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Pandangan Ulama Tentang Hukum Surung Sintak Pada Pelaksanaan Zakat Fitrah Di Kota Samarinda Haries, Akhmad; Hervina, Hervina
FENOMENA FENOMENA Vol 5 No 2, 2013
Publisher : LP2M IAIN Samarinda

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21093/fj.v5i2.233

Contextually, surung sintak law is not stated in the fiqh books. However, contextually, scholars have different opinion on surung sintak law; there are some scholars who allow and some are not. This different opinion happens because there is difference among the scholars in defining tasks and functions of amyl. Those who do not allow the implementation of surung sintak law at the same time at the implementation of zakat fitrah conducted by amyls in the mosques in Samarinda by preparing the rice to be traded and be repeated with the same rice hold that an amylâs duty is merely to collect and distribute zakat fitrah. On the other hand, the scholars who allow surung sintak view that an amyl is the representation of the people who tithe. Therefore, an amyl not only collects and distributes zakat fitrah to the right people, but also can trade the rice. An amyl has a freedom to use the rice that has been given by the muzakki.

The Difference of a Child (Walad) Concept in Islamic Inheritance Law and its Implications on The Decisions of the Religious Courts in Indonesia Furqan, Ana Amalia; Alfitri, Alfitri; Haries, Akhmad
Mazahib Vol 17, No 2 (2018)
Publisher : IAIN Samarinda

This article is based on the fact that there is still the disparity of decisions among the Religious Court Judges on heirs, especially a child (walad), when handling the inheritance disputes. This is because there is a general provision of the meaning of walad contained in the Indonesian Compilation of Islamic Law (KHI) in which it includes both a son and a daughter. In addition, there is no obligation for Religious Court Judges to use the KHI as the basis for legal considerations, allowing for some Religious Court Judges to use the classical Islamic Jurisprudence (fiqh) as the legal basis in deciding a case. This article aims to investigate the impact of the general concept of walad (a child) and measures should be taken the Government to accommodate the legal reference material for Religious Court Judges, especially the KHI and the classical Islamic Jurisprudence (fiqh). It employs normative legal research which primarily examines the decisions of the Religious Courts in East Kalimantan, specifically Samarinda, Tenggarong and Tanah Grogot. The findings reveal that since there is no obligation for the Judges to use the KHI, referring to the classical Islamic Jurisprudence when giving legal considerations and deciding cases of inheritance is not against the procedural law in Indonesia. Yet, this measure potentially creates the disparity of decisions in the Religious Courts since the fiqh differs in determining who the walad is: merely sons or include both sons and daughters. This has frustrated the objective of the KHI as the codification of Islamic Law in Indonesia which unites the differences of opinions in the fiqh and, thus, assures legal certainty in resolving the disputes. Hence, the government should enact the KHI as a Law in Indonesia in order to end the forum of choice for the Judges in basing their decisions so that the disparity of decisions in the Religious Court minimized and legal certainty assured for the justice seekers.Keywords: Islamic inheritance law, walad, fiqh, religious court's decision AbstrakArtikel ini didasarkan pada kenyataan bahwa masih ada perbedaan keputusan di antara Hakim Pengadilan Agama tentang ahli waris, terutama anak (walad), ketika menangani sengketa warisan. Ini karena ada ketentuan umum tentang makna walad yang terkandung dalam Kompilasi Hukum Islam Indonesia (KHI) di mana itu mencakup anak laki-laki dan perempuan. Selain itu, tidak ada kewajiban bagi Hakim Pengadilan Agama untuk menggunakan KHI sebagai dasar untuk pertimbangan hukum, yang memungkinkan beberapa Hakim Pengadilan Agama untuk menggunakan fiqh sebagai dasar hukum dalam memutuskan suatu kasus. Artikel ini bertujuan untuk menyelidiki dampak dari konsep umum walad (anak) dan langkah-langkah yang harus diambil Pemerintah untuk mengakomodasi bahan referensi hukum bagi para Hakim Pengadilan Agama, khususnya KHI dan fiqh. Artikel ini didasari oleh penelitian hukum normatif yang terutama meneliti keputusan Pengadilan Agama di Kalimantan Timur, khususnya Samarinda, Tenggarong dan Tanah Grogot. Temuan ini mengungkapkan bahwa karena tidak ada kewajiban bagi para Hakim untuk menggunakan KHI, merujuk pada Yurisprudensi Islam klasik ketika memberikan pertimbangan hukum dan memutuskan kasus-kasus warisan tidak bertentangan dengan hukum acara di Indonesia. Namun, langkah ini berpotensi menciptakan disparitas keputusan di Pengadilan Agama karena fiqh berbeda dalam menentukan siapa walad: hanya anak laki-laki atau termasuk anak laki-laki dan perempuan. Kondisi ini telah menggagalkan tujuan KHI sebagai kodifikasi Hukum Islam di Indonesia yang menyatukan perbedaan pendapat dalam fiqh dan, dengan demikian, memastikan kepastian hukum dalam menyelesaikan perselisihan. Oleh karena itu, pemerintah harus memberlakukan KHI sebagai UU di Indonesia untuk mengakhiri forum pilihan bagi para Hakim dalam mendasarkan keputusan mereka sehingga perbedaan keputusan di Pengadilan Agama diminimalkan dan kepastian hukum terjamin bagi para pencari keadilan.Kata Kunci: Hukum Kewarisan Islam, Konsep Walad, Fikih, Putusan pengadilan agama

Pandangan Ulama Tentang Hukum Surung Sintak Pada Pelaksanaan Zakat Fitrah Di Kota Samarinda Haries, Akhmad; Hervina, Hervina
FENOMENA FENOMENA Vol 5 No 2, 2013
Publisher : LP2M IAIN Samarinda

Contextually, surung sintak law is not stated in the fiqh books. However, contextually, scholars have different opinion on surung sintak law; there are some scholars who allow and some are not. This different opinion happens because there is difference among the scholars in defining tasks and functions of amyl. Those who do not allow the implementation of surung sintak law at the same time at the implementation of zakat fitrah conducted by amyls in the mosques in Samarinda by preparing the rice to be traded and be repeated with the same rice hold that an amylâ€™s duty is merely to collect and distribute zakat fitrah. On the other hand, the scholars who allow surung sintak view that an amyl is the representation of the people who tithe. Therefore, an amyl not only collects and distributes zakat fitrah to the right people, but also can trade the rice. An amyl has a freedom to use the rice that has been given by the muzakki.

Pelaksanaan Pembagian Waris di Kalangan Ulama di Kota Samarinda: Analisis Pendekatan Normatif Sosiologis Haries, Akhmad; Darmawati, Darmawati
FENOMENA FENOMENA VOL 10 NO. 2, 2018
Publisher : LP2M IAIN Samarinda

Persoalan kewarisan selalu menarik untuk dipelajari dan dikaji, khususnya kewarisan yang ada di Indonesia. Hal ini terjadi karena masyarakat Indonesia sangat dinamis dalam masalah kewarisan, di samping banyaknya pilihan yang ada dan berkembang di masyarakat. Paling tidak ada tiga (3) pilihan ketika ingin membagi harta warisan; (1) berdasarkan hukum Islam, (2) berdasarkan hukum adat, (3) berdasarkan KUH Perdata. Karena masyarakat sangat banyak, peneliti hanya memilih ulama yang juga merupakan bagian dari masyakat untuk dijadikan obyek dalam penelitian ini. Dipilihnya ulama dalam penelitian ini, karena di satu sisi mereka mengetahui tentang hukum kewarisan berdasarkan hukum Islam, tetapi di sisi lain mereka juga hidup dalam masyarakat yg sangat plural. Apakah keilmuan mereka tentang hukum kewarisan Islam dapat mewarnai tentang tata cara pembagian harta warisan dalam keluarga mereka ataupun ketika mereka diminta masyarakat untuk menyelesaikan persoalan kewarisan ? ataukah justru para ulama tersebut mengambil jalan damai, asalkan keluarga tetap utuh dan kemaslahatan keluarga tetap rukun. Dari 15 ulama yang diwancarai, dapat ditipologikan kepada tiga cara pembagian waris di kalangan ulama di Samarinda, yaitu berdasarkan hibah, faraid, dan musyawarah keluarga.

Analisis tentang Studi Komparatif antara Hukum Kewarisan Islam dan Hukum Kewarisan Adat Haries, Akhmad
FENOMENA FENOMENA Vol 6 No 2, 2014
Publisher : LP2M IAIN Samarinda

The conflicts of legacy claim are always found in the society. The causes of this problem are the weakness awareness of the people about how to distribute a fair legacy and the juridical problems related to the hereditary law implemented in Indonesia. Hereditary laws, widely applied in Indonesia, are Islamic hereditary law and traditional custom hereditary law. These two configurations of the law, certainly, will have more advance problematical consequences. The heirs should choose the two juridical options. These two options have similirities and differences fundamentally about the definitions of the legacy, the base of the legacy, the system of the legacy, the rank of the heirs, and the amount of the legacy.

Dinamika Hukum Kewarisan Dalam Perspektif Mahasiswa Program Studi Hukum Keluarga (HK) Jurusan Ilmu Syariah Fakultas Syariah IAIN Samarinda Haries, Akhmad
FENOMENA FENOMENA Vol 7 No.2, 2015
Publisher : LP2M IAIN Samarinda

Meskipun para mahasiswaÂ menganut agama Islam dan sudah mempelajari serta memahami tentang ilmu faraid/fiqh mawaris, namun di sisi lain, mereka juga mempelajari Hukum Perdata yang tentunya cara pembagiannya berbeda dengan cara yang ada dalam hukum kewarisan Islam. Di samping itu, para mahasiswa tersebut juga berasal dari latar belakang suku yang berbeda, sehingga kemungkinan besar juga akan sangat berpengaruh terhadap cara pandang mereka dalam menganalisis dinamika hukum kewarisan yang ada di Indonesia.Berdasarkan latar belakang tersebut, maka rumusan masalah dalam penelitian ini adalah: Bagaimanakah pandangan mahasiswa Program Studi Hukum Keluarga (HK) Jurusan Ilmu Syariah Fakultas Syariah IAIN Samarinda terhadap dinamika hukum kewarisan yang ada di Indonesia ?Untuk menjawab masalah di atas, maka dilakukanlah penelitian lapangan (field research). Penelitian ini menggunakan pendekatan yuridis normatif sosiologis. Penelitian ini merupakanÂ penelitian kualitatif, oleh sebab itu maka teknik pengumpulan data yang dilakukan adalah teknik observasi dan wawancaraHasil penelitian menunjukkan bahwa ada tiga (3) pandangan mahasiswa terhadap dinamika hukum kewarisan yang ada di Indonesia; Pertama; sebagianÂ mahasiswa menganggap meskipun ada dinamika hukum kewarisan di Indonesia, tetapi mereka tetap berkeyakinan bahwa hukum kewarisan berdasarkan hukum Islam adalah yang lebih adil. Kedua; Sebagian mahasiswa menganggap bahwa setiap warga negara Indonesia dapat memilih di antara ketiga cara tersebut dalam menyelesaikan permasalahan kewarisan dalam keluarga mereka sesuai dengan kesepakatan di antara ahli waris dan dianggap adil menurut mereka. Tetapi yang paling baik itu adalah bagi warga negara yang beragama Islam, hendaklah membagi harta warisan berdasarkan hukum Islam. Kalau mereka ingin membagi harta warisan berdasarkan hukum adat maupun KUH Perdata/BW, hendaklah setiap ahli waris harus terlebih dahulu mengetahui bagiannya masing-masing berdasarkan hukum Islam, agar tidak ada yang merasa dirugikan. Ketiga, sebagian mahasiswa menganggap bahwa adanya dinamika hukum kewarisan di Indonesia ini adalah sebuah keniscayaan. Intinya adalah musyawarah mufakat. Kalau mereka sudah mencapai sebuah kesepakatan, maka pembagian warisan dapat dilakukan.

Gagasan Pembaruan dalam Bidang Hukum Kewarisan Haries, Akhmad
Mazahib VOLUME 13, ISSUE 2, DECEMBER 2014
Publisher : IAIN Samarinda

As a result of intellectual work through istinbat or ijtihad of the scholars in understanding the provisions of paragraph al-Quran and al-Sunnah, Fiqh Mawaris has been stated in detail in the books of fiqh. However, social development and habits that occur and grow in the awareness of the public law, gave birth to the ideas of reform in the field of inheritance law. These ideas need to be studied, so that the message of Mohammad who believed sa>lihun likulli Zama>n wa maka>n be realized. The ideas of this update includes the division of inheritance based faraid is{la<h, the implementation of the grant, the division of inheritance based on consultation and consensus (is} lah), and the division of joint property. Although the ideas of reform in the field of inheritance law is normatively different from the concept of inheritance in the Qur'an and Sunnah, but the concepts deserves to be appreciated and promoted, because realistic and fair.

HUKUM ISLAM: ANTARA TEKS, MORAL, DAN AKAL Haries, Akhmad
Mazahib VOLUME 4, ISSUE 1, JUNE 2007
Publisher : IAIN Samarinda

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21093/mj.v4i1.510

The development of paradigm of modern scientific has a significant impact on the development of jurisprudence. A case in point is the influence of postmodernism which has led to a thought that law is no longer deemed as merely a social reality; instead, law is also a metaphysical reality. The shift of jurisprudence paradigm from positivism to postmodernism is considered in line with Islamic thoughts on jurisprudence. This is because: first, Islamic jurisprudence requires the combination of mind and heart; second, the shortcoming of bayani, `irfani and burhani epistemology necessitates a par excellence epistemology i.e. their combination; third, religious morality plays an important role in forming a social order.

POLIGAMI DALAM PERSPEKTIF ASGHAR ALI ENGINEER DAN RELEVANSINYA DENGAN KONTEKS INDONESIA Haries, Akhmad
Mazahib VOLUME 4, ISSUE 2, DECEMBER 2007
Publisher : IAIN Samarinda

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21093/mj.v4i2.506

Polygamy has become a polemic among Islamic jurists (fuqahaâ€™) since the classical era of Islamic jurisprudence. The core polemic lies on the issue whether polygamy is permitted, prohibited or permitted with some requirements. This article is to analyze Ashgar Ali Engineerâ€™s opinion on the legal status of polygamy. According to Ashgar, the al-Nisa chapter : 3 concerning aboutÂ polygamous permissibility must be construed in the light of the al-Nisa chapter : 1 which concerns of doing justice to orphans. This understanding then suggest, Asghar further argue, the permissibility of polygamy is contextual in Islam. Thus, it is possible that its implementation in Muslim country is strictly limited as long as the context where Muslims live required so.

The Difference of a Child (Walad) Concept in Islamic Inheritance Law and its Implications on The Decisions of the Religious Courts in Indonesia Furqan, Ana Amalia; Alfitri, Alfitri; Haries, Akhmad
Mazahib VOLUME 17, ISSUE 2, DECEMBER 2018
Publisher : IAIN Samarinda

This article is based on the fact that there is still the disparity of decisions among the Religious Court Judges on heirs, especially a child (walad), when handling the inheritance disputes. This is because there is a general provision of the meaning of walad contained in the Indonesian Compilation of Islamic Law (KHI) in which it includes both a son and a daughter. In addition, there is no obligation for Religious Court Judges to use the KHI as the basis for legal considerations, allowing for some Religious Court Judges to use the classical Islamic Jurisprudence (fiqh) as the legal basis in deciding a case. This article aims to investigate the impact of the general concept of walad (a child) and measures should be taken the Government to accommodate the legal reference material for Religious Court Judges, especially the KHI and the classical Islamic Jurisprudence (fiqh). It employs normative legal research which primarily examines the decisions of the Religious Courts in East Kalimantan, specifically Samarinda, Tenggarong and Tanah Grogot. The findings reveal that since there is no obligation for the Judges to use the KHI, referring to the classical Islamic Jurisprudence when giving legal considerations and deciding cases of inheritance is not against the procedural law in Indonesia. Yet, this measure potentially creates the disparity of decisions in the Religious Courts since the fiqh differs in determining who the walad is: merely sons or include both sons and daughters. This has frustrated the objective of the KHI as the codification of Islamic Law in Indonesia which unites the differences of opinions in the fiqh and, thus, assures legal certainty in resolving the disputes. Hence, the government should enact the KHI as a Law in Indonesia in order to end the forum of choice for the Judges in basing their decisions so that the disparity of decisions in the Religious Court minimized and legal certainty assured for the justice seekers.Keywords: Islamic inheritance law, walad, fiqh, religious court's decision.

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