scholarly journals Eksistensi Anak Perempuan dalam Hukum Kewarisan Syiah

AL-HUKAMA ◽  
2019 ◽  
Vol 9 (1) ◽  
pp. 24-46
Author(s):  
Faby Toriqir Rama

This is a bibliographical research that discusses the justice of girls in Shi’ah inheritance system. The issue which is the subject of discussion is the position of female heirs, especially girls, who in Sunni inheritance system is not treated equally with other heirs, whether they are equal or not. Because in the Sunni inheritance system, male superiority is highly exalted. Between sons and daughters, even though they are equal in the eyes of the heir, still have an unbalanced power in veiling other heirs. Whereas in Shi’ah inheritance system, girls are positioned as equals to boys. They have the same hijab power. In addition, Presidential Instruction No. 1 of 1991 concerning Compilation of Islamic Law (KHI) also applies the principle of equality between girls and boys in terms of veiling other heirs. Nevertheless, KHI did not adopt the class system directly. However, it is explicitly stated in article 181 and article 182 that the existence of a daughter causes sibling,  sibling  with the same mothe or sibling with the same father does not receive part of the inheritance.

2017 ◽  
Vol 15 (2) ◽  
pp. 177-190
Author(s):  
Rukiah Rukiah ◽  
Saidah Saidah ◽  
Asmirayanti Asmirayanti

Abstract: The heir of the successor or commonly called mawali is the heir who died first from the heir so his position can be replaced by his son. This is as regulated in Article 185 of the Compilation of Islamic Law (KHI). The subject matter in this paper is how the judge's verdict Number: 284 / Pdt.G / 2015 / PA. Prg in determining the respective part of the successor heirs. The findings of the study indicate that (1) The position of the surrogate heirs in the Islamic inheritance system and the customary inheritance system in Pinrang Regency is no known change of system for the heirs who died prior to the heir. (2) The position of the replacement heirs in the inheritance system according to the Compilation of Islamic Law of the heirs who died prior to the heir, his position can only be replaced by his son or grandson of the heir under Article 185 paragraph (1) Compilation of Islamic Law (KHI) a change of place in inheritance applies only to a downward line of descent and so on. (3) There is a mistake by the panel of judges in deciding on the part of the heirs and the surrogate heirs in the case Number 284 / Pdt.G / 2015 / PA.Prg.


2019 ◽  
Vol 34 (3) ◽  
pp. 383-407 ◽  
Author(s):  
Shaheen Sardar Ali

AbstractThis socio-legal narrative investigates the journey from “biological” to “societal” filiation undertaken by Islamic and international law regimes in their endeavors to ensure a child's right to name and identity. Combining a discussion of filiation—a status-assigning process—with adoption and kafāla (fostering) as status-transferring mechanisms, it highlights a nuanced hierarchy relating to these processes within Muslim communities and Muslim state practices. It questions whether evolving conceptions of a child's rights to name and identity represent a paradigm shift from “no status” if born out of wedlock toward “full status” offered through national and international law and Muslim state and community practices. The article challenges the dominant (formal, legal) position within the Islamic legal traditions that nasab (filiation) is obtainable through marriage alone. Highlighting inherent plurality within the Islamic legal traditions, it demonstrates how Muslim state practice and actual practices of Muslim communities on the subject are neither uniform nor necessarily in accordance with stated doctrinal positions of the juristic schools to which they subscribe. Simultaneously, the paper challenges some exaggerated gaps between “Islamic” and “Western” conceptions of children's rights, arguing that child-centric resources in Islamic law tend to be suppressed by a “universalist” Western human-rights discourse. Tracing common threads through discourses within both legal traditions aimed at ensuring children a name and identity, it demonstrates that the rights values in the United Nations Convention on Rights of the Child resonate with preexisting values within the Islamic legal traditions.


2016 ◽  
Vol 5 (2) ◽  
pp. 126-130
Author(s):  
Azat Korbangalievich Idiatullov ◽  
Lilia Nadipovna Galimova

In recent years there has been an increased interest in Islam and Islamic law. Islam plays a very significant role in the modern world. Close interaction between legal and religious prescriptions of Islam, the religious basis of Muslim law, Muslim character is not in doubt. The article analyses informal religiosity of Muslim peoples of the Middle Volga and Urals in the 1960-1970. This time for relations between the authorities and Islamic institutions is relatively liberal. The restoration and development of official, allowed in the Soviet Union, as well as quite nontraditional for the Soviet time Islamic practices are noted by the authorities in the Middle Volga and the Urals. The reports name such informal forms of religiosity as neo-paganism, wandering mullahs, unofficial Muslim groups, worship, places of burial of saints and Sufi sources. The authorities, the party authorities, the official Muslim clergy stopped all forms of unofficial religiosity. For the Muslim peoples Islam has often been the subject of interest as a cultural component of their traditional worldview rather than a religious system. The authors believe that the Islamic religion has moved from ethno-cultural to the personal, informal level.


2018 ◽  
Vol 3 (1) ◽  
Author(s):  
Anwar Hidayat ◽  
M. Gary Gagarin Akbar ◽  
Deny Guntara

Abstrak Pemberlakuan aturan mengenai kewarisan di Indonesia selama ini terjadi perdebatan antara para ahli hukum tentang status hukum Islam dan hukum adat.Berkaitan dengan permasalahan dalam hukum waris pada hukum Islam dan hukum Adat, maka perlu adanya kesesuaian bagi masyarakat yang akan mempergunakan masing-masing hukum tersebut dalam menyelesaian warisannya kepada sang ahli waris yang berhak. Ketentuan hukum Islam di Indonesia belum merupakan undang-undang (kodifikasi) haruslah sistematis dan prosedural, harus jelas siapa subyek dan obyeknya dan diundangkan oleh lembaga yang berwenang dalam negara. Rumusan masalah dalam penelitian ini adalah bagaimana perbandingan dalam pembagian waris berdasarkan pada hukum islam dan hukum adat. Metode penelitian ini menggunakan metode kualitatif dengan metode pendekatan yuridis empiris. Hasil penelitian yaitu Hukum waris Islam telah menempatkan atauran kewarisan dan hukum mengenai harta benda dengan sebaik-baiknya dan seadil-adilnya. Islam menetapkan hak milik seseorang atas harta, baik bagi laki-laki maupun perempuan seperti perpindahan hak milik dan perempuan pada waktu masih hidup atau perpindahan harta kepada ahli warisnya setelah ia meninggal dunia. Hukum waris adat berpangkal dari bentuk masyarakat dan sifat kekeluargaan yang terdapat di Indonesia menurut sistem keturunan, dan setiap sistem keturunan yang ada mempunyai kekhususan dalam hukum waris yang satu dengan yang lain berbeda-beda. Kata Kunci:Waris, Hukum Islam, Hukum Adat Abstract The enactment of the rules regarding inheritance in Indonesia has been a debate between legal experts about the status of Islamic law and customary law. In connection with problems in inheritance law in Islamic law and Customary law, it is necessary for the community to use each of these laws in complete the inheritance to the rightful heirs. The provisions of Islamic law in Indonesia are not yet laws (codification) must be systematic and procedural, it must be clear who the subject and object are and are promulgated by the authorized institutions in the country. The formulation of the problem in this study is how comparisons in inheritance distribution are based on Islamic law and customary law. This research method uses qualitative methods with an empirical juridical approach method. The results of the research, namely Islamic inheritance law has placed the inheritance and law regarding property as well as possible and as fair as fair. Islam establishes someone's property rights, both for men and women, such as the transfer of property rights and women while still alive or the transfer of property to his heirs after he dies. The customary inheritance law stems from the form of the community and the family character found in Indonesia according to the hereditary system, and each of the offspring systems that have specific inheritance laws is different from one another Keyword: Inheritance, Islamic Law, Customary Law


Author(s):  
رائد نصري أبو مؤنس

يتناول هذا البحث تحديد العوامل المؤثرة والمنتجة لتجديد الأحكام في التشريع الإسلامي، وعملية الاجتهاد الموصلة إليه، وتمييزها عن العوامل غير المؤثرة، تمهيداً لضبط دعوى التجديد في التشريع الإسلامي. وتوصل الباحث إلى أن العوامل المتعلقة بالاجتهاد تتمثل في: إمكانية الخطأ عند المجتهد، واحتمالية تعدد الحق في القضية محل الحكم، أو اختلاف طرق الاجتهاد وترتيب الأدلة، أو تبدّل في الظن الغالب، ومدى الكفاءة العلمية التي أظهرها المجتهد في اجتهاده. أما العوامل المتعلقة بالحكم فهي: مدى قصد المشرع إعلامنا بالحكم أو عدمه، ومدى تغيُّر موضوع الحكم وتحوّله جوهرياً وشكلياً، التفرقة بين تغير وسائل الأحكام وتجددها، والأحكام ذاتها. وعليه فإن نسبة التغير للزمان والمكان نسبة غير حقيقية، وليس تبدل الزمان، أو اختلاف المكان سبباً لتجديد الحكم أو تغييره. This purpose of the paper is to identify factors that influence and produce new provisions in Islamic law, and the process of Ijtihad that yield Tajdid, and to distinguish these factors from non-influential factors in order to control the renewal claim in Islamic law. The researcher found that factors relating to ijtihad are: the possibility of error committed by the scholar, the possibility of having multiple rights on the issue, different ways of ijtihad arrangement of evidence, change in the prevalent conjecture, and the intellectual competence shown by the scholar. Factors related to the ruling are: the intent of the legislature to inform the ruling, the change in the subject of ruling in form and substance, the distinction between change and renewal provisions means, and the provisions themselves. Accordingly, the time and place are not the real factors in the production of tajdid and change in ruling.


Author(s):  
Seyfeddin Kara

The development of Shīʿi jurisprudence has mostly been studied from the perspective of its relation to political authority. A handful of works that have examined the subject from a purely legal perspective, neglected the influence of Muslim societies on the evolution of Shīʿi legal theory. The paper examines the development of Shīʿi jurisprudence from a legal perspective and argues that there is an intrinsic connection between Islamic law (both Sunni and Shiʿi laws) and Muslim societies. Therefore, the changing values and expectations of society prompt changes in Islamic rulings. In this sense, the evolution of Shīʿi legal theory is no different to Sunni legal theory, and there are striking similarities between Khomeini's theory of Wilāyat al-Faqīh and the Sunni legal notion of maṣlaḥa which both aim to respond to the exigencies of the social change.


2018 ◽  
Vol 7 (3.25) ◽  
pp. 114
Author(s):  
Thesa Adi Purwanto ◽  
. .

Islamic banking in their activity base on Islamic principles that is agreement regulation on Islamic Law between Bank and others to saving and or financing an activity or business which suit Islamic role. There are several forms of financing, such as financing on sharing profit principle (mudharabah), financing on participation principle (musyarakah), transaction goods principle which get profit (murabaha), financing capital goods on rent principle without choice (ijarah), or with transfer authority over the rent goods from bank to others (ijarah wa iqtina). Furthermore, development of Islamic banking either in Indonesia or Malaysia must be followed with new law and regulation from their government, especially for rules on taxation over transaction on Islamic banking. This is critical because there are different interpretation and argumentation between practitioners of Islamic banking and the government about the subject of Value Added Tax on murabaha transaction. This research used a qualitative approach, using literature study, which emphasizes books as an object and field study with collecting data by interviewing and also using secondary data. As a result, both Indonesia and Malaysia has undergone essential steps to provide Islamic finance with appropriate banking and tax regulations that have succeeded in supporting the Islamic financial system.  


2012 ◽  
Vol 29 ◽  
pp. 41-54
Author(s):  
Merijn de Dreu ◽  
Leston Buell

In some Germanic languages, neuter gender is used both as a lexical gender and for certain grammatical functions, while in Romance languages, neuter gender is only employed for grammatical functions. Zulu, a Bantu language, has a much more elaborate noun class system than those languages, but one not rooted in sex or animacy as in Germanic or Romance. However, it is shown that Zulu noun class 17 is used for the same range of grammatical functions as neuter gender in Indo-European. Specifically, Indo-European neuter gender and Zulu class 17 are used when the referent has no specific noun class properties, for expletive subjects, and as the subject of nominal predication, even when the referent is human. Aside from its use in some languages as a gender for nouns, then, neuter gender can be understood as a cluster of grammatical functions, independently of the way the lexicon is organized.


2014 ◽  
Vol 3 (2) ◽  
pp. 186-202
Author(s):  
Hamid Harasani

Increasingly, Islamic law has become the subject of comparative legal study. Further, in the applied sense, comparative legal studies’ greatest value lies in understanding our own legal systems, as well as benefiting from other legal systems by importing what we lack from them. Unlike secular legal systems, Islamic law, being religious in nature and having eschatological connotations, requires reworking the comparative legal method to take account of that. When it comes to religious laws, hermeneutics play a key role, as a religious legal system will only be receptive to foreign norms if such norms earn their place internally, following hermeneutic justification. Cultural and religious pride, as well as intellectual impartiality, decrees that a legal solution should not be preferable just because it comes from the First World. This paper will therefore formulate a methodology for comparative legal studies where religious law is one of the comparative models and there are potential suggestions of legal transplant.


2010 ◽  
Vol 39 (1) ◽  
pp. 1-33
Author(s):  
Serge Sagna

In his book on gender Corbett observes that establishing the number of genders or noun classes in a given language ‘can be the subject of interminable dispute’ (1991: 145). Jóola like Gújjolaay Eegimaa (bqj, Atlantic, Niger-Congo) have noun class systems exhibiting irregular singular-plural matchings and complex agreement correspondences between controller nouns and their targets, resulting in endless disagreements among authors in Jóola linguistics. This paper addresses the issues surrounding noun class assignment in Gújjolaay Eegimaa (Eegimaa henceforth) and other Jóola languages. It provides a critical evaluation of the noun class assignment criteria used for those languages and proposes cross-linguistic and language-specific diagnostic criteria to account for the noun class system of Eegimaa and other related languages that exhibit a similar system.


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