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This article deals with governance in Islamic law, government, as well as the spiritual and moral qualities of leaders that they must adhere to in their work

INDONESIAN JURISPRUDENCE: ISLAMIC LAW TRANSFORMATION IN LAW SYSTEM OF INDONESIA.: This study discusses about the idea of Islamic law renewal in Indonesia, as well as the figures, and it makes the term of Indonesian Jurisprudence and its formalization into the law system of Indonesia. The purpose of this study is to find the answer of these following points: Firstly, the interpretation or definition of Indonesian Jurisprudence concept; secondly, the figures who proposed Indonesian Jurisprudence and the result of their thoughts; and the third, the formalization of Jurisprudence concept with Indonesian nuance in the law system Indonesia. This study was a library research with a content analysis method. The results of this study are: (1) Indonesian Jurisprudence could be interpreted as a Jurisprudence concept that is more Indonesian local-based; (2) Hasbi As-Shiddiqi and Hazairin are two figures who proposed Indonesian Jurisprudence model, apart from other intellectuals. Hasbi is one of modernists who offered his ideas comprehensively, started from his "Indonesian Jurisprudence" concept until the law renewal including its principle and method. Meanwhile Hazairin offered the development of a new heritage system which interpreted and elaborated based on Al-Qur'an scriptural perception and Sunnah which is not a patrilineal system but bilateral (family model); and (3) formalization of Indonesian Jurisprudence concept produces some ordinance regulation products which are important formally and materially, such as Ordinance of Islamic Marriage Law, and also other rules under the Ordinance, such as Government Law, President Instruction, and Supreme Court Law, as well as Islamic Law Compilation and Sharia Economic Law Compilation

The article argues that if the Transitional Military Council in the Sudan does not take bold initiatives to end the conflict in the south and satisfy their economically hard-pressed fellow citizens, they may find their tenure of power short-lived. The maintenance of the Sharia law, as introduced by Nimairi, is another issue, that divides the country. Opposition comes from the political parties and trade unions and a coup d'etat has recently been attempted by officers belonging to the Iraqi inclined Arab Baath Socialist Party. (DÜI-Asd)

This article examines the prevalence of child marriage in South-Sulawesi Indonesia including people's perceptions and its factors contributing to child marriage and the use religion to justify their actions. They perceive child marriage as the marriage conducted prior to the age of 16 for woman and of 19 for man as stipulated in the Marriage Law No.1 of 1974, as well as the marriage before 'akil balig'. Various determinants for child marriage are cultural norms or values of 'siri' (shame) for family honour; family prestige and kinship; uneducated parents; economic burden for family and inconsistency in legislation. No religious teachings or Islamic Law clearly support the prevalence of child marriage because the purpose of marriage in Islam is to perform a happy and harmonious relationship among the couple. The use of the Prophet Muhammad's marriage to Aisha in the age of six as the fundamental basis for child marriage is unjustified.[Tulisan ini membahas kasus-kasus pernikahan anak di Sulawesi Selatan, termasuk persepsi masyarakat dan faktor-faktor pendukungnya diantaranya penggunaan dalil agama (Islam) untuk membenarkan tindakan tersebut. Masyarakat memahami pernikahan anak sebagaimana tercantum dalam UU Pernikahan No. 1 Tahun 1974 bahwa pernikahan anak terjadi pada usia dibawah 19 tahun bagi laki-laki dan 16 tahun bagi perempuan dan atau mereka yang belum akil balig'. Beberapa factor dominan dalam pernikahan anak antara lain; norma adat lokal ('siri), kehormatan keluarga dan kerabat, orangtua yang kurang terpelajar, beban ekonomi keluarga dan ketidakkonsisten penegakan peraturan. Pada dasarnya tidak ada ajaran Islam atau fiqih yang secara tegas mendukung pernikahan anak karena tujuan dari pernikahan dalam Islam adalah kebahagiaan dan keharmonisan hubungan antar suami istri. Menggunakan rujukan pernikahan Nabi Muhammad dengan Aisyah saat usia enam tahun merupakan perkara yang tidak bisa dibenarkan.]

2004 Indian ocean earthquake and tsunami changed Aceh society significantly in particular political, social and culture system. Just before the tsunami hit Aceh, Islamic law was vigorously implemented by the Govermentof Aceh. After the tsunami, the dynamic of Islamic law in Aceh changed. The aim of this research is to envisage Banda Aceh city residents' response of Islamic law rule and implementation after 2004 Indian ocean earth quake and tsunami. Data were collected qualitatively by applying observation and interiew method. Participants of this research were sellected purposively. The results showed that the new leadership post-tsunami Aceh gives the impression of anelitist that caused various negative reactions and responses from the public. Most people think that the new administration is less concerned and lessserious in implementing Islamic law holistically. A pragmatic attitude towards the rules of Islamic law emerged in some communities, especially the younger generation. Therefore, for some open-minded and crtical people, the implemen tation of Islamic law is seen deteriorating as Islamic law is often only becomes an attribute and a tool of legitimacy to the ruling elite. Therefore, it is necessary to revitalize Islamic law at both the elite and the people level, for example by doing a cultural movement. This movement aims to rebuild the spirit enforce Sharia Law which are cultural, not a political and elitist.Key words : Islam Sharia, elite and society responsePeristiwa tsunami merupakan momentum besar bagi perubahan masyarakat Aceh. Tsunami disebut sebagai cikal bakal per damaian antara Gerakan Aceh Merdeka (GAM) dengan pemerintah Republik Indonesia (RI). Dalam per janjian damai disepakati bahwa anggota GAM diberi kan kebebasan menjadi warga sipil kembali, artinya GAM diberikan hak politik penuh sebagai warga Negara Indonesia. Kesepakatan damai juga memberikan ruang bagi anggota GAM untuk berpartisipasi dalam politik praktis. Hal itu terbukti dengan peralihan kepemimpinan pasca Tsunami ke tangan mantan anggota GAM. Perubahan kepemimpinan dan sistem politik ini membawa pengaruh pada dinamika penerapan syariat Islam yang baru disahkan menjadi peraturan daerah Aceh beberapa tahun sebelum Tsunami. Implementasi syariat Islam sesaat sebelum Tsunami sedang sangat gencar diterapkan oleh pemerintah, sehingga perubahan sistem politik ber dampak pada dinamika sosial budaya masyarakat Aceh. Kepemimpinan Aceh yang baru pasca Tsunami memberikan kesan elitis, yang kemudian menimbulkan berbagai reaksi dan respon dari masyarakat. Sebagian masya rakat menganggap pemerintahan yang baru kurang peduli dan kurang serius dalam menerapkan syariat Islam secara kaffah. Sikap pragmatis terhadap perda syariat Islam muncul di sebagian masyarakat, terutama generasi mud, sehingga bagi sebagian kelompok masyarakat yang kritis, menganggap bahwa implementasi syariat Islam semakin merosot. Syariat Islam sering kali hanya menjadi atribut dan alat legitimasi bagi elit yang berkuasa, bahkan terkesan dipolitisasi. Oleh karena itu, perlu adanya revitalisasi syariat Islam baik di tingkat elit maupun masyarakat.Gerakan kultural merupakan salah satu alternatif yang perlu dibentuk untuk membangun kembali semangat menjalankan syariat Islam yang bersifat kultural, bukan politis dan elitis

Jihād and terrorism are not the same. In the context of sharia that implementation of the jihād has parameters measured with a layer of ethics based on the commands Al Quran and the Hadith of Prophet and the explanation the Ulama. Muslims in Indonesia views that the essentially not much different from the views on jihād and terror in other Islamic countries, especially the Middle East. In the context of Islamic law, jihād has multi spectral studies, but none of these studies that equate the meaning of jihād with terrorism, or none of them agreed that acts of terror as has been demonstrated by radical groups that are part of the concept Islam.

В статье освещено развитие права собственности в исламском законодательстве на примере законодательства Египта. Проанализированы нормативно-правовые акты, которые регламентируют права собственности: Законы Шариата и некоторые другие Законы Египта. Раскрыт нетрадиционный подход к регулированию вопросов собственности, особенно по отношению к земельным участкам. ; The article highlights the development of property rights in Islamic law as an example of legislation in Egypt. Were analyzed normative legal acts regulating ownership: Sharia law and certain other laws of Egypt. Exposed not traditional approach to the regulation of property rights, especially in relation to land. Egypt's civil law is quite complicated and at the same time very interesting to study because it combines with seemingly incompatible things that are not clear to the western doctrine at all, or not regulated similar way to the Western civil law. The main feature of Egyptian law can be called exactly harmonize with the rules of traditional norms borrowed from Western legal systems and methods of their relationship.

The implementation of caning law in Aceh Province is still sporadic due to a lack of coordination among the government institutions involved in caning law. Then, the prison infrastructure to impose the canning law is also not ade-quate, and socialization has also not been fully carried out. Besides, in deter-mining the location of the caning, Islamic law requires the fulfillment of two principles namely "open space" and "visible" to the public. Furthermore, the law that guides the implementation of sharia in Aceh does not regulate detail of where the caning can be executed. Hence, the issues that need to be scruti-nized in this study are about shifting the norm from "open space" to "prison space" and why there is a disparity in determining the place of caning sentenc-es. This study uses a normative legal method by relying on secondary data. All collected data were analyzed by using qualitative analysis. The results show that there has been a shifting norm from "open space" to "prison space" in the application of the caning sentences in Aceh. This shift starts from the open area in the courtyard of the mosque to the prison area as a place to execute a caning sentence. This shifting also allows the people who meet certain criteria to wit-ness the execution of a caning sentence. In addition, there is also a disparity among the sharia courts due to the lack of facilities available in certain the sha-ria courts in Aceh. Hence, the Aceh government needs to improve the facilities of the sharia courts to be able to execute caning sentences.

Should Islamic Law be introduced into Western legal system? At the heart of the issue is a debate on legal pluralism, which envisions a society where different laws apply to different religious groups. This paper explores question using the British case of Sharia Councils. Building on the author's knowledge of the situation of women in Middle Eastern and Islamic countries, she undertook firsthand analysis of the Islamic Sharia councils and Muslim arbitration tribunals in various British cities. She offers a pointed critique of legal pluralism, highlighting the type of Islamic law being used and its human rights ramifications.

Although the past two decades featured burgeoning research on issues affecting women's lives in Nigeria, the existing studies of women's status and decision-making autonomy in the country leave important gap in their representations of the high level of sociocultural heterogeneity in the country. Using a nationally representative survey data, the 2013 Nigeria Demographic and Health Survey (NDHS, n = 26,306), this study examines variations in women's decision-making autonomy across the 36 states and the Federal Capital Territory in Nigeria. A series of multilevel linear regression models revealed that Nigerian women's levels of participation in household decision-making varied significantly across states of residence. Particularly, women residing in states that practiced Sharia law reported significantly lower household decision-making autonomy relative to their counterparts in non-Sharia states. The implications of these findings for future research and stakeholders involved in women's affairs in Nigeria are discussed.

The protection of refugees and internally displaced people (IDPs) is guaranteed under International Humanitarian Law (IHL) -- mainly the Geneva Convention of 1949 and two additional Protocols of 1977, and the Refugee Convention of 1951 and the Protocol of 1967. Islam requires believers to assist and protect vulnerable people and offers a number of mechanisms for their care and support. However, Islam and Islamic sharia do not offer a comprehensive legal system for the protection of refugees and IDPs, at least not according to current understanding of protection. There has in recent years been some debate about the UDHR in the Islamic world, mainly on the issue of whether it is compatible with sharia. Adapted from the source document.

485Human rights — Asylum — European Convention on Human Rights, 1950 — Article 8 — Right to respect for private and family life — "Flagrant breach" of Article 8 right being so fundamental as to amount to nullification or destruction of very essence of right — "Flagrant breach" not distinct from "complete denial" and "nullification" — Article 8 rights of all persons affected by decisions to be taken into account — Article 14 — Prohibition of discrimination — Discrimination on grounds of sex — Whether aliens can claim entitlement under Convention to remain in Contracting State to escape discriminatory or arbitrary system in country of origin in exceptional circumstances — Right of States to control entry, residence and expulsion of aliens — Best interests of the childRelationship of international law and municipal law — Treaties — European Convention on Human Rights, 1950 — Article 8 — Sharia law — Family law — Custody of children — Lebanese automatic entitlement of father or male paternal relative to custody of children from age seven — The law of England