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Abstract
Terdapat dasar pertimbangan dan amar putusan yang berbeda antara putusan Pengadilan Agama Bantaeng No. 329/Pdt.G/2020/PA.Batg jo Putusan PTA Makassar No. 82/Pdt.G/2021/PTA.Mks jo Putusan MA No. 34K/Pdt.G/2022 yang berkaitan dengan bagian ahli waris dzawil arham ketika pewaris meninggalkan wasiat yang melebihi 1/3 dari harta warisan. Hukum kewarisan Islam di Indonesia dalam KHI maupun yurisprudensi, belum mengatur secara jelas kedudukan ahli waris dzawil arham serta bagiannya ketika tidak ada ahli waris dzawil furudh dan ashabah, serta bagiannya ketika pewaris meninggalkan wasiat yang melebihi 1/3 harta warisan. Penelitian ini bertujuan untuk mengetahui kedudukan ahli waris dzawil arham dalam perspektif hukum kewarisan Islam. Jenis penelitian ini adalah penelitian yuridis normatif karena didominasi analisis terhadap data sekuder meliputi bahan hukum primer dan sekunder. Hasil penelitian memperlihatkan bahwa kedudukan ahli waris dzawil arham beserta bagiannya tidak secara spesifik ditegaskan dalam KHI dan Buku II MA. Putusan PA Bantaeng No. 329/Pdt.G/2020/PA hanya mempertimbangkan tentang pemberian wasiat kepada lembaga keagamaan yang melebihi sepertiga dari harta warisan yang tidak sesuai dengan ketentuan Pasal 201 KHI. Putusan PTA Makassar No. 82/Pdt.G/2021/PTA.Mks lebih mengadopsi pendapat Abu Hanifah dan Imam Ahmad yang memberikan hak waris kepada ahli waris dzawil arham ketika tidak terdapat ahli waris dzawil furudh dan ashabah, sedangkan Putusan MA No. 34K/Pdt.G/2022 menguatkan putusan Pengadilan Tinggi Agama Makassar.
There are different basic considerations and rulings between the decisions of the Bantaeng Religious Court No. 329/Pdt.G/2020/PA.Batg in conjunction with Makassar PTA Decision No. 82/Pdt.G/2021/PTA.Mks in conjunction with Supreme Court Decision No. 34K/Pdt.G/2022 which relates to the share of dzawil arham heirs when the testator leaves a will that exceeds 1/3 of the inheritance. Islamic inheritance law in Indonesia in KHI and jurisprudence does not clearly regulate the position of dzawil arham heirs and their share when there are no dzawil furudh and ashabah heirs, as well as their share when the heir leaves a will that exceeds 1/3 of the inheritance. This study aims to determine the position of dzawil arham heirs in the perspective of Islamic inheritance law. This type of research is normative juridical research because it is dominated by analysis of secondary data including primary and secondary legal materials. The research results show that the position of the heirs of dzawil arham and their shares is not specifically confirmed in the KHI and Book II of the MA. Bantaeng PA Decision No. 329/Pdt.G/2020/PA only considers granting a will to a religious institution that exceeds one third of the inheritance which is not in accordance with the provisions of Article 201 KHI. Makassar PTA Decision No. 82/Pdt.G/2021/PTA.Mks adopts the opinion of Abu Hanifah and Imam Ahmad which emphasizes the heirs of dzawil arham when there are no heirs of dzawil furudh and ashabah and Supreme Court Decision No. 34k/Pdt.G/2022 strengthens the decision of the Makassar Religious High Court.
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References
Ali, M., & Hendarto, M. (2021). The Positition of Adopted Children as the Heir of Dzawil Arham in Islamic Inheritance Law System (Study on Religious Court Verdict Number: 0002 / Pdt.P / 2013 / Pa.Kp). Trunojoyo Law Review, 2(2), 79–97. https://doi.org/10.21107/tlr.v2i2.9497
Ash-Shabuni, M. A. (1995). Pembagian Waris Menurut Islam. Gema Isani.
Ash-Shahbuni, M. A. (1995). Pembagian Waris Menurut Islam (cetakan 1). Gema Insani.
Az-Zuhaili, W. (2011). Fiqih Islam Wa Adillatuhu. Gema Insani.
Budiono, A. H. dan A. R. (1994). Hukum Kewarisan dalam Kompilasi Hukum Islam. IKIP.
Departemen Agama Islam. (2002). Kompilasi Hukum Islam di Indonesia. Direktorat Jendral Pembinaan Kelembagaan Agama Islam.
Imron, A. F. (2015). Konsep Wasiat Menurut Hukum Islam, Kompilasi Hukum Islam, dan KUH Perdata. Asy-Syari’ah: Jurnal Hukum Islam, 1(1), 25–50. https://doi.org/10.55210/assyariah.v1i1.201
Khotimah, K. (2022). Pewarisan Dzawil Arham Bersama Ashabul Furudh (Analisis Terhadap Putusan Pengadilan Tinggi Agama Bangka Belitung Nomor 4/Pdt.G/2020/PTA.BB). Universitas Islam Negeri Sultan Syarif Kasim Riau.
Namawi, M. (2016). Pengantar Hukum Kewarisan Islam. Pustaka Radja.
Pedoman Teknis Administrasi dan Teknis Peradilan Agama Buku II Mahkamah Agung RI Direktorat Jenderal Badan Peradilan Agama 2013. (2013).
Rahim, A. (2021). Penyelesaian Kewarisan Dzawil Arham Dalam Kompilasi Hukum Islam. Taqnin: Jurnal Syariah Dan Hukum, 3(1). https://dx.doi.org/10.29240/jhi.v2i2.615
Ritonga, R. (2020). The Concepts and Metods of Dzawil Arham Heritage Calculation: Analysis and Practice, 21(2). https://doi.org/10.19109/nuraini.v21i2.8687
Surat Edaran Mahkamah Agung Nomor 03 Tahun 2015 tentang Pemberlakuan Rumusan Hasil Rapat Pleno Kamar Mahkamah Agung Tahun 2015 Sebagai Pedoman Pelaksanaan Tugas Bagi Pengadilan. (2015).
Taqiyuddin, H., & Ahdi, H. (2023). Status Hukum Ahli Waris Pengganti Dalam Kompilasi Hukum Islam (KHI). Syaksia: Jurnal Hukum Perdata Islam, 24(1). https://doi.org/10.37035/syaksia.v24i1.7917.