Publication Search

The aim of this research is to find out the juridical review and legal consequences for the distribution of inheritance to adopted children regardless of the position of the main heir. The method used is empirical juridical research with primary data obtained in the field and secondary data through literature studies and related regulations. The results of this study indicate that based on article 171 letter (c) KHI who becomes an heir must have a blood relationship with the heir, not being hindered by law to become an heir and article 209 paragraph (2) KHI for adopted children who do not receive a will is given a mandatory will 1/3 of the heir's inheritance. However, the facts on the ground are not in accordance with the provisions above, in fact the heir gives more inheritance to the adopted child than the main heir on the grounds that groups 2, 3, and 4 do not object, then the second heir states that the adopted child is older than his biological child. This reduces and closes the share of legal heirs. In adopting a child, it is done in the best interest of the child based on local customs and applicable laws and regulations. This fulfills the elements of article 39 paragraph (1) and article 171 letter (h) KHI. There are three legal consequences of the distribution of inheritance to adopted children, namely: 1) The distribution of inheritance has not been fulfilled in Article 209 paragraph (2) KHI 2) The rights and obligations have been fulfilled for adopted children according to Article 171 letter (h) KHI. However, the adopted child is constrained in terms of legitieme portie cannot sue the position of the main heir 3) Lineage relations, the adoptive parents have severed the lineage relationship of the adopted child with his biological parents where he uses the surname of his adoptive father. This contradicts QS-Al Ahzab: 4 and 5 and does not fulfill article 39 paragraph (2).

Penelitian ini bertujuan untuk mengetahui hak waris anak angkat yang tidak didaftarkan, pertimbangan orang tua angkat dalam memberikan harta warisan, serta perlindungan hukum yang tersedia bagi anak angkat yang tidak didaftarkan. Dalam masyarakat patrilineal atau matrilineal, jika orang tua tidak memiliki keturunan atau penerus keturunan, maka kemenakan bertali darah diangkat sebagai pengganti. Anak kemenakan ini diurus, dipelihara, dan diberikan pendidikan atas dasar rasa kekeluargaan dan perikemanusiaan. Metode yang digunakan dalam penelitian ini adalah kualitatif dengan pendekatan yuridis empiris. Pendekatan ini berdasarkan pada hukum yang berlaku dan kenyataan dalam praktek, yang bersumber pada data primer berupa wawancara langsung dan data sekunder berupa kepustakaan. Hasil penelitian menunjukkan bahwa anak angkat yang tidak didaftarkan tidak berhak mendapatkan warisan dari orang tua angkatnya karena secara status anak angkat tidak dapat menjadi ahli waris. Namun, anak angkat tetap memiliki porsi dari pembagian harta yang di tinggalkan oleh orang tua angkatnya, yaitu dengan hibah atau wasiat wajibah yang bagianya diatur maksimal hanya 1/3 dari harta pewaris. Pertimbangan orang tua angkat dalam memberikan harta peninggalan kepada anak angkatnya bukan hanya berdasarkan status sebagai anak angkat, melainkan juga karena orang tua angkat masih memiliki hubungan keluarga dengan orang tua kandung dari anak angkat tersebut yang sudah meninggal. Perlindungan hukum bagi anak angkat yang tidak didaftarkan bisa didapatkan berdasarkan KHI Pasal 209, ayat (1), serta ketentuan-ketentuan lain yang mendukung. Oleh karena itu, meskipun tidak didaftarkan, anak angkat tetap memiliki hak yang dilindungi oleh hukum dan dapat menerima bagian dari harta peninggalan orang tua angkatnya melalui hibah atau wasiat wajibah.

The author's reason for raising this issue into a scientific work in the form of a thesis is because there are differences of opinion among judges at the Padang Panjang Religious Court regarding the itsbat of marriage for underage marriages in determining number 4/Pdt.P/2022/PA.PP which is the woman's party. when he got married he was 16 years old. First, the marriage certificate must be rejected because it has violated the law on marriage registration and the minimum age for marriage is 19 years. Second, the itsbat of marriage can be accepted on the grounds that it is mashlahah murslahah. How does the mashlahah mursalah analysis of this determination be explored by the author in this study. The author gives limitations on the problem regarding the legal considerations of the Panel of Judges regarding Determination Number 4/Pdt.P/2022/PA.PP and the analysis of mashlahah mursalah in determining number 4/Pdt.P/2022/PA.PP regarding itsbat marriage for underage marriages. This research is an analytical descriptive research by conducting an analysis of the determination of judges in the case of itsbat marriage for underage marriages, the research uses a normative juridical research type. This is because this legal research aims to examine legal principles, using qualitative data, namely data presented in the form of verbal words, not in the form of numbers. Primary data sources were obtained from Decree Number 4/Pdt.P/2022/PA.PP, Law Number 1 of 1974 concerning marriage and the Compilation of Islamic Law. In collecting data, it is done by taking inventory of data, classifying data, and then analyzing it by conducting a study of cases related to the issues faced in the determination of number 4/Pdt.P/2022/PA.PP and the laws and regulations using maslahah mursalah to then draw conclusions from the results of the analysis. From the results of the research that the authors conducted, it was found that: First, the basis for the legal considerations of the Panel of Judges in granting the application for itsbat marriage for underage marriages contained in the stipulation Number 4/Pdt.P/2022/PA.PP is Article 8 Law Number 1 of 1974 concerning the prohibition of marriage between two people who are related by blood, are related to semenda and are related to breastfeeding. Article 14 KHI regarding the pillars of marriage, namely the existence of a prospective husband, prospective wife, marriage guardian, two witnesses and consent and qabul. And for the benefit of the parties and the child, this is also in accordance with the rules of fiqh which reads "rejecting adversity must take precedence over taking benefit". Second, the legal considerations of the panel of judges in determining Number 4/Pdt.P/2022/PA.PP found mashlahah mursalah because by granting the itsbat of marriage for underage marriages, the couple can register their marriage at the Office of Religious Affairs because marriage registration aims to realize The purpose of law is for society to create order, certainty and legal protection, so that the civil rights of husbands, wives and children can be fulfilled.

The economy of a country can be seen from its internal conditions such as the real sector, namely production, consumption and investment. Then the monetary sector, such as inflation, the money supply and the balance of the exchange rate. In addition, the condition of the Indonesian economy can also be seen from external conditions which are reflected in the development of the balance of payments which illustrates the condition of the Indonesian economy in the real and monetary sectors. The balance of payments also measures the ability of the economy to support international transactions, especially transactions related to debt obligations and export-import transactions, and informs the government about the state of the economy, especially in this regard. On the results of economic relations with other countries. Thus, the balance of payments can assist in decision-making in the currency sector. Indonesia's balance of payments often fluctuates from time to time. A current account deficit does not result in a balance of payments deficit because the financial account increases capital and compensates for the current account deficit.

This will system has been running since ancient times, not only the Islamic religion regulates it, but every community has an understanding of wills. A will is a gift of property from a person to another person or to several people whose implementation is after the person's death. The type of research used is library research, because the study is focused on library materials by tracing and examining academic standard literature. Methods of data collection in the form of books, journals, and Islamic law compilation regulations (KHI). The results of the study show that Syafiiyah's legal view of wills applies to anyone who is not an heir. However, there are limitations to giving the will. Where, a person is only entitled to bequeath a small portion of his property. This is intended so that the will does not harm the heirs left behind. Meanwhile, the pillars in the will in the view of fiwih Syafiiyah are the person who inherits, the person who is inherited, the will and the presence of sighar or consent qabul. Whereas the will according to positive law states that the existence of article 195 of the Compilation of Islamic Law (KHI) can be realized in the current Indonesian context because in general the existence of the Compilation of Islamic Law (KHI) includes article 195.

Ahli Waris Pengganti adalah bukan salah satu ahli waris sejak awal, tetapi karena keadaan kerabat menurut hukum, Ahli Waris dapat menjadi ahli waris dan mewarisi sebagai Ahli Waris jika Pewaris tidak meninggalkan  seorang anak, melainkan meninggalkan seorang cucu baik laki-laki maupun perempuan melalui anak laki-laki. Dalam KUH Perdata ada yang disebut dengan plaatzvervulling wasiat yang mengikat, dalam pasal 185 KHI disebut ahli waris yang dilindungi, bukan ahli waris pengganti. Di Indonesia kedudukan ahli waris pengganti pada prinsipnya tidak dapat dipisahkan dari kedudukan hukum waris Islam di Indonesia. Ayat 2 Pasal 178, Pasal 181, 182 dan Pasal 185 KHI menjelaskan bahwa ahli waris pengganti memiliki pembatasan terhadap ahli waris menurut garis kekerabatan sampai ke garis cucu, dan garis ahli waris laki-laki dapat diangkat kembali oleh kedua anak laki-laki tersebut. dan perempuan. Pelaksanaan syariat Islam tidak dapat dipisahkan dari prinsip kepribadian Islami. Munculnya prinsip kepribadian Islami ini awalnya dikaitkan dengan lahirnya teori resepsi di kompleks Van den Berg. Teori penerimaan secara keseluruhan pada dasarnya dijelaskan bahwa hukum adat di Indonesia adalah hukum setiap agama, maka hukum bagi penduduk asli menganut agama Islam adalah hukum Islam, yang juga berlaku bagi non-muslim.  

This journal writing was conducted to discuss the topic of Islamic Inheritance Law, especially in terms of transferring assets through a mandatory will. This study uses normative juridical and empirical juridical methods with data in the form of secondary data. This research has the result that KHI (Compilation of Islamic Law), as a rational formulation of Islamic Inheritance Law, has practically explained the rules of Obligatory wills. Obligatory wills in KHI are an alternative in giving inheritance to adopted children. Then in the development of inheritance law in court institutions, in this case the Supreme Court of the Republic of Indonesia, actually made the Obligatory will as a way to provide inheritance shares for heirs of different religions. The obligatory testament rules as an alternative to the transfer of rights to the wealth of non-Muslim heirs must still pay attention to the principles. The Supreme Court of the Republic of Indonesia has expanded Article 209 KHI by adding parties that can receive a mandatory will, including heirs who are prevented from inheriting because they are non-Muslims.

Pembagian warisan di antara para ahli waris secara adil sesuai dengan prinsip-prinsip hukum Islam ditentukan oleh pengaturan hak waris menurut hukum Islam. Persoalan warisan saat ini terkait dengan warisan kepada anak kandung yang bukan muslim atau non muslim, hal ini dikarenakan peredaran harta warisan kepada anak non muslim atau berbeda agama jelas tidak diperbolehkan. mendapatkan. Penelitian ini menggunakan metode penelitian hukum normatif yang menitikberatkan pada pendekatan perundang-undangan dan produk perilaku hukum. Oleh karena itu, dalam prakteknya, hakim masih dapat menggunakan putusan pengadilan untuk menentukan hak waris berdasarkan wasiat wajib bagi anak kandung non muslim atau agama lain. Hal ini bertentangan dengan Pasal 171 huruf (c) Sidang Hukum Islam (KHI) yang memaknai bahwa pengaturan umum sebagai penerus utama adalah dia harus beragama Islam, segala sesuatunya sama, pilihan memberikan pemerataan dan keadilan. keuntungan bagi keluarga.  

In Indonesia, there has been no unification or no entity which regulates adoption. Fostering or adoption is still causing problems for communities and governments. Not only in terms of the appointment, but also the problem of the division of property of the adoptive parents. Based on this, the authors raised the title "Judicial Review was borrowed against Children Raise In The Compilation of Islamic Law (Case Study sues Inheritance Case Number: 029 / Pdt.G / 2014 / PTA.Smg)".The formulation of the problem of legal writing this study is (1) How was borrowed Against Judicial Review Adopted In KHI (Compilation of Islamic Law)? (2) How does the provision of the foster child is based on was borrowed from the estate of her adoptive parents in the case of contested inheritance case Number : 029 / Pdt.G/ 2014 / PTA.Smg? This study uses normative juridical approach to the specification of descriptive analytical research, the research aims to describe the legal review inheritance rights of adopted children according to Islamic Law Compilation (Case Study sues Inheritance Case Number: 029 / Pdt.G / 2014 / PTA.Smg). Besides, in this study, the authors used secondary data consisting of secondary law and primary legal materials. How to collect data through library research. Library method is done by examining the primary legal materials, and secondary on granting was borrowed against adopted children. Research results obtained are based on a review of juridical was borrowed against the adopted child in Compilation of Islamic Law, a foster child who did not inherit from his adoptive parents can get the name of administration, where the provision of children's lift can be done through was borrowed, as stated in Article 209 KHI , Giving the foster child is based on was borrowed from the estate of her adoptive parents in the case of contested inheritance case Number: 029 / Pdt.G / 2014 / PTA.Smg namely, the adopted child can receive inheritance from her adoptive parents or heir through "was borrowed" a maximum the amount of 1/3 (one third) part of the overall property adoptive parents as article 209 Compilation of Islamic Law in Indonesia, with the proviso is not an heir and has not received agrant.