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<![CDATA[‘Adam Al-Haraj: Aplikasi Rukhshah dalam Implementasi Hukum Islam dalam Kehidupan Masyarakat Modern ]]>
<![CDATA[Bunyamin, Mahmudin]]>
<![CDATA[ al-'adalah Vol 15 No 1 (2018): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v15i1.1975
<![CDATA[One of the principles of Islamic teachings is to ease people’s lives or to eliminate the difficulty. If in a certain occasion, people find it difficult (masyaqqah) to perform any obligations, Islam then gives a relief (rukhshah). For instance, when Muslims are travelling (safar) with a certain distance, they will get any easiness for their obligations, such as prayer. However, there is condition for the easiness. Given to the two situations, first people who travelling by air plane with hundred kilometers distance are comfortable because of the plane and they can travel fast. Another situation is people spending for ages because of the traffic jam are exhausting because of long journey. Those people who travel by plane are eligible to obtain rukhshah because they travel with hundred kilometers distance, while those who are stuck in the traffic jam are not. These situations absolutely need to be investigated.]]>
<![CDATA[Limitasi Keluar Rumah Bagi Perempuan ‘Iddah Wafat dalam Perspektif Maslahah Mursalah ]]>
<![CDATA[Baharun, Hasan]]>;
<![CDATA[Adhimiy, Syafiqiyah]]>
<![CDATA[ al-'adalah Vol 15 No 1 (2018): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v15i1.2161
<![CDATA[Although there is no shârih (clear) propotion about the prohibition on going out of the house for a woman who has just been left dead by her husband (‘iddah wafat), but jurists of the four Islamic schools have agreed that women who are iddah wafat may not leave the house except in emergencies or in hajiyah (desperate need). But then they differed about the time and limit of the ban. This study examines the prohibition on going out of the house for a woman who has just been left dead by her husband according to the ulema of ‘four schools. This study uses descriptive analysis method, with analytical techniques in the form of inductive, deductive and comparative. Based on the results of the study, it can be concluded that women in ‘iddah wafat are allowed to leave the house if there is a need that requires them to leave the house in the morning in hajiyah (needs). While for the night, she may leave the house only at times and in dharâriyah (emergency). Limitation to leave the house for women ‘iddah wafat in hajiyah or dharûriyah conditions is solely for benefit and does not contradict to the principles of maslahah mursalah.Although there is no shârih (clear) propotion about the prohibitionon going out of the house for a woman who has just been left dead by her husband (‘iddahwafat), but jurists of the four Islamic schools have agreed that women who are iddah wafatmay not leave the house except in emergencies or in hajiyah (desperate need). But thenthey differed about the time and limit of the ban. This study examines the prohibition ongoing out of the house for a woman who has just been left dead by her husband accordingto the ulema of ‘four schools. This study uses descriptive analysis method, with analyticaltechniques in the form of inductive, deductive and comparative. Based on the results ofthe study, it can be concluded that women in ‘iddah wafat are allowed to leave the houseif there is a need that requires them to leave the house in the morning in hajiyah (needs).While for the night, she may leave the house only at times and in dharâriyah (emergency).Limitation to leave the house for women ‘iddah wafat in hajiyah or dharûriyah conditionsis solely for benefit and does not contradict to the principles of maslahah mursalah.]]>
<![CDATA[Praktik Adopsi Anak di Masyarakat Bugis: Antara Pandangan Ulama dan Budaya ]]>
<![CDATA[Yusuf, Muhammad]]>;
<![CDATA[Wekke, Ismail Suardi]]>
<![CDATA[ al-'adalah Vol 15 No 1 (2018): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v15i1.2270
<![CDATA[This article reviews the tradition of adoption among Bugis people through the views of Bugis scholars and values of local wisdom. This research is a qualitative research using a content analysis approach. The study finds the fact that Bugis scholars have identified two forms of adoption practices. First, the practice of adoption as it is currently happening which change the nasab (lineage) so that it can inherit each other. Second, adoption practices that do not change the nasab. The first model is adoption that is prohibited in Islam in order to maintain the law and the descent according to the intentions of cultural values of paccing and sticking. The second model is allowed adoption. Such adoption practices are even encouraged if the motives are humanitarian motives and also in accordance with the values of the pesse culture (pacce), namely a deep sense of humanity and sibaliperri (mutual cooperation spirit).]]>
<![CDATA[History and Development of Islamic Banking Regulations in the National Legal System of Indonesia ]]>
<![CDATA[Shandy Utama, Andrew]]>
<![CDATA[ al-'adalah Vol 15 No 1 (2018): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v15i1.2446
<![CDATA[The economic crisis in 1998 caused a number of national banks to collapse. Strangely, such a great crisis turned out to have no effect on the syari’ah banking world. Even as the crisis passed, a number of new Shari'ah banks emerged, such as Bank Syariah Mandiri, Bank Permata Syariah, Bank Mega Syariah, Bank Rakyat Indonesia Syariah, Bank Syariah Bukopin, and so forth. This study examines the development of Islamic banking in Indonesia. The aim is to find out factors driving and inhibiting the growth of these banking institutions. This study uses normative legal research methods. The results shows that the Islamic banking institutions could grow and develop rapidly due to two factors: internal and external factors. On the internal side, the Shari'ah bank has a usury management system that makes it able to withstand the economic crisis; while from the external side it has to do with government support, especially after the issuance of Law Number 21 of 2008.]]>
<![CDATA[A Transformation of Islamic Law in Legislation of Domestic Violence (PDKRT) Law in Indonesia ]]>
<![CDATA[Faizal, Liky]]>
<![CDATA[ al-'adalah Vol 15 No 1 (2018): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v15i1.2509
<![CDATA[This article aims to study the transformation of Islamic Shari’a values in the foundation of the law legislation in Indonesia. This study is legal-normative in which, in its analyzing phases, it uses both qualitative techniques of primary and secondary legal materials. The findings of this study indicate that the Islamic Shari’a values have been actualized in the laws and regulations in the elimination of domestic violence in Indonesia. Transformation of Islamic Sharia values is conducted through two approaches, namely through the principles of the content of legislation, and actualization through the material legislation.]]>
<![CDATA[Islamic Jurisprudence for Diversity: From Theological-Normative Reason to Progressive Contextual Reasoning ]]>
<![CDATA[Naim, Ngainun]]>
<![CDATA[ al-'adalah Vol 15 No 1 (2018): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v15i1.2621
<![CDATA[The reality of Indonesian society is a multicultural society. Therefore, religious understanding and toleration to differences and diversity is necessary to be developed in order to create peace and harmony in the social life. This paper aims to explore the concept of Islamic Jurisprudence in the context of social diversity. This concept is important because the old fiqh concept resting on normative-theological reasonings needs to be reconstructed and replaced with contextual-progressive ones. The changes in the fiqh epistemology from normative-theological to contextual-progressive reasonings are carried out through adaptation to principles of Maqâshid al-Sharîah (basic aims of religious provisions) which are contextualized according to the social growth. The new model of fiqh constructed through combination of religious teachings and social development is expected to make a valuable contribution to the establishment of peace and harmony among all elements of Indonesia society.]]>
<![CDATA[وجوه الفلسفي للحكم الإسلامي في ضوء القرآن والسنة ]]>
<![CDATA[Hilal, Syamsul]]>
<![CDATA[ al-'adalah Vol 15 No 1 (2018): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v15i1.2622
<![CDATA[الفلسفة هي الدراسة للحصول على معرفة الحقيقة من العلوم الرياضية وغير الرياضية والعلوم الدينية. في القرن الثالث والرابع من الهجرية، وأصبحت الفلسفة دراسة مكثفة بين فلاسفة الإسلام حتى انتاجت المحصولات العلمية الضخمة في العديد من التخصصات. فلسفة الشريعة الإسلامية هي دراسة الشريعة الإسلامية منهجية عن المبادئ والأسس، والقواعد، وأسرار الشريعة الإسلامية باقتران علم الوجودي، المعرفي والقيمي. الجرجاوي في كتابه " تاج العارفين " يبحث عن حكمة وفلسفة الشريعة الإسلامية، وهو يقدم ثلاثة مناهج: فلسفة التشريع ، فلسفة وحكمة الشريعة أو فلسفة التشريع. فلسفة التشريع تبحث عن: أسسس، ومبادئ، ومصادر، وقواعد وأهداف الشريعة الإسلامية. فلسفة الشريعة تبحث عن: أسرار، والميزات وطبائع الشريعة الإسلامية. وأما حكمة الشريعة أو فلسفة التشريع تبحث عن: أسرار وأهداف كل حكم شرعيّ للبشر. القرآن والسنة هي المصادر الرئيسية لدراسة فلسفة الشريعة الإسلامية مع كل معيار. على سبيل المثال في قانون الأسرة حول الحكمة من الزواج، مثل تلبية الاحتياجات الأساسية للبشرية في استمرار النسل و تكثير عدد البشر على وجه الأرض.]]>
<![CDATA[Death Penalty For Drugs Dealers and Traffickers From The Perspective of Islamic Law ]]>
<![CDATA[Jainah, Zainab Ompu]]>;
<![CDATA[Rachmi Handayani, I Gusti Ayu Ketut]]>
<![CDATA[ al-'adalah Vol 15 No 1 (2018): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v15i1.2657
<![CDATA[This article examines the Islamic legal perspective on the application of capital punishment against drug dealers/traffickers. The aim is to find out whether these provisions are in accordance with the rules of Islamic law or not. This study uses a normative juridical approach which is carried out by examining legal norms or norms related to the object of discussion. This study finds out that Islamic law does not explicitly regulate drug crime, including determining sanctions for the dealers/traffickers. Islamic law only regulates the crime of liquor (khamer). Therefore, this criminal act can be included in the category of jarîmah ta’zîr which its legal sanctions are left to the authorities policy. Although this crime can be classified as a common crime, it is reasonable that the dealers/traffickers of the illicit goods are given severe punishment, even until sentenced to death, as this crime has a tremendously adverse effect not only for individuals but also for society and the nation as a whole. The sanction is in accordance with the principles of ushûl fiqh.]]>
<![CDATA[Kebijakan Reformasi Maqâshid al-Syarîah dan Kontribusinya dalam Formulasi Alternatif Keringanan Pidana Penjara ]]>
<![CDATA[Kamalludin, Iqbal]]>;
<![CDATA[Arief, Barda Nawawi]]>
<![CDATA[ al-'adalah Vol 15 No 1 (2018): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v15i1.2931
<![CDATA[Criminal law is often built on the paradigm of giving suffering to perpetrators of crime. This paradigm is no longer in accordance with the concept of modern punishment which focuses on efforts to foster criminals so that they would no longer repeat their actions. The changes in the paradigm of punishment, to some extent, have been accommodated by Article 73 of the Criminal Code Bill which contains alternative provisions/criminal sanctions.in jail. With this provision, a prisoner with one year or under punishment is able to repay his sentence as long as there are certain emergency conditions leading to a precarious situation/worry to him if he has to undergo consecutive penalties. This study tries to examine the new provision, using a normative juridical approach from the perspective of Islamic law. This study concludes that the paradigmatic change in punishment as shown in article 73 of the Criminal Code Bill has conformity with the perspective of maqâshid al-syarî’ah which put forward the 5 (five) main objectives in the law, namely maintaining and nurturing religion (al-dîn), soul (al-nafs), descent (al-nasl), wealth (al-mâl), and mind (al-aql).]]>
<![CDATA[Urgensi Penerapan Lembaga Dwangsom (Uang Paksa) Pada Perkara Hadhânah di Pengadilan Agama dalam Perspektif Maqâshid al-Syarî’ah ]]>
<![CDATA[Huzaimah, Arne]]>;
<![CDATA[Aziz, Syaiful]]>
<![CDATA[ al-'adalah Vol 15 No 1 (2018): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v15i1.3383
<![CDATA[This article discusses the implemention of the forced money (dwangsom institution) in the hadhânah case in the Religious Courts from the perspective of maqâshid al-shariah. This study found that the application of dwangsom sentences for hadhânah cases is very important to be applied, especially to the defendant who objects to carrying out court decisions; or default to the agreement; or there will be difficulties at the time of execution; or the plaintiff suffers a loss. In addition, implementing dwangsom in the hadhânah case will pave the way for the benefit of children who are still in the process of growth even though their parents divorce. Therefore, even if not asked by the plaintiff, the judge himself can decide the dwangsom sentence to the defendant to ensure the fulfillment of the needs of the children.]]>
