<![CDATA[Studi ini mengkaji fenomena pembagian waris adat Jawa mengenai pembagian harta saat pewaris masih hidup (hibah) dan pembagian yang mempertimbangkan kebutuhan masing-masing ahli waris. Keadilan sosial Double Movement Fazlur Rahman menyoroti pentingnya konteks historis dalam memahami teks-teks agama dan pengaplikasiannya yang mengarah pada kesesuaian dan ketidaksesuaian praktik lokal dengan prinsip-prinsip teoritis yang diusulkan untuk mencapai tujuan keadilan sosial. Rumusan masalah pertama membahas bentuk keadilan sosial ekonomi dan peran dalam keluarga dalam pembagian waris adat Jawa. Kedua, struktur sosial dan sistem kekerabatan dalam waris adat Jawa. Ketiga, implikasi keadilan sosial dalam pembagian harta waris (kepemilikan aset/harta, gender). Pendekatan penelitian menggunakan kualitatif dan data dikumpulkan melalui wawancara dengan ahli waris dan wahib (pemberi hibah) serta melalui observasi langsung dan analisis dokumen terkait. Hasil penelitian menunjukkan bahwa praktik pembagian harta waris masih dipengaruhi oleh nilai-nilai adat Jawa yang turun-temurun, meskipun mengimplementasikan nilai-nilai Islam seperti musyawarah keluarga. Dari kasus yang terjadi, menunjukkan penerapan prinsip-prinsip keadilan sosial dan hukum yang sesuai dalam pembagian harta warisan untuk mencapai kesejahteraan dan keharmonisan keluarga. Meski harus tetap sesuai dengan prinsip-prinsip dasar syariat, fleksibilitas dalam pembagian waris dapat dilakukan dengan persetujuan semua ahli waris. (This study examines the phenomenon of customary inheritance division in Java regarding the division of assets while the testator is still alive (grant) and the division that considers the needs of each heir. Fazlur Rahman's Double Movement social justice highlights the importance of historical context in understanding religious texts and their application that leads to the suitability and incompatibility of local practices with the theoretical principles proposed to achieve the goal of social justice. The first problem formulation discusses forms of socio-economic justice and roles within the family in the division of Javanese customary inheritance. Second, the social structure and kinship system in Javanese customary inheritance. Third, the implications of social justice in the division of inheritance (asset ownership, gender. The research approach uses qualitative and data is collected through interviews with heirs and wahib (grantors) as well as through direct observation and analysis of related documents. The results of the research on the practice of dividing inheritance property are still influenced by Javanese traditional values that have been passed down from generation to generation, although it implements Islamic values such as family deliberation. From the cases that occur, it shows the application of the principles of social justice and appropriate law in the division of inheritance to achieve family welfare and harmony. Although it must remain in accordance with the basic principles of Shari'ah, flexibility in the distribution of inheritance can be done with the consent of all heirs).]]>
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