scholarly journals PEMBARUAN HUKUM KELUARGA ISLAM: Studi Kasus Hukum Waris di Somalia

2021 ◽  
Vol 3 (2) ◽  
pp. 129-158
Author(s):  
Ahmad Syafi'i
Keyword(s):  
20Th Century ◽  
Family Law ◽  
Muslim World ◽  
Law Reform ◽  
Revolutionary Change ◽  
Inheritance Law ◽  
Legal Rules ◽  
Political Approach ◽  
Muslim Majority

Abstract: This article aims to examine one of the phenomena that emerged in the Muslim world in the 20th century, namely the renewal of family law in Muslim-majority countries. This article focuses on the study of inheritance law reform in Somalia. By using a legal political approach, this article examines several important issues, i.e.,: the model of inheritance law reform in Somalia, the reasons that led to the revolutionary change from the concept of Islamic inheritance in general, and and the factors that influence these changes. In general, this study shows that in the reform of family law in Somalia, there are several rules that are not much different from the concept of the imam of the school of thought, but there are also several legal rules that are quite far from the conceot of conventional, especially the legal rules related to inheritance.

scholarly journals PERKEMBANGAN PERUNDANG-UNDANGAN HUKUM KELUARGA MUSLIM DI MESIR ( STUDI WASIAT WAJIBAH DI MESIR)

2020 ◽  
Vol 1 (1) ◽  
pp. 1-20
Author(s):  
Ishak Tri Nugroho ◽  
Muhammad Akbar ◽  
Suhri Hanafi
Keyword(s):  
20Th Century ◽  
Islamic Law ◽  
Family Law ◽  
Muslim World ◽  
Muslim Country ◽  
Inheritance Law ◽  
Islamic Tradition ◽  
History Of ◽  
Islamic Family Law ◽  
The Law

The long history of reforming Islamic Family Law in the Muslim world began in the 20th century when Turkey became the first Muslim country to pioneer this reform. These reforms greatly influenced the reform of Islamic family law in Egypt and provided a more forward-looking color compared to what was previously done, the impetus for reform and reform of Islamic law in Egypt came from within the Islamic tradition itself and from outside the Islamic tradition. In addition to reforming family law in general, Egypt has also reformed the concept of inheritance law regarding wajibat for orphan grandchildren, which actually does not discuss this matter in classical books. Egypt regulates the issue of compulsory wills in the Egyptian Law, namely Law no. 71 of 1946 concerning inheritance, Egypt introduced a new concept in terms of inheritance for orphaned grandchildren who are usually considered as dzawil arham who are prevented from obtaining inheritance, so they are now entitled to inheritance by using the mandatory will. The concept of wills, mandatory, for inheritance for orphaned grandchildren does not exist in classical jurisprudence, and it appears that Egypt is trying to reform the law by inventing new laws or rechtsvinding, in order to find a solution to the inheritance problems that occur in Egypt.

scholarly journals HUKUM KELUARGA DI MESIR

2020 ◽  
Vol 1 (2) ◽  
pp. 93-108
Author(s):  
Nurinayah Nurinayah
Keyword(s):  
Middle East ◽  
Islamic Law ◽  
Family Law ◽  
The State ◽  
Law Reform ◽  
Muslim Countries ◽  
Personal Status ◽  
Muslim Majority ◽  
Limited Scope

The application of family law in Muslim-majority countries, especially the Middle East and its surroundings, has different practices, we do not find uniformity in family law practices in these countries. This is influenced by differences in government systems, cultures, situations and conditions of society of each country. Egypt is one of the predominantly Muslim countries which has established Islam as the state religion. Therefore, the principles of Islamic law are the main source of law in the making and formulation of laws, including family law. The practice of Islamic law in Egypt does not fully apply only to areas of family law in a limited scope including the distribution of inheritance and marriage. However, the application of family law in Egypt continues to undergo reforms and reforms. Family law reform took place in Egypt in 1920. This was marked by the promulgation of Law no. 25/1920 regarding family law and care (Law of Maintenance and Personal Status / Qanun al-Ahwal al-Syakhsiyyah wa al-Siyanah). Family law reform in the 1970s was marked by the issuance of laws regarding the authority to the judiciary to force parties (husbands) to pay maintenance fees to wives, widows, children, or parents in 1976. the current era of family law in Egypt continues to experience development. Abstrak Penerapan hukum keluarga di negara-negara yang berpenduduk mayoritas Muslim khususnya kawasan Timur Tengah dan sekitarnya memiliki praktik yang berbeda-beda, kita tidak menemukan keseragaman praktik hukum keluarga di negara-negara tersebut. Hal ini dipengaruhi oleh perbedaan sistem pemerintahan, kultur, situasi dan kondisi masyarakat setiap negara. Mesir merupakan salah satu negara yang berpenduduk mayoritas Muslim yang menetapkan Islam sebagai agama negara. Karena itu, prinsip-prinsip hukum Islam menjadi sumber hukum utama dalam pembuatan dan perumusan undang-undang termasuk hukum keluarga. Praktik hukum Islam di Mesir tidak berlaku secara utuh hanya bidang-bidang hukum keluarga dalam ruang lingkup yang terbatas meliputi pembagian warisan dan perkawinan.  Namun, penerapan hukum keluarga di Mesir terus mengalami reformasi dan pembaruan. Pembaruan hukum keluarga terjadi di Mesir pada tahun 1920. Ini ditandai dengan diundangkannya UU No. 25/1920 mengenai hukum keluarga dan penjagaan (Law of Maintenance and Personal Status/Qanun al-Ahwal al-Syakhsiyyah wa al-Siyanah). Reformasi hukum keluarga pada tahun 1970an ditandai dengan dikeluarkannya aturan undang-undang mengenai kewenangan kepada lembaga peradilan memaksa pihak-pihak (suami) untuk membayar uang pemeliharaan kepada isteri-isteri, janda-janda, anak-anak, ataupun orang tua pada tahun 1976. Hingga era sekarang hukum keluarga di Mesir terus mengalami perkembangan.            

scholarly journals Reformasi hukum keluarga di dunia Muslim

2014 ◽  
Vol 14 (1) ◽  
pp. 1
Author(s):  
Ahmad Bunyan Wahib
Keyword(s):  
Twentieth Century ◽  
Islamic Law ◽  
Family Law ◽  
Social Economy ◽  
Muslim World ◽  
Law Reform ◽  
The Reformation ◽  
Islamic Family Law ◽  
Politics And Law

This article discusses about the history and the development of family law reform in Muslim countries.This work has taken a lot benefits from Anderson’s works on Islamic law in the Muslim world for bothdata and perspective. Islamic family law reform started from the second decade of twentieth century(1915) with the issuance of two Ottoman Caliph decrees on wife rights to ask religious court to divorcethem from their husband. This reform was followed by Sudan (starting from 1916), Egypt (1920),Jordan (1951), Syria (1953), Tunisia (1956/1959), Morocco (1958), Iraq (1959), Pakistan (1961) and Iran(1967). The reformation aims to administrate the members of community in the filed of social,economy, politics, and law. From the perspective of modernization, Islamic family law reform inMuslim countries has shown the process of modernization from above.

scholarly journals Prosedur Pencatatan Perkawinan dan Perceraian di Negara Indonesia dan Malaysia Perspektif Hukum Islam

2017 ◽  
Vol 1 (1) ◽  
pp. 87-99
Author(s):  
Fahmi Basyar
Keyword(s):  
20Th Century ◽  
Family Law ◽  
South East Asia ◽  
Islamic World ◽  
Existing Problems ◽  
The Family ◽  
The Status ◽  
History Of ◽  
Muslim Majority ◽  
The Right

One phenomenon that emerged in the Islamic world in the 20th century is the family law renewal efforts undertaken by countries with Muslim majority. This was done in response to the dynamic development of society life. There are at least three points that is the objective of family law renewal in the Islamic world, as a law unification effort, raising the status of female, and responding to developments and demands to provide solutions to existing problems. A review of Act Number 1 in 1974 "named this law as a form of unification that is unique with respect fully the variation based on religion and belief to God, besides that unification aims to complement what is not regulated by religion, because in that matter, the state has the right to set it in accordance with the developments and the demands. From the aspect of the history of the Islamic family law renewal in South East Asia spearheaded by Malaysia. It is the first country that has been undertaking the renewal effort, with the birth of Mohammad Marriage Ordinance Number 5 in 1880 in the countries of the straits.

scholarly journals Islamic Family Law in Europe and Islamic World: Current Situation and Challenges

2020 ◽  
Keyword(s):  
Social Sciences ◽  
Family Law ◽  
Middle Eastern ◽  
Muslim World ◽  
Electronic Journal ◽  
Social Anthropology ◽  
Special Issue ◽  
Islamic Studies ◽  
Muslim Majority ◽  
Islamic Family Law

The essays presented in this special issue of the Electronic Journal of Islamic and Middle Eastern Law (EJIMEL) offer sustained consideration of issues arising from the interaction between the Islamic family laws being lived in Europe and the Muslim world. They discuss in different ways the dynamics of Muslim matrimonial laws as they are debated and developing in thought and practice both in the Muslim-majority and European states. Furthermore, they examine the challenges in Islamic family law faced by all sides and the solutions to these challenges that are at our disposal. The authors are drawn from a range of disciplines including law, Islamic studies, theology, social anthropology, and other social sciences.

scholarly journals STATUS WANITA DI NEGARA MUSLIM MODERN: STUDI TERHADAP HUKUM KELUARGA DI TUNISIA DAN INDONESIA

Kodifikasia ◽  
2019 ◽  
Vol 13 (2) ◽  
pp. 197
Author(s):  
Lia Noviana
Keyword(s):  
20Th Century ◽  
Family Law ◽  
Comparative Methods ◽  
External Factors ◽  
The Other ◽  
Equal Rights ◽  
Internal Factors ◽  
Muslim Countries ◽  
Two Factors ◽  
Muslim Majority

Salah satu fenomena penting yang muncul di dunia muslim sejak awal abad ke-20 adalah adanya upaya pembaharuan hukum keluarga di negara-negara berpenduduk mayoritas muslim baik dengan metode intra doctrinal reform maupun extra doctrinal reform. Adapun tujuan pembaharuan hukum keluarga di antaranya ialah untuk unifikasi hukum, tuntutan peningkatan status wanita dan merespon perkembangan masyarakat yang selalu bergerak dinamis. Dapat dikatakan bahwa tujuan kedua ini merupakan tujuan dari reformasi Undang-Undang Perkawinan di mayoritas negara-negara muslim, meskipun tidak menutup kemungkinan di beberapa negara mencakup beberapa tujuan sekaligus. Dengan menggunakan metode descriptive comparative, penelitian ini membahas tentang materi-materi pembaharuan hukum keluarga dan faktor-faktor yang melatarbelakangi terjadinya pembaharuan hukum keluarga di negara Tunisia dan Indonesia. Hasil dari penelitian menunjukkan bahwa adanya pembaharuan hukum keluarga di Tunisia tidak lepas dipengaruhi oleh dua faktor, yaitu faktor eksternal: pengaruh Prancis dalam usaha sekularisasi dan pengaruh Habib Bourguiba yang berhasrat menjadikan Tunisia sebagai negara sekuler dan faktor internal: adanya reinterpretasi nash Al-Qur’an dan peningkatan status wanita di Tunisia. Sedangkan pembaharuan hukum keluarga di Indonesia dilatarbelakangi oleh adanya heterogenitas masyarakat dan usaha unifikasi hukum. [One important phenomenon that has emerged in the Muslim world since the beginning of the 20th century is the effort to reform family law in Muslim-majority countries with both intra-doctrinal reform and extra doctrinal reform methods. Some of the objectives of the renewal of family law are to unify the law, to legalize women’s equal rights, and to respond to the dynamic development of a society. It is well known that the legalization of women’s equal rights is mostly becomes the main goal in reforming the Marriage Law in the majority of Muslim countries, although some countries may also put other goals at once. Using descriptive-comparative methods, this study attempts to discuss the renewal material of family law and the factors that underlie the renewal in Indonesia and Tunisia. The results of the study show that the renewal of family law in Tunisia is inseparably influenced by two factors; namely external factors: the influence of France in their secularization efforts as well as the influence of Habib Bourguiba, who desires to make Tunisia as a secular state; and the internal factors: the reinterpretation of the Qur'anic text and some efforts done in Tunisia to improve the women’s status. On the other hand, the renewal of family law in Indonesia is motivated by the heterogeneity of the community and the effort of law unification].

scholarly journals Local Family Fiqh in Malaysia: An Analysis of `Urf Methodological Framework (Fiqh Keluarga Tempatan Di Malaysia: Suatu Analisis Rangka Kerja Metodologi ‘Urfi)

2020 ◽  
Vol 17 (3) ◽  
pp. 117-133
Author(s):  
Sayed Sikandar Shah Haneef ◽  
Miszairi Sitiris ◽  
Saidatolakma Mohd Yunus
Keyword(s):  
Content Analysis ◽  
Family Law ◽  
Muslim World ◽  
Law Reform ◽  
Methodological Framework ◽  
Analysis Method ◽  
Content Analysis Method ◽  
Local Family

The ongoing advocacy for developing local fiqh, among others, emphasizes an indigenous approach to evolving fiqh by highlighting the flaws in the dominant approach to family law reform and renewal. One of their methodological tools is to examine the existing family fiqh from its ‘urfi based content as well to explore ways of resolving new emerging usages and customs, which differ from custom of people in other communities in the Muslim world. Critics, however, have some misgivings about this approach and see it as a kind of post-modernist thinking, the thrust of which is to raise skepticism about religious content of any intellectual argument or advocacy.  To rebut such an argument, following content analysis method, this paper argues by concluding that an Islamic juridical approach to insist on legislative significance of local custom in evolving a local family fiqh is governed by a set of methodological frameworks and parameters which can safeguard it against any suspicion for secularization.  Keywords: Family fiqh, local, methodological framework, reform.  Abstrak Sokongan umum yang berterusan untuk membangunkan fiqh tempatan, antara lain, menekankan pendekatan tempatan untuk mengembangkan fiqh dengan menonjolkan kekurangan dalam pendekatan yang dominan terhadap pembaharuan dan pembaharuan undang-undang keluarga. Salah satu alat metodologi mereka adalah untuk mengkaji fiqh keluarga yang sedia ada dari kandungan 'urfi yang berasaskannya juga untuk meneroka cara penyelesaian kegunaan dan kebiasaan yang baru muncul, yang berbeza dari kebiasaan orang dalam komuniti lain di dunia Islam. Pengkritik, bagaimanapun, mempunyai beberapa kekeliruan mengenai pendekatan ini dan melihatnya sebagai sejenis pemikiran post-modernis, teras yang menimbulkan keraguan tentang kandungan agama tentang sebarang hujah intelektual atau advokasi. Untuk menolak hujah sedemikian itu dengan menggunakan kaedah analisis kandungan, makalah ini telah berupaya untuk menyimpulkan bahawa pendekatan yuridis Islam untuk menegaskan kepentingan perundangan adat tempatan dalam mengembangkan sebuah fiqh keluarga tempatan ditadbir oleh satu set kerangka metodologi dan parameter yang dapat melindunginya daripada sebarang kecurigaan untuk sekularisasi. Kata Kunci: Fiqh keluarga, tempatan, kerangka metodologi, pembaharuan.  

scholarly journals Pembaruan Hukum Kewarisan Islamdi Turki dan Somalia

2018 ◽  
Vol 14 (1) ◽  
pp. 145
Author(s):  
Lilik Andaryuni
Keyword(s):  
Comparative Study ◽  
Family Law ◽  
Data Sources ◽  
Law Reform ◽  
Inheritance Law ◽  
Normative Approach ◽  
Object Of Study ◽  
Women Rights

If we look at the concept of inheritance in Turkey and Somalia, it is different from the determination which is set by the Al-Qur’an, it can even be said to deviate from the al-Qur’an. Turkey is the country with a Hanafi thought, and Somalia is the country with a Syafii thought but in the determination of its inheritance it stipulates the same division, in the meaning that women and men get the same share in terms of the distribution of inheritance, namely 1: 1. Whether the formula 1: 1 mean that it has deviated from the provisions of the Qur’an, whether the formula 2: 1 which the Qur’an has set is not worth justice, then what are the inheritance of women rights in Turkish and Somali family law? What is the purpose of the renewal and what methods are used by the two countries in renewing family law and its progress from traditional figh? These are the questiona which the authors try to answer by tracing various data sources with a focus on the discussion of Turkey and Somalia. This article is a descriptive-comparative study, and the approach used is a normative approach, namely looking at the object of study from the perspective, the opinions of interpreters both traditional and contemporary, so that it can be found what methods the two countries use to carry out family law reform and its progress from traditional concepts. Keywords: Renewal, Inheritance Law, Turkey - Somalia Bila dicermati konsep kewarisan di Turki dan Somalia berbeda dengan ketentuan sebagaimana ditetapkan al-Qur’ān, bahkan bisa dikatakan menyimpang dari al-Qur’ān. Turki, negara yang bermazhab Hanafi, dan Somalia, negara dengan mazhab Syafi'i, tapi dalam ketentuan warisnya menetapkan pembagian yang sama, dalam artian perempuan dan laki-laki mendapatkan bagian yang sama dalam hal pembagian warisan, yakni 1: 1. Apakah dengan formula 1: 1 tersebut berarti telah menyimpang dari ketentuan al-Qur’ān, apakah formula 2: 1 yang telah ditetapkan al-Qur’ān tidak bernilai keadilan, lalu bagaimanakah hak waris perempuan dalam hukum keluarga Turki dan Somalia? Apa tujuan pembaharuan dan metode apa yang digunakan oleh kedua negara tersebut dalam melakukan pembaharuan terhadap hukum keluarga dan keberanjakkannya dari fiqh tradisional? Pertanyaan-pertanyaan inilah yang penulis coba jawab dengan melakukan penelusuran terhadap berbagai sumber data dengan fokus bahasan Turki dan Somalia.. Artikel ini merupakan kajian deskriptif-komparatif, dan pendekatan yang digunakan adalah pendekatan normatif, yakni melihat objek kajian dari perspektif nas, pendapat para ahli tafsir baik tradisional maupun kontemporer, sehingga nantinya dapat ditemukan metode apa yang digunakan kedua negara tersebut dalam mengusung pembaharuan hukum keluarganya dan keberanjakkannya dari konsep tradisional. Kata Kunci: Pembaharuan, Hukum Kewarisans, Turki-Somalia

THE 2017 AMENDMENTS TO THE LAW REFORM (MARRIAGE AND DIVORCE) ACT 1976: A MILESTONE OR A STONE’S THROW IN THE DEVELOPMENT OF MALAYSIAN FAMILY LAW?

2020 ◽  
Vol 28 (2) ◽  
pp. 449-479
Author(s):  
Sridevi Thambapillay
Keyword(s):  
Child Custody ◽  
Family Law ◽  
Law Reform ◽  
The Real ◽  
The Past ◽  
Marriage And Divorce ◽  
Conversion To Islam ◽  
Family Issues ◽  
The Law ◽  
Muslim Family

The Law Reform (Marriage and Divorce) Act 1976 (LRA) which was passed in 1976 and came into force on 1st March 1982, standardized the laws concerning non-Muslim family matters. Many family issues concerning non-Muslim have emerged ever since, the most important being the effects of unilateral conversion to Islam by one of the parties to the marriage. There has been a lot of public hue and cry for amendments to be made to the LRA. After much deliberation, the Malaysian Parliament finally passed the amendments to the LRA in October 2017, which came into force in December 2018. Although the amendments have addressed selected family law issues, the most important amendment on child custody in a unilateral conversion to Islam was dropped from the Bill at the last minute. Howsoever, at the end of the day, the real question that needs to be addressed is whether the amendments have resolved the major issues that have arisen over the past four decades? Hence, the purpose of this article is as follows: first, to examine the brief background to the passing of the LRA, secondly, to analyse the 2017 amendments, thirdly, to identify the weaknesses that still exist in the LRA, and finally, to suggest recommendations to overcome these weaknesses by comparing the Malaysian position with the Singaporean position. In conclusion, it is submitted that despite the recent amendments to the LRA, much needs to be done to overcome all the remaining issues that have still not been addressed.

Religious Freedom in Islam

2019 ◽  
Author(s):  
Daniel Philpott
Keyword(s):  
Religious Freedom ◽  
Muslim World ◽  
Human Right ◽  
The West ◽  
Empirical Examination ◽  
Public Controversy ◽  
Arab Uprisings ◽  
Islamic Tradition ◽  
The World ◽  
Muslim Majority

Is Islam hospitable to religious freedom? The question is at the heart of a public controversy over Islam that has raged in the West over the past decade-and-a-half. Religious freedom is important because it promotes democracy and peace and reduces ills like civil war, terrorism, and violence. Religious freedom also is simply a matter of justice—not an exclusively Western principle but rather a universal human right rooted in human nature. The heart of the book confronts the question of Islam and religious freedom through an empirical examination of Muslim-majority countries. From a satellite view, looking at these countries in the aggregate, the book finds that the Muslim world is far less free than the rest of the world. Zooming in more closely on Muslim-majority countries, though, the picture looks more diverse. Some one-fourth of Muslim-majority countries are in fact religiously free. Among the unfree, 40% are repressive because they are governed by a hostile secularism imported from the West, and the other 60% are Islamist. The emergent picture is both honest and hopeful. Amplifying hope are two chapters that identify “seeds of freedom” in the Islamic tradition and that present the Catholic Church’s long road to religious freedom as a promising model for Islam. Another chapter looks at the Arab Uprisings of 2011, arguing that religious freedom explains much about both their broad failure and their isolated success. The book closes with lessons for expanding religious freedom in the Muslim world and the world at large.

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