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The Banjar people are scattered throughout various districts/cities within the South Kalimantan region. In solving inheritance problems, the community seems to use the compromise method by engineering/modifying the farâidh provisions with consideration of a sense of justice, propriety, and benefit. In fact, in many cases, the excesses are not quite reasonable when they are associated with the four phenomenal inheritance variants explored with a qualitative approach. On this basis, the objectives and research problems are formulated in two focus areas: what is the inheritance phenomenon of the Banjar people of South Kalimantan and the meaning behind it? Through in-depth interviews and participant observation of more than 50 informants, data about inherited assets that are not inherited, mandatory wills that have not yet become applied law, grants that bring good fortune to all daughters of the heirs, and delays in the distribution of inheritance. The results of the research here clearly differ from the previous writings because the answers to the research questions are also analyzed using a sociological approach. Two variants of which are still not following farâidh provisions, and the meaning behind the phenomenon of community inheritance is a manifestation or manifestation of the motto "Jangan Bacakut Papadaan." Masyarakat Banjar tersebar di berbagai daerah kabupaten/kota dalam wilayah Kalimantan Selatan. Dalam proses penyelesaian masalah harta warisan, masyarakat tampak mempunyai kecenderungan untuk melakukan metode kompromi dengan upaya rekayasa/modifikasi antara ketentuan farâidh dengan pertimbangan rasa keadilan, kepatutan, dan kemaslahatan. Padahal dalam banyak hal yang menjadi eksesnya, tidak cukup beralasan ketika dihubungkan dengan empat varian kewarisan fenomenal yang digali dengan pendekatan kualitatif. Atas dasar ini, tujuan dan masalah penelitian dirumuskan pada dua fokus pembahasan: Bagaimana fenomena kewarisan masyarakat Banjar Kalimantan Selatan dan makna di balik itu.? Melalui metode wawancara mendalam, dan observasi partisipan terhadap lebih dari 50 orang informan, ditemukan data mengenai: Harta bawaan yang tidak diwariskan, wasiat wajibah yang masih belum menjadi hukum terapan, hibah yang membawa hikmah keberuntungan bagi semua anak perempuan pewaris, dan penundaan pembagian harta warisan. Hasil penelitian di sini, secara jelas telah membedakan dengan tulisan terdahulu, karena jawaban atas pertanyaan penelitian juga dianalisis dengan menggunakan pendekatan sosiologis. Dua varian diantaranya masih belum sesuai dengan ketentuan farâidh, dan makna di balik fenomena kewarisan masyarakat tersebut menjadi wujud atau manifestasi dari motto “Jangan Bacakut Papadaan.”.

Abdullāh Ibn Abbās is one of the companions well known for his verdicts in the area of the Islamic law of inheritance and the abundance of his verdicts in jurisprudence. In this regard, the inheritance sections of the jurisprudence books often include Ibn Abbās's verdicts and applications. He approached the matters regarding jurisprudence from a different perspective, ruled differently from the companions, and provided corrections mainly in terms of the science of inheritance regarding the sayings narrated by the companions, applications and verdicts of the companions. In this regard, Ibn Abbās considered the jurisprudential aspects of the sayings and applications of Prophet Muhammad and made a ruling by interpreting the same narration by his wide understanding and knowledge and considering the meaning of the sayings. Ibn Abbās, who made different interpretations and evaluations in his corrections (istidrāk) regarding the law of inheritance, objected to Umar Ibn Al-Khattab and Uthman Ibn Affan, criticized and corrected the narrations of Zayd Ibn Thabit. Ibn Abbās, who interpreted the matters regarding inheritance according to the principles of the Qur'ān, made rulings according to the apparent meanings of the related verses of the Qur'ān. In regards to the inheritance of the grandfather and siblings, Ibn Abbās gave fatwas that were different from the fatwas of Umar Ibn Al-Khattab, Uthman Ibn Affan, Ali Ibn Abi Talib, Abdullāh Ibn Masud, and Zayd Ibn Thabit. He interpreted the matters regarding the inheritance of the grandfather and siblings according to the principles of the Qur'ān and indicated that the position of the grandfather was that of the father, and in the event that there was no father, the grandfather would be an inheritor, and the grandfather would cause the disinheritance of the brothers. In his corrections (istidrāk) regarding the inheritance of the mother, Ibn Abbās objected to Zayd Ibn Thabit and indicated that 1/3rd of the total assets would be given to the mother. Abdullāh Ibn Abbās gave 1/3rd share over the whole inheritance to the mother in accordance with the apparent meaning of the verse, which reads as follows: "... if no children and the parents are the (only) heirs the mother has a third ..." in this matter where the parents of the deceased along with either one of the spouses are the only inheritors, which is known as the matter of Umariyyatayn. It is indicated that Ibn Abbās discussed the matter with Zayd Ibn Thabit, one of the companions, where there was the husband, mother and father and criticized Zayd when he learned that Zayd indicated his opinion based on his own reasoning. Ibn Abbās objected to Uthman Ibn Affan regarding the matter where two siblings reduce the share of inheritance of the mother to 1/6th. Upon the reduction of the share of the two sisters and the mother from 1/3rd to 1/6th, Ibn Abbās applied the principles of the Qur'ān to the matter, and Uthman Ibn Affan indicated that he made such a ruling because that ruling was given in different locations. However, all of the companions and the jurisprudents in the following periods accorded that the share of the mother would be reduced, and the mother would get 1/6th in the event that the number of the siblings was two. Abdullāh Ibn Abbās rejected the inheritance of the sister who survived along with the daughter by indicating that this was clearly against the Qur'ān. However, the existence of the daughter of the deceased does not prevent the sisters from receiving shares as asabah (inheritor who receives the entire inheritance when he/she is the only inheritor but receives the remainder of the inheritance along with other inheritors receiving shares). It is clear that Ibn Abbās rejected the inheritance of "asabah ma ghayrihi" in different versions of this narration; the expression of "the remainder belongs to his/her asabah" exists, which indicates that the remainder of the inheritance was given to the asabah, not to the sister after the daughter gets her share. Abd Al-Razzaq (d. 211/827) narrates Al-Bayhaqi's (d. 458/1066) narration in Al-Musannaf. al-Hākim (d. 405/1014) narrates this narration in his Al-Mustadrak; however, the expression of "the remainder belongs to his/her asabah" does not exist in his book. Therefore, it is possible to state that expression "the remainder belongs to his/her asabah" was added. On the other hand, the fact that Ibn Abbās refrained from giving the remainder share after giving half of the inheritance to the daughter and gave the remaining share to the asabah contradicts the application of alawliyyah (pro-rata reduction of inheritance). In the matter of al-awl, in the beginning, Ibn Abbās did not object to Umar Ibn Al-Khattab's application; however, later on, he rejected al-awl. [ABSTRACT FROM AUTHOR]

İslam hukukunda miras ahkâmı, ihtilafın fazla olmadığı bir hukuk bölümü olarak diğer fıkıh konularından ayrılır. Mirasa dair naslar ayrıntılı bir şekilde geldiği için mezhepler bu konuda temel bir görüş ayrılığı içerisine girmemiş, çoğunluğun benimsediği bir miras sistemi ortaya konmuştur. Fakat mevcut miras sisteminde bazen paylar toplamı paydadan fazla çıkabilmektedir. Avliye ile çözüme kavuşturulan bu problem, ateistler tarafından Kur’ân’da matematik yanlışı olduğu iddiasına konu edilebilmektedir. Kur’ân’da böyle bir yanlışın olmadığını göstermek için kaleme alınan Miras Taksimi Kur’an’da Hata Yok kitabında miras ayetleri esas alınarak yeni bir ferâiz sistemi geliştirilmiştir. Esasında Kur’ân Dersleri adındaki dersler silsilesi kapsamında yapılan ve çeşitli meslek dallarına mensup bir ekibin kolektif çabasının ürünü olan eser, söz konusu iddiayı boşa çıkaracak bir miras teorisi ortaya koymuştur. Ancak teklif edilen teorinin artı ve eksi yönlerinin, varsa eksik ve yanlışlarının tespit edilebilmesi için tarafsız bir şekilde değerlendirilmesi gerekmektedir. Bu amaçla kaleme alınan bu makalede, öncelikle teklif edilen sistem ana hatlarıyla objektif olarak tanıtılmış, ardından sistemin olumlu ve olumsuz yönlerinin yer aldığı bir değerlendirme yapılmıştır. Kur’an’da Hata Yok kitabında teklif edilen miras teorisi, İslam hukuk tarihinde benimsenen diğer miras sistemlerinden tamamen farklıdır. Bu sebeple değerlendirme yapılırken objektif olunabilmesi için diğer sistemler esas alınmamış, onların kabulleri ile değerlendirme yoluna gidilmemiştir. Teori doğrudan kendi ilke ve kabulleri esas alınarak değerlendirilmiş; teorinin hükümlerinin, referans alınan kaynaklarla ve teorinin diğer hükümleriyle uyumlu olup olmadığı gibi hususlar dikkate alınmıştır. Teklif edilen miras sistemi, Kur’ân üzerinde yapılan derslerde oluşturulduğu için temel çıkış noktası miras ayetleridir. Teoriye göre Allah Teâlâ miras durumlarını sırası ile ele almış, bir durum bitince ancak diğer duruma geçmiştir. Ayrıca ayetlerde bazı hisselerde min harf-i cerrinin bulunup bazılarında bulunmaması sebebiyle doğrudan ve dolaylı hisse ayrımı yapılmıştır. Buna göre bazı hisseler tüm miras üzerinden hesap edilirken bazı hisseler diğer varislerden kalan üzerinden hesap edilerek verilir. Bu ilkeler miras meselelerine tatbik edildiği zaman hiçbir durumda hisseler terekeden fazla çıkmamaktadır. Bu açıdan teorinin Kur’ân’da matematik hatası olduğu iddiasını boşa çıkardığı söylenebilir. Ancak bazı açılardan teorinin eleştirilmesi de mümkündür. Teorinin temelini teşkil eden doğrudan-dolaylı hisse ayrımı, min harf-i cerrinin teb’îz manasında olduğu iddiasına dayanmaktadır. Ancak gerek Arap dilinin kurallarına uymaması gerekse Nisâ Suresi 7. ayet ile çelişmesi gerekse de izaha muhtaç bazı durumlara neden olması sebebiyle bu ayrımın isabetli olmadığı ifade edilebilir. Miras ayetlerinde geçen veled kelimesinin bazen tüm çocukları kapsayacak şekilde bazen de sadece kız çocuğu için kullanılması teorinin eleştirilecek taraflarından birisidir. Ayrıca murisin birden fazla hanımı olması durumunda her birine ayrı ayrı hisse verilmesi sonucunda bazı varislerin mağdur olması, Nisâ Suresi 176. ayetteki bir atıf harfinin teoriye uymaması gibi sistemde izah edilmesi gereken hususların olduğu görülmüştür. Kanaatimizce teorinin uygulanması halinde meydana gelebilecek en büyük problem, artan hisseler konusundadır. Bu sistemde bazı meselelerde mirasın önemli bir kısmının artması ve bu artan kısmın varislere dağıtılamaması problemi bulunmaktadır. Artan kısmın paylaştırılacağı kimselere (akrabalar, yetimler, miskinler) hangi oranlarda nasıl pay edileceği konusunda da kitapta tatmin edici bir çözüm ve izah yer almamaktadır. Teklif edilen sistemde, sahih hadisler yeterince dikkate alınmamış, birçok sahih hadis görmezden gelinmiştir. Ayrıca bazı varislerin mirasçılıkları hakkında bilgi verilmemesi sebebiyle boşluklar içermesi de eleştiri konusu yapılabilir. Kitapta teklif edilen miras sistemi, daha sonra web sitesi ve telefon uygulamasında kısmi değişikliğe tabi tutulmuştur. Bazı mağduriyetlerin giderildiği bu yeni dijital versiyonu nispeten daha iyi olmakla birlikte temel mantık olarak kitaptaki sistemle aynıdır ve aynı itirazlara muhatap olabilmektedir. Netice olarak; iyi niyetle yapıldığı hususunda kuşku bulunmayan emek mahsulü bu çalışmanın sistemli, tutarlı ve tatbiki mümkün bir teori niteliği taşımadığı söylenebilir.

This research illustrates the practice of inheritance in the Banjar community of South Kalimantan. The aim is to see the extent to which the provisions of Islamic inheritance law (farāidh) are applied by the member of society in everyday life. This phenomenon is revealed through several field research methods, especially in-depth interviews, the results of which are then analyzed to obtain conclusions. This study found the fact that although in general, the majority of Banjar people of South Kalimantan resolved their inheritance cases by farāidh (Islamic inheritance law), there was a tendency for some citizens to put forward the spirit of "Badamai (Keeping Peace)" to bring up ways of resolving inheritance cases that seemed varied and unique. In such a model, the formulation of the inheritance distribution specified in the farāidh is not fully implemented but is modified through the hibah wasiat (testamentary grant) method. In the case of ashābah bi al-ghair (heirs of a different gender), the pattern of division of "two to one" is not carried out by the mushi (testator) because of certain reasons/considerations related to the real condition of the heirs (economic level, marital status, age, etc).

Jad Ahmad Mubarak is a title that was deliberately chosen by the composer of Risalah Is'af al Raghibin fi ‘Ilmi al Faraidh. The name is indeed not found in any one site, but the teacher and caretaker of Al Mursyidul Amin Islamic Boarding School has experience and deep understanding on Fiqh Mawarits. This handwritten work is not widely known by the Banjar Muslim community. So, this paper discusses the "perwajahan(faces)" and characteristics of this work. In fact, the work on the science of faraidh has raised opinions regarding "the meaning of parallels between men and women in the context of the ashobah". The other findings are the composition of his writing contains a number of chapters consisting of 41 shahifahs. Every description is preceded by Arabic poetry, although not entirely translated into Malay Arabic. As part of the contents of the book, the author also added his discussion about Jadwal al Hujbi. The content has a complete material content like the book of Faraidh, all of which are presented in illustrative examples of each case. Jad Ahmad Mubarak merupakan gelar yang sengaja dipilih oleh penyusun Risalah Is’af al Raghibin fi ‘Ilmi al Faraidh. Namanya memang tidak dijumpai dalam satu situs sekalipun, namun pengajar dan pengasuh Pondok Pesantren Al Mursyidul Amin ini memiliki pengalaman dan pemahaman yang dalam mengenai fikih mawarits. Karya dengan tulisan tangan ini, tidak banyak diketahui oleh masyarakat Muslim Banjar. Tulisan ini membahas “perwajahan” dan karakteristik risalah ini. Risalah tentang ilmu faraidh ini telah memunculkan pendapat terkait “makna kesejajaran antara laki-laki dan perempuan dalam konteks ashobah”. Adapun temuan lainnya adalah komposisi tulisannya memuat sejumlah bab yang terdiri 41 shahifah. Setiap uraian didahului dengan syair-syair berbahasa Arab, meskipun tidak seluruhnya diterjemahkan ke dalam bahasa Arab Melayu. Sebagai kelengkapan isi Risalah, pengarangnya juga menambahkan bahasannya mengenai Jadwal al Hujbi. Muatan materi yang lengkap layaknya kitab faraidh, semuanya disajikan dengan illustrasi contoh-contoh setiap kasus.

The practices, opinions and different ijtihads of the Companions of the Prophet Muhammad (pbuh) ashab play big role in Islamic inheritance law. The companions of the Prophet Muhammad has informed directly to his companions the orders which he has received from Allah and has educated them. Because of this importance, different practices of the companions affected to next generations' practices, as well as different fiqh schools. Some of the companions specialized in the laws of inheritance. One of them is Abdullah b. Abbas (d. 68/687), was an expert in the inheritance law, whose opinions and ijtihads are included in the fiqh, hadith and inheritance books. In this study, it has been attained to determine and analyze the opinions / ijtihads of Abdullah bin Abbas on inheritance. [ABSTRACT FROM AUTHOR]

This article aims at introducing his book Kitāb al-ishrāf alā mā fī usu ?li'l-farāidh mina'l-ijmā? va'likhtilāf. Though its manuscript is still undiscovered, we can make comments on its content, method, volume, and narrators. This book, which seems to evaluate the issues that relate to inheritance law and on which there are still consensus as well as controversies among scholars, carries an enormous significance not only for the science of fıqh and faraidh but also for the science of hadith. [ABSTRACT FROM AUTHOR]