Garuda - Garba Rujukan Digital

Marriage Treasure Ownership in Arabic and Nusantara Fiqh Perspectives Khoirin, Nur
ADDIN Vol 12, No 2 (2018): Addin
Publisher : LPPM IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/addin.v12i2.4543

One of the problems that often arise after the divorce is the ownership of assets acquired during marriage, whether it belongs to the husband, wife, or both of them. According to the Compilation of Islamic Law or the fiqh of the results of ijtihad fuqaha Nusantara, the assets obtained in marriage, except those obtained through inheritance or grants from parents/family, are joint property of husband and wife (gono gini). One party may not use it except getting agreement from the other parties. And if marriage breaks, either because of divorce or death, then it must be divided into two. In the books of Arabic Fiqh, there is no joint property because marriage does not cause a mixture of wealth. Nonetheless, in the books of fiqh provides the possession of wife's assets, such as dowry, livelihood, mut'ah, iwadl and tirkah. If the provision of fiqh is carried out consistently, then when a divorce occurs, the husband must leave the house, because all the property has become the property of his wife through a way of life. But this is certainly not fair. Therefore the determination of the existence of joint property in marriage is a moderate opinion and a benefit.

MENYOAL IZIN POLIGAMI BAGI PNS Khoirin, Nur
Yinyang: Jurnal Studi Islam Gender dan Anak Vol 5 No 2 (2010)
Publisher : Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2479.404 KB)

polygamy is restricted opportunities (especially for civil servants) are used based on the number of cases of irregularities andimbalances polygamous family. As polygamy was illegal, the outbreak of the household, the absence of economic security and justice,oppression of women, and displaced children. However, the regulations concerning polygamy (UUP-1/1974, PP-9/1975, and PP-10/1983)are relatively obsoloete. Therefore, it is questionable again, if the rules are restrictive and prohibit polygamy still relevant and should continueto be enforced? Is not it considered contrary to human rights because the government is too far away to intervene in the private sphere? Ispolygamy still considered socially deviant acts, or exactly the opposite of polygamy is a laudable behavior to avoid deviant behavior?Polygamy is the unalienable right of every person who should be protected and fairly distributed. Laws that conflict with basic human instinctwould not be effective running, and if enforced would cause bad effects and aberrations

Marriage Treasure Ownership in Arabic and Nusantara Fiqh Perspectives Khoirin, Nur
ADDIN Vol 12, No 2 (2018): Addin
Publisher : LPPM IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/addin.v12i2.4543

One of the problems that often arise after the divorce is the ownership of assets acquired during marriage, whether it belongs to the husband, wife, or both of them. According to the Compilation of Islamic Law or the fiqh of the results of ijtihad fuqaha Nusantara, the assets obtained in marriage, except those obtained through inheritance or grants from parents/family, are joint property of husband and wife (gono gini). One party may not use it except getting agreement from the other parties. And if marriage breaks, either because of divorce or death, then it must be divided into two. In the books of Arabic Fiqh, there is no joint property because marriage does not cause a mixture of wealth. Nonetheless, in the books of fiqh provides the possession of wife's assets, such as dowry, livelihood, mut'ah, iwadl and tirkah. If the provision of fiqh is carried out consistently, then when a divorce occurs, the husband must leave the house, because all the property has become the property of his wife through a way of life. But this is certainly not fair. Therefore the determination of the existence of joint property in marriage is a moderate opinion and a benefit.

SISTEM WARIS ADAT BILATERAL HAZAIRIN: ANALISIS DALAM LENSA MAQᾹṢID SYARῙ’AH YŪSUF QARAḌᾹWῙ Istifadah, Nur; Khoirin, Nur
Journal of Islamic Studies and Humanities Vol. 9 No. 1 (2024): Journal of Islamic Studies and Humanities
Publisher : UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/jish.v9i1.20901

AbstractOne of Hazairin's thoughts regarding bilateral inheritance law is that the Koran has regulated a system of equality between two different genders. This is what underlies his thinking regarding the distribution of inheritance, where for communities with father-mother clans or a bilateral system, assets to heirs are distributed fairly and according to their rights. Yūsuf al-Qaraḍāwī's maqāṣhid al-syarī'ah thinking is very moderate and adapts to changing times and conditions so that it can be accepted by all groups. The qualitative research method with this type of literature takes data sources from several primary data such as books by Hazairin and books by Yūsuf al-Qaraḍāwī. The data analysis process uses descriptive-analytical analysis, with a maqāṣhid al-syarī'ah approach, in which the writer-researcher will examine Hazairin's thoughts regarding bilateral customary inheritance in the view of maqāṣhid al-syarī'ah Yūsuf al-Qaraḍāwī. The results of this paper show that the inheritance law that has been regulated by Islamic Sharia certainly contains benefits for its creatures, benefits that do not look at gender differences, especially in terms of Islamic inheritance. As expressed by Yūsuf al-Qaraḍāwī, humans need to know and understand religion, not just know religion without understanding it, because with this the meaning and intentions of the Shari'ah can be achieved by humans.Keywords: Hazairin's Bilateral Heir, Maqāṣhid al-Syarī'ah, Yūsuf al-QaraḍāwīAbstrakSalah satu pemikiran Hazairin mengeni hukum waris secara bilateral yakni bahwasannya al-Qur’an telah mengatur sistem kesetaraan antara dua gender yang berbeda. Hal tersebut yang melandasi pemikirannya terkait pembagian waris, yang mana bagi masyarakat dengan clan/marga ayah-ibu atau disebut dengan sistem bilateral, membagikan harta kepada ahli waris dibagikan secara adil dan sesuai dengan haknya. Pemikiran maqāṣhid al-syarī'ah Yūsuf al-Qaraḍāwī sangat moderat serta menyesuaikan dengan perubahan masa dan kondisi, sehingga dapat diterima oleh semua kalangan. Metode penelitian kualitati dengan jenis kepustakaan ini mengambil sumber data dari beberapa data primer seperti buku karya Hazairin dan kitab karya Yūsuf al-Qaraḍāwī. Proses analisis data menggunakan analisis deskriptif-analitis, dengan pendekatan maqāṣhid al-syarī'ah, yang mana penulis-peneliti akan menelaah pemikiran Hazairin terkait dengan waris adat bilateral dalam pandangan maqāṣhid al-syarī'ah Yūsuf al-Qaraḍāwī. Hasil tulisan ini menunjukkan bahwasannya, hukum waris yang telah diatur oleh syari’at Islam sudah tentu mengandung kemashlahatan bagi makhluknya, kemashlahatan yang tidak memandang perbedaan gender khususnya dalam hal waris Islam. Sebagaimana yang diungkapkan oleh Yūsuf al-Qaraḍāwī bahwa pentingnya manusia mengetahui dan memahami agama, bukan hanya mengetahui agama tanpa memahaminya, sebab dengan hal tersebut makna dan maksud-maksud syari’at dapat digapai oleh manusia.Kata kunci: Waris Bilateral Hazairin, Maqāṣhid al-Syarī'ah, Yūsuf al-Qaraḍāwī

Review of Fiqh and Statutory Law Concerning Wakaf Land Exchange Affected in the Semarang - Demak Toll Road Project Baehaqi, Ja'far; Khoirin, Nur
Walisongo Law Review (Walrev) Vol. 4 No. 2 (2022)
Publisher : Universitas Islam Negeri Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/walrev.2022.4.2.15418

Replacement of waqf land is a problematic issue. This study aims to find answers to problems regarding mechanisms and procedures for replacing waqf land affected by the Semarang-Demak Toll Road project as well as an analysis from the point of view of fiqh and law. With research on normative law/doctrinal law as optical and field data as a basis for analysis, this research finds that the many stages taken and the involvement of many parties in the process of replacing waqf land is an effort and legal engineering to guarantee benefit, both in the form of immortality of waqf land and designation. Engineering carried out is an act/action that is not prohibited according to sharia. Therefore, engineering to replace waqf land is permissible and legal. Legal engineering, as stated in various laws and regulations, is a manifestation of functional legal instrumentation. Various laws and regulations, especially the Waqf Law and its implementing regulations have become a means of achieving development goals. In fact, the Waqf Law, unlike other laws and regulations, is able to penetrate so deeply in reaching theological matters. This is reasonable because the Waqf Law is nothing but the result of the positivization of Islamic law/fiqhPenggantian tanah wakaf merupakan masalah yang problematik. Penelitian ini bertujuan untuk menemukan jawaban atas permasalahan mengenai mekanisme dan prosedur penggantian tanah wakaf yang terkena proyek Jalan Tol Semarang-Demak serta analisis dari sudut pandang fikih dan hukum. Dengan penelitian terhadap hukum normatif/doktrin hukum sebagai optik dan data lapangan sebagai dasar analisis, penelitian ini menemukan bahwa banyaknya tahapan yang ditempuh dan keterlibatan banyak pihak dalam proses penggantian tanah wakaf merupakan upaya dan rekayasa hukum untuk menjamin kemanfaatan, baik berupa keabadian tanah wakaf maupun peruntukannya. Rekayasa yang dilakukan merupakan perbuatan/perbuatan yang tidak dilarang menurut syariah. Oleh karena itu, rekayasa untuk menggantikan tanah wakaf diperbolehkan dan sah. Rekayasa hukum, sebagaimana tertuang dalam berbagai peraturan perundang-undangan, merupakan perwujudan dari instrumentasi hukum fungsional. Berbagai peraturan perundang-undangan, khususnya UU Wakaf dan peraturan pelaksanaannya telah menjadi sarana pencapaian tujuan pembangunan. Padahal, UU Wakaf, tidak seperti peraturan perundang-undangan lainnya, mampu menembus begitu dalam hingga menyentuh persoalan teologis. Hal ini wajar karena UU Wakaf tidak lain merupakan hasil positivisasi hukum/fiqh Islam.

SISTEM WARIS ADAT BILATERAL HAZAIRIN: ANALISIS DALAM LENSA MAQᾹṢID SYARῙ’AH YŪSUF QARAḌᾹWῙ Istifadah, Nur; Khoirin, Nur
Journal of Islamic Studies and Humanities Vol. 9 No. 1 (2024): Journal of Islamic Studies and Humanities
Publisher : UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/jish.v9i1.20901

AbstractOne of Hazairin's thoughts regarding bilateral inheritance law is that the Koran has regulated a system of equality between two different genders. This is what underlies his thinking regarding the distribution of inheritance, where for communities with father-mother clans or a bilateral system, assets to heirs are distributed fairly and according to their rights. Yūsuf al-Qaraḍāwī's maqāṣhid al-syarī'ah thinking is very moderate and adapts to changing times and conditions so that it can be accepted by all groups. The qualitative research method with this type of literature takes data sources from several primary data such as books by Hazairin and books by Yūsuf al-Qaraḍāwī. The data analysis process uses descriptive-analytical analysis, with a maqāṣhid al-syarī'ah approach, in which the writer-researcher will examine Hazairin's thoughts regarding bilateral customary inheritance in the view of maqāṣhid al-syarī'ah Yūsuf al-Qaraḍāwī. The results of this paper show that the inheritance law that has been regulated by Islamic Sharia certainly contains benefits for its creatures, benefits that do not look at gender differences, especially in terms of Islamic inheritance. As expressed by Yūsuf al-Qaraḍāwī, humans need to know and understand religion, not just know religion without understanding it, because with this the meaning and intentions of the Shari'ah can be achieved by humans.Keywords: Hazairin's Bilateral Heir, Maqāṣhid al-Syarī'ah, Yūsuf al-QaraḍāwīAbstrakSalah satu pemikiran Hazairin mengeni hukum waris secara bilateral yakni bahwasannya al-Qur’an telah mengatur sistem kesetaraan antara dua gender yang berbeda. Hal tersebut yang melandasi pemikirannya terkait pembagian waris, yang mana bagi masyarakat dengan clan/marga ayah-ibu atau disebut dengan sistem bilateral, membagikan harta kepada ahli waris dibagikan secara adil dan sesuai dengan haknya. Pemikiran maqāṣhid al-syarī'ah Yūsuf al-Qaraḍāwī sangat moderat serta menyesuaikan dengan perubahan masa dan kondisi, sehingga dapat diterima oleh semua kalangan. Metode penelitian kualitati dengan jenis kepustakaan ini mengambil sumber data dari beberapa data primer seperti buku karya Hazairin dan kitab karya Yūsuf al-Qaraḍāwī. Proses analisis data menggunakan analisis deskriptif-analitis, dengan pendekatan maqāṣhid al-syarī'ah, yang mana penulis-peneliti akan menelaah pemikiran Hazairin terkait dengan waris adat bilateral dalam pandangan maqāṣhid al-syarī'ah Yūsuf al-Qaraḍāwī. Hasil tulisan ini menunjukkan bahwasannya, hukum waris yang telah diatur oleh syari’at Islam sudah tentu mengandung kemashlahatan bagi makhluknya, kemashlahatan yang tidak memandang perbedaan gender khususnya dalam hal waris Islam. Sebagaimana yang diungkapkan oleh Yūsuf al-Qaraḍāwī bahwa pentingnya manusia mengetahui dan memahami agama, bukan hanya mengetahui agama tanpa memahaminya, sebab dengan hal tersebut makna dan maksud-maksud syari’at dapat digapai oleh manusia.Kata kunci: Waris Bilateral Hazairin, Maqāṣhid al-Syarī'ah, Yūsuf al-Qaraḍāwī

Title

Found 6 Documents
Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title Search

Found 6 Documents Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title

Found 6 Documents
Search