The division of inheritance is one of the main problems in Islamic law. The legal basis for inheritance division refers to the Qur’an and hadith as the sources of law. However, there are different interpretations and practices in society regarding the division of inheritance for women and men. Here, this paper examines the practice of dividing the inheritance of women and men with the living Qur’an approach, and also maps out the forms of reception that occur in society and its implications for Islamic law. This qualitative study used the living Qur’an approach and collected the data by means of literature review and in-depth interview in three areas, namely Makassar City, Gowa and Bulukumba. The results of the study revealed that the people of Makassar have always divided inheritance based on the legal sources combined with customary law (adak). In this context, the community reception is grouped into three: first, the community that gives women the inheritance rights in accordance with the text in the Islamic law of a 2: 1 ratio (2 for male and 1 for female); second, the community that divides the inheritance through musyawarah (deliberation) and mufakat (consensus); and third, the community who carries out the inheritance settlement in court. In this case, however, the community tends to settle more through musyawarah and mufakat based on their customs and habits to maintain family integrity. This is because women are positioned with respect, while family problems including inheritance are part of siri' (shame). The division of inheritance to women from the point of view of the living Qur’an has an implication for flexible Islamic law as there is an integration of traditional Islamic teachings and culture within society.

Penelitian ini mengurai pemikiran tokoh Muhammad Hashim Kamali kelahiran Afganistan tentang mukhtalif al-hadis. Tujuan penelitian ini dalah mengungkap secara mendalam pemikiran Kamali dan mengelaborasi kajian mukhtalif al-hadis seraya membandingkannya dengan pemikiran ulama lainnya. Studi kepustakaan menjadi metode utama penelitian ini dan menghasilkan temuan bahwa teori Kamali tentang mukhtalif al-hadis banyak diwarnai oleh latar belakang pendidikannya sebagai sarjana hukum. Kamali menjejakkan persinggungan lansung antara teori kajian penyelesaian dalil yang bersinggungan dalam kajian hadis dengan menggunakan teori pendekatan dari ushul fikih. Tentusaja, temuan ini mengungkap bahwa terdapat hubungan erat antara kajian ushul dengan kajian hadis.

AbstrakPokok pembahasan penilitian ini adalah batas usia pernikahan dalam Islam kemudian di analsis oleh ulama mazhab. Pernikahan disyariatkan dalam al-Qur’an untuk terwujudnya proses regerensi umat manusia. Generasi yang diinginkan adalah generasi yang berkualitas agar tugas menjalani kehidupan berjalan berdasarkan tujuan yang dititihkan oleh al-Qur’an. Penelitian ini bertujuan untuk mengetahui bagaimana batas usia pernikahan dalam Islam kemudian dianalisis oleh para ulama mazhab. Islam sendiri tidak membatasi usia ideal dalam pernikahan. Namun secara umum yang lazim dikenal adalah sudah baliq, berakal sehat, mampu membedakan dengan yang baik dengan yang buruk sehingga dapat memberikan persetujuan untuk menikah, sampainya waktu seseorang untuk menikah (buluq an-nikah),dengan kata “rusyd”. Para fuqaha berbeda pendapat tentang batas usia pernikahan, dimana mazhab Syafi’i dan Hanbali berpendapat bahwa usia ideal dalam pernikahan ialah 15 tahun, sedangkan Abu Hanifa berpendapat bahwa usia kedewasaan datang pada saat umur 19 tahun bagi perempuan dan 17 tahun bagi laki-laki, lain halnya dengan imam Malik berpendapat bahwa usia ideal kedewasaan yaitu 18 tahun baik bagi laki-laki maupun perempuan.Kata Kunci: Pernikahan; Batas Usia; Mazhab. AbstractThe subject matter of this study is how the age limit of the marriage in Islam is then analyzed by the sect scholars. Marriage was prescribed in al-Qur’an an for the human regerency. The desired generation is a qualified generation so that the task of living a life of walking is based on the purpose of the Qur’an. This study aims to determine how the age limit of the marriage in Islam was analyzed by the scholars. Islam it self does not restrict the ideal age marriage. But in general the familiar is already baliq, common sense, able to distinguish well with the bad so that it can give approval to marry, the time of someone to marry (buluq an-nikah), with the word “Rusyd”. The fuqaha differed concering the age limit of the marriage, where the Syafi’i and Hanbali sect argued that the ideal age in the marriage was 15 years, while Abu Hanifa argued that the age of maturity came at the age of 19 for women and 17 years for man, but Imam Malik argues that the ideal age of maturity is 18 years for both men and women.Key Words: Marriage, Age Limit, Scholar.

The Probate Court in handling cases of inheritance of children has complied with existing laws and is in accordance with islamic law compilation standards. This shows that guardians must pay more attention to their duties as guardians of children in order to manage the child's inheritance well and not to abuse the assets of the child under his guardianship so that the child's inheritance remains protected and the child's guardian is obliged to care for the child under his guardianship. With the inheritance of assets that aren't taken care, the inheritance hall should increase supervision as a guardian of children and improve their performance both from human resources, so that mistakes don't occur by following the implementation of handling the distribution of children's rights in inheritance.

Abstract