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312 Documents
<![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[Penyelesaian Harta Bersama di Pengadilan Agama Indonesia (Kasus di Pengadilan Agama Jakarta Selatan) ]]>
<![CDATA[Rais, Isnawati]]>
<![CDATA[ al-'adalah Vol 15 No 2 (2018): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v15i2.2484
<![CDATA[The settlement of joint property, after husbands and wives divorced, is a crucial issue in the Religious Courts of Indonesia. According to the provisions of the Islamic Law Compilation (KHI) and Marriage Law No. 1/1974, a joint property should be divided equally if done peacefully. This research analyzes the joint property settlement after divorce in the Religious Court of South Jakarta and compares it with a number of cases in other similar institutions. This study finds out that the rules as stipulated both in the KHI and Marriage Law No. 1/1974, was not rigidly applied by the judges. Instead, the judges at the Religious Court of South Jakarta took a flexible and casuistic solution for the disputes over the sharing of joint property between divorced couples. The settlement methods used by the judges vary, depending on the case that occurs empirically. The peaceful settlement was also pursued by the Religious Court of South Jakarta, although in general, it was unsuccessful.]]>
<![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[Prospek Hukum Islam dalam Sistem Hukum Indonesia ]]>
<![CDATA[Saifuddin, Saifuddin]]>
<![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.v14i2.2516
<![CDATA[Although the majority of Indonesian citizens are Muslims, Islamic law cannot automatically apply in this country. This is because Indonesia is not a religious state and does not make religion as the state's ideology. This article analyzes the prospects of tranformation of Islamic law into the national legal system. The aim is to find a format that is in accordance with the character of the Indonesian state and does not deviate from state idiology of Pancasila . This study concludes that there are only a few ways to enforce Islamic law in Indonesia without changing the existing state order. First: through a constitution amendment. Islamic law can be transformed into positive law insofar as it is accepted by the legislative body through democratic ways. Second: through the transformation of legal material. This method is carried out by changing the material law based on secular values into a legal product based on Islamic values. Third: through regional autonomy. such as in Aceh, Banten, Madura, and Gorontalo.]]>
<![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[Pengupahan dalam Sistem Upah Indonesia dan Islam ]]>
<![CDATA[Ghofur, Ruslan Abdul]]>
<![CDATA[ al-'adalah Vol 15 No 2 (2018): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v15i2.2623
<![CDATA[The conflict between workers and employers has become a routine phenomenon in the world of labor in Indonesia. From a number of demands that have arisen in each demonstration, the issue of wages has always been the main issue voiced by the workers. The government has actually attempted to mediate this issue by issuing a regulation on Provincial Minimum Wages (UMP) and Minimum Wages for City/District (UMK). The issue of wages, however, always ranks first in the demands of the workers. This article compares the concept of wages in the capitalistic economic system with the concept of wages in Islam. The aim is to get an idea of how each system regulates the relationship between workers and employers. This study finds out that in Islamic economics, wages (ujrah) are product of a system of cooperative help which is manifested in a contract of an employment agreement. Whereas in a capitalistic economic system, labor is more valued as one type of commodity or capital goods that will produce a new value.]]>
<![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[Menggagas Fikih Responsif: Upaya Progresif Modernisasi Fikih ]]>
<![CDATA[Maulidi, Maulidi]]>
<![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.v14i2.2677
<![CDATA[This article discusses the modernization of fiqh in an effort to respond changes and developments in society. The aim is to find a solution to the legal problem (Islam), which so far seems stagnant.. This study found 3 causative factors, namely: first, the law is understood as a single entity that is not linked to other entities. In fact, the reality is that the law is closely related to other disciplines. Second, the law is understood as being untouchable, even though the law goes hand in hand with the development of reality. Third, the law is always based on normative textualism, even though there is much local wisdom that also carries philosophical values that are relevant to the legal purpose. This false assumption must begin to be deconstructed, otherwise, there will be empty space in the law (Islam). As a solution, the integrative system approach must be promoted through the transformation of taqlid qauli towards taqlid manhaji, from the linearist paradigm to the teleological paradigm.]]>
<![CDATA[The Penology of Islamic Criminal Law: Reintroduction of Islamic Penology ]]>
<![CDATA[Candra, Marli]]>
<![CDATA[ al-'adalah Vol 15 No 2 (2018): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v15i2.2783
<![CDATA[The justification for punishment is an interesting topic and undying debate among the scholars. Those who in favor of traditional approach would state that punishment is retributive in nature, whereas the opposite party would declare that punishment is for future benefits either particularly for offender or society in general. In this article, the researcher will elaborate the penological approach of punishment in Islamic criminal law. This study applies a comparative analysis based on the qualitative approach to compare the concept of punishment and its justification in the modern penology as well as in Islamic perspective. The study finds out that the justification for punishment in Islam, which is mainly contained in the hudûd and qishâsh offenses, does not deviate from what is understood by modern penology. Islamic law provides harsher punishment for serious offenses, but at the same time, it also prescribes ways on how to reduce such punishments.]]>
