3 research outputs found
WASIAT DAN WARIS PERSPEKTIF HADIS: PERLINDUNGAN TERHADAP HAK-HAK KELUARGA
Full text linkAbstrakUmat Islam selalu berbicara tentang pembagian waris. Hal ini dikarenakan pembagian warisan adalah masalah yang langsung berkaitan dengan kehidupan sehari-hari. Selain itu, hukum waris Islam sering dikritik oleh aktifis kesetaraan jender. Namun, para fuqaha (ahli hukum Islam) berpendapat bahwa ayat-ayat dalam Alquran yang menjelaskan bagian-bagian ahli waris merupakan ayat yang qath'i al-dilalah, yang berarti hukumnya sudah pasti, sehingga tidak mungkin untuk berijtihad tentangnya.Segelintir orang menganggap pembagian waris ini kurang adil dalam beberapa keadaan. Misalnya, seorang anak laki-laki biasanya dididik lebih dari anak perempuan dalam kebanyakan masyarakat. Namun, saat pembagian waris, anak laki-laki menerima dua kali bagian anak perempuan saat pembagian waris. Sebenarnya, wasiat adalah satu cara untuk menyelesaikannya. Tapi wasiat tidak boleh melebihi 1/3 dari harta peninggalan, dan harus mendapat persetujuan dari ahli waris lainnya. Di sinilah muncul pertanyaan tambahan tentang apa itu wasiat dan waris, serta siapa yang berhak memberi atau menerima wasiat. Dalam tulisan ini, pendekatan kuantitatif akan digunakan, termasuk pendekatan kasus, pendekatan historis, pendekatan komparatif, dan pendekatan konseptual. Analisis kuantitatif akan digunakan untuk mengembangkan dan menggunakan model matematis, teori, dan hipotesis tentang masalah pembagian harta waris berdasarkan wasiat dari sudut pandang ushul fiqh dan filsafat hukum Islam.Kata Kunci: Waris, Wasiat, Hukum Islam AbstactMuslims always talk about dividing inheritance. This is because inheritance distribution is a problem that is directly related to everyday life. In addition, Islamic inheritance laws are often criticized by gender equality activists. However, the fuqaha (Islamic legal experts) are of the opinion that the verses in the Koran which explain the divisions of heirs are qath'i al-dilalah verses, which means the law is certain, so it is impossible to make ijtihad regarding it. This inheritance is unfair in some circumstances. For example, a boy is usually educated more than a girl in most societies. However, when dividing inheritance, sons receive twice the share of daughters when dividing inheritance. In fact, a will is one way to accomplish this. But the will cannot exceed 1/3 of the inherited assets, and must obtain approval from the other heirs. This is where additional questions arise about what a will and inheritance are, and who has the right to give or receive a will. In this paper, a quantitative approach will be used, including the case approach, historical approach, comparative approach, and conceptual approach. Quantitative analysis will be used to develop and use mathematical models, theories and hypotheses regarding the problem of dividing inheritance assets based on wills from the perspective of ushul fiqh and Islamic legal philosophy.Keywords: Inheritance, Will, Islamic La
The Challenge of Muhammad Iqbal's Philosophy of Khudi to Ibn ‘Arabi's Metaphysical Anthropology
No full textThe period between the publication of Asrār-i Khūdī (Secrets of the Self) in 1915 and The Reconstruction of Religious Thought in Islam in 1930 marked the consolidation of the philosophy of khūdī (self) from the perspective of the Indian philosopher Muhammad Iqbal. A philosophical project for the contemporary Islamic world that sought to overcome, from the acceptance of science and few elements of Western philosophy, the limitations of the Islamic tradition and, above all, of Sufism, which the author labels as pantheism. Among the deep dialogues he maintains with Islamic tradition, Iqbal carried out a very special one with Muḥyī l-Dīn Ibn ʻArabī (1165–1240), who was one of the most notorious mystics and philosophers of Islam. A metahistorical dialogue, in the form of a critique, that invites us to see the convergences and divergences in metaphysical and anthropological aspects of both authors
Edición, traducción y estudio del Kitab mizan al-tabib, de Ibn al-Baytar o la Risala al-shihabiya fi al-sina`a al-tibbiya, de Gamal al-Din Muhammad ibn Ibrahim al-Mardini
No full textEsta Tesis Doctoral comprende la primera edición crítica, traducción al español y estudio de la obra, hasta ahora inédita, Kitab Mizan al-Tabib, atribuida al farmacólogo andalusí Ibn Al-Baytar (m. 1248) y alojada en el manuscrito de la Upsala Universitetsbibliotek O Vet. 58 (Suecia), considerado único
manuscrito conservado de la obra.This PhD dissertation represents a significant contribution to the field of Medieval
Arabic Science as it aims to spread the Medieval Arabic scientific literary production to
the public, by presenting the critical edition and translation into Spanish of the unedited
Kitāb Mīzān al-Ṭabīb or the Risāla al-šihābīya fī al-ṣināʿa al-ṭibbīya, along with a
study of the author(s) of these texts.
The treatise is a medical-pharmacological work consisting of eighty chapters, each
addressing various bodily and mental diseases, for which pharmacological remedies,
diets, and habits are prescribed. It has been attributed with the first title to one of the
most famous Andalusi pharmacologists and botanists, Ibn al-Bayṭār (d. 1248)
