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<![CDATA[KONSEP COORPORATE SOCIAL RESPONSIBILITY DALAM MEWUJUDKAN KEADILAN DALAM PERSPEKTIF ISLAM ]]>
<![CDATA[Ardiansyah Ardiansyah]]>
<![CDATA[ Al-'Adl Vol 12, No 1 (2019): Al-'Adl ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Kendari ]]>
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DOI: 10.31332/aladl.v12i1.1386
<![CDATA[The concept of Corporate Social Responsibility in Indonesia has not run effectively, CSR is a form of the company's commitment to participate in sustainable economic development to improve the quality of life and benefits that are beneficial, both for the company itself, the local community, and society in general. the implementation of CSR aims to enable the company to carry out its business activities properly and minimize the risks that arise from the surrounding community and from the environment in which they conduct business activities. This paper is a literary study that will raise the concept of CSR in relation to the concept of justice in Islamic perspective, from here the author tries to review this CSR concept with the concept of justice in Islamic perceptions where Islam is fair in all forms of business and business not just achieving profit for employers but also the responsibility to the community and the environment for balance.]]>
<![CDATA[BAYI TABUNG DALAM PANDANGAN ISLAM ]]>
<![CDATA[Muh. Idris]]>
<![CDATA[ Al-'Adl Vol 12, No 1 (2019): Al-'Adl ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Kendari ]]>
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DOI: 10.31332/aladl.v12i1.1383
<![CDATA[The urgency of this study looks further at the current problem regarding IVF, which until now is still reaping polemics. The analytical method used is descriptive with the results of analysis of findings that legally, babies produced from insemination have two kinds, namely permitted with records of sperm taken from sperm originating from legitimate husband and wife, and planted in the womb of the wife (not the womb of people others) and is not permitted, if the donations are from other men as well as from other women. The author's views on IVF that it is okay provided that the sperm taken is sperm that comes from a legitimate husband and wife, and planted in the womb of the wife (not the womb of another person) and also handle it is a doctor who is an expert from women is not allowed and the opposite sex (man).]]>
<![CDATA[KONTRADIKTIF HADIS HUKUM ZIARAH KUBUR PERSPEKTIF FILSAFAT HUKUM ISLAM ]]>
<![CDATA[Nurhadi Nurhadi]]>
<![CDATA[ Al-'Adl Vol 12, No 1 (2019): Al-'Adl ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Kendari ]]>
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DOI: 10.31332/aladl.v12i1.1379
<![CDATA[The tomb pilgrimage is to visit someone's grave with the intention of praying for him and take the lesson someday. Including sunnah pilgrimage to the tomb of the Prophet and will get intercession from him. In the beginning of Islam, the pilgrimage of the grave was forbidden by the Shari'ah. The wisdom of the prohibition of the grave pilgrimage before its disyari'at, namely because the companions of that period were still close to the time of ignorance. The purpose of the grave pilgrimage is to provide benefits to the grave pilgrims, namely to take ibrah, soften the heart, remind death and remind of the existence of the hereafter. Besides that it also benefits the inhabitants of the tomb, namely greetings (do'a) from the pilgrims. The law of pilgrimage is the sunnah. When the grave pilgrimage (do'a) salam to the grave expert, do not sit on the grave and step on it, do not slaughter animals in the grave, may not bernadzar to people who have died in the cemetery and so forth. The pilgrimage of the grave is not bid'ah because the Messenger of Allah made a pilgrimage to the grave of his mother.]]>
<![CDATA[Metode Pengajaran Qira'ah ]]>
<![CDATA[Beti Mulu]]>
<![CDATA[ Al-'Adl Vol 3, No 1 (2010): Al-'Adl ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Kendari ]]>
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DOI: 10.31332/aladl.v3i1.870
<![CDATA[Reading (qira’ah) is one process to find the language. It can be done directly for the children (acquisition) to find the first language and can be done consciously for adults whose study the second language by learning formally. The teaching reading method is the system working to easy application activity which connects the present of the subject to find the meaning of letter in the reading text. The purpose of the reading teaching is to growing and improving the reading skill which consists of: to recognize the Arabic alphabet or letter symbols and to understand the reading content. In the teaching reading method is appropriated by the kind and the teaching purpose is the partial method is used to recognize symbols or alphabet Arabic which is can be compound word, and the analysis method is used to understand reading content by several methods like Reading aloud, strategy of random text, reading guide, reading silent etc.]]>
<![CDATA[Legislasi Peraturan Daerah Partisipatif ]]>
<![CDATA[La Ode Muhammad Iman Abdi Anantomo Uke]]>
<![CDATA[ Al-'Adl Vol 9, No 2 (2016): Al-'Adl ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Kendari ]]>
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DOI: 10.31332/aladl.v9i2.680
<![CDATA[Local Regulation legislation is the constitutional mandate of Article 18 (6), which reads "Local Government reserves the right to stipulate Regional Regulations and other regulations to implement autonomy and duty of assistance". In the implementation of legislation as a form of regional autonomy based on Law Number 23 Year 2014 on Regional Government, the public is entitled to provide input, either orally or in writing to the legislature as part of community participation in the area. The purpose of parsitipasi and community participation is to produce insights and perceptions that are useful from the communities involved (public interest) in order to improve the quality of decision-making, because people who are potentially affected as a result of the policy interest groups (interest groups), so that decision makers can capture the views, needs, and expectations of the community and the group, and then pour it into a concept that will be formed into regional regulation. Although public participation is less than ideal and not a guarantee that a law which generates will be effective in the community, but at least a step participatory adopted by the legislature in each establishment of laws, is expected to encourage the public to accept the presence of a Constitution.]]>
<![CDATA[Hukum Hibah dan Permasalahannya ]]>
<![CDATA[Kamaruddin Kamaruddin]]>
<![CDATA[ Al-'Adl Vol 1, No 1 (2008): Al-'Adl ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Kendari ]]>
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DOI: 10.31332/aladl.v1i1.749
<![CDATA[Dalam ajaran agama Islam, Seseorang boleh menyerahkan/menghadiahkan atau memberikan harta miliknya kepada seseorang diwaktu ia masih hidup atau ia boleh menyatakan pemberiannya diwaktu ia masih hidup, tetapi pelaksanaan pemindahan milik itu boleh dilakukan setelah ia meningal dunia. atau ia memberikan kepada seseorang sesudah ia mati melalui surat wasiat. Hukum Islam membenarkan kedua cara ini, tetapi penyerahan inter vivos tidaklah ada batas mengenai jumlahnya, sedangkan penyerahan dengan surat wasiat terbatas pada sepertiga dari harta peninggalan yang bersih. Hukum Islam mengizinkan seseorang, memberikan sebagai hadiah semua harta miliknya ketika hidupnya, tetapi hanyalah sepetiga dari harta benda itu dapat diberikan dengan surat wasiat. Pertimbangan hukum Islam nampaknya ialah untuk menghalangi seseorang yang meninggalkan surat wasiat mencampuri cara pembagian harta peninggalannya antara ahli-ahli warisnya menurut hukum, sesungguhnya ia dibolehkan memberikan suatu bagian yang tertentu, sebanyak-banyaknya sepertiga, kepada orang lain diluar keluarganya. Tetapi juga ternyata bahwa yang memegang harta milik, dalam batas-batas yang tertentu, dapat mengalahkan pelaksanaan ketentuan-ketentuan hukum dengan jalan memberikan, seluruhnya atau sebagai manapun juga dari harta miliknya ketika hidupnya kepada salah seorang dari anak lelakinya,asal saja ia memenuhi beberapa syarat yang tertentu.]]>
<![CDATA[KEKERASAN DALAM IMPLEMENTASI KELUARAGA BERENCANA (KB) TERHADAP PEREMPUAN DALAM PERSPEKTIF ISLAM ]]>
<![CDATA[Robiatul Adawiyah]]>
<![CDATA[ Al-'Adl Vol 12, No 1 (2019): Al-'Adl ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Kendari ]]>
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DOI: 10.31332/aladl.v12i1.1382
<![CDATA[The Family Planning grows rapidly in Indonesia as the implementation of government policy. This program has been planned to improve Indonesian people’s prosperity. The effectiveness of this program has been driven by the involvemen of government and society in communication, education and information (KEI). However, there is a tendency that the successful program conceals another side of the coin, that is gender inequality. This article tries to highlight women participation in this program which is motivated by an ideology impacting on their way of life. The different social status of man and woman which places women on subordinate position and sets them as the fragile one has made them become suspectible of violence, including on reproduction organs, which the use is of a matter of individual right. On the other side, religion and patriarchal culture play significan role in improving women participation in this Family Planning.]]>
<![CDATA[KEPASTIAN HUKUM DALAM PENYELESAIAN KASUS PIDANA MELALUI HUKUM ADAT DITINJAU DARI SISTEM HUKUM NASIONAL ]]>
<![CDATA[Basrawi Basrawi]]>
<![CDATA[ Al-'Adl Vol 13, No 1 (2020): Al-'Adl ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Kendari ]]>
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DOI: 10.31332/aladl.v13i1.1723
<![CDATA[Hukum adat merupakan hukum tidak tertulis yang secara konstitusi diakui oleh Negara berdasarkan Pasal 18B Ayat (2) Undang – Undang Dasar Negara Republik Indonesia TAhun 1945. Hukum adat mempunyai arti yang sama yaitu sebagai rangkaian norma yang hidup di dalam mayarakat dan mengatur tingkah laku yang bertujuan untuk terciptanya suatu ketertiban dalam masyarakat. Dalam berbagai persoalan yang diselesaikan dengan melalui lembaga Adat adalah bentuk kepastian hukum, sama halnya dengan putusan yang dilahirkan melalui sistem peradilan hukum positif di Indonesia. Hal yang menjadi perbedaan adalah hukum adat yang berlaku di Indonesia tidak tertulis dan tidak dibuat oleh lembaga legislatif. Apa yang terjadi saat ini di tengah – tengah para pencari keadilan, menganggap kepastian hukum hanya ada pada sistem peradilan positif di Indonesia, sehingga muncul suatu permasalahan bagaimana kepastian hukum dalam penyelesaian pidana melalui hukum adat ditinjau dari sistem hukum nasional. Tujuan penelitian ini untuk mengetahui bagaimana kepastian hukum dalam penyelesaiaan kasus pidana melalui hukum adat ditinjau dari sistem hukum nasional. Penyelesaian hukum adat merupakan produk kepastian hukum dalam sistem hukum nasional dan sangat penting untuk mendasari pembangunan hukum nasional. Penyelesaian hukum adat juga mendorong transformasi pemikiran masyarakat untuk memahami nilai-nilai kearifan lokal, norma-norma yang hidup di dalam masyarakat sebagai bagian dari perangkat hukum Negara yang kedudukannya dilegitimasi secara konstitusi. Sehingga apa yang menjadi kesimpulan dalam penyelesaian melalui hukum adat merupakan suatu kepastian hukum sebagai dasar legitimasi dari sistem peradilan hukum nasional yang bertujuan menciptakan ketertiban dan mengembalikan keseimbangan yang hilang di tengah-tengah masyarakat.]]>
<![CDATA[DINAMIKA POLITIK HUKUM PERLINDUNGAN ANAK DI INDONESIA ]]>
<![CDATA[Asni Asni]]>
<![CDATA[ Al-'Adl Vol 12, No 2 (2019): Al-'Adl ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Kendari ]]>
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DOI: 10.31332/aladl.v12i2.1656
<![CDATA[Perlindungan terhadap seluruh warga negara Indonesia sebagai amanat konstitusi harus terimplementasi dalam peraturan hukum yang berlaku di Indonesia, termasuk perlindungan terhadap anak. Anak dengan segala keterbatasannya harus mendapatkan perlindungan khusus karena anak adalah generasi pelanjut yang akan menegakkan peradaban dan masa depan bangsa di masa datang. Tulisan ini menguraikan tentang perlindungan anak dalam politik hukum di Indonesia, menelusuri langkah-langkah yang telah ditempuh negara dalam memberikan perlindungan terhadap anak dari waktu ke waktu, baik dalam kebijakan hukum maupun dalam penerapannya oleh lembaga-lembaga terkait. Tulisan ini menemukan bahwa pasca amandemen konstitusi tampak perkembangan signifikan dalam instrumen hukum perlindungan anak di Indonesia namun dalam implementasinya masih terdapat banyak kendala yang harus menjadi perhatian di masa-masa mendatang.]]>
<![CDATA[TRACKING THE VALIDITY OF PROFESSION WAQF IN A POSITIVE LEGAL PERSPECTIVE IN INDONESIA ]]>
<![CDATA[Athoillah Islamy]]>;
<![CDATA[Doni Setiadi]]>
<![CDATA[ Al-'Adl Vol 13, No 1 (2020): Al-'Adl ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Kendari ]]>
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DOI: 10.31332/aladl.v13i1.1681
<![CDATA[In realizing the benefit and social justice of waqf goals, efforts to innovate the management of waqf forms in Indonesia are inevitable. This study aims to find the legality of profession waqf in the review of the Waqf Law in Indonesia on the implementation of profession waqf. This type of research is literature review. Meanwhile, the type of legal research approach in this research is normative legal research. The source of this research data in the form of a variety of literature that explains the concept of profession waqf. While the knife analysis used in this study, namely Law Number 41 of 2004, Compilation of Islamic Law (KHI) and Government Regulation Number 28 of 1977. This study concludes two big conclusions. First, profession waqf is a form of innovation of waqf instruments aimed at increasing the benefit of waqf for public benefit. Second, the existence and purpose of profession waqf is in line with positive law in Indonesia which explains that waqf aim at the general welfare by utilizing the potential and economic value of waqf]]>
