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<![CDATA[Reformasi Syariat Islam (Kritik Pemikiran Khalīl ‘Abd al-Karīm) ]]>
<![CDATA[Mahmudah, Siti]]>
<![CDATA[ al-'adalah Vol 13 No 1 (2016): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v13i1.1131
<![CDATA[Abstract: Reformation of the Sharia (Islamic Law): A Review of Khalīl 'Abd al-Karīm Thought) This article analyses the conflicting views between Egyptian Islamists and Khalīl 'Abd al-Karīm on the entity of Shari'ah (Islamic Law). According to the Islamist group, Shari’ah is a pure devine law without any influence of whatsoever and from wheresoever. It could even be used as an alternative to resist the exercises of secular and pro-Western power in Egypt. Khalīl 'Abd al-Karīm rejects this argument on the grounds that Islamic law is not pure as it also adopted pre-Islamic Arab tradition. According to Khalīl, the true Islamic Shari'a is the law born in Makkah and Madina in the presence of Arab communities bound to the traditions of ancestors. In fact, both Khalīl and the Islamists, have similar view that the true Islamic law is what had been practiced by the Prophet Muhammad during his life in Mecca and Medina. Still, the two sides have grounded their interpretation differently; Islamists interpret the concept of Islamic law through textualist historical approach, while Khalīl interpret it through contextualist historical approach. Abstrak: Reformasi Syariat Islam (Kritik Pemikiran Khalīl ‘Abd al-Karīm). Artikel ini mengulas tentang perbedaan pendapat antara kelompok Islamis Mesir dengan Khalīl ‘Abd al-Karīm dalam masalah eksistensi Syari’at Islam. Menurut kelompok Islamis syariat Islam itu murni tanpa ada pengaruh dengan apa pun dan dari mana pun. Ia bahkan bisa menjadi alternatif untuk menolak praktik kekuasaan di Mesir yang sekular dan pro-Barat. Khalīl ‘Abd al-Karīm menolak pendapat ini dengan alasan bahwa syariat Islam telah mengadopsi tradisi Arab pra-Islam di dalamnya. Menurut Khalīl, syariat Islam yang benar adalah syariat historis kontekstualis yang diturunkan pada awal detik-detik lahirnya Islam di Makkah dan di hadapan masyarakat Arab yang berpegang teguh pada tradisi nenek moyang. Menyimak dua pendapat yang berbeda ini, menurut pendapat penulis, sebenarnya, baik Khalīl maupun kelompok Islamis mempunyai ide yang sama bahwa syariat Islam yang benar adalah apa yang sudah dipraktikkan oleh Nabi Saw di Makkah dan Madinah dan bersumber dari wahyu Allah. Namun demikian, mereka telah berpijak pada sebuah penafsiran yang berbeda. Kelompok Islamisme memaknai konsep syariat Islam melalui pendekatan historis tekstualis, sedangkan Khalîl memaknainya dengan menggunakan perspektif historis kontekstualis.]]>
<![CDATA[Implikasi Hermeneutika dalam Reinterpretasi Teks-teks Hukum Islam ]]>
<![CDATA[Ridwan, Ahmad Hasan]]>
<![CDATA[ al-'adalah Vol 13 No 1 (2016): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v13i1.1132
<![CDATA[Abstract: The Contribution of Hermeneutics in re-Interpreting Islamic Legal Texts. This article examines the contribution of Hermeneutics in reinterpreting the Islamic legal texts. Hermeunetcs enters the treasures of Islamic law through active dialogs between Muslim and Western scholars, and later It becomes an integral part of the of religious discourse in understanding religious texts critically. Among a number of Muslim exponents actively offering new models of interpretation are Sayhrur and Abu Zaid. Shahrur, with the his boundary limit theory, and Abu Zaid, with his significance of intelectual meaning theory, have inspired Muslims to initiate the reform movement of thought as a critical response to the discourse of Islamic law. In the model of this new legal interpretation, hermeneutics becomes an alternative method when the traditional interpretation of Islamic legal thought fails to understand contemporary reality through the interpretation of legal texts. Abstrak: Implikasi Hermeneutika dalam Reinterpretasi Teks-teks Hukum Islam. Artikel ini menelaah tentang kontribusi Hermeneutics dalam telaah ulang terhadap teks-teks hukum Islam. Hermenetika masuk dalam khazanah hukum Islam melalui dialog sarjana Muslim dan sarjana Barat dan kemudian menjadi bagian integral dari wacana pemikiran keagamaan untuk memahami teks-teks keagamaan secara kritis. Di antara sejumlah eksponen Muslim yang aktif menawarkan model interpretasi yang baru ini adalah Sayhrûr dan Abû Zaid. Syahrûr dengan teori batas dan Abû Zaid dengan teori signifikansi makna telah menginspirasi kaum intelektual Muslim untuk memulai gerakan pembaruan pemikiran sebagai respons kritis terhadap wacana hukum Islam. Di dalam model penafsiran hukum yang baru ini, hermeneutika menjadi suatu metode alternatif ketika sistem penafsiran Hukum Islam tradisional tidak mampu untuk memahami realitas kontemporer melalui penafsiran terhadap teks-teks hukum Islam . ]]>
<![CDATA[Persepsi Perempuan tentang Poligami (Studi pada Badan Musyawarah Organisasi Islam Wanita Indonesia Provinsi Lampung) ]]>
<![CDATA[Romli, Dewani]]>
<![CDATA[ al-'adalah Vol 13 No 1 (2016): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v13i1.1133
<![CDATA[Abstract: Women's Perception Toward Polygamy (Study in the Conference Board of Islamic Indonesian Women Organization (BMOIWI) in Lampung Province) This study reviews women perception toward polygamy. In Indonesia, the case of polygamy is addressed by various Muslim women organizations differently. The ' Aisyiyah organizations, for example, argue that polygamy should be avoided, fearing the husband could not do just, and to inflict suffering in a household. Al-Wasliyah organizations argue that polygamy can be done only in emergencies; while KPMDI, a part of Golkar organization argue that polygamy is a reasonable solution for Humanbeing as Allah creates advantages for men, including their biological desire which is higher than women. This study find out that BMOIWI Lampung also approve of polygamy on condition that it must be preceded by the consent of the first wife and the approval of the Religious Court. In addition, the husband must be able to provide for financial and livelihood and to be fair to their wives and children. Abstrak: Persepsi Perempuan tentang Poligami (Studi pada Badan Musyawarah Organisasi Islam Wanita Indonesia Provinsi Lampung). Penelitian ini mengulas persepsi kaum perempuan terhadap poligami. Di Indonesia, kasus poligami ditanggapi berbagai organisasi wanita Islam secara berbeda. Organisasi 'Aisyiyah, misalnya, berpendapat bahwa poligami harus dihindari karena dikhawatirkan tidak dapat berlaku adil, dan menimbulkan penderitaan dalam sebuah rumah tangga. Organisasi Alwasliyah berpendapat bahwa poligami dapat dilakukan apabila benar-benar darurat, sedangkan KPMDI salah satu bagian dan organisasi GOLKAR berpendapat bahwa poligami merupakan suatu solusi yang wajar karena Allah menciptakan kelebihan bagi laki-laki termasuk biologisnya lebih tinggi ketimbang perempuan. Penelitian ini menemukan fakta bahwa BMOIWI Provinsi Lampung juga menyetujui poligami dengan syarat harus didahului dengan adanya persetujuan dari istri pertama dan persetujuan dari Pengadilan Agama, serta suami mampu memberi nafkah finansial maupun nafkah batin dan mampu berlaku adil terhadap istri-istri dan anak-anak mereka.]]>
<![CDATA[الإختلاف و مقارنة المذاهب عن نكاح المتعة عند العلماء الشيعة و أهل السنة ]]>
<![CDATA[Hermanto, Agus]]>
<![CDATA[ al-'adalah Vol 13 No 1 (2016): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v13i1.1135
<![CDATA[Abstract: Nikah Mut’ah (Temporary Marriage) in the Views of Sunni and Shi’i Clerics. This article analyses the different views between Sunni and Shi’i Clerics on the legitimacy of Nikah Mut’ah (Temporary Marriage). Even if both the Sunni and Shi’i clerics agree that the marriage practices were permitted by Prophet Muhammad (PBUH) during his lifetime, the two sides disagree whether or not the marriage is still allowed today. The Imami clerics argue that Nikah Mut’ah was legal only in the Prophet era. In their opinions the temporary marriages is allowed in Islam, for those in traveling or in a certain conditions .and the permission is still valid until an unspecified time. The majority of Sunni scholars, however, reject the notions, referring to a hadith that Prophet Muhammad had banned the practices of Mut’ah soon after the Battle of Hunain. الملخص: "الإختلاف و مقارنة المذاهب عن نكاح المتعة عند العلماء الشيعة و أهل السنة" ولا خلاف بين الفقهاء من السنيين والإماميين في أن نكاح المتعة كان موجودا في زمن النبيّ رخص به ولكن الخلاف بينهم. تقول الشيعة الإمامية أن المتعة كانت مباحة في صدر الإسلام أيام النبيّ وأبي بكر وصدر من إمرة عمر, وإن هذا الإباحة غير محددة بعدد, وإن المتعة تجوز في كل وقت ولكن إنسان مسافرا كان أومقيما متي استوفت شروطها. أما جمهور الفقهاء من أهل السنة (الحنفي والمالكي والشافعي والحنبلي) فإنهم يقولون إن مشروعية زواج المتعة منسوخة.]]>
<![CDATA[Penafsiran Muhammad ‘Abduh Terhadap Alquran Surat Al-Nisâ’ Ayat 3 dan 129 tentang Poligami ]]>
<![CDATA[Abdurrahman, U.]]>
<![CDATA[ al-'adalah Vol 14 No 1 (2017): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v14i1.1139
<![CDATA[Muhammad ‘Abduh is a pioneer and the founder of the Tafsîr al-Adab al-Ijtimâ’i school, a style of interpretation of the Koran that emphasizes to the beauty of language (literature) as well as to social criticism toward the improvement of society. According to Abduh, the verses 3 and 29 of Surah al-Nisa [4] does allow polygamy but with strict requirements and restrictions i.e being able to deal justly with wives. In addition, polygamy can only be done by a husband in a certain situation, such as in the inability of a wife to conceive or give birth. Beyond that, according to his view, polygamy should not be done or unlawful. In his interpretation, Abduh uses solution method (tahliliy) with a rational approach (bi al-ra’y) orientating to social demands (al-ijtimâ’i).]]>
<![CDATA[Undang-Undang Nomor 21 Tahun 2007 tentang Pemberantasan Tindak Pidana Perdagangan Orang dalam Perspektif Hukum Islam ]]>
<![CDATA[Nuraeni, Neni]]>;
<![CDATA[Kania, Dede]]>
<![CDATA[ al-'adalah Vol 14 No 1 (2017): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v14i1.1866
<![CDATA[Human Traffickingis one of the most common crimes occurs in Indonesia. To eradicate this crime, the government issued the 21/2007 of Human Trafficking Act (UU PTPPO). The statue sanctions persons committing the crime and providing protection to witnesses and victims. The law accomodate a number of penalties for the perpetrators of this crime, ranging from principal punishment, in the form of imprisonment and fine, to additional criminal and ballast. Although Islamic law does not explicitly regulate this crime, it is clearly contrary to Islamic principles of freedom, independence, equality and human dignity.]]>
<![CDATA[Peran Peradilan Islam dalam Penegakan Hukum Islam di Kesultanan Buton ]]>
<![CDATA[asni, Asni]]>
<![CDATA[ al-'adalah Vol 14 No 1 (2017): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v14i1.1938
<![CDATA[This article tries to reveal the existence of the Islamic Courts in the Sultanate of Buton to measure the extent of its role in the enforcement of Islamic Law in the past. History explains that when Islam entered the territory of Southeast Sulawesi, the kingdom of Buton changed its status to Buton Sultanate and applied Islamic law throughout the empire. Using historical approach, the researcher succeeded in revealing the fact that in the area of the past Sultanate of Buton, once stood two institutions of Islamic Court named Syarana Adati and Syarana Hukumu or Syarana Agama. The authority of Syarana Adati was to deal with criminal cases where as Syarana Hukumu or Syarana Agama took care of certain civil cases such as marriage, divorce and inheritance. Despite the separation of authority, the two institutions can be categorized as Islamic Courts because the legal system used as a backdrop was Islamic Law. The study also finds out that the two institutions play a significant role in the upholding of Islamic law in the past as they were supported by the kingdom, and a strong legal culture both among law enforcers and in the community]]>
<![CDATA[Regional Head Election (Pilkada) Dispute Settlement in the Perspectives of Sociology of Islamic Law ]]>
<![CDATA[Wagiyanto, M]]>
<![CDATA[ al-'adalah Vol 16 No 1 (2019): AL-'ADALAH ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v16i1.1982
<![CDATA[This article presents an alternative concept of resolving disputes over Regional Head Elections (Pilkada) from the perspectives of the sociology of Islamic Law. The aim is to find the possibility of obtaining better alternative dispute esolutions that meet the feelings of justice of the parties. Up to now, Pilkada dispute resolution always took the path of litigation (court), which ended in victory on the one side and defeat on the other side. Rarely, if ever, there is a dispute settlement that takes a non-litigation path to get a win-win solution. Even though there were no historical documents found in Islamic history on the Regional Head elections; But the absence of the document does not necessarily mean that Islam has no concept that can be used to solve humanitarian problems. As a religion characterized by rahmatan lil alamin (peace upon the world), Islam has a concept that can be applied to resolve disputes that refer to some principles originating from Syari'ah arguments, namely: al-Qur'an, al-Sunnah, Ijmā’ (agreement of the scholars), Qiyās (analogy), Maslahah Mursalah (benefit of society), and ‘Urf (community tradition).]]>
<![CDATA[Diskursus Pembagian Warisan Bagi Wanita: Kritik Terhadap Tafsir Sosial Al-Qâsimî dalam Mahâsin Al-Ta'wîl ]]>
<![CDATA[Fatihunnada, Fatihunnada]]>
<![CDATA[ al-'adalah Vol 14 No 1 (2017): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v14i1.1986
<![CDATA[Discourse of Women Inheritance: A Criticism to al-Qâsimi’s Social Exegesis in Mahâsin al-Ta’wil. This article examines the work of the 19th-century Damascus interpreter, al-Qasimi, in his book entitled Mahâsin al-Ta’wîl. The goal is to see whether there is a link between interpretation patterns of the figure with factors existing in his surrounding environment.. The focus of the study is emphasized on how al-Qasimi interprets verses dealing with certain social issues, especially with the differences in inheritance between men and women. This study concludes that the social condition factors significantly contributes to the formation of his interpretation.]]>
<![CDATA[Time Value of Money dalam Perspektif Hukum Islam ]]>
<![CDATA[Ilyas, Rahmat]]>
<![CDATA[ al-'adalah Vol 14 No 1 (2017): Al-'Adalah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/adalah.v14i1.1991
<![CDATA[This article reveals the Islamic view of the concept of Time Value of Money (referred by economists as positive time preference). This concept states that the value of commodities at present is higher than in the future. Time Value of Money is closely linked to the ‘discount’ concept that exists in capital and investment theory and, in practice, is used as a tool for project evaluation as well as investment decisions. This study concludes that Islam is not familiar with the concept of Time value of money. Islam only recognizes the concept of economic value of time. In Islamic view, money is simply a means of exchange, not a commodity. Similarly, the motive for money demand is to meet the needs of transaction, not for speculation.]]>
