特赦:从Fiqh Siyasah的角度来看,总统的特权

Mutiara Fahmi Razali, Azmil Umur, Sinta Kartika Putri
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摘要

本文审查了印度尼西亚共和国总统对犯有政治罪行的人实行大赦的情况。《1945年印度尼西亚共和国基本法》第14条第(2)款和《1954年第11号紧急状态法》关于大赦和废除的第1条规定了这一权力。这两项规则都没有具体说明可给予大赦的犯罪行为的限制或类型。总统对涉嫌违反《信息和电子交易法》的性骚扰受害者Baiq Nuril的大赦是在人道和正义的基础上进行的。这一政策影响了针对非政治性案件的大赦法的历史性变化。本研究旨在检视印尼总统在特赦方面的权威,并从fiqh siyasah的角度进行检讨。通过图书馆研究获得数据,并使用规范或理论方法进行分析。研究结果表明,根据1945年《印度尼西亚共和国基本法》的规定,总统实行大赦是总统的特权。但在fiqh siyasah中,大赦的本质是宽恕。宽恕是国家元首的特权,其目的是制造更大的罪行,并且不违反已确立的法律规定。总统在非政治性案件中给予大赦的政策是符合fiqh siyasah的规定的,因为法律中的大赦概念和fiqh siyasah中的宽恕概念同样基于国家利益和社区犯罪。历史事实表明,先知穆罕默德和他之后的哈里发宽恕了反叛者、战犯和非政治罪犯。
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Amnesti: Hak Prerogatif Presiden dalam Perspektif Fiqh Siyasah
This article examines the granting of amnesty to perpetrators of political crimes by the President of the Republic of Indonesia. This authority is regulated in the Basic Law of the Republic of Indonesia, 1945, Article 14 paragraph (2), and Emergency Law Number 11, 1954, Article 1 on Amnesty and Abolition. Both of these rules do not specifically describe the limitations or types of criminal acts that amnesty may be granted to. The amnesty granted by the President to Baiq Nuril, a victim of sexual harassment involved in cases of infringement of the Information and Electronic Transactions Act, was carried out on the basis of humanity and justice. This policy has influenced the historical changes in amnesty law aimed at non-political cases. The study aims to examine the authority of the President of Indonesia in granting amnesty, reviewed from a fiqh siyasah perspective. Data is obtained through library studies and analyzed using a normative or doctrinal approach. The results of the study show that the granting of amnesty by the president is a prerogative of the president, as stipulated in the Basic Law of the Republic of Indonesia 1945. But in fiqh siyasah, the essence of amnesty is forgiveness. Forgiveness is the prerogative of the head of state, aimed at creating greater crimes, and does not violate the provisions of the law that have been established. The President's policy of granting amnesty in non-political cases is in accordance with the provisions of the fiqh siyasah, because the concept of amnesty in the law and the notion of forgiveness in the fiqh siyasah are equally based on the interests of the state and the crime of the community. Historical facts show that the Prophet Muhammad and the caliphs after him gave forgiveness to rebels, war criminals, and non-political criminals.
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