271,481 research outputs found
Kedudukan Ahli Waris Pengganti Dalam Hukum Waris Islam
No full textAbstrakHukum Waris Islam disebut juga Hukum Faraidz, yang bersumber kepada al Quran dan hadist. Bagi setiap muslim tidak terkecuali apakah dia laki – laki atau perempuan yang tidak mengerti hukum waris Islam, maka wajib baginya untuk mempelajari hukum waris Islam. Dan sebaliknya, siapa yang telah memahami hukum waris Islam, berkewajiban pula untuk mengajarkannya kepada orang lain. Dalam mengerjakan pembagian harta warisan menurut hukum waris Islam, harus melalui tahapan – tahapan yang benar. Apabila tahapan – tahapannya telah benar, maka bagaimana pun rumitnya akan dapat segera diselesaikan. Penulis berpendapat, ketentuan tentang harta warisan yang terdapat di dalam Al Quran dan hadist adalah ketentuan hukum yang bersifat memaksa, dan karenanya wajib bagi setiap pribadi muslim untuk melaksanakannya. Topik yang penulis angkat adalah tentang kedudukan pewaris pengganti. Kasus yang terjadi seorang perempuan meninggal dunia sebelum harta peninggalan orang tuanya di bagi. Oleh karena itu anak perempuannya mengajukan gugatan ke Pengadilan Agama untuk menuntut hak ibunya. Menurut Kompilasi Hukum Islam Pasal 178 ayat 2, pasal 181,182 dan pasal 185 KHI mengatakan ahli waris pengganti dibatasi pada ahli waris berdasarkan hubungan darah dalam keturunan garis lurus kebawah hingga derajat cucu, dan ahli waris laki – laki dapat diduduki baik oleh anak laki – laki maupun perempuan. Maka majelis Hakim menetapkan bagian ahli waris M.Nur Syafii dan Umi Kalsum sebagai berikut : 1. Nur Syahril (anak laki –laki) mendapat 2/7 bagian; 2. Nur Syahrul (anak laki –laki) mendapat 2/7 bagian; 3. Nur Syahruddin (anak laki – laki) mendapat 2/7 bagian. 4.Tengku Deka Sari (cucu dari anak perempuan/ahli waris pengganti) mendapat 1/7 bagian.Kata Kunci : Hukum Waris Islam, Ahli Waris Pengganti AbstractIslamic Inheritance Law is also called Faraidz Law, which is sourced from the Koran and Hadith. For every Muslim, whether he is a man or a woman who does not understand Islamic inheritance law, it is obligatory for him to study Islamic inheritance law. And conversely, who has understood Islamic inheritance law, is also obliged to teach it to others. In doing the division of inheritance according to Islamic inheritance law, must go through the right stages. If the stages have been correct, then no matter how complicated it will be resolved immediately. The author is of the opinion that the provisions regarding inheritance contained in the Qur'an and hadith are legal provisions that are coercive, and therefore obligatory for every Muslim individual to implement them. The topic that the author raises is about the position of the successor heir. The case that a woman died before the inheritance of her parents was divided. Therefore, her daughter filed a lawsuit to the Religious Court to claim her mother's rights. According to the Compilation of Islamic Law Article 178 paragraph 2, Article 181.182 and Article 185 of the KHI, it is stated that substitute heirs are limited to heirs based on blood relations in straight line descent to the degree of grandchildren, and male heirs can be occupied by both sons and daughters. woman. So the panel of judges determined the share of the heirs of M. Nur Syafii and Umi Kalsum as follows: 1. Nur Syahril (boy) gets 2/7 shares; 2. Nur Syahrul (boy) gets 2/7 shares; 3. Nur Syahruddin (boy) gets 2/7 shares. 4. Tengku Deka Sari (grandson of daughter/substitute heir) gets 1/7 share.Keywords: Islamic Inheritance Law, Substitute Hei
PUTUSAN PENGADILAN NEGERI PADANG NOMOR: 69/Pdt.G/2009/PN.Pdg TENTANG HIBAH WASIAT PERSPEKTIF HUKUM ISLAM
No full textThis article would explain the testament of the testamentary gift Number: 69/Pdt.G/2009/PN.Pdg., in the Padang District Court. As for the background of this research is the settlement of the will between the people of Islam, but decided by the district court, so there are some irregularities, both in terms of formal law and Islamic law. This research is a normative legal research with data analysis method in the form of content analysis. Based on the results of the decision are considered appropriate by the panel of judges who completed the case. Although there are no legal remedies from the parties against the decision of the district court judge, from the perspective of Islamic law the decision is still contrary to what should apply to people of Islam.
PEMBERLAKUAN TEORI-TEORI HUKUM ISLAM DI INDONESIA
No full textBefore the introduction of Islamic law, the Indonesian people adhered to customary law which had various systems and was very diverse in nature. In reality, the Islamic religion has had a big influence on the lives of Indonesian people to this day. Apart from that, the majority of the Indonesian population adheres to Islam, so it is natural that Islamic law always colors national law in Indonesia. The aim of this research is to find out the history of the implementation of Islamic law in Indonesia and the role of Islamic law in the development of national law in Indonesia using library research methods. The conclusion of this research is that Islamic law entered Indonesia at the same time as Islam entered Indonesia, which according to some circles began in the VII or VIII century AD. Meanwhile, Western law was only introduced by the VOC at the beginning of the seventeenth century AD and in the development of Indonesian national law, religious law ( Islamic law) is the most dominant basis, where Islamic law plays a very important role in shaping Indonesian human behavior. Therefore, Islamic law is an absolute element for the development of Indonesian national law. Keywords: History of Islamic Law, Theory of Islamic Law, reception a comple
Islam and the New Political Landscape: Faith Communities, Political Participation and Social Change
No full textIn this paper we consider the forms of democratic participation that revolve around issues of religious faith and Islam. The context of such work is one in which a concern with the levels of participation in the political institutions of Western Europe and North America feature prominently in both journalistic and academic debate. The paper speaks to debates that are concerned with the efficacy of specific forms of participation. In doing so we argue that we need to think carefully about the forms of social action that constitute participation in the democratic process. We also need to think precisely about definitions of the political with which people engage. If we take the political as a domain in which the ethical settlement of society is contestable the sorts of mobilisation around faith communities that this paper describes are clearly a form of political participation. Yet the paper argues that the reasons many become involved in these forms of social organisation in contemporary East London is precisely because they are seen as less complicit with mainstream political institutions of the British state
Warisan Ilmiah Kuno dan Pendidikan Islam (Sebuah Kajian Literasi dalam Sejarah Pendidikan Islam)
No full textPenelitian ini mengeksplorasi warisan ilmiah kuno dalam konteks pendidikan Islam, menyoroti bagaimana tradisi intelektual dari peradaban-peradaban awal berkontribusi terhadap perkembangan pendidikan Islam. Kajian literasi ini mencakup analisis sejarah dan pemikiran yang melibatkan integrasi pengetahuan Yunani, Persia, dan India ke dalam kerangka pendidikan Islam selama Zaman Keemasan Islam (abad ke-8 hingga ke-14 M). Studi ini membahas peran kunci para ilmuwan Muslim seperti Al-Kindi, Al-Farabi, Ibnu Sina, dan Al-Ghazali yang tidak hanya menerjemahkan tetapi juga mengembangkan ilmu pengetahuan yang diwariskan dari peradaban sebelumnya. Lebih lanjut, penelitian ini meninjau lembaga-lembaga pendidikan seperti Madrasah dan Bayt al-Hikmah (Rumah Kebijaksanaan) yang berfungsi sebagai pusat pembelajaran dan pengembangan ilmu pengetahuan. Peran penting pendidikan dalam membentuk pandangan dunia Islam, serta dampaknya terhadap pendidikan modern di dunia Islam, dianalisis dengan detail. Kesimpulannya, warisan ilmiah kuno berperan signifikan dalam membentuk pendidikan Islam, menunjukkan interkoneksi antara budaya dan ilmu pengetahuan yang telah berkontribusi pada perkembangan intelektual umat manusia. Studi ini memberikan wawasan mendalam tentang sejarah pendidikan Islam dan relevansinya dalam konteks kontemporer.Penelitian ini mengeksplorasi warisan ilmiah kuno dalam konteks pendidikan Islam, menyoroti bagaimana tradisi intelektual dari peradaban-peradaban awal berkontribusi terhadap perkembangan pendidikan Islam. Kajian literasi ini mencakup analisis sejarah dan pemikiran yang melibatkan integrasi pengetahuan Yunani, Persia, dan India ke dalam kerangka pendidikan Islam selama Zaman Keemasan Islam (abad ke-8 hingga ke-14 M). Studi ini membahas peran kunci para ilmuwan Muslim seperti Al-Kindi, Al-Farabi, Ibnu Sina, dan Al-Ghazali yang tidak hanya menerjemahkan tetapi juga mengembangkan ilmu pengetahuan yang diwariskan dari peradaban sebelumnya. Lebih lanjut, penelitian ini meninjau lembaga-lembaga pendidikan seperti Madrasah dan Bayt al-Hikmah (Rumah Kebijaksanaan) yang berfungsi sebagai pusat pembelajaran dan pengembangan ilmu pengetahuan. Peran penting pendidikan dalam membentuk pandangan dunia Islam, serta dampaknya terhadap pendidikan modern di dunia Islam, dianalisis dengan detail. Kesimpulannya, warisan ilmiah kuno berperan signifikan dalam membentuk pendidikan Islam, menunjukkan interkoneksi antara budaya dan ilmu pengetahuan yang telah berkontribusi pada perkembangan intelektual umat manusia. Studi ini memberikan wawasan mendalam tentang sejarah pendidikan Islam dan relevansinya dalam konteks kontemporer
Metodologi Kajian Islam; Perspektif Ibrahim M. Abu Rabi’
No full textIslamic studies (dirosah islamiyyah) should be carried out and developed dynamically like scientific studies in general. But unfortunately on the contrary, Islamic studies seem to have stagnated or not experienced significant progress amidst various social issues that continue to develop. Even when there are Islamic studies conducted by Muslim insiders, they often appear dull and poor in approach and methodology. Islamic studies should be open to the methods and approaches currently being developed. Ibrahim M. Abu Rabi tries to open up this void through his study of the history of Islamic thought and awakens intellectuals so that they fully understand the role and importance of advancing Islamic studies. The scientific opinion is currently being developed. Problems that are increasingly complicated and complex cannot be explained satisfactorily by classical Islamic research theories that rely solely on textual research. According to him, Islamic studies must be open to contemporary scientific disciplines.Kajian Islam (dirosah islamiyyah) harusnya dijalankan dan dikembangkan secara dinamis seperti kajian ilmiah pada umumnya. Namun sayang sebaliknya, kajian Islam tampak mengalami stagnasi atau tidak mengalami kemajuan berarti di tengah berbagai isu sosial yang terus berkembang. Bahkan ketika ada kajian Islam yang dilakukan oleh orang dalam Muslim (insider), mereka sering nampak membosankan dan miskin dalam pendekatan dan metodologi. Kajian Islam hendaknya terbuka terhadap metode dan pendekatan yang sedang berkembang saat ini. Ibrahim M. Abu Rabi berusaha membuka kekosongan tersebut melalui kajiannya tentang sejarah pemikiran Islam dan menyadarkan kaum intelektual agar memahami sepenuhnya peran dan pentingnya dalam memajukan kajian Islam. Pendapat ilmiah saat ini sedang dikembangkan. Persoalan yang semakin pelik dan kompleks tidak dapat dijelaskan secara memuaskan oleh teori-teori penelitian Islam klasik yang hanya mengandalkan penelitian tekstual. Menurutnya, kajian Islam harus bersifat terbuka terhadap disiplin ilmu kekinian
Conversion of African Americans to Islam : a sociological analysis of the Nation of Islam and associated groups
No full text'Conversion of African Americans to Islam: A Sociological Analysis of the Nation of
Islam Associated groups' is an empirical study of the religious experience of people
who had/have distinctive features in terms of race, ethnicity and historical experience.
The purpose of this thesis is to demonstrate how African Americans' (AAs) conversion
experience in general, and the Nation of Islam associated groups' conversion in
particular, differ from the studies of recruitment and conversion in the sociology of
religion and New Religion Movements (NRMs). More specifically, their recruitment
and conversion experiences to Islam diverge from those who converted to mainstream
Islam. The study investigates how AAs' historical experience, soci-economic
difficulties and the racism they encountered shaped and influenced their religious
understanding.
Research methods involved participant observations, a survey questionnaire, interviews,
conversations, personal communications and correspondence. To collect ethnographic
data eleven months field research was conducted mainly in the Chicago area and on two
short visits to Detroit, and three years continued communications with Muslim officials
and academics in the area. During the field research and afterwards through personal
communication 181 survey questionnaire responses were received, and 23 Muslim
officials, academics and ordinary Muslims were interviewed through semi-structured,
unstructured interviews, conversation and correspondence.
The thesis begins with a brief history of Islam and Muslims in general and the African
American Muslims (AAMs) in particular. More emphasis is given on the historical
development of the Nation of Islam (NOl). Then in Chapter III, discussions of schisms
in the history of the NOT are examined from sociological perspectives of social and
religious movements. In Chapter IV I aimed to formulate my own perspective to
analyse and study the conversion experiences of AAMs to Islam. I used a multivariate
approach, considering selectively widely held conversion and recruitment theories in the
sociology of the religion. I consider in Chapter V the predisposing conditions for AAMs
that influence their decision-making to join in the NOT, for example, political and
nationalistic sentiments and socio-economic deprivations. In Chapter VI I have applied
different terms to describe their religious experiences, such as conversion, alteration and
reversion. I have analysed further their encounters with the NOT, the methods of
recruitment they used and their major motives for joining the NOT and converting to
Tslam. In the concluding chapters (Chapter VII VTTT) I describe the different responses
of AAMS to Islam following the death of Elijah Muhammad. It is found out that the
Islamic appeal has polarised. While Farakhan's NOT appeared to continue the tradition
and style of the old NOI with the emphasis on nationalistic and socio-economic factors,
Tmam W. D. Mohammed's community turned more to the religious and spiritual aspects
of Tslam. These different approaches led to a polarisation of the appeal of Tslam to
AAMS.
This thesis contributes to knowledge in four key areas; the sociology of religion and
religious movements, the sociology of social and nationalistic movements, religious and
Islamic studies
Reformasi keagamaan selaras Islam
No full textUMAT Islam sepatutnya memahami konteks dan suasana masyarakat Islam masa kini sebelum menentukan sebarang perancangan dan strategi berkaitan hal ehwal keagamaan. Penelitian dan kajian secara terperinci berdasarkan kepada fakta amat diperlukan jika ingin melakukan sebarang reformasi berkaitan dengan kegiatan dan perancangan yang ingin dilaksanakan terhadap umat Islam.
Jika kegiatan dan perancangan yang dilaksanakan oleh kerajaan terdahulu tidak mendatangkan sebarang kerugian kepada umat Islam, maka kegiatan tersebut sepatutnya diteruskan setelah memperbaiki beberapa kelemahan yang wujud.
Artikel Penuh: http://www.utusan.com.my/rencana/utama/reformasi-keagamaan-selaras-islam-1.764960#ixzz5Y7RIEBoY
© Utusan Melayu (M) Bh
The Concept of Land Ownership in Islam and Poverty Alleviation in Pakistan
No full textLand ownership—in its ethico-legal and historical manifestations, reflects the importance of being a politico-economic institution. In the process of its development, it includes various heterogeneous elements of different systems of ownership. With the growth of the Ummah, the principles of laws of ownership represent and embody the relations, rights and duties to form the general law of obligations at the state as well as individual level. This is the case of economic and legal theory, regarding the ownership of land with implicative infrastructure to build social welfare institutions of Islam. It is generally and basically have been ordained that according to the teachings of Islam, Real ownership belongs to Allah Almighty. Man being the vicegerent holds property in trust for which he is accountable to him in accordance with the clearly laid down economic philosophy of Islam. Ownership of man is a concept alien to Islam as it belongs to Allah Almighty only.
KONSEP EKONOMI ISLAM M. UMER CHAPRA1
No full textAbstrakTulisan ini hendak melihat lebih jauh seperti apa bangunan konsep yang ditawarkan Chapraterkait Ekonomi Islam. Sebagai sebuah model dan pendekatan dalam memahami berbagai aspek teoridan praktik ekonomi Islam dan keuangan, M Umer Chapra mampu memberikan gambaran yangsangat jelas, dia selalu mengedepankan bahwa ekonomi berbasis Islam jauh lebih adil danmensejahterakan. Tawaran Umer Chapra terkait pemikiran ekonomi Islam adalah hendaknyamemperhatikan paradigm Islam berupa Rational Economic Man, Positivisme, Keadilan, ParetoOptimum, serta peranan Negara.Kata kunci: Umer Chapra, konsep ekonomi, ekonomi Islam
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