Article Per Year (5 Year)
p-Index From 2021 - 2026
0.444
P-Index
This Author published in this journals
All Journal AL-HUKAMA´ Al-'Adl Community Development Journal: Jurnal Pengabdian Masyarakat Al-Hukama: The Indonesian Journal of Islamic Family Law
Rahmat Haniru, Rahmat
Unknown Affiliation
Religion Humanities Economics, Econometrics & Finance Education Health Professions Law, Crime, Criminology & Criminal Justice Public Health Social Sciences

Published : 4 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 4 Documents
Search

 1 
HUKUM WARIS DI INDONESIA PERSPEKTIF HUKUM ISLAM DAN HUKUM ADAT Haniru, Rahmat
The Indonesian Journal of Islamic Family Law Vol 4 No 2 (2014): Desember 2014
Publisher : Program Studi Hukum Keluarga Islam Fakultas Syariah dan Hukum

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (381.24 KB)

Abstract

Abstract: this article explains the interrelation between Islamic inheritance law and Indonesian customary inheritance law. Islamic inheritance law is a set of rules that regulates the transfer of property from a deceased to the rightful heirs. It means that the law determines who the heirs are and who are not. It also determine the potion or percentage of each heir of the property. Similarly, customary inheritance law regulates the transfer of property and other property-related rights. The comparison between the two laws results in several similar features despite their differences. In customary inheritance law, some property may not be distributed among heirs or their distribution may be deferred to a later time, while in Islamic inheritance law, each inheritor is entitled to request his or her share of inheritance at any time. In customary law, adopted children may become inheritor if the deceased decided to do so, while Islamic inheritance law adopted children does  not have this regulation. in addition, the share of each inheritor is not predetermined in customary law, while Islamic inheritance law determines the share of each inheritor which cannot be negotiated. Abstrak: Hukum waris Islam adalah aturan yang mengatur pengalihan harta dari seseorang yang meninggal dunia kepada ahli warisnya. Hal ini berarti menentukan siapa-siapa yang menjadi ahli waris, porsi bagian masing-masing ahli waris, menentukan bagian harta peninggalan dan harta warisan yang diberikan kepada ahli waris. Hukum waris adat adalah serangkaian peraturan yang mengatur penerusan dan pengoperan harta peninggalan atau harta warisan dari suatu generasi ke generasi lain, baik yang berkaitan dengan harta benda maupun yang berkaitan dengan hak-hak kebendaan. Perbandingan antara hukum waris islam dan hukum waris adat, diantaranya: a. Dalam hukum waris adat, harta peninggalan dapat bersifat tidak dapat dibagi-bagi atau pelaksanaan pembagiannya ditunda. Sedangkan dalan hukum waris Islam, tiap ahli waris dapat menuntut pembagian harta peninggalan tersebut sewaktu-waktu. b. Hukum waris adat memberi kepada anak angkat, hak nafkah dari harta peninggalan orang tua angkatnya. Sedangkan dalam hukum waris Islam, tida ada ketentuan ini. c. Dalam hukum waris adat, pembagiannya merupakan tindakan bersama, berjalan secara rukun dengan memperhatikan keadaan khusus tiap waris. Adapun dalam hukum waris Islam, bagian-bagian para ahli waris telah ditentukan.
Hukum Waris di Indonesia Perspektif Hukum Islam dan Hukum Adat Haniru, Rahmat
Al-Hukama': The Indonesian Journal of Islamic Family Law Vol. 4 No. 2 (2014): Desember
Publisher : Islamic Family Law Department, Sharia and Law Faculty, UIN Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2014.4.2.456-474

Abstract

This article explains the interrelation between Islamic inheritance law and Indonesian customary inheritance law. Islamic inheritance law is a set of rules that regulates the transfer of property from a deceased to the rightful heirs. It means that the law determines who the heirs are and who are not. It also determine the potion or percentage of each heir of the property. Similarly, customary inheritance law regulates the transfer of property and other property-related rights. The comparison between the two laws results in several similar features despite their differences. In customary inheritance law, some property may not be distributed among heirs or their distribution may be deferred to a later time, while in Islamic inheritance law, each inheritor is entitled to request his or her share of inheritance at any time. In customary law, adopted children may become inheritor if the deceased decided to do so, while Islamic inheritance law adopted children does  not have this regulation. In addition, the share of each inheritor is not predetermined in customary law, while Islamic inheritance law determines the share of each inheritor which cannot be negotiated. [Hukum waris Islam adalah aturan yang mengatur pengalihan harta dari seseorang yang meninggal dunia kepada ahli warisnya. Hal ini berarti menentukan siapa-siapa yang menjadi ahli waris, porsi bagian masing-masing ahli waris, menentukan bagian harta peninggalan dan harta warisan yang diberikan kepada ahli waris. Hukum waris adat adalah serangkaian peraturan yang mengatur penerusan dan pengoperan harta peninggalan atau harta warisan dari suatu generasi ke generasi lain, baik yang berkaitan dengan harta benda maupun yang berkaitan dengan hak-hak kebendaan. Perbandingan antara hukum waris islam dan hukum waris adat, diantaranya: a. Dalam hukum waris adat, harta peninggalan dapat bersifat tidak dapat dibagi-bagi atau pelaksanaan pembagiannya ditunda. Sedangkan dalan hukum waris Islam, tiap ahli waris dapat menuntut pembagian harta peninggalan tersebut sewaktu-waktu. b. Hukum waris adat memberi kepada anak angkat, hak nafkah dari harta peninggalan orang tua angkatnya. Sedangkan dalam hukum waris Islam, tida ada ketentuan ini. c. Dalam hukum waris adat, pembagiannya merupakan tindakan bersama, berjalan secara rukun dengan memperhatikan keadaan khusus tiap waris. Adapun dalam hukum waris Islam, bagian-bagian para ahli waris telah ditentukan.]
PELATIHAN BIMBINGAN MANASIK HAJI SEBAGAI UPAYA UNTUK MEMBERIKAN PEMAHAMAN TENTANG TATACARA IBADAH HAJI BAGI CALON JAMAAH HAJI SE KECAMATAN BATAUGA KAB. BUTON SELATAN TAHUN 2024 Haniru, Rahmat; Yahya, Safaruddin; Djalia, La Ode Sahrin; Kaswandi, Kaswandi; Yasin, Muh.
Community Development Journal : Jurnal Pengabdian Masyarakat Vol. 5 No. 5 (2024): Vol. 5 No. 5 Tahun 2024
Publisher : Universitas Pahlawan Tuanku Tambusai

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31004/cdj.v5i5.34869

Abstract

Ibadah haji merupakan rukun Islam ke lima yang wajib ditunaikan bagi seseorang muslim yang telah mampu baik secara finansial dan Kesehatan. Dalam pelaksanaan ibadah haji bekal pengetahuan dan ilmu menjadi hal yang sangat penting. Untuk itu perlu memeproleh bimbingan terkait manasik haji agar dapat mandiri dalam melaksanakan serangkain poresesi ibadah haji. Penelitian PKM ini memebrikan kontribusi kepada calon jamaah haji untuk memperoleh pengetahuan dasar berkaitan tuntunan ibadah haji. Metode yang digunakan dalam PKM ini berupa ceramah, diskusi, tanya jawab dan demonstrasi. Dalam pelatihan ini media gambar, miniagur ka’bah dan video visual yang menayangkan aktivitas ibadah haji dipilih untuk memberikan pemahaman secara konkrit terkait aktivitas haji baik berupa perintah atapun larangan-larangan dalam ibadah haji. Hasil penelitian mengungkapkan bahwa pasca pelatihan bimbingan manasik haji yang dilaksanakan oleh Kementerian agama Kabupataen Buton Selatan, mampu meningkatkan pemahaman bagi calon jamaah haji terutama yang berkaitan dengan tatacara ibadah haji, dzikir-dzikir dan doa yang wajib maupun sunnah untuk dibaca selama prosesi ibadah haji.
Customary Land as Mining Shares in the Perspective of Islamic Law Salam, Safrin; Yahya, Safarudin; Jusu, La; Haniru, Rahmat; Khalil, Abdelmajid Idris Mohammed
Al-'Adl Vol. 19 No. 1 (2026): Al-'Adl
Publisher : Institut Agama Islam Negeri Kendari

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Customary land has a strategic position in the national legal system because it is a manifestation of the customary rights of customary law communities that are recognized and protected by the state. Modern economic developments, especially in the mining sector, have encouraged the emergence of legal innovations in the form of converting customary land into mining shares as a form of indigenous peoples' participation in economic activities. This study aims to analyze the legality and legitimacy of converting customary land into mining shares, specifically from the perspective of Islamic law. The research examines whether this practice aligns with Islamic principles of justice, benefit, and communal ownership, and how it can serve as an instrument for the economic empowerment of indigenous communities. The study employs normative legal methods, using legislative, conceptual, and comparative approaches to analyze primary and secondary legal materials. The results of the study show that the national legal system through the UUPA, the Mineral and Mineral Law, and the Limited Liability Company Law opens up space for the participation of indigenous peoples in the mining sector, but has not explicitly regulated the mechanism for converting customary land into shares. From the perspective of Islamic Law, this practice can be justified as long as it is based on the principles of justice (al-'adl), benefit (maṣlaḥah), and joint ownership (al-milkiyyah al-musytarakah), and is carried out through a transparent and equitable partnership model such as musharakah or mudharabah. Thus, the conversion of customary land into mining shares can be an instrument of economic empowerment of indigenous peoples that are legally valid and in accordance with Islamic values, as long as it guarantees collective rights, environmental sustainability, and sustainability of social benefits.
Co-Authors Jusu, La Kaswandi, Kaswandi Khalil, Abdelmajid Idris Mohammed La Ode Sahrin Djalia Muh. Yasin, Muh. Safrin Salam Yahya, Safaruddin Yahya, Safarudin