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All Journal Al-Manahij: Jurnal Kajian Hukum Islam El-HARAKAH : Jurnal Budaya Islam Al-Ihkam: Jurnal Hukum dan Pranata Sosial El-Mashlahah Al-Amwal : Journal of Islamic Economic Law Unes Law Review HUMANISMA : Journal of Gender Studies Satwika : Kajian Ilmu Budaya dan Perubahan Sosial Al Hurriyah : Jurnal Hukum Islam Al-Iqtishadiyah: Ekonomi Syariah dan Hukum Ekonomi Syariah Perada: Jurnal Studi Islam Kawasan Melayu Turast: Jurnal Penelitian dan Pengabdian Al-Ihkam: Jurnal Hukum Keluarga Jurusan Ahwal al-Syakhshiyyah Fakultas Syariah IAIN Mataram Al-Ahwal Al-Syakhsiyyah: Jurnal Hukum Keluarga dan Peradilan Islam Hakam : Jurnal Kajian Hukum Islam dan Hukum Ekonomi Islam Al-Manahij : Jurnal Kajian Hukum Islam HUMANISMA : Journal of Gender Studies Al Hurriyah : Jurnal Hukum Islam MILRev: Metro Islamic Law Review USRATY : Journal of Islamic Family Law Hakamain: Journal of Sharia and Law Studies

Dahyul Daipon

Unknown Affiliation

Author-ID : 1005520

Religion Arts Humanities Economics, Econometrics & Finance Education Environmental Science Health Professions Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Physics Public Health Social Sciences Other

Published : 39 Documents Claim Missing Document

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Terorisme Dalam Perspektif Fiqih Siyasah Daipon, Dahyul
Alhurriyah Vol 16, No 1 (2015): Januari - Juni 2015
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

Sejak peristiwa serangan terhadap World Trade Center New York, maka isu teroris mulai digencarkan oleh Amerika Serikat. Berbagai upaya dilakukannya untuk mendukung gerakan anti terorisme ini. Negara yang berjulukan polisi dunia ini, memanfaatkan negara-negara yang tergabung dengan PBB sebagai â€œkaki tangannyaâ€ dalam rangka mengantisipasi teror-teror berikutnya yang mungkin akan terjadi, termasuk mengangkat isu sentral yaitu pelanggaran terhadap hak-hak asasi manusia. Belum ada defenisi yang baku terhadap terorisme ini, sehingga masing-masing negara mendefenisikan menurut kepentingan dan keyakinan mereka sendiri untuk mendukung kepentingan nasionalnya. Menurut Louis P. Pojman, terorisme diartikan sebagai kekerasan yang menimbulkan ketakutan serta kepanikan, yang ditujukan kepada masyarakat sipil atau non kombatan, dengan didasari pada kepentingan politik atau agama. â€œDalam konteks Islam: tindakan terorisme jelas merupakan perlawanan terhadap unsur pokok yang kedua dan kelima; (hifz an-nafs dan hifz al-mÄl) dari al-khamsah ad-dharuriyah. Dengan demikian tindakan terorisme ini perlu dicegah. Menurut siyasah syarâ€™iyyah, Dalam al-Qurâ€™an tindakan teroris ini disinyalir oleh Allah SWT dalam surat al-Maidah (5): ayat 33. Dalam konteks Indonesia, pemerintah dalam hal ini Dewan Perwakilan Rakyat telah mengeluarkan beberapa peraturan perundang-undangan, diantaranya: Pertama, UU no. 15 tahun 2003 Tentang Penetapan Peraturan Pengganti UU nomor 1 Tahun 2002 Tentang Pemberantasan Tindak Pidana Terorisme. Kedua, undang-undang No: 09 tahun 2013 tentang pencegahan dan pemberantasan tindak pidana dan pendanaan teroris ini.

METODE IJTIHAD ORMAS ISLAM (REFLEKSI PLURALISME PEMIKIRAN DALAM ISLAM) Daipon, Dahyul
Alhurriyah Vol 10, No 2 (2009): Juli - Desember 2009
Publisher : IAIN Bukittinggi

Ijtihad (individual interpretation and judgment) is a kind of human being rational activity which is developed maximally to produce an Islamic canon law (hukum syara’). According to some theories given by the Islamic scholars (ulama) stated that ijtihad can be used towards some problems related to the canon laws which have no neither any basic foundation in the Koran nor perceptional law (nash zhanny) yet. Ijtihad can not be used by every person, except for those who has capacity and integrity related with the Islamic law. The ijtihad movement has been started since the period of Prophet Muhammad, and then continued by his disciples, also by the after disciples even continued until this era. Inside of the Indonesian state system, there are a lot of social organizations involved in an effort attempting to apply the ijtihad system. For instance, Indonesian Scholars Assembly (MUI), the assembly of Tarjih Muhammadiyah, the assembly of NU with the system of searching for the roots problem (Bahsul Masail), and PERSIS by way of each Hisbah council. Every organization has each method and characteristic to take a law as the decision.

MENYOAL HUKUMAN MATI DALAM ISLAM (SEBUAH TINJAUAN DARI AYAT DAN HADIS) Daipon, Dahyul
Alhurriyah Vol 16, No 2 (2015): Juli - Desember 2015
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

There are a couple of Regulation Legislation concerning the death penalty for a criminal offense in Indonesia. Act like No.7/Drt/1955 on Economic Crime, Law no. 22 of 1997 concerning the Crime Narcotics and Psychotropic Substances, Law no. 31 of 1999 as amended by Law no. 20 of 2001 on the Corruption, Law no. 26 of 2000 concerning the Crime Against Human Rights, Government Regulation Anti-Terrorism Act which was passed into law. There are two camps that emerged in the application of the death penalty; The first is a faction who opposed the application of the death penalty in law in Indonesia, with a variety of reasons that mostly associated with human rights abuses (human rights) the right to life. On the basis of Article 28A of the 1945 Constitution which states "every person has the right to live and to defend life and living" and foreign treaties, such as the International Covenant on Civil and Political Rights (ICCPR), which regulates the right to life (right to life), which states in article 6 ayat1 "every human being has the right to live and gets right to the protection of the law and no one can deprive it". The second camp is a positive law in Indonesia itself. There are many laws and regulations in Indonesia that still apply the death penalty within its provisions. This was affirmed by a statement in explanation of Article 9 (1) of Law no. 39 of 1999 on Human Rights which basically restricts the right to live in two respects, namely abortion for the sake of her mother's life and is based on a court decision in a death penalty case. Apart from the above polemic, when associated with Islamic law, in fact in the Qur'an and Hadith have set the death penalty for criminals who consequently superb as mentioned. As against perpetrators hirabah, qishas penalty for murder, criminal adultery, rebellion and apostasy.

KEBERAGAMAN YANG MENYAPA STUDI ANALISIS TERHADAP FIQH IKHTILAF HASAN AL-BANNA Daipon, Dahyul
Alhurriyah Vol 11, No 1 (2010): Januari - Juni 2010
Publisher : Institut Agama Islam Negeri (IAIN) Bukittinggi

The difference is sunnatullah or the Godâ€™s certainty and fitrah (tithe). Allah SWT has explained in the holy Qurâ€™an that human being is created from such kinds of ethnics, nations, skin colors also different language. On the other hand, the difference is a Godâ€™s mercy for all human beings even for Moslems, thus they have freedom of certain attitudes. On the other way, the unification competes with the natural law itself. Since the prophet era until now, the difference will be emerging even ever after. The caliph Umar bin Abdul Aziz said that â€œI even hate if some companions of Prophet Muhammad were not being at odds with each others. If they had no any differences each others, then we ould never have any dispensations (rukhsah).â€ Imam Syahid Hasan Al-Banna as a leader of a missionary endeavor (dakwah) stated on his written that he believed if the difference (ikhtilaf) in the case of branch (furu)â€™ was a must that would happen. So that, the efforts for managing and organizing to shape the difference (ikhtilaf) being a positive energy was an urgent effort that must be done at the time. His success for leading an organization of missionary endeavor (dakwah) of Ikhwanul Muslimin was very affected by his wisdom for managing and organizing the difference (ikhtilaf) in his era.

Hukuman Mati Bagi Koruptor Pada Saat Keadaan Tertentu (Pandemi COVID-19) Perspektif Hukum Nasional dan Hukum Islam Daipon, Dahyul
Al-Manahij: Jurnal Kajian Hukum Islam Vol 15 No 1 (2021)
Publisher : Fakultas Syariah IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/mnh.v15i1.4579

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.

Measuring "Village Regulations" in Urban Community Relations in the City of Bukittinggi, West Sumatra Helfi Helfi; Fajrul Wadi; Beni Firdaus; Dahyul Daipon
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 16 No. 1 (2021)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v16i1.4340

Migrant workers usually come to a city for economic reason as cities are still deemed to provide much available economic opportunities. Urban communities, on the other hand, typically preserve village regulation that they specifically formulate in dealing with comers like what occurs in Bukittinggi, West Sumatra. On the basis of it, this article aims to portray the village regulation taking sample at the Campago Guguak Bulek Nagari, Mandiangin Koto Selayan, Bukittinggi, West Sumatra. The research problems are on the current village regulation from its establishment, form, dissemination, sanction, stratification of legal subjects, and the effect as well as how the regulation will look like in the future. This is a qualitative normative research using in-depth interview with comers who directly deal with local regulations as well as local communities as the one who preserve the regulation. It found that regulations at Bukittinggi emphasize protection of the local economy and socio-cultural aspect. More specifically, it aims to regulate life together, protect rights and obligations as well as social institutions, maintain safety and order, and improve community welfare. This all make the village regulation deserve for future preservation. (Salah satu alasan perantau mendatangi sebuah kota biasanya adalah faktor ekonomi. Kota-kota besar hingga hari ini masih dianggap menawarkan banyak peluang ekonomi. Masyarakat kota, di sisi lain, biasanya memiliki berbagai aturan khusus bagi para pendatang seperti yang terjadi di Bukittinggi, Sumatera Barat. Dari situ, artikel ini ingin memotret hubungan antara aturan lokal di Bukittinggi dengan para pendatang di situ, khususnya di Kelurahan Campago Guguak Bulek, Mandiangin Koto Selayan, Bukittinggi, Sumatra Barat. Pertanyaan penelitian ini adalah seputar peraturan kampung yang berlaku mulai dari pembentukan, bentuk-bentuk, sosialisasi, sanksi, subyek hukum, dan efeknya. Selain itu, akan dilihat juga bagaimana prediksi akan ‘nasib’ peraturan ini di masa mendatang. Penelitian ini bersifat normatif-kualitatif dengan wawancara mendalam kepada para pendatang maupun komunitas lokal sebagai salah satu metode penggalian data utamanya. Hasilnya menunjukkan bahwa aturan-aturan tersebut menitikberatkan pada perlindungan sosial—ekonomi lokal, utamanya perihal aturan-aturan hidup berdampingan, perlindungan hak dan kewajiban, pranata sosial, jaminan keamanan dan ketentraman, serta peningkatan kesejahteraan. Inilah yang membuat peraturan tersebut layak untuk tetap berlaku hingga di masa mendatang)

KOMPARATIF HUKUM ACARA PIDANA POSITIF DAN HUKUM ACARA PIDANA ISLAM (JINAYAH) ACEH DALAM PROSES PENYIDIKAN Dahyul Daipon
El-Mashlahah Vol 10, No 1 (2020)
Publisher : INSTITUT AGAMA ISLAM NEGERI PALANGKA RAYA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/maslahah.v10i1.1780

AbstractThis research aims to examine the differences of investigation process between the book of Procedural Criminal Law Constitution (KUHAP) or the Constitution number 8 of 1981 about Positive Procedural Criminal Law and Qanun Aceh number 7 of 2013 about Jinayat Procedural Law. The method used is the yuridis normative law research method. The Identification of problem is How is the investigation process based on the book of Procedural Criminal Law Constitution (KUHAP)? How is the investigation process based on Qonun Aceh number 7 of 2013 about Jinayat Procedural Law? What is the differences of investigation process based on Positive Procedural Criminal Law and Qanun Aceh number 7 of 2013 about Jinayat Procedural Law? The Result of analysis is Investigation process in KUHAP starts of the Investigation. Enforcement, Examination, Settlement, and Submition the case file to the public presecutor, it is process of investigation that written in the Constutition number 7 of 2013 about Jinayat Procedural Law. It mentions in verse 110 until 132. The differences of investigation process based on Positive Procedural Criminal Law and Qanun Aceh number 7 of 2013 about Jinayat Procedural Law are (1)related to paradigms of investigation description that different managed, (2) related to the investigator authority, and (3) related to the direct investigation of crime/jarimah. AbstrakTujuan penelitian ini ialah untuk mengkaji perbedaan proses penyidikan antara Kitab Undang-Undang Hukum Acara Pidana (KUHAP) atau Undang-Undang nomor 8 tahun 1981 tentang Hukum Acara Pidana Positif dengan Qonun Aceh Nomor 7 Tahun 2013 Tentang Hukum Acara Jinayat. Adapun metode yang digunakan ialah metode penelitian hukum normatif yuridis (yuridis normative). Rumusan masalahnya ialah Bagaimana Proses Penyidikan menurut Kitab Undang-Undang Hukum Acara Pidana (KUHAP)? Bagaimana Proses Penyidikan menurut Qonun Aceh Nomor 7 Tahun 2013 Tentang Hukum Acara Jinayat? Apa Perbedaan Proses Penyidikan menurut Hukum Acara Pidana Positif dan Qonun Aceh Nomor 7 Tahun 2013 Tentang Hukum Acara Jinayat? Adapun hasil dan pembahasannya ialah Proses Penyidikan menurut KUHAP ialah mulai dari Penyelidikan. Penindakan, Pemeriksaan, Penyelesaian dan serta penyerahan berkas perkara kepada Jaksa Penuntut Umum, Bahwa proses Penyidikan yang tercatum di dalam Undang-undang Nomor 7 Tahun 2013 Tentang Hukum Acara Jinayat ialah tercantum di dalam Pasal 110 sampai dengan Pasal 132. Adapun terkait Perbedaan Proses Penyidikan menurut Hukum Acara Pidana Positif dan Qanun Aceh Nomor 7 Tahun 2013 Tentang Hukum Acara Jinayat ialah (1) terkait tentang paradigma penjelasan penyidikan yang diatur berbeda, (2) terkait tentang wewenang penyidik dan (3) terkait dengan penyidikan langsung tindak pidana/jarimah.Kata Kunci: Proses, Penyidikan, Qonun, Aceh,

REACTION OF ULAMA ON FATWA CONTEMPORARY YUSUF AL-QARADHAWIY ABOUT SUICIDE BOMBING Dahyul Daipon
Al-IHKAM: Jurnal Hukum Keluarga Jurusan Ahwal al-Syakhshiyyah Fakultas Syariah IAIN Mataram Vol. 12 No. 1 (2020): Juni
Publisher : Universitas Islam Negeri (UIN) Mataram

Fatwa Yusuf Al-Qaradhawiy about "Suicide Bombing" was born to respond to the bombing of istisyhaad "looking for shaheed" several times. In this case, Yusuf Al-Qaradhawiy said that using bombs as a tool and weapon that can kill enemy forces even your self is in the context of facing the enemy of Allah who is strong and sophisticated in his weapons where he relies on several arguments that include both the text of the doctrine (pen. Nash) or according to reason. The methodology used by Yusuf Al-Qaradhawi in his fatwa is to use the iqtihad intiqa’i method. This fatwa is for Qardhawiy indeed in the context of defending religion by taking into account at least three conditions namely First, knowing that the war that he followed was a war that was prescribed in religion (masyru'iyah). Second, jihad is carried out by the order of the leader (imam). Third, consider every action to be saved (not killed). Therefore there is no word of surrender or submission to be killed easily by unbelievers.

PENCULIKAN ANAK (ANTARA REALITAS DAN RESPONSIF NORMATIFNYA MENURUT PIDANA ISLAM) Dahyul Daipon
HUMANISMA : Journal of Gender Studies Vol 1, No 1 (2017): Januari-Juni 2017
Publisher : Institut Agama Islam Negeri (IAIN) 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.

Manjalang Niniak Mamak: Makna komunikasi verbal dan non-verbal di Nagari Gunuang Malintang Kecamatan Pangkalan Luhak Limo Puluah Kota Elfiani Elfiani; Dahyul Daipon; Basri Na'ali; Fajrul Wadi; Hendri Hendri
Satwika : Kajian Ilmu Budaya dan Perubahan Sosial Vol. 6 No. 1 (2022): April
Publisher : Universitas Muhammadiyah Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22219/satwika.v6i1.20789

Tujuan penelitian ini untuk menganalisis makna komunikasi verbal dan nonverbal yang terdapat pada Tradisi Manjalang Niniak Mamak di Nagari Gunuang Malintang. Hal ini dilatarbelakngi oleh seiring kemajuan teknologi dan perkembangan zaman kebiasaan saling mengunjungi oleh sebagai orang sudah mulai berkurang bahkan ada yang sudah hilang dikarenakan mereka memilih melaksanaknya secara online namun pada masyarakat Nagari Gunuang Malintang tetap menjaga hal tersebut dengan Tradisi Manjalang Niniak Mamak yang dilaksanakan setelah hari raya Idul Fitri yang diikuti oleh seluruh lapisan masyarakat. Metode penelitian yang digunakan yaitu etnografi dengan pengumpulan data melalui observasi, wawancara dan dokumentasi. Sehingga hasil didapatkan temuan bahwa Tradisi Manjalang Niniak Mamak dimulai dengan pawai dari balai adat hingga istana tuan rumah. Peserta pawai disepanjang jalan membaca syair, diiringi alat musik rebana. Tradisi melestarikan budaya tradisi nenek moyang, ini bentuk nyata penghargaan kepada niniak mamak yang terkandung nilai religius, nilai ukhuwah dan nilai akhlak. Adapun makna komunikasi verbal pada Tradisi Manjalang Niniak Mamak yaitu pada prosesi salam samba melalui salam samba dengan makna bahwasanya niniak mamak harus di muliakan. Selanjutnya makna komunikasi nonverbal pada Tradisi Manjalang Niniak Mamak seperti tingkuluak tanduak bundo kanduang, pakaian niniak mamak. Tradisi Manjalang Niniak Mamak memiliki makna sebagai ajang silaturahmi dan komunikasi secara lansung pada saat lebaran atau hari hari tertentu yang dilakukan oleh masyarakat Nagari Gunuang Malintang kepada pemimpin dalam kaum mereka seperti niniak mamak, dubalang, bundo kanduang dengan kemenakan. Kemudian dalam Tradisi Manjalang Niniak Mamak terdapat simbol simbol yang diinterpretasikan oleh masyarakat kepada makna pesan verbal dan nonverbal. The purpose of this study was ti analyze the meaning of verbal and nonverbal communication contained in the manjalang niniak mamak tradition in Nagari Gunuang Malintang. Ths is motivated by the advancement of technology and the development of the era Along with technological advances and the development of the times, the habit of visiting each other by people has begun to decrease and some have even disappeared because they chose to it online, but the Nagari Gunuang Malintang community still maintains this with the tradition of manjalang niniak mamak which is carried out after Eid al-Fitr or before entering the month of ramadhan which is followed by niniak mamak, clerical scholars, clerever cadiak pandai, bundo kanduang and all levels of society. The tradition of manjalang niniak mamak begins with a parade called arak iriang or “baaghak” from the traditional hall to the host’s palace. Parade participants along the way read poetry, songs written on books and accompanied by a tambourine musical instruments plus a traditional umbrella. This tradition aims to preserve the culture of ancestral traditions, this activity is a tangible form of appreciation for niniak mamak, especially for nephews and nephews. The meaning of verbal communication in the manjalang niniak mamak tradition is in the procession of samba greetings through samba greetings with the meaning that niniak mamak are people who must be honored. Furthermore, the meaning of nonverbal communication in the manjalang niniak mamak tradition can be seen In the clothes worn by participants such as the tingkuluak tanduak bundo kanduang clothing which symbolizes the greatness of a Minangkabau woman, then the niniak mamak clothing which is a traditional dress which illustrates that niniak mamak is a leader and then jamba which sysbolizes that respect for niniak mamak.

Co-Authors Abul Khair Adriyeni, Adriyeni Adriyeni Alfin, Aidil Aulia, Ulfita Basri Na'ali Basri Naali Beni Firdaus Bustamar Bustamar Bustamar Bustamar, Bustamar Demiral, Ferik Elfiani elfiani, elfiani Fajri, dion Fajrul Wadi Fajrul Wadi Fauzan . Febrina Sari Hamdani Hamdani Handayani, Setia Helfi Helfi, Helfi Helfi, Helfi - Hendri Hendri Hendri Hendri Hendri Hendri Hendri Hendri Hendri, Hendri Hoirol Anuar Mak Din Ismail Ismail Mhd Asyraful Badri Miswardi Muhamad Rezi Muhammad Hanif Muhiddinur Kamal Putri, Yulinda Dewi Rahmat Hidayat Rahmat Hidayat Rahmiati Rahmiati Rahmiati Rahmiati Rizky Al Ikhsan Saiful Amin Samiran, Fahmil Samiran, Fahmil Sari, Febrina Setia Handayani Wadi, Fajrul Wahyuni, Zikra

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