scholarly journals PEMAHAMAN HOLISTIK TENTANG HUKUM WARIS ISLAM: PERSPEKTIF FILOSOFIS

2019 ◽  
Vol 3 (1) ◽  
pp. 37
Author(s):  
Muchamad Coirun Nizar ◽  
Rozihan Rozihan
Keyword(s):  
Islamic Law ◽  
Classical Period ◽  
Philosophical Perspective ◽  
Holistic Understanding ◽  
Important Position ◽  
Legal Force

The Islamic law of inheritance has a very important position in the development of Islamic law. The Islamic law Scholars 'and Quranic Commentators discussed many of these issues, from the classical period to the present day. Philosophy with its three branches: ontology, epistemology, and axiology are often used as a method to understand the nature of something. This article presents the discussion on the philosophical perspective of Islamic law of inheritance in order to obtain a holistic understanding. The Islamic law of inheritance ontologically is the Shari'ah of Allah to the Muslims as the provisions that must be implemented in accordance with those contained in the Qur'an and Hadith. This Islamic law with its various provisions has a binding legal force for all Muslims to run it. Epistemologically, the Islamic law of inheritance is a series of provisions from Allah derived from the Qur'an, hadith, and ijtihad by Salaf scholars. Whereas axiologically, the  Islamic law of inheritance has a certain purpose i.e. granting heir rights to the heirs according to their proportions. 

The ‘psychological’ and the ‘spiritual’: an evolutional relationship within an ontological framework. A brief comment on Jung's ‘Self’

2013 ◽  
Vol 5 (3) ◽  
pp. 193-210
Author(s):  
Grigorios Chrysostom Tympas
Keyword(s):  
Social Sciences ◽  
Religion And Spirituality ◽  
Ontological Security ◽  
Cultural Constructs ◽  
Multiple Factors ◽  
The Social ◽  
Holistic Understanding ◽  
Important Position ◽  
Ontological Framework ◽  
Scientific Fields

Despite the prevalence of phenomenological perspectives in most modern scientific fields addressing religion and spirituality, including psychology of religion, ontological inquiries retain an important position in certain fields, such as modern sociology (e.g., Weber, Giddens' concept of ‘ontological security’). Ontological and phenomenological approaches, alongside certain principles that function as interpretative tools in the social sciences (e.g., reductionism, teleology, supervenience), can be synthesised to construct a pluralistic methodology for understanding anew the dynamics between the ‘psychological’ and the ‘spiritual’. This paper attempts to articulate an ‘evolutional’ approach to the spiritual as an ‘emergent’ property arising from multiple factors beyond the psychological and the metaphysical (such as social and cultural constructs). This holistic understanding of the spiritual will be then applied to Jung's notion of the ‘Self’ to understand further its spiritual and/or ontological potential.

scholarly journals IBN RUSHD AS JURIST” AND HIS FATWĀ ON LEGAL CAPACITY

ALQALAM ◽  
2018 ◽  
Vol 35 (1) ◽  
pp. 36
Author(s):  
Fachrizal A. Halim
Keyword(s):  
Islamic Law ◽  
Classical Period ◽  
Legal Capacity ◽  
Muslim Society ◽  
Ibn Rushd ◽  
Personal Status ◽  
Muslim Spain

Legal capacity is one of the major topics in Islamic law on personal status. The Qurʾān deals with this subject, for example in Q 4: 5-6. However, it only discusses the issue of legal capacity in relation to orphans and minors. Based on the loose Qurʾānic concept of orphans and minors, the jurists of the classical period attempted to understand what was meant by legal capacity in Islam and how ought to operated in a Muslim society. One of the most remarkable jurists who tackled this issue was Ibn Rushd (520/1126-595-1198). In his celebrated collection of fatwā, the Fatāwā Ibn Rushd, he explored the issue of legal capacity based on questions brought to him, who at a time sit as a qāḍī in Sevilla and Cordoba. Keywords: Averroes, legal, capacity, personal status, guardianship, Muslim Spain.

scholarly journals PEMBATALAN AKTA HIBAH OLEH AHLI WARIS SETELAH PUTUSAN PENGADILAN AGAMA

2019 ◽  
Vol 3 (2) ◽  
pp. 219
Author(s):  
Muhammad Fikri Syuhada
Keyword(s):  
Islamic Law ◽  
Legal Consequence ◽  
Legal Force

            Permasalahan yang diteliti tentang pembatalan akta hibah oleh ahli waris dan tinjauan hukum Islam dalam pembatalan akta hibah oleh ahli waris setelah putusan Pengadialan Agama. Ahli waris dapat mengajukan suatu pembatalan hibah melalui permohonan pembatalan di Pengadilan Agama dan dengan adanya putusan pembatalan hibah yang telah memiliki kekuatan hukum tetap, maka berakibat hukum dengan segala macam barang yang telah dihibahkan dikembalikan kepada si penghibah atau ahli warisnya. Kompilasi hukum Islam memberikan batasan dalam pemberian hibah hanya 1/3 dari harta warisan dengan pertimbangan kemaslahatan bagi ahli waris. Menurut Kompilasi Hukum Islam bahwa hibah dalam perkara ini tidak sah dan dapat dilakukan penarikan atau pencabutan kembali. Karena tidak terpenuhinya salah satu persyaratan dalam syarat-syarat Pemberian hibah menurut hukum Islam.Kata kunci : hukum Islam, pembatalan akta, hibah, Notaris, ahli waris             Problems examined regarding the cancellation of the grant by the heirs and Islamic law review in the cancellation of the grant by the heirs after the decision of the Religious Funding. The heirs may file a cancellation of the grant through a cancellation request in the Religious Court and with the verdict of the cancellation of the grant which has a permanent legal force, the legal consequence of all the goods that has been granted is returned to the entertainer or his heirs. The compilation of Islamic law limits the granting of only one-third of the inheritance property to the benefit of beneficiaries. According to Islamic Law Compilations that the grant in this case is illegal and can be withdrawn or revoked. Because it does not meet one of the requirements in the terms of Grants grant under Islamic law. Keywords: Islamic law, cancellation of deed, grant, Notary, heir  

scholarly journals Wakaf Uang Dalam Perspektif Hukum Islam dan Hukum Positif di Indonesia

2016 ◽  
Vol 3 (1) ◽  
pp. 1-20
Author(s):  
Syarif Hidayatullah
Keyword(s):  
Islamic Law ◽  
Islamic Banks ◽  
Legitimate Business ◽  
Positive Law ◽  
The World ◽  
Differences Of Opinion ◽  
Important Position ◽  
Business Sectors

Abstract. Money occupies an important position in the activities of economic transactions in various countries in the world because it not only serves as a medium of exchange, but is already regarded as a thing despite the differences of opinion among jurists as a commodity that can be traded. The provisions of the endowment money held in Indonesia are regulated in Law No. 2004 regarding the Waqf 4l. Endowments money to basically encourage Islamic banks to be a Nazarite professionals. The bank as a surrogate recipient waqf property can be investing the money in legitimate business sectors that produce benefits. The bank itself as nazir entitled to a maximum of 10% of the remuneration, benefits.Keywords: Money Waqf, Islamic Law, Positive Law  Abstrak.Uang menempati posisi penting dalam kegiatan transaksi ekonomi di berbagai Negara di dunia karena tidak hanya berfungai sebagai alat tukar, tetapi sudah dianggap sebagai benda meskipun terjadi perbedaan pendapat di antara ulama fikih sebagai komoditi yang dapat diperdagangkan. Ketentuan tentang wakaf uang yang dilaksanakan di lndonesia yang diatur dalam Undang-Undang Nomor 4l Tahun 2004 Tentang Wakaf. Wakaf uang pada dasarnya mendorong bank Syariah untuk menjadi nazir yang profesional. Pihak bank sebagai penerima titipan harta wakaf dapat menginvestasikan uang tersebut pada sektor-sektor usaha halal yang menghasilkan manfaat. Pihak bank sendiri sebagai nazir berhak mendapat imbalan maksimum 10% dari, keuntungan yang diperoleh.Kata Kunci: Wakaf Uang, Hukum Islam, Hukum Positif

scholarly journals WASIAT: SOLUSI ALTERNATIF DARI PEMBAGIAN WARISAN YANG TIDAK ADIL?

2013 ◽  
Vol 5 (2) ◽  
Author(s):  
Zaenul Mahmudi
Keyword(s):  
Islamic Law ◽  
Inheritance System ◽  
Principle Of Justice ◽  
Important Position ◽  
Ultimate Principle

<p>This article aims at conducting washiyyah institution as an alternative for distribution of inheritance as the verses of inheritance in Qur’an using the word washiyyah. It means that  washiyyah  has  important  position  in  the  distribution  of  inheritance  beside  wârits institution. It is important for Muslim to use washiyyah institution replacing wârits one in the distribution of inheritance when he sees that the shares the Islamic law of inheritance system issues defy aginst principle of justice, the ultimate principle of Islamic teachings. Washiyyah institution consisting of specific justice for specific family is to be preferred than wârits institution consisting general one for general Muslim ummah.</p> <p>Artikel  ini  bertujuan  untuk  mengkaji  lembaga  washiyyah  sebagai  alternatif  pembagian kewarisan sebagaimana terminologi washiyyah dalam ayat-ayat Qur’an. Ini berarti bahwa washiyyah mempunyai posisi penting dalam pembagian warisan disamping lembaga wârits itu  sendiri.   Adalah  penting  untuk  seorang  Muslim  menggunakan  lembaga  washiyyah menggantikan  wârits  dalam  pembagian  kewarisan  ketika  dia  melihat  bahwa  persoalan system  pembagian  wârits  hukum  Islam  bertentangan  dengan  prinsip  keadilan,  sebagai prinsip  pokok  dalam  ajaran  Islam.  Lembaga  washiyyah  memuat  keadilan  khusus  bagi keluarga tertentu yang perlu diprioritaskan dari pada lembaga wârits yang berlaku secara umum bagi umat muslim.</p>

On the Development of Custom as a Source of Law in Islamic Law:

1997 ◽  
Vol 4 (2) ◽  
pp. 131-155 ◽  
Author(s):  
Gideon Libson
Keyword(s):  
Islamic Law ◽  
Legal Theory ◽  
Classical Period ◽  
Secondary Sources ◽  
Islamic Legal Theory ◽  
The Status ◽  
Legal Fictions

AbstractAlthough classical Islamic legal theory did not recognize custom as a source of law, Muslim jurists — in particular, the ḥanafīs — discussed the status of custom already in the pre-classical period. Custom was incorporated into Islamic law in a variety of ways: by including certain practices in the category of sunna or ijmāʾ; by appealing to judicial preference (istiḥsān) and to secondary sources of law, such as fatwās; and by using legal fictions (ḥiyal). Because these methods were not always adequate to deal with the questions that specific practices presented to the jurists, there was an increasing tendency among later ḥanafī jurists to recogize custom as a source of law.

scholarly journals ISLAM DAN INDONESIA ABAD XIII-XX M DALAM PERSPEKTIF SEJARAH HUKUM

2017 ◽  
Vol 3 (2) ◽  
pp. 384-413
Author(s):  
Fabian Fadhly
Keyword(s):  
Islamic Law ◽  
Classical Period ◽  
Historical Method ◽  
The Times ◽  
Modern Era

Islam and Indonesia are a mutually supportive part of both, the reality of history shows the circumstances. Islam became part of Indonesia that was known at that time as the archipelago, the various Islamic teachings seep into a part of Indonesian society. Law as one of his teachings known as fiqh, then translated into Islamic law in the context of Indonesia today. Islamic law experienced a long journey from the era of the sultanate to the modern era, with various changes and developments follow the times and needs of the society of Islamic law itself. The method put forward in this paper is a historical method with a juridical approach. The demarcation of time and time that permeates Islam from time to time in extending its influence, to the various behaviors of Indonesian society through the long historical journey. The timing also indicates that Islam is a part of synergy through Islamic law with Indonesian society (Nusantara), as the context of the understanding or adaptive transformation of fiqih that emerges and develops in the Sultanate era as a form of manifestation of fiqh in the classical period.

scholarly journals Kritik Hadis Zakaria Ouzon

2019 ◽  
Vol 2 (1) ◽  
pp. 35-48
Author(s):  
Baharudin Zamawi Zamawi
Keyword(s):  
Islamic Law ◽  
Important Position ◽  
Comparative Theory ◽  
Muslim Scholars

Hadis has strength authority as Islamic law. It’s function is the explanatory of the Qur’an and otherwise. The significance of the hadis requires its protecting and conserving by codification. Muslim scholars had collected thousands of hadis in many books that well-known as The Nine Primary Book of Hadis (Kutu>b al-Tis’ah). One of them, S}ah}i>h} al-Bukha>ri, was claimed as the most authentic book, because it is contain the only authentic (s}ah}i>h}) hadis. Moreover S}ah}i>h} al-Bukha>ri had important position as the source of Islamic law right below Quran. But the popularity of S}ah}i>h} al-Bukha>ri was underestimated by Zakaria Ouzon, the scholar who criticized works of many muslim scholars, one of them is S}ah}i>h} al-Bukha>ri. He claimed that hadis collected in S}ah}i>h} al-Bukha>ri was authentic (s}ah}i>h}) and could be used as h}ujjah. He argued that some hadis in S}ah}i>h} al-Bukha>ri must be doubted as authentic, because of its contrary to Quran and Hadis Mutawwatir textualy. Zakaria used comparative theory to proof the authenticity of hadis by comparing hadis in S}ah}i>h} al-Bukha>ri with Quran and Hadis Mutawwatir. One of hadis’ that criticized by Zakaria was hadis about angels cursed wife who denied the husband’s invitation for having sex. He stated that this hadis was contrary to Quran and the principles of Islamic doctrine which respect the dignity and honor of the women. Therefor that hadis must be doubted its authenticity. Zakaria’s thoughts about authenticity of hadis in S}ah}i>h} al-Bukha>ri was stated in his work, Jina>yat al-Bukha>ri, probably, has the same tendency with most contemporary muslim scholars who tried to reconstruct the interpretation of hadis which literally contraty to Quran, hadis mutawwatir, and Islamic doctrines. But Zakaria seems to criticize loudly with doubting the authenticity of hadis in S}ah}i>h} al-Bukha>ri.

scholarly journals ARGUMEN FORMALISASI HUKUM EKONOMI SYARIAH

Dialog ◽  
2013 ◽  
Vol 36 (1) ◽  
pp. 59-70
Author(s):  
Ahmad Ali MD
Keyword(s):  
Legal System ◽  
Islamic Law ◽  
National Legal System ◽  
Important Position ◽  
Law Making

This article asserts that Islamic law of economy has a very important position in the national legal system. The Islamic law of economy as part of Islamic law and constitute a solid argument to be used as the basis of national law-making as a whole. The significance of Islamic law of economic is based on historical arguments, sociological, juridical, philosophical, and political. This assertion is refuse whom doubted and looked formalization of Islamic law, particularly the Islamic law of economy, is not important. This conclusion is obtained through alsiyasat al-shar‘iyah and the national legal politics approachs.

scholarly journals IBN HAZM DAN MADZHAB AZH-ZHAHIRI

ALQALAM ◽  
2010 ◽  
Vol 27 (3) ◽  
pp. 464
Author(s):  
Jaenal Aripin
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Unique Position ◽  
Other Hand ◽  
Important Position ◽  
The One ◽  
Ibn Hazm

Ibn Hazm (Abenhazam de Cordoba)'s thought has an important position in the study of Islamic law philosophy, especially dealing with his three main thoughts: differentiation between God and His creature dimensions, thoroughfulness of syari'a so that it is uncorrect to argue in the name of religion by using premises out of the texts, and the importance of language as a tool to understand the God's massages. Based on his thoughts, Ibn Hazm plays a unique position in the discourse of Islamic thoughts. On the one hand, his thoughts are philosophical, on the other hand, he is a textualistic and normative Zhahirianist. Hene, he is frequently called a philosopher who remains thinking normatively. Keywords: Literalisme, Mazhab, Ibnu Hazm, Azh-Zhahiri.

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