التدابير الوقائية والاحترازية للحد من الحوادث المرورية في الشريعة الإسلامية (Preventive and Precautionary Measures In Limiting The Traffic Accident In Islamic Law)

1970 ◽  
Vol 13 (2) ◽  
pp. 59-82
Author(s):  
عارف علي عارف القره داغي ◽  
ئاوات محمد آغا بابا
Keyword(s):  
Subject Matter ◽  
Traffic Accident ◽  
Traffic Accidents ◽  
Islamic Law ◽  
Preventive Measures ◽  
Inductive Method ◽  
Pure Gold ◽  
The Subject ◽  
Blood Money ◽  
Precautionary Measures

الملخّص يتعلق هذا البحث بموضوع التدابير الوقائية والاحترازية للحد من الحوادث المرورية في الشريعة الإسلامية، في العصر الحاضر، لكثرة وقوعها، والحاجة إلى الحد منها وتقليلها، وذلك بوضع تدابير وقائية واحترازية من خلال النصوص الشرعية المتعلقة بحرمة إيقاع الضرر، وحرمة إيذاء الناس في الطرقات، ومن خلال النصوص التي تحث على إماطة الأذى عن الطريق، وكذلك من خلال ما يترتب من مسؤولية على من أحدث ضررًا بالناس في الطرقات؛ من عقوبات وضمانات. وذلك من خلال استخدام المنهج الاستقرائي: حيث يتم من خلاله جمع النصوص المتعلقة بالتدابير الوقائية والاحترازية للحد من الحوادث المرورية، لتجلية معالم الموضوع. والمنهج الوصفي: وذلك بدراسة شروط استخدام الطرق وآداب الارتفاق بها، ودراسة ما يترتب على الحوادث المرورية، من حيث العقوبات والتعويضات بالنسبة للقتل والجروح. وقد توصلت الدراسة إلى أنَّ الشريعة الإسلامية قد اعتمد على منهجين للحد من الحوادث المرورية: منهج قبل وقوع الحادث، وهو ما يسمى بالتدابير الوقائية المتمثلة بتنظيم الطرق وآداب الارتفاق بها، ومنهج بعد وقوع الحادث، وهو ما يسمى بالتدابير الاحترازية المتمثلة بالردع عن طريق العقوبات المترتبة على القتل ومن ضمنها عقوبة الكفارة، والتي تشمل تحرير إنسان من العبودية في حالة وجوده، أو صيام شهرين متتابعين. وأيضًا التعويضات المترتبة على القتل والجرح وتسمى بالدية التي هي مبالغ باهضة تُعطى للمجني عليه، أو ورثته. وقد قُدِّر دية القتل الخطأ بألف دينار من الذهب والتي تساوي (4.250) جرامًا من الذهب الخالص عيار (24). وقد حدد الشرع للجنين أيضًا دية ومقدارها بالذهب (213) مائتان وثلاثة عشر جرامًا من الذهب، بالإضافة إلى ديات الجروح. الكلمات المفتاحية: الدِّية، حوادث المرور، التدابير الوقائية، التدابير الاحترازية، الحد من حوادث المرور.   Abstract This research deals with the subject matter of preventive and precautionary measures to limit the traffic accidents in the contemporary time because of its frequent occurrences, according to the Islamic law. The research deals with the need for its limitation by putting down the preventive and precautionary measures derived from the legal texts related to prohibition of causing harm to people on the roads. This comes through the texts and religious literatures which urge removing harmful thing on the pathway, and by elucidating the responsibilities of the one who caused harm to the people on the road in terms of punishment and liabilities. This is done through inductive method in which the texts and literatures concerning the topic are extracted in order to present the peculiarity of the subject matter; and through descriptive method by studying the terms and conditions of the road’s utilization and what arises from traffic accident punishment and compensation concerning killing and injuries. The study realizes that Islamic law recons on two approaches in order to reduce traffic accidents: before the accident, designated as preventive measures. This comprises of road regulations and its utilization etiquettes. The approach after the accident designated as protective measures involves penalties arising from killing such as penalty of atonement (KaffÉrah) which includes freeing a slave (if available), or two months continuous fasting. Moreover, compensation also arises for killing or injury caused by accident and this is known as blood money which normally is huge money paid to the victim or his/her heirs. The estimation of blood money for unintentional killing is 1000 Dinar which is equivalent to 4.250 g. of pure gold (24 carat gold). Islamic law has also determined blood money for embryo a proportion of about 213 g. of pure gold in addition to the atonements of the injuries. Keywords: Blood money, Traffic accidents, preventive measures, Precaution measures.

دية القتل الخطأ في الحوادث المرورية في الفقه الإسلامي: دراسة مقارنة Blood Money for Unintended Manslaughter in Traffic Accidents in Islamic Jurisprudence: A Comparative Study

2015 ◽  
Vol 12 (1) ◽  
pp. 1-29
Author(s):  
عارف علي عارف القره داغي ◽  
فايزة بنت إسماعيل ◽  
ئاوات محمد آغا بابا
Keyword(s):  
Comparative Study ◽  
Mutual Fund ◽  
Traffic Accidents ◽  
Comparative Method ◽  
Inductive Approach ◽  
Legal Provisions ◽  
Islamic Jurisprudence ◽  
The Subject ◽  
Blood Money ◽  
Major Factors

الملخّصيتعلق هذا البحث بموضوع دية القتل الخطأ في الحوادث المرورية في الفقه الإسلامي في العصر الحاضر لكثرة وقوعها وحاجة الناس إلى بيان أحكامها من حيث كيفية تقديرها. وتحرير الخلاف في دية المرأة، ومسألة دية الجنين في حال تعرضه للموت في بطن أمه نتيجة الحادث المروري، أو في حالة تعرضه للإجهاض والموت، وتناول أيضًا دية شخصين إذا ماتا نتيجة اصطدام سيارتين؛ فكيف تقدَّر الدِّية؟ وعالج البحث مسألة العاقلة في الوقت الحاضر التي تساعد الطرفين (الجاني والمجني عليه وذلك بجمع الدية وإعطائها للمجني عليه). وذلك من خلال استخدام المنهج الاستقرائي والمنهج المقارن: حيث يتم من خلاله جمع النصوص المتعلقة بالموضوع، وآراء العلماء المتقدمين، والمعاصرين، والمقارنة بينهما لمعرفة نقاط الاتفاق والاختلاف، لتجلية معالم الموضوع، وتسهيل مناقشتها بصورة دقيقة، ثم بيان الرأي الراجح. وقد توصلت الدراسة إلى أنَّ دية القتل في الحوادث المرورية في العصر الحاضر تساوي بالدينار الذهبي، الذي يساوي 4.250 جرامًا من الذهب، أو بما يساويها من النقد. وأنَّ الراجح هو تساوي دية الرجل مع دية المرأة. وفي حالة عدم وجود العاقلة لابأس من إنشاء شركة تعاونية لمساعدة من وقع منه الحادث.الكلمات المفتاحية: الدِّية، حوادث المرور، دية المرأة، دية الجنين، العاقلة. Abstract         This research addresses the subject of blood money for unintended manslaughter in traffic accidents according to Islamic jurisprudence in the present era due to the frequency of their occurrence and the need for people to understand the legal provisions concerning determining the amount. In this regard, we seek to clarify the disagreements regarding the blood money for women and foetuses that die in the mother’s womb as a result of traffic accidents or abortion. We also address the issue of blood money for two people who die as a result of collision between two cars. We also examine the issue of ʿĀqilah (those who pay the blood money) who helped the two parties (the offender and the victim by collecting blood money and giving it to the victim). To clarify these issues, we use the inductive approach and comparative method wherein we collect the various texts on the subject, and the views of classical and contemporary scholars to engage in a comparison between them in order to identify the points of agreement and disagreement between views. From here, we also hope to identify the major factors pertaining to such issues in order to facilitate a precise and concrete discussion to arrive at the most correct opinion. The study found that blood money for manslaughter in traffic accidents in the present era is equal to a gold dinar, which is equal to 4.250 grams of gold, or its cash equivalent. We advocate that the correct view is that the amount of blood money paid to a man is equal to that of a woman, and that in the absence of an ʿĀqilah it is possible to form a cooperative or mutual fund to render assistance to the victim.Keywords: blood money, traffic accidents, women, foetus, ʿĀqilah.

scholarly journals مدى سلطة المحكّم في البتّ في اختصاصه في التّشريع الليبي

2019 ◽  
Vol 7 (1) ◽  
pp. 85-96
Author(s):  
Jamila Ibrahim Elmejresi ◽  
Muneer Ali Abdul Rab ◽  
Abdul Samat Musa
Keyword(s):  
Subject Matter ◽  
Inductive Method ◽  
International Arbitration ◽  
Commercial Arbitration ◽  
Arbitration Clause ◽  
The Subject ◽  
Important Basis

The principle of competence in jurisdiction is an important basis in commercial arbitration for its importance in reducing the time of litigation. The trust of the litigants in the arbitrator does not stop at the subject matter of the dispute but extends to all its preliminary decisions before the judgment in the case. This principle is explicitly adopted in the majority of arbitration centres. However, Libyan jurisprudence does not adopt this principle, and it is left vague under the provisions of article 757 of the Code of Plea on Matters outside the Jurisdiction of the Arbitrators, which could result in a contradiction in the arbitration decisions. Thus, this paper deals with the limits of the authority of the arbitrator in enforcing his jurisdiction under Libyan legislation by relying on the inductive method and analytical deductive approach. This research concludes that the principle of jurisdiction is one of the most important principles of international arbitration. However, Libyan legislators have not properly addressed the issue on the invalidity of the arbitration clause in a true contract due to the ambiguity of Article 757 of the Libyan Code of Procedure on matters beyond the jurisdiction of the arbitrators. There is thus an overlap between the judiciary and arbitration in specifying the jurisdiction of the arbitrator in the texts of the draft arbitration law

scholarly journals الأحوال الشخصيّة في القانون الفرنسي وما يقابله في التشريع الإسلامي: غينـيا كوناكري نموذجاً

2019 ◽  
Vol 7 (1) ◽  
pp. 97-107
Author(s):  
Mohamed Lamine Sylla ◽  
Muhammad roflee Waehama ◽  
Asman Taeali
Keyword(s):  
Subject Matter ◽  
Islamic Law ◽  
Social Issues ◽  
Comparative Methods ◽  
The State ◽  
French Law ◽  
The Social ◽  
The Subject

This paper discusses some of the Islamic virtues as compared to other religions, either divine or non-celestial, in the most important subjects of life, namely the social issues of marriage and its related matters. In doing so, the research compares Islamic law with French law, with the state of Guinea Conakry as the case study, due to its position as a French colony which practices Islam. This study aims to highlight the similarities in the principles of Islam and French law with regard to many social issues relating to marriage, and in doing so, the researcher has adopted the inductive, analytical and comparative methods. This paper also suggests that there is an interest to translate the relevant Islamic laws in relation to the subject matter, because of the clearly defined principles between the good and the bad.

scholarly journals ULIL AMRI AUTHORITY ON LIMITATION OF CONGREGATIONAL WORSHIPS IN THE PANDEMIC OF COVID-19 IN PERSPECTIVE OF FIQH SIYASAH

2020 ◽  
Vol 3 (2) ◽  
pp. 123-135
Author(s):  
Mustafa MH.
Keyword(s):  
Subject Matter ◽  
Islamic Law ◽  
Qualitative Approach ◽  
Literature Study ◽  
The Subject ◽  
The Government ◽  
Muslim Communities

ABSTRACTThis article discusses the issue of limiting worship of Muslims in Indonesia, during the COVID-19 pandemic, which is regulated by Ulil Amri in Indonesia, namely the Government and Majelis Ulama Indonesia. In the regulation of restrictions on worship, it is not implemented as it should. There is a group of Muslim communities, which do not comply with the policy. This article is a literature study with a qualitative approach. The data in this study were produced from literature processing from various views of fuqaha, which is viewed from the perspective of fiqh siyasah. The results of the study concluded that Ulil Amri has full authority on social and ijtihadi (furu) issues, but not on the subject matter (ushul) of religion because it is the authority of Allah SWT as al-Shari '(maker of the Shari'a). Included in the Ulil Amri authority is issuing policies in preventing and overcoming the spread of the coronavirus in Indonesia, by implementing a policy of limiting worship, based on the fatwa from Majelis Ulama Indonesia, and with regulations issued officially by the Government.Keywords: COVID-19; Ulil Amri Authority; Worship Restrictions, Islamic Law

scholarly journals Restorative Justice in Islam with Special Reference to the Concept of Diyya

2020 ◽  
Vol 3 (1) ◽  
pp. 38-56
Author(s):  
Absar Aftab Absar
Keyword(s):  
Criminal Justice ◽  
Restorative Justice ◽  
Islamic Law ◽  
Human Beings ◽  
Criminal Justice Systems ◽  
Holy Quran ◽  
The Holy Quran ◽  
Blood Money ◽  
Precautionary Measures

The theme of Quranic commands is promoting collective goodness and virtuous qualities in human beings and providing preventive and precautionary measures to minimize the commission of crimes. However, in the event of happening of crimes, fair and unbiased justice has been awarded the prime importance in the Islamic law, derived mainly from the Holy Quran, Hadith and compilations of Islamic jurisprudence. The Islamic law has deeply embedded elements of what we call today as the restorative system; an alternative paradigm being advocated globally since the 1970s for tackling the trend of rising crimes and relatively low efficacy of the conventional retributive form of justice and the preventive theory of punishment. The law of Qisas (retaliation), the practices of conciliation or Suluh, restitution or compensation ( Diyya, meaning blood money), isolation, forgiveness, community service, warning, fining and reintegration are all components of the Islamic law which are very much analogous to the concept of restorative justice. In all these matters, the role of the victim is dominant and central, a mandatory precondition of contemporary restorative practices. It is particularly relevant to discuss about the provisions under Diyya; a unique concept of the Islamic criminal justice system which is the payment of money to the victim of a violent crime and is very much analogous to the attributes of restorative justice. Diyya is not just limited to homicide; its provisions are applicable for any injury or incident resulting in bodily harm, intentional or unintentional, caused by another person. The payment can be made in substitution for the Qisas penalty at the request of the victim or it can be imposed if any of the procedural or substantive requirements for the imposition of Qisas have failed. It needs to be pointed out here that Diyya is translated as ‘blood money’, a negative connotation, undermining the virtues of this concept. It should better be seen as one of the best examples of restorative justice in the criminal justice systems of the world in the form of restitution to the victim paid by the guilty offender. There are numerous examples of implementation of Diyya in Islamic countries, where not only the lives of those who had been awarded death penalties were saved but also the families of victims were paid Diyya to help them rehabilitate and restore their place in the society. The procedures under Qisas and Diyya being victim-centric, the final option that victims have in a case of intentional homicide or wounding is to forgo both the penalty and restitution and forgive the offender; an act which has been highly appreciated in the Holy Quran and Hadith. It is pertinent to record here that the credibility of the concept of Diyya, its utilitarian nature and its restorative character are unambiguous, not only because it is a component of the Divine Law of Islam but also because of the fact that systems like Diyya are in practice in countries such as Japan and Korea and had been prevalent in many parts of Europe just about the time when Diyya was included as a tenet of the Islamic law. The concept of Diyya convincingly illustrates as to how restorative justice could have an edge over retributive and retaliatory justice.

scholarly journals Disparitas Putusan Hibah: Studi Analisis di Pengadilan Malang, Pengadilan Agama Tinggi Surabaya dan Mahkamah Agung

2020 ◽  
Vol 9 (1) ◽  
pp. 91-114
Author(s):  
Kamarusdiana Kamarusdiana ◽  
Zakiyah Salsabila
Keyword(s):  
Subject Matter ◽  
Islamic Law ◽  
Civil Code ◽  
Legal Certainty ◽  
High Court ◽  
The Subject ◽  
The Law ◽  
Religious Courts

The term “grant” (hibah) in the Law Book of Civil Code (KUH Perdata) has been regulated in the Article from 1666 to that of 1693, while the Compilation of Islamic Law (KHI) regulates the grant mentioned in the Article from 210 to that of 214. The subject matter of grant in the Religious Courts and the High Court of Religion in Indonesia is the first and an appeal that the religious court was not authorized to decide on the case for the cancellation of the grant certificate, but at the appellate level. Next, the judges overturn the first and appeal and decision. Finally, the decision on the Cassation level has given rise to the principle of Legal Certainty, Legal Justice and the Principle of Expediency.

scholarly journals Al-WĀQI ‘AL-IJTIMĀ’IYYAH IN THE REVIEW OF THE QUR’AN (ISLAMIC LAW)

2018 ◽  
Vol 15 (1) ◽  
pp. 1-26
Author(s):  
Abidin Abidin
Keyword(s):  
Subject Matter ◽  
Islamic Law ◽  
Human Interaction ◽  
Human Beings ◽  
Written Text ◽  
The Past ◽  
Social Fact ◽  
Approach Method ◽  
The Subject ◽  
Descriptive Approach

This paper will discuss about al-Wāqi’ al-Ijtimā’iyyah review of Islamic law. The main problem is how al-Wāqi’ al-Ijtimā’iyyah views Islamic law. The subject matter is formulated into the sub-issue of how the nature of al-Wāqi’ al-Ijtimā’iyyah is. The approach method used in analyzing this sub-issue is the qualitative and descriptive approach of Islamic law and term. The goal to be achieved in this paper is to know the nature of al-Wāqi’ al-Ijtimā’iyyah. From the data obtained can be concluded that the nature of al-Wāqi’ al-Ijtimā’iyyah is a social fact that contains real events that actually exist or occur as a result of human interaction with other human beings, good or bad, empirical or idea, written (text) or habits (contextual), both that happened in the past and now associated with Islamic law in the sense of jurisprudence is not a worship whose nasal passages ẓannī al-dalālah and qaṭ’ī al-dalālah.

scholarly journals Status Hukum Wali Nikah bagi Ayah Pelaku Incest terhadap Anak Kandung: Tinjauan Empat Mazhab dan Kompilasi Hukum Islam

2018 ◽  
Vol 12 (1) ◽  
pp. 161
Author(s):  
Ahmad Fatah ◽  
Sri Utami
Keyword(s):  
Subject Matter ◽  
Legal Status ◽  
Islamic Law ◽  
Legal Basis ◽  
Biological Child ◽  
Library Research ◽  
The Subject ◽  
The Guardian

<p>The purpose of this study was to describe the legal status of the guardian of marriage for the father of the incest against the biological child. This study is limited to a review of four schools and the Compilation of Islamic Law (KHI). This study is a library research, which is to examine several basic and secondary references to discuss the subject matter of the study. The results of this study state that guardian marriage is one of the pillars of marriage and there is no marriage if there is no guardian. A marriage is considered invalid if there is no guardian who allows the bride to leave the bridegroom. Thus the presence of guardians in marriage can play a role in protecting women from possible disadvantages in their marital life. As for the marriage guardian, it is regulated in Article 19 to Article 23 Compilation of Islamic Law. Imam Maliki, Shafi'i, and Hambali argue that guardians are a legitimate condition of a marriage, while Imam Abu Hanifah argues that a woman may marry herself without a guardian. The legal basis of the opinions of Imam Maliki, Shafi'i, and Hambali are several hadiths. The opinion of Imam Abu Hanifah based on the hadith of the Prophet narrated by Bukhari and Muslim from Ibn Abbas r.a.</p>

scholarly journals MELACAK OTENTISITAS HUKUM ISLAM DALAM HADIS NABI (STUDI PEMIKIRAN JOSEPHT SCHACHT)

2017 ◽  
Vol 14 (1) ◽  
pp. 35
Author(s):  
Muhtador Moh
Keyword(s):  
Subject Matter ◽  
Islamic Law ◽  
The Subject ◽  
Work Done

This paper attempts to explore the subject matter of figures associated with Islamic law orientalis. A study of Islamic law that continues to grow along with the development problems of humanity will experience significant changes. But in a different region, examines Islamic law to track the history through religious teachings is also important, as the work done Joseph Schacht. Schacht paradigm in studying Islamic law is different from other Muslim kesarjaan, skepticism and criticism of history into a blade analysis in studying Islamic law. So that the conclusions obtained in contrast to the majority of other thinkers. Schacht doubted the authenticity of Islamic law as a product of the doctrine, the article of the development of Islamic law can not be separated from the interests of the authorities. Tulisan ini mencoba untuk menelusuri ulang pokok pikiran dari tokoh orientalis terkait dengan hukum Islam. Kajian yang hukum Islam yang terus berkembang bersamaan dengan perkembangan problem kemanusiaan akan mengalami perubahan-perubahan secara signifikan. Namun pada wilayah berbeda, mengkaji hukum Islam dengan melacak sejarah melalui ajaran agama juga tidak kalah penting, seperti usaha yang dilakukan Joseph Schacht. Paradgima Schacht dalam mengkaji hukum Islam berbeda dengan kesarjaan muslim lainnya,  skeptisme dan kritiik sejarah menjadi pisau analisi dalam mengkaji hukum Islam. Sehingga kesimpulan yang didapat berbeda dengan mayoritas pemikir lainnya. Schacht meragukan otentisitas hukum Islam sebagai produk ajaran, pasalnya perkembangan hukum Islam tidak lepas dari kepentingan otoritas.  

scholarly journals Al-WĀQI ‘AL-IJTIMĀ’IYYAH IN THE REVIEW OF THE QUR’AN (ISLAMIC LAW)

2018 ◽  
Vol 15 (1) ◽  
pp. 1-19
Author(s):  
Abidin Abidin
Keyword(s):  
Subject Matter ◽  
Islamic Law ◽  
Human Interaction ◽  
Human Beings ◽  
Written Text ◽  
The Past ◽  
Social Fact ◽  
Approach Method ◽  
The Subject ◽  
Descriptive Approach

This paper will discuss about al-Wāqi’ al-Ijtimā’iyyah review of Islamic law. The main problem is how al-Wāqi’ al-Ijtimā’iyyah views Islamic law. The subject matter is formulated into the sub-issue of how the nature of al-Wāqi’ al-Ijtimā’iyyah is. The approach method used in analyzing this sub-issue is the qualitative and descriptive approach of Islamic law and term. The goal to be achieved in this paper is to know the nature of al-Wāqi’ al-Ijtimā’iyyah. From the data obtained can be concluded that the nature of al-Wāqi’ al-Ijtimā’iyyah is a social fact that contains real events that actually exist or occur as a result of human interaction with other human beings, good or bad, empirical or idea, written (text) or habits (contextual), both that happened in the past and now associated with Islamic law in the sense of jurisprudence is not a worship whose nasal passages ẓannī al-dalālah and qaṭ’ī al-dalālah.

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