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The purpose of this study is to analyse the juridical review of the inheritance of a convert heir to a non-moslem sibling in the perspective of Islamic inheritance law in Indonesia. This research was conducted using descriptive analytical normative legal research, using secondary data obtained from literature studies as the main data and using primary data, namely related legislation as supporting data, research data collection techniques using library research, and data analysis using qualitative juridical data analysis. Based on the results of the study, it shows that the judge's legal considerations when examined based on Islamic law, the siblings are already Catholic. A person who is of a different religion from the heir is cut off from the right to inherit because it is hindered by law, this is as the hadith of the Prophet Muhammad SAW and Article 171 letter c KHI. Article 172 KHI also states that a person's Islamic faith, apart from being seen from the Identity Card, can also be seen from confession or practice or testimony. The settlement of inheritance of different religions can be found through the Ijtihad method.

The aim of this research is to make a comparison of compensation law (‘iwadh) in khulû’ (talak law) from the perspective of the Syafi'i School and the Islamic Law Commission (KHI). Khulû' is a form of divorce in which the wife can ask for a divorce by giving compensation to the husband. In the Syafi'i Madzhab, the rules regarding 'iwadh and khulû' are taken from the interpretation of the Al-Quran and Hadith, while KHI is a collection of laws that apply in certain countries. This study uses a comparative analysis method between the two sources of law. The results of the study show that there are different approaches to regulating compensation law in khulû'. The Syafi'i school tends to emphasize the benefit of the parties involved in the divorce, so that compensation limits can be more flexible. On the other hand, KHI may have more specific and structured provisions regarding compensation in khulû', which are adapted to the social and cultural context of the country. This research is expected to provide a deeper understanding of the different perspectives of Islamic law regarding khulû' and compensation law, as well as their implications for legal practice in modern society.

In this article, we will examine the impact of divorce (Division of Property & Child Custody) where this study was conducted at the Medan District Court. This divorce has a lot of impacts, especially on children. However, this article will focus on the division of assets and child custody as a cause and effect of divorce. This research uses descriptive qualitative and normative legal methods through analytical and observational approaches, with data collection techniques based on literature studies and interviews. Divorce is triggered by various reasons, including disharmonious relations between husband and wife in terms of fulfilling biological needs, issues of different principles of life, differences in income in improving welfare, infidelity. The decision to divorce results in the division of property and child custody, where custody falls to the mother because the child is under 12 years old. Referring to Article 105 KHI, which explains that child custody in divorce with children under 12 years old is given to the mother. Meanwhile, the distribution of assets is in accordance with applicable Islamic law.

These are designed to identify and test the differences of two groups or more. Studies are conducted to compare a variable, between different subjects and different times and find causal links. Concerning the lawyer as legal aid, or a law service to a community or a client who faces the legal problems that are sorely needed as society grows in awareness of the law and the complexity of legal matters. The purpose of this study is to know the normative juridical analysis on the settling of inheritance disputes district court at Kediri City (lawyer's service comparison study and without lawyer's service). The focus of the problem in this study is that what role uses a lawyer’s service and without the lawyer’s service in the process of ending inheritance at Kediri City district court. What are some obstacles using a lawyer’s service and without a lawyer’s service in the process of ending inheritance at Kediri City district court. The research method uses a normative juridical research. In this method, a consideration of the research specialty includes a descriptive analysis that sets out discussion of the study for obtaining legal certainty associated with a lawyer’s service and without the lawyer’s service with his clients, linked to the rules of law and civil law practice and inheritance. The country with a majority moeslem heir according to Islamic doctrine is also written in section 176-185 of KHI (compilation of Islamic law). Some important items of inheritance are listed in the chapters of this law. An advice for the community, before taking a decision to use the lawyer’s service, the client must be good at choosing the lawyer’s service whether it is according to the procedure or vice versa. If it is understandable and correct so that there are no misconceptions of perception that can hurt the society, for some mistakes of taking a decision using the lawyer’s service.  

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.