Malaysian Journal of Syariah and Law (MJSL)
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ظاهرة عقد الزَّواج الخارجيِّ في قانون الأحوال الشَّخصيَّة العراقيِّ :دراسة تحليلية: HE PHENOMENON OF ILLEGAL MARRIAGE CONTRACT IN THE IRAQI PERSONAL STATUS LAW: AN ANALYTICAL STUDY
No full textThe research problem revolves around the extent to which this paper is able to account for the causes that lead to the spread of unofficial or illicit marriages in Iraq since the lawgiver has laid down the standards for official and legal marriage contracts in the Personal Status Law by recording such legal contracts in the competent courts. Hence, this paper will shed light on the effectiveness of the subsequent legal statement to curb this phenomenon. In fact, this legal statement, which is referred to in Article 10 (5) of the Iraqi Personal Status Law No. (188) for the year 1959, reads: "every man who holds a marriage contract out of court is subject to imprisonment for not less than six months, and not more than one year, or risk paying a fine of not less than three hundred dinars and not more than one thousand dinars. However, if he holds the contract out of court while he is still married to another woman, in this case, he is subject to imprisonment for not less than three years, and not more than five years." As a result, this paper will discuss the concept of out-of-court marriage, its categories, the causes of its commonness, the potential harms that it may inflict on the spouses and their children, and the extent to which this violates and break away from the legal objectives of Islamic law and the Iraqi Personal Status Law. In our analysis of the legal texts and judicial decisions issued by the personal status courts, we found that the Iraqi lawgiver was right to criminalize cases pertaining to of out of court marriages since they have harmful effects on both spouses in particular and society in general; and since the legal text is unable to limit the spread of this phenomenon, we see it as a prime necessity to call for the enactment of the law of the Marriage Official as an effective remedy to curb and limit the spread of illegal marriagesThe research problem revolves around the extent to which this paper is able to account for the causes that lead to the spread of unofficial or illicit marriages in Iraq since the lawgiver has laid down the standards for official and legal marriage contracts in the Personal Status Law by recording such legal contracts in the competent courts. Hence, this paper will shed light on the effectiveness of the subsequent legal statement to curb this phenomenon. In fact, this legal statement, which is referred to in Article 10 (5) of the Iraqi Personal Status Law No. (188) for the year 1959, reads: "every man who holds a marriage contract out of court is subject to imprisonment for not less than six months, and not more than one year, or risk paying a fine of not less than three hundred dinars and not more than one thousand dinars. However, if he holds the contract out of court while he is still married to another woman, in this case, he is subject to imprisonment for not less than three years, and not more than five years." As a result, this paper will discuss the concept of out-of-court marriage, its categories, the causes of its commonness, the potential harms that it may inflict on the spouses and their children, and the extent to which this violates and break away from the legal objectives of Islamic law and the Iraqi Personal Status Law. In our analysis of the legal texts and judicial decisions issued by the personal status courts, we found that the Iraqi lawgiver was right to criminalize cases pertaining to of out of court marriages since they have harmful effects on both spouses in particular and society in general; and since the legal text is unable to limit the spread of this phenomenon, we see it as a prime necessity to call for the enactment of the law of the Marriage Official as an effective remedy to curb and limit the spread of illegal marriage
سلطات مجلس الأمن اتجاه المحكمة الدولية الجنائية: The Powers of Security Council Towards the International Criminal Court
No full textThe Security Council is one of the main organs of the United Nations, and according to its convention, this organ has been authorized with many main tasks, so as to maintain peace and international security, out of which the establishment of International Private Courts or what is called Temporary Courts to prosecute those accused of committing international crimes. With the absence of international judiciary at that time, and after the establishment of the International Criminal Court, the relationship between the two was under consideration, especially with regard to the role of the Security Council and its authority in the referral of international crimes to the Criminal Courts and the extent to which this condition is mandatory, where a lot of discussion were held among the delegations participating in the Rome Conference that established the International Criminal Courts system in 1998, in supporting the inclusion of the role of a political organ represented by the Security Council in the procedures of an international judicial organ represented by the International Criminal Court, where the court is supposed to be independent in doing its judicial function away from politicization. The study aims to clarify the relationship between these two organs and the extent of the obligation to refer crimes by the Security Counsel to the International Criminal Court. The methodology used in this research are descriptive analysis to extrapolate the texts and legal materials related to the subject of the research, and analyse all that in order to reach results of the research. The results of the study showed that the Security Council - based on chapter VII of the convention- consists of many deterrent sanctions, starting with economic sanctions and ending with military deterrence. Although, the separation between them achieves the independence of the international judiciary and ensures that no foreign political group interferes or controls the court, which is intended to be independent and free to ensure the application of the international law.مجلس الأمن هو أحد الأجهزة الرئيسة في منظمة الأمم المتحدة، وبموجب ميثاقها منح هذا الجهاز العديد من المهام الأساسية، بهدف الحفاظ على السلم والأمن الدولي، منها إنشاء المحاكم الدولية الخاصّة أو ما يطلق عليها بالمحاكم المؤقتة لملاحقة المتهمين بارتكاب الجرائم الدولية، في ظل غياب قضاء دولي دائم آنذاك، وبعد إنشاء المحكمة الدولية الجنائية الدائمة،كانت العلاقة بين الإثنين محل نظر، خصوصاً فيما يتعلق بدور مجلس الأمن وسلطته في إحالة الجرائم الدولية إلى المحكمة الجنائية، ومدى إلزامية هذه الإحالة، حيث جرت حولها العديد من المناقشات بين الوفود المشاركة في مؤتمر روما المؤسس لنظام المحكمة الدولية الجنائية لعام 1998، بين مؤيد في إدراج دور لجهاز سياسي ممثلاً بمجلس الأمن، في إجراءات جهاز قضائي دولي ممثلاً بالمحكمة الدولية الجنائية الدائمة، حيث يفترض أن تكون المحكمة مستقلة في ممارسة وظيفتها القضائية بعيداً عن التسيس. تهدف هذه الدراسة إلى بيان العلاقة بين هذين الجهازين ومدى إلزامية إحالة الجرائم من قبل مجلس الأمن تجاه المحكمة الدولية الجنائية، وتيسيراً لتحقيق أهدف الدراسة، يتمثل منهجها الأساسي بالمنهج الوصفي التحليلي، واستقراء النصوص والمواد القانونية المتعلقة بموضوع البحث. ومن نتائج الدراسة التي توصّل إليها الباحثان أنّ مجلس الأمن - استناداً إلى الفصل السابع من الميثاق- قد تضمن العديد من العقوبات الرادعة بدءً من العقوبات الاقتصادية وانتهاءً بوسائل الردع العسكرية، وأنّ الفصل بينهما يحقّق استقلالية القضاء الدولي الجنائي ويضمن عدم تدخل أو سيطرة جهة سياسية خارجية على محكمة يراد لها، وأن تكون مستقلة وحرة لضمان تطبيق القانون الدولي.
The Security Council is one of the main organs of the United Nations, and according to its convention, this organ has been authorized with many main tasks, so as to maintain peace and international security, out of which the establishment of International Private Courts or what is called Temporary Courts to prosecute those accused of committing international crimes. With the absence of international judiciary at that time, and after the establishment of the International Criminal Court, the relationship between the two was under consideration, especially with regard to the role of the Security Council and its authority in the referral of international crimes to the Criminal Courts and the extent to which this condition is mandatory, where a lot of discussion were held among the delegations participating in the Rome Conference that established the International Criminal Courts system in 1998, in supporting the inclusion of the role of a political organ represented by the Security Council in the procedures of an international judicial organ represented by the International Criminal Court, where the court is supposed to be independent in doing its judicial function away from politicization. The study aims to clarify the relationship between these two organs and the extent of the obligation to refer crimes by the Security Counsel to the International Criminal Court. The methodology used in this research are descriptive analysis to extrapolate the texts and legal materials related to the subject of the research, and analyse all that in order to reach results of the research. The results of the study showed that the Security Council - based on chapter VII of the convention- consists of many deterrent sanctions, starting with economic sanctions and ending with military deterrence. Although, the separation between them achieves the independence of the international judiciary and ensures that no foreign political group interferes or controls the court, which is intended to be independent and free to ensure the application of the international law
الأثر العقدي والسياسي في انقراض المذهب الفقهي بالغرب الإسلامي والأندلس : The Theological and Political Effects of Extinction of Fiqh Madhab (Juristic Doctrine): A Study of the Extinct Madhahib in the Islamic West and Al-Andalus
No full textThe Islamic West and Al-Andalus remained affected by the Islamic East until both the West and the East are politically separated. Then the Islamic West and Al-Andalus became a new state and adopted Fiqh mazhab and a political approach differs from the East. The Umayyad State in Al-Andalus tried to transfer the Imam Awza\u27i’s Mazhab from Bilad al-Sham to Al-Andalus but it eventually discovered that the new environment was not suitable for such Mazhab. So, it replaced the Awza\u27i’s Mazhab by the Maliki’s one and then excluded all other Mazahib based on political, educational, and theological considerations. At the same time, the Abbasid State in Iraq adopted the Hanafi’s Mazhab and then it was extended to the Islamic West in Tunisia and the African land. Thus, the well-known Fiqh-mazahib in the East reached Al-Andalus and the Islamic West. However, some theological, thoughtful, and political directions accompanied these mazahib had negative effects on them and eventually caused the extinction of them. The most importance of the theological manifests is the existence of Mu’tazilah Mazhab among the followers of Hanafi, Shafi, and al-Dhahiri’s Mazhab. Moreover, the Hanafi also mixed with the Shia in the time of the Aubidiyin State. However, most of the public and some of significant scholars were following the Maliki’s Mazhab. From the political side, the most important incident that led to extinction of the Fiqh Mazahib from the Islamic West was the use of excessive force by Al-mohad and Al-Aghalibah states against the Maliki’s scholars and the followers of that Mazhab which led to public supports of the Mazhab and its establishment. This research concerns with the political and theological effects of extinction of those Mazahib. It will be divided into two parts: the first one is about the extinct Fiqh Mazahib from the Islamic West and Al-Andalus and the second part is about the causes of such extinction.The Islamic West and Al-Andalus remained affected by the Islamic East until both the West and the East are politically separated. Then the Islamic West and Al-Andalus became a new state and adopted Fiqh mazhab and a political approach differs from the East. The Umayyad State in Al-Andalus tried to transfer the Imam Awza\u27i’s Mazhab from Bilad al-Sham to Al-Andalus but it eventually discovered that the new environment was not suitable for such Mazhab. So, it replaced the Awza\u27i’s Mazhab by the Maliki’s one and then excluded all other Mazahib based on political, educational, and theological considerations. At the same time, the Abbasid State in Iraq adopted the Hanafi’s Mazhab and then it was extended to the Islamic West in Tunisia and the African land. Thus, the well-known Fiqh-mazahib in the East reached Al-Andalus and the Islamic West. However, some theological, thoughtful, and political directions accompanied these mazahib had negative effects on them and eventually caused the extinction of them. The most importance of the theological manifests is the existence of Mu’tazilah Mazhab among the followers of Hanafi, Shafi, and al-Dhahiri’s Mazhab. Moreover, the Hanafi also mixed with the Shia in the time of the Aubidiyin State. However, most of the public and some of significant scholars were following the Maliki’s Mazhab. From the political side, the most important incident that led to extinction of the Fiqh Mazahib from the Islamic West was the use of excessive force by Al-mohad and Al-Aghalibah states against the Maliki’s scholars and the followers of that Mazhab which led to public supports of the Mazhab and its establishment. This research concerns with the political and theological effects of extinction of those Mazahib. It will be divided into two parts: the first one is about the extinct Fiqh Mazahib from the Islamic West and Al-Andalus and the second part is about the causes of such extinction.
THE OBLIGATION TO PROSECUTE HEADS OF STATE UNDER THE ROME STATUTE OF THE INTERNATONAL CRIMINAL COURT (ICC) AND CUSTOMARY INTERNATIONAL LAW: THE AFRICAN AND U.S. PERSPECTIVES
Get PDFThe United States (US), a Signatory, but not a State Party, to the Rome Statute, entered into various Bilateral Agreements (BIAs) with almost all Rome Statute State Parties prohibiting the arrest, surrender, or prosecution of the U.S. Head of State before the ICC. Similarly, the African Union (AU) Members, being the majority State Parties to the Rome Statute have decided in the AU Assembly of Heads of State and Government not to cooperate with the ICC and to grant immunity to African Heads of State after the ICC Pre-Trial Chamber issued two arrest warrants against the Sudanese President for allegedly committing genocide, crimes against humanity and war crimes. This paper examines the tension between States’ obligations under the Rome Statute to prosecute, surrender and arrest a head of State, including when referred to by the UN Security Council on the one hand, and the AU decision, the US BIAs and customary international law which grants immunity to a sitting head of State from criminal prosecution by either an international or a foreign court on the other hand. It argues that States are bound by the obligations enshrined under the Rome Statute and both the AU decision and the BIAs are inconsistent with the duty of states to uphold jus cogens norms including those proscribed under the Rome Statue 2002.
 
مشروعية نكاح المتعة عند الإمامية الإثنى عشرية وموقف المذاهب الإسلامية منها: The Legitimacy of Mut’ah Marriage Based on the Twelve Imamate and the Islamic Schools of Thought Point of View
No full textاتÙÙ‚ الÙقهاء أهل السنة والشيعة على أن متعة النساء كانت مشروعة ÙÙŠ أول الإسلام، واستدلوا بالآيات، والأØاديث الواردة عند الطرÙين ÙÙŠ ذلك. واختلÙوا ÙÙŠ نسخ جوازها، Ùذهب الشيعة إلى أنها باقية إلى يوم القيامة، وقال السنة بل هي Øرام إلى يوم القيامة. وجعل الشيعة الإيمان بالمتعة أصلا من أصول الدين ومنكرها منكرا للدين، ويعتقدون أن المتمتعة من النساء مغÙور لها، وجعلوا المتعة من أعظم أسباب دخول الجنة بل إنها توصلهم إلى درجة تجعلهم يزاØمون الأنبياء مراتبهم ÙÙŠ الجنة، Ùيمكننا القول بأن المتعة من ضروريات الشيعة . خلاÙا للسنة التي تØرم المتعة Øرمة بتة. ولا شك أن هذه المسألة من أهم المسائل التي أثارت الجدل بين الطرÙين. تهد٠هذه الدراسة إلى معرÙØ© Øقيقة Ù†ÙƒØ§Ø Ø§Ù„Ù…ØªØ¹Ø© وآراء كل من السنة والشيعة تجاه هذا النوع من Ø§Ù„Ù†ÙƒØ§Ø Ø¨Ø§Ø³ØªØ®Ø¯Ø§Ù… المنهجين الوصÙÙŠ والتØليلي من أجل استعراض وجهة نظر الطرÙين مدعوما بالأدلة الشرعية ومناقشة القضية بناءً على آراء المذهبين.
الكلمات المÙتاØية: Ù†ÙƒØ§Ø Ø§Ù„Ù…ØªØ¹Ø©ØŒ أهل السنة، الشيعة، المذاهب الإسلامية
اتفق الفقهاء أهل السنة والشيعة على أن متعة النساء كانت مشروعة في أول الإسلام، واستدلوا بالآيات، والأحاديث الواردة عند الطرفين في ذلك. واختلفوا في نسخ جوازها، فذهب الشيعة إلى أنها باقية إلى يوم القيامة، وقال السنة بل هي حرام إلى يوم القيامة. وجعل الشيعة الإيمان بالمتعة أصلا من أصول الدين ومنكرها منكرا للدين، ويعتقدون أن المتمتعة من النساء مغفور لها، وجعلوا المتعة من أعظم أسباب دخول الجنة بل إنها توصلهم إلى درجة تجعلهم يزاحمون الأنبياء مراتبهم في الجنة، فيمكننا القول بأن المتعة من ضروريات الشيعة . خلافا للسنة التي تحرم المتعة حرمة بتة. ولا شك أن هذه المسألة من أهم المسائل التي أثارت الجدل بين الطرفين. تهدف هذه الدراسة إلى معرفة حقيقة نكاح المتعة وآراء كل من السنة والشيعة تجاه هذا النوع من النكاح باستخدام المنهجين الوصفي والتحليلي من أجل استعراض وجهة نظر الطرفين مدعوما بالأدلة الشرعية ومناقشة القضية بناءً على آراء المذهبين.
Both fuqaha (Moslem jurists) of the Sunni and the Shi’ah are in agreement that Mut’ah marriage was permitted at the beginning of Islam, based on Al-quran verses and Rasulullah (pbuh) hadiths. However, they disagree as to the annulment and permissibility. The Shi’as considered Mut’ah marriage as permitted until the Day of Resurrection, meanwhile the Sunni viewed it as forbidden. The execution of Mut’ah marriage has always been singled out as one of the specific features of the Shi’ite doctrine in which denying it means denial of the religion. They also believe that woman who practised Mut’ah marriage will result in her sins being forgiven. According to the Shi’ites, Mut’ah marriage is one of the biggest reasons for someone to be granted heaven, and his status be elevated to the rank of the Holy Prophet PBUH. Hence, it can be said that practicing Mut’ah marriage is one of the most crucial issues among the Shi’ite community which is totally contradicted to the Sunni doctrine which believed it is unlawful marriage and equalized to Zina (adultery). There is no doubt that this is one of the most important topics that lead to the dispute between the two schools of thought. Using the descriptive and analytical methods, this study aims to elaborate the views on the issue from Shi’ite and Sunni points of view based on various proofs (adillah) and their argumentations in supporting the views
الانتهاكات الإسرائيلية بحق دور العبادة في قطاع غزة وموقف القانون الدولي الإنساني من ذلك: The Israeli violations against places of worship in Gaza Strip and the position of International Humanitarian Law
Get PDFPlaces of worship in Gaza Strip have been subjected to many deliberate aggressions and destructions by the Israeli occupation forces, during the three wars against Gaza. This comes in clear violation of the rules of international humanitarian law, which emphasizes protection of these places from any aggression and excluding them from the cycle of conflict, between the States. Throughout this study, the researcher highlights the violations against places of worship during the aggression on Gaza Strip and the position of international humanitarian law. The methodology used in this research is the extrapolative method. It follows the international conventions and what these conventions have approved in relation to the subject of the study. The researcher also uses the analytical descriptive approach through reading and analysis of legal texts related to armed conflicts, which are mentioned in the international conventions; in the four Geneva Conventions of 1949, in the Additional Protocols I and II in 1977, and in the literature, books and publications related to this area. In addition to the practical approach, since the study is applied to Gaza Strip. The research concluded the following: The Israeli occupation forces destroyed many places of worship during its wars on the Gaza Strip in clear violation and a flagrant violation of international conventions, particularly the Hague Convention of 1954, which confirmed its protection of such places during any aggression. The violations of places of worship during the wars against Gaza Strip constitute war crimes as affirmed by the Rome Statute. This requires prosecution of the perpetrators, bringing them to justice, holding them accountable for their crimes.Places of worship in Gaza Strip have been subjected to many deliberate aggressions and destructions by the Israeli occupation forces, during the three wars against Gaza. This comes in clear violation of the rules of international humanitarian law, which emphasizes protection of these places from any aggression and excluding them from the cycle of conflict, between the States. Throughout this study, the researcher highlights the violations against places of worship during the aggression on Gaza Strip and the position of international humanitarian law. The methodology used in this research is the extrapolative method. It follows the international conventions and what these conventions have approved in relation to the subject of the study. The researcher also uses the analytical descriptive approach through reading and analysis of legal texts related to armed conflicts, which are mentioned in the international conventions; in the four Geneva Conventions of 1949, in the Additional Protocols I and II in 1977, and in the literature, books and publications related to this area. In addition to the practical approach, since the study is applied to Gaza Strip. The research concluded the following: The Israeli occupation forces destroyed many places of worship during its wars on the Gaza Strip in clear violation and a flagrant violation of international conventions, particularly the Hague Convention of 1954, which confirmed its protection of such places during any aggression. The violations of places of worship during the wars against Gaza Strip constitute war crimes as affirmed by the Rome Statute. This requires prosecution of the perpetrators, bringing them to justice, holding them accountable for their crimes
شهادة الشهود وعوارضها بين الشريعة الإسلامية والقوانين المعاصرة: WITNESS TESTIMONY AND ITS IMPEDIMENTS BETWEEN ISLAMIC LAW AND CONTEMPORARY LAWS
No full textقام الباØثون ببØØ« تطرقوا Ùيه إلى شهادة الشهود وعوارضها بين الشريعة الإسلامية والقوانين المعاصرة باعتبارها كأكثر وسـائل الإثبات انتشاراً بين المتداعين، والهد٠منها أن ÙŠÙثبت الخصم ادعاءه أو دÙاعـه؛ Øيث تناول البØØ« تعري٠الشهادة، وأهميتها، وأدلتها الشرعية المعتبرة، وأركانها، وشروطها، وأنواعها، وعوارضها. وتوصل الباØثون إلى عدة نتائج منها: جواز شهادة النساء منÙردات Ùيما يطلعن عليه غالباً، كالرضاع واستهلال الصبي بالنسبة للإرث وعيوب النساء. وأن الرجوع ÙÙŠ الشهادة قبل صدور الØكم يعد باطلاً. كما توصل الباØثون إلى أن شهادة الأخرس تقبل ÙÙŠ قانون الإثبات العماني؛ لأن المشرع العماني لم يتطرق إليها، وبالتالي Ùإن الأصل الجواز ÙÙŠ ذلكThis research examines the testimony of witnesses and their respective applications under the Islamic law and contemporary laws, as the most common means of proof among the disputants. The purpose of the study is to prove the opponent\u27s claim or defense. The research deals with the definition of the testimony, its significance, its legitimacy as a piece of evidence, and the requirements involved for its admissibility. The findings of this paper include the permissibility of the testimony of women alone, in cases such as breastfeeding and initiation of the child for inheritance, as well as the defect in a woman’s testimony and that a woman is forbidden from changing her testimony before the final judgment is passed. In addition, this research has found that testimony of a mute person is considered to be invalid according to the present Omani law, an issue needs to be addressed by the country’s legislators
HARTA TIDAK DITUNTUT: PUNCA DAN KAEDAH PENYELESAIANNYA
Get PDFHarta pusaka yang tidak dituntut atau harta ‘pusaka beku’ sudah sekian lama menjadi masalah kepada masyarakat dan ianya menjadi semakin kronik sejak akhir-akhir ini ekoran jumlah kes yang semakin meningkat pada setiap tahun. Akibat dari itu maka timbullah pelbagai isu yang memberi kesan yang amat negatif kepada pihak-pihak yang terlibat khususnya ahli waris. Terdapat banyak faktor serta punca yang membawa kepada berlakunya keadaan ini; antaranya sikap acuh tidak acuh atau sambil lewa masyarakat dalam pengurusan harta pusaka milik mereka. Selain itu, ketidakfahaman masyarakat tentang kaedah dan cara serta prosedur yang perlu dilakukan untuk menguruskan harta pusaka juga merupakan faktor penyumbang kepada berlakunya isu harta pusaka yang tidak dituntut semakin bertambah di Malaysia. Keadaan ini tidak boleh dibiarkan dan perlu dicari kaedah dan mekanisma dalam menyelesaikan kemelut ini dari terus berlarutan. Artikel ini akan menfokuskan kepada perbincangan tentang punca-punca mengapa berlakunya isu harta yang tidak dituntut ini serta kaedah yang boleh diaplikasikan bagi membantu menyelesaikan dan mengurangkan masalah dalam isu harta yang tidak dituntut ini
SYEIKH AHMAD AL-KHATIB AL-MINANGKABAWI DAN PENDIRIANNYA TERHADAP PEWARISAN HARTA DALAM ADAT MINANGKABAU: SATU KAJIAN PERBANDINGAN DENGAN ISU TANAH ADAT DI MALAYSIA: Syeikh Ahmad Al-Khatib Al-Minangkabawi and His Stand Towards the Issue of Inheritance According to Practice of Adat Minangkabau: A Comparative Study Pertaining to Customary Land (Tanah Adat) Issue in Malaysia
Get PDFSyeikh Ahmad Al-Khatib Al-Minangkabawi merupakan seorang insan agung yang menjadi ikon ulama’ besar di Nusantara. Beliau bukan sahaja dihormati oleh masyarakat Minang dan Nusantara, malah juga disegani oleh seluruh masyarakat dunia khususnya penduduk Mekah pada awal abad ke-19 dan akhir abad ke-20. Ini berikutan kedudukan beliau sebagai Imam dan Khatib Mazhab Syafi’ie dan Mufti Syafi’iyyah yang dilantik sebagai rujukan umat berkenaan hukum-hakam yang menjadi pertikaian di kalangan ulama’ tempatan semasa beliau berkhidmat. Berkaitan isu pembahagian harta pusaka dalam amalan adat Minangkabau, Syeikh Ahmad Al-Khatib Al-Minangkabawi mempunyai pandangan yang berbeza dengan ulama’ lain. Pendirian inilah yang mengakibatkan beliau mengambil keputusan untuk meninggalkan tanah airnya sendiri dan bermastautin di Mekah sebagai satu tanda protes tidak bersetuju dengan amalan pembahagian harta pusaka di kalangan masyarakat Minang. Mengikut amalan adat, pembahagian harta pusaka dalam masyarakat Minang diagihkan berdasarkan jurai keturunan sebelah perempuan yang dikenali sebagai sistem matrilineal. Beliau berpendapat amalan ini bercanggah dengan hukum Allah yang mensyariatkan umat Islam supaya mematuhi hukum syarak dengan menggunakan Faraid sebagai penyelesaian terhadap isu pembahagian harta pusaka. Menerusi kaedah analisa dan perbandingan, artikel ini akan membincangkan tokoh agamawan terkenal ini dan hujah-hujah serta alasan pendirian beliau berkenaan isu pembahagian harta pusaka dalam amalan adat masyarakat Minangkabau. Selain itu kajian ini juga akan menganalisa pandangan tersebut dan membuat perbandingan dengan pembahagian harta pusaka (tanah adat) yang diamalkan masyarakat adat Perpatih di Malaysia. Hasil kajian mendapati pandangan Syeikh Khatib al-Minangkabawi Syeikh menjadi satu rujukan kepelbagaian pandangan fiqh tentang hukum pewarisan di kalangan masyarakat adat Minang. Ramai kalangan yang tidak bersetuju dengan pandangan beliau, namun tidak sedikit juga yang mengambilnya kerana hujah dan alasan yang dikemukakan. Walaubagaimanapun, kalangan ulama yang mengharuskan perwarisan adat Minang menjelaskan bahawa keharusan perwarisan ini adalah berdasarkan kepada kategori harta yang diwariskan, iaitu harta pusaka yang berupa pusaka tinggi (tanah adat), kerana jenis harta ini adalah bukan hak milik mutlak kepada individu, tetapi ia adalah milik bersama suku di dalam masyakat adat. Oleh yang demikian, pembahagian warisan tanah adat sama ada dalam amalan adat Minang mahupun adat Perpatih adalah bertepatan dengan dalil syarak iaitu uruf atau adat
ARAK DAN MINUMAN-MINUMAN YANG MEMABUKKAN MENURUT PANDANGAN ULAMA EMPAT MAZHAB DAN FATWA
Get PDFSyariat Islam telah mengharamkan penggunaan arak sebagai minuman dan telah menetapkan hukuman hudud kepada pesalah. Isu permasalahan yang timbul adalah dengan adanya pelbagai jenis minuman selain arak pada masa kini yang juga boleh memabukkan baik dengan prosesnya secara mutlak seperti bir mahupun perubahannya secara semula jadi seperti perapan anggur. Isu tersebut telah dibahaskan oleh para ulama’ fuqaha’ 4 mazhab. Arak bukan sahaja minuman yang dihasilkan dari perahan buah anggur, malah para ulama’ fuqaha’ empat Mazhab juga mendefinisikan arak sebagai segala minuman yang memabukkan. Akan tetapi, terdapat perselisihan pendapat antara mereka mengenai beberapa keadaan yang membolehkan sesuatu minuman itu dikategorikan sebagai arak. Mereka bersepakat dalam menetapkan 40 sebatan bagi hukuman had minum arak. Namun, Mazhab Hanafi berbeza dalam membahagikan hukuman had minum arak kepada dua iaitu hukuman had minum dan had mabuk. Selain itu juga, mereka mempunyai pandangan yang berbeza tentang syarat perbuatan minum itu bagi mensabitkan seseorang bersalah serta dihukum had minum arak. Oleh itu, kajian ini dibuat bagi menjelaskan perbezaan pendapat tentang arak di kalangan empat mazhab Islam dan fatwa ini.