Academic literature on the topic 'Slander (Islam)'

Slander is a barrier to being an heir, in the compilation of Islamic law, especially in article 173 it includes slander as a barrier to becoming an heir, basically the barrier of heirs agreed by the ulama 'there are three slaves, murder and different religions so there is no opinion about slander as heir barrier. Kompilasi Hukum Islam (KHI) is only used in Indonesia, in taking the argument that makes the slander a barrier to heirs is appropriate, and in accordance with the Qur'an, hadith, ijma'and especially the qiyas. According to the author's view of defamation as one of the barriers to inheriting in accordance with Islamic law.

<p dir="ltr"><span id="docs-internal-guid-41f11696-7fff-db33-7f42-a6fcf5441a61"><span>A Compilation of islamic law “Kompilasi Hukum Islam”, which was ratified through Presidential Instruction (or now decree) No. 1 of 1991, is a modern codification of Islamic individual and family law that becomes the standard of judges' reference in resolving cases in religious courts. One of the critical parts of KHI is inheritance, which is the main focus of this paper. The article on inheritance in KHI is interesting for further review because it has a different legal provision to fiqh or qanun. Through the study of libraries with a philosophical approach, this paper intends to analyze the provisions that become a barrier to inheritance from the perspective of Maqāṣid al-Sharia. This study shows that the obstacles to obtaining inheritance for reasons of persecution and slander, as mentioned in article 173 KHI, are some barriers to one obtaining inheritance that are not discussed as a barrier to inheritance in the classic fiqh book of severe persecution and slander. Through literature research, it is understood that the decree of persecution and slander is a barrier to inheritance in line with the Maqāṣid al-Sharia, namely to protect the soul (hifz al-nafsi), then guard the property (hifz al-māl) and further maintain self-respect (hifz al-'Ird) Thus. However, severe persecution and slander are not listed in classical Islamic jurisprudence as a barrier to inheritance. With the study of Maqāṣid al-Sharia, these two things are very appropriate to be applied in the rule of inheritance law, especially in Indonesia, so that these two acts cause very much harm to the victim (heir).</span></span></p><div><span><br /></span></div><br /> <br />“Kompilasi Hukum Islam”, yang disahkan melalui Instruksi Presiden No. 1 Tahun 1991, merupakan kodifikasi modern hukum perseorangan dan keluarga Islam yang menjadi standar rujukan para hakim dalam menyelesaikan perkara di pengadilan agama. Salah satu bagian penting KHI adalah kewarisan, yang menjadi fokus utama dalam tulisan ini. Pasal tentang waris dalam KHI menarik dikaji lebih lanjut karena memiliki ketentuan hukum yang berbeda dengan fiqh atau qanun. Melalui studi pustaka dengan pendekatan filosofis, tulisan ini bermaksud menganalisis ketentuan yang menjadi penghalang warisan dari perspektif Maqāṣid al-Syarī’ah. Hasil studi ini menunjukkan bahwa halangan mendapatkan warisan karena alasan penganiayaan dan fitnah, sebagaimana yang disebutkan dalam pasal 173 KHI terdapat beberapa penghalang seseorang mendapatkan hak waris yang tidak dibahas sebagai penghalang kewarisan dalam kitab fiqh klasik yaitu penganiayaan berat dan fitnah. Melalui penelitian kepustakaan, dipahami bahwa ketetapan penganiayaan dan memfitnah sebagai penghalang kewarisan sejalan dengan Maqāṣid al-Syarī’ah yakni yakni untuk menjaga jiwa (hifẓal-nafsi), kemudian menjaga harta (hifẓal-māl) dan selanjutnya menjaga kehormatan diri (hifẓ al-‘Irḍ) Maka, sekalipun penganiayaan berat dan fitnah tidak tercantum dalam fiqh klasik sebagai penghalang kewarisan, namun dengan kajian Maqāṣid Syarī’ah, kedua hal ini sangat pantas diterapkan dalam aturan hukum waris, khususnya di Indonesia. Hal ini disebabkan karena dua perbuatan ini menyebabkan sangat banyak mudarat kepada korban (pewaris).

Islam presents itself as a philanthropic-faced religion, by realizing social security for the community to achieve a noble life. With the current development, it is important to bring up various challenges related to waqf law in Islam, specifically endowments, non-Muslims, and endowments of money. This article provides an explanation of how non-Muslim endowments and money waqf in Islam. According to Wahbah Zuhaili, Waqf from non-Muslims is permitted. Like in the activities of building mosques, schools and other facilities, both money, building materials and energy used for the construction. Donations or assistance are permitted, with conditions not binding and will not cause danger or slander in the future, both for Muslims and for supported institutions. According to Wahbah Zuhaili, waqf money is permissible. The Hanafi school that allows money waqf. For the reason of Istihsan bi al-Arabi, because many people have done it. In this regard, Wahbah Zuhaili states, in al-Fiqh al-Islamiy wa ill Adillatuhu, what is meant is generally as follows, "Mutaqodimiin of the Hanafi School allows waqf money and dinars".

The zhahiriyyah school is a school that stores certain texts by forgetting the global objectives of sharia. Among them there are those who are more dominant with the nature of religion, and among them there are those who are dominant in the nature of politics, even though they are all the same in terms of understanding literalism. The Zhahiriyya have been exaggerated in extracting text literalism to bring them to the strange understanding rejected by religion and reason. Zahiriyyah characteristics literal understanding and interpretation in understanding and interpreting texts without seeing things hidden in them, both in illat form and intentions that can be known by profound researchers: 1) Difficult and difficult; 2) Arrogant towards their opinions; 3) Don't accept different people; 4) Kafir people who have different opinions; 5) Whatever slander. The Bathiniyyah school is the opposite of the forgotten zhahiriyah school, even deliberately refusing, certain texts. This flow claims that they see the common good and global goals. This flow dares to oppose religious texts brought by the revelation ma`sum, both the Qur'an or al-Sunnah. They reject the text without caring, and freeze it without knowledge and guidance unless they follow the nature of themselves or others who want to make slander against the teachings of truth revealed by God. When they annulled religious texts in the name of human benefits. They claim that from these spies they are not out of the Shari'ah, they defend their intentions and maintain their spirit and substance, even though they do not maintain symbols and forms. Characteristics of the divine; 1) Superficial understanding of sharia `ah; 2) Dare to think without knowledge; 3) Follow westward. The third characteristic of the bathiniyyah school is to follow the other, west, both capitalism, liberalism or marix, all born in the west. From this they want to impose Western philosophy on the life, western views of religion, the concept of western scularism, and western, social, political, linguistic, and cultural legal theories for us. Some of them said, "we have to eat when they eat, dress when they are dressed, write when they write

This article discusses the motives for wearing a face veil in early Islam. With the lens of prophetic historical reflection, it focuses on two narratives of the hadith on veil: the Arab women who sold in the market of Bani Qaynuqa‘ and ‘Aishah on hadith al-ifk. This article argues that the motives of covering their faces has close related to the situation and conditions occurred at the time. Historically, the two stories explained that wearing a face veil as a protection of dignity and self-esteem from an uncomfortable milieu. Sociologically, the face veil was cultural habits in guarding women from any social disorders and negative treatment. While psychologically, wearing a face veil symbolized the purity of an honor and the high value of personality embedded in the dignity of women so as not to invite a slander.

Lately, the Indonesian public has been obsessed with the phenomenon of Islamic preachers who always invoke hate speech, slander, and deception in the name of Islam. Islam then comes as frightening not only towards non-Muslims but also fellow Muslims. The Islamic teachings of “salvation” suddenly seemed to be hated, leading to propaganda to “harm” human beings and their natural environment. Much of the Islamic material comes down to the Jihadist war's sole teachings against the “enemies of Islam.” This situation must be stopped by evoking Islam's eternal teachings, namely the “salvation”. This article complements a discussion of recent phenomena and aims to reinforce arguments about the importance of conducting “social media jihad” to counter existing radical drownings. By conducting a method to understand a thick description of the dakwah phenomenon on social media that surfaces lately, especially of those with elements of violence and radicalism, shown that the conservatism of the Y generation in social networks and their real movements has been strengthened. The relevant stakeholders must challenge the trend consecutively by enforcing relevant regulations. Keywords: Da'wah Islamiyah, dakwah, Islam, social media jihad, salvation. Belakangan ini publik Indonesia ramai dengan fenomena dai yang lantang selalu menyerukan pada ujaran kebencian, fitnah dan hoax yang mengatasnamakan Islam. Tampilan Islam menjadi seram tidak hanya bagi umat non Muslim, tapi juga di kalangan Islam sendiri. Ajaran Islam yang seharusnya “menyelamatkan” tiba-tiba tampil dengan penuh kebencian yang mengarah menjadi propaganda “mencelakakan” manusia dan alam sekitarnya. Banyak materi keislaman tereduksi menjadi hanya ajaran dakwah - jihadi berupa perang melawan “musuh-musuh Islam”. Keadaan ini perlu diurai dengan mengetengahkan lagi ajaran perennial Islam yaitu “keselamatan”. Artikel ini melengkapi diskusi fenomena dakwah mutakhir dan bertujuan memperkuat argumen betapa pentingnya melakukan “jihad medsos” dalam rangka melawan dakwah-dakwah radikal yang ada. Melalui metode penggambaran kental (thick description) untuk membaca fenomena dakwah di medsos yang marak belakangan ini, khususnya yang mengandung unsur kekerasan dan radikalisme, tampak penguatan konservatisme kaum milenial dalam medsos dan gerakan-gerakan nyatanya. Para pemangku kebijakan, baik dari unsur pemerintah ataupun kelompok Islam moderat, pun diharapkan untuk mampu melakukan penegakan regulasi dan keberanian dalam melakukan kontranarasi dakwah radikal dengan sungguh-sungguh. Kata kunci: Da'wah Islamiyah, dakwah, Islam, jihad media sosial, keselamatan.

This study aims to discusses pamogih tradition in Bondowoso Muslim community marriages. Pamogih tradition is basically similar to ben-giben, seserahan, pasrahan tukon, uang japuik, and others. In addition to the uniqueness of the term, this research also involves legal procession and consequences. This research uses qualitative methods and fieldwork clusters. The result shows that pamogih tradition is the bridegroom obligation to give handover as a form of tradition including necklaces, rings, clothes and other household furniture as agreed by both parties. The gift is considered to have a magical value for the people. Usually, this practice is carried out before and after the marriage covenant, generally the provision of goods is done after the marriage covenant. The pamogih tradition is carried out according to the rules of ponggebeh as an elder. The legal consequences of this tradition is, if the bridegroom violates or does not carry out this tradition, it is believed that they might have bad luck experience and slander as well as exclusion from the community. The pamogih tradition is part of living law as a social phenomenon that makes this tradition as an adat law and its implementation is integrated with the practice of marriage in Islam.

This article studies specifics of Islamic understanding of freedom of expression and significant differences between Islamic and European understanding of that concept. Freedom of expression is recognized in Islam; however, it has significant and deeply-rooted peculiarities. In particular, Islam strictly prohibits imaging Prophet Muhammad, let alone making cartoons of him. For instance, from the perspective of Muslims, imaging Prophet Muhammad as a dog is extremely cynical, since a dog in Islam is an unclean animal inadvisable to contact with. Also, there is long-established perception of humour and its admissibility in Islam. For example, under Islamic law one shall not tell lies or scare another person; one shall not joke with an older person, a teacher, a scientist, a manager, a person who does not understand jokes, an unknown man or woman; a joke shall not be offensive or degrading a man or a family; one shall not joke about prohibited issues, tell dirty stories, disclose intimate details, resort to insults or slander. The article points out that Europeans perceive drawing cartoons of the Prophet as freedom of expression. However, in the eyes of Muslims such cartoons constitute violation of a number of prohibitions existing in Islam and therefore deeply insult their religious and cultural feelings. Such insults may cause religious conflicts with many victims, like the one that happened in the January of 2015 in the office of Charlie Hebdo French satirical weekly newspaper. To prevent similar and even more terrible tragedies in the future and release tension between Europeans and Muslims, primarily in Europe, the article explores the legal framework and conditions for restriction of freedom of expression set out in universal international law, the European Convention on Human Rights and relevant case-law of the ECHR. The set of the general and specific scientific methods of research were used by the authors according to the subject and scope of the study: sociological, statistical, dialectical, formal stylistic, axiological, hermeneutic, systemic, comparative legal method etc.

Abstract In the public sphere, internal relations between fellow Muslims appear negative. Some Muslims insult, curse and slander each other. Likewise, relations between religious communities externally show a less harmonious relationship. There is mutual suspicion in the relationship between religious communities externally. Some Muslim scholars offer the concept of internal relativism as a solution for relations between fellow Muslims internally and the concept of external relativism as a solution for relations between various religious communities in the public space. Therefore, this article tries to elaborate on the significance of the construction of internal and external relativism in building ukhuwah Islamiyah internally and harmony among religious communities externally. Keywords: significance, internal and external relativism, religious harmony Abstrak: Dalam ruang publik, relasi internal antara sesama umat Islam tampak negatif. Sebagian umat Islam saling mencaci menjelekkan satu sama lain, saling mengutuk dan memfitnah. Begitu pula, relasi antara umat beragama secara eksternal memperlihatkan hubungan yang kurang harmonis. Ada sikap saling curiga dalam hubungan antara umat beragama secara eksternal. Sebagian cendikiawan muslim menawarkan konsep relativisme internal sebagai solusi bagi relasi antara sesama umat Islam secara internal dan konsep relativisme eksternal sebagai solusi bagi relasi antara berbagai umat beragama di ruang publik. Karena itu, artikel ini mencoba untuk menguraikan signifikansi konstruksi relativisme internal dan eksternal dalam membangun ukhuwah islamiyah secara internal dan kerukunan antar umat beragama secara eksternal. Kata kunci: signifikansi, relativisme internal dan eksternal, harmoni agama

Hate speech or known as hatespeech has been known since the time of the Prophet Adam as and occurs in all the lives of all Prophets in the form of zur, slander, namimah, tajasus, ghibah, hasud, and so on. As a result of this form of negative communication the effects on the prophets and their people cannot be imagined. Hatespeech, which was launched by the infidels against Islam and Muslims or which led to the term 'Islamophobia', apparently also has existed since the time of the Prophet. In the early days of the preaching of the Prophet Muhammad, great hostility and attacks against Islam actually appeared in the midst of Arab society which incidentally was a compatriot of the Prophet himself namely in the Makkiyah period (610-622 AD) led by central figures of Quraish like Abu Jahal and Abu Lahab. This paper aims to analyze the case of hatespeech settlement using mau'dhui or thematic methods through the interpretation of Maslahah Najmuddin Al-Thufi as a product of the decline of Islam in particular, as well as Islamic law that demands reform efforts. The results of the study describe that the utterance of hatred in the ahkam at-Thuffi's interpretation method is considered to be devoid of problems, in contrast to mufasadat or harm. Because al-Thufi carries theories and concepts that are very fundamental in the dimension of human activity, in the context of this negative communication behavior namely the benefit of humans as the highest goal of Islamic shari'ah.