Tinjauan Yuridis terhadap Wasiat Wajibah Anak Angkat: Analisis Pasal 209 Kompilasi Hukum Islam

Uus Kusmayadi; Mumu Fahmudin; Abdul Kodir Alhamdani; Yudi Wahyudin; Halmi Abdul Halim

doi:10.55606/eksekusi.v4i1.2453

Authors

Uus Kusmayadi Sekolah Tinggi Ilmu Syariah As-Sa’adah Sukasari Sumedang
Mumu Fahmudin Sekolah Tinggi Ilmu Syariah As-Sa’adah Sukasari Sumedang
Abdul Kodir Alhamdani Sekolah Tinggi Ilmu Syariah As-Sa’adah Sukasari Sumedang
Yudi Wahyudin Sekolah Tinggi Ilmu Syariah As-Sa’adah Sukasari Sumedang
Halmi Abdul Halim Sekolah Tinggi Ilmu Syariah As-Sa’adah Sukasari Sumedang

DOI:

https://doi.org/10.55606/eksekusi.v4i1.2453

Keywords:

Adopted Children, Compilation of Islamic Law, Islamic Inheritance Law, Maslahah Mursale, Wajibah's Will

Abstract

The practice of adoption (tabanni) is a social reality that is culturally embedded in Indonesian Muslim society, but often experiences normative clashes with classical Islamic inheritance law which requires blood relations (nasab) as the basis for inheritance. This gap has the potential to trigger distributive injustice for adopted children who do not have inheritance rights despite having emotional closeness and economic dependence. This study aims to analyze the legal status of adopted children and the application of Article 209 of the Compilation of Islamic Law (KHI) concerning Mandatory Wills as a legal solution. This study is a normative legal research with library research methods that use a statutory approach and a conceptual approach. The analysis was conducted descriptively qualitatively using analytical tools of Maqashid Syariah theory, Maslahah Mursalah, and the theory of Mandatory Wills. The results of the study indicate that Article 209 of the KHI reconstructs the status of adopted children not as Heirs, but as Recipients of Wills, in order to maintain the purity of lineage according to sharia principles. This article transforms the paradigm of wills from voluntary (tabarru’) to mandatory (ijbari) through an ex-officio state mechanism. Philosophically, this application is validated by the principle of Maslahah Mursalah to fill the legal vacuum for the protection of children (hifz al-nafs) and Maqashid Syariah in realizing justice in the distribution of assets (hifz al-mal) without violating the principle of descent (hifz al-nasl). The limitation of a mandatory will of a maximum of one-third (1/3) functions as an instrument of distributive justice (al-’adalah) and a safety valve to protect the rights of lineage heirs (dzawil furud) from being oppressed. It is concluded that Article 209 of the KHI is a form of social engineering and ijtihad typical of Nusantara Islam that applies a middle path (wasatiyah) in family law.

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