Kewarisan Beda Agama di Nagari Persiapan Bancah Kariang Kecamatan Kinali Kabupaten Pasaman Barat

This study aims to find out the basis and reasons for heirs of different religions to get inheritance from heirs who died and how the distribution of inheritance is carried out by the community in Nagari Bancah Kariang, Kinali District, West Pasaman Regency. This research is an empirical research using a socio-legal approach. The data used is qualitative data which is analyzed descriptively qualitatively. The findings from this study are the basis and method of dividing inheritance of different religions in Nagari Preparation Bancah Kariang, Kinali District, West Pasaman Regency is based on the habits that have been carried out by the family so that it has been passed down from generation to generation until now and the distribution of inheritance is carried out equally, regardless of religion. in a family member after the death of an heir. This is done with the aim of maintaining harmony among his family and is considered a fair distribution of inheritance with a family system. Families that have family members of different religions also get an equal share and do not differentiate the income from inheritance to their children to strengthen the relationship between children and their parents. The practice carried out by the Nagari Bancah Kariang community clashes with the Prophet's hadith which clearly states that different religions are a barrier to inheriting under any pretext because ikhtilaf al-diin is one of the mawani '(barriers) in Islamic inheritance law.

The national idea of Russia in the world-historical progress of equality, freedom and justice. Manifesto on Islam

The article substantiates the doctrine of Zionism as a post-socialist system and the national idea of modern Russia. The basis of civilizationism is civil property, the right of every citizen to an equal share of the socialist inheritance (national property). In the current circumstances, to achieve a real socio-political agreement in the country, to overcome the war for property, to really recognize the results of previous reforms by society and to support new transformations, a fair social contract on the creation of a civil property fund is necessary.

You get what you deserve! Reactance, greed and altruism in the dictator game with offer suggestions by the receiver

Offers in the Dictator game are considered altruistic behavior. Indicators of the need of the receiver like income or a specific request of the receiver influence proposers’ decisions, along with traits such as greed and altruism. We investigated the combination of these influences in 140 participants. A higher need by the receiver led to higher offers up to equal share demands unless reactance led to lower offers for high-income receivers. Correspondingly, low-income receivers got more money than other receivers if asking for little. Trait altruism led to higher offers, while trait greed led to lower offers in above equal share requests. We found exploratory unusually high offers in our paradigm, lower offers for women and for requests in general. The present findings strengthen the concept of a “benevolent” non-harming for anyone nature of narrow altruism, while supporting the concept of greed including the possibility of getting more at the expense of others. Additionally, the role of need and reactance is shown in bargaining.

The Actualization of Justice in the Settlement of Joint Assets Due to Divorce: Comparative Analysis of Decisions of the Religious Courts

The core problem examined in this paper is the practice of sharing assets in the Religious Courts. The article aims to prove that the justice provided by the judge in the distribution of joint assets is not only textually in accordance with applicable regulations, but by considering comprehensively, so that it can reflect the actuality. The urgency of this research is to emphasize that justice in the distribution of sharing assets cannot be interpreted as saying that each party must get an equal share. Justice can refer to the contributions made by both parties, both material and non-material. The used method of research focuses on a normative approach which is sharpened empirically. The normative approach requires a juridical and philosophical exploration, while empirical through the sociological approach. The results of the study conclude that the decisions of the Religious Courts regarding sharing assets are not always in accordance with the provisions of the Islamic Law Compilation (Kompilasi Hukum Islam).Keywords: justice; join assets; judges’ decision.Abstrak: Masalah utama yang dikaji dalam tulisan ini adalah praktik pembagian harta bersama di Peradilan Agama. Tulisan bertujuan untuk membuktikan bahwa keadilan yang diberikan oleh hakim dalam pembagian harta bersama tidak hanya semata tekstual sesuai aturan yang berlaku, akan tetapi dengan mempertimbangkan secara komprehensif, sehingga dapat mencerminkan sisi aktualitasnya. Urgensi penelitian ini untuk menegaskan bahwa keadilan dalam pembagian harta bersama, tidak bisa diartikan menjadi setiap pihak harus mendapatkan bagian yang sama rata. Keadilan dapat mengacu kepada kontribusi yang diberikan oleh kedua belah pihak, baik secara materi maupun non-materi. Sementara metode yang digunakan mentitikberatkan pada pendekatan normatif dan dipertajam dengan empiris. Pendekatan normatif meniscayakan uji putusan secara yuridis dan filosofis. Sedangkan empiris, melalui sisi sosiologis. Hasil penelitian menyimpulkan bahwa putusan Peradilan Agama tentang harta bersama tidak selalu sesuai dengan ketentuan Kompilasi Hukum Islam (KHI).Kata Kunci: keadilan; harta bersama; putusan hakim.

On a generalization of the Monkey and Coconuts Problem

The original version of the Monkey and Coconuts Problem describes a hypothetical situation where five sailors and a monkey are trapped on an island and plan on equally sharing coconuts. The number of coconuts turns out to be one more than a multiple of 5. The first sailor tosses one coconut to the monkey, and then takes his equal share out of the pile. Each subsequent sailor finds the number of remaining coconuts to be one more than a multiple of 5, and repeats this process one at a time. After the last sailor has tossed one coconut to the monkey, he too takes his share. The number of coconuts that remain at this stage is a multiple of 5, and is shared equally by the five sailors. In a variation of the original problem, the number of coconuts that remain after the fifth sailor has had his share is again one more than a multiple of 5. Therefore, one coconut is again tossed to the monkey before the remaining pile can be equally distributed among the five sailors. The problem is to determine the least number of coconuts, and the final share for each sailor in each version. We find explicit solutions for both the original version and the variation in the general case of n sailors in which at each stage r coconuts are tossed to the monkey. Even more generally, we also investigate the two versions when the n sailors leave r_1,\ldots,r_n coconuts to the monkey.

I Am a Free Man in a Free Country

Although nearly a year has passed since Liberia became a republic, Tolbert is still giddy. He writes to Ben in 1848, “It is my pride and joy that I am a free man in a free country and can enjoy the free mild and equal government which has just been established, and where I can have an equal share of republicanism.” He also thanks Ben for sending seeds, books, and botanical medicines. In the letter, Tolbert displays more sentiment than he has in the past, asking Ben and his wife to pray for him and writing, “I hope the Lord will make a way for me to see you all again this side of the grave.” He uncharacteristically closes his letter with “farewell.” It is his last letter to America. Austin Major also writes to Ben, catching him up on family news.

Teori Batas Kewarisan Muhammad Syahrur dan Relevansinya dengan Keadilan Sosial

The provision of inheritance between men and women with the current ratio of 2: 1 is considered not to provide an equal share and has not yet reflected the value of justice. This paper intends to study the views of Muhammad Syahrur related to the 2: 1 concept in faraidh science. This research is a qualitative study by presenting data descriptively. The results of this study indicate that the concept of the limit theory offered by Muhammad Syahrur is a proportional division between sons and daughters, where sons get 2 portions as the maximum limit, not more but maybe less. While the daughters get one portion as the minimum limit and therefore, it is still possible to get more but cannot be less. In certain conditions, daughters and sons can get an equal share of the inheritance. The theory offered by Muhammad Syahrur is relevant to the values of social justice, especially if women provide for family expenses. In this condition, women's rights are increased by not exceeding the corridors or limitations of God's law.Ketentuan bagian waris antara laki-laki dan perempuan dengan perbandingan 2:1 untuk masa sekarang dianggap belum memberikan bagian yang setara dan belum mencerminkan nilai keadilan. Tulisan ini bermaksud mengkaji pandangan satu tokoh terkait konsep 2:1 dalam ilmu faraidh, yaitu Muhammad Syahrur. Penelitian ini merupakan penelitian kualitatif dengan menyajikan data secara deskriptif. Hasil penelitian ini menunjukkan bahwa konsep teori batas yang ditawarkan Muhammad Syahrur adalah pembagian yang proporsional antara laki-laki dan perempuan, yaitu bahwa anak laki-laki mendapat bagian dua sebagai batas maksimal, tidak boleh lebih namun boleh kurang. Sementara anak perempuan mendapat bagian satu adalah batas minimal dan karena itu masih mungkin mendapatkan lebih dari satu namun tidak boleh kurang. Teori ini didasarkan pada metode teknik analisis, analisa matematis, teori himpunan, konsep variabel pengikut dan variabel pengubah sehingga 2:1 tidak selamanya relevan dengan kondisi masing-masing ahli waris. Pada kondisi tertentu perempuan dan laki-laki bisa mendapat bagian harta warisan sebanding atau sama banyak. Teori batas yang ditawarkan oleh Muhammad Syahrur relevan dengan nilai-nilai keadilan sosial, jika perempuan menjadi tulang punggung keluarga. Pada kondisi tersebut hak perempuan bertambah dengan tidak melebihi koridor atau batasan-batasan hukum Allah.Kata Kunci: waris; keadilan sosial; teori batas.

Unequal Contributions: Problems within the Division of Shares in Joint Community Property

Marriage influences the economic rights of spouses when joint community property is created. When a marriage is dissolved, joint community property has to be divided. Each country sets different rules about how joint community property should be divided between spouses. Lithuania has chosen the presumption of equal shares in joint community property. Courts may depart from equal shares of spouses because of such important circumstances as interests of children, health state of a spouse, and personal income used to increase joint community property. However, courts have never departed from the equal shares principle due to differing contributions by spouses to matrimonial property. Meanwhile, other countries take into account contribution of spouses in order to divide property fairly and to protect the interests of the spouse who has contributed significantly to joint property, if the marriage was brief and the marriage produced no children. The impossibility to depart from equal shares to different contribution of spouses could increase the misuse of the institution of marriage and the unjust division of joint community property when the spouse who has not contributed to joint community property receives an equal share of it.

PELAKSANAAN PUTUSAN NOMOR: 1719/PDT.G/2018/PA.BWI DALAM PEMBAGIAN HARTA PERKAWINAN DALAM PERKARA POLIGAMI

Dapat dideskripsikan, bahwa pelaksanan pembagian harta gono-gini dalam perkawinan poligami adalah sama dengan pembagian harta gono-gini dalam perkawinan monogami, yaitu masing-masing pasangan mendapatkan bagian sama antara suami dan para istri, sebagaimana maksud Pasal 37 Undang-undang Nomor 1 Tahun 1974 dan Pasal 97 Kompilasi Hukum Islam. Ditetapkan harta bersama dalam perkara ijin poligami, adalah demi kemaslahatan dan melindungi Harta bersama Pemohon dan Termohon, agar istri yang baru tidak mengklaim harta bersama tersebut dengan menerapkan 3 pilar tujuan hukum yaitu keadilan, kemanfaatan dan kepastian hukumKata kunci: kepastian hukum, poligami, perkawianan It can be described, that the distribution of the gono-gini assets in the polygamy marriage is the same as the distribution of the gono-gini assets in a monogamous marriage, where each pair gets an equal share between husband and wife, as intended in Article 37 of Law Number 1 of 1974 and Article 97 Compilation of Islamic Law. Determined joint property in the case of a polygamy permit, is for the benefit and protection of Assets with the Petitioner and Respondent, so that the new wife does not claim the joint property by applying the 3 pillars of legal objectives namely justice, expediency and legal certainty Keywords: legal certainty, polygamy, marriage