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Rekontruksi Hukum Waris Islam: Makna Kala>lah David S. Power Niswatul Hidayati
Muslim Heritage Vol 2, No 1 (2017): Muslim Heritage
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (351.997 KB) | DOI: 10.21154/muslimheritage.v2i1.1051

Abstract

Abstract: As a scholar who concerns in Islamic Law especially in Islamic inheritance law, David S. Power believes that Islamic inheritance was formed in the midle age era. According to him, Islamic inheritance law recently is very different from what Moslem has at the time of Prophet Muhammad, which is called by him as the beginning-Islamic inheritance law. This article tries to discuss the idea of David S Power about Islamic inheritance law. The first, form of the beginning-Islamic inheritance law consist of testamentair inheritance and ab intestato inheritance as the original form of command of al-Qur'an before these changes into ‘ilm al-fara’id according to David. The second, after he reconstructs by tracing the history from riwayat and by using linguistic to investigate, he finds that the meaning of kalalah that develops recently is diferent from the real meaning especially in reading and understanding the word yuritsu, imra’atan, and yus’i that mentioned in al-Qur'an in Surah an-Nisa, verse 12. This basically changed the meaning of kalalah.    Abstrak: David S.Power sebagai sarjana Barat pengkaji hukum Islam, salah satunya hukum waris Islam, percaya bahwa hukum waris Islam yang dianggap mapan oleh masyarakat Muslim hingga saat ini adalah sesuatu yang baru terbentuk pada abad pertengahan. Hukum waris Islam saat ini jauh berbeda dengan hukum waris yang hidup pada masa Nabi Muhammad SAW, yang ia sebut dengan hukum waris purwa-Islam. Artikel ini mencoba membahas kontruksi gagasan David S.Power mengenai hukum waris Islam, yaitu: pertama, bentuk hukum waris purwa-Islam yang terdiri dari kewarisan testamentair (penunjukan ahli waris/berwasiat) dan kewarisan ab intestato (meninggal dalam keadaan tidak membuat surat wasiat) yang menurut David adalah bentuk asli dari perintah al-Qur’an, sebelum berubah menjadi ‘ilm al- fara>’id  yang mapan. Kedua, rekontruksinya melalui penelusuran riwayat dan dengan alat bantu linguistik, ia menemukan bahwa arti kala>lah yang berkembang hingga detik ini jauh berbeda dari makna aslinya, terutama terhadap pembacaan kata yu>ritsu, imra’atan dan yu>s}i> dalam Q.S an-Nisa ayat 12, yang berakibat pada perubahan secara mendasar makna kala>lah.
Rekontruksi Hukum Waris Islam: Makna Kala>lah David S. Power Niswatul Hidayati
Muslim Heritage Vol 2, No 1 (2017): Muslim Heritage
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (351.997 KB) | DOI: 10.21154/muslimheritage.v2i1.1051

Abstract

Abstract: As a scholar who concerns in Islamic Law especially in Islamic inheritance law, David S. Power believes that Islamic inheritance was formed in the midle age era. According to him, Islamic inheritance law recently is very different from what Moslem has at the time of Prophet Muhammad, which is called by him as the beginning-Islamic inheritance law. This article tries to discuss the idea of David S Power about Islamic inheritance law. The first, form of the beginning-Islamic inheritance law consist of testamentair inheritance and ab intestato inheritance as the original form of command of al-Qur'an before these changes into ‘ilm al-fara’id according to David. The second, after he reconstructs by tracing the history from riwayat and by using linguistic to investigate, he finds that the meaning of kalalah that develops recently is diferent from the real meaning especially in reading and understanding the word yuritsu, imra’atan, and yus’i that mentioned in al-Qur'an in Surah an-Nisa, verse 12. This basically changed the meaning of kalalah.    Abstrak: David S.Power sebagai sarjana Barat pengkaji hukum Islam, salah satunya hukum waris Islam, percaya bahwa hukum waris Islam yang dianggap mapan oleh masyarakat Muslim hingga saat ini adalah sesuatu yang baru terbentuk pada abad pertengahan. Hukum waris Islam saat ini jauh berbeda dengan hukum waris yang hidup pada masa Nabi Muhammad SAW, yang ia sebut dengan hukum waris purwa-Islam. Artikel ini mencoba membahas kontruksi gagasan David S.Power mengenai hukum waris Islam, yaitu: pertama, bentuk hukum waris purwa-Islam yang terdiri dari kewarisan testamentair (penunjukan ahli waris/berwasiat) dan kewarisan ab intestato (meninggal dalam keadaan tidak membuat surat wasiat) yang menurut David adalah bentuk asli dari perintah al-Qur’an, sebelum berubah menjadi ‘ilm al- fara>’id  yang mapan. Kedua, rekontruksinya melalui penelusuran riwayat dan dengan alat bantu linguistik, ia menemukan bahwa arti kala>lah yang berkembang hingga detik ini jauh berbeda dari makna aslinya, terutama terhadap pembacaan kata yu>ritsu, imra’atan dan yu>s}i> dalam Q.S an-Nisa ayat 12, yang berakibat pada perubahan secara mendasar makna kala>lah.
Praktik Upah Jasa Penggilingan Padi Keliling Perspektif Hukum Islam Rafica Oktaviani; Niswatul Hidayati
Jurnal Antologi Hukum Vol. 1 No. 1 (2021)
Publisher : Fakultas Syariah Institut Agama Islam Negeri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (780.305 KB) | DOI: 10.21154/antologihukum.v1i1.243

Abstract

This research departs from the community's problem of taking rice bran as an additional wage for mobile rice milling services. The purpose of this study focuses on the phenomenon of wages (Ijarah) for mobile rice mill services, which is then analyzed based on the perspective of Islamic law. The type of research used is field research using qualitative research methods and data collection techniques through interviews. In this study, it was found that the wages of the mobile rice milling contract in Gegeran Sukorejo Ponorogo Village were not entirely following Islamic law because the determination of wages was only carried out by one party and taking additional wages in the form of rice bran without any openness and willingness from the farmers, thus harming one of the farmers. Parties, namely farmers or consumers. Regarding the Ijarah agreement, the mobile rice mill service in Gegeran Sukorejo Village, Ponorogo, is not entirely following Islamic law because the transaction does not fulfil the principles in the contract, especially the principle of ibahah, the principle of trust (honesty), fairness and balance of achievements. Although in the transaction between the two, there is a valid qabul ijāb.