaluate the relevant legislation pertaining execution of death penalty has commenced since 2013. Several quarters in Malaysia have voiced their discontentment on the execution of death penalty and have brought about the said re-evaluation idea. Islamic criminal law is affected by the rise of this idea whereupon it has been considered the law which infringes the principles of basic human rights pertaining right of self and life protection from any form of torture, cruel and inhumane punishment. Hence, this article is presented for the purpose of discussing the position of death penalty which is clearly provided for by way of qatc\u1fd1 in al-Quran and Sunnah. The view and argument of fuqaha are analysed to elucidate the justification in Islam in maintaining the execution of death penalty. The execution of death penalty concept according to criminal law in Malaysia and Islamic criminal law are analysed comparatively so as to evaluate the position of enforcement of death penalty in both legal jurisdictions. This research data is gathered qualitatively and analysed descriptively and comparatively. This research establishes the fallacies in the execution of death penalty in Malaysia in comparison to its execution according to Islamic law. A fair and equitable punishment is capable to be achieved should the execution of death penalty in Malaysia conforms to the provisions as per the Islamic criminal law.<\/p>\n Keywords : execution, death penalty, law, crime and Islam.<\/p>\n [\/et_pb_tab][et_pb_tab title=”REFERENCES” _builder_version=”4.19.3″ body_font=”||||” body_line_height=”2em” tab_font=”||||” tab_line_height=”2em” hover_enabled=”0″ body_line_height_tablet=”2em” body_line_height_phone=”2em” tab_line_height_tablet=”2em” tab_line_height_phone=”2em” global_colors_info=”{}” theme_builder_area=”post_content” sticky_enabled=”0″]<\/p>\n Al-Quran.<\/p>\n cAbdul al c\u1fb9al, Muhammad. 1989. cUq\u016bbatu al-Icd\u0101m Dir\u0101satun Muq\u0101ranatun fi al-Q\u0101nun\u1fd1 al-Wadhc\u1fd1 wa al-Shar\u1fd1cati al-Isl\u0101miyyati. al-Q\u0101hirah: D\u0101r al-Nahdhah al-cArabiyyah.<\/p>\n Akta Dadah Berbahaya 1952 (Malaysia)<\/p>\n Akta Penculikan 1961 (Malaysia) (Akta 365)<\/p>\n Akta Senjata Api (Penalti Lebih Berat) 1971 (Malaysia) (Akta 37)<\/p>\n Anon. 2014. Mansuh hukuman mati. Utusan Melayu, 4 November. https:\/\/www.suhakam.org .my\/wp-content\/uploads\/2014\/01\/5-Mansuh-hukumanmati_UtusanMalaysia_4Nov2012. pdf [10 Disember 2020].<\/p>\n Anon. 2018. Suhakam sokong mansuh hukuman mati. Malaysiakini, 12 November. https:\/\/www.malaysiakini.com\/news\/451538.<\/p>\n Anon. 2019. Mansuh hukuman mati mandatori, hakim punya budi bicara lebih luas. BERNAMA. 18 Julai. https:\/\/www.bharian.com.my\/berita\/nasional\/2019\/07\/586334\/mansuh-hukuman-mati-mandatori-hakim-punya-budi-bicara-lebih-luas. [21 Disember 2019]<\/p>\n Anon. 2019. Mansuh hukuman mati: hakim diberi budi bicara meluas. Harian Metro, 18 Julai. https:\/\/www.hmetro.com.my\/mutakhir\/2019\/07\/476639\/mansuhhukumanmati-hakimdibe ri-budi -bicara-meluas [21 Disember 2020].<\/p>\n Anon, 2019. Mansuh hukuman mati: hakim diberi budi bicara meluas. BH Online. https:\/\/www. bharian.com.my\/berita\/nasional\/2019\/07\/586334\/mansuh-hukuman-mati-mandatori-hakim-punya-budi-bicara-lebih-luas. [11 Februari 2022]<\/p>\n Anon. 2019. Fatally Flawed: Why Malaysia Must Abolish The Death Penalty. Amnesty International. London: United Kingdom.<\/p>\n Anon. 2020. Kajian hukuman gantian terhadap hukuman mati mandatori dibentang suku pertama 2020. Astro Awani, 16 Januari. https:\/\/www.astroawani.com\/berita-malaysia\/kajian-hukuman-gantian-terhadap-hukuman-mati-mandatori-dibentang-suku-pertama-2020-228 159.<\/p>\n cAudah, cAbdul Qadir. 1989. Al Tashric al Jin\u0101\u2019\u1fd1 al Isl\u0101m\u1fd1 Muq\u0101ranan bi al-Q\u0101n\u016bn al-Wadc\u1fd1. Beir\u016bt: Muassat Al Ris\u0101lah.<\/p>\n Azmadi Samsuddin. 2019. Hukuman mati di Malaysia. The Centre, Research and advocacy of progressive and pragmatic policy ideas: Malaysia. https:\/\/www.centre.my\/post\/hukuman-mati-di-malaysia. [11 Februari 2022]<\/p>\n Azman Mohd Noor & Mohd Al-Ikhsan bin Ghazali. 2010. Penyalahgunaan dadah dan kewajaran hukuman mati ke atas pengedar dadah di Malaysia: satu analisis. Jurnal Fiqh, No. 7. Jabatan Fiqh dan Usul, Akademi Pengajian Islam, Universiti Malaya: Kuala Lumpur.<\/p>\n Al-Bahans\u1fd1, Ahmad Fath\u1fd1. 1969. Al-Mas\u2019uliyyah al-Jina\u2019iyyah f\u1fd1 al-Fiqh al-Isl\u0101m\u1fd1. Beir\u016bt: Mu\u2019assasah Halabi.<\/p>\n Al-Bukh\u0101r\u1fd1. 1981. Sah\u012bh al-Bukh\u0101r\u1fd1. Juz 8. ttp: D\u0101r al-Fikr.<\/p>\n Al-Feki, Em\u0101d Ibr\u0101h\u1fd1m. 2018. cUq\u016bbatu al-Icd\u0101m f\u1fd1 al-Tashr\u1fd1c al-Mi\u1e63r ta\u2019\u1e63ilan wa tahl\u1fd1lan. Al-Man\u017camatu al-cArabiyyatu Li Huq\u016bqi al-Ins\u0101ni. https:\/\/www.aohr.net\/portal\/wp-content\/uploads\/2012\/06\/%D9%83%D8%AA%D8%A7%D8%A8%D8%A7%D9%84%D8%B9%D9%82%D9%88%D8%A8%D8%A9%D8%A8%D8%A7%D9%84%D8%A5%D8%B9%D8%AF%D8%A7%D9%85.pdf<\/p>\n Haeme Hashim. 2019. Perihal hukuman mati. Kumpulan Karangkraf. https:\/\/www.sinarharian.com.my\/article\/18729\/KOLUMNIS\/Perihal-hukuman-mati. [14 september 2021].<\/p>\n Hamm\u0101d, Hamzah cAbdel Kar\u1fd1m. 2018. Hukm tanf\u1fd1z al-qis\u0101s wa al-icd\u0101m bi al-was\u0101\u2019ili al-had\u1fd1thati f\u1fd1 al-fiqh al-isl\u0101m\u1fd1. https:\/\/almoslim.net\/elmy\/289056. [30 September 2021]<\/p>\n Hamidi Abdul Ghani. 1998. Pelaksanaan Hukuman Mati, Penjara Dan Sebat Dalam Undang – Undang Jenayah. Tesis Sarjana, Fakulti Pengajian Islam Universiti Kebangsaan Malaysia.<\/p>\n Hashim bin Mehat. 1987. Undang-Undang Jenayah Satu Penilaiaan Dalam Hukuman Utama. Seminar Undang-undang dan Masyarakat, UKM, Bangi, 5 September 1987. UKM: Bangi.<\/p>\n Jahangir, Asma. 1990. A Divine Sanction The Hudood Ordinances. Lahore: Rhotas Books.<\/p>\n Al-Ja\u1e61\u1e61a\u1e61, Ab\u016b Bakr, Ahmad ibn cAl\u1fd1. 1994. Ahk\u0101m al-Qur\u0101n. Beir\u016bt: D\u0101r al-Kit\u0101b al-cAlamiyyah.<\/p>\n Jia Vern Tham & Nelleita Omar. 2021. Bahagian 2: Sokongan terhadap hukuman mati di kalangan rakyat Malaysia \u2013 bila dan untuk Apa?. The Centre, Research and advocacy of progressive and pragmatic policy ideas: Malaysia. https:\/\/www.centre.my\/post\/bahagian-2-sokongan-terhadap-hukuman-mati-di-kalangan-rakyat-malaysia-bila-dan-untuk-apa. [11 Februari 2022]<\/p>\n Al-Khalayleh, Anas Muhammad cAwad & cAbdul Qader Qwaider, cAbdullah. 2018. Al-cAfw wa atharuhu f\u1fd1 isq\u0101\u1e6di cuq\u016bbati al-icd\u0101m. https:\/\/almoslim.net\/elmy\/286015.<\/p>\n Miszairi Sitiris. 2016. Abolishing death penalty: a preliminary survey of ground reality and islamic perspective. Dlm. Sayed Sikandar Shah Haneef, Najibah Mohd Zin & Mek Wok Mahmud (pnyt.). Issues on Harmonization of Human Rights in Islam, hlm. 178. Gombak, Kuala Lumpur: International Islamic Unversity of Malaysia.<\/p>\n Nina Farzuin MD Sharom. 2018. Hukuman mati atas budi bicara perlu penjelasan khusus. 15 Mac 2018. https:\/\/www.sinarharian.com.my\/article\/18147\/BERITA\/Nasional\/Hukuman-mati-atas- budi-bicara- perlu-penjelasan-khusus.<\/p>\n Al-Qushair\u012by, Muslim al-Hajj\u0101j. 2009. Al-Jamic al-\u1e63ah\u012bh- \u1e63ah\u012bh muslim. D\u0101r al-Mawaddah: Mi\u1e63r.<\/p>\n Ramalinggam Rajamanickam & Thiyagu Ganesan. 2012. Pelaksanaan hukuman mati di malaysia: sejauh manakah kerelevanannya pada masa kini. Proceedings of The 2nd International Conference On Arts, Social Sciences & Technology Penang, Malaysia. International Conference on Arts, Social Sciences & Technology (ICAST 2012), Park Royal Hotel, Batu Feringgi, Penang.<\/p>\n Syed Ahmad Alsagoff. 2006. Al-Diyah As Compensation for Homicide and Wounding in Malaysia. Kuala Lumpur: Research Centre, International Islamic University Malaysia.<\/p>\n Al- Suyut\u012b, Jal\u0101l ad-D\u012bn. t.th. Sunan al-Nas\u0101\u2019\u0304i bi Sharh Jal\u0101l al-D\u012bn al-Suyut\u012b. Juz.VII. Beir\u016bt: D\u0101r al-Mac\u0101r\u012bf.<\/p>\n Al-Zuhaily, Wahbah. 1991. al-Tafs\u1fd1r al-Mun\u1fd1r fi al-cAq\u0101’id wa al-Sharicah wa al-Manh\u0101j. Jil.6. Damascus, Syria: D\u0101r al-Fikr.<\/p>\n [\/et_pb_tab][\/et_pb_tabs][\/et_pb_column_inner][\/et_pb_row_inner][\/et_pb_column][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":" 15 JUNE 2022Pelaksanaan Hukuman Mati di Malaysia Menurut Perspektif Hukum Jenayah Islam Implementation of Death Penalty in Malaysia From The Islamic Criminal Law PerspectiveWafaa\u2019 Yusof, wafaa@ukm.edu.myResearch Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.Muhammad Hariz Muqri Azmi, harizmuqriazmi@gmail.comPostgraduate Student, Research Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.Received: April 10, 2022 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"class_list":["post-2801","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/2801","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/comments?post=2801"}],"version-history":[{"count":2,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/2801\/revisions"}],"predecessor-version":[{"id":2804,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/2801\/revisions\/2804"}],"wp:attachment":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/media?parent=2801"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
<\/span><\/span><\/span><\/em>Research Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.<\/span>
Muhammad Hariz Muqri Azmi,<\/strong> harizmuqriazmi@gmail.com<\/em>
Postgraduate Student, Research Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia.
<\/span>Received: April 10, 2022 | Accepted: May 24, 2022 | Published: June 15, 2022\u200b\u200b\u200b\u200b<\/p>\n
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