URGENSI TARJÎH DALAM ISTINBÂTH  HUKUM ISLAM

Tarjîh is a method tool of istinbâth in Islamic law. The method is formulated by ulama’ ushul to find a bright spot to set Islamic law among the opposite theorems. The existence of the method is very important in choosing strong/pure al-Qur’an texts and Hadits from some of the other Hadits related to the law problems. Therefore, the ulama’ ushul fiqh al-Hanafiyyah, al-Mâlikiyyah, al-Syâfi’iyyah, al-Hanâbilah dan al-Zhâhiriyyah construct steps to take to solve the dead end in ijtihad when they face some contradictory theorems. Al-Hanafiyyah takes four ways to deal with two or more contradictory al-Qur’an texts and Hadits. First, al-naskh (to clear, to cancel), second, al-tarjîh (to strengthen, to favor), third, al-jam’ wa al-tawfiq (to combine, to compromise) and the last is tasâquth al-dalilayn (to break and move to another theorems). While, methods used to deal with the contradictory theorems by al-Mâlikiyyah, al-Syâfî’iyyah, al-Hanâbilah dan al-Zhâhiriyyah is first, al-jam’ wa al-tawfiq bayn al muta’aridlayn bi wajh maqbul (collect and compromise the contradictory theorems from one side), second, al-tarjîh, the third, al-naskh and the last is tasâquth al-dalilayn. Tarjîh can be done by considering some sides, those are, a. Sanad side (The chain of Hadits reader), b. Matan side (Hadits text), c. Law contained in the law side (text or Hadits) and d. translation from other theorems.

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METODE PEMBAGIAN WARIS TERHADAP ISTRI KEDUA PERSPEKTIF KOMPILASI HUKUM ISLAM DAN HUKUM PERDATA

Usratuna: Jurnal Hukum Keluarga Islam ◽

10.29062/usratuna.v3i1.155 ◽

2019 ◽

Vol 3 (1) ◽

pp. 1-21

Author(s):

Abdul Hafidz Miftahuddin

Keyword(s):

Islamic Law ◽

Civil Law ◽

Third Parties ◽

The Other ◽

Legal Basis ◽

Similarities And Differences ◽

The Dead ◽

The Law

Inheritance is a collection of regulations governing the law regarding wealth because of one's death, which is the transfer of wealth left by the dead and the consequences of this transfer for those who obtain it both in their relationship with them, as well as their relationship with third parties. The main purpose of inheritance is either in the Compilation of Islamic Law or civil law is to provide welfare and justice for heirs based on the principles and legal basis of each. The distribution of inheritance to the second wife according to the Compilation of Islamic Law and Civil Law has similarities and differences. The elements in inheritance according to the Compilation of Islamic Law and civil law are the same or hand in hand and complement each other, nothing contradicts. However, in some cases there are differences, one of which is in the division and number of parts for heirs. Also for the second wife, the two laws differ in looking at her. Islam views the second wife as being the same as the other wives as long as there are no children, but civil law views that the part for the second wife must not be more than the child of the first wife.

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REKONSTRUKSI IJTIHĀD DALAM ILMU UṢŪL AL-FIQH

Al-Ahkam ◽

10.21580/ahkam.2012.22.2.9 ◽

2012 ◽

Vol 22 (2) ◽

pp. 161

Author(s):

Rokhmadi Rokhmadi

Keyword(s):

Islamic Law ◽

The Other ◽

Basic Principles ◽

The Law ◽

The Way

Al-Qur’an and Sunnah, needs of understanding and extracting optimally, so that the contents of law can be applied for the benefit of people. The way- to understand and to extract the contents in these two sources- called ijtihād. Thus, ijtihād is needed on istinbāṭ of law from many arguments of the texts (naṣ), eventhough it is qaṭ’ī in which the uṣūliyyūn have agreed that it is not the area for re-extracting to the law (ijtihādiyyah). The problem in this case is that even a qaṭ’ī argument according to the most of uṣūliyyūn has not been qaṭ’ī argument in the other uṣūliyyūn opinion. Reconstruction of ijtihād becomes an alternative, with some considerations: First, weight and tightening the requirements to become a mujtahid, which is almost impossible controlled by someone at the present time; Second, the increasing complexity of the problems faced by the ummat which is very urgent to get the solution; Third, let the period without ijtihād (vacuum of mujtahid) is contrary to the basic principles of Islamic law are always sāliḥ li kulli zamān wa makān. This paper present to discuss further about the urgency of the reconstruction of ijtihād in the challenge of modernity.***Al-Qur<ins cite="mailto:hasan" datetime="2015-02-17T11:11">’</ins>an maupun <ins cite="mailto:hasan" datetime="2015-02-17T11:11">s</ins>unnah sangat membutuhkan pemahaman dan penggalian secara optimal agar isi kandungan hukumnya dapat diterapkan bagi kemaslahatan umat. Cara untuk menggali dan mengeluarkan isi kandungan yang ada dalam kedua sumber tersebut dinamakan ijtihād. Ijtihād sangat dibutuhkan pada setiap isti<ins cite="mailto:muthohar" datetime="2015-01-29T05:30">n</ins><del cite="mailto:muthohar" datetime="2015-01-29T05:30"></del>bāṭ hukum dari dalil naṣ, sekalipun dalil naṣ tersebut bersifat qaṭ'ī yang oleh para uṣūliyyūn sudah disepakati tidak menjadi wilayah untuk dijitihadi lagi. Permasalahannya adalah bahwa sesuatu dalil naṣ yang sudah bersifat qaṭ'ī sekalipun oleh sebagian besar uṣūliyyūn, belum tentu dipandang qaṭ'ī oleh sebagian uṣūliyyūn yang lain. Rekonstruksi ijtihād menjadi sebuah alternatif, dengan beberapa pertimbangan: Pertama, berat dan ketatnya persyaratan-persyaratan menjadi seorang mujtahid, yang hampir tidak mungkin dikuasai oleh seseorang pada masa sekarang; Kedua, semakin kompleksnya permasalahan yang dihadapi oleh ummat yang sangat mendesak untuk mendapatkan solusi; Ketiga, membiarkan satu periode tanpa ijtihād (kevakuman mujtahid) adalah bertentangan dengan prinsip dasar hukum Islam yang selalu sāliḥ li kulli zamān wa makān. Tulisan ini hadir untuk mendiskusikan lebih jauh tentang urgensi rekonstruksi ijtihād dalam menghadapi tantangan modernitas.***Keywords: ijtihād, qaṭ'ī, ẓannī, uṣūl al-fiqh

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Some Remnants of Ancient Laws in the Deuteronomic Code

Israel Law Review ◽

10.1017/s0021223700004751 ◽

1974 ◽

Vol 9 (3) ◽

pp. 346-351 ◽

Cited By ~ 1

Author(s):

Yair Zakovitch

Keyword(s):

The Other ◽

Short Article ◽

The Third ◽

Other Hand ◽

The Law ◽

The Temple ◽

Deuteronomic Code ◽

Comprehensive Study

This short article deals with two of the Deuteronomic laws: the law of the tithe (Deut. 14:22–28; 26:12–16) and the law of the Hebrew slave (Deut. 15:12–18). It is not intended to present a comprehensive study of these two laws, but to limit the investigation to the uncovering of those ancient laws referred to only by the author of Deuteronomy and not by the authors of the other Biblical codes, including that of the Covenant Code.I.Bashanah hashlishit shnat hama'asar“in the third year, which is the year of tithing” (Deut. 26:12).The reader of the law of the declaration of the tithe will quickly discern a contradiction: the tithe of the third year is given to the Levite, sojourner, orphan, and widow,bisharekha, literally, “within your gates” (within which there are no cultic places according to the laws of Deuteronomy—Deut. 26:2b). On the other hand, the tithe is declared in the Templelifnei adonai“before the Lord” (Deut. 26:1s). Another surprising point is that the law creates an impression of unfamiliarity with the annual tithe. Apparently, only the triennial tithe is known: “in the third year, which is the year of tithing”.

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The Charter of Economic Rights and Duties of States and the Deprivation of Foreign-Owned Wealth

The American Journal of International Law ◽

10.2307/2200684 ◽

1981 ◽

Vol 75 (3) ◽

pp. 437-475 ◽

Cited By ~ 9

Author(s):

Burns H. Weston

Keyword(s):

Franz Kafka ◽

The Other ◽

Economic Rights ◽

The Third ◽

The Law ◽

The Moment

In a parable drawn from The Trial, Franz Kafka once etched the following chilling profile: Before the Law stands a doorkeeper on guard. To this doorkeeper there comes a man from the country who begs for admittance to the Law. But the doorkeeper says that he cannot admit the man at the moment. The man, on reflection, asks if he will be allowed, then, to enter later. “It is possible,” answers the doorkeeper, “but not at this moment.” Since the door leading into the Law stands open as usual and the doorkeeper steps to one side, the man bends down to peer through the entrance. When the doorkeeper sees that, he laughs and says: “If you are so strongly tempted, try to get in without my permission. But note that I am powerful. And I am only the lowest doorkeeper. From hall to hall keepers stand at every door, one more powerful than the other. Even the third of these has an aspect that even I cannot bear to look at.” These are difficulties which the man from the country had not expected to meet; the Law, he thinks, should be accessible to every man at all times….

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Declarations, Statements and ‘Disguised Reservations’ with Respect to the Convention on the Law of the Sea

International and Comparative Law Quarterly ◽

10.1093/iclq/50.4.767 ◽

2001 ◽

Vol 50 (4) ◽

pp. 767-786 ◽

Cited By ~ 4

Author(s):

L. D. M. Nelson

Keyword(s):

United Nations ◽

International Law ◽

The Other ◽

Law Of The Sea ◽

Vienna Convention ◽

Controversial Issues ◽

Customary International Law ◽

The Third ◽

The Law ◽

The One

The question of reservations was one of the ‘controversial issues’ facing the Third United Nations Conference on the Law of the Sea in drawing up the final clauses of the Convention. On the one hand it was argued that the integrity of the Convention must be safeguarded and that the ‘package deal’ must be protected from possible disintegration by the making of reservations. On the other hand the view was held that ‘allowance for the possibility of reservations is aimed at accommodating the views of the delegations who have maintained that they cannot become parties to the Convention unless the Convention permits them to exercise a right to enter reservations, in accordance with customary international law and as envisaged under the Vienna Convention on the Law of Treaties.’ In short the need to preserve the integrity of the Convention was pitted against the need to secure universal participation in the Convention.

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Indonesian Jurisprudence: Islamic Law Transformation In Law System Of Indonesia

Kordinat: Jurnal Komunikasi antar Perguruan Tinggi Agama Islam ◽

10.15408/kordinat.v19i2.18994 ◽

2020 ◽

Vol 19 (2) ◽

pp. 303-318

Author(s):

Ahmad Edwar

Keyword(s):

Content Analysis ◽

Islamic Law ◽

Analysis Method ◽

Law System ◽

The Third ◽

Library Research ◽

Content Analysis Method ◽

The Law ◽

Definition Of ◽

Islamic Marriage

INDONESIAN JURISPRUDENCE: ISLAMIC LAW TRANSFORMATION IN LAW SYSTEM OF INDONESIA.: This study discusses about the idea of Islamic law renewal in Indonesia, as well as the figures, and it makes the term of Indonesian Jurisprudence and its formalization into the law system of Indonesia. The purpose of this study is to find the answer of these following points: Firstly, the interpretation or definition of Indonesian Jurisprudence concept; secondly, the figures who proposed Indonesian Jurisprudence and the result of their thoughts; and the third, the formalization of Jurisprudence concept with Indonesian nuance in the law system Indonesia. This study was a library research with a content analysis method. The results of this study are: (1) Indonesian Jurisprudence could be interpreted as a Jurisprudence concept that is more Indonesian local-based; (2) Hasbi As-Shiddiqi and Hazairin are two figures who proposed Indonesian Jurisprudence model, apart from other intellectuals. Hasbi is one of modernists who offered his ideas comprehensively, started from his “Indonesian Jurisprudence” concept until the law renewal including its principle and method. Meanwhile Hazairin offered the development of a new heritage system which interpreted and elaborated based on Al-Qur’an scriptural perception and Sunnah which is not a patrilineal system but bilateral (family model); and (3) formalization of Indonesian Jurisprudence concept produces some ordinance regulation products which are important formally and materially, such as Ordinance of Islamic Marriage Law, and also other rules under the Ordinance, such as Government Law, President Instruction, and Supreme Court Law, as well as Islamic Law Compilation and Sharia Economic Law Compilation

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UNIVERSALITAS DAN LOKALITAS HUKUM ISLAM

AL-IHKAM Jurnal Hukum & Pranata Sosial ◽

10.19105/al-lhkam.v10i1.589 ◽

2015 ◽

Vol 10 (1) ◽

pp. 71-91

Author(s):

A. Malthuf Siroj

Keyword(s):

Common Ground ◽

Islamic Law ◽

Legal Discourse ◽

Two Dimensions ◽

The Other ◽

Human Beings ◽

Mutual Attraction ◽

Legal Thought ◽

The Law

Islamic law has two dimensions at once, namely universality and locality. In contemporary Islamic legal thought, there are two trends that contain mutual attraction between the two to bring dimension of locality to the dimension of universality on one side, and vice versa on the other side. As a consequence, there will be two possibilities, absoluteness or relativization of Islamic law. The legal discourse increasingly gains its own intensity in recently in line with the development of science and the use of various approaches in the study of Islamic law. Islamic law that is universally used is called syari`ah. This syariah law is rules of Allah SWT that is produced from texts with qath’î quality either from the side of the existency or the meanings without human beings rasional (ra’y) intervention because those texts are not the object of Ijtihad. Meanwhile, local Islamic Law is called fiqh. It is the law which is produced from texts with zhannî quality and becomes an object of Ijtihad. Because Fiqh is the result of Ijtihad so that it is usual when there are many madzhabs on it. Therefore, this paper will put this issue in proportion to find common ground between the two trends of contemporary Islamic legal thought. So that, it will hopefully clear up us the limits of universality and locality dimension of Islamic law, a focus of this legal discourse.

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PERKAWINAN ANAK DI BAWAH UMUR (Sebuah Kajian Perspektif Hukum Islâm Vis-a-Vis Hukum Positif di Indonesia)

AL-IHKAM Jurnal Hukum & Pranata Sosial ◽

10.19105/al-lhkam.v6i2.313 ◽

2013 ◽

Vol 6 (2) ◽

pp. 274-309

Author(s):

Mohammad Mohammad

Keyword(s):

Rule Of Law ◽

Islamic Law ◽

State Regulation ◽

The Other ◽

State Law ◽

State Laws ◽

Other Hand ◽

Age Limit ◽

The Law ◽

Legal Security

Abstrak: Perkawinan merupakan suatu ikatan yang melahirkan keluarga sebagai salah satu unsur dalam kehidupan bermasyarakat dan bernegara, yang diatur oleh aturan hukum, baik hukum Islâm maupun hukum positif (negara). Untuk dapat mewujudkan tujuan perkawinan, hukum negara, yakni Undang-undang Nomor 1 Tahun 1974 menentukan batas umur minimal untuk melangsungkan perkawinan, yakni usia 19 tahun untuk pria dan usia 16 tahun bagi wanita. Sedangkan hukum Islâm tidak menentukan secara kongkrit batas minimal usia perkawinan. Meghadapi dualisme hukum ini, negara seharusnya mengambil langkah tegas. Jika negara sudah melarang perkawinan di bawah umur, maka konsekuensinya segala hukum yang bertentangan dengannya harus ditiadakan, sehingga terjadi kepastian hukum. Abstract: Marriage is the bond of family that becomes one of the elements of social and state life. It is regulated in both Islamic and state laws. To concretize the marriage purpose, state law apllies the constitution of Undang-undang Nomor 1 Tahun 1974 that decides minimal age limit of marriage---19 years old for male citizens and 16 years old for the female ones. On the other hand, the Islamic law do not explicitly declare this. State must take a firm action to face this dualism, it must forbid non-state regulation that is in contradiction against state law including the law that allows the marriage beyond the age limit. It is about to guarantee the legal security or rule of law. Kata-kata Kunci: Hukum Islâm, perkawinan di bawah umur, hukum negara, dan negara.

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6 Applications for Provisional Measures

The International Tribunal for the Law of the Sea ◽

10.1093/law/9780198865292.003.0006 ◽

2021 ◽

Author(s):

Kittichaisaree Kriangsak

Keyword(s):

United Nations ◽

Marine Environment ◽

The Other ◽

Law Of The Sea ◽

Arbitral Tribunal ◽

International Tribunal ◽

The Third ◽

United Nations Convention ◽

The Law ◽

The One

This chapter assesses applications for provisional measures of protection under the 1982 United Nations Convention on the Law of the Sea (UNCLOS). At the Third UN Conference on the Law of the Sea, the need for courts or tribunals having jurisdiction under UNCLOS to have the power to prescribe provisional measures was beyond dispute although there was considerable debate concerning the details of the regime associated with such measures. The finally adopted Article 290 of UNCLOS, under the heading ‘Provisional measures’, represents the best possible compromise. Provisional measures are divided into provisional measures prescribed by the International Tribunal for the Law of the Sea (ITLOS) under Article 290(1) pending ITLOS’ judgment on the merits of the dispute, on the one hand, and provisional measures prescribed by ITLOS under Article 290(5) pending the constitution of an arbitral tribunal to which a dispute is being submitted, on the other hand. The request for the prescription of provisional measures shall be in writing and specify the measures requested, the reasons therefor, and the possible consequences, if the request is not granted, for the preservation of the respective rights of the parties or for the prevention of serious harm to the marine environment.

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PEMIKIRAN IBNU KHALDUN TERHADAP FILSAFAT HUKUM ISLAM

Petita Jurnal Kajian Ilmu Hukum dan Syariah ◽

10.22373/petita.v2i2.68 ◽

2017 ◽

Vol 2 (2) ◽

Author(s):

Abrar

Keyword(s):

Islamic Law ◽

Social Reality ◽

Social Engineering ◽

The Other ◽

Social Phenomena ◽

Ibn Khaldun ◽

Space And Time ◽

The Law ◽

The Difference ◽

Similarity Law

Abstract: the greatest contribution of Ibn Khaldun to the Philosophy of Islamic Law is his sociology theory. This theory was based on three fundamental laws: first, his stand on the law of cause and effect in social reality, second, the similarity law of social phenomena that are applied in general but not absolute, third, the law of the difference and speciality of social phenomena that are constantly changing and varied in different space and time. These three basic laws became the basic epistemological assumptions in highlighting legal differences due to the difference in space and time. On the other hand, Ibn Khaldun's theory became the basis of the legal application of social engineering, later popularized as social engineering by Roscoe Pound. Abstrak: Konstribusi terbesar Ibn Khaldūn terhadap Filsafat Hukum Islam adalah teorinya tentang sosiologi yang dilandaskan pada tiga hukum dasar. Pertama, pendirian Ibn Khaldūn tentang adanya hukum sebab akibat dalam realitas sosial. Kedua, hukum keserupaan fenomena sosial yang berlaku umum akan tetapi tidak mutlak. Ketiga, hukum perbedaan dan kekhususan fenomena sosial yang terus berubah dan berbeda oleh perbedaan ruang dan waktu. Ketiga hukum dasar di atas menjadi asumsi dasar epistemologis dalam menyorot perbedaan hukum akibat perbedaan ruang dan waktu. Di sisi lain, teori Ibn Khaldūn menjadi dasar keberlakuan hukum sebagai alat rekayasa sosial, yang kemudian dipopulerkan dengan social engineering oleh Roscoe Pound. Kata kunci: Filsafat Hukum Islam, Social Engineering

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