scholarly journals The Position of Women's Heritage Rights in the Context of Islamic Heritage in Indigenous Mandailing in Sipirok District, Tapanuli Selatan Regency

2020 ◽  
Vol 3 (1) ◽  
pp. 531-539
Author(s):  
Muhammad Yusuf Siregar ◽  
Risdalina Risdalina ◽  
Sriono Sriono
Keyword(s):  
Islamic Law ◽  
Legal Aspects ◽  
Customary Law ◽  
Legal Basis ◽  
Inheritance Law ◽  
The Republic ◽  
The Right ◽  
To Receive ◽  
Inheritance Laws

This study aims to analyze the legal aspects of the Position of Inheritance Rights of Girls in the Context of Islamic Inheritance in Indigenous Mandailing in Sipirok District, South Tapanuli Regency. This research is empirical normative namely research by looking at existing conditions in the field by linking the source of Islamic Law and the legal source of Regulations in force in the Republic of Indonesia. The benefits to be received from the results of this study are to determine the Position of Inheritance of Girls in the Context of Islamic Law and Regulations in Indonesia and the Position of Inheritance of Girls in the Context of Islamic Inheritance in Mandailing Customs in Sipirok District, South Tapanuli Regency, the results of the study stated that In Islamic Inheritance Law strongly recognizes the position of the daughter in receiving inheritance with a strong legal basis in accordance with the al-Qur’an. In Islamic Inheritance Laws, a daughter has a position as Nasabiyah's heir so that she has the right to receive inheritance. In the Mandailing customary inheritance law in Sipirok Mandailing Natal, the position of a daughter is considered as an heir when a male heir is found, but if the girl is a mere woman, the woman is not entitled to inheritance from her parents. The distribution of inheritance in the Mandailing Inheritance law in Sipirok Mandailing Natal uses local customary law, as a basis for the distribution of inheritance which is still being realized in the Community.

scholarly journals HARTA WARIS PADA ANAK ANGKAT MENURUT KOMPILASI HUKUM ISLAM DI PENGADILAN AGAMA SAMARINDA

LEGALITAS ◽  
2021 ◽  
Vol 5 (2) ◽  
pp. 1
Author(s):  
Abdul Rokhim
Keyword(s):  
Islamic Law ◽  
Adoptive Parents ◽  
Adopted Children ◽  
Inheritance Law ◽  
Humanitarian Mission ◽  
Biological Parents ◽  
Legal Position ◽  
The Right ◽  
To Receive ◽  
General Adoption

In general, adoption according to law is the transfer of a child to adoptive parents from the biological parents in its entirety and is carried out according to legal local customs. So, the biological parents have let go of the child, and the responsibility shifts to the parents who adopted him. Although the Qur'an does not give adopted children the right to inherit from their adoptive parents, this is regulated in the Compilation of Islamic Law which is a human product from various schools of thought and made as a source of law in our country by providing provisions. that adopted children are entitled to receive a share of the inheritance.The legal position of the adopted child will result in that in general the child will have an inheritance relationship with the adoptive parents and inherit from the original parent will be removed based on Article 209 Paragraph 2 Compilation of Islamic Law (KHI), adopted children who do not receive a will will be given mandatory will. The position of adopted children according to Islamic inheritance law is not getting their inheritance rights from their adoptive parents, but still as legitimate children based on a court decision by not deciding the lineage / blood with their biological parents, because the principle of adoption according to the Islamic Law Compilation is a manifestation of faith that carrying a humanitarian mission that is manifested in the form of maintenance in its growth and development by fulfilling all its needs.Regarding the distribution of inheritance in the Compilation of Islamic Law Article 209 paragraph (2) for adopted children who do not receive a will but are given what is called a will, obligatory maximum of 1/3 (one third) of the inheritance of their adoptive parents, as stated in Article 195 paragraph (2) will allow a maximum will of only 1/3 of the inheritance unless all the heirs agree.

scholarly journals Sistem Waris Dalam Perspektif Islam dan Peraturan Perundang-undangan Di Indonesia

2018 ◽  
Vol 5 (2) ◽  
pp. 147-160
Author(s):  
Afidah Wahyuni
Keyword(s):  
Legal System ◽  
Islamic Law ◽  
Family Law ◽  
Civil Code ◽  
Inheritance Law ◽  
Hereditary System ◽  
Inheritance System ◽  
The Right ◽  
To Receive

Abstract:Inheritance law according to Islamic law is one part of family law (al-Ahwalus Syahsiyah). This science is very important to learn so that in the implementation of the division of inheritance there is no mistake and can be carried out as fairly as possible, because by studying the Islamic inheritance law for Muslims, will be able to fulfill the rights relating to inheritance after being abandoned by Muwarris (heir) and submitted to the heirs who have the right to receive it. Thus, one can avoid sin, namely not eating the property of people who are not their rights, because there is no fulfillment of Islamic law regarding inheritance. The inheritance legal system according to the Civil Code does not distinguish between sons and daughters, between husbands and wives, they have the right to inheritance, and the sons share sons and daughters, the part of a wife or husband is the same as the child. When linked to the hereditary system, the Civil Code adheres to a bilateral descent system, where each person connects himself to the descendants of his father and mother, meaning that heirs are entitled to inherit from the father if the father dies and has the right to inherit from the mother if the mother dies.Keywords: Inheritance System, Islamic Law, Indonesian Legislatio Abstrak:Hukum Kewarisan menurut hukum Islam merupakan salah satu bagian dari hukum keluarga (al-Ahwalus Syahsiyah). Ilmu ini sangat penting dipelajari agar dalam pelaksanaan pembagian harta waris tidak terjadi kesalahan dan dapat dilaksanakan dengan seadil-adilnya, sebab dengan mempelajari hukum kewarisan Islam bagi umat Islam, akan dapat menunaikan hak-hak yang berkenaan dengan harta waris setelah ditinggalkan oleh muwarris (pewaris) dan disampaikan kepada ahli waris yang berhak untuk menerimanya. Dengan demikian, seseorang dapat terhindar dari dosa yakni tidak memakan harta orang yang bukan haknya, karena tidak ditunaikannya hukum Islam mengenai kewarisan. Sistem hukum kewarisan menurut KUHPerdata tidak membedakan antara anak laki-laki dan anak perempuan, antara suami dan isteri, mereka berhak terhadap harta warisan, dan bagian anak laki-laki sama dengan bagian anak perempuan, bagian seorang isteri atau suami sama dengan bagian anak. Apabila dihubungkan dengan sistem keturunan, maka KUHPerdata menganut sistem keturunan bilateral, dimana setiap orang itu menghubungkan dirinya dengan keturunan ayah maupun ibunya, artinya ahli waris berhak mewaris dari ayah jika ayah meninggal dan berhak mewaris dari ibu jika ibu meninggal.Kata Kunci: Sistem Waris, Hukum Islam, Perundang-undangan Indonesia

scholarly journals HAK NAFKAH, MASKAN DAN KISWAH SELAMA DALAM IDDAH TERHADAP BEKAS ISTRI YANG TELAH DICERAI TALAQ DALAM KEDUDUKANNYA QOBLA DUKHUL (Study Putusan Pengadilan Agama Rantauprapat No. 1173/Pdt.G/2020/PA.RAP)

2020 ◽  
Vol 8 (2) ◽  
pp. 59-71
Author(s):  
Aisyah Aisyah
Keyword(s):  
Islamic Law ◽  
Legal Aspects ◽  
Legal Basis ◽  
The Republic ◽  
Legal Consequences

This study aims to analyze the legal aspects of Mut ah Rights and Eid al-Fitr towards the wife who has been divorced by Talaq in her position as Qobla Dukhul. This research is Normative Empirical, namely research by looking at the existing conditions in the field by linking the legal sources of regulations in force in the Republic of Indonesia. The benefits that will be received from the results of this research are to find out and analyze the legal basis of Mut ah Rights and Iddah livelihoods against a wife who has been divorced by her husband in her position that the wife has not been interfered with at all (Qobla Dukhul) and to know and analyze legal considerations in the decision. Rantauprapat Religious Court No. 1173 / Pdt.G / 2020 / PA.RAP for Divorce talaq in the position of wife of Qobla Dukhul. The results of this study state that if a marriage breaks up due to divorce, according to the provisions of Article 149 and Article 158 of the Compilation of Islamic Law, the ex-husband is obliged to give a proper mutʻah to his ex-wife, either in the form of money or objects, unless the former wife is qobla al dukhul and provides a living , maskan and kiswah to the ex-wife during iddah, unless the ex-wife has been through divorce ba1in or Nusyuz and is not pregnant. In the consideration of the Panel of Judges in Case No. 1173 / Pdt.G / 2020 / PA.RAP stated that because the marriage broke up due to divorce in the Qabla ad-Dukhul State, the Respondent did not have a period of iddah at all and the applicant was released from all legal consequences of divorce such as providing support, maskan and kiswah to ex-wife during iddah.Keywords: Mut'ah, Nafkah Iddah, Qobla Dukhul 

scholarly journals The Implementation of Inheritance Based on The Tribe of Kaili Ledo and Islamic Inheritance Laws

2019 ◽  
Vol 19 (2) ◽  
pp. 318
Author(s):  
Fipy Rizky Amalia Luawo ◽  
Haswida Amalia
Keyword(s):  
Dispute Resolution ◽  
Islamic Law ◽  
Indigenous Community ◽  
Customary Law ◽  
Comparative Approach ◽  
Inheritance Law ◽  
Customary Laws ◽  
Religious Courts ◽  
Inherent Part ◽  
Inheritance Laws

Law is an inherent part of Indonesian society, which does not only national law but also customary law. One of the customary laws in Indonesia is the Kaili customary law. Kaili customary law is only applicable to specific communities. Whereas Islamic law applies broadly to all Muslims. One of them is in the field of inheritance law. From many disputes that occur in inheritance law, the distribution of heritage in inheritance law has always been a major problem that occurs in society, both in Kaili's customary inheritance and Islamic inheritance laws. It is interesting to find out more that each of the rules has different dispute resolution where Kaili‘s customary inheritance law trusts Totua nu ada as a person who has the capability to distribute the heritage. This study was conducted by the Conceptual and Comparative Approach. In conclusion, Kaili indigenous community, are familiar with customary institutions, and, in Islamic law, they have the Religious Courts to resolve their inheritance disputes. Keywords: Customary Inheritance law, Islamic Law, Division of inheritance

scholarly journals Konsep Khilafah Menurut Sayyid Quthb dan Taqiyuddin Al-Nabhani dalam Perspektif Syiasyah Syar’iyyah

PALAPA ◽  
2020 ◽  
Vol 8 (2) ◽  
pp. 244-284
Author(s):  
Nurhadi Nurhadi ◽  
Mawardi Dalimunthe
Keyword(s):  
Islamic Law ◽  
Descriptive Analysis ◽  
Data Sources ◽  
Primary Data ◽  
Legal Basis ◽  
Islamic World ◽  
The People ◽  
Qualitative Descriptive ◽  
The One ◽  
The Right

The purpose of this study is to find out the concept of khilafah according to Sayyid Quthub and Taqiyuddin al-Nabhani, differences and legal basis. This study is a library model, with primary data sources, the Zhilalal-Qur'anic Tafseer and Nizham Al-Hukmi Fi Al-Islam and qualitative descriptive analysis methods. The result is the thought of the concept of khilafah according to sayyid Quthub: 1). The concept of the ruler / caliph, that who becomes the ruler of the choice of the Muslims, acts in absolute freedom, but that person gets the authority because he constantly applies the law of Allah Almighty. 2). The Islamic government system, the Supra Nasional government (the unity of the entire Islamic world). 3). The pillars of his Islamic government: a). Justice of the ruler; b). People's obedience; c). Consultation between the people and the authorities. Thought of the concept of the Caliphate according to Taqiyuddin Al-Nabhani: 1). The concept of the ruler / caliph is a person who represents the Ummah in government affairs and power and in applying syara 'laws. 2). The system of government is khilafah. 3). The pillars of his Islamic government: a). Sovereignty in the hands of syara '; b). Power of the people; c). To appoint a legal Caliph fardlu for all Muslims; d). Only Khailfah has the right to carry out tabanni (adoption) against syara 'laws; e) The Caliph has the right to make constitutions and all other laws. The differences in the concept of khilafah are both: 1). According to Sayyid Quthub, if the ruler fails, then the ruler can be dismissed if the Muslims are no longer satisfied with him. This statement gives a signal that the people get rid of the rulers who no longer fulfill their functions (zhalim rulers). It is different from the opinion of Taqiyuddin al-Nabhani. An Amir al-mu'minin (Khalifah), even though he is responsible before the people and his representatives, but the people and their representatives are not entitled to dismiss him. Nor will the Caliph be dismissed, except when deviating from Shara law. The one who determined the dismissal was only the Mazhalim court. 2). The system of Islamic government according to Sayyid Quthub does not question any system of government in accordance with the system of conditions of society, but this government is characterized by respect for the supremacy of Islamic law (shari'ah). Whereas According to Taqiyuddin Al-Nabhani that the system of Islamic government is khilafah. 3). The pillars of Islamic government according to Sayyid Quthub and Taqiyyuddin al-Nabhani, points three parts a and b at the above conclusions are: 1). Sayyid Quthub: a). Justice of the ruler; b). People's obedience; c). Consultation between the people and the authorities. 2). Taqiyyuddin al-Nabhani: a). Sovereignty in the hands of syara; b). Power of the people; c). To appoint a legal Caliph fardlu for all Muslims; d). Only Khailfah has the right to do tabanni (adoption) against the laws of shara; e). The Caliph has the right to make constitutions and all other laws. The legal bases for determining the Caliphate according to both: 1). The legal basis for the establishment of the Caliphate according to Sayyid Quthub: 1). Ruler, Qur'an Surah (2) al-Baqarah verse 30; 2). Islamic Government System, Qur'an Surah (24) an-Nur verse 55; 3). Pillars of Islamic Government, Qur'an Surah (4) an-Nisa 'verse 58. 2). The legal basis for the establishment of the Caliphate according to Taqiyyuddin al-Nabhani: 1). Ruler, hadith of Muslim history from Abu Said Al khudri, Hadith no. 1853 and Muslims from Abdullah Bin Amru Bin Ash, Hadith no. 1844; 2). Islamic Government System, Al-Qur'an surah an-Nisa '(4) verse 59, an-Nisa' (4) verse 65. Muslim, saheeh Muslim, volumes, 3 pp., 1459 and 1480; 3). Islamic Pillars of Government al-Qur'an surah An-Nisa (3) verse 65, and Surah An-Nisa (3) verses': 5.

scholarly journals The Implementation of Waqf to Actualize Economic Justice Based on Islamic Law

2020 ◽  
Vol 07 (01) ◽  
pp. 1-18
Author(s):  
Helza Lita
Keyword(s):  
Islamic Law ◽  
Economic Justice ◽  
Community Members ◽  
Economic Class ◽  
The People ◽  
The Holy Quran ◽  
The Republic ◽  
Economic Balance ◽  
Islamic Economic ◽  
The Right

Economic justice is one of the objectives of the implementation of Islamic economic system. Waqf is one of the instruments of Islamic economics. It is interesting to study the implementation of economic justice through waqf and how its regulation in Indonesia. This article employed normative juridical method. Based on the Article 22 of the Law Number 41 of 2004 on Waqf, the purpose of waqf is not solely for the purpose of ritual. It can also be used to realize economic prosperity. Based on these provisions, waqf can be managed for the economic empowerment of the people. This is related to the efforts of the improvement of the economic welfare of the people, especially for the weak economic class. According to Islamic teachings, distributive justice is economic justice based on the Holy Quran, Chapter al-Hasyr (59): 7. Waqf has the potential to create the economic balance of society. Because the principle of ownership, according to Islam, regulates that individuals or certain community members are not the only party who control the management of assets. The weak economic class also have the right. It is to avoid economic inequality. Thus, waqf is a solution to actualize economic justice in order to realize public welfare, which is one of Indonesia’s national goals as stated in the Preamble of the 1945 Constitution of the Republic of Indonesia.

scholarly journals KAJIAN PERBANDINGAN DALAM PEMBAGIAN WARIS BERDASARKAN PADA HUKUM ISLAM DAN HUKUM ADAT

2018 ◽  
Vol 3 (1) ◽  
Author(s):  
Anwar Hidayat ◽  
M. Gary Gagarin Akbar ◽  
Deny Guntara
Keyword(s):  
Property Rights ◽  
Research Method ◽  
Islamic Law ◽  
Customary Law ◽  
Inheritance Law ◽  
Hereditary System ◽  
The Family ◽  
The Status ◽  
Approach Method ◽  
The Subject

Abstrak Pemberlakuan aturan mengenai kewarisan di Indonesia selama ini terjadi perdebatan antara para ahli hukum tentang status hukum Islam dan hukum adat.Berkaitan dengan permasalahan dalam hukum waris pada hukum Islam dan hukum Adat, maka perlu adanya kesesuaian bagi masyarakat yang akan mempergunakan masing-masing hukum tersebut dalam menyelesaian warisannya kepada sang ahli waris yang berhak. Ketentuan hukum Islam di Indonesia belum merupakan undang-undang (kodifikasi) haruslah sistematis dan prosedural, harus jelas siapa subyek dan obyeknya dan diundangkan oleh lembaga yang berwenang dalam negara. Rumusan masalah dalam penelitian ini adalah bagaimana perbandingan dalam pembagian waris berdasarkan pada hukum islam dan hukum adat. Metode penelitian ini menggunakan metode kualitatif dengan metode pendekatan yuridis empiris. Hasil penelitian yaitu Hukum waris Islam telah menempatkan atauran kewarisan dan hukum mengenai harta benda dengan sebaik-baiknya dan seadil-adilnya. Islam menetapkan hak milik seseorang atas harta, baik bagi laki-laki maupun perempuan seperti perpindahan hak milik dan perempuan pada waktu masih hidup atau perpindahan harta kepada ahli warisnya setelah ia meninggal dunia. Hukum waris adat berpangkal dari bentuk masyarakat dan sifat kekeluargaan yang terdapat di Indonesia menurut sistem keturunan, dan setiap sistem keturunan yang ada mempunyai kekhususan dalam hukum waris yang satu dengan yang lain berbeda-beda. Kata Kunci:Waris, Hukum Islam, Hukum Adat Abstract The enactment of the rules regarding inheritance in Indonesia has been a debate between legal experts about the status of Islamic law and customary law. In connection with problems in inheritance law in Islamic law and Customary law, it is necessary for the community to use each of these laws in complete the inheritance to the rightful heirs. The provisions of Islamic law in Indonesia are not yet laws (codification) must be systematic and procedural, it must be clear who the subject and object are and are promulgated by the authorized institutions in the country. The formulation of the problem in this study is how comparisons in inheritance distribution are based on Islamic law and customary law. This research method uses qualitative methods with an empirical juridical approach method. The results of the research, namely Islamic inheritance law has placed the inheritance and law regarding property as well as possible and as fair as fair. Islam establishes someone's property rights, both for men and women, such as the transfer of property rights and women while still alive or the transfer of property to his heirs after he dies. The customary inheritance law stems from the form of the community and the family character found in Indonesia according to the hereditary system, and each of the offspring systems that have specific inheritance laws is different from one another Keyword: Inheritance, Islamic Law, Customary Law

scholarly journals Analisis Kedudukan Adat dalam Hukum Waris Islam dan Hindu Beserta Implikasinya

AL-HUKAMA ◽  
2019 ◽  
Vol 9 (1) ◽  
pp. 1-23
Author(s):  
Zakiyatul Ulya
Keyword(s):  
Law Enforcement ◽  
Islamic Law ◽  
Legal Basis ◽  
Inheritance Law

Tradition/’urf is recognized by Islamic law as a legal basis with several conditions. While the use of tradition in the distribution of inheritance is not justified because it is contrary to the provisions of Islamic inheritance which are qat‘iyah al-dilalah and qat‘iyah al-wurud. The distribution based on tradition that can be done with the agreement of the heirs, after knowing their respective parts and no one is harmed, as in article 183 of KHI. Tradition in Hindu is recognized as a source of law, which becomes law and also applies as a law with conditions that are appropriate with atmavan. The position of tradition in inheritance law has been recognized and legalized its enforcement in an area, varna, company or village based on Sloka 40 parts 60 chapter 7, Artas#astra book. Both Islamic and Hindu laws create tradition as the basis for law enforcement. The use of tradition in the distribution of inheritance is not justified by Islam because of it contradicts with Syara’ argument. However, the distribution based on tradition can be done with the agreement of the heirs, according to article 183 of KHI. In contrast, Hindu law legalizes customary enforcement in an area, varna, company or village as inheritance law based on Sloka 40 parts 60 chapter 7, Artas#astra book.

scholarly journals Hukum Waris terhadap Anak Adopsi dalam Perspektif Islam

2020 ◽  
Vol 7 (1) ◽  
pp. 94-106
Author(s):  
Muhammad Lutfi Syarifuddin
Keyword(s):  
Child Protection ◽  
Islamic Law ◽  
Adoptive Parents ◽  
Customary Law ◽  
Best Interests ◽  
Adopted Children ◽  
Inheritance Law ◽  
Law System ◽  
Biological Parents ◽  
The Family

In practice, in Indonesia children adoption has become a public phenomenon in society and is part of the family law system because it involves individual interests in the family. In the case of adoption, parents need to pay attention to the best interests of the child and be implemented based on local customs, applicable laws and regulations, this has been regulated in Article 39 of the Child Protection Act. Adoption of children is divided into two types, namely adoption of children between Indonesian citizens (domestic adoption) and adoption of Indonesian citizens by foreign citizens (adoption between countries). Appointment of children must be done by legal process, through the establishment or decision of the Court. The research method is normative juridical research. Based on the research results, the inheritance Indonesian citizens rights in the Indonesian inheritance law case are implemented based on Islamic law, adopted children do not inherit from adoptive parents and remain the biological parents. Under customary law, the inheritance of adopted children depends on customary law in the area. By law adoption children do not inherit from adoptive parents, and adopted children remain the heirs of their biological parents.

scholarly journals PENERAPAN ASAS KONSENSUALISME DALAM PERJANJIAN JUAL BELI ONLINE

2020 ◽  
Vol 8 (8) ◽  
pp. 1138
Author(s):  
Ni Putu Ayu Bunga Sasmita ◽  
I Wayan Novy Purwanto
Keyword(s):  
Research Methods ◽  
Legal Aspects ◽  
Civil Code ◽  
Legal Basis ◽  
Legal Research ◽  
Electronic Transactions ◽  
Online Trading ◽  
The Law ◽  
The Republic

Penelitian ini bertujuan untukemahami bagaimanakah pengaturan jual beli online dalam hukum di Indonesia dan bagaimanakah aspek hukum jual beli secara online dalam perjanjian.  Penelitian ini, menggunakan metode penelitian hukum normatif. Sedangkan pendekatan yang digunakan adalah menggunakan pendekatan fakta dan statute approach. Hasil penelitian ini menunjukan bahwa pengaturan mengenai jual beli secara online diatur dalam ketentuan Pasal 18 ayat (1) Undang-Undang Republik Indonesia Nomor 19 Tahun 2016 tentang Perubahan Atas Undang-Undang Nomor 11 Tahun 2008 tentang Informasi dan Transaksi Elektronik, yang mana sebagai penerapan pasal 1313 KUHPerdata. Para pihak yang mengadakan perjanjian bisa menerapkan KUHPerdata yang jadi dasar diakui sahnya perjanjian dimana keabsahannya tercantum syarat 1320 KUHPerdata yakni:   kecakapan, kesepakatan, suatu sebab yang halal dan suatu hal tertentu.Sedangkan penerapan asas Konsensualisme dalam perjanjian online yang didasarkan oleh ketentuan dalam Pasal 1313 KUHPerdata yang menegaskan bahwa adanya suatu perjanjian berarti pihak satu dengan pihak lainnya setuju untuk mengikatkan dirinya.   This study aims to understand how the online arrangement in the sale and purchase agreement and how the legal aspects of buying and selling online in the agreement. This research uses normative legal research methods. While the approach used is to use the fact approach and statute approach. The results of this study indicate that the regulation regarding online trading is regulated in the provisions of Article 18 paragraph (1) of the Law of the Republic of Indonesia Number 19 of 2016 concerning Amendment to Law Number 11 of 2008 concerning Information and Electronic Transactions, which is the legal basis for applying article 1313 of the Civil Code. The parties who entered into the agreement can apply the KUHPer which is the basis for the validity of the agreement where the validity is stated in the terms of the 1320 KUHPer, namely: skill, agreement, a halal cause and a certain thing. While the application of the principle of consensualism in an online agreement based on the provisions in Article 1313 of the KUHPer which confirms that an agreement means that one party with another party agrees to bind themselves.

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