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Keterjaminan Kedudukan Dzaul Arham Dalam Kewarisan Islam Melalui Wasiat Wajibah

Al-Istinbath : Jurnal Hukum Islam · Vol. 3 No. 2 (2018) · hlm. 145–166

DOI
10.29240/jhi.v3i2.615
ISSN
2548-3382, 2548-3374
Terbit
2018-12-29
Penerbit
Institut Agama Islam Negeri Curup
Bahasa
eng

Abstrak

Dzaul Arham mentioned his part in the discussion of the obligatory will. Mandatory wills are different from ordinary testaments. Although the boundaries of the section are the same, they cannot be one third. But regarding its position there are still differences of opinion. And according to the author although with the existence of differences of opinion that little or no part of dzaul arham was taken into account. In this journal the author uses substantive qualitative research methods, with the research type library research. The primary data comes from the literature. With the method of deductive analysis, something universal leads to a specific direction. The position of dzaul arham is indeed not written in the Koran but its position has become the ijma of the ulamas still being calculated with several conditions including no furudh ashhabul. Second, there is no ashabah. And finally, if furudh ashhabul only consists of a husband or wife, then he will receive his inheritance fardh, and the rest will be given to dzawul arham. Through the obligatory dzaul arham testament as though the parts are taken into account. And the completion of the obligatory will that the writer recommends is a settlement from Hasbi Ash-Shiddiqi, namely by determining the part of each heir including the recipient of the obligatory will, replacing the position of his deceased parents according to the level of his acceptance. Providing the recipient of the mandatory will for the portion that should have been received by his parents a maximum of one third of the portion. Giving excess balance after taking the mandatory test taker to the heirs according to the level of their respective parts. So that this way the dzawul arham part is still very calculated, or its position can be guaranteed.

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24 penulis · 58 tautan kepenulisan bersama · 47 lintas organisasi

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  • Institut Agama Islam Negeri Curup
  • Universitas Islam Negeri Jurai Siwo Lampung
  • Universitas Islam Negeri Alauddin Makassar
  • Universitas Islam Negeri Fatmawati Sukarno Bengkulu
  • Syarif Hidayatullah State Islamic University Jakarta
  • University of Karachi
  • Sunan Gunung Djati State Islamic University Bandung
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Rekan penulisOrganisasiArtikel bersama
Yusefri YusefriInstitut Agama Islam Negeri Curup1
Dri SantosoUniversitas Islam Negeri Jurai Siwo Lampung1
Musda AsmaraInstitut Agama Islam Negeri Curup1
Sheikh Adnan Ahmed UsmaniUniversity of Karachi1
Ahmad SyarifudinUniversitas Islam Negeri Jurai Siwo Lampung1
Harry YuniardiSunan Gunung Djati State Islamic University Bandung1
Muhammad Irsan BarusSekolah Tinggi Agama Islam Negeri Mandailing Natal1
Abraham Zakky ZulhazmiUIN Raden Mas Said Surakarta1
NursodikUniversitas Islam Negeri Sultan Amai Gorontalo1
Hamzah HasanUniversitas Islam Negeri Alauddin Makassar1
Supardin SupardinUniversitas Islam Negeri Alauddin Makassar1
M. Amir HMInstitut Agama Islam Negeri Bone1
Mursyid FikriMuhammadiyah University of Makassar1
Elimartati ElimartatiAfiliasi tidak diketahui1
Oloan Muda Hasim HarahapInstitut Agama Islam Negeri Curup1
Sri Lumatus Sa’adahUniversitas Islam Negeri Kiai Haji Achmad Siddiq Jember1
Yusmita YusmitaUniversitas Islam Negeri Fatmawati Sukarno Bengkulu1
Iwan Romadhan SitorusUniversitas Islam Negeri Fatmawati Sukarno Bengkulu1
Evy Septiana RachmanUniversitas Islam Negeri Jurai Siwo Lampung1
Mochamad SyaefudinSyarif Hidayatullah State Islamic University Jakarta1
Nur SolikinSyarif Hidayatullah State Islamic University Jakarta1
Muhammad Abu DzarInstitut Agama Islam Negeri Curup1
MiftahuddinUniversitas Islam Negeri Salatiga1

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Sumber metadata: OAI-PMH (metadata jurnal) http://journal.iaincurup.ac.id/index.php/alistinbath/oai, pertama di-harvest 8 Nov 2026, terakhir terlihat 8 Nov 2026.
Metadata asli (oai_dc)
<oai_dc:dc xmlns="http://www.openarchives.org/OAI/2.0/" xmlns:dc="http://purl.org/dc/elements/1.1/" xmlns:oai_dc="http://www.openarchives.org/OAI/2.0/oai_dc/" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance" xsi:schemaLocation="http://www.openarchives.org/OAI/2.0/oai_dc/  http://www.openarchives.org/OAI/2.0/oai_dc.xsd">
	<dc:title xml:lang="id-ID">Keterjaminan Kedudukan Dzaul Arham Dalam Kewarisan Islam Melalui Wasiat Wajibah</dc:title>
	<dc:creator>Shesa, Laras</dc:creator>
	<dc:subject xml:lang="id-ID">Dzaul Arham</dc:subject>
	<dc:subject xml:lang="id-ID">Wasiat Wajibah</dc:subject>
	<dc:subject xml:lang="id-ID">Inheritance</dc:subject>
	<dc:description xml:lang="id-ID">Dzaul Arham mentioned his part in the discussion of the obligatory will. Mandatory wills are different from ordinary testaments. Although the boundaries of the section are the same, they cannot be one third. But regarding its position there are still differences of opinion. And according to the author although with the existence of differences of opinion that little or no part of dzaul arham was taken into account. In this journal the author uses substantive qualitative research methods, with the research type library research. The primary data comes from the literature. With the method of deductive analysis, something universal leads to a specific direction. The position of dzaul arham is indeed not written in the Koran but its position has become the ijma of the ulamas still being calculated with several conditions including no furudh ashhabul. Second, there is no ashabah. And finally, if furudh ashhabul only consists of a husband or wife, then he will receive his inheritance fardh, and the rest will be given to dzawul arham. Through the obligatory dzaul arham testament as though the parts are taken into account. And the completion of the obligatory will that the writer recommends is a settlement from Hasbi Ash-Shiddiqi, namely by determining the part of each heir including the recipient of the obligatory will, replacing the position of his deceased parents according to the level of his acceptance. Providing the recipient of the mandatory will for the portion that should have been received by his parents a maximum of one third of the portion. Giving excess balance after taking the mandatory test taker to the heirs according to the level of their respective parts. So that this way the dzawul arham part is still very calculated, or its position can be guaranteed.</dc:description>
	<dc:publisher xml:lang="en-US">Institut Agama Islam Negeri Curup</dc:publisher>
	<dc:date>2018-12-29</dc:date>
	<dc:type>info:eu-repo/semantics/article</dc:type>
	<dc:type>info:eu-repo/semantics/publishedVersion</dc:type>
	<dc:type xml:lang="en-US">Peer-reviewed Article</dc:type>
	<dc:format>application/pdf</dc:format>
	<dc:identifier>https://journal.iaincurup.ac.id/index.php/alistinbath/article/view/615</dc:identifier>
	<dc:identifier>10.29240/jhi.v3i2.615</dc:identifier>
	<dc:source xml:lang="en-US">Al-Istinbath: Jurnal Hukum Islam; Vol. 3 No. 2 December (2018); 145-166</dc:source>
	<dc:source xml:lang="id-ID">AL-ISTINBATH : Jurnal Hukum Islam; Vol 3 No 2 December (2018); 145-166</dc:source>
	<dc:source>2548-3382</dc:source>
	<dc:source>2548-3374</dc:source>
	<dc:source>10.29240/jhi.v3i2</dc:source>
	<dc:language>eng</dc:language>
	<dc:relation>https://journal.iaincurup.ac.id/index.php/alistinbath/article/view/615/438</dc:relation>
	<dc:rights xml:lang="en-US">Copyright (c) 2018 Laras Shesa</dc:rights>
</oai_dc:dc>