Pertentangan Hukum Adat Dengan Hukum Islam Dalam Kasus Waris Janda Poligami ‘Urang’ Banjar

Marriage is something sacred and has a binding and lasting impact on husband and wife, sometimes there is a husband's desire to have polygamy. In various countries where people adhere to Islam, it is justified to practice polygamy by Islamic law. However, from a polygamous relationship can cause problems, many of which are about inheritance. If a polygamous husband dies, then the distribution of the husband's inheritance becomes a confrontation for the wives who are left behind if the procedure for the distribution is unclear, whether to use Islamic law or use customary law. An example of this confrontation can be found in the Banjar community of South Kalimantan. By examining cases in the banjar community, it is hoped that we can find out what the phenomenon looks like, what laws are used by them and what is the perspective of Islamic law on the confrontation of this polygamous widow's inheritance. By using a normative literature method and a few interviews and observations in the field, this research finally gets the results that if a custom in Indonesia is against the law and ethics in sharia, it is no longer necessary to defend it. Because the position of god's law (sharia) is a very high and eternal law. This is following the reception a contrario theory. The importance of socialization and understanding to the public about legal knowledge in the field of inheritance, be it customary inheritance, positive legal inheritance, and Islamic inheritance, needs to be considered by various parties with various perspectives. And a good marriage is a marriage that from the beginning was intended to strengthen a lasting bond (mitshaqon ghalizon) so that the efforts in the process of achieving it are carried out as well as possible, according to the guidance of Islam which is rahmatan lil 'alamin.Abstrak: Pernikahan merupakan sesuatu yang sakral dan memberikan dampak yang mengikat serta abadi bagi pasangan suami isteri, terkadang ada keinginan suami untuk berpoligami. Diberbagai negara yang masyarakatnya menganut agama Islam dibenarkan untuk melakukan poligami oleh Hukum Islam. Akan tetapi dari sebuah hubungan poligami dapat menimbulkan permasalahan yang banyak diantaranya yaitu tentang harta warisan. Jika suami yang berpoligami meninggal maka tidak sedikit pembagian harta warisan suami tersebut menjadi pertentangan penetapan hukum yang digunakan bagi isteri-isterinya yang ditinggalkan jika tata cara pembagiannya tidak jelas, apakah menggunakan Hukum Islam atau menggunakan Hukum Adat. Contoh Pertentangan ini dapat ditemui pada masyarakat banjar kalimantan selatan. Dengan kita meneliti kasus di masyarakat banjar ini diharapkan dapat mengetahui seperti apa fenomenanya, Hukum apa yang digunakan oleh mereka dan bagaimana persfektif Hukum Islam terhadap pertentangan warisan janda poligami ini. Dengan menggunakan metode kepustakaan yang bersifat normatif dan sedikit wawancara serta observasi di lapangan maka akhirnya penelitian ini mendapatkan hasil bahwa apabila suatu adat istiadat di Indonesia ini bertentangan dengan hukum dan etika dalam syariah maka tidak perlu lagi untuk dipertahankan. Karena posisi hukum tuhan (syariah) adalah hukum yang sangat tinggi dan eternal. Hal ini sesuai dengan teori reception a contrario. Pentingnya sosialisasi dan pemahaman kepada masyarakat tentang ilmu pengetahuan hukum dalam bidang waris baik itu waris adat, waris hukum positif, dan waris Islam, perlu diperhatikan oleh berbagai pihak dengan berbagai sudut pandang. Dan pernikahan yang bagus adalah pernikahan yang sejak awal di niatkan dalam meneguhkan ikatan yang abadi (mitshaqon ghalizon) sehingga upaya dalam proses pencapaiannya itu di laksanakan sebaik-baik mungkin, sesuai tuntunan agama Islam yang rahmatan lil ‘alamin.

BENEFIT OR HARM FROM PHILOSOPHY: REFLECTIONS OF 19TH CENTURY PHILOSOPHERS (I. M. Skvortsov, V. N. Karpov, P. I. Linitsky)

The author reveals the views of I. M. Skvortsov, V. N. Karpov, P. I. Linitsky – Russian religious philoso-phers of the XIX century on the role of philosophy in the knowledge of the world around him in its integri-ty and comprehension of the "eternal law", on the connection of philosophy with private sciences and determination of the place of philosophy in the system of education, its influence on the formation of the thought culture of the student's personality, on the role of philosophy in the self-knowledge and upbring-ing of the moral personality.

The Changing Universe

Everything is constantly changing, and nothing is ever the same, Heraclitus proposed, and in accordance with Logos, the intelligible eternal law of nature. Thus, everything is in a state of becoming (in the process of forming into something) instead of being (reaching or already being in an established final state beyond which no more change will take place). This means that things, permanent things, no longer exist—for they contradict his theory of constant change—only events and processes exist. His doctrine has found strong confirmation in modern physics, for, according to it, absolute restfulness and inactivity are impossibilities. Points in Einstein’s four-dimensional space-time continuum are events, and so are the quarks and leptons—for, unlike in deterministic Newtonian physics, matter in probabilistic quantum physics lost its permanence and identity because of the Heisenberg uncertainty principle. Moreover, all happenings, evidence suggests, are consistent with a single universal law.

Quaestio Disputata: Divine Virtues and Divine Ideas of Virtues

Benjamin DeSpain has taken issue with my claim that the divine ideas according to Aquinas’s conception cannot be the objects of our moral striving, nor can they be approximated by us. I argue that he has not attended to a necessary distinction between the divine essence as single exemplar and the ideas as multiple exemplars of the varied imitability of that essence. The result is that Macrobius’s “exemplar virtues” are the divine essence; they are not divine ideas, nor are they eternal law. Approximation to these virtues is possible, but not to the ideas. I conclude with some reflections on Aquinas’s use of tradition, and on the question of his “Platonism.”

Reflexiones sobre la paz en el libro XIX del 'De ciuitate Dei' de san Agustín

The article focuses on Book XIX of Saint Augustine’s De ciuitate Dei, and states that peace is not a simple moral call, but a primary tendency of human nature. It briefly reviews the influence of Varro’s anthropological doctrine in S. Augustine’s De ciuitate Dei, highlighting the prima naturae, particularly the appetitus actionis whose finis would be precisely the pax. It is also pointed out that a complete peace cannot be achieved in earthly life, linking the concept of peace with that of ordo. The polysemic character of peace is also highlighted. It also presents that despite of the conflict that exists between the ciuitas terrena and the ciuitas Dei in the time of history, there can be a dialogue and collaboration between them to seek the common interest of social peace. In a second part, it presents the relationship between the ciuitas Dei and the laws of the earthly states, distinguishing the religious and the earthly realms, illustrating this distinction with the position of Saint Augustine in the conflict with the Donatists and the Imperial Laws. Finally, a reflection on the positive law and the eternal law is presented.

Impact of Globalization and Liberalization on Indian Democratic Socialism

??? ???????????? ???? ??????????, ???????????? ?? ?????? ?????????? ?[1] Maha Upanishad of Sam Veda tradition propounds that for noble persons who know the supreme truth, whole world is one family. Ancient Indians believed in sarve bhavantu sukhina or happiness of globe. When these Vedic principles are read with the eternal law of Dharma, concept of Vedic Bhumandalikaran (globalisation based on values of Veda) evolves. English philosopher Jeremy Bentham formulated, ‘greatest happiness of the greatest number’. Western 'primum non nocere' means first do no harm. John Stuart Mill stressed that power can be applied upon any member of society only to prevent harm. But LPGC- Liberalization, privatization and globalization when associate with corruption prepare the way for exploitation of some by others. Corruptocracy in the name of democracy and capitalism in the name of development have become tools of ‘minimum number of elites to swallow the share of maximum numbers’. In the contemporary materialistic and selfish world high ethical values are losing their significance. Accumulation of wealth not only for the use of oneself but for increasing red tapes has become ‘modern way of life’. This status improving property of wealth alarmingly proliferating outlawed traits among people of the world. **** [1] Mantra VI-72, Maha Upanishad of Sam Veda legacy

8. Aquinas

This chapter examines St Thomas Aquinas' political ideas. Aquinas combined Aristotelian ideas with Christian concepts, distinguishing between the natural and supernatural orders, and attributing inherent validity to the natural order, including political life. His theory of law linked, through reason, the eternal law of God, natural law, human positive law, and divine law. According to Aquinas, government's justification was its purpose — securing the common good. He favoured limited monarchy in a mixed constitution. The chapter first provides a short biography of Aquinas before discussing his views on natural and supernatural orders, government, tyranny, and temporal and spiritual power. It concludes with an assessment of Aquinas' contribution to political thought in the area of just war theory.