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PENETAPAN AHLI WARIS PENERIMA SANTUNAN JASA RAHARJA DALAM PP NO. 18 TAHUN 1965 Ulya, Zakiyatul
The Indonesian Journal of Islamic Family Law Vol 6 No 2 (2016): Desember 2016
Publisher : Program Studi Hukum Keluarga Islam Fakultas Syariah dan Hukum

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Abstract: This bibliographical research aims to answer the questions of how the determination of the heirs as receivers of Jasa Raharja compensation stated in PP (Peraturan Pemerintah/Government Regulation) No. 18 Year 1965 and how the Islamic law perspective against the determination of the heirs as receivers of Jasa Raharja compensation. The data that obtained by documentation technique are further analyzed by descriptive method and deductive mindset. The research concludes that according to PP No. 18 Year 1965, the heirs are children, widow/widower, and/or the parents of the victim died of road traffic accident with the rule of the receipt and payment of compensation starting from the legitimate widow/widower, legal children, and legal parents. Thus, it can be said that the determination of the heirs within such regulation does not fully implement the provision of the Islamic inheritance system since it only provides Jasa Raharja compensation as a part of estate to the heirs who cannot be stunted (mahjub hirman), such as widow/widower, children, and parents.Â However, if it is viewed from the origin compensation of Jasa Raharja that is not coming from the victim but gathered from the owners of the transport equipment, it can be quite fair when the compensation is only given to the nearest heirs.Abstrak: Tulisan ini merupakan hasil penelitian pustaka (library research) yang bertujuan untuk menjawab pertanyaan tentang bagaimana penetapan ahli waris penerima santunan Jasa Raharja dalam PP No. 18 Tahun 1965 dan bagaimana analisis Hukum Islam terhadap penetapan ahli waris penerima santunan Jasa Raharja tersebut. Data penelitian dihimpun dengan menggunakan teknik dokumentasi yang selanjutnya dianalisis menggunakan metode deskriptif analisis dengan pola pikir deduktif. Hasil penelitian menyimpulkan bahwa menurut PP No. 18 Tahun 1965, ahli waris hanyalah anak-anak, janda/ duda, dan/ atau orang tua dari korban mati kecelakaan lalu lintas jalan dengan aturan penerimaan pembayaran santunan dimulai dari jandanya/ dudanya yang sah, kemudian anak-anaknya yang sah dan diakhiri orang tuanya yang sah. Dengan demikian, dapat dikatakan bahwa penetapan ahli waris dalam peraturan tersebut tidak sepenuhnya menerapkan ketentuan hukum kewarisan Islam karena hanya memberikan santunan Jasa Raharja yang merupakan bagian harta waris kepada golongan ahli waris yang tidak bisa ter-hijab hirman, yaitu janda/ duda, anak-anak serta orang tua. Meskipun begitu, jika dilihat dari asal santunan Jasa Raharja yang bukan dari korban, namun terhimpun dari para pemilik/ pengusaha alat angkutan lalu lintas jalan, maka dapat dikatakan cukup adil jika santunan tersebut hanya diberikan kepada ahli waris sedarah yang terdekat saja.Kata Kunci: ahli waris, santunan Jasa Raharja, PP No. 18 Tahun 1965

IMPLEMENTASI HUKUM WARIS ISLAM DAN HINDU DI KECAMATAN KREMBUNG SIDOARJO Ulya, Zakiyatul
The Indonesian Journal of Islamic Family Law Vol 5 No 2 (2015): Desember 2015
Publisher : Program Studi Hukum Keluarga Islam Fakultas Syariah dan Hukum

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract: Islamic law and Hindu law have set up various issues regarding inheritance. But in fact, not all of the rules are regularly followed by both of Muslim and Hindu communities, especially those in district Krembung, region Sidoarjo. In the case of inheritance practice, both of these communities prefer to use customary law than religious law. Starting from this issue, this research focuses to answer the two fundamental questions, namely: (1) how the implementation of the law of inheritance in Muslim and Hindu communities in district Krembung, region Sidoarjo is, and; (2) what the similarities and differences in the implementation of the laws are. This is a field research which uses a descriptive-comparative method. The results of the research show that although the Muslim communities in district Krembung, region Sidoarjo do not implement Islamic inheritance law, but the practice of distributing inheritance on the basis of a mutual agreement is in line with the spirit of Islamic law itself, it is al-sulhu. As for the Hindu communities in district Krembung, region Sidoarjo, although they do not likely practice Hindu inheritance law, they have implemented the spirit of which in the form of a local tradition.Abstrak: hukum Islam dan hukum Hindu telah menjelaskan berbagai aturan mengenai warisan. Namun pada kenyataannya, tidak semua aturan secara teratur diikuti oleh kedua Muslim dan Hindu masyarakat, terutama di Krembung, Sidoarjo. Dalam kasus praktek warisan, kedua komunitas ini memilih untuk menggunakan hukum adat dari pada hukum agama. Penelitian ini berfokus untuk menjawab dua pertanyaan mendasar, yaitu: (1) bagaimana pelaksanaan hukum waris di masyarakat Muslim dan Hindu di Krembung, Sidoarjo adalah, dan; (2) apa persamaan dan perbedaan dalam pelaksanaan hukumnya. Penelitian ini adalah penelitian lapangan yang menggunakan metode deskriptif-komparatif. Hasil penelitian menunjukkan bahwa meskipun komunitas Muslim di Krembung, Sidoarjo tidak menerapkan hukum waris Islam, namun praktek mendistribusikan warisan atas dasar kesepakatan bersama ini sejalan dengan semangat hukum Islam itu sendiri, yaitu al-sulhu. Adapun masyarakat Hindu di Kabupaten Krembung, Sidoarjo, meskipun mereka tidak mengikuti praktik hukum waris Hindu, mereka telah menerapkan semangat yang berupa tradisi lokal.

KEDUDUKAN ANAK ANGKAT DALAM HUKUM WARIS ISLAM DAN HINDU Ulya, Zakiyatul
The Indonesian Journal of Islamic Family Law Vol 7 No 2 (2017): Desember 2017
Publisher : Program Studi Hukum Keluarga Islam Fakultas Syariah dan Hukum

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (731.986 KB)

Baik hukum Islam maupun Hindu telah mengatur secara rinci berbagai persoalan mengenai kewarisan. Jika keduanya dibandingkan, dapat diketahui bahwa terdapat perbedaan dalam memposisikan pengangkatan angkat, yang mana dalam hukum Hindu dijadikan sebagai penyebab mewarisi sedangkan dalam hukum Islam tidak. Dengan demikian, dapat diketahui bahwa anak angkat tidak termasuk golongan ahli waris dalam Hukum Islam, sehingga hak mewarisinya tetap ke keluarga kandungnya, bukan keluarga angkatnya. Akan tetapi, bisa mendapat bagian dari harta orang tua angkatnya dengan jalan wasiat yang tidak lebih dari 1/3 bagian, bahkan dalam hal ini, pasal 209 ayat 2 KHI menyatakan bahwa terhadap anak angkat yang tidak menerima wasiat diberi wasiat wajibah sebanyak-banyaknya 1/3 dari harta warisan orang tua angkatnya. Berbeda halnya dengan Hukum Islam, Hukum Hindu menggolongkan anak angkat (laki-laki) termasuk ke dalam ahli waris yang hak mewarisinya berpindah ke keluarga angkatnya dan kedudukannya sama dengan anak sah yang mewarisi pada urutan pertama dengan kemungkinan bagiannya adalah seluruh bagian jika tidak ada anak sama sekali atau sama dengan bagian anak sah, dalam arti mewaris bersama.

ANALISIS KEDUDUKAN ADAT DALAM HUKUM WARIS ISLAM DAN HINDU BESERTA IMPLIKASINYA Ulya, Zakiyatul
The Indonesian Journal of Islamic Family Law Vol 9 No 01 (2019): Juni 2019
Publisher : Program Studi Hukum Keluarga Islam Fakultas Syariah dan Hukum

Adat diakui oleh hukum Islam sebagai landasan hukum dengan beberapa persyaratan. Penggunaan adat dalam pembagian harta waris tidak dibenarkan karena bertentangan dengan ketentuan kewarisan Islam yang bersifat qat’iyah al-dilalah dan qat’iyah al-wurud. Akan tetapi, pembagian berdasarkan adat dapat dilakukan dengan kesepakatan ahli waris sebagaimana pasal 183 KHI. Adat dalam agama Hindu diakui sebagai sumber hukum dengan syarat selaras dengan atmavan. Kedudukan adat dalam hukum waris telah dilegalkan pemberlakuannya pada suatu daerah berdasarkan Sloka 40 Bagian 60 Bab 7 Kitab Artastastra. Baik hukum Islam maupun hukum Hindu sama-sama menjadikan adat sebagai landasan dalam penetapan hukum. Penggunaan adat dalam pembagian harta waris tidak dibenarkan oleh agama Islam karena bertentangan dengan dalil syara’. Akan tetapi, dapat dilakukan dengan adanya kesepakatan ahli waris. Berbeda halnya dengan hukum Islam, hukum Hindu melegalkan pemberlakuan adat pada suatu daerah sebagai hukum kewarisan. Dengan demikian, baik masyarakat Islam maupun Hindu sama-sama berhak memilih untuk menggunakan hukum waris agama atau adat dalam pembagian warisnya, hanya saja dalam Islam disyaratkan adanya kesepakatan ahli waris.

PENERBITAN KARTU NIKAH DI ERA DIGITAL PERSPEKTIF MASLAHAH Zakiyatul Ulya
ADHKI: JOURNAL OF ISLAMIC FAMILY LAW Vol. 1 No. 1 (2019): ADHKI: Journal of Islamic Family Law
Publisher : Indonesian Association of Islamic Family Law Lecturers

Giving a marriage card together with marriage book for a married couple after the marriage contract is completed, as a consequence of the issuance of Peraturan Menteri Agama Nomor 19 Tahun 2018 tentang Pencatatan Perkawinan, has caused polemics among the public, especially regarding the urgency of issuing the card. In this case, some cicles consider that the issuance of marriage cards has a positive impact in facing demands in the digital era, especially in terms of efficiency, originality and data integration; on the contrary some other circles stated that the issuance of marriage card was not necessary given the existence of a marriage book so that it could potentially waste the budget, but this opinion was countered. If viewed from the aspect of its existence, the issuance of marriage cards includes maslahah mursalah because it is not all supported or rejected by the dalil syara’, but in line with syara law; in terms of the level of their needs, including maslahah hajiyah because it complements the existence of a marriage book so that it makes it easier to live life and eliminate the difficulties associated with hifdh al-nasl; in terms of its content, including maslahah ‘ammah because it relates to interests of the majority of Indonesian citezens; in terms of its content, including maslahah mah ammah because it relates to the interests of the majority of Indonesian citizens; and in terms of changes, including maslahah mutaghayirah because it allows for changes in human human needs related to proof of marital status in line with the changing era.

IMPLEMENTASI HUKUM WARIS ISLAM DAN HINDU DI KECAMATAN KREMBUNG SIDOARJO Zakiyatul Ulya
AL-HUKAMA: The Indonesian Journal of Islamic Family Law Vol. 5 No. 2 (2015): Desember 2015
Publisher : State Islamic University (UIN) of Sunan Ampel

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/al-hukama.2015.5.2.247-275

Abstract: Islamic law and Hindu law have set up various issues regarding inheritance. But in fact, not all of the rules are regularly followed by both of Muslim and Hindu communities, especially those in district Krembung, region Sidoarjo. In the case of inheritance practice, both of these communities prefer to use customary law than religious law. Starting from this issue, this research focuses to answer the two fundamental questions, namely: (1) how the implementation of the law of inheritance in Muslim and Hindu communities in district Krembung, region Sidoarjo is, and; (2) what the similarities and differences in the implementation of the laws are. This is a field research which uses a descriptive-comparative method. The results of the research show that although the Muslim communities in district Krembung, region Sidoarjo do not implement Islamic inheritance law, but the practice of distributing inheritance on the basis of a mutual agreement is in line with the spirit of Islamic law itself, it is al-sulhu. As for the Hindu communities in district Krembung, region Sidoarjo, although they do not likely practice Hindu inheritance law, they have implemented the spirit of which in the form of a local tradition.Abstrak: hukum Islam dan hukum Hindu telah menjelaskan berbagai aturan mengenai warisan. Namun pada kenyataannya, tidak semua aturan secara teratur diikuti oleh kedua Muslim dan Hindu masyarakat, terutama di Krembung, Sidoarjo. Dalam kasus praktek warisan, kedua komunitas ini memilih untuk menggunakan hukum adat dari pada hukum agama. Penelitian ini berfokus untuk menjawab dua pertanyaan mendasar, yaitu: (1) bagaimana pelaksanaan hukum waris di masyarakat Muslim dan Hindu di Krembung, Sidoarjo adalah, dan; (2) apa persamaan dan perbedaan dalam pelaksanaan hukumnya. Penelitian ini adalah penelitian lapangan yang menggunakan metode deskriptif-komparatif. Hasil penelitian menunjukkan bahwa meskipun komunitas Muslim di Krembung, Sidoarjo tidak menerapkan hukum waris Islam, namun praktek mendistribusikan warisan atas dasar kesepakatan bersama ini sejalan dengan semangat hukum Islam itu sendiri, yaitu al-sulhu. Adapun masyarakat Hindu di Kabupaten Krembung, Sidoarjo, meskipun mereka tidak mengikuti praktik hukum waris Hindu, mereka telah menerapkan semangat yang berupa tradisi lokal.

PENETAPAN AHLI WARIS PENERIMA SANTUNAN JASA RAHARJA DALAM PP NO. 18 TAHUN 1965 Zakiyatul Ulya
AL-HUKAMA Vol. 6 No. 2 (2016): Desember 2016
Publisher : State Islamic University (UIN) of Sunan Ampel

Abstract: This bibliographical research aims to answer the questions of how the determination of the heirs as receivers of Jasa Raharja compensation stated in PP (Peraturan Pemerintah/Government Regulation) No. 18 Year 1965 and how the Islamic law perspective against the determination of the heirs as receivers of Jasa Raharja compensation. The data that obtained by documentation technique are further analyzed by descriptive method and deductive mindset. The research concludes that according to PP No. 18 Year 1965, the heirs are children, widow/widower, and/or the parents of the victim died of road traffic accident with the rule of the receipt and payment of compensation starting from the legitimate widow/widower, legal children, and legal parents. Thus, it can be said that the determination of the heirs within such regulation does not fully implement the provision of the Islamic inheritance system since it only provides Jasa Raharja compensation as a part of estate to the heirs who cannot be stunted (mahjub hirman), such as widow/widower, children, and parents.Â However, if it is viewed from the origin compensation of Jasa Raharja that is not coming from the victim but gathered from the owners of the transport equipment, it can be quite fair when the compensation is only given to the nearest heirs.Abstrak: Tulisan ini merupakan hasil penelitian pustaka (library research) yang bertujuan untuk menjawab pertanyaan tentang bagaimana penetapan ahli waris penerima santunan Jasa Raharja dalam PP No. 18 Tahun 1965 dan bagaimana analisis Hukum Islam terhadap penetapan ahli waris penerima santunan Jasa Raharja tersebut. Data penelitian dihimpun dengan menggunakan teknik dokumentasi yang selanjutnya dianalisis menggunakan metode deskriptif analisis dengan pola pikir deduktif. Hasil penelitian menyimpulkan bahwa menurut PP No. 18 Tahun 1965, ahli waris hanyalah anak-anak, janda/ duda, dan/ atau orang tua dari korban mati kecelakaan lalu lintas jalan dengan aturan penerimaan pembayaran santunan dimulai dari jandanya/ dudanya yang sah, kemudian anak-anaknya yang sah dan diakhiri orang tuanya yang sah. Dengan demikian, dapat dikatakan bahwa penetapan ahli waris dalam peraturan tersebut tidak sepenuhnya menerapkan ketentuan hukum kewarisan Islam karena hanya memberikan santunan Jasa Raharja yang merupakan bagian harta waris kepada golongan ahli waris yang tidak bisa ter-hijab hirman, yaitu janda/ duda, anak-anak serta orang tua. Meskipun begitu, jika dilihat dari asal santunan Jasa Raharja yang bukan dari korban, namun terhimpun dari para pemilik/ pengusaha alat angkutan lalu lintas jalan, maka dapat dikatakan cukup adil jika santunan tersebut hanya diberikan kepada ahli waris sedarah yang terdekat saja.Kata Kunci: ahli waris, santunan Jasa Raharja, PP No. 18 Tahun 1965

KEDUDUKAN ANAK ANGKAT DALAM HUKUM WARIS ISLAM DAN HINDU Zakiyatul Ulya
AL-HUKAMA Vol. 7 No. 2 (2017): Desember 2017
Publisher : State Islamic University (UIN) of Sunan Ampel

Both of Islam and Hindu have regulated in detail the issues of inheritance. If the two are compared, it can be seen that there is a difference in positioning adopted child, where in Hindu law is used as the cause of inheritance whereas in Islamic law it is not. Thus, it can be seen that the adopted child does not belong to the heirs in Islamic law, so the inheritance rights remain to his biological family, not his adopted family. However, they can get a share of the property of their adopted parents by the way of a testament not more than 1/3 of a part, even in this case, article 209 paragraph 2 of KHI states that against a adopted child who does not receive a will is given a maximum of 1/3 of the inheritance of his adopted parents. Unlike the Islamic law, Hindu law classifies adopted sons including in heirs whose inheritance rights are transferred to their adopted families and are equal to those of legitimated children who inherit in the first place with the possibility to obtain all parts if no children are equal.

Analisis Kedudukan Adat dalam Hukum Waris Islam dan Hindu Beserta Implikasinya Zakiyatul Ulya
AL-HUKAMA Vol. 9 No. 1 (2019): June 2019
Publisher : State Islamic University (UIN) of Sunan Ampel

Tradition/’urf is recognized by Islamic law as a legal basis with several conditions. While the use of tradition in the distribution of inheritance is not justified because it is contrary to the provisions of Islamic inheritance which are qat‘iyah al-dilalah and qat‘iyah al-wurud. The distribution based on tradition that can be done with the agreement of the heirs, after knowing their respective parts and no one is harmed, as in article 183 of KHI. Tradition in Hindu is recognized as a source of law, which becomes law and also applies as a law with conditions that are appropriate with atmavan. The position of tradition in inheritance law has been recognized and legalized its enforcement in an area, varna, company or village based on Sloka 40 parts 60 chapter 7, Artas#astra book. Both Islamic and Hindu laws create tradition as the basis for law enforcement. The use of tradition in the distribution of inheritance is not justified by Islam because of it contradicts with Syara’ argument. However, the distribution based on tradition can be done with the agreement of the heirs, according to article 183 of KHI. In contrast, Hindu law legalizes customary enforcement in an area, varna, company or village as inheritance law based on Sloka 40 parts 60 chapter 7, Artas#astra book.

Analisis Maqasid Al-Shariah Terhadap Peran Pemerintah Kota Surabaya dalam Mewujudkan Kota Layak Anak Zakiyatul Ulya
AL-HUKAMA Vol. 10 No. 1 (2020): June 2020
Publisher : State Islamic University (UIN) of Sunan Ampel

The research entitled: "Maqasid al-Shari'ah Analysis of the Role of the Surabaya City Government in Realizing Child Friendly Cities" is a field research that aims to answer the question how the role of the Surabaya City Government in realizing Child Friendly Cities through established public policies from the perspective of the maq??id al-shar?'ah. Research data were collected using interview and documentation techniques and then analyzed using descriptive analysis techniques with a deductive mindset. The results of the study concluded that the Surabaya City Government was very active in realizing Child Friendly Cities through the protection and fulfillment of children's rights, which was clearly seen from the existence of various public policies that were established to support institutional strengthening and fulfillment of the five Child Friendly Cities clusters.The role of the Surabaya City Government is in accordance with the concept of maqasid al-shari'ah because the determination of public policy is based on the welfare of children. This is proven by the elements of hifz al-din and hifz al-nasl in the public policy regarding civil rights and freedom, family environment, and alternative protection. In addition, there are elements of hifz al-nafs and hifz al-aql in public policies regarding institutional strengthening and the five Child Friendly Cities clusters, although they are actually less than perfect due to the absence of the hifz al-mal elements in them.

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