Jurnal Ijtimaiyya
Ijtimaiyya journal is a journal which is managed by the Programme Pascasarajana (PPs) Universitas Islam negeri Raden Intan Lampung. First published in 2008 and regularly published two (2) times a year, in May and in November. Since 2014 this journal began in the online. The script that is loaded is the original manuscript, not yet published in any publication. Scripts can be articles, research results, scientific ideas as well as book reviews. Editors receive from the author of the Madrasah, universities, research institutions and other agencies concerned with the Islamic Community Development.
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158 Documents
<![CDATA[HADÂNAH PERSPEKTIF JAMA’AH TABLIGH ]]>
<![CDATA[Hermanto, Agus]]>
<![CDATA[ Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol. 8 No. 2 (2015): Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/ijpmi.v8i2.946
<![CDATA[Abstract : " Perspectives Hadânah Tablighis " Hadânah ismumayiz nurture children who have not (yet able to take care ofhimself ) . In the present era, has many Muslim pilgrims who focuses on propaganda sector and one of them is Tablighis. Khurûj fi sabilillah not only done by the husband, but the wife as the person in charge hadânah child's mother. Mastûrah (proselytizing efforts among women), one aim is to educate children in Islamic. Hadânah structurally is the husband'sresponsibility as the head of the household, but the task be given to his wife, Islam teaches that hadânah is the responsibility of the wife. Rights and obligations of parents towards children are trying to harness the power of which is owned as much as possible to provide suitable andappropriate education and discipline to teach their children. The rights of children that are jasadiyah, `aqliyah and rûhiyyah. In mastûrah is not allowed for children to participate in propaganda. Children entrusted to a grandmother or a close relative, and if you can not then be entrusted to another person who is able to care for children in accordance deal congregation. Cost still be given to people who take care, as the cost of radâ'ah. Law left the child relation to hadânah child is permissible, because his departure to think of religion, not to sin. Islam allows for parents to abandon children as long as his departure for religion, andthe child is entrusted to close relatives or to others by paying the cost of care.]]>
<![CDATA[PROBLEMATIKA HUKUM PROGRESIF DI INDONESIA ]]>
<![CDATA[Faizal, Liky]]>
<![CDATA[ Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol. 9 No. 2 (2016): Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/ijpmi.v9i2.947
<![CDATA[Legal Thought progressive by Satjipto Rahardjo isthe result of long thought that the application ofthe legal system in Indonesia is always static,corrupt, and does not have a structural biasagainst the law living in the community. The lawin Indonesia has lost its social base, multiculturalbase and enforced centrally in building the legalsystem. Major challenges the power of theprogressives is assured that there is a systemicproblem and structured in building a state of lawparadigm in Indonesia. Therefore, progressive lawcan serve as a paradigm in the development andenforcement of law in Indonesia.]]>
<![CDATA[IMPLIKASI HUBUNGAN PERDATA ANAK LUAR PERKAWINAN DENGAN LAKI-LAKI SEBAGAI AYAHNYA ]]>
<![CDATA[Masykuroh, Yufi Wiyos Rini]]>
<![CDATA[ Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol. 9 No. 2 (2016): Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/ijpmi.v9i2.948
<![CDATA[Based on the Constitutional Court Number 46 /PUU-VII / 2010, the civil relationship between childwith his father and his father's family based on theirblood relationship between the child and his fatherand mother, although the both do not have themarriage bound. The imperfections of maritalrelationship between the father and mother did notabolish their blood relationship and civil relationshipbetween a child and his biological father as a civilrelationship between a child and his biologicalmother. To find the right meaning of the phrase“civil relations children nonwedlock with a man ashis father” in the Constitutional Court decision No.46 / PUU-VIII / 2010, is to observe opinions fromlegal experts. Therefore, this discussion is intendedto find answers to the meaning and scope of civilrelations between children nonwedlock with a manas his father, by analyzing the opinion of a numberof academics and legal practitioners who havecompetence in this field.]]>
<![CDATA[LEGISLASI HUKUM KEWARISAN DI INDONESIA ]]>
<![CDATA[Fauzi, Mohammad Yasir]]>
<![CDATA[ Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol. 9 No. 2 (2016): Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/ijpmi.v9i2.949
<![CDATA[Inheritance law is one part of the civil law as a wholeand is the smallest part of family law. Inheritancelaw in Indonesia is still very pluralistic covers threeareas of law, namely the customary inheritance law,Islamic law and the civil law of inheritance (BW).The third system of inheritance law applies despitetogether but in reality do not always go hand inhand, and often lead to conflict. For people who areMuslims, Islamic inheritance law is based on IslamicLaw Compilation (KHI) is not a legal provision thatis imperative. Thus Islamic law for Muslims inIndonesia are voluntary (choice of law). How toshape legislation inheritance law in Indonesia, be atopic of studies in this paper.]]>
<![CDATA[KONSTRUKSI HUKUM ISLAM TENTANG PEMBATALAN DAN PENCABUTAN WASIAT ]]>
<![CDATA[Nurnazli, Nurnazli]]>
<![CDATA[ Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol. 9 No. 2 (2016): Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/ijpmi.v9i2.950
<![CDATA[Washiyah (will, testament) is the message deliveredby someone before his death with a wealth legacyor other messages outside wealth legacy. Washiyahis one of the ways used by the Muslims to getcloser to Allah at the end of his life, so thatgoodness increases. Washiyah can be done withoutthe presence of the recipient, and even carried outin writing, hence washiyah is part of the contractunilaterally. In the construction law, a washiyah canbe revoked or canceled. Revocation andcancellation, in construction law, are two differentthings. Revocation will typically be done beforethe intestate dies because there are certain reasonsthat urge washiyah revocation. While thecancellation will usually occur when nonfulfillmentof the terms that are subjective orobjective related to the washiyah. On the otherhand, the cancellation will be done with theprocedure that conform with the law. This articlewill further explore this focus.]]>
<![CDATA[ISRA’ILIYYAT DAN PENGARUHNYA TERHADAP KITAB KULLIYYAT RASA’IL AL-NUR KARANGAN SAID AL-NURSI ]]>
<![CDATA[Baihaqi, Yusuf]]>
<![CDATA[ Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol. 9 No. 2 (2016): Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/ijpmi.v9i2.951
<![CDATA[Al-Qur’an has been revealed to all mankinds as aguideline in their life. Al-Qur’an is revealed throughmutawatir method and is guaranted by Allah Almightyfrom any amendments. However there is exist themufassirun who has moulded their interpretationswith Isra’iliyyat. These elements are used wheneverthe mufassirun explains about the story of theprophets. Isra’iliyyat influence in tafseer is clearlyvisible, especially in the classical Qur’aniccommentators with the history-oriented. Isra’iliyyatalso gived visible effect on a contemporary tafseer"Kulliyat Rasa'il Al-Nur", written by an Islamicscholar and cleric from Turkey, Badi 'al-Zaman Al-Said Nursi. Although in some of his statements, hewas very harshly criticized Isra’iliyyat exist in anumber of books of tafseer. The exist of Isra’iliyyatcommentary in the "Kulliyat Rasa'il Al-Nur" verydiverse, but nevertheless the number of Isra’iliyyatquoted in the "Kulliyat Rasa'il Al-Nur" is little,compared with the other tafseer. This article willdiscuss further.]]>
<![CDATA[Studi Kritis Hadits-Hadits Kepemimpinan (Imamah) Dua Belas Imam dalam Literatur Hadits Sunni ]]>
<![CDATA[Zaki, Muhammad]]>
<![CDATA[ Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol. 10 No. 1 (2017): Ijtimaiyya : Jurnal Pengembangan Masyarakat Islam ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/ijpmi.v10i1.2354
<![CDATA[The imamah (leadership) of twelve imams is considered as a concept coming from Shi’ite tradition. Hadith literature of Sunni, however, has numerous hadith on imamah as exemplified by Shahih Bukhari, Muslim, Sunan Abi Dawud, al-Tirmidzi, al-Nasa’i, Ibn Majah, and Musnad Imam Ahmad. Although these hadith have some differences in terms of their structure, the hadith have in common in their meaning and substance. Sunni scholars consider the quality of transmitters and content of hadith on twelve imams is shahih. In contrast, Shi’ite scholars do not consider them as mutawatir. Sunni scholars of hadith are not in agreement in determining the figures considered as a twelve imam. However, they agree that all the twelve imams were from Quraish tribe and sworn in by ummah. The restriction of some imams to twelve is not absolute since there is a hadith stating that the number of imam and caliphate would emerge after the death of the Prophet saw. Muslim were obliged to put their loyalty on and obey them. The name of twelve imams derives from the fact that during their leadership, Muslims achieved the glorious period in terms of religious, scientific and political field.]]>
<![CDATA[Akar Tradisi Politik Sufi Ulama Kalimantan Barat Abad ke-19 dan 20 ]]>
<![CDATA[Haris, Didik M Nur]]>;
<![CDATA[Rahim, Rahimin Affandi Abdul]]>
<![CDATA[ Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol. 10 No. 1 (2017): Ijtimaiyya : Jurnal Pengembangan Masyarakat Islam ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/ijpmi.v10i1.2355
<![CDATA[Politics and Sufism, Two things that would never meet, There is a subjective view that the decline of Islam is due to the Sufis distancing themselves from the social and political activity. Historical facts prove that the Sufis who come to the archipelago have taught the real Islam and comprehensive in both the social, economic and political fields. This review will present historical evidence of the Sufi political tradition in the Indonesian archipelago and West Kalimantan in particular through the study of the third most popular ulamas of West Kalimantan in the 19th and 20th centuries namely AhmadKhatib al-Sambasi (1802-1879), Muhammad Basuni bin Muhammad `Imran (1885-1953) dan Guru Haji Isma’il Mundu (1870 – 1957).]]>
<![CDATA[Gagasan Reaktualisasi Teori Pidana Islam dan Relevansinya bagi Pembangunan Hukum di Indonesia ]]>
<![CDATA[Abdillah, Junaidi]]>
<![CDATA[ Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol. 10 No. 1 (2017): Ijtimaiyya : Jurnal Pengembangan Masyarakat Islam ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/ijpmi.v10i1.2356
<![CDATA[This paper describes the reform efforts of Islamic Criminal Law theory which initiated by Moslems theorists. Throughout this renewal, the author sees the potential to be the development of the development of Islamic Criminal Law in Indonesia. As far as we know that the transformation of Islamic Criminal Law (fiqh jinayah) into the National Law as still results in theories and epistemological debate in transformation effort. This paper is elaborate research with a juridical-normative approach. The analysis methods used is the general methodical elements such as interpretation and deductive-inductive also personal reflection. This paper concludes: through out the renewal of the theory in the fiqh, jinayah can be developed the theory of contemporary punishment by reactualization Islamic penalization theory. Then Islamic Criminal Law will be more down to be applied in Indonesia]]>
<![CDATA[Implementasi Kursus Pra Nikah dalam Mengurangi Angka Perceraian di Kua Pringsewu ]]>
<![CDATA[Afrizal, Afrizal]]>
<![CDATA[ Ijtimaiyya: Jurnal Pengembangan Masyarakat Islam Vol. 10 No. 1 (2017): Ijtimaiyya : Jurnal Pengembangan Masyarakat Islam ]]>
Publisher : <![CDATA[Universitas Islam Negeri Raden Intan Lampung ]]>
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DOI: 10.24042/ijpmi.v10i1.2357
<![CDATA[In Pringsewu district, divorce rates are still high. Since 2013, there were 80 divorce cases, in 2014, 89 and in 2015, 6380 divorce cases. Preservation of a marriage is not only sought after the occurrence of problems in the household, but it need before the wedding. Based on the Decree of the Director General of Islamic Guidance No. DJ.II / 542 of 2013, the Pre-Marriage Course conducted by BP4 for the bride and groom. This article describe the implementation of Pre-Marriage Courses in Pringsewu District KUA and its impact in reducing divorce rates. The conduct of Pre-Marriage Courses is still lacking or not optimal; either in terms of institutions, executors or resource persons, pre-facilities, financing, participants, and course materials. Pre-Marriage Course Policy has a stake in reducing the divorce rate, and encouraging the establishment of a sakinah family in the area]]>
