scholarly journals RECONSTRUCTION OF ISLAMIC FAMILY LAW IN THE FIELD OF LEGAL INHERITANCE IN RELIGIOUS PLURALISM AND ITS CONTRIBUTION TO NATIONAL LAW (Ijtihad Study Of Judges Of Religious Court On Development Of Inheritance Law In The Compilation Of Islamic Law)

2018 ◽  
Vol 1 (1) ◽  
pp. 121
Author(s):  
Ahmad Khisni
Keyword(s):  
Social Change ◽  
Religious Pluralism ◽  
Islamic Law ◽  
Family Law ◽  
The Other ◽  
Human Values ◽  
Inheritance Law ◽  
Other Hand ◽  
Law Texts ◽  
Legal Discovery

The juridical-theological-philosophical distinction of religion is one of the obstacles of a person to be an heir. On the other hand, empirically-historically-sociologically isnot so, because of the existence of illat or other reasons that allow a person of different religions to gain inheritance from the heirs who are Muslims by considering the factors of justice. It is an act of makrufconstructive ‘wasiatwajibah’ to the relatives in need and oriented towards human values, usefulness and benefit which need to be realized in pluralist society of diverse life. It can contribute to the national law which is the result of ijtihad in the form of development of compilation The Islamic Law texts (tahrij al-ahkam 'alanash al-qanun) as a form of legal discovery with a progressive paradigm in realizing the function of the judiciary that the judiciary is a tool of social change.

scholarly journals IMPLEMENTASI HUKUM ISLAM DI KESULTANAN BIMA

2017 ◽  
Author(s):  
Rahmah Murtadha ◽  
Muhammad Mutawali
Keyword(s):  
Islamic Law ◽  
Family Law ◽  
The Other ◽  
Inheritance Law ◽  
Legal Cases ◽  
Legal Traditions ◽  
Local Tradition ◽  
Islamic Family Law ◽  
The Law

The law of Bima Sultanate was shaped by two legal traditions, Mbojo custom and Islamic law. The encounter between them did not stir up conflicts and tensions. Mbojo custom representing the local tradition and Islamic law as the external element were complementary each other; they were mutually enforcing. This article examines the implementation of Islamic family law, marriage, divorce and inheritance in Bima Sultanate. This article shows that Islamic family law was applied effectively in Bima. This can be seen from the various legal cases. One example dealt with violation of conditional divorce by Im‟s husband, Smdn. The Sultanate Court ruled one repudition on this case because Smdn was proved guilty for breaking his conditional divorce oath by leaving his wife for seven years without any support. The other case was concerned with inheritance where Islamic inheritance law was fully applied. The assimilation of adat and Islam in the Sultanate was realized by applying Islamic law or adopting its stipulations and expressing this in the language of local custom

scholarly journals Dinamika Perubahan Sosial Dan Hukum Islam

2016 ◽  
Vol 16 (1) ◽  
pp. 197
Author(s):  
Fathurrahman Azhari
Keyword(s):  
Social Change ◽  
Islamic Law ◽  
The Other ◽  
Social Changes ◽  
Current Development ◽  
Social Community ◽  
Other Hand ◽  
The Social ◽  
The One

Abstract: The Dynamics of Social Change and Islamic Law are related each other in making a change. In the one hand,  social changeis caused by the Islamic law, but on the other hand, the change of Islamic law itself is causedby the social changes. The existence of Islamic law, which was brought  by Rasulullah Saw, had clearly changed the social community at that time;the changes started from jahiliyyah societyera that strongly held  their  tradition to the Islamic societyera that held Islamic law.By the same token, Islamic law had also made a change due to social changes. According to juries-prudency of Islamic law(regulations made by fukaha/Islamic cleric) that thechange of the fatwa (advice) was caused by the change of the periode, place, situation (niat) and tradition".  By doing the change of law, the Islamic law becomes dynamic, and adaptable and islamic lawswould be up to date in accordance with the current development and the social changes.الملخص: الدينا ميكية الاجتماعية والأحكام الشرعية مرتبطان في إيجاد التغير. من جهة كان التغير الاجتماعي بسبب وجود الأحكام الشرعية. ومن جهة اخرى تغيّر الحكم الشرعي بسبب التغيّر الاجتماعى . وجود الشريعة الاسلامية التي أتى بها الرسول الله صلى الله عليه وسلم غيّرت - بوضوح - المجتمعات فى ذلك الوقت من مجتمعات جاهلية متمسكة بالعادات إلى مجتمعات إسلامية متمسكة بالشريعة الاسلامية. ولكن الأحكام الشرعية أيضا تتغير بسبب التغير الاجتماعي الموافق بالقاعدة الفقهية التي وضعها الفقهاء " تغير الفتوى بتغير الزمان والمكان والاحوال والعادة " فبتغير الاحكام  تكون الأحكام الشرعية مرنة، عطوفة، لينة، قابلة للمواجهة ، اذن كانت الأحكام الشرعية قابلة للتجديد ومناسبة بتطور الزمان والتغير الاجتماعي. Abstrak: Dinamika sosial dan hukum Islam saling memiliki keterkaitan dalam melakukan perubahan. Satu sisi perubahan sosial karena hukum Islam. Di sisi lain, perubahan hukum Islam karena  perubahan sosial. Keberadaan hukum Islam yang dibawa oleh Rasulullah Saw. dengan jelas merubah sosial masyarakat pada waktu itu dari masyarakat jahiliyyah yang berpegang kepada adat kebiasaan mereka menjadi masyarakat Islam yang berpegang kepada hukum Islam. Tetapi hukum Islam juga melakukan perubahan karena terjadinya perubahan sosial. Sesuai dengan kaidah fikih yang dibuat oleh fuqaha: “berubahnya fatwa dengan sebab berubahnya masa, tempat, keadaan (niat) dan adat kebiasaan.” Dengan melakukan perubahan hukum, maka hukum Islam itu dinamis, dan mampu beradaptasi, sehingga hukum Islam itu op tu date sesuai dengan perkembangan zaman dan perubahan sosial.

KONSTRUKSI ISLAM DALAM KEKUASAAN NEGARA

1970 ◽  
Vol 6 (2) ◽  
Author(s):  
Nurul Aini Musyarofah
Keyword(s):  
Islamic Law ◽  
Social Condition ◽  
The Other ◽  
Good Society ◽  
Ideal Form ◽  
Other Hand ◽  
Islamic Politics ◽  
The Relationship ◽  
The Ideal

The relationship between Islam and state raises a controversy that includes two main groups;formalists and substantialists. Both of them intend to achieve a good social condition which is inaccordance with Islamic politics. The ideal form of good society to be achieved is principallydescribed in the main source of Islamic law, Al Qur’an and As Sunnah, as follows. A form of goodsociety should supprot equality and justice, egalitarianism, and democracy in its social community.The next problem is what the needed methods and instruments to achieve the ideal Islamic politicsare. In this case, the debate on the formalization and substance of Islamic teaching is related to therunning formal political institution.Each group claims itself to be the most representative to the ideal Islam that often leads to anescalating conflict. On the other hand thr arguments of both groups does not reach the wholeMuslims. As a result, the discourse of Islam and state seems to be elitist and political. As a result,Both groups suspect each other each other and try to utilize the controversy on the relationshipbetween Islam and state to get their own benefit which has no relation with the actualization ofIslamic teaching.

فلسفة العقوبة في الشريعة الإسلامية والقانون الوضعي عرض وموازنة Exposition and Comparison of the Philosophy of Punishment in Islamic and Positive Laws

2012 ◽  
Vol 9 (1) ◽  
Author(s):  
عبد المجيد قاسم عبد المجيد (Qasim Abdulmajid) ◽  
محمد ليبا (Liba)
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Penal System ◽  
Human Beings ◽  
New School ◽  
Positive Law ◽  
Other Hand ◽  
Philosophy Of Punishment ◽  
Emerging Issues

تناولت هذه الورقة فلسفة العقوبة في الشريعة الإسلامية، وفلسفتها في القانون الوضعي، وتمت الموازنة بين الفلسفتين، وخلص العرض والموازنة إلى نتائج ملخصها أن مسألة عصمة الشريعة وسموها تعد علامة فارقة بين الشريعة الإسلامية والقانون الوضعي، هذه العلامة نتج عنها فروق كثيرة أولها أن العقوبة في التشريع الوضعي تكون تابعةً للهدف، فالهدف يوضع أولاً ثم تصاغ على ضوئه العقوبة، ولذلك كلما ظهرت مدرسةٌ جديدةٌ تؤسس لفكرٍ جديدٍ ظهر اختلافٌ في التشريع العقابي. بينما النظام العقابي الإسلامي ثابتٌ ومعصوم، وقد وُجدت الحاجة إلى معرفة أهدافه وفلسفته ليتسنى السير على مقتضاها فيما يستجد من وقائع، وأن سمو فلسفة العقوبة في الشريعة الإسلامية ينبع من سمو مصدرها، فواضع هذه العقوبات هو خالق البشر. بينما العقوبة في القانون الوضعي تعتمد في فلسفتها على خبرة واضعيها، وهي خبرة محدودة وأحكامها نسبية، لذا كان تطبيق العقوبات الشرعية أجدر حتى وإن لم يُدرَك كنه هذه العقوبات وفلسفتها. الكلمات الرئيسية: فلسفة العقوبة، القانون الإسلامي، القانون الوضعي، التشريع العقابي.******************************In this paper light is shed on the philosophy of punishment in Islamic and positive laws and a comparison between them is accomplished. In brief, the conclusion of the exposition and comparison is that issue of infallibility of SharÊ‘ah and its nobleness are the distinguishing marks between Islamic and positive laws. This led to further differences. The first difference is that the punishment in positive laws is in accordance with the stipulated goal, that is, the goal is set first and then the punishment is formulated in that light. That is why whenever any new school of thought appears based on some ideology, differences emerge in punitive legislation. Islamic penal system is, however, immutable and infallible. There is a need to know its objectives and wisdom so as to in order to tackle new emerging issues. The nobility of the philosophy of punishment in Islamic law stems from the nobility of its source and that is no one but the Creator of human beings. The punishment in the positive law, on the other hand, relies on the philosophy that is based on the experiences of the authors of these laws. And these experiences are limited and their rulings are relativistic. Applying Islamic legal punishments are, therefore, more legitimate, even though their essence and philosophy are not fully grasped.Key words: Philosophy of Punishment, Islamic Law, Positive Law, Punitive Legislation.

scholarly journals ARABIC: تغيير الفتوى بمقتضيات الزمان والمكان

rahatulquloob ◽  
2021 ◽  
pp. 1-13
Author(s):  
Dr. Abdul Wadood Abed ◽  
Dr. Hedayatullah Modaqiq
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Scientific Development ◽  
Spatial Factors ◽  
Other Hand ◽  
Islamic Jurisprudence ◽  
Temporal And Spatial ◽  
The One

Islamic law, by having features in its principles that are fixed and variable, expresses its authority in any situation and time. Of course, this feature reflects the unique legislative miracle of Islam itself. The source of Islamic law is divine and heavenly, so it has always descended directly through the revelation of Allah Almighty, the Lord of the worlds, and has been arranged according to His wisdom and providence and has been considered in the context of time and place according to their nature and needs. Changing of a fatwa is the change of one rule in a specific issue to another one along with a Sharia cause that agrees with the aims and purposes of the Sharia. Therefore, there is no change in the prescribed rules and the fixed principles of Shari, but Ijtihad, Qiyas and expedient rules can be changed; Because there are many rulings that have been permitted for expediency, after the passage of time and the change of place have led to corruption, which again has become impermissible. The rule of fatwa changing has been valid in the Sharia; Because, on the one hand, the Companions and their followers have used it in their ijtihad fatwas, and on the other hand, Islamic jurisprudence is a developmental debate that progresses together with the caravan of life, no awareness of the demands of time, place and scientific development is synonymous with depriving the Islamic Ummah from virtues and facilities of life, so it is necessary that the change of the fatwa has to be compatible to the change of expediencies, otherwise it will lead to corruption and harm. Statement of the problem: The Islamic jurists have divided the Islamic rules into fixed and variable. This means that the prescribed laws, which are in harmony with meek nature, do not accept changes but the rules which are based on ijtihad can be changed. The discussion of changing the fatwa and its temporal and spatial factors is one of the important issues of jurisprudence that scholars have paid attention to and therefore the answer to these two questions is necessary for the researcher whether changing the fatwa is permissible? Are the requirements of time and place effective in its changing?

scholarly journals Cyclical theories of social change: Spengler and Toynbee

Sociologija ◽  
2007 ◽  
Vol 49 (4) ◽  
pp. 289-312
Author(s):  
Dragoljub Kaurin
Keyword(s):  
Social Sciences ◽  
Social Change ◽  
The Other ◽  
Sociological Study ◽  
The West ◽  
Theoretical Concepts ◽  
Other Hand ◽  
Historical Cycles ◽  
Proper Unit ◽  
Oswald Spengler

This paper is centrally concerned with discussing critically and rethinking the theoretical concepts put forward by Oswald Spengler in Decline of the West and Arnold Toynbee in A Study of History. It focuses on the theoretical, heuristic and epistemological value of these theories in the era of renaissance of philosophic history in some quarters (see for example Graham, 2002) and cooperation between social sciences. Spengler is credited with the idea of historical cycles, rethinking of the progressivist view and discovering a radically different approach to the study of the human past, which is embodied in his idea of culture as the proper unit for historical and sociological study. However, some of his views proved to be intrinsically intellectually dubious, but on the whole, his was a major contribution to the study of social change. Arnold Toynbee on the other hand was more empirically and sociologically oriented, while Spengler?s views are more heavily philosophical. Toynbee partly developed his ideas rather consistently, but at the same time included many unclear and inaccurate points in his theory. Both authors can be rightfully considered to be classical authors in this field and both provided incentive for studies that cross-cut social sciences (philosophy, history, sociology). Moreover, Decline of the West and A Study of History are truly post-disciplinary works.

scholarly journals Redefining Translation Competence in an Electronic Age. In Defence of a Minimalist Approach

2004 ◽  
Vol 48 (4) ◽  
pp. 481-497 ◽  
Author(s):  
Anthony Pym
Keyword(s):  
Social Change ◽  
General Trend ◽  
Linguistic Analysis ◽  
The Other ◽  
Other Hand ◽  
Minimalist Approach ◽  
Translator Training ◽  
Multicomponent Model ◽  
Professional Change

Abstract Since the 1970s the notion of “translation competence” has been viewed as at least 1) a mode of bilingualism, open to linguistic analysis, 2) a question of market demands, given to extreme historical and social change, 3) a multicomponent competence, involving sets of skills that are linguistic, cultural, technological and professional, and 4) a “supercompetence” that would somehow stand above the rest. The general trend among theorists has been to expand the multicomponent model so as to bring new skills and proficiencies into the field of translator training. This trend may be expected to continue with the increasing use of electronic tools. Here it is argued, however, that the multicomponential expansions of competence are partly grounded in institutional interests and are conceptually flawed in that they will always be one or two steps behind market demands. On the other hand, a simple minimalist concept of translation competence, based on the production then elimination of alternatives, can help orient translator training in times of rapid technological and professional change.

Is Imbibing Al-khamr (Intoxicating Drink) for Medical Purposes Permissible by Islamic Law?

2003 ◽  
Vol 18 (3) ◽  
pp. 355-364 ◽  
Author(s):  
Nurdeen Deuraseh
Keyword(s):  
Special Reference ◽  
Islamic Law ◽  
The Other ◽  
Other Hand ◽  
Legal Literature

AbstractIn this article attempts are made to study one of the important topics that has been widely discussed in Islamic legal literature, namely al-tadawi bi al-muharramat (treatment with forbidden things), with special reference to al-khamr (intoxicating drink). In this regard, there are two different opinions of Muslim jurists regarding the use of intoxicating drink (al-khamr) for medical purposes. The majority of Muslim jurists are of the opinion that treatingdisease with forbidden things is unlawful. As such, they did not allow the use of intoxicating drink for any reason, including its use as a remedy, or to quench thirst, even if there are no other permissible fluids to drink. On the other hand, a few Muslim jurists did allow the use of an intoxicating drink as a remedy, or to quench thirst if no other permissible fluid is available.

scholarly journals Science And Religion (Paradigma Al-Qur‘an Untuk Ilmu-ilmu Sosial Menurut Pemikiran Kuntowijoyo)

Dialog ◽  
2017 ◽  
Vol 32 (2) ◽  
pp. 78-96
Author(s):  
ANWAR MUDJAHIDIN
Keyword(s):  
Social Sciences ◽  
Social Policy ◽  
Social Science ◽  
Science And Religion ◽  
The Other ◽  
Human Values ◽  
Social Phenomena ◽  
Other Hand ◽  
Policy Sociology ◽  
Good And Evil

This paper aims at analyzing the epistemology of prophetic social science which had proposed by Kuntowijoyo. Sociology as a science cannot decide the direction in which society ought to go, and it makes no recomendations on matter of social policy. Sociology cannot itself deal with problems of good and evil, right and wrong, better and worse, or any others that concern human values. On the other hand religions without any knowledge of social phenomena will not be able to make any changes in the society. Prophetic social science will be able to respond to those dillemas by making the revelation (wahyu) as a source of knowledge. Social sciences do not only produce of statement about what is, but what of value. It can direct where the society ought to changes. According to prophetic social science changes must be directed to humanisation, liberation and trancendency.KATA KUNCI : Ilmu Sosial, al-Qur‘an, Epistemologi

scholarly journals Epistemologi Hukum Fatwa MUI Kabupaten Lebak tentang Berboncengan dengan Selain Muhrim

2016 ◽  
Vol 16 (2) ◽  
pp. 213-222
Author(s):  
H. B. Syafuri
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Men And Women ◽  
Other Hand ◽  
Legal Epistemology

The Legal Epistemology of Fatwa of MUI Lebak about Getting a Ride (Berboncengan) with Non- Mahram. The method of Islamic lawmaking (istinbath) is the study of the basic sources and the methods of Mujtahids to produce Islamic law, either by using words (lafzh) or meaning approach. Istinbath method with lafzh approach is by searching statement (nash) in the Qur’an and Hadith and using rules of ushûliyyah. On the other hand, istinbath method with meaning approach is by searching legal purposes (maqasid al-shari’ah) and using qiyas. Riding together between men and women not mahram in Islam according to MUI Lebak is forbidden (haram) based on the Qur’an Surah al-Nur verses 30-31 and Surah al-Isra verse 32, Hadith No. Muslim 1280, and sadd al-dzari’ah.DOI: 10.15408/ajis.v16i2.4451

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