scholarly journals Persecutory and Defamation as Barriers to Inheritance (Review of Maqāṣid Shari'ah in a Compilation of Islamic Law)

2021 ◽  
Vol 6 (1) ◽  
pp. 62
Author(s):  
Wardatun Nabilah ◽  
Deri Rizal ◽  
Arifki Budia Warman
Keyword(s):  
Islamic Law ◽  
Family Law ◽  
Philosophical Approach ◽  
Inheritance Law ◽  
Literature Research ◽  
Legal Provision ◽  
Islamic Jurisprudence ◽  
Religious Courts

<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).

Islamic Law and Paradox of Domination and Resistance

2016 ◽  
Vol 44 (1-2) ◽  
pp. 78-103
Author(s):  
Mohamad Abdun Nasir
Keyword(s):  
Islamic Law ◽  
Family Law ◽  
Customary Law ◽  
Cultural Contexts ◽  
Male Domination ◽  
Local Practices ◽  
Islamic Jurisprudence ◽  
Contemporary Practice ◽  
Religious Courts ◽  
Muslim Family

Judicial divorce symbolises women’s resistance to the domination of local interpretations and practices of Muslim family law in Lombok, such as male arbitrary repudiation and polygamy. In this pattern, husbands hold the privilege to terminate marital unions unilaterally and remarry without their wives’ consent. These practices find their grounds in classical-medieval Islamic jurisprudence (fiqh), which is endorsed by the custom of patriarchal society. It is by turning to the court that women attempt to subvert such hegemonic discourses. By examining divorce cases from the religious courts, and looking at their broader socio-religious and cultural contexts, this study attempts to propose an analysis of judicial divorce as a locus of women’s resistance against male domination endorsed by local practices of Islamic law, customary law and state law, and examines an important dimension of contemporary practice of Islamic family law, which reveals patterns of domination and resistance.

scholarly journals The Difference of a Child (Walad) Concept in Islamic Inheritance Law and its Implications on The Decisions of the Religious Courts in Indonesia

MAZAHIB ◽  
2019 ◽  
Vol 17 (2) ◽  
Author(s):  
Ana Amalia Furqan ◽  
Alfitri Alfitri ◽  
Akhmad Haries
Keyword(s):  
Islamic Law ◽  
General Concept ◽  
Legal Certainty ◽  
Inheritance Law ◽  
Procedural Law ◽  
East Kalimantan ◽  
Islamic Jurisprudence ◽  
The Government ◽  
The Impact ◽  
Religious Courts

This article is based on the fact that there is still the disparity of decisions among the Religious Court Judges on heirs, especially a child (walad), when handling the inheritance disputes. This is because there is a general provision of the meaning of walad contained in the Indonesian Compilation of Islamic Law (KHI) in which it includes both a son and a daughter. In addition, there is no obligation for Religious Court Judges to use the KHI as the basis for legal considerations, allowing for some Religious Court Judges to use the classical Islamic Jurisprudence (fiqh) as the legal basis in deciding a case. This article aims to investigate the impact of the general concept of walad (a child) and measures should be taken the Government to accommodate the legal reference material for Religious Court Judges, especially the KHI and the classical Islamic Jurisprudence (fiqh). It employs normative legal research which primarily examines the decisions of the Religious Courts in East Kalimantan, specifically Samarinda, Tenggarong and Tanah Grogot. The findings reveal that since there is no obligation for the Judges to use the KHI, referring to the classical Islamic Jurisprudence when giving legal considerations and deciding cases of inheritance is not against the procedural law in Indonesia. Yet, this measure potentially creates the disparity of decisions in the Religious Courts since the fiqh differs in determining who the walad is: merely sons or include both sons and daughters. This has frustrated the objective of the KHI as the codification of Islamic Law in Indonesia which unites the differences of opinions in the fiqh and, thus, assures legal certainty in resolving the disputes. Hence, the government should enact the KHI as a Law in Indonesia in order to end the forum of choice for the Judges in basing their decisions so that the disparity of decisions in the Religious Court minimized and legal certainty assured for the justice seekers.Keywords: Islamic inheritance law, walad, fiqh, religious court's decision AbstrakArtikel ini didasarkan pada kenyataan bahwa masih ada perbedaan keputusan di antara Hakim Pengadilan Agama tentang ahli waris, terutama anak (walad), ketika menangani sengketa warisan. Ini karena ada ketentuan umum tentang makna walad yang terkandung dalam Kompilasi Hukum Islam Indonesia (KHI) di mana itu mencakup anak laki-laki dan perempuan. Selain itu, tidak ada kewajiban bagi Hakim Pengadilan Agama untuk menggunakan KHI sebagai dasar untuk pertimbangan hukum, yang memungkinkan beberapa Hakim Pengadilan Agama untuk menggunakan fiqh sebagai dasar hukum dalam memutuskan suatu kasus. Artikel ini bertujuan untuk menyelidiki dampak dari konsep umum walad (anak) dan langkah-langkah yang harus diambil Pemerintah untuk mengakomodasi bahan referensi hukum bagi para Hakim Pengadilan Agama, khususnya KHI dan fiqh. Artikel ini didasari oleh penelitian hukum normatif yang terutama meneliti keputusan Pengadilan Agama di Kalimantan Timur, khususnya Samarinda, Tenggarong dan Tanah Grogot. Temuan ini mengungkapkan bahwa karena tidak ada kewajiban bagi para Hakim untuk menggunakan KHI, merujuk pada Yurisprudensi Islam klasik ketika memberikan pertimbangan hukum dan memutuskan kasus-kasus warisan tidak bertentangan dengan hukum acara di Indonesia. Namun, langkah ini berpotensi menciptakan disparitas keputusan di Pengadilan Agama karena fiqh berbeda dalam menentukan siapa walad: hanya anak laki-laki atau termasuk anak laki-laki dan perempuan. Kondisi ini telah menggagalkan tujuan KHI sebagai kodifikasi Hukum Islam di Indonesia yang menyatukan perbedaan pendapat dalam fiqh dan, dengan demikian, memastikan kepastian hukum dalam menyelesaikan perselisihan. Oleh karena itu, pemerintah harus memberlakukan KHI sebagai UU di Indonesia untuk mengakhiri forum pilihan bagi para Hakim dalam mendasarkan keputusan mereka sehingga perbedaan keputusan di Pengadilan Agama diminimalkan dan kepastian hukum terjamin bagi para pencari keadilan.Kata Kunci: Hukum Kewarisan Islam, Konsep Walad, Fikih,  Putusan pengadilan agama

scholarly journals POLIGAMI DALAM PERSPEKTIF FILSAFAT HUKUM ISLAM (KRITIK TERHADAP HUKUM PERKAWINAN DI INDONESIA)

2017 ◽  
Vol 10 (1) ◽  
pp. 49
Author(s):  
Danu Aris Setiyanto
Keyword(s):  
Islamic Law ◽  
Social Issues ◽  
Family Law ◽  
Public Awareness ◽  
Marriage Law ◽  
Philosophical Approach ◽  
Positive Law ◽  
Main Requirement ◽  
The Poor

This paper will focus on polygamy with a philosophical approach to Islamic law and directly associated with the marriage law in Indonesia. Polygamy is an issue in family law of Islam in the discussion of fiqih both classic and contemporary. Even polygamy is a discussion that is always debated theologically and anthropocentrically. In the positive law in Indonesia, polygamy is allowed with certain conditions which are strict and in it famous with the principle of monogamy. The main requirement of polygamy both in fiqih and in Act No. 1 of 1974 on Marriage is fair, both physically and spiritually. Polygamy is a right that can only be owned by the husband and not owned by the wife. In the philosophy of Islamic law, polygamy is certainly not due only to the satisfaction of mere biological. But more than that, polygamy is interpreted as a solution to resolve a number of social issues such as the poor orphans, protection of the poor widow, and others. Polygamy in philosophy also has the meaning of protection, to avoid lewdness, and justice for feminists. However, in practice in Indonesia, philosophy of polygamy in the Marriage Law considered  by some of parties, can not be realized effectively. This is due to the absence of strict sanctions, weak administration, and the lack of public awareness in obeying the rules of religion and the Marriage Law in Indonesia. [Tulisan ini akan difokuskan tentang poligami dengan pendekatan filosofis hukum Islam dan dikaitkan langsung dengan hukum perkawinan di Indonesia. Poligami merupakan isu dalam hukum keluarga Islam baik dalam pembahasan fikih klasik maupun fikih kontemporer. Bahkan poligami adalah pembahasan yang selalu diperdebatkan secara teologis maupun antroposentris. Dalam hukum positif di Indonesia, poligami diperbolehkan dengan syarat-syarat tertentu yang ketat dan di dalamnya terkenal dengan asas monogami. Syarat utama poligami baik dalam  fikih maupun dalam Undang-Undang No. 1 Tahun 1974 tentang Perkawinan adalah adil, baik secara lahir maupun secara batin. Poligami merupakan hak yang hanya dimiliki oleh suami dan tidak dimiliki oleh istri. Secara filosofi hukum Islam, poligami tentu saja bukan karena hanya untuk kepuasan biologis semata. Namun lebih dari itu, poligami dimaknai sebagai solusi untuk menyelesaikan sejumlah persoalan sosial seperti adanya anak yatim yang kurang mampu, perlindungan janda yang lemah dan lain-lain. Poligami secara filosofi juga memiliki makna perlindungan, menghindari perbuatan keji, dan keadilan bagi kaum feminis. Namun dalam praktinya di Indonesia, makna filosofi poligami dalam UU Perkawinan dianggap sejumlah pihak tidak dapat diwujudkan efektif. Hal ini disebabkan karena tidak adanya sanksi yang tegas, lemahnya administrasi, dan lemahnya kesadaran masyarakat dalam menaati aturan agama dan UU Perkawinan di Indonesia.]

scholarly journals The Discourse and Practice of Islamic Family Law in Indonesia

2021 ◽  
Vol 58 (1) ◽  
pp. 5201-5212
Author(s):  
Nurrohman Syarif
Keyword(s):  
Islamic Law ◽  
Family Law ◽  
Court System ◽  
Islamic History ◽  
Law System ◽  
Muslim Countries ◽  
Changing Times ◽  
The Impact ◽  
Civil Law System ◽  
Religious Courts

Family law is the most powerful law practiced in Islamic history, but this does not mean that it avoids the demands of changing times. Today, there are no less than thirteen problems related to family law that have arisen in the Muslim world. This problem arises not only because of demands for changing times, but also because of efforts to unify, codify and legislate Islamic law in a number of Muslim countries. This problem requires not only solutions but also reforms. This study aims to examine the model of understanding, practicing, reforming and transforming Islamic law in Indonesia and its impact on the position of standard classical fiqh books and the independence of judges in the Religious Courts. This research is a non-doctrinal normative qualitative research type. This study found a variety of models in the exploration, practice and reform of family law in Indonesia. The impact of the reform and transformation of family law in Indonesia is that classical fiqh books are no longer used as the main reference and the Religious Court System is closer to the civil law system. However, the reform and transformation of family law in Indonesia did not reduce the independence of religious judges in exploring and discovering more contextual Islamic law.

scholarly journals Problems of Islamic Law Compilation In Indonesia

2018 ◽  
Vol 5 (2) ◽  
pp. 91-98
Author(s):  
Arip Purkon
Keyword(s):  
Islamic Law ◽  
Legal Certainty ◽  
Marriage Law ◽  
Inheritance Law ◽  
Religious Courts

Abstract.Islamic Law Compilation is one of the efforts to implement Islamic law in Indonesia constitutionally. Islamic Law Compilation covers three legal fields, namely marriage, inheritance and benefiction. The Islamic Law Compilation contributes positively in providing legal certainty, especially for judges in religious courts. In addition, there are still a number of problems related to the Islamic Law Compilation, namely the issue of socialization, equality of perception and the fear of reducing Islamic law.Keywords: Islamic Law Compilation, Marriage Law, Inheritance Law, Benefaction   Abstrak.Kompilasi Hukum Islam merupakan salah satu upaya untuk mengimplementasikan hukum Islam di Indonesia secara konstitusional. Kompilasi Hukum Islam mencakup tiga bidang hukum, yaitu perkawinan, waris dan wakaf. Kompilasi Hukum Islam memberikan kontribusi yang positif dalam memberikan kepastian hukum, khususnya untuk para hakim di pengadilan agama. Selain itu, masih ada beberapa masalah terkait Kompilasi Hukum Islam, yaitu masalah sosialisasi, persamaan persepsi dan adanya kekhawatiran tereduksinya hukum Islam.Kata Kunci: Kompilasi Hukum Islam, Hukum Perkawinan, Hukum Waris, Wakaf

scholarly journals IMPLEMENTASI NAFKAH IDDAH PADA PENGADILAN AGAMA WATAMPONE

2020 ◽  
Vol 2 (1) ◽  
pp. 64-74
Author(s):  
Nur Tasdiq
Keyword(s):  
Qualitative Research ◽  
Legal Status ◽  
Islamic Law ◽  
Legal Basis ◽  
Philosophical Approach ◽  
Religious Courts ◽  
Husband And Wife

Abstract: This research is about the application of iddah income for wives at the Religious Court in Watampone. The main issues regarding the legal status of iddah livelihoods, and how to determine the amount of iddah livelihoods, as well as the efforts of judges in resolving husband's cases refuse to provide iddah livelihoods. This research is a qualitative research with a normative juridical approach and a philosophical approach. The provision of livelihood in the Qur'an and the Compilation of Islamic Law in Indonesia is obligatory to be given to the wife after divorce, requested or not requested in court, as long as the divorce is not due to the wife's nusyuz. But this is not the case with his practice at the Religious Courts in Watampone. Determination of iddah income at the Religious Court in Watampone still prioritizes the agreement between the husband and wife, if an agreement is not found between them, the Panel of Judges will determine the amount by considering the husband's ability and wife's needs. Regarding the case of the husband refusing to provide iddah, the Panel of Judges took several efforts, but the efforts taken did not have a strong legal basis, even some of the efforts taken were not in accordance with the existing procedural law.AbstrakPenelitian ini mengenai penerapan nafkah iddah pada Pengadilan Agama Watampone. Pokok permasalahan tentang status hukum nafkah iddah, dan bagaimana cara penentuan jumlah nafkah iddah, serta upaya hakim dalam menyelesaikan perkara suami menolak memberi nafkah iddah. Penelitian ini adalah penelitian kualitatif dengan pendekatan yuridis normatif dan pendekatan filosofis.Ketentuan nafkah iddah di dalam  al-Qur’an dan Kompilasi Hukum Islam di Indonesia adalah wajib diberikan kepada isteri yang ditalak raj’i, diminta ataupun tidak diminta dalam persidangan, selama perceraian bukan karena nusyuznya isteri. Namun tidak demikian dengan peraktiknya di Pengadilan Agama Watampone. Penentuan nafkah iddah pada Pengadilan Agama Watampone tetap mengedepankan kesepakatan antara pihak suami dan isteri, apabila tidak didapati kesepakatan antara keduanya, maka Majelis Hakim yang akan menentukan jumlahnya dengan mempertimbangkan kemampuan suami dan kebutuhan isteri. Terkait perkara suami menolak memberi nafkah iddah, Majelis Hakim menempuh beberapa upaya, namun upaya yang ditempuh tidak memiliki dasar hukum yang kuat, bahkan beberapa upaya yang ditempuh tidak sesuai dengan hukum acara yang ada.Keywords: Implementation; Iddah; Living Rights; Religious courts.

scholarly journals PERANAN PERADILAN AGAMA DALAM PERTUMBUHAN DAN DINAMIKA HUKUM KEWARISAN DI INDONESIA

2020 ◽  
Vol 2 (2) ◽  
pp. 122-139
Author(s):  
Hamzah Hamzah
Keyword(s):  
Islamic Law ◽  
Judicial Power ◽  
Literature Study ◽  
Inheritance Law ◽  
Historical Approach ◽  
Roof System ◽  
Development Period ◽  
Narrative Literature ◽  
Religious Courts

AbstractThis study examines the role of religious courts in the construction of Islamic inheritance law. Its urgency is to open the dimensions of birth and the growth of inheritance law in the development period of religious courts. In addition, it opens up concrete reasons for the existence of the inheritance law bill that has yet to reach a climax. The methodology in this study is a narrative literature study, with a historical approach by observing juridical aspects in the growth of inheritance law.The findings in this study show that Islamic law existed since the era of the sultanate and was used as an applied law in society, including inheritance law that has been embedded in Islamic law. The authority of the religious judiciary in the field of inheritance became disoriented when the colonialists entered the colonies by applying the receptiveness theory as outlined in the form of the Staatsblad. The climax of the authority of the religious courts is the unification of the judiciary (one roof system) and its independence as the executor of judicial power. The challenge for religious courts in the field of inheritance is the unavailability of material law and the inheritance law bill which creates uncertainty.Keywords: Dynamics; Inheritance law; Religious Courts.

THE APPLICATION OF ISLAMIC LAW AT THE COLONIAL AGE AND IT'S IMPLICATION FOR THE INDONESIAN RELIGIOUS JUSTICE SYSTEM

2019 ◽  
Vol 1 (2) ◽  
Author(s):  
Muhamad Mas’ud
Keyword(s):  
Indigenous People ◽  
Islamic Law ◽  
Family Law ◽  
Customary Law ◽  
Legal Norms ◽  
East Indies ◽  
Historical Figure ◽  
Dutch East Indies ◽  
Islamic Family Law ◽  
Religious Courts

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.

Expanding a Formal Role for Islamic Law in the Indonesian Legal System: The Case of Mu’Amalat

2007 ◽  
Vol 23 (1) ◽  
pp. 249-270
Author(s):  
Alfitri
Keyword(s):  
Legal System ◽  
Islamic Law ◽  
Islamic State ◽  
Specific Question ◽  
Legal Code ◽  
Positive Law ◽  
Islamic Jurisprudence ◽  
Personal Law ◽  
Religious Courts

Contemporary conflicts over efforts to expand the role of Islamic law in the national legal system of Indonesia are so intense that they undermine reasoned public debate about this question. They are part of a long-standing polemic, not only about the role of Shariah in Indonesia generally but about the specific question of whether the Jakarta Charter, which references obligations to obey Islamic law, should be restored as part of the Constitution. This article is an attempt to revive the neglected academic discourse on the role of Islamic jurisprudence in Indonesian law, and to move beyond the confused polemics to a thoughtful consideration of where Islamic law fits in a non-Islamic state such as Indonesia. Because Indonesia is a secular state, the Shariah as a whole is not enforced by the state, but the Shariah has a significant meaning for Muslims in Indonesia because it provides the norms distinguishing the obligatory and recommended from those actions which are neutral, disapproved and prohibited in Muslims' lives. Moreover, some elements of Islamic jurisprudence in personal law have been absorbed into positive law in Indonesia through the decisions of religious courts, which have existed since the Dutch colonialism,3 as currently regulated by Law No. 7/1989. The Compilation of Islamic Law No. 1/1991 essentially functions as the legal code for all Muslims who must resort to the religious courts for the adjudication of disputes involving marriage, divorce, inheritance and waqf. Thus, consideration of the propriety of attempts to extend Islamic law to matters of property and of contract is appropriate at this time.

scholarly journals HAK DAN KEDUDUKAN CUCU SEBAGAI AHLI WARIS PENGGANTI DALAM SISTEM PEMBAGIAN WARIS DITINJAU DARI HUKUM WARIS ISLAM DAN KOMPILASI HUKUM ISLAM

2019 ◽  
Vol 19 (1) ◽  
pp. 68
Author(s):  
HAZAR KUSMAYANTI ◽  
Lisa Krisnayanti
Keyword(s):  
Islamic Law ◽  
Family Law ◽  
Human Life ◽  
Civil Law ◽  
Legal Protection ◽  
Human Being ◽  
Inheritance Law ◽  
Legal Consequences

Inheritance law is a part of civil law and is part of family law in particular. Inheritance law is closely related to human life, because every human being will experience a legal event, namely death. These legal events will cause legal consequences regarding the continuation of the rights and obligations of a person who has died and also in relation to his family or other people who have rights to their property. The purpose of this research is to know and understand the rights and position of grandchildren in the system of replacing the heirs in Islamic Inheritance Law and Compilation of Islamic Law and to know and understand the legal protection of grandchildren as heirs in the Islamic Inheritance Law and Compilation of Islamic Law. Based on the research, it can be concluded that the position of grandchild as a substitute heir in Islamic inheritance law is not listed in the Al-Quran and Hadith, only recognized through the Ijtihad conducted by the scholars. But in the Islamic Law Compilation the existence of grandchildren is recognized as a substitute for the parents who have died beforehand from the heirs and legal protection against grandchildren as successor heirs through the Compilation of Islamic Law which gives recognition of the position of substitute heirs through confirmation of the existence of heirs substitutes get full legalization where the provisions are not contained in the classic Islamic inheritance law. In addition, most Religious Judges in considering their decisions in terms of inheritance also see the arrangements contained in the Compilation of Islamic Law as a guide.

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