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Diskursus Perang Dalam Perspektif Islam Kiki Muhamad Hakiki; Arsyad Sobby Kesuma; Zaenal Muttaqien; Badruzaman Badruzaman
AL-ADYAN Vol 14, No 2 (2019): Al-Adyan: Jurnal Studi Lintas Agama
Publisher : Universitas Islam Negeri Raden Intan Lampung

This study focuses on the study of texts (Al-Qur'an and Hadith) about war, tracing history, and ending with a study of the types of warfare that are permitted in Islam. This research is based on library research, of course there are several methodological tools used to find answers; in collecting data, of course, it refers to the main sources namely Al-Qur'an and Hadith by applying the work patterns of the maudhu 'method, then it is equipped with references to interpretation and historical books. While in the analysis, researchers used the double movement theory Fazlur Rahman. In this study conclude that in the Islamic conception, the problem of war has been arranged comprehensively, both at the goal stage, the conditions for allowing war, to the ethics of war, have been described in detail. In principle, in Islam, war is only legalized in very emergency situations (forced), such as to resist enemy attacks, defend the rights that have been violated by the enemy, and protect the security of Islamic da'wah. Islam only justifies war if attacks do occur or are real.

Identitas Kebalian; Rekonstruksi Etnik Bali Dalam Mempertahankan Identitas Pasca Konflik Arya Bagaskara; Kiki Muhamad Hakiki; Ratu Vina Rohmatika; Badruzaman Badruzaman; Andi Eka Putra
AL-ADYAN Vol 16, No 1 (2021): Al-Adyan: Jurnal Studi Lintas Agama
Publisher : Universitas Islam Negeri Raden Intan Lampung

This study analyzes the various efforts made by the Balinuraga people to transform conflictual conditions into harmony after the conflict that has resulted in the loss of the Balinuraga community's collective identity, and makes destructive to constructive. So far there has been no research that examines the efforts made by the Balinese ethnic to maintain their identity after the conflict. This research uses descriptive qualitative methods with anthropological and sociological approaches by collecting data through interviews, observation and documentation. In the case analysis process, the writer uses several theories, namely ethnic identity theory, conflict transformation theory, adaptation theory, social integration theory and social interaction theory. The results showed that conflict was triggered by juvenile delinquency, expanded with the issue of ethnicity and group arrogance as an accelerator and conflict transformation efforts were carried out in four dimensions, namely personal, relational, structural and cultural transformation in order to achieve sustainable peace and national security. The implementation of the ethnic reconstruction strategy carried out by the Balinuraga community is considered effective enough to restore ethnic identity which was initially quite worrying after the conflict with ethnic Lampung in Balinuraga village, in general, the 4 reconstruction strategies that the researcher put in this thesis have included most of those carried out by the community. The Balinuraga.

Prasasti Dalung Kuripan; Dokumentasi Perjanjian Banten – Lampung Tahun 1552 M Kiki Muhamad Hakiki; Effendi Effendi; Badruzaman Badruzaman; Siti Badi’ah; Ade Musofa
AL-ADYAN Vol 15, No 2 (2020): Al-Adyan: Jurnal Studi Lintas Agama
Publisher : Universitas Islam Negeri Raden Intan Lampung

This research focuses on studying the Dalung Kuripna inscription manuscript. From the research facts, it can be concluded that the Dalung Kuripan inscription is a form of agreement between the Sultanate of Banten and Keratuan Darah Putih. This inscription is made with the background of three factors; First, economic factors. The Sultanate of Banten at that time became a supplier of spices, especially pepper to travelers and traders from various countries and Lampung was the largest supplier of pepper at that time, reaching 80%. On that basis, it is important for the Sultanate of Banten to approach and maintain good relations with local rulers or traditional stakeholders in the Lampung region. In order to maintain this good relationship, an agreement was made between Banten and Lampung, and the birth of the Dalung Kuripan inscription agreement. Second, political factors. The natural fertility of Lampung and the condition of local government that had not been centralized in one kingdom or power made Lampung easily controlled by either colonial or colonial nations such as the Netherlands, as well as by large kingdoms around the Lampung region including the Sriwijaya Kingdom. This condition made the Sultanate of Banten have an ambition to make Lampung in the territory of the Kingdom of Banten. The third is the religious factor. The position of Banten, which at that time was also the center of Islamic religious education, felt it was also important to preach it to various areas in Banten's territory, including Lampung. In order for the process of spreading Islam quickly, the Sultanate of Banten sent many local Banten ulama to teach Islam in the Lampung region. Since then, the people of Lampung, who initially embraced a lot of animism, Hinduism and Buddhism, soon converted to Islam. And since then, to this day, Islam remains the majority religion adhered to by the people of Lampung.

Rekonstruksi Epistimologi Ilmu Ushul Fikih Berbasis Ilmu Sejarah Badruzaman Badruzaman; Ade Musofa
AL-ADYAN Vol 13, No 2 (2018): Al-Adyan: Jurnal Studi Lintas Agama
Publisher : Universitas Islam Negeri Raden Intan Lampung

This research focuses on Hasan Hanafi's thought study of "Epistemological Reconstruction of the Science of Jurisprudence Based on Historical Sciences". From the results of the study found several findings; 1). Hasan Hanafi is a figure who is very concerned about efforts to revive the spirit and spirit (revitalization) of Ushul Fiqh Science by using a historical approach. According to him the dimensions of history and humanity are important factors in order to approach the conceptions and methodology of the Ummah of Fiqh. Actually the historical and human dimensions are found in the standard methodology of the Ummah Fiqh, but this historical dimension has long been "extinct" and detached from the Ushul Fiqh when the development process of Science took place and manifested itself in the process of developing this knowledge. So that in fact according to Hasan Hanafi, the historical dimension is essentially manifested in all elements of Usul Fiqh, namely in ill adillah syar’iyah, thuruq al istinbat and al ahkam al syar'iiyah. This historical dimension is represented by Hasan Hanafi with both keywords, namely "history" and "human"; 2). Hasan Hanafi is a person who cares about the existence of the Science of Ushul Fiqh, in order that he says the importance of efforts to revitalize the Ushul Fiqh methodology. Revitalization in Hasan Hanafi's thinking is an attempt to renew and adjust the methodology of the Ummah of Fiqh based on the conditions of social settings and the realities of humanity and the developing sciences, but this effort starts from tradition and the treasure of the Ushul Fiqh methodology built by earlier scholars. With such efforts, it is hoped that the renewal of the methodology of the Uthul Fiqh on the one hand can solve contemporary legal problems that are increasingly complicated, but on the other hand are not uprooted from the roots and genealogy of the Ushul Fiqh methodology; 3). The thought of the Ushul Fiqh Hasan Hanafi is very relevant to the efforts to reactualize Islamic law. This is because there is a deep "awkwardness" in the thought of Usul Fiqh so that in the actual reality the Science of Usul Fiqh has been frozen. The significance of the thought of Ushul Fiqh Hasan Hanafi lies in the effort to revive the vital spirit and spirit of this Science by using a historical approach. That is, that the human and historical dimensions are one thing that must be involved in the legal process; 4). The historical thinking of the Ustadh Fiqh Hasan Hanafi which is covered in the human dimension and history actually has roots in Hasan Hanafi's thoughts and projects about al Turas wa al Tajdid (Tradition and Renewal). Because of the loss of the human dimension and history in the tradition and the treasures of Muslim thought are the main problems which are the cause of the lack of progressivity in the traditions and actions of Muslims.

Piagam Madinah; Bingkai Etika Politik Islam Dan Kontekstualisasinya Dalam Politik Kebangsaan Di Indonesia effendi effendi; Badruzaman Badruzaman; Kiki Muhamad Hakiki
AL-ADYAN Vol 18, No 1 (2023): Al-Adyan: Jurnal Studi Lintas Agama
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/al-adyan.v18i1.18517

Penelitian ini memfokuskan pada elaborasi seputar pesan pendidikan politik Islam yang tertuang dalam Piagam Madinah. Dengan pendekatan historis dan fenomenologis dan analisa Content Analysis ditemukan beberapa temuan penting; Pertama, Antara agama dan politik tidak bisa dipisahkan karena di antara keduanya terdapat hubungan yang saling mempengaruhi. Agama tanpa politik, maka akan mengalami kesulitan dalam upaya pengembangannya, sementara politik tanpa agama tidak akan mampu mencapai tujuan dari politik itu sendiri karena agama adalah fondasinya. Dengan demikian, melihat hubungan antara agama dan politik, pendidikan politik Islam merupakan suatu keniscayaan. Pendidikan politik yang dimaksud bukanlah pendidikan politik formal atau struktural, semacam voter education atau civic education akan tetapi lebih bersifat kultural. Sehingga pendididkan politik Islam dimaknai sebagai suatu upaya melakukan transfer dan internalisasi nilai-nilai politik Islam itu sendiri. Kedua, Nilai-nilai pendidikan politik Islam yang terkandung di dalam pasal-pasal Piagam Madinah antara lain: nilai persaudaraan (pasal 12, 15 dan 18), nilai persamaan (pasal 26 sampai dengan pasal 30), nilai kebebasan (pasal 2 sampai dengan 10), nilai toleransi (pasal 25), nilai kemajemukan (pasal 2 sampai dengan 10), nilai tolong menolong (pasal 15 dan 37), nilai musyawarah (pasal 45) dan nilai keadilan (pasal 2 sampai dengan 10, pasal 31).

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