Who hardened offenders Human Right: President Joko Widodo or drugs kimpin.

Unfinished journey (186)

(Section one hundred eighty six, Depok, West Java, Indonesia, 18 January 2015, 21: 41EST)

Agusno and Bambang Widodo in pligrimage to family cemetary 1982

Who hardened offenders Human Right: President Joko Widodo  or drugs kimpin.

In 2006, then my beloved younger brother Bambang Widodo died due to complications from the disease drug effects that once he thrash.

Younger brothers number 9 is actually his son well and Frank Burton Cheyne, and an accomplished, proven she could be the best school in SMA Islam Sudirman Cijantung.

However, a result he ever ' ' framed ' ' by my grandmother, stepmother grandson Supri, even though it looks small from the schooled until middle school (JUNIOR HIGH) by my grandmother, so my grandma died, Looks out of the House even once so drug dealers and had been in prison 15 years in prison, Cipinang prison in East Jakarta.

Suffering for years experienced Bambang Widodo, although already had medical treatment in hospitals The Presentable Jogyakarta and some other places, but his lifecould not be helped.

Bambang Widodo was one of 50 other Indonesia Youth people per day were killed bydrugs suffered about 5 million youth Indonesia.

Losses suffered by elderly people to treat the 5 million youth of Indonesia that is definitely greater than the advantages of trade relations between Indonesia and Brazil and the Netherlands.

Besides Brazil and Netherlands only lost one youth, Indonesia lost 50 men a day were killed by setap drug addiction. Then, who the real violators of human rights are heavy, President of Joko Widodo refused pardons or the kimpin drug dealers have beenexecuted to die of it.

CAPITAL PUNISHMENT IN PERSPECTIVE OF HUMAN RIGHTS AND ISLAM

"In countries which have not abolished the death penalty,

The verdict of capital punishment can be meted out against crime

The most weight in accordance with the law applicable to the

When he did the crime...... "[1]

"O believers, are required over you

Enacting qishash over the killings. ' ' life ' '

Free the slaves become free, pay with pay-slave, female

Women's pay. And if thou forgive, then do

The best way, indeed such

(forgive it) is a form of compassion and mercy of him..... '. '[2]

Before discussing the question of the death penalty as seen from the angle of the fieldof HUMAN RIGHTS and Islam, the advance will be briefly described how the idea ofthe concept of HUMAN RIGHTS as seen from the perspective of Islam. In my opinion,discussing HUMAN RIGHTS in the Islamic perspective, no other mebicarakan areindeed the question of the "Shari'ah" itself. Understanding of Sharia had taken its essence, can indeed be formulated in the rules of fiqh "Jalb Manafi ' wa al-Dar alMafasyid" (taking the useful and abandoning the mudlarat). Meanwhile the intents and purposes of the Islamic Sharia (maqasid al Shari'ah) is none other than how to build a good servant (tahkik mashalih al-' ibad). Therefore, it should have all theresources and efforts in formulating the human conception of law shall be referred to the maqasid al-Sharia law for it, not the law.

With regard to the servant benefit building efforts, Iman al-Syathibi [3], explained thatthe benefit was divided in three big groups first, he terms as "Al-Mashlahah al-Daruriyyat" [4] the benefit of which is primary. That is a benefit that in not a concernthen the social order and dinamikannya it will collapse. Therefore, the benefit of this should be a shared responsibility. As for what is meant by Al-Mashlahat al-Daruriyyatwas later known as al-kulliyatul or al khamsa kulliyyat al-qubra: (1) Hifzd al-Nafs,reverence for the soul or human lives. (2) the Hifzd al-Deen, a tribute and recognition of religious choice. This understanding seems to me at the same time mengisyarakanfreedom to irreligion, including the running of religious teachings, there is nocompulsion in the religion of internal (top consideration that I think the country is not entitled to ngurusi one religion, but rather the obligation to protect and facilitate all religions). (3) the Hifzd al-' Aql, freedom of opinions and thoughts expressed in accordance with the conscience either directly or indirectly. In this case can also beunderstood freedom of belief or belief established flow. So in my opinion there is no term nyempal of the official religion (4) Hifzd al-Nasb, freedom and honor or wereincluded in my opinion in it's reproductive freedom or not reproduce. (5) Hifzd al-Mal,awards and honours over the property or ownership.

Second, the Imam Ash-Syatibi terms with "Al-Mashlahah al-Hajjiyat", i.e. the moresecondary benefit or a benefit that is more on the needs and personal affairs, and if not taken care of along will not cause social order collapsed. For example individual needs will be praying, prayer-prayer or ritual-ritual or religious order to run also. This is the stuff of time in my opinion the meaning why in Islam's teachings on "Rukhsah" (lightening of God), can not pray on time can be dijamak for people who are on the way, could not fast for people who are unable to areas such as nursing, sick, pregnantand lactating women were concerned at the health of the fetus or baby. Meaning thattheir implementation could be postponed and do not make social order collapsed ifnot implemented at that time as well.

Third, Al-Mashlahat al-Tahnisiyat, the benefit is a more suplementer such as Hajj,umrah and the like. This last benefit to complement two previous benefits, but it will not cause a social order that was crushed when the third benefit is not disegerakan orwait until it really survive and secure. Even I think this third benefit could carry out fall into the Valley of sin, if perfected in order but ignore the social environment. For example, when the country was being derailed in the foreign debt, poverty, local people having huddle rooms malnutrition or marasmus, unemployment in poor condition, while those rich Hajj in a row so that excess quota Hajj.

Departing from the understanding of the above, the authors conclude that it turns outthat HUMAN RIGHTS are universal, and no HAM ala Islamic and non-Islamic-style or as expressed by among purists who expressed HUMAN RIGHTS should conform toIslam or se

With regard to the servant benefit building efforts, Iman al-Syathibi [3], explained thatthe benefit was divided in three big groups first, he terms as "Al-Mashlahah al-Daruriyyat" [4] the benefit of which is primary. That is a benefit that in not a concernthen the social order and dinamikannya it will collapse. Therefore, the benefit of this should be a shared responsibility. As for what is meant by Al-Mashlahat al-Daruriyyatwas later known as al-kulliyatul or al khamsa kulliyyat al-qubra: (1) Hifzd al-Nafs,reverence for the soul or human lives. (2) the Hifzd al-Deen, a tribute and recognition of religious choice. This understanding seems to me at the same time mengisyarakanfreedom to irreligion, including the running of religious teachings, there is nocompulsion in the religion of internal (top consideration that I think the country is not entitled to ngurusi one religion, but rather the obligation to protect and facilitate all religions). (3) the Hifzd al-' Aql, freedom of opinions and thoughts expressed in accordance with the conscience either directly or indirectly. In this case can also beunderstood freedom of belief or belief established flow. So in my opinion there is no term nyempal of the official religion (4) Hifzd al-Nasb, freedom and honor or wereincluded in my opinion in it's reproductive freedom or not reproduce. (5) Hifzd al-Mal,awards and honours over the property or ownership.

Second, the Imam Ash-Syatibi terms with "Al-Mashlahah al-Hajjiyat", i.e. the moresecondary benefit or a benefit that is more on the needs and personal affairs, and if not taken care of along will not cause social order collapsed. For example individual needs will be praying, prayer-prayer or ritual-ritual or religious order to run also. This is the stuff of time in my opinion the meaning why in Islam's teachings on "Rukhsah" (lightening of God), can not pray on time can be dijamak for people who are on the way, could not fast for people who are unable to areas such as nursing, sick, pregnantand lactating women were concerned at the health of the fetus or baby. Meaning thattheir implementation could be postponed and do not make social order collapsed ifnot implemented at that time as well.

Third, Al-Mashlahat al-Tahnisiyat, the benefit is a more suplementer such as Hajj,umrah and the like. This last benefit to complement two previous benefits, but it will not cause a social order that was crushed when the third benefit is not disegerakan orwait until it really survive and secure. Even I think this third benefit could carry out fall into the Valley of sin, if perfected in order but ignore the social environment. For example, when the country was being derailed in the foreign debt, poverty, local people having huddle rooms malnutrition or marasmus, unemployment in poor condition, while those rich Hajj in a row so that excess quota Hajj.

Departing from the understanding of the above, the authors conclude that it turns outthat HUMAN RIGHTS are universal, and no HAM ala Islamic and non-Islamic-style or as expressed by among purists who expressed HUMAN RIGHTS should conform toIslam or vice versa. If such an understanding, then the HAM to be naive. He will be amutual agreement especially in terms of who is "Mashlahat al-Daruriyyat" is. Fromkongklusi this is the author's hope will fade then continued the discussion of howHUMAN RIGHTS and Islam responded to the death penalty?

The second quote implicitly article above suggests that both the international law of HUMAN RIGHTS (hereinafter reads HIHAM) as well as Islamic law alike have yet toabolish the death penalty for crimes such as murder or felony crimes by HUMAN RIGHTS Committee is not considered serious, etc. A long and serious debate thenarose with regard to the phrase ' heaviest crime/crimes '. As stated in article 6paragraph 2 above. In the author's reading of the debate is caused by that the Covenant does not define what is meant by such serious crimes explicitly, both possibilities because of perception and conception about a serious crime that is different between one country or culture with other countries or cultures.

An illustration for example, komita human rights has concluded that toxic waste trade,robbery, conspiracy to support the suicide, drug-related offences, violations ofownership, the repetition action of avoiding military service, apostasy, committinghomosexual acts, embezzlement by officials, and theft by force, fornication, corruption, and to

 Whoever kills a human being, not because that person has killed someone else, ornot due to make mischief on the Earth, it is as if he has killed all mankind. And anyone who observed the life of the human person, it is as if he has kept all the ' human life '.[7]

"Indeed the lives and possessions of the Holy for others until you guys you met Godon the day of the resurrection". In another narration the Prophet said; '' The first Crimeamong human beings that God's law will be on the day of reckoning is the removal ofunlawfully ' lives ' [8]

' ' In the qishash there is life for you people, o people, that ye may be ' cautious '.[9]

Quote verses and the Hadith above, suggests that even in Islamic law still imposes the death penalty, but still provide restrictions or even provisions that are very thorough and serious in enforcing the law. Some of these restrictions, there is at least somespecific restrictions, for example, that in the first death penalty provisions that are part of the process of maintaining life itself. So the fiqh scholars prefer to avoid the death penalty, through procedural provisions or waivers are in the language of international law called the technical procedural and commutative provision.

In traditional Islamic law, though there is a provision called hudud-punishments forcertain types of offences are more retributif such as qishash, but in many casestraditional Islamic law more emphasis on this aspect of the diskresioner known asta'zir. For example, by payment of diat (blood money), in lieu of the death penalty. The Prophet himself advocated in some cases as much as possible avoiding the death penalty [10]. In addition to encouraging more ahl beneficiary parties killed to forgiveperpetrators of murder.[11]

The second limitation of traditional Islamic law, such as restrictions in terms ofCovenant sipol article 6, he strongly emphasized on the inspection process is fair and not discriminatory. For example the ' verse ' life of .... And do not kill the soul which he has forbidden God, but with the right ' a '. Though some schools not hinting at the enactment of the death penalty for the killer of Muslims over non-Muslims, but Imam Abu Hanifah and his disciples such as explaining that violators could Muslims were executed for the murder of non-Muslims. Though there are differences of opinion in this regard between the Hanafi Imam Al-Shaafa'i and Imam Maliki. In this regard,traditional Islamic law distinguishes the ruling (Al-qada '), which was dropped by the court authorities with legal opinions (fatwa) of a mufti associated. The final verdictcould execute (qada '), can only be determined by the judge after consideration of full compliance with the applicable law. While the fatwa is merely a non-binding legal opinions nor can execute.

The third restriction, in traditional Islamic law advocated the granting of forgiveness ofsins, this means that actors in traditional Islamic law recognizes the principle ofamnesty. The principle of this amnesty can be granted by the authorities in accordance with the principle of ' ' haq al ' afw al-' an ' uqubah ' ', i.e. to forgivepenalties. Some experts argue the discretion of remission of fiqh is a better alternativethan the death penalty in cases of murder.

The fourth restriction, in traditional Islamic law, enforcement of hudud-punishmentsapply only to those mukhalaf that is, puberty and sane, does that mean the hudud-does not apply to children and the insane. In addition, some prerequisites are the enactment of hudud-also not on women who were pregnant in the State until she gave birth. For example the case of two women who ask stoned due to do nasty. After going through a long process, the Prophet then stoned woman that one by own request and postpone a women pregnant until one due to breast feeding.

Fifth, the restrictions of traditional Islamic law, in the determination of the penalty orsanction the hudud-insist the terms of strict evidentiary rules violators for hudud-. And in many cases prove that ends at ta'zir (discretionary). Some examples for example, to drop a sentence of stoning or sordid deeds cases of dera, the provisions should firstbe demonstrated by four witnesses to the criteria, male, puberty, fair, and honest. Ifthe description of the four witnesses is one who testified differently or might hesitate, then overthrow the penalty could turn into takzir at the top, or even free at all. Herewill be described as a concrete example of one beratapa ditail difficult mechanics ofthe overthrow of the hudud-related sanctions capital punishment.

First; for example; One story the history narrated by al-Tabari deri

Some general Jamil comes from Bani Amir bin Sha'sha ' ah that indeed women'sprofession as a vocation. Some general Jamil always be subscription time high officialsincluding Al-Mugheerah bin through Sha'baan. And aside from some general Jamilstill there are many women that the woman's profession as a vocation. Long story short, a guest of Abu Bakhrah was apparently still curious, because just look at thesesluts from behind it. They are speechless when the woman got up and passed. Andwhen Mughirah bin through Sha'baan out to execute the dhikrs, they ridiculed "neverpray with us again". Desas Mughirah bin through Sha'baan adultery rumors started upthe ears of Caliph Umar bin Khattaab. Hasted, Umar sent Abu Musa al-As'ari toinvestigate the truth of such information.

Abu Musa al-As'aripun traveled to Basra, shortly thereafter he stopped at Marbad.News of the investigation terendus by Moses became destined for Abu Al-Mugheerah.Al-mugheerah-ever seems to begin to seem anxious for the unlikely kadatangan AbuMusa al-As'ari only for trivial things. Arriving in Basra, Abu Musa handed a letter fromUmar bin Khattaab whose contents: "I have heard the news that tumultuous, I became the amir Abu Musa post, submit the whole kewenanganmu to him. Soon!

After reading the letter of dismissal that Al-Mugheerah menghadiakan thus a beautifulconcubine named Ta'if peranakan Aqilah to Abu Musa. To Abu Al-Mugheerah toldMoses, "I am willing for you this fine beautiful concubine". Some time later Mughirah, Abu Bakrah, Nafi ' Ibn Kaldah. Ziyad Ibn Ma'bad al Syibli and Bajli, went to Madinah toUmar. Before Umar Al-Mugheerah foster talk, "silahkah-mu'minin ask thepembantumu about their testimony over the perbuatanku!".

Umar bin Khattaab Abu Bakrah mengintrogasi and then start with the question of howyou see and recognize women's pairs his Al-Mugheerah ML? Then Abu Bakrahtestified. That he saw al-Mugheerah are among the cities selakangan Jamil andmenyetubuhinya. Then Umar urgently, how the way you see them ML? Abu Bakrahreplied "I was in the back of them. Then Umar asked again "How do you know for sureher face?. Abu Bakrah said roundabout I. Then Umar mengintrogasi Syibli Ibn Ma'bad,a result which gave the same description of Syibli by Abu Bakrah. But when Umarasked, then you are behind or dehadapan them? Syibli said "I was at the direction ofdealing with them." While providing the same information-with them.

Ziyad gave a different description of their threes, with recognition "I watched Al-Mugheerah sitting between two legs of a woman. I saw two pairs of legs are wigglingand both exposed the nakedness, I also heard the word hard enough lenguhan Ziyad. " Umar then chimed in, "do you also saw an influx of Kohl pencil such as penetrationinto its container? Ziyad replied No. He urged again do you recognize clearly that woman? No, but the woman was similar to some general Jamil, "Ziyad said. Then he said: "if so thou not sure yet"

Kesimpulanya Ziyad is considered because of stuttering in giving testimony, then ' Umar ordered that three witnesses before dicampuk. See Genesis Mughirah said aswithout sin, "Mukminan-clear my name from this person's allegations? While pointing to Abu Bakrah. Then Umar immediately replied, "shut your mouth, for the sake of Godif their testimony is perfect, for sure I'll be merajamu with batumu himself. The bottom line for condemned acts that categorized the hudud-included in the murder case,turns out to be Islamic law more to avoid the death penalty through proceduralprovisions or lightening (commutative and procedural provisions). Where Islamic lawdemands a rigorous proof for violations that could lead to the death penalty. And compliance in terms of proof often end up in the form of takzir (discretionary)

Secondly, with regard to the case of capital punishment which is called as qishasaction. The Prophet never Avenged qishas for the perpetrators of the assassination, except Easter futh al makkah, where sanctions were applied to the four people in the case as follows; (1) the Prophet imposed execution die for Huwairis because of his error interrupt Zainab daughter of Prophet when upon returning from the Makah to Medina. (2) the Prophet nonetheless execution for two men who had converted to Islam, then committing crimes and murder in Medina, then fled to the Makah, Makahonce and both faith and by a prophet was considered harmful to Islam. (3) the Prophetalso stipulates the death penalty to two female slaves of Ibn Khatal is guilty ofannoying, because the Prophet by nyanyian-nyanyiannya, but cancel d

The third relates to the execution of the punishment of perpetrators of the apostate. In the study of classical fiqh, Apostasy which became known by the term simpliciter isone issue in Islamic law traditionally categorized as hudud-with the death penalty.However, in terms of the application of the death penalty for the perpetrators of theapostasy, since the beginning of the fiqh scholars have disagreement. Ibn Taymiyyah, muslim Puritans temperature explained that some scholars of the taabi'een, such asIbrahim al-Nakha'i, a famous contemporary fiqh Tsufyan Tsawri, hold the view that theapostate from Islam should not be sentenced to death, but to be invited back to beingMuslim. While Abu al-Walid al-fiqh scholars Bajji 12th century and is a devout Malikiexplained that ' apostasy is a sin that no penalty hududnya '.[13]

The next debate is related to the overthrow of the hudud-sanctions for perpetrators ofapostasy is, does any act of apostasy should be sentenced to death? A Hadith narrated by Imam Bukhari who later by Muslim scholars of Hadith ahad is regarded as theclassic explains ' anyone who changed his religion, he ' slay '.[14] However, in the history of the Prophet's life to explain there is no precedent of forcing a MuslimProphet or apostate people sentenced, except in the case of the above. Our referencesfrom different temua it can be concluded that the actions of the apostate orsimpliciter, will be sentenced to death in conjunction with acts of the apostasyfollowed by pembocoran secrets or threaten or harm the sustainability ' and ' Islamic State ' or ' in the language of traditional Islamic law as the action soured-burukan orIslam, and then do the revolt over the country.

Retire this article, I think there are some important points that are first conveyed no substantive difference between the HIHAM and Islamic law in the enforcement of the death penalty, in other words between HUMAN RIGHTS and Islamic law brought together in case the overthrow sanctions capital punishment. The second Though in terms of the definition of serious crime there are differences of view, but nonetheless the overthrow of legal sanction mechanisms for such killings and criminal offender or sanctions relating to the death penalty, still it is no easy matter to apply, in addition to the overthrow of death penalty procedures in length suggests that the death penalty is the last effort and since there is no other alternative. In other words, the length of the procedure the overthrow of death penalty as if hinting that sanctions the hudud-in the form of the death penalty is part of the dialectics of accommodating new communities facing a persuasive study of "berkeadaban". After Mahomet reached the peak of victory at futh al-Makkah, he thus forgive oran-people who have committed evil in itself, such as how he could forgive Abu Sufyan's wife Hind, a woman who has blasted consuming raw liver of the Prophet's uncle Hamza bin Abdul Muthalib when events of the battle of uhud, forgiving and Abu Sufyan. The third or last paragraph made reference to muslim groups who approve or even eager for death penalty is memberlakuan O believers menqishash over you, are required for the murder. ' the life ' merdeka ' merdeka, lives of slaves pay pay pay Women, female slaves. And if thou forgive, then lakukanlahDengan the best way, indeed such a (forgive it) is a form of love and his mercy ... ... ... .... I want to say that these verses to partial women with women is a new stage of retributif, while partial justice if thou forgive, to pardon it is a form of love and his mercy implicitly suggests that restorative justice or more substantive is recommended.

The death sentence against a convicted person dead six drug dealers has finally beendone in Nusakambangan and Boyolali.

After elsekusi death penalty Brazil and Netherlands that one of its citizens sentenced to death drew envoys in Jakarta.

Both countries consider Indonesia cruel and violate human rights.

CAPITAL PUNISHMENT IN PERSPECTIVE OF HUMAN RIGHTS AND ISLAM

"In countries which have not abolished the death penalty,

The verdict of capital punishment can be meted out against crime

The most weight in accordance with the law applicable to the

When he did the crime...... "[1]

"O believers, are required over you

Enacting qishash over the killings. ' ' life ' '

Free the slaves become free, pay with pay-slave, female

Women's pay. And if thou forgive, then do

The best way, indeed such

(forgive it) is a form of compassion and mercy of him..... '. '[2]

Before discussing the question of the death penalty as seen from the angle of the fieldof HUMAN RIGHTS and Islam, the advance will be briefly described how the idea ofthe concept of HUMAN RIGHTS as seen from the perspective of Islam. In my opinion,discussing HUMAN RIGHTS in the Islamic perspective, no other mebicarakan areindeed the question of the "Shari'ah" itself. Understanding of Sharia had taken its essence, can indeed be formulated in the rules of fiqh "Jalb Manafi ' wa al-Dar alMafasyid" (taking the useful and abandoning the mudlarat). Meanwhile the intents and purposes of the Islamic Sharia (maqasid al Shari'ah) is none other than how to build a good servant (tahkik mashalih al-' ibad). Therefore, it should have all theresources and efforts in formulating the human conception of law shall be referred to the maqasid al-Sharia law for it, not the law.

With regard to the servant benefit building efforts, Iman al-Syathibi [3], explained thatthe benefit was divided in three big groups first, he terms as "Al-Mashlahah al-Daruriyyat" [4] the benefit of which is primary. That is a benefit that in not a concernthen the social order and dinamikannya it will collapse. Therefore, the benefit of this should be a shared responsibility. As for what is meant by Al-Mashlahat al-Daruriyyatwas later known as al-kulliyatul or al khamsa kulliyyat al-qubra: (1) Hifzd al-Nafs,reverence for the soul or human lives. (2) the Hifzd al-Deen, a tribute and recognition of religious choice. This understanding seems to me at the same time mengisyarakanfreedom to irreligion, including the running of religious teachings, there is nocompulsion in the religion of internal (top consideration that I think the country is not entitled to ngurusi one religion, but rather the obligation to protect and facilitate all religions). (3) the Hifzd al-' Aql, freedom of opinions and thoughts expressed in accordance with the conscience either directly or indirectly. In this case can also beunderstood freedom of belief or belief established flow. So in my opinion there is no term nyempal of the official religion (4) Hifzd al-Nasb, freedom and honor or wereincluded in my opinion in it's reproductive freedom or not reproduce. (5) Hifzd al-Mal,awards and honours over the property or ownership.

Second, the Imam Ash-Syatibi terms with "Al-Mashlahah al-Hajjiyat", i.e. the moresecondary benefit or a benefit that is more on the needs and personal affairs, and if not taken care of along will not cause social order collapsed. For example individual needs will be praying, prayer-prayer or ritual-ritual or religious order to run also. This is the stuff of time in my opinion the meaning why in Islam's teachings on "Rukhsah" (lightening of God), can not pray on time can be dijamak for people who are on the way, could not fast for people who are unable to areas such as nursing, sick, pregnantand lactating women were concerned at the health of the fetus or baby. Meaning thattheir implementation could be postponed and do not make social order collapsed ifnot implemented at that time as well.

Third, Al-Mashlahat al-Tahnisiyat, the benefit is a more suplementer such as Hajj,umrah and the like. This last benefit to complement two previous benefits, but it will not cause a social order that was crushed when the third benefit is not disegerakan orwait until it really survive and secure. Even I think this third benefit could carry out fall into the Valley of sin, if perfected in order but ignore the social environment. For example, when the country was being derailed in the foreign debt, poverty, local people having huddle rooms malnutrition or marasmus, unemployment in poor condition, while those rich Hajj in a row so that excess quota Hajj.

Departing from the understanding of the above, the authors conclude that it turns outthat HUMAN RIGHTS are universal, and no HAM ala Islamic and non-Islamic-style or as expressed by among purists who expressed HUMAN RIGHTS should conform toIslam or vice versa. If such an understanding, then the HAM to be naive. He will be amutual agreement especially in terms of who is "Mashlahat al-Daruriyyat" is. Fromkongklusi this is the author's hope will fade then continued the discussion of howHUMAN RIGHTS and Islam responded to the death penalty?

The second quote implicitly article above suggests that both the international law of HUMAN RIGHTS (hereinafter reads HIHAM) as well as Islamic law alike have yet toabolish the death penalty for crimes such as murder or felony crimes by HUMAN RIGHTS Committee is not considered serious, etc. A long and serious debate thenarose with regard to the phrase ' heaviest crime/crimes '. As stated in article 6paragraph 2 above. In the author's reading of the debate is caused by that the Covenant does not define what is meant by such serious crimes explicitly, both possibilities because of perception and conception about a serious crime that is different between one country or culture with other countries or cultures.

Six death row inmates have been executed in reclaiming and Boyolali. Brazil pull ambassador in Jakarta

Six death row inmates have been executed in reclaiming and Boyolali, Central Java, early Sunday (18/01).

Spokesman for the Attorney General, the agency executions, Tony Spontana, describes five convicts undergoing execution in Nusakambangan, Cilacap, at 00.30 pm and pronounced dead at 00:40 pm.

One convict executed in Boyolali at 00.45 pm and pronounced dead at 1:20 pm.

HM Attorney General Prasetyo also confirmed to reporters in Jakarta that the executions had been completed.

Contributor BBC in Cilacap, Liliek Darmawan, said execution in reclaiming held at the firing range Limusbuntu.

They were sentenced to death were convicted of drug cases.

All five are Marco Archer Cardoso Mareira (53 years, citizens of Brazil), Daniel Enemua (38 years, citizens of Nigeria), Ang Kim Soe (62 years old, a citizen of the Netherlands), Namaona Dennis (48 years old, a citizen of Malawi), and Rani Andriani or Melisa Aprilia, an Indonesian citizen.

While that was executed in Boyolali is Tran Thi Hanh, a Vietnamese citizen aged 37 years.

Some human rights activists have previously criticized the execution of this by calling it a violation of human rights.

Several human rights organizations have urged the Indonesian government to abolish the death penalty.

Marco Archer Cardoso Moreira said sorry and everyone should be a second chance.

Brazilian judge executions against one of its citizens in Indonesia for drug charges is a form of 'cruelty'.

Marco Archer Cardoso Moreira, 53, was arrested in 2003 after police in Cengkareng airport menenemukan 13.4 kg of cocaine hidden in sports equipment.

Brazil said Moreira is the first Brazilian citizen executed abroad and warned that punishment will 'spoil' relationship with Indonesia.

Brazilian President Dilma Rousseff said in a statement that he was shocked and assess the penalty was cruel.

"Relations between the two countries will be affected," the president said Rousseff.

"Brazil's ambassador in Jakarta has been withdrawn for consultations," he said.

Besides Brazil, the Netherlands also withdraw its ambassador, after Foreign Minister Bert Koenders assess the execution of Dutch citizens Ang Kiem Soe, 52, "is a denial of human dignity and integrity".

Four foreign nationals, namely Brazil, Netherlands Malawi, Nigeria and one of Indonesia has executed on Sunday (18/01) morning at LP Nusa Kambangan. While the execution of the Vietnamese Boyolali in Central Java at the same time.

petition for clemency

Rousseff said she has applied for forgiveness (pardon) on Friday, but was rejected by the President Joko Widodo.

Dilma Rousseff

Brazilian President Dilma Rousseff to seek a pardon from the president Jokowi but rejected

He told Joko Widodo that he respect the sovereignty and legal system in Indonesia, but as a mother and head of state he apply it for humanitarian reasons.

Brazil said Joko Widodo said he understands concerns the Brazilian president, but he can not change the punishment for the entire legal process has been undertaken.

In a video recorded a colleague, Moreira expressed regret that attempts to smuggle drugs into Indonesia.

"I know will face serious punishment, but I believe I deserve a chance. Everyone make mistakes."

Residents of other Brazilian Rodrigo Gularte Muxfeldt also face the death penalty in Indonesia, because drug trafficking.

Critics of the executions were also delivered a number of Amnesty International and human rights activists in Indonesia.

Brazil abolished the death penalty when peace and became a republic in 1889.

Kemenlu hope the death penalty does not disturb the relationship

Marco Archer Cardoso Moreira (center) is a Brazilian citizen who had been executed on Sunday (18/01) morning at LP Nusa Kambangan.

Indonesia expects executions of two citizens of Brazil and the Netherlands in the case of drugs, do not interfere with diplomatic relations with the two countries.

It affirmed Indonesia's foreign ministry responded to the attitude of Brazil and the Netherlands are reported to have recalled its ambassador from Jakarta as a form of "protest" over the execution of the death penalty.

Citizens of Brazil, Marco Archer Cardoso Moreira, 53 years old, and a Dutch citizen, Ang Kiem Soe, 52, are two of the four foreign nationals were executed on Sunday (18/01) morning at LP Nusa Kambangan, because drug cases.

Brazil and the Netherlands considers that the death penalty is a form of 'cruelty' and 'denial of human dignity and integrity'.

Foreign Ministry spokesman Indonesia, Armantha Nasir said the executions had been through all stages of the legal process in Indonesia.

"And, we do not oppose the principles of international law," said Nasir Armantha the BBC Indonesia, Heyder Affan, Sunday (18/01) afternoon.

'Hope not hurt'

Armantha also said he asked for the execution of the death penalty is not seen from the narrow context, but in a broader context.

"It's related to drug crime and its impact on Indonesian society in particular and the world community," he said.

Therefore, Indonesia expects the withdrawal of ambassadors of Brazil and the Netherlands from Jakarta will not "hurt" Indonesian diplomatic relations with both countries.

"We hope not (injured)," said Armantha.

Indonesian embassy in Brazil, he said, has received a letter of formal notice of the Government of Brazil concerning the withdrawal of its ambassador in Jakarta on Sunday (18/01) morning.

Police custody done in the dock to Nusa Kambangan before the execution, Saturday (17/01).

However, Armantha added, it has not received official notification of the Government of the Netherlands on the news that mentions the Netherlands has recalled its ambassador from Jakarta.

Previously, criticism of the execution of the death penalty also submitted Amnesty International and human rights activists in Indonesia.

Four foreign nationals, namely Brazil, Netherlands Malawi, Nigeria and one of Indonesia has executed on Sunday (18/01) morning at LP Nusa Kambangan.

While the execution of the Vietnamese do in Boyolali, Central Java at the same time. (BBC)

Patients with Drug Addiction in Indonesia There are 4 Million

BeritaPrima.com - National Narcotics Agency (BNN) says that there are 4 million people who have drug dependence in Indonesia. They had to undergo rehabilitation, also requires awareness of all parties in order to break the jar InGaN drug marketing now penetrated almost all regions in this country.

"If those who have not direhabilasi drug addiction, drug trafficking continues to run, because they are the customers that every moment and every day need the drug," said the head of BNN Anang Iskandar after the opening of socialization Legislation Narcotics, Thursday (4/25/2013 ) in Mataram.

Outside the amount of 4 million, there were also prisoners who were detained in a number of drugs on prison in Indonesia.

According to Deputy Minister of Justice and Human Rights Denny Indrayana, drug users are detained in the LP reached 14 154 people for drug abuse lodged, of the total amount to 52 661 people prisoners.

To break the circulation of drugs was taken prevention, rehabilitation and law enforcement. Only for the rehabilitation of poorly supported BNN adequate instrument, as BNN has only four rehabilitation facilities can house 2,000 people.

Therefore expected every province and district / city to provide for the rehabilitation of people with drug dependence.

GRANAT: Indonesia Under the Emergency Drug

Nusa Dua - Anti-Narcotics National Movement Organization (Grenade) considers that Indonesia is now in a state of emergency drugs. As evidence that Indonesia in emergency situations, namely the inclusion of drug-drug throughout Indonesia.

Grenade DPP Chairman Henry Yosodiningrat deliver drugs not only get into the whole area in Indonesia, but also very easy to obtain. In addition, the number of drug addicts who died in Indonesia continues to grow every day.

"Narcotics were distributed everywhere, ubiquitous and easily obtained, then the drug was entered from all the doors, then the number of victims of 5 million people, then who died 50 people every day, that I said emergency drugs," said Henry Yosodiningrat, when NapzaIndonesia.com encountered in Nusa Dua, Bali.

According to Henry Yosodiningrat terms of the government's commitment looks quite serious in eradicating drugs, but the implementation is still contained elements that officers involved in drug trafficking.

Henry also added a drug eradication in Indonesia in the future must be accompanied by a high moral commitment of law enforcement agencies, such as police, prosecutors, and judges.

PP Muhammadiyah fatwa: Smoking Haram! (Forbidden)

JAKARTA, KOMPAS.com - Muhammadiyah, through the Majlis Legal Affairs and Tajdid, issued a new fatwa against smoking law. After reviewing the benefits and harms of cigarettes, the Majlis Legal Affairs and Tajdid Muhammadiyah concluded that smoking is Islamic law into the category of unlawful. This decision was taken in halaqoh on Impact of Tobacco Control held Majlis Legal Affairs and Tajdid on March 7 in Yogyakarta.

"This fatwa was taken after listening to feedback from various parties about the dangers of smoking to health and economy. In addition, we also do a legal review of smoking. Based on input from halaqoh it, then sealed by the Majlis Legal Affairs and Tajdid and issued the injunction decision that smoking is unlawful, "said Chairman of the Legal Affairs Division of Muhammadiyah Dr. Yunahar Ilyas in a press conference at the Office of Muhammadiyah, Central Jakarta, Tuesday (9/3 / 2010).

This new fatwa well as revising the previous fatwa stating that cigarette permissible law. "Fatwa that smoking permissible for this to happen for a variety of negative effects of smoking on health, social, and economic, increasingly perceived by the public," said Yunahar.

Fatwa that smoking permissible still maintained by Muhammadiyah until 2007. That is, should be done, but it's better if left. Changes fatwa be unlawful considered as a decision that will bring benefits. Given, the number of negative effects caused by exposure to cigarette smoke.

Through this fatwa, Yunahar said, Muhammadiyah would like to remind all the people of the dangers of smoke hand-rolled tobacco. "Because of the negative impact, then spending the money for the act of smoking is redundant," he said.

In one of the injunction decision, which has not encouraged to smoke, must refrain from smoking. For those who already smoke, shall endeavor to stop the habit of smoking. "With the issuance of this fatwa, the fatwa in 2005 which declared smoke permissible is no longer valid," said Yunahar again.

Implementation Fatwa issued Smoking Haram Majlis Legal Affairs and Tajdid Muhammadiyah will be taken and confirmed in the Plenary Meeting of Muhammadiyah and followed up by official decree. Explained Yunahar, the decree contains a binding instruction to all levels of the organization, charitable institutions business, such as schools, universities, hospitals, mosques, and various facilities throughout Indonesia Muhammadiyah.