scholarly journals STUDI KOMPARATIF TENTANG ASPEK ONTOLOGI PEMBAGIAN WARIS MENURUT HUKUM ISLAM DAN HUKUM ADAT JAWA

2018 ◽  
Vol 3 (2) ◽  
pp. 1
Author(s):  
Moh. Zeinudin Dan Fikri

Abstract In the socio-anthropological study, Islam embraced by the indigenous people of Java were quite influential in many aspects of their lives. Even in reality, has always found a dialogical relationship between Islamic law and customary law Java. In connection of that, this article attempts to examine and analyze the similarities and differences on aspects of ontology division of inheritance according to Islamic law and customary law Java. Despite these similarities, especially in the type and status of the estate but it also found differences in the using and distribution of the estate, class of heirs, as well as part of the child. Key Word: ontology, the division of inheritance, islamic inheritance law, customary law Java. Abstrak Dalam telaah sosio-antropologis, agama Islam yang dianut oleh masyarakat Jawa ternyata cukup berpengaruh dalam berbagai aspek kehidupan mereka. Bahkan dalam realitas, selalu ditemukan hubungan yang dialogis antara hukum Islam dan hukum adat Jawa. Dalam kaitannya dengan hal tersebut, artikel ini mencoba untuk mengkaji dan menganalisis persamaan dan perbedaan tentang aspek ontologi pembagian waris menurut hukum Islam dan hukum adat Jawa. Walaupun terjadi kesamaan terutama dalam jenis dan status harta warisan, tetapi ternyata juga ditemukan perbedaan dalam hal pemanfaatan dan pembagian harta waris, golongan ahli waris, serta bagian anak. Kata Kunci: ontologi, pembagian waris, hukum waris Islam, hukum adat Jawa.

Nuansa ◽  
2018 ◽  
Vol 11 (2) ◽  
Author(s):  
Iim Fahimah

In this discussion the development of inheritance law was stated, from the time before  colonialism until  the time of independence. In the development of inheritance law before  the colonial period, the empire and  the sultanate applied inheritance law as a living law in the  community as well as a culture of Indonesian law in its time.  When  the Dutch East Indies government arrived, Indonesia had  implemented Islamic religious law, which  then continued and recognized its legal authority, Van den Berg conceptualized Staatsblat 1882 Number 152 which contained provisions for indigenous people or colonized people, religious laws must be applied in his environment. Snouck Hoergronje, advisor to the  Dutch East Indies Government, initiated the  receptie theory of Islamic issues  and  domestic children who pro- posed “Islam  can apply if it has been perceived by customary law”, so adat  is what determines the existence or absence of Islamic law. Furthermore, at the  time  of independence Indonesian Islamic law experts tried  to make  Islamic law a national law, with the effort of national seminars in the formation of law, Islamic law was made as one of the sources in addition to European law and Customary law


Author(s):  
Muhammad Yusuf Siregar ◽  
Risdalina Risdalina ◽  
Sriono Sriono

This study aims to analyze the legal aspects of the Position of Inheritance Rights of Girls in the Context of Islamic Inheritance in Indigenous Mandailing in Sipirok District, South Tapanuli Regency. This research is empirical normative namely research by looking at existing conditions in the field by linking the source of Islamic Law and the legal source of Regulations in force in the Republic of Indonesia. The benefits to be received from the results of this study are to determine the Position of Inheritance of Girls in the Context of Islamic Law and Regulations in Indonesia and the Position of Inheritance of Girls in the Context of Islamic Inheritance in Mandailing Customs in Sipirok District, South Tapanuli Regency, the results of the study stated that In Islamic Inheritance Law strongly recognizes the position of the daughter in receiving inheritance with a strong legal basis in accordance with the al-Qur’an. In Islamic Inheritance Laws, a daughter has a position as Nasabiyah's heir so that she has the right to receive inheritance. In the Mandailing customary inheritance law in Sipirok Mandailing Natal, the position of a daughter is considered as an heir when a male heir is found, but if the girl is a mere woman, the woman is not entitled to inheritance from her parents. The distribution of inheritance in the Mandailing Inheritance law in Sipirok Mandailing Natal uses local customary law, as a basis for the distribution of inheritance which is still being realized in the Community.


2018 ◽  
Vol 3 (1) ◽  
Author(s):  
Anwar Hidayat ◽  
M. Gary Gagarin Akbar ◽  
Deny Guntara

Abstrak Pemberlakuan aturan mengenai kewarisan di Indonesia selama ini terjadi perdebatan antara para ahli hukum tentang status hukum Islam dan hukum adat.Berkaitan dengan permasalahan dalam hukum waris pada hukum Islam dan hukum Adat, maka perlu adanya kesesuaian bagi masyarakat yang akan mempergunakan masing-masing hukum tersebut dalam menyelesaian warisannya kepada sang ahli waris yang berhak. Ketentuan hukum Islam di Indonesia belum merupakan undang-undang (kodifikasi) haruslah sistematis dan prosedural, harus jelas siapa subyek dan obyeknya dan diundangkan oleh lembaga yang berwenang dalam negara. Rumusan masalah dalam penelitian ini adalah bagaimana perbandingan dalam pembagian waris berdasarkan pada hukum islam dan hukum adat. Metode penelitian ini menggunakan metode kualitatif dengan metode pendekatan yuridis empiris. Hasil penelitian yaitu Hukum waris Islam telah menempatkan atauran kewarisan dan hukum mengenai harta benda dengan sebaik-baiknya dan seadil-adilnya. Islam menetapkan hak milik seseorang atas harta, baik bagi laki-laki maupun perempuan seperti perpindahan hak milik dan perempuan pada waktu masih hidup atau perpindahan harta kepada ahli warisnya setelah ia meninggal dunia. Hukum waris adat berpangkal dari bentuk masyarakat dan sifat kekeluargaan yang terdapat di Indonesia menurut sistem keturunan, dan setiap sistem keturunan yang ada mempunyai kekhususan dalam hukum waris yang satu dengan yang lain berbeda-beda. Kata Kunci:Waris, Hukum Islam, Hukum Adat Abstract The enactment of the rules regarding inheritance in Indonesia has been a debate between legal experts about the status of Islamic law and customary law. In connection with problems in inheritance law in Islamic law and Customary law, it is necessary for the community to use each of these laws in complete the inheritance to the rightful heirs. The provisions of Islamic law in Indonesia are not yet laws (codification) must be systematic and procedural, it must be clear who the subject and object are and are promulgated by the authorized institutions in the country. The formulation of the problem in this study is how comparisons in inheritance distribution are based on Islamic law and customary law. This research method uses qualitative methods with an empirical juridical approach method. The results of the research, namely Islamic inheritance law has placed the inheritance and law regarding property as well as possible and as fair as fair. Islam establishes someone's property rights, both for men and women, such as the transfer of property rights and women while still alive or the transfer of property to his heirs after he dies. The customary inheritance law stems from the form of the community and the family character found in Indonesia according to the hereditary system, and each of the offspring systems that have specific inheritance laws is different from one another Keyword: Inheritance, Islamic Law, Customary Law


2020 ◽  
Vol 7 (1) ◽  
pp. 94-106
Author(s):  
Muhammad Lutfi Syarifuddin

In practice, in Indonesia children adoption has become a public phenomenon in society and is part of the family law system because it involves individual interests in the family. In the case of adoption, parents need to pay attention to the best interests of the child and be implemented based on local customs, applicable laws and regulations, this has been regulated in Article 39 of the Child Protection Act. Adoption of children is divided into two types, namely adoption of children between Indonesian citizens (domestic adoption) and adoption of Indonesian citizens by foreign citizens (adoption between countries). Appointment of children must be done by legal process, through the establishment or decision of the Court. The research method is normative juridical research. Based on the research results, the inheritance Indonesian citizens rights in the Indonesian inheritance law case are implemented based on Islamic law, adopted children do not inherit from adoptive parents and remain the biological parents. Under customary law, the inheritance of adopted children depends on customary law in the area. By law adoption children do not inherit from adoptive parents, and adopted children remain the heirs of their biological parents.


Asy-Syari ah ◽  
2015 ◽  
Vol 18 (1) ◽  
Author(s):  
Komari Komari

This paper explains about the application of inheritance law in Indonesia which is strongly influenced by three law systems such as Islamic law, customary law, and Western law. At the beginning of Islam in Indonesia, Islamic law is very dominant in the implementation of Islamic inheritance law which is intergrated with culture and tradition among Muslim society. In Colonial period, the government of Dutch East Hindia started to establish Western law for European and East Asian people. But for the Muslim citizens in Indonesia was implement­ting the combination of Islamic law and customary law. In the independence period, the political of law has been changed through unification and codification of Islamic law into the Indonesia rules formally, including in the application of Islamic inheritance law. As long as this policy, Islamic inheritance law in Indonesia has a characteristic of the combination between Islamic law and customary law.


Author(s):  
Lani Regina Yulanda

The existence of legal events in the form of death results in inheritance regulated by certain inheritance laws. In Indonesia, there is still inheritance legal pluralism, including civil inheritance law, Islamic inheritance law and customary inheritance law. In Melayu Siak community, where Islamic law and customary law are their living laws, there are differences in those two laws regarding the inheritance which then raises the question of which law will apply. This study utilizes a qualitative descriptive method with an empirical juridical legal research approach. Research data are collected through field studies by conducting interviews with the respondents to obtain primary data and literature studies to obtain secondary data. The focus of this research is to find out and analyze inheritance over the community property in Melayu Siak community. The results of the study show that 1) there is a relationship between the kinship system and the existence of the community property. 2) the inheritance in Melayu Siak community is based on the Islamic inheritance law and its implementation is carried out based on the results of the deliberation.


2018 ◽  
Vol 5 (2) ◽  
pp. 51-59
Author(s):  
Rachmi Sulistyarini ◽  
A. Rachmad Budiono ◽  
Bambang Winarno ◽  
Imam Koeswahyono

The period before various legal traditions encounter to Indonesia, the people living in these islands has owned rules that contain the value of values as the original law. The term of original law is also known as the name of "chthonic" law, and is used as the customary law of the community of Indonesia, or the archipelago known at that time. The customary law tradition is very different from other legal traditions; this system has a special character that is very different from the character of other legal traditions. Furthermore, around the seventh century of AD, the influence of religion encounter as well; the first is Hinduism, then the religion of Islam brought by traders from Arabia and India. The term known as custom, with its unwritten form and religious element as the definition proposed by Soepomo (1996), is indeed identical with the term given by experts in the colonial period such as: “Godsdientige Wetten, Volks instelingen En Gebruiken" (Regulation of Religious Ordinance, People's Institution and Customs), "Godsdientige Wetten, Instelingen En Gebruiken (Religious Regulations, Institutions, and Customs), Met Hunne Godsdiensten en Gewoonten Samenhangen de Rechts Regelen" (Rules of law relating to Religion and religion customs habits), in addition there are also called the Islamic Law or Mohameden Law. It shows that at that time Customary Law is equalized as religious law. The point of contact  between the two can also be identified from the theories that develop at that time as in the theory of Receptio in Complexu (Salmon Keyzer and van Den Berg); Receptie Theory (Scouck Hurgronye); Theory of Receptio a Contrario (Ha zairin). The relationship between customary law and Islamic law is widely found in the field of family law that is the issue of marriage law and inheritance law. After Independence, legislation products related to Islamic law include Law no 1 of 1974, Law no 50 of 2009, Law no 21 of 2008 regarding Islamic Banking.Int. J. Soc. Sc. Manage. Vol. 5, Issue-2: 51-59


2019 ◽  
Vol 1 (2) ◽  
Author(s):  
Muhamad Mas’ud

The enactment of Islamic law during colonialism was marked by the thought of Sayyid Usman, a historical figure who had a great interest in the study of Islamic law in Indonesia during the Dutch East Indies colonization. As a scholar, he has special attention to the continuity of Islamic law in Indonesia, especially regarding Islamic family law, which at that time had been widely practiced by people to replace customary law. In addition, he also contributed a lot of thoughts in the context of enforcing Islamic law by organizing religious justice institutions and compiling Islamic family law. Formally the institutions of religious justice, especially in Java and Madura, were only formed by the Dutch East Indies government in 1882, through the Staatsblad 1882 No. 152. This formation is at once a measure of the reorganization of religious justice institutions, namely by establishing new religious courts in addition to each landraad (the same court) with the same legal area, on average as large as the district. It's just that if before the religious court was independent, then with this reorganization the power to carry out the verdict was handed over to landraad. K.F. Holle, L.W.C. Van den Berg, and Snouck Hurgronje, these three Dutch people were very influential in the birth of the theory of the enactment of Islamic law in Indonesia, L.W.C. Van den Berg is one of the initiators of the theory of receptio in complexu, which states that "for Muslims full Islamic law applies because he has embraced Islam even though there are still deviations in its implementation. Next to L.W.C. Van den Berg carries the theory of receptio in complexu, and Snouck Hurgronje as the originator of receptie theory, which states that for indigenous people basically customary law applies, and Islamic law applies to indigenous people if Islamic legal norms have been accepted by society as customary law.


2018 ◽  
Vol 2 (1) ◽  
pp. 147
Author(s):  
Isnina Isnina ◽  
Farid Wajdi

AbstractThe purpose of this study is to describe people's understanding of the distribution of inheritance according to Islamic inheritance law. This research uses a descriptive method. The population of this study were Muhammadiyah residents in Medan City with a sample of 274 respondents, but the return and complete for data processing amounted to 234 samples.Based on the results of the study concluded that all levels of education elementary, junior high, high school, diploma and S1 or S2 no respondents who have low levels of legal awareness both male and female. However, most of Muhammadiyah of Medan City only know that the division of inheritance in Islamic law has been arranged, but the technique of dividing inheritance in Islam most of society do not master well. This is because they do not have a basic knowledge of how the division of Islamic inheritance law.The practice of dividing the inheritance of Muhammadiyah citizens of Medan City is very diverse, some are using the Islamic law, using customary law, using the method of family deliberation, by giving men and women equally. not a few finish to the Court made. Keywords: Legal Awareness, Division Of Inheritance,  Islamic Law


Jurnal Akta ◽  
2017 ◽  
Vol 5 (1) ◽  
pp. 75
Author(s):  
Syarief Husien ◽  
Akhmad Khisni

ABSTRAKPenelitian dengan judul ”Hukum Waris Islam Di Indonesia (Studi Perkembangan Hukum Kewarisan Dalam Kompilasi Hukum Islam Dan Praktek Di Pengadilan Agama )”Penelitian ini menggunakan pendekatan yuridis normative, dalam pengumpulan data lebih ditekankan pada sumber bahan primer, berupa peraturan perundang-undangan, menelaah kaidah-kaidah hukum maupun teori ilmu hukum yang terkait dengan masalah yang di teliti.Berdasarkan metode tersebut penelitian menghasilkan pada pokoknya : (1) Formulasi hukum kewarisan islam dalam fiqih dan Kompilasi Hukum Islam (a) Formulasi hukum kewarisan Islam dalam fiqih pada al quran dan al hadist yaitu : Al quran, QS. An-nisa (4): 7, QS. An-nisa (4): 11, QS. An-nisa (4): 12, QS. An-nisa (4): 33, QS. An-nisa (4): 176, QS. Al-anfal (8): 75, dan Hadist Rasulullah SAW (b) Formulasi hukum kewarisan Islam dalam Kompilasi Hukum Islam di atur dalam Pasal 171 sampai dengan Pasal 193.(2) Perkembangan hukum kewarisan Islam dalam Kompilasi Hukum Islam di banding dengan kewarisan dalam fiqih yaitu banyak memasukkan unsur-unsur hukum adat dan kepentingan-kepentingan yang dibutuhkan masyarakat Indonesia masa sekarang, maka banyak bentuk-bentuk hukum kewarisan yang belum tertuang dalam fiqh konvensional (fiqh al-mawarits), namun hal itu telah termuat dan terkodifikasikan dalam hukum kewarisan Kompilasi Hukum Islam, antara lain: pasal 171 tentang harta bersama, pasal 177 tentang pembagian ayah secara `ashabah, pasal 209 yang menyatakan bahwa ayah angkat dan anak angkat menerima warisan, dan bila mereka tidak menerima wasiat, maka berhak menerima wasiat wajibah dan Kopilasi Hukum Islam pun mengakui harta gono-gini padahal fiqh tidak mengakui; (3) Perkembangan hukum kewarisan Islam dalam praktek putusan pengadilan agama di Indonesia hal ini tidak lepas dari Kompilasi Hukum Islam merupakan intruksi Presiden No. 1 Tahun 1991 tanggla 10 Juni 1991, sehingga perkawinan, kewarisan, dan wakaf bagi pemeluk-pemeluk Islam telah ditetapkan sehingga dapat dijadikan pengadilan agama sebagai “pedoman” dalam artian sebagai sesuatu petunjuk bagi para hakim Peradilan Agaman dalam memutus dan menyelesaikan perkara, maka kedudukannya adalah tergantung sepenuhnya dari para Hakim dimaksud untuk menuangkannya dalam keputusan-keputusan mereka masing-masing sehingga kompilasi ini akan terwujud dan mempunyai makna serta landasan yang kokoh dalam yurisprudensi Peradilan Agama. Dengan cara demikian, maka Peradilan Agama tidak hanya berkewajiban menerapkan ketentuan-ketentuan yang sudah digariskan dalam kompilasi, akan tetapi justru mempunya peranan yang lebih besar lagi untuk memperkembangkan dan sekaligus melengkapinya melalui yurisprudensi yang dibuatnya..Kata kunci : Hukum waris Islam, hukum Kewarisan, Kompilasi Hukum Islam ABSTRACTThe research entitled "The Law of Inheritance of Islam in Indonesia (Study of Legal Development of Inheritance in Compilation of Islamic Law and Practice in Religious Courts)" This research uses normative juridical approach, in collecting data more emphasized on primary source material, in the form of legislation, - the rule of law and the theory of jurisprudence associated with the problem in the perusal.Based on these methods, the research produces basically: (1) Formulation of Islamic inheritance law in fiqh and Compilation of Islamic Law (a) Formulation of Islamic inheritance law in fiqih on al quran and al-hadist namely: Al Quran, QS. An-nisa (4): 7, QS. An-nisa (4): 11, QS. An-nisa (4): 12, QS. An-nisa (4): 33, QS. An-nisa (4): 176, QS. Al-anfal (8): 75, and Hadith Rasulullah SAW (b) The formulation of Islamic inheritance law in the Compilation of Islamic Law is set in Articles 171 to 193. (2) The development of Islamic inheritance law in the Compilation of Islamic Law in appeal to inheritance in fiqih which includes many elements of customary law and the interests that are needed by Indonesian society today, so many forms of inheritance law that has not been contained in the conventional fiqh (fiqh al-mawarits), but it has been contained and codified in the law of inheritance The Compilation of Islamic Law, among others: article 171 on common property, article 177 on the division of fathers asabah, article 209 which states that foster and adopted sons receive inheritance, and if they do not receive a will, it is entitled to a mandatory and compulsory law Islam also recognizes the property gono-gini fiqh although do not recognize; (3) The development of Islamic inheritance law in the practice of religious court ruling in Indonesia is not separated from the Compilation of Islamic Law is the Presidential Instruction. 1 In 1991 on 10 June 1991, so that marriage, inheritance and endowments for the followers of Islam have been established so that it can be used as religious courts as a "guide" in the sense that a guide for the judges of the Religious Court in deciding and settling the case, depends entirely from the Judges intended to put it in their respective decisions so that this compilation will materialize and have a firm meaning and foundation in the jurisprudence of the Religious Courts. In this way, the Religious Judiciary is not only obliged to apply the provisions outlined in the compilation, but it has a greater role to develop and at the same time complete it through the jurisprudence it makes.Keywords: Islamic inheritance law, law of Inheritance, Compilation of Islamic Law


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