<![CDATA[Substitute succession sits at a contested intersection of classical Islamic inheritance doctrine, Sasak customary law, and Indonesian positive Islamic law. This study comparatively analyzes how descendants of a predeceased heir are positioned under classical farāʾiḍ, Sasak customary practice, and Article 185 of the Compilation of Islamic Law (KHI), and how these normative orders are negotiated in Lombok. A qualitative comparative socio-legal design was used, drawing on semi-structured interviews, contextual observation, three bounded community inheritance illustrations, relevant legal materials, and two 2024 Selong Religious Court decisions. The evidence shows that classical farāʾiḍ generally attaches entitlement to heirs alive when succession opens and does not establish a general doctrine of representation. Sasak practice, by contrast, contains locally mediated forms of intergenerational continuity, including Telajuk Mate, Tunas Waris, Patah Titi, hibah, and iṣlāḥ-oriented settlement. Article 185 KHI juridically institutionalizes a controlled form of substitution subject to a statutory share limitation. The study proposes a three-layer model in which farāʾiḍ provides the doctrinal baseline, Sasak custom mediates claims through locally legitimate mechanisms, and Article 185 supplies enforceable state-law recognition. Substitute succession is therefore best understood as contextual legal accommodation rather than as a simple rejection or reproduction of classical farāʾiḍ.]]>
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