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<![CDATA[Tinjauan Hukum Islam Terhadap Upah Pembajak Sawah di Desa Klesem Pacitan ]]>
<![CDATA[Muzakki, Harir]]>;
<![CDATA[Sumanto, Ahmad]]>
<![CDATA[ al-'adalah Vol 14 No 2 (2017): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v14i2.1909
<![CDATA[This paper discusses the review of Islamic law regarding the contract of renting a tractor to plow the fields in Klesem Village, Kebon Agung Subdistrict, Pacitan Regency. The aim is to find out whether the practice is in accordance with Islamic law or not. In general, the wage contract in Klesem Village can be classified into the ijarah contract in Islamic law. The main principle in the ijarah contract is mutual benefit and prohibited from judging. Determination of wages must be clear which includes the amount of wages and the procedure for payment. This study finds out that, plow machine service providers often do not keep the time and ask for additional from the wages previously promised. Determination of wage changes and cancellation or termination of contracts unilaterally is certainly detrimental to the farmers. Thus, although in general the practice of renting tractors in the village of Klesem is legal according to Islamic law, there are still practices violating the principles of Islamic law.]]>
<![CDATA[Optimalisasi Pengelolaan Wakaf (Studi di Kabupaten Demak) ]]>
<![CDATA[Riyanto, Riyanto]]>
<![CDATA[ al-'adalah Vol 14 No 2 (2017): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v14i2.1967
<![CDATA[Waqf, as one of the Islamic social and economic institutions has enormous potentials in encouraging efforts to improve people’s economy. As a country with a huge population and the Muslim majority, Indonesia needs to explore and develops the potential of this religious institution. The combination of religious orders and social values can be utilized as a strong ideological backdrop for the government in managing waqfs so as to grow and be productive. This study tries to examine the status of land endowed in wakaf in Demak district before and after the enactment of Waqaf Law Number 41/ 2004 as well as to identify factors supporting and hindering efforts to optimize wakaf empowerment. This research used a socio-normative approach and it was conducted in several locations within Demak Regency. This study reveals that wakaf institutions in Demak Regency have not been able to improve the welfare of the community. This is because a lot of wakaf land in the area are not managed professionally and productively. Therefore, in the future, it is necessary to develop the professionalism of the Nazir (curator) so that Wakaf institutions can be developed optimally and innovatively to achieve the prosperity of muslim society.]]>
<![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[Efektivitas Sidang Keliling (Studi di Pengadilan Agama Wonogiri) ]]>
<![CDATA[Fauzi, M Latif]]>
<![CDATA[ al-'adalah Vol 14 No 2 (2017): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v14i2.2057
<![CDATA[This article examines the mobile court policy implemented by the Wonogiri Religious Court. The aim is to find out the effectiveness of the mobile court carried out in expanding access to the justice seekers, especially women. Using the step-by-step theory developed by Rolax, the researcher observes the practices of mobile session conducted by PA Wonogiri around the districts of Puwantoro and Baturetno, about 40 km away from the Wonogiri Religious Courts Office.. The study finds out that, judging from the formal procedural aspect, the mobile courts do have a relatively important role in the expansion of people's access to justice., especially for women, This expansion of access is more meaningful as an effort to provide assistance to the parties so that the time, cost, and energy they spend to attend the session could be more efficient and economical.]]>
<![CDATA[Hukum Keluarga Islam di Indonesia: dari Orde Lama hingga Orde Reformasi ]]>
<![CDATA[Rajafi, Ahmad]]>
<![CDATA[ al-'adalah Vol 14 No 2 (2017): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v14i2.2059
<![CDATA[Historically, the rule of Islamic family law existed and has been practiced since the early arrival of Islam in the archipelago. This is indicated by the phenomenon of massive application of fiqh madzhab asy-syafi’iyyah in the colonialization era.. After the day of Independence, the efforts to established Islamic family law through political institutions has begun, starting from the old order era until the reform era. The reform movement grew stronger mainly after CLD-KHI was echoed to make KHI ( Collection of Islamic Law) a new Marriage Act. Unfortunately, this movement received a negative response from a number of Islamic organizations; so the plan was canceled by the Government. Nevertheless, the struggles between liberal and conservative-fundamentalist Islamic thought still continue to this day.]]>
<![CDATA[Menjadi Muslim di Negara Multikultural: Dinamika, Tantangan dan Strategi dalam Perspektif Fikih Multikultural ]]>
<![CDATA[Tahir, Masnun]]>
<![CDATA[ al-'adalah Vol 14 No 2 (2017): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v14i2.2138
<![CDATA[Indonesian Islam is a unique one, pluralist and multiculturalist as Nahdlatul Ulama Islam, Muhammadiyah Islam, Shiah Islam, Sunni Islam and much more which has diverse consequences for its followers. As matter of fact, the diversity continues to face challenges. An Accusation against moderate and multiculturalism through violence is perpetrated by individual actors, mass organization and the most authoritatve institution that should be the guarantor of religious moderatism within the framework of Indonesian-ness. At the extreme level, the resistance is manifested in a series of intolerant actions such as expulsion.This paper aimed to present how life strategy in the nuances of multicultural from the perspective of Islamic law. The idea of fiqh that is sensitive to multiculturalism becomes important for Muslims in Indonesia to have a diversity of perspectives in the daily basis.]]>
<![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[Ijtihad Ekonomi dalam Pengelolaan Aset Wakaf ]]>
<![CDATA[Mu'allim, Amir]]>
<![CDATA[ al-'adalah Vol 14 No 2 (2017): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v14i2.2212
<![CDATA[Di dalam Fikih Islam, setiap kasus yang tidak secara tegas disebutkan ketentuan hukumnya oleh dalil secara otomatis masuk ke dalam ranah penafsiran hukum (ijtihad). Hal ini berlaku juga untuk kasus wakaf. Mengingat pelaksanaannya tidak secara detail dijelaskan dalam Aquran dan Hadits maka hal tersebut menjadi sangat terbuka bagi penafsiran yang eksibel dan dinamis. Studi ini menelaah tentang praktik wakaf pada Yayasan Badan Wakaf Universitas Islam Indonesia (UII) dan Yayasan Badan Wakaf Sultan Agung (YBSA), Semarang. Fokus persoalan pada penelitian ini adalah model ijtihad ekonomi yang dijadikan landasan dalam pengelolaan dan pengembangan wakaf. Penelitian ini menemukan bahwa fakta bahwa YBSA menjadikan seluruh aset yayasan sebagai aset wakaf meskipun sebenarnya seluruh aset yang ada merupakan hasil pengembangan dari modal wakaf (pada awalnya berupa sekolah-sekolah dasar kemudian berkembang hingga memiliki perguruan tinggi dan Rumah Sakit). Dalam kajian hukum Islam, menggabungkan modal dengan hasil pengembangan sebagaimana yang dilakukan oleh YBSA merupakan ijtihad baru dalam pengelolaan wakaf dan diistilahkan dengan ijtihad ekonomi.]]>
<![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[Konsep Maslahat dalam Menyikapi Masalah Kontemporer (Studi Komparatif al-Tûfi dan al-Ghazali) ]]>
<![CDATA[Hermanto, Agus]]>
<![CDATA[ al-'adalah Vol 14 No 2 (2017): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v14i2.2414
<![CDATA[The concept of maslahat offered by al-Ghazali is more general, compared to the concept offered by al-Tûfi. On the similarity side, both al-Ghazali and al-Tûfi alike have the principle that maslahat theory can be used as an Islamic law to address contemporary issues, although both develop this concept from the earlier scholars especially Imam Malik first pioneering. But both have different concepts, al-Ghazali emphasizes more on the criteria and definitions of the maslahat, both mu’tabarah, mulgha and mursalah, but al-Tûfi actually develops from maslahahmursalah, using much more reason and logic than al-Ghazali, even assumes that al-Tûfi seems strange compared to other figures and is considered inconsistent with his Hanbal school, nevertheless al-Tûfi remained confined to al-mu’âmalah and ‘âdat and not worship and muqaddarah territories.]]>
