Rigt to be Equal Infront of The Law

The essence of the law is the Rights and Duties, which upheld the Law is nothing else to protect the human rights that have been possessed from birth and can not be contested (fundamental Right), the same right to get an equal treatment in front of law (equality before the law) is also universally accepted as one of the main principles of a state law.
Professor. Denny Indrayana in his article entitled Should Discriminatory Laws, said that the implementation of the law sometimes must be Dismikrinatif to achieve a justice.
Equality before the law actually requires a different legal treatment to everyone, in different circumstances. Clearly, the law is not uncommon to be treated differently, discriminatory effect, even to the law as unfair. That is what is known as the concept of positive discrimination (affirmative actions).The Law that applies equally to everyone, albeit in different circumstances, it tends to be unfair. (Http://www.seputar-indonesia.com/edisicetak/content/view/502650/1/)
Equality before the law actually requires a different legal treatment to everyone, in different circumstances. Clearly, the law is not uncommon to be treated differently, discriminatory effect, even to the law as unfair. That is what is known as the concept of positive discrimination (affirmative actions).
Law applies equally to everyone, albeit in different circumstances, it tends to be unfair.
In the same article Professor Denny gives examples in the political world,
representation of women in parliament was given a certain percentage requirements. Minimal requirement is certainly not fair to men, but it needed to be more representative of women and helpless to defend the interests of women in parliament.
In the political world to another, the ownership threshold of seats in parliament (parliamentary threshold) and threshold conditions presidential nomination of candidates (presidential threshold) can be viewed as discriminatory rules for smaller parties. Smaller parties that gained a bit of noise may not get a seat in parliament or may not be able to propose candidates for president.
However, the threshold rule discrimination is wrong. The Court has repeatedly decided the threshold so that no discrimination is against the constitution. That is positive discrimination. Prof. Denny reiterated about the deskrimination in the application of law bring justice in the world economy, the example given Prof. Denny is a former Malaysian Prime Minister Mahathir Mohamad had implemented an economic system that is more pro-bumiputra groups. (Http://www.seputar-indonesia.com/edisicetak/content/view/502650/1/)
deskriminatif above is bring a sense of justice and provide protection of fundamental rights of every person.
But the same thing Jenedjri M Gaffar add that in our cosntitution, guarantees equality before the law stated in Article 27 paragraph (1) and Article 28D paragraph (1) of the 1945 Constitution, was a guarantee of protection provided for in Article 28I diskrimisai paragraph (2) 1945 Constitution.
Statement of equality before the law has the consequence not only everyone in the "same condition are entitled to equal protection of the law" or "against those who commit acts of violation of the same law imposed the same penalty," but also have consequences in the law enforcement process. Every person entitled to legal treatment
This translates, among others, a duty of judges to hear and treat the parties equally (audi et alteram partem) and an equal right to justice (access to justice) through the same access to obtain a public defender (access to legal counsel). Without equality before the law, there will be abuse-
Differences in viewpoints gone into before the jurist above shows that the law can not be viewed only from one side only, but the law should be viewed as a whole, but in essence they are have a same opinion , but at the point of view where Prof. Denny considers that the law does sometimes do have to be discriminatory and the discriminatory in the legal point of view of Prof. Denny who see this is not the process but viewed from an outcome or decision that has been imposed, that the decision is that when viewed as a general fact that the decision was discriminatory, but in a discriminatory decision that there is justice.
different point of view of Mr. Janedjri M Gaffar, the application of the principle of equality before the law had to be interpreted as equal treatment of subjects with the same conditions, viewed from kesuluran enforcement process itself, from the process, the treatment until all decisions have to be decided fairly as possible because nature is important in view of Mr. Janedjri M Gaffar is the treatment a person should be treated the same, regardless of any status, any condition of the source sama.Sebaliknya, discrimination is different treatment of the condition and the same subject.
law should be an instrument to achieve equality through affirmative policy actions. Such a law can not be said to be true that the law was not discriminatory because it treats differently to the same, but it is fair because it treats differently to different things. This law is the exception, in the sense that can not be treated on an ongoing basis and in all places and conditions.
Of course, differences in treatment should be discontinued when equality is achieved or has a change of subject to certain legal conditions. Provision of such a quota for women in parliament would have to be stopped because of a negative discriminatory when social conditions are acknowledged and put women together with men.
Provision of legal assistance to certain individuals should also be discontinued when the person has had the power to independently access justice through service advocates. The principle of equality before the law in law enforcement can not be understood that the same violations of law must always be sentenced the same. Equation should not be interpreted only from the normative aspects of categorical.
The process of examining and deciding the case is the process of finding facts and applying the norms of an event to the fact tersebut.Setiap legal events have the background and characteristics of different conditions so it is not always the same, although sentenced in the category of the same offense. Background conditions and characteristics are very important because it determines the error rate and the proclamation that can be given.
Thus, the imposition of different penalties for similar violations can not be regarded as a discriminatory law. Similarly, the differences in remissions for inmates who have seen a case by case according to events of the crime committed and the condition of prisoners who apply themselves.
Instead, it is a concrete manifestation of the principle of equality before the law to achieve keadilan.Keadilan are treated equally to the same thing, and treated differently to things that are

* Source newspaper Sindo

LAW OF ZAKAT IN INDONESIA (Law 38/1999) AND THE DEFFRENCES APPLYCAN OF ZAKAT IN SUDAN

A. ZAKAT

Zakat is the amount of certain property that must be incurred by persons professing the religion of Islam and given to groups who deserve it (the poor, etc.) according to the conditions set by syarak. Zakat is the third pillar of the Pillars of Islam .

Zakat literally means "grow", "developing", "purify", or "clean". While the terminology shariah , zakat refers to the activity giving away some wealth in the number and specific calculations for certain persons as defined.

Zakat is one of the pillars of Islam , and became one of the principal elements for the establishment of Islamic law . Therefore the law of zakat is obligatory (Fardhu) on every Muslim who has fulfilled certain requirements. Zakat is included in the category of worship such as prayer , pilgrimage , and fasting that have been arranged in detail based on the Quran and Sunnah. Zakat is also a social charity and humanity that can develop in accordance with the development of mankind, Zakat is divided into two types namely:

• Zakat Al-Fitr

Zakat is compulsory expelled Muslims ahead of Idul Fitri in the month of Ramadan . Big zakat is equivalent to 3.5 liters (2.5 kilograms) of food staple in the area concerned.

• Zakat maal (wealth)

Include the results of commerce, agriculture, mining, marine products, livestock products, finding treasure, gold and silver. Each type has its own calculations.

There were eight parties who are entitled to receive zakat, namely:

1. Fakir - Those who have hardly anything that can not meet the basic needs of life.
2. Poor - Those who own property but not enough to meet basic needs for living.
3. Amil - Those who collect and distribute zakat.
4. Mu'allaf - Those who newly embraced Islam and need help to adjust to new circumstances
5. Slave who wanted to liberate themselves
6. Gharimin - Those who are indebted to the needs of the halal and not able to fulfill it
7. Fisabilillah - Those who fight in the way of Allah (ie: propaganda, war, etc.)
8. Ibnus Sabil - They are running out of the cost of the trip.

Here are avail zakat reviewed in terms of religion, in terms of ahlaq avail, and avail of the social aspect of society:

1. Avail Dinniyah (Religious Aspects)

With a tithe means have been running one of the Pillars of Islam which deliver a slave to the happiness and salvation of the world and the hereafter.

2. Is a means for slaves to taqarrub (closer) to his Lord, will increase the faith because of its existence that contains some kind of obedience.

3. Zakat payers will get a big reward is doubled, as the word of God , which means: "Allah destroy usury and nourish alms "(Surah: Al-Baqara: 276). In a hadith which muttafaq "alaih Prophet Shallallaahu 'alaihi wa sallam" also explained that the alms of the good treasure of God's will expand grown exponentially.

4. Zakat is a means for sin, as he had spoken Prophet Muhammad SAW.

Avail Khuluqiyah (Aspects Morals)

1. Embedding nature of glory, a sense of tolerance and toleration to private payers of zakat.
2. Paying zakat is usually identical with the nature of mercy (compassion) and gentle to his brother, who did not have.
3. It is a reality that contributes something useful form of property and body for Muslims to clear the chest and extend life. For sure he will become a loved and respected according to the level of sacrifice.
4. Inside there is zakat purification of morals.

Ijtimaiyyah benefits (Social Aspects of Community)

1. Zakat is a means to assist in meeting the livelihood of the poor who are the majority most of the countries in the world.
2. Provide support strength to the Muslims and raise their existence. This can be seen in the group receiving alms, one of which is the mujahidin fi sabilillah.
3. Zakat can reduce social jealousy, resentment and a sense of indignation that is in poor chest. Because the bottom of society generally if they are classy lookeconomic high squandering treasure for something that is not bermanfaaat be ignited their hatred and hostility. If property is so abundant that used to alleviate poverty would be interwoven harmony and love between the rich and the poor.
4. Zakat will spur economic growth and a clear culprit blessing will overflow.
5. Paying zakat means to expand the circulation of property or money, because when wealth is spent then the rotation will be expanded and more parties who take advantage.

B. ZAKAT APPLICATION IN INDONESIA

Our country has laws Zakat Indonesia namely Law no. 38 of 1999 on Management of Zakat which was signed on 23 September 1999 by the President at that time, Prof. BJ Habibie.

By reviewing Law 38/1999 and compare them with the provisions of sharia, it would appear that the Act has not been ideal, that did not reflect the provisions that should be mandated by the Islamic Sharia.

This is evident with the dualism of charity managers, namely the government (Baz), and the community (LAZ) (See article 6 and article 7 of Law 38/1999).

Supposedly, charity malls are managed centrally by the government. So the government is the sole manager of the charity. Society should not be allowed to manage zakat, alms except that it may split itself by Muzakki, namely Zakat Al-Fitr and Zakat money (nuqud) as described above.

In addition, Law 38/1999 is more of a moral appeal, not a formal-legal terms that bind citizens. The proof, there are no provisions regarding sanctions for those who do not want to pay zakat. There is only chapter 21 which explains the sanctions for charity managers who are not professional, not a sanction for Muzakki are reluctant to pay the zakat while already meet the requirements of compulsory charity.

Therefore, it can be said, the existence of Law 38/1999 is tantamount to its absence (wujuuduhu ka'adamihi). This law is a toothless tiger paper tiger alias. For there is no sanction whatever for those who do not want to pay zakat. Maximum resulting from this Act is to legalize the presence of management institutions of zakat either by government or society. This is presumably the fundamental weakness of this Act 38/1999.

Zakat as one important way to remove poverty, have specific requirements, in order to successfully practiced, namely the application of Islam that kaffah (overall) on all aspects of life. 2

Yusuf al-Qaradawi asserts, "He (zakat) is only likely to succeed if practiced in Islamic societies that hold fast to the Islamic system, both in economic life, social, and political." 3

Thus, if the Islamic zakat asked to complete poverty in societies that have embraced the concept of non-Muslims, or people who impose a foreign system, zakat can not be effective. There's no way an Islamic provisions enacted while others abandoned.

Because the Islamic system of life of society and state is an integral and complementary. The system must diamalkan entirely and should not be sorted out by taking some and discard others 4.

C. Application of Zakat in the Sudan in Indonesia's Compare

The application of zakat in Sudan has the characteristics that stand out and somewhat privileged among them:

1. Zakat Handled Direct Government

Zakat affairs must be handled directly by the state 5 so Sudan has a special law on zakat. With the law of zakat position is strong enough, so that by the law for those who have been subject to zakat, but not fulfilled obligations imposed sanctions.

In Sudan a kind of institution or department specifically dedicated to charity is "Zakat Council" as listed in the Act of zakat article 5, paragraph 3. This institution reserves the right to collect, manage and distribute alms to the mustahiq (who are entitled to receive zakat).

In this case, as stated in the law No. 38 year 1999 on pengolaan zakat has been provided for in article 1 paragraph 3.

2. Independence of the Board of Zakat

In Sudan, the Board of Zakat is an independent institution. Structurally directly responsible to the president under the leadership of the directorate general (DG Board of Zakat).Regarding the independence of the Board of Zakat charity listed in the Act article 4 paragraph 1. Zakat Council has a full wewenamg in dealing perzakatan, be it collection (zakat content provision, slip or form of payment, etc.), management (provision of employee / professional Amilin) and pendistribusiaan (percentage level is entitled to zakat the mustahiq). Thus, in carrying out its duties Zakat Council has full authority to move that protected the Act.

While in Indonesa This is still not realized because the Zakat charity is still under the Ministry of Religious sihingga have limited authority,

3. Applying the Federal System

Board of Zakat in the Sudan using the federal system, ie every region, state or province has a Zakat Council each office, assembly cleric, employee / Amilin, etc. -. Zakat is successfully collected in the region / province may not be deposited to the center, but is managed and distributed in the regions / provinces respectively. And if a region / province has fulfilled the needs of charity, then transferred to the regions / provinces other poor and the needy.

4. Having a view of width and Flexible Fiqh

Zakat Law in Sudan did not take one particular madhhab, but take the opinion that requires the charity to the entire property. This is for a very noble purpose, namely for the benefit and welfare of the poor pakir. Zakat Council set jibaayah (withdrawal), zakat is not limited to just six types of treasure (gold and silver / naqdaan, agriculture and plantations, commerce and trade, mining goods and items found.) However, along with the development of the property that is not found the past, such as: stocks, checks, demand deposits, etc.. Likewise, maal mustafaad, mustaghilaat and mihan hurroh (zakat profession), including also jibaayah charity that must fulfilled.

5. The percentage levels for Mustahiq Zakat

Zakat Law in Sudan set a percentage level of charity that received the mustahiq, this is taken from the opinion jumhur fiqh scholars. Also, to realize the objectives of charity, namely social security, in particular for the indigent and poor. Because of indigent and poor is the main priority in the distribution of zakat. Law zakat zakat Sudan determine the percentage levels as follows: Fakir and Poor: 63%, Employee zakat (Aamilun): 14.5%, which incurred debts (Gharimun): 6%, Muallaf and Pembebesan slave (Riqob) or Purposes Da? Wiyah : 6%, which fought the way of Allah (fi Sabilillah): 3%, and the traveler who needs (Ibnus Sabiil): 0.5%.

6. Gradualitas Act Zakat Law in Sudan until recently has experienced several marhalah (gradual / stages) are:

• Marhalah First: Zakah House, at 1400 H/1980 M with the aim of legalizing the obligation of zakat, but the voluntary nature or consciousness and a new application in Khartoum (capital city) alone.
• Marhalah Second: Zakah and Tax Board, which in 1405-1406 H/1984-1985 M consecutive with the application of Islamic law has been official in Sudan (September 1983) and the first since the collapse of the government of al Mahdi, in this marhalah jibayah zakat obligatory for Muslims / at and not just voluntary.
• Marhalah Third: Zakat Council (1986-1989). In this marhalah zakat increasingly perceived role. And it turns out there is inequality in the field between zakat and taxation, thus defined, that a special charity for the Muslims who are submitted to the Board of Zakat. The tax for non-Muslims and paid into the state. So in this marhalah be a major milestone ideal nature of the law of zakat in social reality.
• Marhalah Fourth: Zakat Law in 1990. Most important in this marhalah including; obligation of zakah on all property, receiving alms or grants from outside the Sudan and the establishment of sanctions for those who are reluctant to pay the zakat. So at this marhalah application of zakat in Sudan has its own character.
• Marhalah Fifth: Zakat Law in 2001. Although the existing charity law fairly ideal, there is still lack. Marhalah is a field analysis applying the Law of Zakah in Sudan from 1990 to 2000. Because of that guide is the constraints and obstacles on the ground in applying the Law of Zakah over ten years.
• Thus travel Zakat Law in Sudan to date that has undergone improvements many times, the future will more and more new things are found in the field and requires ijtihad of the scholars in different disciplines.

High Institute of Zakat Sciences

For the sake of sustaining the application of the law of zakat, Sudan has a special educational institution Of Zakat. The institute is funded entirely by the Board of Zakat.Zakat is the only institute in the Islamic world. Established in 1998 with the name of the High Institute of Zakat Sciences with an academic level equivalent to other universities.In addition, the institute also conducts trainings on a regular basis every 3 months or tailored to enthusiasts and needs. Students are educated and studied so that in time working at the Board of Zakat. The Institute also became the center of zakat studies, published books, journals or other research. Also actively participate in seminars or international conferences, such as in Kwait. So with the existence of this institution Sudan on 17-20 Sha? Tire H/2-6 1422 November 2001 M believed to be the organizer of the International Zakat Conference 2nd that was attended by scholars around the world

This is what the main difference from system of Zakat in the Sudan and in Indonesia is Cover

The role of governments in managing zakat according to Islamic normative perspective is reflected in two main roles, namely as a charity single manager and as a giver of sanctions against that refused to pay zakat.

The role of government is not effectively manage zakat due to two main causes, namely less ideally existing Zakat Law, and the implementation of Islamic system in the community who are not comprehensive (kaffah).

Also in the Management of Zakat is required for the procedure tithe could be arranged better. application of penal sanctions for people who do not pay zakat has not been implemented properly so that funds for poverty of the people

Currently, the Law of Zakah applied in capitalistic economic system. Obviously not be effective. Zakat Act should be applied in the economic system of Islam, in Islamic society.

Contoh Surat Dakwaan

KEJAKSAAN NEGERI YOGYAKARTA
UNTUK KEADILAN
Surat Dakwaan
NOMOR : 201/ PID.B/ 2010/PN.YK
A. Terdakwa
Nama : VERA MAYA RIANTI
Tempat, tanggal lahir : yogyakarta
Umur : 21 Tahun
Jenis kelamin : Perempuan
Kebangsaan/kewarganegaraan : Indonesia
Agama : Islam
Pekerjaan : Mahasiswi
Alamat : Jl.kh Ahmad Dahlan No.81

B. Penahanan

1. Kepolisian : 3 Oktober 2010 s/d 10 Oktober 2010
2. Kejaksaan : 11 Oktober 2010 s/d 15 October 2010
3. Pengadilan Negeri : 16 Oktober 2010 sampai pemeriksaan selesai

C.Dakawaan

Bahwa dia, terdakwa tersebut diatas pada tanggal 1 Oktober 2010 antara pukul 15.30 WIB sampai pukul 17.30 ataupun pada tanggal lain pada bulan Oktober 2010 atau setidak-tidaknya dalam tahun 2010, telah melakukan penganiayaan berat yang bertempat Di Pantai Parangtritis, Bantul, adapun perbuatan tersebut dilakukan terdakwa sebagai berikut:

1.Bahwa Terdakwa pada tanggal dan tempat sebagaimana yang disebut diatas bersama temanya Zul Fahmi (saksi) melihat kekasihnya Desy Arianto berjalan dengan mesranya dengan seorang wanita yang bernama Zainab Munawir (saksi korban sekaligus pacar baru saksi Desy Arianto).merasa sakit hati, lalu terdakwa mendekati kedua-duanya dan memarahi saksi Desy Arianto.

2.Karena merasa bahwa terdakwa telah berbuat kasar dengan menarik tangan dari saksi Desy Arianto secara paksa dan kasar, lalu saksi korban Zainab mendekati terdakwa agar merelai permasalahan yang terjadi dengan cara menarik tangan saksi Desi Aryanto.

3.Karena terdakwa tidak terima terjadilah perang mulut antara terdakwa dengan saksi korban kemudian terdakwa mencakar muka saksi korban.

4.Kemudian saksi korban berusaha menghindari cakaran dari terdakwa dengan mendorongnnya sehingga terdakwa terjatuh

5.Saksi Korban Zainab berusaha menolong untuk membangunkan terdakwa namun pada saat mengulurkan tangannya terdakwa Kemudian dengan sepotong balok kayu yang berada disekitar lokasi kejadian perkara, lalu tiba-tiba saja terdakwa memukul balok tersebut ke bagian tangan sebelah kiri korban, yang mengakibatkan korban terjatuh dan mengalami patah tangan di bagian tangan sebelah kiri atau lebih tepatnya di bagian siku tangan kiri saksi korban Zainab.

6.Selanjutnya karena saksi korban tidak berdaya lagi melakukan apa-apa atau tidak bisa berdiri, terdakwa bersama temannya saksi Zul Fahmi segera meninggalkan tempat kejadian perkara tersebut. Sedangkan saksi korban Zaenab di bawa oleh saksi Desy menuju ke rumah sakit PKU Bantul

7.Berdasarkan pada visum et repertum No.212 / 333 / RS / IV / 2010 yang dikeluarkan oleh Rumah Sakit Umum PKU Muhammadiyah Bantul, yang beralamat di Jl. Ki Buyut Mangun Tapata Bantul yang ditandatangani oleh dr. Jainal Abidin Domba, tentang hasil VISUM ET REPERTUM menyatakan bahwa Tangan sebelah kiri korban atau tepatnya pada tulang bagian Siku sebelah kiri patah.

8.Pada tanggal 3 Oktober 2010, terdakwa ditangkap oleh polisi di tempat kontrakannya yakni yang beralamat sebagaimana yang tercantum diatas kemudian terdakwa ditahan di Polsekta Mergansan Yogyakarta.

9.Selanjutnya berdasarkan pada Pasal 84 ayat 2 KUHAP yang menyatakan bahwa terdakwa dan seluruh para saksi adalah berasal dari tempat atau daerah hukum yang sama atau berdomisili di kota Yogyakarta untuk kemudahan penyidikan. Maka yang berwenang mengadili perkara ini adalah Pengadilan Negeri Yogyakarta.
Perbuatan terdakwa yang telah melakukan penganiayaan terhadap saksi korban, maka terdakwa telah melanggar Peratuaran Perundang-Undangan dan dapat dipidana dengan Pasal 351 Ayat 2 Kitab Undang-Undang Hukum Pidana.
Demikian Surat Dakwaan Jaksa Penuntut Umum
Yogyakarta, 11 Oktober 2010
Jaksa Penuntut Umum

Ra’id Muhammad Kossah, SH,.M.C.L
JPU NIP. 20080610093

Perlindungan Terhadap Hak Asasi Manusia

Perlindungan terhadap hak asasi di Indonesia mengalami pasang naik dan pasang surut atau maju dan mundur. Maju mundurnya itu ditentukan oleh kesadaran bangsa Indonesia

Munculnya pelanggaran-pelanggaran HAM di Indonesia sebenarnya berakar dari dua hal; pertama menurunnya pengamalan nilai-nilai sosial budaya (Pancasila) dalam masyarakat, kedua sistem politik Indonesia yang tidak demokratis

Dalam masyarakat yang berasaskan kekeluargaan dan demokratis hak-hak asasi manusia sudah terlindungi. Hak asasi manusia akan terancam bila terdapat kebebasan yang berlebihan dan tidak seimbang dengan kewajiban

Keberadaan bab dan pasal-pasal tentang HAM dalam UUD 1945, Ketetapan MPR tentang HAM, undang-undang yang berkenaan dengan perlindungan hak asasi manusia di Indonesia sudah merupakan langkah positif untuk penegakan ham di indonesia

Pelanggaran-pelanggaran HAM di Indonesia selama ini, dan sulitnya melakukan penyelesaian disebabkan karena kurangnya peraturan perundang-undangan yang memberikan jaminan dan petunjuk dalam penyelesaiannya. Semenjak reformasi telah ada peraturan perundang-undangan yang memberikan jaminan dan petunjuk dalam penyelesaian masalah yang sehubungan dengan HAM diantaranya adalah Undang-undang No. 39 tahun 1999 tentang Hak Asasi Manusia, UU No. 26 tahun 2000 tentang Pengadilan Hak Asasi Manusia; dan UU No. 9 tahun 1998 tentang Kemerdekaan Menyampaikan Pendapat di Muka Umum.
Dengan berlakukanya pasal 9 tersebut sebenarnay sudah sangat menujukan kemajuan democrasi di indonesia sudah semakin mantap. Terutama untuk memenuhi hak-msyarakat indonesia untuk ikiut serta dalam pembangunan di indonesia,terutama dalam menyampaikan pendapat.
Namun dalam hal penegakan ham di bidang ekonomi di indonesia ini masih sangat jauh dari yang diharapkan oleh masyarakat,hal ini dapat kita liat dari masih banyaknya jumlah masyarakat kurang mampu di indonesia,Dalam hal untuk memperkuat perlindungan ham di indonesia maka indonesia membentuk lembaga-lembaga seprti KOMNAS HAM.ini berarti pemerintahan indonesia sangat peduli atas Hak-hak masyarakat masyarakat indonesia itu sendiri