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All Journal Kertha Patrika Isti`dal : Jurnal Studi Hukum Islam Anterior Jurnal Syariah: Jurnal Hukum dan Pemikiran Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman
Ahmadi Hasan
UIN Antasari Banjarmasin
Agriculture, Biological Sciences & Forestry Arts Humanities Civil Engineering, Building, Construction & Architecture Education Law, Crime, Criminology & Criminal Justice Medicine & Pharmacology Social Sciences

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Legal Culture Hybridity of the South Kalimantan Malay-Chinese in the Division of Inheritance Firqah Annajiyah Mansyuroh; Ahmadi Hasan; Gusti Muzainah
Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Vol. 21 No. 1 (2022)
Publisher : Pascasarjana UIN ANTASARI Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/al-banjari.v21i1.6861

Abstract

Cultural negotiation is essential because the process always involves conflict and differences. Malay-Chinese is one of the minority groups in South Kalimantan. This study aims to find out how Malay-Chinese culture negotiates differences in the legal culture of inheritance distribution between Chinese customary law, Malay custom, and Islamic law. This research is empirical legal research conducted under an interdisciplinary umbrella. This type of research is field research or research, empirical law. In this study, the author uses a legal sociology approach or practical juridical approach, which is an approach that looks at the legal reality in society, and a legal anthropological approach. The research findings show that Malay-Chinese negotiates differences in Islamic values and religion by choosing or combining the two cultural values. The negotiation process is carried out by applying cultural values as they are ethnic and adapt to the cultural values of Malay Islam. This cultural negotiation process then builds a hybrid Malay-Chinese identity. Resistance, their hybridity is used to survive and to fight the dominant Malay Islamic cultural values.
Mahurui Hatulang Kabalim Traditional Mediation (A Household Dispute Resolution in Central Katingan, Central Kalimantan) Ibnu Elmi Acmad Slamat Pelu; Ahmadi Hasan; Sadiani Sadiani; Rafik Patrajaya; Haris Fajrianor; Jefry Tarantang
Kertha Patrika Vol 44 No 2 (2022)
Publisher : Fakultas Hukum Universitas Udayana

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24843/KP.2022.v44.i02.p.04

Abstract

This study examined a traditional mediation of mahurui hatulang kabalim which is a local wisdom of indigenous Dayak society in Central Katingan, Central Kalimantan who has a traditional mentality and belief in resolving household disputes. Mahurui hatulang kabalim is rooted on conciliation and deliberation culture as society values transforming into the character which is manifested into mechanical solidarity. This study was an empirical legal study or so-called non-doctrinal sociological legal study. The approaches applied in this study were explanatoris approach, conceptual approach and philosophical approach. In the mediation practice of Mahurui hatulang kabalim, the mantir adat as a mediator to resolve disputes was by mangatawan masalah (knowing the problem), nyundau ije-ije (visiting respectively), ngahau ije-ije (calling respectively), Manggau jalan damai (seeking a peaceful way), manukep atei (approaching the heart). Some were successfully reconciled (sarukui haluli) and some were failed to reconcile (separate pinja). The essence of Mahurui hatulang kabalim was a traditional mediation as a repressive effort in restoring family relations as society’s traditional mentality.
KEARIFAN LOKAL DALAM PENGELOLAAN HUTAN DI KALIMANTAN TENGAH: Local Wisdom In Forest Management In Central Kalimantan Ariyadi Ariyadi; Ahmadi Hasan; Gusti Muzainah
Anterior Jurnal Vol. 21 No. 3 (2022): Anterior Jurnal
Publisher : ​Institute for Research and Community Services Universitas Muhammadiyah Palangkaraya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33084/anterior.v21i3.3597

Abstract

Prinsip kesinambungan dalam kegiatan berladang bisa dilihat dari rotasi areal yang dilakukan dalam berladang. Oleh karenanya sistem ini disebut sebagai sistem ladang berpindah. Areal awal berladang pastilah dilakukan di hutan rimba atau hutan primer. Setelah areal itu selesai dipakai untuk berladang maka mereka akan mencari areal lainnya. Karena itulah disebutkan bahwa sistem kultifasi ini disebut sebagai sistem ladang berpindah. Prinsip Kolektifitas Cara untuk mengerjakan kegiatan berladang itu tentu tidak dilakukan sendiri tapi dengan cara gotong royong secara kolektif. Dalam hal inilah prinsip kolektifitas diterapkan. Prinsip kebersamaan itu dilakukan dalam semua tahap kegiatan berladang: menebas, menebang, membakar lahan, menanam, membersihkan gulma atau merumput dan panen. 1. Hasil peneitian masyarakat dayak Kalimantan Tengah memiliki prinsip dalam menjaga lingkungan pertama mereka Prinsip Organik. 2. Sistem Subsistensi. 3. Prinsip Keanekaragaman. 4. Prinsip Kolektifitas. 5. Prinsip Kesinambungan. 6. Prinsip Ritualitas. 7. Prinsip Hukum Adat. Kedua banyaknya aturan yang dikeluarkan oleh pemerintah Indonesia dari dulu sampai saat ini tentu harus ada penyegaran ditingkat lokal sebagai benteng awal dalam menjaga lingkungan terutama dalam masalah hutan adat, maka tentu diperlukan satu aturan yang mengakomodir tentang penjagaan atau pengawasan lingkungan adat berbasis prinsi-prinsip yang berbasis kearifan lokal sehingga menjadi kepastian hukum bagi masyarakat adat yang ingin menerapkan penjagaan lingkungan
Review of Political Theory of Islamic Law Abul 'Ala Al Maududy Positive Perspective of the Political System of Indonesian Islamic Law Salafuddin Noor; Ahmadi Hasan; Nuril Khasyi'in
Syariah: Jurnal Hukum dan Pemikiran Vol 23 No 1 (2023)
Publisher : Universitas Islam Negeri Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/sjhp.v23i1.9626

Abstract

Abstract: Islam is diinullah wa rahmatan lill'aalamiin. The main sources of Islamic law are the Holy Qur'an and AsSunnah-Al Hadith of the Prophet Muhammad. Complete, systematic, and perfect Islamic treatise has been established and developed on its three main fundamental pillars namely aqidah-tauhidullah, sharia-fiqh al-worship mu'amalah, and tasawwuf-akhlaqiyah. The principle of sharia is the principle of Sunnatullah Divineyyah in the construction of Islamic Law which originates from the revelation of Allah SWT. contained in the texts of the Qur'an and Assunnah-Al Hadith of the Prophet Muhammad. In the hands and soul of the fundamentalist revolutionary thought of Abul A'la Al Maududi, the true values and principles of Islamic teachings are applied purely, solidly, and interpretatively, consistently, istiqamah and kaffah, both individually and as a group in diverse, societal, nation and state. Al Islam stands firmly on the principle of monotheism which recognizes and believes in belief in Allah SWT. as the Substance of the Maha Ahad (the unity of godhead) who has the right to be worshiped and worshiped by all His creatures, as has been the guideline and treatise taught from all prophetic and apostolic lineages, since the Prophet Adam As. to the time of the Prophet Muhammad Rasulullah SAW. Al Maududi prioritizes the aspects and implementation of pure Islamic values and principles which concern matters of Allah's sovereignty and rejects the concept of human sovereignty. Allah is the owner and maker of law (sharia) which aims to shape human life which includes matters of political, economic, educational, social, and state activities so that they become better and run according to the rules and guidelines of Islamic sharia. In this way, an atmosphere of justice is created that protects the rights of ownership and the interests of human life, so that a sense of justice, peace, order, prosperity, happiness, safety, and protection of religion, intellect, soul, property and offspring is created for all parties. The focus of Al Maududi's theory and thoughts lies in the idea of developing Islamic politics and the climax will form a pure Islamic State led by an Islamic Caliph who has been legitimized by the will and sovereignty of all Muslims-Muslims. Specifically, this aims to replace and eliminate the domination of ideology and theory by Western thinkers who are considered to be able to lead to the path of disbelief, disobedience, tyranny, and destruction. Meanwhile, the 1945 Constitution of the Republic of Indonesia states that Indonesia is a state based on law (rechtsstaat) not based on mere power (machsstaat). This implies that law must play a very important and decisive role in realizing the ideals of the Indonesian nation, as well as indicating the importance of the political system of Islamic law in the Unitary State of the Republic of Indonesia.Keywords: Al Maududi's Theory, Comparative Perspective, Indonesian Islamic Political Law.
Analisis Pembaruan Hukum Zakat Di Dalam Undang-Undang Nomor 23 Tahun 2011 Tentang Pengelolaan Zakat Ichwan Ahnaz Alamudi; Ahmadi Hasan
Isti`dal : Jurnal Studi Hukum Islam Vol 10, No 1 (2023): Islamic Law
Publisher : Faculty of Sharia and Law Universitas Islam Nahdlatul Ulama

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.34001/ijshi.v10i1.4727

Abstract

In the management of zakat is necessary for a clear legal umbrella in the form of regulations on zakat which is the foundation in the management of zakat. Along with the times, the existing regulations are sometimes considered no longer accommodate the issue of zakat management in the field, therefore the latest regulations on zakat management are needed. This study aims to try to discuss various legal updates regarding zakat, especially in zakat law. This study uses a juridical-normative approach, which is an approach based on legislation, theories, and concepts related to legal coverage of regulations in the field of zakat. The results showed that there are various regulations on zakat, ranging from ministerial regulations, presidential regulations, government regulations to laws.
Co-Authors Ariyadi Firqah Annajiyah Mansyuroh Gusti Muzainah Haris Fajrianor Ibnu Elmi AS Pelu Ichwan Ahnaz Alamudi Jefry Tarantang Nuril Khasyi'in Rafik Patrajaya Sadiani Sadiani Salafuddin Noor