JURNAL MAHKAMAH
Jurnal Mahkamah adalah Jurnal Ilmiah Berkala yang memuat artikel hasil penelitian mupun artikel konseptual di bidang Ilmu Hukum dan Hukum Islam. Jurnal Mahkamah diterbitkan oleh Fakultas Syaria'ah Institut Agama Islam NU (IAIM NU) Metro Lampung. Redaksi membuka kesempatan kepada para Kademisi, Dosen, Peneliti, Guru, Mahasiswa dan LSM untuk berpartisipasi dalam mengembangkan wacana Ilmu Hukum dan Hukum Islam yang humanis dengan karyakarya aspiratif, progresif, integratif dan interkonektif.
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<![CDATA[الشـــــــريعة ضد الإجــــتماعـــــــية على القـــــــــواعد الÙقـــــــــــهية PERKEMBANGAN HUKUM ISLAM VERSUS KEHIDUPAN SOSIAL DALAM PERSPEKTIF AL-QAWAID AL-FIQHIYAH ]]>
<![CDATA[Muslimin, Ahmad]]>
<![CDATA[ Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 1 No. 1 June (2016) ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jm.v1i1.26
<![CDATA[Allah as a judge, so law from god and if he as syaari’, so about the manner of Syari’ah is legal which is revealed allah contained in the Al-Qur’an and al-Hadits, definite and unchanged, law about the manner of ’ ah most general; put basic principles while al-fiqh is understanding law that is inferred of about the manner of Syari’ah to respond to certain situations who do not directly discussed in law about the manner of Syari’ah, al-Fiqh change according to the situation and condition in which applied, law al-fiqh tending to specific; shows how basic principles about the manner of Syari’ah to will be applied appropriate to the state of. But, although indeed meaning about the manner of Syari’ah and al-fiqh having the difference, but then translated loosely as islamic law. History shows how islamic law undergo development enough then the dynamic evolotif become one of the base of the established law. Many observers scholars and thinkers talk about ‘ ilm al-syari ’ ah, al-maqashid al-syari ’ ah or tujuan-tujuan the law all the goal is right, all the al-masalih simultaneously form a law applicative and fungsionil in the communities. In addition , as a product law in resolve the conflict in various forms , can be traced sources and bare her foundations of verse al-qur' s and al-hadits , because was certainly can defend al-maslahah .This is where the strategic position of al-qawaid al-fiqhiyah in search of the common ground between al-syari’ah with al-qawaid al-fiqhiyah .]]>
<![CDATA[TINJAUAN KRITIS TERHADAP HAK-HAK PEREMPUAN DALAM UU. NO. 1 TAHUN 1974 TENTANG PERKAWINAN: UPAYA MENEGAKKAN KEADILAN DAN PERLINDUNGAN HAM PERSPEKTIF FILSAFAT HUKUM ISLAM ]]>
<![CDATA[Asnawi, Habib Shulton]]>
<![CDATA[ Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 1 No. 1 June (2016) ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jm.v1i1.27
<![CDATA[The scientific by the fact injustice, discrimination, subordinated, depolitisasi and hak-hak violation of human rights ( HAM ) Women. This was caused by some of the articles in law . No. 1 in 1974 about the marriages ( UPP ). This study draw in terms of perspektif- approach \ philosophy islamic law ( FHI). Focus this writing: ( 1 ). How raights women in philosophy UPP perspective islamic law ? (2). What are the injustice and human rights violations women perspective philosophy islamic law?. This research is research library, review of critical thinking normativ and sociological implications, by using the method diskriftif, critical analysis, progressive. Scientific conclusions writing this is women experienced form injustice and human rights violations and some article in UPP declared contrary to the purpose of Islamic law namely the principle of maqasyid as-syari ah (kemashlahatan, justice and the protection of human rights). His discoveries in this writing is that country had violated a commitment to an agreement the united nations, because indonesia did not practice principles which is in the convention cedaw. And indonesia ratified convention cedaw through law No. 7 1984 regarding the ratification of the removal of all forms of discrimination against women.]]>
<![CDATA[SISTEMIKNYA PRIVATISASI BADAN USAHA MILIK NEGARA DAN SUMBER DAYA ALAM DI INDONESIA ]]>
<![CDATA[Syafi’ie, M.]]>
<![CDATA[ Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 1 No. 1 June (2016) ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jm.v1i1.28
<![CDATA[Privatization policy has been the trend, especially in developing countrie. The presence of international economic institutions such as the IMF and World Bank have a big impact that drives policy. Privatization is the ideology of neoliberalism that requires complete freedom of the free market, and encourage individual ownership of the public assets. Currently, Indonesia has become a part of the ideological hegemony of neoliberalism. Systemic Privatisation occurs. The impact is even more alarming: environmental degradation, land conflicts, poverty, and natural disasters. Privatization is likely negative, can not be separated from the historical study of Islamic law. In Islamic law, privatization is not justified, because there are provisions in the Al-Quran and Al-Hadits which prohibits the individual ownership (privatization) of the treasures that are public.]]>
<![CDATA[ANALISA KEMANDIRIAN KEUANGA DAERAH KOTAMADYA METRO TAHUN 2009-2013 ]]>
<![CDATA[Rahmawati, Rita]]>
<![CDATA[ Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 1 No. 1 June (2016) ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jm.v1i1.32
<![CDATA[Giving local government to arrange regional receipt to purchase expenses bugget is part of Regional Otonomy. Not only depend on Central Government, Government genuine Receipt is one regional receipt that shows how stronger local goverment finance can handled all the expenditure. Metro as a local government in Indonesia, has the increase in regional otonomy espescialy in finance. The higher decentralization is a indicatoin that indicate higher ability on local government to fulfill all expenditure. It can be shown on share of Government Genuine Receipt and Tax and non Tax Share compare Total Regional Receipt and Total Regional Expenditure. Higher fiscal Desentralization needed by Metro to get higher Regional otonomy. Government Genuine Receipt and Tax and non Tax must be increased to get higher regional receipt and increasing share in Total Regional Receipt and higher share to offord the Total Regional Expenditure.]]>
<![CDATA[EFEKTIVITAS KONTRAK BAKU DALAM MOBILITAS BISNIS: (Perspektif Hukum Progresif) ]]>
<![CDATA[Adityo, Rayno Dwi]]>
<![CDATA[ Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 1 No. 1 June (2016) ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jm.v1i1.34
<![CDATA[The development of the world current business carrying logical konsuekwenses to make the birth of the new legal instrument that can respond the needs of business practition .Where instrumental law it can reflect a sense of justice but not forget the aspect of certainty in law. They called the instrument as a contract inside the agreement. But then became called as standard contract that has been determined by party its maker. Problems emerged at a later date related to what is called standard as contract, the practition of law may have different opinions, there is a negative views in also have positive views. This view born with regard to standard contract have a exemtion clause .Progressive law looked law as institutions which guarantee justice, make harmony between law and the human. It means that extent of standard contract was able to meet than legal purposes of the progressive and not opposed to fundamental norm in agreement and not opposed to regulations such as Undang-undang no 8 Tahun 1999 Tentang Perlindungan Konsumen, so the existence of legal contract until it .That contract default recognized or not they needed to answer time progress in current mobility business by efficiency time, cheaper charges but keep the justice and legal certainty.]]>
<![CDATA[PERKAWINAN DI BAWAH UMUR DITINJAU DARI KACAMATA SOSIOLOGIS ]]>
<![CDATA[Hermanto, Agus]]>
<![CDATA[ Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 1 No. 1 June (2016) ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jm.v1i1.35
<![CDATA["Marriage under age Judging from Glasses Sociology" The view of the Jurists' that the minimum age to marry is puberty signs of puberty there are two, namely bi al-alâmaât; for men marked by a dream or out of sperm, while women are marked with menstruation. bi al-sin; according to Hanafi, 18 year old male and a 17 year old woman. Maliki, is characterized by the growth of hair. Shafi, 15 years for men and 9 years for women. Hanbali, 15 years in both men and women. In Indonesia, the minimum limit married 19 for men and 16 for women. Age children who have reached adulthood, called puberty phase, at this age the child already has a full awareness of himself, sehingg he was given the burden of responsibility, especially religious and social responsibility.]]>
<![CDATA[HAKIKAT SERVICE QUALITY PADA NASABAH BANK SYARIAH MELALUI CUSTOMER SATISFACTION SEBAGAI KETAATAN HUKUM ]]>
<![CDATA[S, Hengki Firmanda.]]>
<![CDATA[ Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 1 No. 1 June (2016) ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jm.v1i1.36
<![CDATA[The purposes of Islamic Banking in general are as social institutions and providers of welfare effects for society. The noble goals will not be realized, if not the totality of Islamic Banking in improving service quality to customers as a form of good governance. Service quality in Islamic banking can be seen from the customer satisfaction in enjoying the quality of service desired by the customer and in accordance with the concept of Islam which require glorifying customers. Implement of customer satisfaction is the duty and obedience Islamic Banking regulated in Act No. 21 of 2008 on Islamic Banking.]]>
<![CDATA[DAMPAK PERNIKAHAN USIA MUDA (Studi Kasus Di Desa Mattirowalie Kecamatan Libureng Kabupaten Bone) ]]>
<![CDATA[Akhiruddin, Akhiruddin]]>
<![CDATA[ Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 1 No. 1 June (2016) ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jm.v1i1.38
<![CDATA[Early marriage is the argreement of man’s or wonen’s physically and spiritually as husband or wife having goal to be family and it based on the God almighty. The study aims to know effect of the early marriage. The kind of the study is qualitative descriptive and to get informant will be done by purposive sampling, data collection technique uses the observation, interview and documentation. Then it is analyzed by reduction data, presentation data and verification data. The results of the study shown that the positive effect are: 1) to avoid free intercourse, 2) To enlighten family’s burden, 3) To learn how to responsible for the family. While the negative effects are 1) Biology (the damage of the woman’s sexual repreduction). 2) Psychology (long lasting trauma), 3) Sociology (unmature waf of thinking so that can damage family harmony), 4) Population (density of population) for couple of childbearing age.]]>
<![CDATA[KONSEP PRODUK MURABAHAH DALAM PERSPEKTIF EKONOMI SYARI’AH ]]>
<![CDATA[Alawiyah, Ika Trisnawati]]>
<![CDATA[ Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 1 No. 1 June (2016) ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jm.v1i1.39
<![CDATA[Business development to financial services syariah have made progress and development that was so advanced. Of a lot of syariah commercial banks standing, there were also a lot cooperatives syariah or the Baitul Maal Wattamwil (BMT) stand around the community in fact closer with the community. Bank syariah is a financial syariah that serves facilitate economy mechanism in the real sector through activity business activities (an investment , buying and selling or forth based on syariah principle , namely rules agreement islamic law based on the principle for the, fee ,ujroh and the margin. This research is research library (library research), by using the method descriptive qualitative. Conclusion this research is well murabahah products in perspective economic syariah namely products mutually beneficial between customers with the bank syariah or local BMT who use the murabahah. Fiqih an order of Hanafi, marghiani (w. 593 / 1197), confirming the validity of murabahah based on the terms of what is important to the validity of a trading is in murabahah, and also because people need it, faqih of madhzab Syafi’i, Nawawi (w. 676 / 1277) just say “ murabahah is may without no opposition in the least “. With the that product a large number of residents helped in advance business is by applying of the financing in a financial institutions such as bank about the manner of syari’ah and others.]]>
<![CDATA[PENDAPAT PARA FUQOHA DAN MAJELIS ULAMA INDONESIA (MUI) TENTANG FILOSOFI DAN HIKMAH LARANGAN PERNIKAHAN BEDA AGAMA SERTA DAMPAKNYA ]]>
<![CDATA[Farida, Annikmah]]>
<![CDATA[ Jurnal Mahkamah : Kajian Ilmu Hukum dan Hukum Islam Vol. 1 No. 1 June (2016) ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jm.v1i1.42
<![CDATA[Marriage as in islamic law is not civil case alone. But ties saint to mistaqan ghalizhan is a firm covenant and strong. For that marriage be maintained well, so what be the goal marriage namely the formation of family couple mawaddah wa mercy can be achieved. According to the indonesian ulemas council one of a barrier the formation of the purpose of marriage as above, is marriage different religion .But phenomena marriage different religion occurring dimasyarakat actually of an increasing and as if becomes regular issues. Remembering how the importance of problems marriage different religion widespread in indonesia.Hence, the indonesian ulema menguluarkan fatwa on prohibition of different religion marriage.Focus of study this writing is: (1) Think fuqoha and the indonesian ulema about a philosophy and wisdom ban different religious marriage? (2). How the impact of marriage different way?]]>
