scholarly journals Paradigma Ijtihad Munawir Sjadzali dalam Reaktualisasi Hukum Islam di Indonesia

2020 ◽  
Vol 7 (2) ◽  
pp. 191-205
Author(s):  
Moh. Dahlan
Keyword(s):  
Social Change ◽  
Islamic Law ◽  
Law Reform ◽  
Inheritance Law ◽  
Men And Women ◽  
Sense Of Justice

Social change has driven Islamic law reform. The reform of Islamic law has encouraged one of Indonesia's Islamic law reformers, Munawir Sjadzali, to re-realize Islamic law in the distribution of inheritance in Indonesia. By using the contemporary paradigm, the results of this study indicate that Munawir Sjadzali's ijtihad paradigm has given birth to a new spirit to implement ijtihad in Islamic law reform in Indonesia, namely the renewal of inheritance law by reinterpreting the Qur’an text about 2: 1 between men and women become equal between the two. The provisions of the inheritance law are formulated and applied based on the consideration of the true sense of justice and the benefit of human life.Keywords: Social Change, Ijtihad, Reactualization, Islamic Law, Custom, and Inheritance.

The application of Islamic inheritance law in independent and contemporary Kenya: A Muslim’s right to equality and freedom from discrimination

2020 ◽  
Vol 8 (1) ◽  
pp. 30-64
Author(s):  
Moza Jadeed ◽  
Attiya Waris ◽  
Celestine N Musembi
Keyword(s):  
Minority Groups ◽  
Islamic Law ◽  
Primary Source ◽  
Law Reform ◽  
Special Treatment ◽  
Group Discussions ◽  
International Consensus ◽  
Inheritance Law ◽  
The Right ◽  
Depth Interviews

This article argues that the observance of Islamic inheritance law (IIL) by Muslims in Kenya while the rest of the citizens employ a universal inheritance law is legitimate. It is within the Muslims’ right to equality and freedom from discrimination both under the now-repealed 1963 independence Constitution and the present Constitution of Kenya 2010. Through analysis of previous works, cases (local and foreign), statutes, international human rights instruments, international consensus documents, other international agreements, in-depth interviews and focus group discussions, the article justifies the application of IIL in the country. It also conducts a thematic reading of the Qur’an, the Muslim Holy Book and the primary source of Islamic law, to demonstrate that IIL is a matter of exceptional importance to Muslims and therefore deserves accommodation in the Kenyan legal system under the right to equality and freedom from discrimination. The article, therefore, allays fears and misconceptions that the recognition of IIL in the country’s normative structures gives Muslims special treatment, makes them lucky and/or disunites Kenyans. Instead, it shows that such an arrangement is lawful and aligns with the principle of separation of the state and religion. It also makes Kenya inclusive and cohesive as it respects the rights of all its citizens, including the minorities. And because the enjoyment of this right is personal, the article highlights that the hesitance by other minority groups (locally and abroad) to assert it during their countries’ lawmaking or law reform processes does not estop Kenyan Muslims from doing it.

scholarly journals Perbandingan Hukum Kewarisan Mawâni’ Irtsi dan Dzaw Al-Arham dalam Kompilasi Hukum Islam dan Undang-Undang Waris Mesir

TAJDID ◽  
2021 ◽  
Vol 28 (1) ◽  
pp. 141
Author(s):  
Hasan Bisri ◽  
Ayi Ishak Sholih Muchtar
Keyword(s):  
Qualitative Research ◽  
Islamic Law ◽  
Analysis Method ◽  
Inheritance Law ◽  
Men And Women ◽  
Library Research ◽  
Content Analysis Method ◽  
The Times ◽  
Local Traditions ◽  
Inheritance Laws

This study aims to compare the inheritance law in Egypt with the existing inheritance law in the compilation of Islamic law in Indonesia. More specifically, this comparative study focuses on the issue of mawani’ irtsi (barrier of inheritance) and inheritance of dzaw arham (relatives of male or female). This is a qualitative research based on library research. The content analysis method is used to describe mawani’ irtsi and dhaw arham in the inheritance laws of Egypt and Indonesia. The results of this study indicate differences between the inheritance laws of Egypt and Indonesia; first: the compilation of Indonesian inheritance law always adjusts to the times, while the Egyptian inheritance law is still traditional by maintaining the views of classical scholars. This is evident when it explained one barrier to inheritance namely religious differences; second: Indonesian inheritance legal material explored classical books, studied modern legislation, and observed local traditions. This can be seen when it explained that men and women get the same share as long as the basis of their agreement. While Egyptian inheritance laws do not take into account modern legislation and do not adopt local traditions; third: the material description in the compilation of inheritance law in Indonesia is concise and sometimes general in nature while the description of the material inheritance law of Egypt is more detailed. This is seen when it explained one of the barrier of inheritance is intentionally killing an heir. In the inheritance law of Egypt, it is explained in detail about types of killings which are a barrier to inheritance, while in the compilation of Indonesian inheritance law is explained in general.

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 THE AWARENESS OF ISLAMIC INHERITANCE LAW IN MUHAMMADIYAH GROUPS AT MEDAN CITY

2018 ◽  
Vol 2 (1) ◽  
pp. 147
Author(s):  
Isnina Isnina ◽  
Farid Wajdi
Keyword(s):  
High School ◽  
Islamic Law ◽  
Customary Law ◽  
Basic Knowledge ◽  
High School Diploma ◽  
Inheritance Law ◽  
Men And Women ◽  
Male And Female ◽  
Low Levels ◽  
Descriptive Method

AbstractThe purpose of this study is to describe people's understanding of the distribution of inheritance according to Islamic inheritance law. This research uses a descriptive method. The population of this study were Muhammadiyah residents in Medan City with a sample of 274 respondents, but the return and complete for data processing amounted to 234 samples.Based on the results of the study concluded that all levels of education elementary, junior high, high school, diploma and S1 or S2 no respondents who have low levels of legal awareness both male and female. However, most of Muhammadiyah of Medan City only know that the division of inheritance in Islamic law has been arranged, but the technique of dividing inheritance in Islam most of society do not master well. This is because they do not have a basic knowledge of how the division of Islamic inheritance law.The practice of dividing the inheritance of Muhammadiyah citizens of Medan City is very diverse, some are using the Islamic law, using customary law, using the method of family deliberation, by giving men and women equally. not a few finish to the Court made. Keywords: Legal Awareness, Division Of Inheritance,  Islamic Law

scholarly journals Humanisme Waris Dalam Islam

2019 ◽  
Vol 6 (1) ◽  
pp. 13-26
Author(s):  
Afidah Wahyuni
Keyword(s):  
Family Life ◽  
Islamic Law ◽  
Human Life ◽  
Inheritance Law ◽  
Men And Women ◽  
Male And Female ◽  
Inheritance System ◽  
Differences Of Opinion ◽  
The Difference

Abstract:The inheritance system in Islam reaps several differences of opinion, especially when faced with the values of religious humanism such as the value of brotherhood, freedom and equality. Differences of opinion are more visible in the concept of inheritance between men and women, 2: 1. However, in terms of humanism, justice cannot be separated from human life. Whereas Islam itself has its own meaning about justice; that fair does not always have to be the same. Therefore, the concept of 2: 1 between male and female heirs in Islamic law is not a form of injustice. This is due to the factors behind the development. One of them is the difference in the roles of men and women in family life. Where women get a living, while getting inheritance rights. Whereas men get inheritance rights, but still have to support the women who are in their dependents.Keywords: Inheritance Law, Inheritance Humanism, Islamic Law Abstrak:Sistem waris dalam Islam memang menuai beberapa perbedaan pendapat, apalagi bila dihadapkan pada nilai-nilai humanisme religius seperti nilai persaudaraan, kebebasan, dan persamaan. Perbedaan pendapat lebih terlihat pada konsep pembagian waris antara laki-laki dan perempuan, 2:1. Namun demikian, dalam paham humanisme, keadilan tidak bisa dipisahkan dari kehidupan manusia. Sedangkan Islam sendiri memiliki makna tersendiri tentang keadilan; bahwa adil tidak selalu harus sama. Oleh karena itu, konsep 2:1 antara ahli waris laki-laki dan perempuan dalam syariat Islam, bukan suatu bentuk ketidakadilan. Hal ini disebabkan karena adanya faktor yang melatarbelakangi pembangian tersebut. Salah satunya ialah perbedaan peran laki-laki dan perempuan dalam kehidupan keluarga. Dimana perempuan mendapat nafkah, sekaligus mendapat hak warisan. Sedangkan laki-laki mendapat hak warisan, namun masih harus menafkahi kaum perempuan yang berada di dalam tanggungannya.Kata Kunci: hukum waris, humanisme waris, hukum Islam

scholarly journals Could Women Own Agricultural Land? Rethinking the Relationship of Islamic Law and Contextual Reality (Wāqiʿ)

2021 ◽  
pp. 1-29
Author(s):  
Muhammad al-Marakeby
Keyword(s):  
Agricultural Land ◽  
Islamic Law ◽  
Arable Land ◽  
Law Reform ◽  
Public Ownership ◽  
Men And Women ◽  
The Public ◽  
Relationship Of ◽  
The Relationship ◽  
Contextual Reality

Abstract Various studies have discussed the Ḥanafī opinion about the ownership of agricultural land. In this study, instead, I analyze the Mālikīs’ and Shāfiʿīs’ views. Their madhāhib suggested that arable land was in the public ownership of the state. However, I show how the systemized deprivation of women from inheriting agricultural land in the Ottoman period motivated late Mālikīs and Shāfiʿīs to divert from the standard doctrine of their madhāhib. Late scholars suggested that Egyptian land should be owned by the cultivators, and, therefore, be inheritable by both men and women. This turn of late Mālikīs and Shāfiʿīs, which stands as an antithesis to the Ḥanafīs’ development, stimulates us to think of a different mechanism of ijtihād. In this mechanism, Islamic law reform is defined by questioning and challenging the contextual reality (wāqiʿ) instead of being adjusted to it, even if this reality is not prohibited.

scholarly journals Analysis on Non Muslim Heir Position Towards the Inheritance of Muslim Testator in Indonesia

Yuridika ◽  
2019 ◽  
Vol 35 (2) ◽  
pp. 389
Author(s):  
Tonic Tangkau ◽  
Daniel Julian Tangkau ◽  
Prawitra Thalib ◽  
Xavier Nugraha ◽  
Windy Agustin
Keyword(s):  
Supreme Court ◽  
Islamic Law ◽  
Supreme Court Decision ◽  
Court Decision ◽  
Court Decisions ◽  
Inheritance Law ◽  
Positive Law ◽  
The Republic ◽  
The Many ◽  
Sense Of Justice

Article 171 section c the Compilation of Islamic Law which was ratified through the Presidential Instruction of the Republic of Indonesia Number 1 of 1991 stressed that one of the conditions for heirs in Islamic inheritance law is Mulsim. In its development, the requirement of the Islamic religious obligation is deemed not to provide justice, this can be seen from the many complaints filed by the community to the court. Based on this background, the formulation of the problem in this study is Firstly position of Non-Muslim Inheritance of Islamic Inheritance Inheritance according to positive law in Indonesia Secondly, to find out the position of Non-Muslim Inheritance Against Islamic Inheritance Inheritance from various court decisions in Indonesia. This research is a juridical research, with a statutory, conceptual, and case approach. The results of this study indicate, that First, according to positive law in Indonesia, Non-Muslim Heirs are not entitled to Islamic Inheritance. Secondly, in its development, to fulfill the sense of justice in the community, the judge in Indonesia, decided that the Non-Muslim heirs, although not entitled to become heirs, were still entitled to the inheritance of the Islamic heirs through the obligatory wills. This can be seen from the various court decisions that exist, such as Supreme Court Decision Number 368 K/AG/1995, Supreme Court Decision Number 51 K/AG/1999, Supreme Court Decision Number 16 K/AG/2010, and Supreme Court Decision No. 331 K/Ag/2018

scholarly journals HUKUM WARIS DAN WASIAT (Sebuah Perbandingan antara Pemikiran Hazairin dan Munawwir Sjadzali)

2017 ◽  
Vol 10 (1) ◽  
pp. 99
Author(s):  
Rosidi Jamil
Keyword(s):  
Social Conditions ◽  
Law Reform ◽  
New Thought ◽  
Inheritance Law ◽  
Men And Women ◽  
The Social ◽  
The Law

Most Muslims understand that inheritance law is the law that its formulation can not be changed, so that the reform of inheritance law in Islam is not widely practiced by Muslims, such as the formulation of the distribution of 2: 1 for men and women, many of them regard it as pemanent formulation. Therefore, inheritance law reform is done rarely, it is different with Islamic family laws that are many changed. However, it does not mean all Muslims consider it is a rule that can not be changed, but there are some people who believe that the law of inheritance in Islam can be changed in accordance with social conditions. The social conditions can influence the occurrence of a law, including inheritance law in Islam. It can be found in the thought of two figures, namely Hazairin and Munawwir Sjadzali. Both Hazairin and Munawwir Sjadzali suggest new thought about inheritance law in Islam. [Kebanyakan umat Islam memahami bahwa hukum waris adalah hukum yang rumusannya tidak dapat dirubah, sehingga pembaharuan mengenai hukum kewarisan dalam Islam tidak banyak dilakukan oleh umat Islam, misalnya rumusan tentang pembagian 2 : 1 untuk laki-laki dan perempuan yang kebanyakan dari mereka menganggapnya sebagai rumusan yang pasti. Oleh karena itu, pembaharuan hukum kewarisan ini tidak banyak dilakukan, hal ini berbeda dengan hukum keluarga Islam yang mengalami banyak pembaharuan. Meskipun demikian, tidak berarti semua umat Islam menganggapnya sebagai aturan yang tidak boleh dirubah, akan tetapi ada beberapa tokoh yang beranggapan bahwa hukum kewarisan dalam Islam dapat berubah sesuai dengan kondisi sosial yang ada. Kondisi sosial ini dapat memberikan pengaruh terhadap berlakunya suatu hukum, termasuk juga hukum kewarisan dalam Islam. Hal tersebut dapat ditemukan dalam pemikiran dua tokoh Nasional, yaitu Hazairin dan Munawwir Sjadzali. Keduanya menawarkan pemikiran baru mengenai hukum kewarisan dalam Islam].

scholarly journals PENERAPAN PASAL 185 KOMPILASI HUKUM ISLAM (KHI) BERKAITAN DENGAN PENYELESAIAN SENGKETA WARIS

2020 ◽  
Vol 4 (1) ◽  
pp. 71
Author(s):  
Atik Riswantoro
Keyword(s):  
Islamic Law ◽  
Inheritance Law ◽  
The Law ◽  
Sense Of Justice ◽  
To Receive

Pada dasarnya pewarisan adalah suatu perpindahan segala hak dan kewajiban seseorang yang meninggal kepada para ahli warisnya. Adapun pengertian dari hukum waris adalah hukum yang mengatur tentang peralihan harta kekayaan yang ditinggalkan seseorang yang meninggal serta akibatnya bagi para ahli warisnya. Pada hakekatnya  ahli waris pengganti terjadi karena ayah atau ibu (orang tuanya) yang berhak menerima harta warisan meninggal dunia lebih dahulu dari pada pewaris. Konsep ahli waris pengganti dalam  Pasal 185 Kompilasi hukum Islam berlaku bagi semua keturunan ahli waris yang seagama serta  wafat terlebih dahulu dari pewaris serta bagian dari ahli waris pengganti tidak melebihi dari bagian ahli waris yang sederajat dengan yang diganti. Selain itu  kedudukan ahli waris pengganti tidak dijelaskan secara menyeluruh (secara riil), akan tetapi mempunyai tujuan rasa kemaslahatan serta rasa keadilan bagi ahli waris.Kata Kunci: waris, keturunan, keadilan, hak, kedudukanBasically inheritance is a transfer of all the rights and obligations of someone who died to his heirs. The understanding of inheritance law is the law governing the transfer of assets left by someone who died and the consequences for his heirs. In essence the successor heir occurs because the father or mother (parents) who is entitled to receive the inheritance died earlier than the heir. The concept of substitute heirs in article 185 Compilation of Islamic law applies to all descendants of heirs who are in the same religion and died earlier of the heirs and the portion of the successor heirs does not exceed that of the heirs equal to those replaced. In addition, the position of a successor is not explained thoroughly (in real terms), but has the goal of a sense of benefit and a sense of justice for the heirsKeywords: inheritance, ancestry, justice, rights, position

scholarly journals Hukum Waris Mazhab Negara: Sebuah Tinjauan Sisi Maslahah (Studi Analisis Pemikiran Hazairin dan KHI)

2014 ◽  
Vol 4 (1) ◽  
pp. 113-146
Author(s):  
Defel Fakhyadi
Keyword(s):  
Islamic Law ◽  
Law Reform ◽  
Inheritance Law ◽  
The Law

This article proves that the modernization of inheritance law is a form of reformation in Islamic law by taking into account the sociological condition of the society to achieve maslahah (maqasid al-shariah). Islamic inheritance law is influenced by the Arabic inheritance law in the pre-Islam era that followed patrilineal system, which influenced the mainstream thoughts of Islamic scholars in understanding inheritance law. This, in turn, resulted in patriarchal Islamic inheritance law. For that reason, it is necessary to re-interpret the law in order to construct a comprehensive fiqh (Islamic law). Hazairin’s thoughts are a revolutionary of inheritance law in Indonesia, such as bilateral inheritance, ahli waris pengganti and kala>lah. Some inheritance law reform contained in KHI are not addressed in conventional fiqh, because there are several aspects to be taken by Indonesian scholars whose ideas are not in conflict with the principles of Sharia (maslahah).  

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