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1
Ali al-Fijawi, Mohammed Farid. "Imposition of Divine Obligations (Taklif) As a Trust (Amanah) Entrusted to Mankind and the Wisdom behind It: An Exposition of Verse 72 & 73 of Al-Ahzab in Shah Wali Allah Al-Dehlawi’s Hujjat Allahi Al-Balighah (Part 1)". Journal of Islam in Asia (E-ISSN 2289-8077) 18, n.º 2 (24 de octubre de 2021): 159–65. http://dx.doi.org/10.31436/jia.v18i2.1078.
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Shah Wali Allah al-Dehlawi asserted that the term “amanah” in verse 72-73 of al-Ahzab, implies taklif (Imposition of Divine Obligation) on the human being. He explained that taklif constitutes three important elements namely, imposing Divine obligations, option to obey and disobey, and reward and punishment. All creations (makhluqat) of Almighty Allah is bound by a set of laws by the Creator, but these three elements draw a line of distinction between them and the humans. In order to argue this as a wisdom behind taklif, al-Dehlawi presented two types of arguments, revealed arguments (dalil naqli) and rational argument (dalil ‘aqli). In this academic note (part 1), we are covering the first argument. Keywords: Amanah (trust), Hujjat Allah al-Balighah, Shah Wali Allah al-Dehlawi, taklif (Divine Obligation), mukallaf.
2
Sambira, Jocelyne. "L’Afrique et les obligations « vertes »". Afrique Renouveau 29, n.º 2 (31 de agosto de 2015): 16–17. http://dx.doi.org/10.18356/927c5436-fr.
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Sulalah, Anis y Putri Alfia Halida. "Nafkah Iddah Pasca Perceraian Perspektif Hadis". El Nubuwwah: Jurnal Studi Hadis 1, n.º 1 (19 de junio de 2023): 62–90. http://dx.doi.org/10.19105/elnubuwwah.v1i1.8413.
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If the divorce is granted by the court, it will have consequences as contained in Islamic Law Compilation (149), one of which is regarding the obligation to provide. However, in reality, the community thinks that the obligations at home also end, resulting in the rights of the wife not being fulfilled, as happened in the people of Panaguan village. This article aims to explain the factors causing the fulfillment of iddah income after divorce as well as a review of hadiths regarding the obligations of post-divorce maintennace of iddah. This research includes empirical or field research with a case study approach using qualitative research methods. Primary data sources were obtained through interviews, while secondary data was sourced from literature review. Research result are; (1) Implementation of post-divorce iddah maintenance in Panaguan village was not realized properly because many ex-wives did not get the right to iddah maintenance due to a lack of knowledge of the religious community regarding post-divorce living, lack of legal understanding of post-divorce rights, intentional factors, divorce out of court, as well as community customs. (2) In reviewing the hadiths, the obligation to support iddah has previously been regulated in the Qur’an in QS. at-Thalaq verse 6 and reinforced by a hadith narrated by an-Nasa’i in the book of Sunan al-Nasa’i. Additionally, QS. al-Baqarah verse 241 is reinforced in by hadith narrated by Ibn Majah in the book Bulg al-Marm min Adillatil Ahkm and is found in the hadith narrated by Muslim as well as in the same book.
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Ferlazzo, Edoardo, Antoine Ducastel y Camille Rivière. "Les obligations vertes des collectivités locales". Gouvernement et action publique VOL. 12, n.º 4 (25 de enero de 2024): 61–85. http://dx.doi.org/10.3917/gap.234.0061.
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Depuis une dizaine d’années, la littérature académique s’est penchée sur l’écologisation de l’action publique locale. Cet article la questionne en l’abordant par les dispositifs financiers qui doivent la rendre théoriquement possible et plus spécifiquement par les espoirs que portent les acteurs locaux dans la finance durable. En analysant le circuit de financement d’une émission obligataire durable régionale, il montre que, si ce dispositif aboutit à sensibiliser les acteurs politico-administratifs aux enjeux environnementaux, il échoue à écologiser en profondeur la fabrique et le déploiement de l’action publique régionale.
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Ibrahim, Soufyan. "HUBUNGAN INTERNAL KEAGAMAAN DALAM ISLAM MENURUT TUNTUNAN AL-QUR’AN". Jurnal Ilmiah Al-Mu'ashirah 14, n.º 1 (24 de noviembre de 2017): 39. http://dx.doi.org/10.22373/jim.v14i1.2237.
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The construction of formulations that the Qur'an offers as a basic source of Islamic teachings on the ethical-religious format in the context of worship as the embodiment of the obligation of morality towards God is explicitly reflected in various formulations. The Qur'an in this context affirms among other obligations that must be embraced by human beings in relation to God, which is a command to always be grateful for the various blessings given by Allah, since he was born from the mother's belly in the state of not knowing anything, Until Allah created various facilities that can be used in everyday life. Another thing that is also explained in the verse is the command that man can run various guidance and guidance of religion properly and correctly and follow the religion that He approves.
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Ismail, Ahmad. "The Meaning of Kutiba in the Ramadan Fasting Verse: Semantic Approach". Alfaz (Arabic Literatures for Academic Zealots) 10, n.º 1 (30 de junio de 2022): 39–51. http://dx.doi.org/10.32678/alfaz.vol10.iss1.8224.
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The word kutiba in the Qur'an which means obligation is used 4 times. One of them is the obligation to carry out fasting. The purpose of this study is to describe the meaning of the word kutiba contained in QS 2: 183-185. This type of research is qualitative research using the Descriptive method of analysis. The instruments used in this research are the researchers themselves and are assisted by documentation studies. The source of data in this study is QS 2, 183-185. Data analysis is carried out in the following way. First, syntagmatic analysis and paradigmatic analysis. Second, interpret the results of syntagmatic and paradigmatic analysis. Third, find weltanschaung. The results showed the following. (1) In Q.S 2:183, the word kutiba means obligation (furidha). (2) The word kutiba which means obligation has a characteristic, namely an obligation or duty that is not liked and the obligation is delivered in a loud tone. (3) QS 2:184 and 185 were revealed not to inform that believers may not fast if they are sick or travel long distances. However, the verse was revealed as an affirmation of the importance of the obligation to fast in Ramadan, so the sentence is repeated twice in succession. (4) Wa an taṣụmụ khairul lakum ing kuntum ta'lamụn (2:184) means and fasting is better for you if you know. So it can be concluded that the obligation to fast in Ramadan is an obligation that must be done by believers under any circumstances. Fasting in Ramadan is better if you understand it.
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Lubis, Amru y Astrid Aulia Farizki. "Pelaksanaan Zakat Tanaman Padi dan Kelapa Sawit di Desa Tanjung Keriahan Kecamatan Sirapit Kabupaten Langkat". Altafani 1, n.º 1 (20 de octubre de 2021): 92–101. http://dx.doi.org/10.59342/jpkm.v1i1.16.
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Zakat one of the pillars of Islam which in the Qur'an accompanies the verse with the command to pray. Zakat must be carried out for Muslims who are able and given by Allah SWT excess wealth. Including zakat that must be issued is zakat on rice and oil palm plants. In fact, the people of Tanjung Keriahan Village, Binjai District, Langkat Regency do not carry out zakat on rice and oil palm crops. This is due to their ignorance of zakat obligations and their ignorance of how to pay zakat on rice and oil palm crops. Therefore, it is necessary to educate the public about its implementation so that they know the obligation to pay zakat, especially rice and oil palm plants. And also benefits for people who are entitled to receive zakat. In order to create a prosperous and harmonious life.
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Komaru Zaman. "Penafsiran Tentang Pendidikan Birr al-Walidayn dalam Surat Al-Isra’ Ayat 23-24". Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam 3, n.º 2 (31 de octubre de 2022): 286–303. http://dx.doi.org/10.58401/takwiluna.v3i2.760.
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Birr al walidayn education is one of the most important factors in ideal character education. The creation of a generation that has good character is a dream for parents to their children. Birr al walidayn education is very influential on adab to parents. In the Qur'an, Allah SWT. has explained many verses related to Birr al walidayn. Allah tells the story of a mother's struggle so that a child can know the struggle of a mother so that she can repay him by being kind to him and not being disobedient to him, even if one of them is not to say "ah" which has been explained in Surah al-Isra verse 23. verse 23, there are several prohibitions in the words of Uffin, prohibition of shouting with harsh words, saying with noble words. The Qur'an and the Sunnah emphasize Birr al walidayn as an obligation. The rights and obligations of respecting, obeying and doing good to both parents are not only because both of them are a factor in their existence or because both of them first did good deeds to them so that they are obliged to repay them equally, but because Allah Himself obliges them to obey them This explains how much Islamic concern for both parents.
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Rofi’atul Afifah, Rizki Dwi Oktavia y Aning Zainun Qoni’ah. "Studi Penafsiran Surat Al-Isra’ Ayat 23-24 Tentang Pendidikan Birru al-Walidain". Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam 1, n.º 2 (27 de septiembre de 2020): 17–35. http://dx.doi.org/10.58401/takwiluna.v1i2.234.
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Birrul Walidain education is one of the most important factors in ideal character education. The creation of a generation that has good character is a dream for parents to their children. Birrul walidain education is very influential on adab to parents. In the Qur'an, Allah SWT has explained many verses related to Birrul Walidain. Allah tells the story of a mother's struggle so that a child can know the struggle of a mother so that she can repay him by being kind to him and not being disobedient to him, even if one of them is not to say "ah" which has been explained in Surah al-Isra verse 23. Verse 23, there are several prohibitions in the words of Uffin, prohibition of shouting with harsh words, saying with noble words. The Qur'an and the Sunnah emphasize Birrul Walidain as an obligation. The rights and obligations of respecting, obeying and doing good to both parents are not only because both of them are a factor in their existence or because both of them first did good deeds to them so that they are obliged to repay them equally, but because Allah Himself obliges them to obey them This explains how much Islamic concern for both parents.
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Juliati, Yenni Samri. "ZAKAT SAHAM DAN OBLIGASI". Studia Economica : Jurnal Ekonomi Islam 1, n.º 2 (8 de julio de 2015): 186. http://dx.doi.org/10.30821/se.v1i2.245.
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<p>Shares is a proof that states a person has part in limited company (PT). Shareholder has right of profit that is generated by company. Bonds is long-term debt securities that gives reward periodically and will be refund of principal at maturity. The obligation of zakat on shares and bonds is based on the obligation of zakat on wealth and trade which is said in the Qur'an Surah al-Baqarah verse 267, the obligation of zakat stocks and bonds is about 2.5%.</p>
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Maryani, Maryani. "Problematika Materi Zakat dan Pemberdayaannya". NALAR FIQH: Jurnal Hukum Islam 3, n.º 1 (30 de junio de 2011): 75–88. http://dx.doi.org/10.30631/nf.v3i1.1259.
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The entire property is derived from a good source and obtained a good way, compulsory removed the zakah, when reached of nisab.zakah given to mustahiq as specified role in Al-Taubah Verse 60, pursuant to the priority. Generally the verse can accommodate all types of property about liability issues zakah. Details of the names of the zakah, which is mentioned in the hadith is not meant to limit the material zakah, but in accordance with trh realities of production at the time. Zakah and taxes are two different obligation although there are similarities to the common good, but from the points of substance, source, goal and objectives, there is a different. For that taxes liability can not replace the obligation of zakah.
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Rohman, Agus Taufiqur y Aminullah Ibrahim. "A Discourse of Islamic Law on Environmental Protection and Sustanability: How are religious values transferred into Indonesian Environmental Law?" Indonesian Journal of Environmental Law and Sustainable Development 1, n.º 2 (31 de julio de 2022): 139–64. http://dx.doi.org/10.15294/ijel.v1i2.58136.
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Apart from prohibiting causing damage to the earth, Islam also has an obligation to protect the environment and respect the universe which includes the universe which includes humans, plants, animals, other living things, and non-living things. Preservation of nature and the environment is inseparable from the role of humans, environmental damage is a reflection of the decline in the level of human faith. This study discusses the discourse of Islamic law in environmental protection and environmental sustainability. This study uses a comparative approach and legal interpretation, especially in the context of Islamic law which relates to obligations regarding environmental protection. This study found that, in many literatures and the views of Muslim experts, it is emphasized that protecting the environment is the same as protecting property. God provides humans with treasures to live life on earth, and wealth is not only money, but also earth, trees and plants are treasures. This study highlighted that Quran Surah Al-Araf verse 56, "and do not make any damage on earth after Allah has repaired it and pray to Him with fear and hope. Indeed, Allah's mercy is very close to those who do good”, used as a proof of Islamic values on environmental protection. In this interpretation it is emphasized that this verse is an affirmation of the prohibition of all forms of damage. Therefore, efforts to preserve the environment are not only at the conceptual level, but also manifest in Muslim life.
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Zenudin, Nur Fadilah. "Women Position Based on Interpetation of QS. At Taubah Verse 71, QS. An Nahl Verse 58-59, QS. Al-Isra’ Verse 70, and QS. Ali Imran Verse 195". International Conference of Moslem Society 3 (12 de abril de 2019): 229–35. http://dx.doi.org/10.24090/icms.2019.2541.
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These verses explain about completing of law which is relating with struggle of seeking, deepening and applying knowledge. The goals from people who deepen religious knowledge are because of they want to guide all of Islamic people, teach them and give advice to them about the consequence of stupidity and not apply what they know. Hopefully, they will afraid to Allah SWT and do careful in all of bad things, beside into all of Islamic people understand in their religion and able to spread for all of people. From several verses, those explained that between man and woman should get the same education. Education is not just for man or woman only but for both (all of them). And in the class, there is nothing discrimination between man and woman. Woman has same position with man in education. It means that man and woman have same right and obligation in education.
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Kisworo, Budi y H. Hardivizon. "Telaah Leksikal, Gramatikal, dan Kontekstual Terhadap Makna Kata Syahida pada QS. al-Baqarah ayat 185". AL QUDS : Jurnal Studi Alquran dan Hadis 4, n.º 1 (11 de mayo de 2020): 163. http://dx.doi.org/10.29240/alquds.v4i1.1473.
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This writing contains a semantic study of surah Al-Baqarah verse 185.As it is known, fasting is explained by Allah SWT through surah Al-Baqarah verse 183-185.In the verse 183, Allah explains the obligation of fasting for the believers; the verse 184 contains an explanation of the days in which the obligation of fasting must be fulfilled; and the verse 185 implies the way to know the coming of the month of Ramadan as a month in which fasting is obligated.The mufassirins understand the verse 185 of Al-baqarah asinformation about the condition of someone who presents (meets) the month of Ramadan, then it is obligatory upon him to fast.This understanding departs from the word "shahida" which means "present" or "be" (in the country of residence). The writer conducted a lexical, grammatical, and contextual research of the meanings included in the "shahida" lafaz, where the meaning of "witnessing" or "knowing" also falls within the scope of the shahida meaning, and that meaning is felt to be more in line with maqashid shari'ah.Witnessing and knowing the coming of the month of Ramadan is the condition of someone who gains knowledge and beliefthat the month of Ramadan has come. Those knowledge and belief can be obtained through rukyat (the physical sighting of the moon) or hisab (calculation). However, because the word "shahida" is related to the word "shahr", it is not appropriate if the method used is rukyat because "shahr" means month in terms of numbers, not months in terms of objects.Therefore, in this context, the right way is hisab (calculation) because hisab is a method / way of knowing the coming of the month of Ramadan with numbers / counting.Thus, the cue given by Allah in the verse 185 of Al-Baqarah is an order to know the coming of Ramadan by doing hisab (calculation)
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Hutasuhut, Helmy Yahya. "Karakteristik Pemimpin Rumah Tangga Perspektif Surah At-Tahrim Ayat 6 dalam Tafsir Al-Qurthubi". Al-DYAS 3, n.º 1 (27 de enero de 2024): 310–33. http://dx.doi.org/10.58578/aldyas.v3i1.2658.
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In the Al-Qur'an there are verses regarding the characteristics of household leaders, one of which is in QS. At-Tahrim verse 6. This research is a study that examines the values of being a household leader contained in Surah At-Tahrim verse 6. The problem formulation in this research is what values reflect the characteristics of a leader. household in Islam contained in surah At-Tahrim verse 6 from the perspective of Al-Qurthubi's interpretation. Meanwhile, the aim of this research is to find out the values of household leaders contained in surah At-Tahrim verse 6 and to explain the interpretation of surah At-Tahrim verse 6 in the Al-Qurthubi commentary. This research is in the nature of library research, namely a review of several literature or scientific works related to the problem being discussed. This research is an exegetical research, namely an example, variety, reference, or type of careful investigation of the interpretation of the Qur'an that was carried out by previous generations to find out for certain about various matters related to it. Thus the method used in this research is the tahlily method. From the discussion carried out in this research, it can be concluded that the interpretation of surah At-Tahrim verse 6 is included in the verse of the Qur'an which discusses the obligation of a household leader to educate, teach and protect himself and his family to avoid the fire of hell. . The values of a leader contained in Surah At-Tahrim verse 6 are the value of faith, namely the obligation to carry out God's commands, the value of love, namely how we as household leaders look after and love the family, the value of responsibility, namely as family leaders we are responsible. to educate his family so that the family becomes a better family, as stated in Surah At-Tahrim verse 6 in Al-Qurthubi's commentary.
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Di marco, Antonio. "Les communautés d’énergie renouvelable et la transition verte de l’UE". Revue Juridique de l'Environnement 43, n.º 1 (2018): 47–69. http://dx.doi.org/10.3406/rjenv.2018.7214.
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Cet article s’interroge sur le rôle des communautés d’énergie renouvelable dans l’actuelle transition verte de l’Union européenne. Il analyse, tout d’abord, les éléments constitutifs des communautés d’énergie renouvelable, en relevant la réglementation des entreprises et des technologies sur lesquelles elles reposent. Il met ensuite en lumière le rôle des communautés d’énergie renouvelable dans l’accomplissement des obligations posées par le droit de l’énergie de l’UE, en considérant la question de la reconversion infrastructurelle et de l’implication des autorités publiques, citoyens et consommateurs. L’importance des communautés d’énergie renouvelable est illustrée, enfin, par une analyse du modèle de «coopérative de communauté » , développé en Italie.
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Omidi, Ameneh, Mohammad Salmani y Seyed Majid Nabavi. "Examining the "Reluctant Task" from the Perspective of Verses and Hadith". International Journal of Social Science Research and Review 3, n.º 4 (9 de diciembre de 2020): 31–38. http://dx.doi.org/10.47814/ijssrr.v3i4.56.
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Reluctance means forcing a person to do or leave something he hates. This research seeks to answer the question that what do the verses and narrations have about the task? In other words, what are the Quranic documents and the narration of the task? The method of collecting materials in this research is library and the research method is descriptive and analytical. In many verses, especially verse 106 of Surah An-Nahl, the Qur'an refers to the discussion of relieving one's duty reluctantly, due to the revelation of this verse. When the infidels forced some people like Ammar to say blasphemous words, he also uttered those words in order to save his life. Say the same words. It is understood from this verse that in cases of reluctance, there will be no obligation on individuals. Some narrations also discuss "relieving a duty with reluctance", including "the hadith of relieving"(The Messenger of God (s) said: Raise her from her nation to expand her line and mankind, and do not thank her for her and Recitation: The Prophet said: 9 things have been taken away from my ummah and they will not be punished for it: 1- Error; 2- Forgetfulness, 3- Work that is done reluctantly, etc.) which in this narration the Prophet (PBUH) has abolished the penal effects in case of special circumstances. In addition to verses and hadiths, jurisprudence and reason also rule out the obligation if there is reluctance. Therefore, verses and hadiths have considered the obligation in conditions of reluctance to be abrogated and the person in case of doing something reluctantly; Will not be punished.
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Poliquin, Gabriel. "La protection d’une vitalité fragile : les droits linguistiques autochtones en vertu de l’article 35". McGill Law Journal 58, n.º 3 (16 de septiembre de 2013): 573–605. http://dx.doi.org/10.7202/1018391ar.
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L’auteur propose d’interpréter l’article 35 de la Loi constitutionnelle de 1982 et la jurisprudence pertinente à cet article à la lumière de certains principes généraux issus de la jurisprudence de la Cour suprême du Canada portant sur l’article 23 de la Charte canadienne des droits et libertés, qui garantit des droits linguistiques aux communautés de langue officielle. La thèse suivante se dégage de cette interprétation : les droits autochtones garantis à l’article 35 comprennent des droits linguistiques, dont une obligation positive de l’État de favoriser la vitalité des langues autochtones. Cette obligation de favoriser la vitalité des langues autochtones se démarque de l’obligation de l’État en matière de langues officielles qui est d’assurer l’égalité des deux communautés de langue officielle. L’obligation positive de l’État à l’égard des communautés de langues autochtones est de mettre en place les structures nécessaires à la préservation des patrimoines linguistiques autochtones pour assurer leur transmission d’une génération à l’autre. Le contenu de cette obligation pourra varier d’une communauté linguistique autochtone à l’autre selon l’écologie linguistique propre à cette communauté. L’auteur propose en outre que cette interprétation de l’article 35 est conforme aux principes promulgués par les accords internationaux auxquels le Canada est partie en matière de droits autochtones.
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Naccarato, Mario. "L’inaction en tant que modalité de l’actus reus en droit criminel économique canadien". Les Cahiers de droit 56, n.º 3-4 (17 de diciembre de 2015): 545–74. http://dx.doi.org/10.7202/1034462ar.
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L’auteur étudie et analyse les solutions élaborées par la jurisprudence canadienne en matière de crimes économiques au sujet de la possibilité de déclarer un individu coupable d’une infraction à titre d’auteur réel et à titre de complice en raison de son comportement passif. La jurisprudence de droit pénal général a créé quatre catégories d’omissions qui peuvent engager la responsabilité criminelle. Dans son article, l’auteur propose d’ajouter une autre catégorie d’infractions, soit lorsque l’inaction d’une personne est susceptible d’engager sa responsabilité criminelle : c’est alors l’inaction contraire à une obligation d’agir en vertu du droit privé et en vertu des lois particulières.
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Lacoursière, Marc. "Les obligations de la banque au regard des sommes déposées dans un compte en fidéicommis". Revue générale de droit 46 (19 de abril de 2016): 463–529. http://dx.doi.org/10.7202/1036168ar.
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Le compte bancaire est l’outil privilégié pour effectuer la plupart des opérations financières, puisque les ordres de paiement doivent y transiter. En certaines circonstances, le bénéficiaire d’une transaction mandate une tierce personne, appelée fidéicommissaire ou fiduciaire, pour agir en son nom. Tel est le cas lorsqu’une personne âgée mandate un courtier en placement pour effectuer des transactions ou lorsqu’un client verse des avances à un avocat ou à un notaire. La relation juridique devient alors triangulaire et comprend les intervenants suivants : la banque (détentrice du compte), le mandataire (fidéicommissaire ou fiduciaire, selon le cas) et le bénéficiaire. Comme l’a illustré la célèbre affaire Earl Jones, il peut arriver que le mandataire agisse dans son intérêt personnel au détriment des intérêts du bénéficiaire. Puisque le recours d’un bénéficiaire à l’encontre de ce mandataire fautif peut s’avérer infructueux (insolvabilité ou faillite), la banque devient alors la cible de choix du bénéficiaire lésé. Cette présentation aura pour but d’analyser les droits et les obligations de la banque en de telles circonstances. En nous inspirant de l’obligation de signalement des transactions contrevenant aux lois canadiennes sur le blanchiment de capitaux, nous suggérons d’entamer une réflexion sur l’imposition d’une obligation similaire aux institutions financières dans le cadre des transactions préjudiciables effectuées par un mandataire, lorsque les victimes sont des personnes âgées.
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Bancel, Franck y Dejan Glavas. "Les obligations vertes : un outil au service du financement de la transition écologique". Annales des Mines - Réalités industrielles Novembre 2019, n.º 4 (2019): 83. http://dx.doi.org/10.3917/rindu1.194.0083.
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Tassel, Yves. "Navire - Vente - Obligation - Délivrance - Étendue - Effet - Date - Effet translatif - Transfert de propriété - Mandat - Art. 700". Revue Judiciaire de l'Ouest 9, n.º 1 (1985): 66–72. http://dx.doi.org/10.3406/juro.1985.3285.
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Istiqomah. "Metode Dakwah Dalam Al-Qur`an". Al-Qaul: Jurnal Dakwah dan Komunikasi 1, n.º 1 (8 de agosto de 2022): 93–112. http://dx.doi.org/10.33511/alqaul.v1n1.93-112.
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The Qur'an is a guide for mankind. There are so many verses of the Qur'an that talk about the method of da'wah, including Surah Ali-Imran verse 104, An-Nahl verse 125 and Thaha verses 43-44. This research uses qualitative research with literature study technique. The method used is the method of comparative analysis. The comparative method in the science of interpretation is also known as the muqârin (comparative) method. The results of the research from the interpretation of Quraish Shihab and Buya Hamka have similarities and also some differences in interpreting the verses of the da'wah method mentioned above. The two commentators explained that the obligation of da'wah is for all Muslims, but there must be a special group that becomes the core of the da'wah movement as referred to in the letter Ali-Imran verse 104. The da'wah method mentioned in an-Nahl verse 125 is the method of wisdom, mau`izhah hasanah and jidal. And finally in Surah Thaha verses 43-44 the method of da'wah for the rulers is explained by using gentleness.
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Mamedova, Svitlana. "Property status of the parties as a basis for reducing the amount of penalties". Law Review of Kyiv University of Law, n.º 2 (10 de agosto de 2020): 277–80. http://dx.doi.org/10.36695/2219-5521.2.2020.52.
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The article analyses the current legislation, scientific standpoints and court practice on the property status of the parties as a basisfor reducing the amount of penalties, as well as distinguishes the features that characterize the property status of the parties and offersthe explanation of what kind of property status of the parties should be taking into account by the court when reducing fines.Based on the analysis of scientific standpoints, legislation, and materials of court practice, it is substantiated that in assessing theproperty status of the parties the most important ones are two points: heavy property status of the debtor and satisfactory property statusof the creditor at the time of the debtor’s delay in performance of the obligation. The latter is important in assessing the evidence of thecreditor’s damages and their amount because the failure to provide the evidence of the creditor’s damages or the absence of such damagesdue to the debtor’s delay in performance of the obligation is one of the grounds on which the courts satisfy the claim for reducingthe amount of penalties.The features characterizing the satisfactory property status of the creditor and the heavy property status of the debtor are determined,in particular, the satisfactory property status of the creditor is characterized by: a) the ability to fully provide stocks and costsat its own expense; b) the ability to fully and timely perform its obligations; c) stable liquidity; d) efficient use of enterprise resources;e) adequacy of own funds to avoid high risk; f) guaranteed prospects for profit. In its turn, the heavy property status of the debtor ischaracterized by the following features, namely: a) inefficient allocation of resources; b) inefficient use of resources; c) unsatisfactorypaying capacity of the enterprise; d) failure to provide stocks and costs with sources of their formation; e) the presence of overdue debtto the budget; f) insufficient financial stability; g) the enterprise is on the verge of bankruptcy;It is also proposed to consolidate at the legislative level the limits of permissible limits for reducing the amount of penalties inpercentage terms.
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Grenon, Aline. "Le crédit-bail et la vente à tempérament dans le Code civil du Québec". Code civil du Québec 25, n.º 2 (21 de febrero de 2019): 217–34. http://dx.doi.org/10.7202/1056326ar.
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Rejetant la présomption d’hypothèque proposée en 1977 par l’Office de révision du Code civil, le législateur a inclus la vente à tempérament et le crédit-bail au livre cinquième sur les obligations, plutôt qu’au livre sixième sur les priorités et hypothèques. Le législateur reconnaît cependant implicitement, dans certaines dispositions, la nature hybride de ces deux transactions et leurs liens avec les hypothèques. Cette étude met en parallèle la position du législateur concernant la vente à tempérament et le crédit-bail et souligne les divergences souvent irrationnelles entre ces deux transactions et les hypothèques. En conclusion, les nouvelles dispositions du Code civil du Québec concernant la vente à tempérament et le crédit-bail sont comparées brièvement avec certaines dispositions de la Loi sur les sûretés mobilières de l’Ontario.
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Febriant, Dinjino Evano y Muhammad Abdurrosyid. "Pengingkaran Umat Islam terhadap Kewajiban Zakat Mal dan Analisis Pandangan Al-Qur’an Q.S. At-Taubah:60". Jurnal Pendidikan Agama Islam 3, n.º 1 (31 de marzo de 2024): 188. http://dx.doi.org/10.52434/jpai.v3i1.3743.
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The aim of this research is to study the phenomenon of Muslims' denial of their zakat mal obligations and analyze the perspective found in the Al-Qur'an in surah At-Taubah: 60 regarding this matter. Studies show that many Muslims ignore zakat mal, even though Islamic teachings explain it clearly. Factors such as lack of religious understanding, economic difficulties, and lack of socialization about the social and economic benefits of implementing zakat can cause this neglect. Analysis of verses from the Koran, searching related literature, and collecting data from respondents representing various levels of Islamic society are qualitative research methods. The focus of the analysis is Verse 60 of Surah At-Taubah in the Qur'an, which determines who is entitled to receive zakat mal and how it is carried out. The research results show that zakat mal plays an important role in building social justice, reducing poverty, and supporting various aspects of life in Islamic communities. Even though the Qur'an clearly determines who is entitled to receive zakat mal, actual practice often deviates from these provisions. Therefore, to overcome the rejection of zakat malls, education, use of technology, legal supervision, and increasing mass media awareness are solutions. To conclude, a deep understanding of Islamic teachings, especially zakat mal, is very important so that Muslims can carry out this obligation correctly. In accordance with its teachings, Islamic society can produce a more just and prosperous society with shared awareness and commitment
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Deslauriers, Jacques. "Commentaires sur les propositions concernant la vente". Les Cahiers de droit 29, n.º 4 (12 de abril de 2005): 931–52. http://dx.doi.org/10.7202/042919ar.
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L'Avant-projet de loi présenté par le ministère de la Justice sur le droit de la vente a tenu compte de certaines recommandations de l'Office de révision du Code civil. La présentation des règles de droit dans l'Avant-projet diffère souvent du plan du Code civil actuel. Ainsi, certaines dispositions traditionnellement placées dans le chapitre de la vente figurent dorénavant dans le chapitre des obligations. C'est le cas de la promesse de vente et de la cession de créances. Cette présentation des idées n'est-elle pas trop morcelée ? Elle rend plus difficile une vue d'ensemble du droit applicable en matière de vente. Par ailleurs, le recours de l'acheteur concernant les charges ou limitations de l'usage de la chose achetée ont été précisées, de même que les modalités de l'exercice des recours pour vices cachés. La garantie contre l'éviction devient la garantie de propriété, et la garantie contre les défauts cachés devient la garantie de qualité. Ces changements d'appellations sont-ils vraiment judicieux ? Le chapitre comporte des dispositions spéciales régissant la vente d'immeubles construits ou à construire et les modalités de vente d'unités de condominiums.
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Misbahuzzulam y Farhan. "KORELASI ANTARA SURAT AL-NISA’ AYAT 34 DENGAN KONSEP KEHIDUPAN RUMAH TANGGA YANG IDEAL". Al-Majaalis : Jurnal Dirasat Islamiyah 6, n.º 2 (20 de mayo de 2019): 55–79. http://dx.doi.org/10.37397/almajaalis.v6i2.114.
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Marriage is a fitrah for every human being, marriage is a door for the meeting of two hearts in the shade of social life that lasts for a long time, in which there are various rights and obligations that must be carried out by each party to get a decent, happy life. harmonious, and get offspring. In Surat Al-Nisa' verse 34, Allah Subhanahu wa Ta'ala explains how to build an ideal household life. This study focuses on (1) the interpretation of Surat Al-Nisa' verse 34, (2) the ideal household concept according to experts, and (3) the correlation between Surat Al-Nisa' verse 34 and the ideal family concept. The approach in this study is to use a qualitative approach. While the type of this research is library research, the techniques in data collection are first, tracing the interpretation of Surat Al-Nisa' verse 34 in several commentaries. Second, explore the ideal family concept according to experts. Third, analyze and find a correlation between Surat Al-Nisa' verse 34 and the ideal family concept. The result is that Surat Al-Nisa' verse 34 with the ideal family concept is interrelated. The importance of maintaining the rights and responsibilities of each family member is the most important thing in forming an ideal family, as stated in the verse.
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Himmah, Dhurotun Nasicha Aliyatul y Nurul Yaqien. "KEPEMIMPINAN PEREMPUAN DALAM PERSPEKTIF ISLAM". J-MPI (Jurnal Manajemen Pendidikan Islam) 2, n.º 2 (30 de diciembre de 2017): 142. http://dx.doi.org/10.18860/jmpi.v2i2.5483.
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<p><em>Women's leadership has always been a discussion of controversy, especially in explaining, interpreting and determining the law of a woman's leadership. This study aims to: (1) Review the interpretation related to the concept of leadership with the interpretation model of maudhu'i Al-Qur'an letter An-Nisa verse 34 and Al-Mujadalah verse 11 according to some classical and contemporary commentators including Ibn Abbas, Imam Jalaludin, Ibn Kathir, Mustafa Al-Maraghi, Muhammad Hasbi and Quraish Shihab, (2) Assessing the relevance of the concept of female leadership in an Islamic perspective with the concept of leadership in the 21st century. This type of research is literature study using descriptive-analytic method, historical-philosophical approach, carried out with documentation techniques, analysis, interpretation, checking the validity of the data to obtain the results of the study according to purpose. The results of the study show that there are differences between the thoughts of classical mufassir and contemporary mufassir on women's leadership based on An-Nisa verse 34. It is the differences in times, conditions, situations and civilizations that influence it. The 21st Century is no longer a century where women cannot join in politics, government, social affairs, education, and so on. Contemporary mufassir allow women to be leaders as long as they do not violate the sharia and do not ignore the main task of being a wife. Relevance is related to the realization of the Constitution of 1945 article 27 concerning equal rights and obligations of Indonesian citizens, and Article 31 related to the right of education for all citizens of Indonesia relevant to the letter of Al-Mujadalah verse 11. The relevance is related to the realization of Article 27 of the 1945 constitution concerning the equality of Indonesian citizens' rights and obligations, and Article 31 concerning the right of education of all Indonesian citizens relevant to Al-Mujadalah verse 11. Men or women who are leaders, most importantly is the realization of the good leadership for creating baldatun thayyibun warabbun ghafur.</em></p>
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Mu'awwanah, Nafisatul. "The Concept of Justice In the System of the Confliction Through Contextualization of Surah al-Mā’ida 44-47 (Application of Abdullah Saeed’s Contextual Approach)". Ulumuna 22, n.º 1 (28 de mayo de 2018): 172–203. http://dx.doi.org/10.20414/ujis.v22i1.302.
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This article aims to employ Abdullah Saeed’s contextual approach to explore the concept of justice in the system of the confliction based on the interpretation of surah al-Mā'ida: 44-47. Based on this approach, a contextualist must be able to find two meanings that arise from the interpreted verse, i.e. meaning for the first recipient (historical meaning) and meaning for the present context (contemporary meaning). For the first recipient of surah al-Mā'ida: 44-47, it is understood as a form of justice and equality of the Prophet in mediating the case of the dispute at that time, especially between the Naḍīr and the Qurayẓa tribe. When this verse is attributed to the form of the present state of the constitutional system, the contemporary meaning of this verse is that a state is capable of mediating fairly among its people in order to avoid the clash between rights and obligations. In this case, the form of the state, secular or non-secular, cannot be taken as a measure of the state system in accordance with this verse.
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Anam, Khizan ahmilul, Waliko Waliko y Hilda Asani Mustika. "Iman Kepada Allah Dan Nilai-Nilai Maqashidul Qur’an". Tasamuh: Jurnal Studi Islam 15, n.º 2 (16 de octubre de 2023): 327–45. http://dx.doi.org/10.47945/tasamuh.v15i2.984.
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The purpose of this writing is to express faith in Allah in the Qur'an and to describe its meaning in social life based on the context of the revelation of the verse under the current conditions using the values of Maqashidi interpretation. The main object of this research is faith in Allah in the Qur'an. This research is a type of qualitative data analysis research with data collection methods taken from data in the literature, reading, taking notes and compiling research materials. The results of this study are the results of the author's analysis of QS. Thaha Verse 14 and QS. Al-Anbiya verse 25 with maqashidi interpretation analysis. By paying attention to the values of the maqasid syari'ah and the values of the maqashid al-Qur'an. The result is maqashid from the verse described by the author, namely the obligation to worship as a communication between Allah SWT and humans, as well as the benefits of people who always carry out Allah's commands will always get good things from their deeds, conversely if someone ignores His commands then he will get bad consequences from the amaliyah, in other words faith must also be proven by ihsan or good deeds..
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Lafontaine, Michèle. "La vente sous contrôle de justice : comment le législateur se porte à la défense d’intérêts contradictoires". Revue générale de droit 29, n.º 1 (18 de marzo de 2016): 5–59. http://dx.doi.org/10.7202/1035694ar.
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L’entrée en vigueur du Code civil du Québec modifie sensiblement le mode d’exécution des garanties hypothécaires et affecte toutes les parties impliquées. On introduit un processus de vente sous contrôle de justice impliquant une « personne désignée » par le tribunal, sans toutefois bien cerner son rôle et ses pouvoirs. L’objectif du présent texte est donc de s’interroger sur la capacité du législateur de protéger tous les intérêts contradictoires en proposant un cadre minimal à la vente sous contrôle de justice. Étant une vente forcée, la vente sous contrôle de justice doit être efficace, sans toutefois devenir inéquitable. Dans ces conditions, plusieurs exigences se manifestent dans l’étude des différents modes de vente permis par le législateur. Ainsi, les promesses unilatérales faites par des acheteurs potentiels doivent se conformer aux conditions essentielles établies par la loi et le jugement, sous peine des sanctions nécessaires. Cependant, comme le législateur n’a pas cru bon de préciser clairement ces sanctions, des conséquences sont inévitables. D’une part, nous devons en déduire les effets de la vente : les obligations des parties sont alors directement tributaires de cette interprétation. D’autre part, nous ne pouvons que constater le rôle primordial octroyé à la personne désignée. Puisque le législateur lui confie ultimement la responsabilité de protéger les intérêts contradictoires, elle devient un pivot essentiel. Dans ce contexte, le législateur réussit-il alors vraiment à protéger les intérêts contradictoires ?
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Archambault, Jean-Denis. "La responsabilité municipale dans le combat des incendies — Mallette c. Portage du Fort". Revue générale de droit 15, n.º 1 (10 de mayo de 2019): 107–25. http://dx.doi.org/10.7202/1059568ar.
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Les obligations municipales en matière de combat des incendies et la responsabilité civile en résultant doivent être déterminées d’abord en vertu des dispositions législatives pertinentes. Une jurisprudence séculaire et constante limitant la responsabilité municipale à ce chapitre se soumet à la volonté du législateur, telle que formulée et interprétée par le droit public du Québec. Le présent commentaire situe un arrêt récent dans ce contexte.
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López-Bao, José Vicente, Floor Fleurke, Guillaume Chapron y Arie Trouwborst. "Legal obligations regarding populations on the verge of extinction in Europe: Conservation, Restoration, Recolonization, Reintroduction". Biological Conservation 227 (noviembre de 2018): 319–25. http://dx.doi.org/10.1016/j.biocon.2018.09.027.
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Fahmi Basyar. "Relasi Suami Istri dalam Keluarga menurut Hukum Islam dan Undang-Undang Nomor 1 Tahun 1974". Istidlal: Jurnal Ekonomi dan Hukum Islam 4, n.º 2 (15 de octubre de 2020): 138–50. http://dx.doi.org/10.35316/istidlal.v4i2.269.
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This study discusses the relationship between husband and wife in the Islamic legal perspective, using qualitative descriptive research methods to obtain valid and factual data. Based on the research results, an analysis of the family relationships is under Islamic law. Decision making in the family as stated in the verse al-quran surah An-Nisa 'verse: 34 and family psychology in general. Meanwhile, the fulfillment of a living is in accordance with the content of the verse al-quran surah Al-Baqarah verse: 233 and the typology in the family psychology they live. Then the implementation of daily household activities is following the contents of the compilation of Islamic law and law number 1 of 1974. Care and protection are the background foundations of aqidah in every family. From the results of this study, it has been concluded that the husband's role as head of the household is constant, while the wife as a housewife has shifted due to the increasing role in the public domain. And regarding the rights and obligations of husband and wife depending on the agreement of both by looking at their daily conditions.
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Qalby, Miftahatul. "PANDANGAN AL-ZAMAKHSHARĪ TENTANG NIKAH MUT’AH: ANALISIS IDEOLOGIS DALAM KITAB TAFSIR AL-KASHSHĀF". MUṢḤAF: Jurnal Tafsir Berwawasan Keindonesiaan 1, n.º 1 (3 de diciembre de 2020): 1–24. http://dx.doi.org/10.33650/mushaf.v1i1.1319.
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Abstract: This study aims to reveal the tendency of al-Zamakhsharī's interpretation of mut'ah marriage in his book, al-Kashshāf. This study is based on the opinion of M. Quraish Shihab who argues that the al-Zamakhsharī’s interpretation is more inclined to the view of Shiites, that allows Mut'ah marriage. This study uses the thematic research paradigm on QS. Al-Nisā ': 24 and related verses. While the data collected is from primary and secondary literature. With a critical analysis of al-Zamkahsharī's opinion, this study concludes that: The interpretation of al-Zamakhsharī in the tafsir of al-Kashshāf surat al-Nisa 'verse 24 does not discuss about mut'ah marriage, but about the obligation to pay dowry. Meanwhile, the riwāyah that says the verse came down about mut'ah is considered weak, because the narrator not known. Al-Zamakhsharī explained that mut'ah marriage was allowed but the Prophet forbade and forbade mut'ah marriage forever. Of course, his last opinion on the prohibition of mut'ah marriage is a measure that his opinion tends towards Sunnis. From this it becomes clear, that his interpretation of Surat al-Nisa 'verse 24 is in accordance with the opinion of Sunni scholars.
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Dartim, Dartim. "METHOD OF MUNASABAH IN KORAN AND THE VALUES OF EDUCATION ON IT". Iseedu: Journal of Islamic Educational Thoughts and Practices 5, n.º 1 (1 de abril de 2021): 11–20. http://dx.doi.org/10.23917/iseedu.v5i1.15964.
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Beside as part as being a revelation, Koran is also a human guide book in carrying out all life activities. So understanding it is an obligation for every Muslim, one method for that is munasabah Koran. In addition to knowing the meaning in each verse or letter. The munasabah method is very important in building a framework of thought in the world of science and education. This paper with the content analysis method will try to explain how the munasabah in the Koran inspires the development of educational values.
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Saint-Germain, Catherine. "Décision rendue par le Conseil canadien des relations du travail." Discussion 42, n.º 1 (12 de abril de 2005): 203–9. http://dx.doi.org/10.7202/050293ar.
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Le Conseil a décide qu'une vente en justice effectuée sous l'autorité de la Cour fédérale suite à la faillite d'une entreprise peut donner lieu à la transmission de droits et obligations résultant du Code qui s'y rattachent si cette entreprise se continue entre les mains de l'acheteur. Il a, à cette occasion, passe en revue sa jurisprudence et celle des provinces canadiennes relatives à la transmission de l'entreprise en droit du travail.
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Rina Kurniawati, Aji Mahaditia y M.Rizka Galang Y. "The Implementation of Fire Disaster Mitigation at Harris Vertu Hotel Jakarta". International Journal of Travel, Hospitality and Events 3, n.º 1 (29 de febrero de 2024): 1–10. http://dx.doi.org/10.56743/ijothe.v3i1.344.
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Purpose: This research aims to find out and explain how the Harris Vertu Jakarta hotel is implemented in dealing with disasters that are likely to occur, especially fire disasters, disasters are something that cannot be predicted, and knowing how to deal with disasters is one of the skills that is needed in the hotel industry. because it is an obligation to make hotels safe from the threat of disasters, there are three types of disasters, natural disasters, non-natural disasters, and social disasters. In this research, researchers will conduct research related to non-natural disasters at the Harris Vertu hotel, namely fire disasters. Reseach metods: This study used qualitative-descriptive research techniques that used observation, interviews, and documentation to collect data. The samples of this study is HR Director, Chief Security, and Chief Engineer. Then the results of the data collected will be described descriptively. Result and discussion: The haris Vertu Hotel Jakarta has prepared the staffs to face disasters from the first day the staff worked at the Harris Vertu hotel where on the first day of work they were immediately given a full day of training, usually the training is given by HRD about hotel brands, executive chefs about hygiene, Chief Security about how to respond to disasters. In addition to the training provided on the first working day of the Harris Vertu hotel, it is also routine to conduct training every three months on how to deal with disasters if at any time they occur at the Harris Vertu hotel, things to do when disasters occur and how to use the tools used to deal with disasters.Harris Vertu Hotel also routinely conducts simulations every four months for all its staff, in the simulation each staff is given the opportunity to use all the equipment used to deal with disasters, besides that Hrris Vertu hotel also collaborates with outside parties to carry out this simulation, such as by ambulance, and fire department. Implication: This study focuses to answer the following questions: 1) How does Harris Vertu Hotel prepare for natural disasters, 2) How does Harris Vertu Hotel prepare its staff to face natural disasters. Keywords: Hotel, Fire, Non-natural Disaster, Disaster Mitigation
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Siti Nurhamidah. "Perempuan, Hak Reproduksi dalam Persepektif Islam". Ad-Dariyah: Jurnal Dialektika, Sosial dan Budaya 3, n.º 1 (27 de junio de 2022): 128–38. http://dx.doi.org/10.55623/ad.v3i1.115.
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Islam as din has more authority to function to save and liberate people from tyranny-the tyranny of partner human beings. The Qur’an mentions this function as “yukhrijuhum min al zhulumat ila Al-Nur” (removing people from darkness to light). View of human equality, men and women in the Qur’an include aspect of spirituality, intellect and sexuality as well as all other practical life activities. About the relationship of sexuality, the Qur’an states. “and they (women) have rights comparable to their obligations”. Ibn Abbas, a prominent companion of the prophet, commenting in this verse by saying a “I like dressing up for my wife as a i like her dress up for me”. Another verse also says “they (women) are a garment for you and you are garments for them".
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Arifah, Risma Nur y Arman Safril Adam. "Legal Protection of Concurrent Creditors for The Debts That are not Guaranteed by Property Rights According to Bankruptcy Law and Islamic Law". AT-TURAS: Jurnal Studi Keislaman 9, n.º 1 (30 de junio de 2022): 1–19. http://dx.doi.org/10.33650/at-turas.v9i1.3398.
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Bankruptcy is a condition where the debtor is unable to fulfill his obligations to pay debts to creditors. Revision of Law Number 4 of 1998 became Law Number. 37 of 2004 concerning Bankruptcy and Suspension of Debt Payment Obligations explains that concurrent creditors are creditors who do not hold collateral and who do not have special rights and whose claims are not recognized or recognized conditionally, of course, this causes the position of concurrent creditors to be very vulnerable to getting their rights back on the debt of the bankrupt debtor. This research is normative research using a statutory approach and a conceptual approach, where in this study the researcher examined the regulations on bankruptcy through the Act and analyzes the concept of legal protection for concurrent creditors. The results of the study showed that, first, Law Number 37 of 2004 concerning Bankruptcy and PKPU (Postponement of Debt Payment Obligations) explains that concurrent creditors are conditional creditors and do not have special rights, their position in paying off debtors' debts from the remaining proceeds from the settlement or auction of bankrupt assets. Second, Islamic law stipulates that the guaranteed of legal protection for creditors is to fulfill debt obligations as regulated in Surah al Baqarah verse 282 based on the principle of al ‘adalah.
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Andyaulya Fitra y Abdul Matin Bin Salman. "Upholding Justice Surah An-Nisa Verse 135 (According to Sayyid Qutb and Quraish Shihab)". AL-IKHSAN: Interdisciplinary Journal of Islamic Studies 2, n.º 1 (18 de abril de 2024): 64–75. http://dx.doi.org/10.61166/ikhsan.v2i1.40.
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Justice is balance which not only includes a balance of rights and obligations, but also harmony with fellow humans. This research aims to reveal the concept of justice in Surah An-Nisa verse 135. The approach used is a qualitative approach with the type of library research, therefore the data and information obtained refer to various treasures related to the focus of writing, namely related with Justice. with the main source being the Koran, Sayyid Qutb's opinion in Tafsir Fi Dzilalil Quran and Quraish Shihab in Tafsir Al-Misbah. From other sources such as journal articles and the internet to obtain clarity regarding the concept of justice referred to in Surah An-Nisa Verse 135. Research Results Show Several important principles that can be found in Surah An-Nisa Verse 135 are First, be fair to everyone. Second, don't follow your desires. Third, believe that Allah is all-seeing, believe that every action will definitely be rewarded. Upholding Justice contained in Q.S. An-Nisa: 135 has a very comprehensive concept. Namely by collaborating three very important components in implementing it.
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Çiftçi, Barış y Stef Tijs. "A vertex oriented approach to the equal remaining obligations rule for minimum cost spanning tree situations". TOP 17, n.º 2 (26 de agosto de 2009): 440–53. http://dx.doi.org/10.1007/s11750-009-0113-4.
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Wahyudi, Muhammad. "Kepemimpinan Non-Muslim: Penafsiran Surat Al-Maidah Ayat 51 dalam Tafsir Al-Azhar dan Tafsir Al-Mishbah". Progresiva : Jurnal Pemikiran dan Pendidikan Islam 7, n.º 2 (10 de enero de 2019): 166. http://dx.doi.org/10.22219/progresiva.v7i2.13980.
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This article wants to explain the interpretation of Surah Al-Maidah Verse 51 in two interpretive books, namely Tafsir Al-Azhar written by Haji Abdul Karim Malik Amrullah (Hamka) and Tafsir Al-Mishbah by M. Quraish Syihab. This text wants to compare the perspectives in the interpretation of the two of Surat Al-Maidah Verse 51 regarding non-Muslim leadership. Both models of interpretation deserve to be studied and relevant because both write their tafisr books based on the tahlili (analytical) method, which is to interpret the verses of the Koran by describing various aspects contained in the verses being interpreted and explaining the meanings. the meaning it entails. In addition, these two tafsir books have the same style of interpretation as adabi ijtima'i, a style that describes and describes the interpretation based on social facts. This article concludes that Hamka interprets Surah Al-Maidah verse 51 as an absolute prohibition against making non-Muslims as leaders among Muslims. He argued that non-Muslims would always try to do bad things to Muslims. Meanwhile, M. Quraish Shihab interprets this verse not as an absolute prohibition. Non-Muslims who live in peace with Muslim communities have the same rights and obligations as Muslims, as well as the right to become leaders.
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Samson, Claude. "L'harmonisation du droit de la vente: l'influence de la Convention de Vienne sur l'évolution et l'harmonisation du droit des provinces canadiennes". Harmonisation du droit 32, n.º 4 (12 de abril de 2005): 1001–26. http://dx.doi.org/10.7202/043111ar.
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La Convention de Vienne sur les contrats de vente internationale de marchandises est le résultat de difficiles compromis de la part de pays appartenant à différentes familles juridiques ; plusieurs de ses dispositions reflètent de tels compromis entre systèmes de droit civil et de common law. Sur le plan interne canadien, retrouve-t-on une telle tendance à l'harmonisation des règles du droit de la vente de marchandises en droit civil et en common law ? Dans quelle mesure ces compromis à l'échelle internationale ont-ils influé sur le projet de Code civil du Québec de même que le Uniform Sale of Goods Act, que la Conférence sur l’uniformisation des lois aproposé aux provinces de common law en vue d'en arriver à l'harmonisation du droit de la vente entre celles-ci ? L'inclusion dans la Convention de Vienne d'une disposition créant une obligation de bonne foi fut en particulier l'occasion de longs débats. Si l'inclusion dans le projet de Code civil du Québec d'une disposition reconnaissant expressément le principe de bonne foi ne soulève pas de controverse, une reconnaissance expresse du principe de bonne foi, dans le Uniform Sale of Goods Act soulève cependant encore de longs débats. L'adhésion du Canada à la Convention des Nations Unies sur les contrats de vente internationale de marchandises contribuera à harmoniser le droit applicable à ce type de transaction. Mais, on ne peut malheureusement pas parler d'harmonisation pour ce qui est des ventes interprovinciales de marchandises au Canada.
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Harahap, Fatimah Azzahro. "Living Qur’an Surat At-Ṭalaq Ayat 7 terhadap Istri sebagai Pencari Nafkah dalam Rumah Tangga Kecamatan Barumun". ANWARUL 3, n.º 6 (13 de agosto de 2023): 1226–38. http://dx.doi.org/10.58578/anwarul.v3i6.1642.
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The Living Qur'an Study is a scientific study or research about various social events related to the presence of the Koran or the existence of the Koran in a particular Muslim community. Enliven the Qur'an through a continuous interaction. A living can be interpreted as a husband's obligation to his wife if this maintenance is properly provided for the wife, household needs and children's needs. It is clear that it is said that maintenance is the husband's obligation, then what if the wife is the one who earns a living in the household, and do the people who mostly earn a living are wives understand the meaning of Qs At-Ṭalaq verse 7. The method used is a descriptive qualitative research method. The preparation of this research using the type of field research (field research). Based on research, most wives who make a living in the household come from a lower-middle class economic perspective, while the influencing factors are a lack of knowledge, lack of religious knowledge and lack of awareness.
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Harahap, Fatimah Azzahro. "Living Qur’an Surat At-Ṭalaq Ayat 7 terhadap Istri sebagai Pencari Nafkah dalam Rumah Tangga Kecamatan Barumun". ANWARUL 3, n.º 6 (13 de agosto de 2023): 1226–38. http://dx.doi.org/10.58578/anwarul.v3i6.1642.
Texto completoResumen
The Living Qur'an Study is a scientific study or research about various social events related to the presence of the Koran or the existence of the Koran in a particular Muslim community. Enliven the Qur'an through a continuous interaction. A living can be interpreted as a husband's obligation to his wife if this maintenance is properly provided for the wife, household needs and children's needs. It is clear that it is said that maintenance is the husband's obligation, then what if the wife is the one who earns a living in the household, and do the people who mostly earn a living are wives understand the meaning of Qs At-Ṭalaq verse 7. The method used is a descriptive qualitative research method. The preparation of this research using the type of field research (field research). Based on research, most wives who make a living in the household come from a lower-middle class economic perspective, while the influencing factors are a lack of knowledge, lack of religious knowledge and lack of awareness.
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ALHAN, Yunus. "Debts and Obligations of the Insurer in Liabılıty Insurances According to the Turkish Commercial Code Numbered 6102". Erciyes Üniversitesi Hukuk Fakültesi Dergisi 18, n.º 2 (28 de octubre de 2023): 807–55. http://dx.doi.org/10.58820/eruhfd.1382476.
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Sorumluluk sigortaları, sigorta ettirenin üçüncü kişilere karşı sorumluluğuna yol açan olaylar sonucu malvarlığının azalması rizikosunu güvence altına alan zarar sigortasının bir türüdür. Her sigorta gibi sorumluluk sigortası bir sigorta sözleşmesinin varlığını gerektirmektedir. Sigorta sözleşmesinde tarafların birtakım borç ve yükümlülükleri söz konusudur. Türk Ticaret Kanunu Sigorta Hukuku başlıklı Altıncı Kitabı’nın Birinci Kısmında sigortacı için birtakım borç ve yükümlülükler öngörmüştür. Bununla birlikte kanun, Sigorta Türlerine İlişkin Özel Hükümler başlıklı İkinci Kısmında sigortacı için sorumluluk sigortalarına özgü borç ve yükümlülükler öngörmüştür. Sigortacının Türk Ticaret Kanunu’nda düzenlenen borç ve yükümlülükleri; sigorta himayesi sağlama, sigortacıyı aydınlatma sigorta poliçesi verme, hukuki koruma sağlama yardımda bulunma, zarar görenin doğrudan talebi halinde bu talebi değerlendirme olarak ifade edilmiştir.
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Maryati, Eti. "The Method of Takhrīj Hadîts 'Lâwasiyyata liwâritsin' and Its Implications for the Understanding of the Takhshish al-Qur’an by the Hadīts in Inheritance law". International Journal of Islamic Khazanah 9, n.º 2 (14 de julio de 2020): 72–79. http://dx.doi.org/10.15575/ijik.v9i2.9023.
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The hadith prohibits the will is authentic as the Hadith because of the idhafah of the Prophet SAW, and the Hadith is revealed in thirteen books of the mashâdir al-ashliyyah, and fulfills the element of the Hadīts, an eternal consisting of 136 rawi sanad. Honesty of the Hadiths Prohibition of the Will to the Heirs in terms of the number of rawi including Muthat because narrated by many friends without seeing the quality of the material and raw so that it includes Qath'i al-wurûd and Qath'i dilâlah. Based on the rules of tashhih, if seen from a part of the rawi mate that collapsed, including da'eef and could not rise to hasan so mardud. For sanad who are ghair matruk, the term is hasan lighairihi which appears because there is mutabi and shaheed. Surat al-Baqarah verse 180 regarding the obligation to make a will can be compromised by inheritance verses by seeing it as a provision that each has a different target. The verses on inheritance specialize the provisions of a will that are general in nature and in the inheritance verses of Surah al-Nisa verses 11-12, show some of the afrad (material) testament obligations that are general to those who inherit only. Because there is a problem in understanding the will can be haram, makruh / mubah. In practice in daily life, the will is needed to bring good to the heirs who are likely to share the inheritance with other heirs. A will is an alms intended to draw closer to Allah SWT, it also becomes one of the ways to equalize inheritance for those who do not get inheritance rights while they are close relatives
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Dintara Lubis, Syaddan. "Pemberian Nafkah terhadap Anak Dari Perkawinan Tidak Tercatat Menurut UU Perkawinan dan KHI". As-Syar'i: Jurnal Bimbingan & Konseling Keluarga 6, n.º 1 (10 de febrero de 2023): 133–44. http://dx.doi.org/10.47467/as.v6i1.3345.
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At this time there were many husband and wife couples who took the path of carrying out unregistered marriages, this marriage was a marriage that was not registered in the country which was really carried out by the general public in Indonesia, seen in Islamic law it was permissible to carry out unregistered marriages but in strict regulations in force in the country of Indonesia does not recognize that this marriage is a legal marriage because this marriage is not registered in the country, in the family it cannot be separated from conflict between husband and wife resulting in quarrels that can lead to divorce this conflict is a situation that is definitely not wanted by children , based on the data found that according to the provisions of Article 27 Perkap No. 9 of 2010 stipulates that the husband's obligation to provide maintenance to his wife and children after a divorce, is determined in accordance with a court decision that has permanent legal force, in the compilation of Islamic law in Surah Al-Baqarah verse 233 firmly says that a father's obligation to provide for his child even as a child category. In this journal research the authors use the normative-empirical legal method by combining elements of normative law which are then supported by empirical data. After a divorce occurs, it is inseparable from the obligation of a husband or wife to provide for children from the results of a husband and wife in the context of compilation of Islamic law, parents have the obligation to provide for their children from marriage, but in Law No. 1 of 1974 concerning marriage, article 43 means that there is no the obligation for the husband to provide for his child if the marriage is not registered according to the applicable law is all left to the wife.
Keywords: Children's livelihood, KHI, UU Marriage