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All Journal Jurnal Penelitian Hukum De Jure Al-Albab Al-'Adl Zawiyah: Jurnal Pemikiran Islam TASAMUH: Jurnal Studi Islam Kalosara: Family Law Review Al-Bayyinah

Ashadi L Diab

Institut Agama Islam Negeri (IAIN) Kendari

Author-ID : 3985601

Religion Humanities Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

Published : 13 Documents Claim Missing Document

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Articles

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DINAMIKA PEKIRAN HUKUM ISLAM DI INDONESIA DAN TANTANGANNYA Ashadi L Diab
Al-'Adl Vol 8, No 2 (2015): Al-'Adl
Publisher : Institut Agama Islam Negeri (IAIN) Kendari

Perkembangan hukum Islam pernah mengalami stagnasi perkembangannya, yangdiakibatkan oleh suatu paham bahwa pintu ijtihadtelah tertutup. Pada masa ini umatIslam hanya mengandalkan hukum Islam dari hasil pemikiran para mujtahid zamandahulu yang jauh berbeda dengan kondisi sosial dan geografisnya dengan zamansekarang. Sebagianmasyarakat masih menganggap bahwa segala sesuatu yangterdapat didalam kitab-kitab fikih merupakan hal yang sakral dan tidakseorangpunyang berkompeten mengubahnya. Bahkan kecenderunganyang terjadiadalah mereka sangat sulit untuk menerima perubahan yang terjadi dalamkehidupan masyarakat sat ini. Berbagai gagasan pembaruan hukum Islam jugatelah banyak mewarnai dinamika pemikiran hukum Islam di Indonesia yang padaintinya merupakan respons para pemikir hukum Islam terhadap modernisasi danpembangunan. Hal tersebut tampak dalam jargon-jargon seperti: reaktualisasihukum Islam, fikih mazhab nasional, fikih Indonesia, fikih sosial, agama keadilan,membumikan hukum Islam, fikih responsif, fikih emansipatoris, fikih lintas agama,dan sebagainya. Tidak sekadar wacana, dinamikan tersebut juga merambah padaupaya formaliasi hukum Islam dalam konteks kedaerahan sehingga melahirkanperda-perda syariat Islam yang diharapkan dapat menjadi batu loncatan unifikasiataupun implantasi hukum Islam ke dalam hukum nasional.Kata kunci: dinamika, hukum Islam

Hukum Islam dan Ketatanegaraan (Sebuah Transformasi Hukum dalam Masyarakat) Ashadi L Diab
Al-'Adl Vol 9, No 2 (2016): Al-'Adl
Publisher : Institut Agama Islam Negeri (IAIN) Kendari

The paper elaborates transformation of Islamic law in constitution of Indonesia, in which the problem is what the position and Islamic law existence in the system of Indonesia constitution. By seeing various social phenomena and fact that occur in society to do activities and action related to the law. Islamic law in Indonesia is a chain which is not possible to be separated from the historic fact/long history experienced by this nation. Since proclaimed independence of Indonesia on 17 August 1945, it is started the new era of law system in the world of Archipelago which separate between colonial law and system of national law. There are many contradictions and controversy to build national law system, because the laws are not completely based on customary law and Islamic law as well as western law. So the form of constitution is an effort to make a change to something that had already existed, they are adaptation and change. The process or transformation effort of Islamic law to the national constitution was meant as an attempt to apply normative Islamic law to positive Islamic law or usually called positivism Islamic law to the constitution of Indonesia. Constitution perspective has balance to relation among state, law, and religion. Religion is the first component which is in the deepest circle position, proved by the first moral principle of the Pancasila that is there is only one God. Islamic law principles which becomes ideal basic of fiqih they are: Principle of tauhidullah, Principle of insaniyah, Principle tasamuh, Principle of ta’awun, Principles of silaturahim bain annas, Principle of justice, and Principle of benefit.

Dehumanisation Of Moronene Hukaea Laea Indigenous Community In Setting The Boundary Of Ulayat Rights Andi Yaqub; Ashadi L. Diab; Andi Novita Mudriani Djaoe; Riadin Riadin; Iswandi Iswandi
Al-'Adl Vol 14, No 2 (2021): Al-'Adl
Publisher : Institut Agama Islam Negeri (IAIN) Kendari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31332/aladl.v14i2.2932

The determination of the area of customary rights of indigenous peoples is a form of protection for indigenous peoples, a step to overcome vertical conflicts between the Moronene Hukaea Laea indigenous people and conservation or national park managers. This study aims to capture the extent to which the position and existence of Perda no. 4 of 2015 on the recognition of the customary rights of the moronene indigenous people of Hukaea Laea. This type of research is descriptive analysis with a qualitative approach, the research location is in Watu-Watu Village, Lantari Jaya District and Rawa Aopa Watumohai National Park, Bombana Regency and the data collection of this study is through direct interviews and deductive conclusions are drawn. Based on the results of this study, the forms of dehumanization of the Moronene Hukaea Laea indigenous people include: (1) In 1997 the Moronene Hukaea Laea indigenous people experienced intimidation by the universe broom group such as burning houses and land and in 2002 repeated home destruction and eviction ulayat areas by the government because the Moronene indigenous people are in conservation areas or national parks, the pretext of expulsion and arrest of customary leaders and indigenous peoples of Moronene Hukaea Laea has based on a negative stigma that the existence of indigenous peoples is a group that destroys ecosystems and ecology. (2) In 2015 the stipulation of Regional Regulation No. 4 of 2015 is not substantive because it only regulates the existence of indigenous peoples, not the absolute determination of territory by the Hukaea Laea indigenous people. This is indicated by the policy of the Minister of Forestry which concluded that based on the total population of the Hukaea Laea Indigenous Peoples, only 6,000 hectares could be controlled. Based on this policy, the local government shows inconsistency towards the indigenous Moronene Hukaea Laea after placing its position as a mediator between the Minister of Forestry, conservation area managers, and the Hukaea Laea Indigenous Community.

Perjanjian Kredit pada Bank Perkreditan Rakyat Ashadi L Diab
Al-'Adl Vol 10, No 1 (2017): Al-'Adl
Publisher : Institut Agama Islam Negeri (IAIN) Kendari

An agreement is a legal relation of property between two parties, while the other party has the right to demand its implementation. In order for the agreement to have the force of law, it must meet the requirements of the validity of the agreement contained in article 1320 of the Civil Code. One of the most important things in the credit agreement of the bank is the guarantee for the lending party or the bank (Creditor) guarantee in relation to the credit is one of the conditions for the grant of credit application. The guarantee here is not only the property of the debtor, but also can be an immaterial guarantee. In forming credit there needs to be a guarantee, so there is certainty that the credit given to the debtor can be accepted again in accordance with the conditions that have been determined. Guarantee commonly used by BPR "Latunru Latinro" Makassar is a guarantee in the form of Fidusia that is motor vehicle, car also the right of dependents in the form of land by using notary deed. In solving the problem loans BPR "Latunru Latinro" Makassar as far as possible avoid the settlement through legal channels and seek settlement in a familial way.

PERANAN HUKUM SEBAGAI SOCIAL CONTROL, SOCIAL ENGINEERING DAN SOCIAL WELFARE Ashadi L. Diab
Al-'Adl Vol 7, No 2 (2014): Al-'Adl
Publisher : Institut Agama Islam Negeri (IAIN) Kendari

ABSTRAKHukum sebagai sosial kontrol, sosial engineering dan soasial welfare Berperan aktif sebagaisesuatu yang dapat menetapkan tingkah laku manusia yang menyimpang terhadap aturanhukum. Sehingga hukum dapat memberikan sanksi atau tindakan terhadap si pelanggar.Dalam proses perubahan masyaraka di manapun senantiasa terjadi, apalagi dalam kondisikemajuan yang menuntut perlunya perubahan-perubahan yang relatif cepat danmemperlancar proses interaksi sosial sehingga terwujudlah masyarakat yang harmonis,aman dan sejahtera (baldatun toyyibatun warabbun ghafur). Hukum bisa berjalan dengan baikdiperlukan adanya sosialisasi terhadap hukum dan harus ditegakkan seadil-adilnya. karenahal tersebut menyebabkan masyarakat seringkali main hakim sendiri dalam menyelesaikankasus-kasus yang dihadapinya sehingg perlu kiranya mengembalikan kepercayaanmasyarakat terhadap pemerintah dan penegakan hukum.Kata kunci: Peranan, Hukum, social control, engineering, welfare

LEGALISASI NIKAH SIRRI MELALUI ISBAT NIKAH PERSPEKTIF FIKIH ( Telaah Terhadap Kompilasi Hukum Islam) Ashadi L Diab
Al-'Adl Vol 11, No 2 (2018): Al-'Adl
Publisher : Institut Agama Islam Negeri (IAIN) Kendari

Penelitian ini mengangkat tiga permasalahan, yaitu Bagaimana hakikat legalisasi isbat nikah dalam Fikih dan KHI, Bagaimana mengantisipasi pengaburan hukum dalam perkara legalisasi isbat nikah. dan Dampak apa yang ditimbulkan legalisasi istbat nikah sirri secara yuridis.?Hasil penelitian menunjukkan bahwa legalisasi isbat nikah perspektif fikih telaah terhadap KHI yakni: Kemaslahatan dan kepastian hukum, misalnya; anak yang lahir dari pernikahan sirri akan mendapatkan pengakuan hukum yang tertuang dalam akta kelahiran. pasal 7 ayat (3) huruf (e) Kompilasi Hukum Islam yakni isbat nikah yang dapat diajukan ke Pengadilan Agama adalah perkawinan yang dilakukan oleh mereka yang tidak mempunyai halangan perkawinan menurut Undang-Undang No. 1 Tahun 1974..Kedua. Mengumumkan permohonan Isbat nikah, pengajuan isbat nikah mutlak dengan mengemukakan alasan serta kepentingan yang jelas, permohonan isbat nikah diajukan secara kontentius, pihak yang dirugikan terhadap permohonan isbat nikah tersebut dapat mengajukan perlawanan, pihak yang dirugikan terhadap permohonan isbat nikah tersebut dapat mengajukan intervensi selama masih dalam proses dan pihak yang dirugikan terhadap permohonan isbat nikah tersebut dapat mengajukan pembatalan perkawinan bila permohonan isbat nikah telah diputus Pengadilan Agama. Ketiga. Apabila suatu nikah sirri telah diisbatkan, maka perkawinan itu dinyatakan sah dan akad tersebut mengikat kedua belah pihak, sehingga perkawinan yang dilakukan mempunyai kekuatan hukum. Dengan akta nikah tersebut suami istri memiliki bukti otentik atas perbuatan hukum yang telah mereka lakukan, sehingga dalam kehidupan di masyarakat menjadi tenang serta Perkawinan mengakibatkan munculnya hak dan kewajiban suami istri yang harus dipelihara dan dijalankan masing-masing pihak.

Co-Authors Agus Susanta Ahmad Ridha Anak Agung Istri Sri Wiadnyani Ananta Putri Nuroktaviani Andi Novita Mudriani Djaoe Asni Asni Asni Zubair Fatihani Baso Hasim Hasim Iskandar Iskandar Iswandi Muhammad Hadi Riadin Riadin Rizal Darwis Sitti Selamita

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