scholarly journals Batasan Kedewasaan dan Kecakapan Hukum Pewasiat Menurut Kompilasi Hukum Islam dan Kitab Undang-Undang Hukum Perdata

2018 ◽  
Vol 5 (1) ◽  
pp. 1-12
Author(s):  
Sanawiah Sanawiah ◽  
Muhammad Zainul

Limitations of adulthood and lawfulness of the pewasiat both in terms of the position of limits and the ability of the pewasiat, the requirements of the pewasiat and the various limits of the age of the pewasiat according to different views and opinions among the Imam of the School in the determination of its law. The purpose of this study is to to assess the Limitations of adulthood and legal proficiency of pewasiat by Compilation of Islamic Law and Civil Code contained in the Compilation of Islamic Law Article 194 paragraph 1 and Book Civil Law Article 897. In Compilation of Islamic Law Article 194 paragraph 1 concerning the will specifies that the person who intends to reach the age of 21 full and sensible this is a requirement for mlekukan wills must reach the age that has been determined. The Civil Code states that in Article 897 it states that the person who intentions must reach the age of 18 full years, this is a condition of determination to perform the testament. Normative legal research methods analyze, related legislation presented through descriptive and deductive methods which are then analyzed to see the location of similarities and differences between the Compilation of Islamic Law and the Civil Code. The result of this research is the equation of Law Compilation of Compilation of Islamic Law and Civil Code which states the condition of the person having the will should be sensible, while in the determination of maturity 21 years based on article 330 Civil Code. As for the legal proof of Article 426 Civil Code aged 18 years.

2019 ◽  
Vol 1 (2) ◽  
pp. 646
Author(s):  
Imelda Septy Febrian ◽  
Hanafi Tanawijaya

In practice, borrowing money is one of the means to get funds needed by humans. However, with the development of the era of borrowing and borrowing, there must be strong evidence to prove that there has been a loan lending event. in practice the agreement is carried out either in writing or by word of mouth or written under the hand, in accordance with the demand for it must be made in the presence of good faith and legal certainty. In making an agreement usually given a predetermined period of time based on the agreement of the parties. And if the agreement has expired the time period has been set then in the agreement the debt is past its term. But in this case the agreement was expired and the creditor had only collected the debt to the debtor for 34 years. What if the creditor collects the debt that has passed this time and in the Islamic law the debt must be paid even though the person who has the debt has died. The author examines this problem by using normative legal research methods supported by interviews with people who are experts in the field of Islamic law and law. In this agreement, it can cause losses to the creditor. As a result, in Article 1362 of the Civil Code, it is said that if a default occurs, there is a compensation.


2020 ◽  
Vol 16 (1) ◽  
pp. 25-37
Author(s):  
Kartika Herenawati ◽  
I Nyoman Sujana ◽  
I Made Hendra Kusuma

Religious differences are one of the things that can cause a person to not be able to receive inheritance. Similarly, as stated by Rasullah SAW. Badung religious court judges view that the Hadith is only a suggestion, not an order. In the hadith, it is not clear what infidels are not allowed to receive inheritance. While the Prophet Muhammad always distinguishes someone's disbelief class. In the verses of the Holy Qur'an does not emphasize the prohibition of inheriting mutual inheritance for heirs of different religions. The contents of the Compilation of Islamic Law also do not regulate exactly about inheritance rights for non-Muslim family members. So far it is still a hot topic that is always debated among Ulama and the community. Based on this problem, the Badung Religious Court through its stipulation Number: 4/Pdt.P/201/PA.Bdg dated 7 March 2013 made a breakthrough in Islamic inheritance law, namely establishing Muslims as heirs of apostate heirs, as well as providing part of inheritance in forms of wills are mandatory for heirs of different religions. The formulation of the problem in this study is How is the legal logic of the Judge in the determination of Number: 4/Pdt. /2013 PA.Bdg dated 7 March 2013 related to the settlement of cases of inheritance of different religions and the application of mandatory wills as a way out? This research uses normative legal research methods. The author uses Gustav Radburch's legal goals theory which includes justice, expediency, and legal certainty. Based on the results of the study found that in the compilation of Islamic law does not regulate to whom the heir property that has lapsed can be given. Religious differences as a barrier to inheritance are specifically addressed to heirs. So it can be concluded that Muslim heirs can inherit the assets of non-Muslim heirs, but not vice versa. In this study, although non-Muslim heirs cannot inherit property from Muslim heirs, in order to fulfill a sense of justice and humanity, the non-Muslim heirs still obtain inheritance through compulsory wills whose processes are based on court decisions. The will is obliged to be determined as a way out in the delivery of inheritance to non-Muslim heirs because the heir has died, and there is no other way to be able to transfer the heir's assets to the non-Muslim heirs.Perbedaan agama merupakan salah satu hal yang dapat menyebabkan seseorang tidak bisa menerima harta warisan. Demikian seperti yang dihadistkan Rasullah SAW. Majelis Hakim pengadilan agama badung memandang Hadist tersebut hanya bersifat anjuran, bukan suatu perintah. Di dalam hadist tersebut tidak diperjelas lagi kafir yang bagaimana yang tidak diperbolehkan menerima harta warisan. Sementara Nabi Muhammad SAW selalu membedakan golongan kekafiran seseorang. Didalam ayat suci Al-Qur’an tidak menegaskan larangan saling mewarisi bagi ahli waris yang berbeda agama. Kandungan Kompilasi Hukum Islam, juga tidak mengatur secara pasti mengenai hak kewarisan bagi anggota keluarga non muslim. Sehingga sampai saat ini masih menjadi topik hangat yang selalu diperdebatkan di kalangan Ulama dan masyarakat. Atas permasalahan inilah maka Pengadilan Agama Badung melalui penetapannya Nomor: 4/Pdt.P/2013/PA.Bdg tanggal 7 Maret 2013 melakukan terobosan terhadap hukum kewarisan Islam, yaitu menetapkan orang muslim sebagai ahliwaris dari pewaris yang telah murtad, serta memberikan bagian harta warisan dalam bentuk wasiat wajibah kepada ahliwaris yang berbeda agama. Rumusan masalah dalam penelitian ini adalah Bagaimana logika hukum Hakim dalam penetapan Nomor: 4/Pdt.P/2013 PA.Bdg tanggal 7 Maret 2013 terkait penyelesaian kasus waris beda agama dan penerapan wasiat wajibah sebagai jalan keluarnya? Penelitian ini menggunakan metode penelitian hukum normatif. Penulis menggunakan teori tujuan hukum Gustav Radburch yang mencakup keadilan, kemanfaatan, dan kepastian hukum. Berdasarkan hasil penelitian ditemukan bahwa didalam kompilasi hukum Islam tidak mengatur kepada siapakah harta pewaris yang telah murtad dapat diberikan. Perbedaan agama sebagai penghalang untuk dapat mewarisi adalah khusus ditujukan kepada ahliwaris. Jadi dapat disimpulkan bahwa ahliwaris muslim dapat mewarisi harta pewaris non muslim, tetapi tidak sebaliknya. Dalam penelitian ini, meskipun ahliwaris non muslim tidak dapat mewarisi harta dari pewaris muslim, demi memenuhi rasa keadilan dan rasa kemanusiaan, ahliwaris non muslim tersebut tetap mendapatkan harta warisan melalui wasiat wajibah yang prosesnya berdasarkan penetapan pengadilan. Wasiat wajibah ditetapkan sebagai jalan keluar dalam pemberian harta warisan kepada ahliwaris non muslim karena pewaris telah meninggal dunia, dan tidak ada cara lain untuk dapat mengalihkan harta pewaris kepada ahliwaris yang non muslim.


2019 ◽  
Vol 13 (2) ◽  
pp. 187-202
Author(s):  
Hamid Pongoliu
Keyword(s):  
The Will ◽  

Gorontalo has a customary principle derived from sharia law, and the sharia law is sourced from the Qur'an, hadith, ijmak and qiyas (adati-hula'a to syara'a, syara'a hula'a to Kitabi), which should reflect the existence of the implementation of the distribution of inheritance in Islam in the Gorontalo community. This customary principle can be a source of law if it is a rational act, not immorality, done always repeatedly, does not bring harm and does not conflict with the law of sharak. But in reality there is the implementation of inheritance that violates Islamic law, namely the distribution by way of deliberation, the determination of the amount of heirs equally, the delay in the distribution of inheritance, wills with houses given to girls, wills not to distribute inheritance, distribution of assets it depends on the will of the heir and the delay in the distribution of inheritance on the grounds that one of the parents is still alive. The distribution by deliberation and determination of the amount of the portion for each heir are equally acceptable as long as they follow the guidelines of the Compilation of Islamic Law article 183 and the concept of takharruj which was previously preceded by the Shari'a division. After the heirs know the size of the portion, then they may agree to share it in their own way or leave the inheritance according to Shari'a and agree to give to each other with other heirs.


2020 ◽  
Vol 5 (1) ◽  
pp. 1
Author(s):  
Nadia Imanda

Abstract: The era of technology brings people to the development of sophisticated computers and smartphones in which the applications of various types and purposes are. Notary as a public official appointed by the state to take care of most countries and communities in the context of civil law, has legal provisions related to what may and may not be done by a Notary. In this case, the Notary Code of Ethics of the Indonesian Notary Association (INI) states that notaries are denied publication and self-promotion of their positions through writing media as well as electronic media, but the category of advertising on publicity and self-promotion does not provide clear interpretation on android application that indicates to violate the Article 4 paragraph (3) Notary Code of Ethics. This legal research uses normative research methods using the statute approach and conceptual approaches. The use of an android application by a notary who indicates committing violation must be studied and supervised from the Notary Honorary Board and Notary Supervisory Board  so that the inteniont and the purpose of the UUJN and the Notary Code of Ethics can be realized and the office of notary as a profession cannot be dishonored.  Abstrak: Era teknologi membawa manusia pada perkembangan komputer dan smartphone canggih yang di dalamnya terdapat fasilitas aplikasi berbagai macam jenis dan tujuan. Notaris sebagai pejabat umum yang diangkat oleh negara untuk mengurusi sebagian urusan negara dan masyarakat dalam lingkup hukum perdata, memiliki ketentuan hukum terkait apa yang boleh dan tidak boleh dilakukan oleh seorang Notaris. Dalam hal ini, Kode Etik Notaris Ikatan Notaris Indonesia (I.N.I) menyatakan bahwa notaris dilarang melak         ukan publikasi dan promosi diri terhadap jabatannya melalui media tulis mau pun media elektronik, namun kategori batasan terhadap publikasi dan promosi diri dinilai kurang memberikan kejelasan hukum bahwasanya ditemukan aplikasi android yang berindikasi pelanggaran Pasal 4 ayat (3) Kode Etik Notaris. Penelitian hukum ini menggunakan metode penelitian normatif dengan pendekatan berdasarkan perundang-undangan (statute approach) dan pendekatan konsep (conceptual approach). Penggunaan aplikasi android oleh notaris yang berindikasi melakukan pelanggaran harus dilakukan pengkajian dan pengawasan dari Dewan Kehormatan Notaris dan Majelis Pengawas Notaris agar maksud dan tujuan UUJN serta Kode Etik Notaris dapat terwujud dan tidak mencederai jabatan notaris sebagai profesi yang mulia. 


2021 ◽  
Vol 10 (6) ◽  
pp. 13-29
Author(s):  
D.B. ABUSHENKO

In this article, the author highlights the main scenarios on the basis of which the coexistence of two seemingly similar legal institutions could be built – a civil set-off and a set-off made when the court satisfies counterclaims and initial claims (a scenario based on the displacement of one institution by another; a scenario based on the permissibility of parallel implementation of each of the institutions; a scenario based on a mixed model of implementation of each of the institutions). To identify the scenario that best meets the needs of the turnover and the goals of effective judicial protection, the differences between these legal institutions are analyzed (the distinction is made according to specific criteria that either manifest themselves differently, or are present in one structure, but are absent in another). At the same time, the analyzed legal institutions (civil offset and offset produced by the satisfaction of the court counter and initial claims) are distinguished from similar legal phenomena – automatic setoff, offset by the will of a third person, eventual set-off, objections on the surrender made by the defendant during the trial and addressed the court, and the offset produced by the court in the absence of will of the disputing parties in the resolution of the question of legal costs and making a decision about a bilateral restitution.


2021 ◽  
pp. 67-80
Author(s):  
Maciej Giaro

The paper elaborates the problem of the passive side of capacity to act which consists in the ability to receive (or to be an addressee of) the will declarations. Given the absence of an explicit regulation in the Polish civil code, the passive side of capacity to act has lost its attribute of a doctrinal evidence. However, the capacity to act should not be understood in a popular way limiting this concept to its active side only. Such an understanding generates in fact a grievous gap in the Polish civil law.


2020 ◽  
Vol 14 (2) ◽  
pp. 190-198
Author(s):  
Ais Surasa

This research aims to find out the conditions of corporate criminal liability in money laundering offences based on Islamic law perspective. This research uses library research methods. The results concluded that corporate criminal liability conditions are stipulated in Article 6 of Law No. 08 year 2010, which contains that a person with money laundering will be 4 years or more in prisoned. Islamic law states that one who commits it, will be punished in return towards the actions of “jarimah” perpetrators (as the elements fulfilled). Thus, the criminal liability is a person who can experience a shift and accept the concept of harm through determining corporate’s liability. It is because the will-have impact is greater than any crimes executed by individuals. As for the sanctions against corporations which committed money laundering are ta'zir (punishments). Keywords: Corporate Criminal Liability; Money Laundering; Islamic Law


2020 ◽  
Vol 8 (8) ◽  
pp. 1138
Author(s):  
Ni Putu Ayu Bunga Sasmita ◽  
I Wayan Novy Purwanto

Penelitian ini bertujuan untukemahami bagaimanakah pengaturan jual beli online dalam hukum di Indonesia dan bagaimanakah aspek hukum jual beli secara online dalam perjanjian.  Penelitian ini, menggunakan metode penelitian hukum normatif. Sedangkan pendekatan yang digunakan adalah menggunakan pendekatan fakta dan statute approach. Hasil penelitian ini menunjukan bahwa pengaturan mengenai jual beli secara online diatur dalam ketentuan Pasal 18 ayat (1) Undang-Undang Republik Indonesia Nomor 19 Tahun 2016 tentang Perubahan Atas Undang-Undang Nomor 11 Tahun 2008 tentang Informasi dan Transaksi Elektronik, yang mana sebagai penerapan pasal 1313 KUHPerdata. Para pihak yang mengadakan perjanjian bisa menerapkan KUHPerdata yang jadi dasar diakui sahnya perjanjian dimana keabsahannya tercantum syarat 1320 KUHPerdata yakni:   kecakapan, kesepakatan, suatu sebab yang halal dan suatu hal tertentu.Sedangkan penerapan asas Konsensualisme dalam perjanjian online yang didasarkan oleh ketentuan dalam Pasal 1313 KUHPerdata yang menegaskan bahwa adanya suatu perjanjian berarti pihak satu dengan pihak lainnya setuju untuk mengikatkan dirinya.   This study aims to understand how the online arrangement in the sale and purchase agreement and how the legal aspects of buying and selling online in the agreement. This research uses normative legal research methods. While the approach used is to use the fact approach and statute approach. The results of this study indicate that the regulation regarding online trading is regulated in the provisions of Article 18 paragraph (1) of the Law of the Republic of Indonesia Number 19 of 2016 concerning Amendment to Law Number 11 of 2008 concerning Information and Electronic Transactions, which is the legal basis for applying article 1313 of the Civil Code. The parties who entered into the agreement can apply the KUHPer which is the basis for the validity of the agreement where the validity is stated in the terms of the 1320 KUHPer, namely: skill, agreement, a halal cause and a certain thing. While the application of the principle of consensualism in an online agreement based on the provisions in Article 1313 of the KUHPer which confirms that an agreement means that one party with another party agrees to bind themselves.


2018 ◽  
Vol 20 (1) ◽  
Author(s):  
Muzayyin Muzayyin

Abstrak.One of the great thinkers in the contemporary era is Khaleed Abou El Fadl, a prominent public intellectual on Islamic law. Through his works, Speaking in The God’s Name: Islamic Law, Authority, and Woman, Abou El Fadl offers a frame of new methodology in the study of Islamic law by using a hermeneutics approach. Abou El-Fadl’s hermeneutics can be called the negotiated hermeneutics because the core of  his hermeneutics analysis is to negotiate the role of the text (al-Qur’an, hadits, and fatwa), author (Mufti, special agent), and reader (Islamic society, common agent) in determining the meaning of authoritative text. These three parties should be a balancing and negotiating progress in which that one party ought not to dominate the determination of meaning. Abou El Fadl’s hermeneutics theory embraces the idea of autonomous and open texts. Therefore, the interpretation of the text does not always focus on efforts to locate the author’s desired intent. Hence, He further argues that integrity of text being damaged, not dynamic, and be unable to perform  its functions in responding the challenges and demand of the global era due to the authoritarianism, or interpretative despotism by way of locking the will of the divine behind the text, its interpretation, or fatwa based on certain ideology as performed by those Mufti who speak in God’s name. in short, From above description emphasis the significance of Abou El Fadl’s hermeneutics in contemporary Islamic law studies is to stem the authoritarianism that has become  a common phenomenon in the contemporary era. This paper  using the critical-analysis of method to examines or look at critically Mufti in making various judicial decision and legal opinion (fatwa) in case of Permanent Council for Specific Research And Legal Opinion (CRLO)in Egypt and Indonesian Council of Ulama (MUI) in Indonesia that assessedreapmuchcontroversy and even rejections from part of Muslim community.Keywords:Islamic law, hermeneutics, authoritarianism, legal opinion, MUI Abstrak .Salah satu pemikir besar di era kontemporer adalah Khaleed Abou El Fadl , seorang intelektual publik terkemuka tentang hukum Islam. Melalui karyanya ,Speaking in The God’s Name: Islamic Law, Authority, and Woman, Abou El Fadl menawarkan kerangka metodologi baru dalam studi hukum Islam dengan menggunakan pendekatan hermeneutika . Hermeneutika Abou El Fadl disebut hermeneutika negosiasi karena inti dari analisis hermeneutikanya adalah menegosiasikan peran teks ( al-Qur'an , hadits , dan fatwa ), pengarang ( Mufti ,agen khusus), dan pembaca (masyarakat Islam,agen umum) dalam menentukan makna teks otoritatif .Ketiga pihak harus seimbang dan bernegosiasi di mana salah satu pihak tidak seharusnya mendominasi penentuan makna.Teori hermeneutika Abou El Fadl yang mencakup gagasan teks otonom dan terbuka sehingga penafsiran teks tidak selalu fokus pada upaya untuk mencari maksud penulis yang diinginkan . Oleh karena itu, Abou El-Fadl menyatakan bahwa integritas teks menjadi rusak, tidak dinamis , dan tidak dapat menjalankan fungsinya dalam merespon tantangan dan tuntutan era global karena otoritarianisme , atau penafsiran despotic dengan cara mengunci kehendak Tuhan di belakang teks, interpretasi, atau fatwa berdasarkan ideologi tertentu seperti yang dilakukan oleh mereka para Mufti yang mengatas namakan dirinya sebagai pembicara atas nama Tuhan. Singkatnya , dari uraian di atas pentingnya hermeneutika Abou El Fadl dalam studi hukum Islam kontemporer adalah untuk membendung otoritarianisme yang telah menjadi fenomena umum di era kontemporer. Makalah ini menggunakan metode kritis-analisis untuk menguji atau melihat secara kritis seorang Mufti dalam membuat berbagai keputusan hukum atau fatwa dalam kasus Indonesian Council of Ulama( MUI ) di Indonesia yang dinilai menuai banyak kontroversi dan bahkan beberapa penolakan dari sebagian masyarakat Muslim Kontemporer .Kata kunci :hermeneutika, hokum Islam, otoritarianisme, fatwa , MUI


2018 ◽  
Vol 11 (2) ◽  
pp. 209
Author(s):  
Bachtiar Bachtiar ◽  
Tono Sumarna

ABSTRAKWanprestasi dalam perjanjian konstruksi kerap ditemui dalam praktik, baik yang dilakukan oleh pemberi pekerjaan, maupun pihak pelaksana pekerjaan. Konsekuensinya, pihak yang melakukan wanprestasi dibebankan memulihkan kerugian yang timbul dari pelaksanaan perjanjian. Hal demikian tercermin dalam Putusan Nomor 72/PDT.G/2014/PN.TGR, di mana Kepala Dinas Kesehatan Kota Tangerang Selatan selaku pihak pemberi pekerjaan proyek terbukti melakukan wanprestasi. Menarik untuk dicermati, majelis hakim dalam putusannya justru membebankan Walikota Tangerang Selatan untuk bertanggung jawab secara keperdataan. Isu hukum yang hendak dijawab dalam tulisan ini, terkait apakah penafsiran hakim dalam Putusan Nomor 72/PDT.G/2014/PN.TNG tentang pembebanan tanggung jawab perdata kepada kepala daerah akibat wanprestasi yang dilakukan oleh kepala dinas telah sesuai dengan ajaran hukum administrasi negara, dan ajaran hukum perdata. Untuk menjawab isu hukum tersebut, penulis menggunakan metode penelitian hukum normatif dengan bersandar pada data sekunder yang diperoleh melalui studi kepustakaan. Hasil penelitian ini menunjukkan bahwa majelis hakim telah keliru dalam menafsirkan konsep pertanggungjawaban kepala daerah. Menurut ajaran hukum administrasi negara, walikota selaku kepala daerah tidak dapat dimintai tanggung jawab secara perdata akibat wanprestasi yang dilakukan kepala dinas. Demikian pula dari perspektif Pasal 1340 KUHPerdata, walikota bukanlah merupakan pihak dalam pelaksanaan perjanjian yang dibuat oleh kepala dinas, sehingga tidak dapat dibebani tanggung jawab secara keperdataan.Kata kunci: tanggung jawab perdata, kepala daerah, wanprestasi. ABSTRACT Breach of contract in construction agreements is often found in practice, whether carried out by the employer, or the implementing party. As a consequence, the defaulting party is charged to recover losses arising from the implementation of the agreement. This was reflected in Court Decision Number 72/PDT.G/2014/ PN.TGR, which is the Head of South Tangerang City Health Office, as the project employer, has been proven in breach of contract. It is interesting to note that the panel of judges in its decision actually charged the Mayor of South Tangerang with a contractual liability. The legal issue in this paper is whether the interpretation of judges in Court Decision Number 72/PDT.G/2014/ PN.TNG concerning the imposition of civil liability to the regional head due to default committed by the head  of office is in accordance with the teachings of the law of state administration and civil law. To answer these issues, the author uses normative legal research methods based on secondary data obtained through literature studies. The results of the analysis show that the panel of judges has erred in interpreting the concept of regional head accountability. According to the teachings of the state administration law, the mayor as the head of the region cannot be privately liable for the default committed by the head of office. Likewise, from the perspective of Article 1340 of the Civil Code, the mayor is not a party to the implementation of the agreement made by the head of office, therefore civil liability cannot be burdened to him. Keywords: civil liability, regional head, default.


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