This article analyses the death penalty for apostasy. Islam as moral and religious teaching recognizes the existence of such punishment. This can be traced from a number of verses from the Qur'an and ...the hadith of the Prophet which explain the concept of the death penalty aimed at certain criminal acts (jarimah) such as apostasy. However, is this the true understanding of the hadith to kill apostates? is still relevant to be applied in the present context, especially when the death penalty has received a very harsh response from human rights activists, both at national and international level? As a response to these questions, the writing analyzes the issue using a descriptive analysis method by making the hadith originating from Ibn Abbas as the research object and by using the theory of sunnah tasyri and ghairu tasyri' by Mahmud Syaltut. The comparison with positive law in Indonesia is also made at the end. In summary, the death penalty for apostasy is no longer relevant in the contemporary context. However, there is an exception when an apostate also commits rebellion (bughat) against the state.
This study aimed to test Marshall's third hypothesis—that information about the death penalty hardly affects the attitude of death penalty supporters on retribution grounds—utilizing a non-American ...sample. Four pre-registered experiments were conducted, involving Japanese participants randomly selected from sample pools of retributivists and non-retributivists, based on their reasons for supporting the death penalty. One group received information exposure, while the other was under control conditions. Participants read about deterrence (Study 1) or false convictions (Study 2–4). Except for the results of Study 4, retributivists and non-retributivists were equally affected or unaffected by information. Marshall's third hypothesis is therefore not supported. Retributivists strongly favored the death penalty; higher empathy toward criminals was associated with less pro-death penalty attitudes. Additionally, there were differences in the influence of information. These results suggest the need for a new approach to researching the relationship between public attitudes and information on the death penalty.
Human rights are the most basic rights possessed by humans and this right is considered a gift given from God Almighty. Human rights are also protected by the State because the state also highly ...respects the human rights of a person by providing strict and binding rules for its citizens so that they do not perceive the human rights possessed by others. Capital punishment is one of the means to protect public interests of a social nature which are endangered by irreparable crimes. This paper is intended to analyze the capital punishment or death penalty in Indonesia in the context of human rights. The research method used in this paper is using the normative method. The results of this study indicated that the execution of the death penalty can be carried out for perpetrators of criminal acts who have crossed the human limit, endanger, and threaten many people.
Internationally the focus on abolition of the death penalty has increased during the past few decades. However, 56 countries including Pakistan still hold the punishment as an integral part of their ...penal systems. Despite the fact, Pakistan uses the particular sentence to settle the fate of offenders in approximately 27 assorted crimes, it still remains unclear what precise reasons provide support to the institutional legitimacy of this penalty. This paper is to explore and share the standpoint of Pakistan as a Muslim retentionist state. Thus the research first expounds the Islamic perspective on the death penalty and later it elucidates how this perspective has been incorporated in the constitutional and legal regime of the state. The paper concludes that Pakistan should re-evaluate its position on retaining death penalty for those crimes which do not clash with the constitutional, religious and social limitations of the state.
One of Indonesia’s numerous issues is the size of its workforce. The Indonesian government’s solution is to send Indonesian female migrant workers in the informal sector overseas, including to Saudi ...Arabia. These difficulties can be divided into three categories: light, moderate, and severe—the death penalty. The death penalty represents the most extreme level of the issue. From 2015 to 2018, several Indonesian female migrant workers in Saudi Arabia’s informal sector had been sentenced to death without any notification from the Saudi Arabian government to the Indonesian government, including the execution of Siti Zaenab in 2015 and the Tuti Tursilawati in 2018 It prompted Migrant Care and the Indonesian government to assist in the execution of Indonesian migrant workers (PMI) in the informal sector.
This study investigates whether crime type and severity, as well as offender, observer, and victim characteristics predict public attitudes towards capital punishment in Israel. We surveyed Israeli ...citizens by phone. A random and representative sample of 594 participants, ages 20 to 74, read scenarios illustrating crimes and were asked about their perception of capital punishment as an appropriate punishment. The results indicate that most participants did not support capital punishment. Perceived high-crime severity, a crime that constitutes terrorism, and male observer (participant) status predicted 34% in an increased likelihood of supporting capital punishment. The discussion attributes the stronger support of capital punishment in cases of terrorism to the Israeli experience of chronic terrorism and explains gender differences by gender-role socialization.
Extant research suggests that offenders use techniques of neutralization. Using qualitative analysis, we examine the presence or absence of techniques of neutralization among the population of ...persons sentenced to death for homicide in Texas during their last statement before execution between 1982 and 2022 (N = 578) and how such techniques overlap with other emergent themes. Results indicate that only a small portion (25%) of those convicted of homicide justify their actions when faced with execution, while often simultaneously expressing gratitude or guilt.
