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IMPLEMENTASI UNDANG-UNDANG NOMOR 1 TAHUN 1974 TENTANG IZIN POLIGAMI DI PENGADILAN AGAMA BUKITTINGGI (Studi Kasus Perkara Nomor 081/Pdt.G/2013/PA.Bkt dan Perkara Nomor 0328/Pdt.G.2015/PA.Bkt) Setia Handayani; Aidil Alfin; Dahyul Daipon
Alhurriyah Vol 4, No 1 (2019): Januari-Juni 2019
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

The provision of polygamy as regulated in Law Number 1 of 1974 states that a husband who is going to polygamy must meet alternative and cumulative requirements. Without the fulfillment of the two conditions mentioned, the application for polygamy will be rejected by the judge. But in reality, the Bukittinggi Religious Court differed in ruling two polygamy cases which both met cumulative requirements and did not meet alternative conditions. In the first case case Number 081 / Pdt.G / 2013 / PA.Bkt the judge has accepted the request for polygamy, while in the second case case Number 0328 / Pdt.G / 2015 / PA.Bkt. the judge did not accept (NO) the case. The implementation of Law Number 1 of 1974 concerning polygamy permits in the Bukittinggi Religious Court is not absolute, the consideration of judges who receive and examine cases Number 081 / Pdt.G / 2013 / PA.Bkt is the emergence of mudharat if the case is rejected even though the alternative conditions are not met . Whereas the judge examining case 0328 / Pdt.G / 2015 / PA.Bkt was based on the provisions of article 4 of Law Number 1 of 1974 rejecting the case because it did not meet alternative conditions. Due to the non-fulfillment of alternative conditions by the Petitioner, the request for polygamy permit had a formal defect. For this reason, the panel of judges no longer needs to examine the subject matter.

STUDI KOMPARATIF TERHADAP ULAMA HANAFIYYAH DAN SYAFI’IYYAH TENTANG WAKAF TUNAI Rahmat Hidayat; Dahyul Daipon
Alhurriyah Vol 3, No 1 (2018): Januari-Juni 2018
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Wakaf tunai adalah wakaf yang dilakukan oleh seseorang, kelompok orang, dan lembaga atau badan hukum dalam bentuk uang tunai.Para ulama berbeda pendapat tentang kedudukan wakaf tunai ini.Wakaf tunai telah dipraktekkan oleh masyarakat yang menganut mazhab Hanafi. Imam Bukhari mengutip pendapat imam Az-Zuhri juga membolehkan wakaf dinar dan dirham. Caranya yaitu menjadikan dinar dan dirham sebagai modal usaha, kemudian menyalurkan keuntungannya untuk wakaf. Mazhab Hanafi membolehkan wakaf uang sebagai pengecualian atas dasar Istihsan bil ‘urfi, karena telah banyak dilakukan oleh masyarakat.Mazhab Hanafi berpendapat bahwa hukum yang ditetapkan berdasarkan ‘uruf” (adat) mempunyai kekuatan yang sama berdasarkan nash. Di sisi lain, dasar hukum yang digunakan oleh ulama Hanafiyyah adalah penetapan hakim dalam menetapkan kebolehan hukum wakaf uang. Sedangkan menurut ulama Syafi’iyyah mewakafkan uang ada dua pendapat di kalangan mereka. Pertama, membolehkan mewakafkan uang. Kedua, tidak membolehkannya. Adapun alasan mereka yang tidak membolehkan adalah karena cara memanfaatkan uang dengan menghilangkan bendanya dan juga menurut mereka hukum mewakafkan uang terhubung dengan apabila uang tersebut dicuri, maka pihak pengelola uang tersebut tidak wajib mengganti, maka harta wakaf tersebut tidak bisa diambil manfaatnya lagi.

KEKERASAN SEKSUAL PADA ANAK DI INDONESIA (Tipologi, Respon Pemerintah Dan Hukum Islam) Dahyul Daipon
Alhurriyah Vol 1, No 2 (2016): Juli - Desember 2016
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Indonesia is in a state of child abuse emergency, data each year has steadily increased as released by the Indonesian Child Protection Commission (KPAI) from 2011 to 2014 as follows, in 2011, 2178 cases of violence occurred, in 2012 there are 3512 cases, in 2013 there 4311 cases, in 2014 there are 5066 cases. Violence against children can occur within four (4) form, physical abuse, sexual, psychological and neglect. Of the four forms of child abuse, sexual abuse occupies the number of cases in each year. Both in the region and in the capital city of the country. Most cases occur in Jakarta, Bogor, Depok, Tangerang, and Bekasi (Jabodetabek). Sexual abuse not only happen in big cities but also in small towns even to the villages. In response, the Indonesian government through the leader of the country, President has issued a decree No. 1 of 2016 About the Child protection, it is the second amendment of Law No. 23 of 2002, the first amendement is Law No. 35 of 2014. The essence of the changes is the weighting punishment either principal and additional penalties. According to Islamic law, sexual abuse of children can be classified to ta'zir criminal offense, because there are no passages that describe the forms of punishment.

KONSEP RIBA DALAM KOMPILASI HUKUM EKONOMI SYARI’AH (Studi Analisis Teks Kompilasi Hukum Ekonomi Syari;ah Indonesia) Febrina Sari; Dahyul Daipon
Alhurriyah Vol 3, No 2 (2018): Juli - Desember 2018
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Economic and financial issues such as trade (tijarah), rent (ijarah), mortgage (rahn), accounts payable (mudayanah), wages to pay (ujrah) and others related to the basic norms of economic transactions are arranged all in Islam . Allah has reduced sustenance to this world to be used by humans in a way that has been legalized by Allah SWT and is clean of all acts that contain usury. Usury is an additional requirement in a business transaction without the existence of iwadh (equivalent) which is justified by the shari'ah for the addition. Broadly speaking, usury is classified into two; usury of debt and usury debt buying and selling. Usury debt accounts are divided into two, namely; usury qiradh and usury jahiliyah, while usury selling and buying is also divided into two, namely usury fadhal and riba nasi'ah. The rules relating to usury are also widely discussed by the jurists in their books. KHES is the actual form of Islamic law in Indonesia related to Islamic economic activities. So that with the presence of KHES, economic business actors carried out according to shari'ah principles if a dispute occurs, it can be resolved with this KHES reference. KHES has been used as a guideline that replaces Islamic law, namely the Qur'an and hadith. KHES is a syari'ah principle guideline source for Judges in the Religious Court and also for the Syari'ah Arbitration Agency in terms of resolving sharia economic disputes. The problem is that none of the KHES articles deal with usury. The word "usury" is only a few that can be found in this book of KHES. This is due, among others; First, KHES discusses the contracts in mu'amalah. While usury is not a contract. Second, KHES adopts some of the books of Majallah al Ahkam al ‘Adliyyah of the Ottoman Turks so also there is no discussion regarding usury or interest. Third, avoiding usury is the principle of transactions / contracts in the Shari'ah. The position of usury is parallel with gharar, maisir and dharar which must also be avoided. Fourth, that in the treasury of Islamic law or fiqh it has been discussed / discussed in depth and wide, so that it is felt that there is no need to be raised (specifically discussed) in KHES.

Hukuman Mati Bagi Koruptor Pada Saat Keadaan Tertentu (Pandemi COVID-19) Perspektif Hukum Nasional dan Hukum Islam Dahyul Daipon
Al-Manahij: Jurnal Kajian Hukum Islam Vol 15 No 1 (2021)
Publisher : Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto

The current condition of the Covid-19 pandemic is a time where almost everyone feels social and economic difficulties. Communities whose regions apply restrictions/quarantines are highly dependent on assistance from the government. This paper is a study and analysis of one question how the death penalty can be applied to perpetrators of corruption during the Covid-19 outbreak or pandemic. In the criminal law that applies in Indonesia, the death penalty for perpetrators of criminal acts of corruption is contained in Article 2 paragraph 2 of Law no. 31 of 1999 concerning the Eradication of Corruption Crimes. Meanwhile, in Islamic law, corruption is categorized as jarimah ta'zir. The results of this study conclude that during a pandemic, the death penalty can be applied to corruptors in accordance with the provisions of Article 2 of the Anti-Corruption Law and the provisions of Islamic criminal law as jarimah ta'zir. There are fundamental differences in the application of the death penalty for corruptors according to positive law and Islamic criminal law, especially with regard to the conditions required for the imposition of the death penalty. Even though this seems cruel according to human rights supporters, this needs to be a concern for all law enforcers so that they can carry out strict law enforcement against perpetrators of corruption crimes during the pandemic.

PENCULIKAN ANAK (ANTARA REALITAS DAN RESPONSIF NORMATIFNYA MENURUT PIDANA ISLAM) Dahyul Daipon
HUMANISMA : Journal of Gender Studies Vol 1, No 1 (2017): June 2017
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Anak adalah amanah yang diberikan Allah SWT kepada manusia. Kehadirannya selalu dinantikan oleh setiap pasangan. Oleh karenanya orang tua berkewajiban untuk melindungi dan menjaga anaknya secara fisik dan fisikis sehingga terwujud rasa aman pada diri si anak. Disamping itu orang tua juga berkewajiban mendidik anaknya sehingga bisa mengantarkan anaknya menjadi insan kamil. Namun akhir-akhir ini rasa keamanan si anak kembali terusik dengan maraknya kasus penculikan terhadap si anak itu sendiri, mulai dari yang berumur balita sampai belasan tahun. Bahkan kuantitasnya selalu meningkat tahun demi tahun. Menurut Ketua Umum Komnas Anak, Arist Merdeka Sirait mengatakan: “bahwa pada tahun 2014 terjadi sebanyak 51 Kasus. Pada tahun 2015, kasus penculikan anak yang masuk ke lembaganya sebanyak 87 kasus. Untuk tahun 2016, jumlah kasus penculikan anak menjadi 112 kasus. Menurut Seto Mulyadi ada beberapa motif penculikan anak, di antaranya adalah: karena uang, pemerasan, mungkin juga dendam, mungkin masalah politik, mungkin juga eksploitasi seksual kemudian perdagangan anak sampai kepada diambil organ tubuhnya untuk diperdagangkan. Bagi Penculiknya menurut hukum Islam harus dikenai hukuman ta’zir baik berupa pidana penjara, denda, dan lain-lain.

KONSEP RIBA DALAM KOMPILASI HUKUM EKONOMI SYARI’AH (Studi Analisis Teks Kompilasi Hukum Ekonomi Syari;ah Indonesia) Febrina Sari; Dahyul Daipon
Alhurriyah Vol 3, No 2 (2018): Juli - Desember 2018
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Economic and financial issues such as trade (tijarah), rent (ijarah), mortgage (rahn), accounts payable (mudayanah), wages to pay (ujrah) and others related to the basic norms of economic transactions are arranged all in Islam . Allah has reduced sustenance to this world to be used by humans in a way that has been legalized by Allah SWT and is clean of all acts that contain usury. Usury is an additional requirement in a business transaction without the existence of iwadh (equivalent) which is justified by the shari'ah for the addition. Broadly speaking, usury is classified into two; usury of debt and usury debt buying and selling. Usury debt accounts are divided into two, namely; usury qiradh and usury jahiliyah, while usury selling and buying is also divided into two, namely usury fadhal and riba nasi'ah. The rules relating to usury are also widely discussed by the jurists in their books. KHES is the actual form of Islamic law in Indonesia related to Islamic economic activities. So that with the presence of KHES, economic business actors carried out according to shari'ah principles if a dispute occurs, it can be resolved with this KHES reference. KHES has been used as a guideline that replaces Islamic law, namely the Qur'an and hadith. KHES is a syari'ah principle guideline source for Judges in the Religious Court and also for the Syari'ah Arbitration Agency in terms of resolving sharia economic disputes. The problem is that none of the KHES articles deal with usury. The word "usury" is only a few that can be found in this book of KHES. This is due, among others; First, KHES discusses the contracts in mu'amalah. While usury is not a contract. Second, KHES adopts some of the books of Majallah al Ahkam al ‘Adliyyah of the Ottoman Turks so also there is no discussion regarding usury or interest. Third, avoiding usury is the principle of transactions / contracts in the Shari'ah. The position of usury is parallel with gharar, maisir and dharar which must also be avoided. Fourth, that in the treasury of Islamic law or fiqh it has been discussed / discussed in depth and wide, so that it is felt that there is no need to be raised (specifically discussed) in KHES.

KEKERASAN SEKSUAL PADA ANAK DI INDONESIA (Tipologi, Respon Pemerintah Dan Hukum Islam) Dahyul Daipon
Alhurriyah Vol 1, No 2 (2016): Juli - Desember 2016
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Indonesia is in a state of child abuse emergency, data each year has steadily increased as released by the Indonesian Child Protection Commission (KPAI) from 2011 to 2014 as follows, in 2011, 2178 cases of violence occurred, in 2012 there are 3512 cases, in 2013 there 4311 cases, in 2014 there are 5066 cases. Violence against children can occur within four (4) form, physical abuse, sexual, psychological and neglect. Of the four forms of child abuse, sexual abuse occupies the number of cases in each year. Both in the region and in the capital city of the country. Most cases occur in Jakarta, Bogor, Depok, Tangerang, and Bekasi (Jabodetabek). Sexual abuse not only happen in big cities but also in small towns even to the villages. In response, the Indonesian government through the leader of the country, President has issued a decree No. 1 of 2016 About the Child protection, it is the second amendment of Law No. 23 of 2002, the first amendement is Law No. 35 of 2014. The essence of the changes is the weighting punishment either principal and additional penalties. According to Islamic law, sexual abuse of children can be classified to ta'zir criminal offense, because there are no passages that describe the forms of punishment.

IMPLEMENTASI UNDANG-UNDANG NOMOR 1 TAHUN 1974 TENTANG IZIN POLIGAMI DI PENGADILAN AGAMA BUKITTINGGI (Studi Kasus Perkara Nomor 081/Pdt.G/2013/PA.Bkt dan Perkara Nomor 0328/Pdt.G.2015/PA.Bkt) Setia Handayani; Aidil Alfin; Dahyul Daipon
Alhurriyah Vol 4, No 1 (2019): Januari-Juni 2019
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

The provision of polygamy as regulated in Law Number 1 of 1974 states that a husband who is going to polygamy must meet alternative and cumulative requirements. Without the fulfillment of the two conditions mentioned, the application for polygamy will be rejected by the judge. But in reality, the Bukittinggi Religious Court differed in ruling two polygamy cases which both met cumulative requirements and did not meet alternative conditions. In the first case case Number 081 / Pdt.G / 2013 / PA.Bkt the judge has accepted the request for polygamy, while in the second case case Number 0328 / Pdt.G / 2015 / PA.Bkt. the judge did not accept (NO) the case. The implementation of Law Number 1 of 1974 concerning polygamy permits in the Bukittinggi Religious Court is not absolute, the consideration of judges who receive and examine cases Number 081 / Pdt.G / 2013 / PA.Bkt is the emergence of mudharat if the case is rejected even though the alternative conditions are not met . Whereas the judge examining case 0328 / Pdt.G / 2015 / PA.Bkt was based on the provisions of article 4 of Law Number 1 of 1974 rejecting the case because it did not meet alternative conditions. Due to the non-fulfillment of alternative conditions by the Petitioner, the request for polygamy permit had a formal defect. For this reason, the panel of judges no longer needs to examine the subject matter.

STUDI KOMPARATIF TERHADAP ULAMA HANAFIYYAH DAN SYAFI’IYYAH TENTANG WAKAF TUNAI Rahmat Hidayat; Dahyul Daipon
Alhurriyah Vol 3, No 1 (2018): Januari-Juni 2018
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Wakaf tunai adalah wakaf yang dilakukan oleh seseorang, kelompok orang, dan lembaga atau badan hukum dalam bentuk uang tunai.Para ulama berbeda pendapat tentang kedudukan wakaf tunai ini.Wakaf tunai telah dipraktekkan oleh masyarakat yang menganut mazhab Hanafi. Imam Bukhari mengutip pendapat imam Az-Zuhri juga membolehkan wakaf dinar dan dirham. Caranya yaitu menjadikan dinar dan dirham sebagai modal usaha, kemudian menyalurkan keuntungannya untuk wakaf. Mazhab Hanafi membolehkan wakaf uang sebagai pengecualian atas dasar Istihsan bil ‘urfi, karena telah banyak dilakukan oleh masyarakat.Mazhab Hanafi berpendapat bahwa hukum yang ditetapkan berdasarkan ‘uruf” (adat) mempunyai kekuatan yang sama berdasarkan nash. Di sisi lain, dasar hukum yang digunakan oleh ulama Hanafiyyah adalah penetapan hakim dalam menetapkan kebolehan hukum wakaf uang. Sedangkan menurut ulama Syafi’iyyah mewakafkan uang ada dua pendapat di kalangan mereka. Pertama, membolehkan mewakafkan uang. Kedua, tidak membolehkannya. Adapun alasan mereka yang tidak membolehkan adalah karena cara memanfaatkan uang dengan menghilangkan bendanya dan juga menurut mereka hukum mewakafkan uang terhubung dengan apabila uang tersebut dicuri, maka pihak pengelola uang tersebut tidak wajib mengganti, maka harta wakaf tersebut tidak bisa diambil manfaatnya lagi.

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