THE INFLUENCE OF THE DEVELOPMENT OF THE MUNA PEOPLE'S CUSTOMARY

INHERITANCE SYSTEM

*Iwan Yusuf, Nur. Mohammad Kasim, Dolot Alhasni Bakung

Faculty of Law, Gorontalo State University

Abstract

This study aims to find out and analyze the existence of customary law and the
factors that influence the development of indigenous inheritance in the muna community.
The research method that the author uses is an empirical legal research method with a
sociological approach that has a research object about the behavior of the community. The
results of the research and discussion show that the inheritance system in the muna
community undergoes changes or developments in which the muna community in the division
of inheritance is sometimes carried out after the heir dies , but this method can cause
disputes between the heirs, in their marriage. the inheritance system of the Muna community
today the heir tends to distribute his inheritance before death, so his children tend to
independently guard or take care of his property or inheritance that has beenobtained. This
method can certainly avoid future disputes between heirs after the death of parents. This
is due to several factors that affect the development of the Muna community inheritance
system, namely government policy factors, economic factors, education factors, natural factors,
information system factors, overseas factors and awareness factors. In the Muna traditional
inheritance system, there are two kinship routes, namely the kinship path through heredity
and the kinship route through marriage, these two paths are very influential and still play a
very important role important in the inheritance of the muna indigenous people which has
been carried out for generations to the present. The government should abideby customary
law, which is the only one concerning inheritance, whether formed in local or village
regulations on custom, paying attention to the consequences of which occurs even though
customary law is not written, and always conducts an assessment of customary law that is
still valid today in order to maintain and maintain the existence of customary law.

Keywords: Existence, Inheritance System, Muna Customs.,

1. Introduction

Human beings as social beings as part of society are inseparable from the process of
human onteraction in everyday life, with the occasional social turmoil, in the end social
relations will develop into order to organize this hyubungan so that no problems occur, rules
and rules are needed that regulate the social life of society, therefore whatever form all
rules are manifestations of the conscience of society, means the rules or laws of inheritance
or division of inheritance that apply in the life of traditional Indonesian society. 1

1
Yulies Tiena Masriani, Pengantar Hukum Indonesia, Jakarta: sinar Grafika, 2011. hl.6

1
 Indonesian law regarding the division of inheritance has been officially recognized
(legitimateness) and legislation, as a reinforcement and reference of the community in the
division of inheritance, as explained in the Civil Code No. 27 of 2012 Article 913 states that
the legal or statutory inheritance is part of the propertywhich must be given to the heirs in a
straight line according to the law, for which the deceased person declares what will be given
among the people As a will, they are alive or not, claiming that they cannot. 2

In line with the explanation of the law above, there are many principles and legal
bases of inheritance that affect the division of inheritance. For by knowing and
understanding those principles and the true meaning of them, it is more likely that the
estate will be distributed to the rightful heirs. In order to achieve fair results, inheritance law
covers all legal restrictions governing the gradual transfer of property, goods, and property
from the deceased generation to the younger generation of heirs. In addition, the set of
Article 914 of the Civil Code explains:3

" If the heir bequeaths only one legitimate child, then the legitimacy itself is half of
the estate that will be received if the child bequeaths by death. Two children are
abandoned, if so, it is lawful for the child to be two-thirds of what every child would
receive in the inheritance by death. If a person leaves two to three or more children,
the legitimate one will die will be three-quarters of the amount that each heir will
receive."

The law of inheritance contains provisions governing the process of inheritance of

tangible goods from one generation to another during the time of becoming the rightful
heir. 4 Furthermore, sharia law has perfected all aspects of human life, not only to realize
happiness in the world, but also to pursue the next life, among the rules established by God
to manage personal relationships, there are rules about inheritance, that is, property arising
from the death of a person. The estate of the deceased needs to be regulated who is
entitled to acquire it, how much, and how to obtain it.5
2
Nur Kasim, Gusniarjo M. peran pemerintah daerah dalam melestarikan pemberian gelar adat di bolaang
mongondow raya, Jurnal Hukum dam Pemikiran, Vol. 18 (2) 2018. 284-299
3
KUHPerdata Pasal 914
4
Bakung Dolot Alhasni,2015.Analisis Hukum Waris Terkait Penjualan Tanah Budel Oleh Sebagian Ahli
Waris ( Penelitian Kolaboratif Dana BLU FH)

5
Nur Kasim, Gusniarjo M. peran pemerintah daerah dalam melestarikan pemberian gelar adat di bolaang
mongondow raya, Jurnal Hukum dam Pemikiran, Vol. 18 (2) 2018. 284-299

2
 According to the regulations of the Indonesian republik law, U ndang-U ndang No. 62
of 1958 and the decree of the resident P No. 240 of 1957 abolished the grouping of residents

mentioned above. This inheritance law can be seen in Islamic inheritance law, customary
law, and the Civil Code. In Indonesia, inheritance law is still a pluralism of laws (various). The
territory of the unitary state of the republic of Indonesia is subject to various kinds of
regulations of inheritance. Artinta western inheritance law, islamic inheritance law,
customary inheritance law and Bw law.6

Based on the explanation above, the researcher found that in practice inheritance is
a common willingness based on the needs and legal standards that apply to each group of
people.guided by religious law or state law that applies according to Indonesia. From the
explanation above, the author can conclude that the arrangement for the division of
inheritance is different from one region to another and is specifically adapted to the local
situation and the policies of the parties concerned.

The Muna community also has differences in the arrangements for inheritance and
division carried out in other daera in Indonesia. According to the customary or customary
head in general, what applies in the dividing of inheritance is the use of the customary law
of muna.

The classification of heirs in muna society is that the descendants are the main heirs,
with the presence of children then what will be part of the rights of the heir's estate for the
parents is hindered. In the life of the Muna people in inheritance using the Parental kinship
system or the lineage of Father and Mother.7

2. Method

The type of research used by the authors in this study is a type of empirical research.
When referring to the pendapa of Mukti Fajar and Yulianto Ahmad who said that empirical
research basically includes research on legal identification (unwritten) and research on legal
effectiveness. 8 This research approach uses sociological analysis and can also be called field
research.
6
Undang-Undang No. 62 Tahun 1958 dan KUHPerdata
7
Wawancara Bersama Ketua Adat Muna Desa Pola ( La Sungka ).
8
Mukti & Yulianto Achmad. 2010, Dualisme Penelitian Hukum ( Normatif & empiris ). Yogyakarta: Pustaka
Pelajar . hl 153

3
 3. Discussion

Class of Heirs

In the inheritance of the muna community there are several classes of heirs or
commonly the muna community called kanandono sampuha, regarding the class of heirs
there are five (5) classes of heirs. The other five classes of heirs are: 9

1) Heir, the main is the child.

Based on the custom that applies to the muna community, that the classification of
heirs who are entitled to receive their parents' inheritance based on their primacy class,
namely children who are direct descendants of a person born from the result of a legal
marriage, this group of children has placed the position as the main heirs of the recipients of
the inheritance left by their father and mother. This class of main heirs can hinder the rights
of other family members who include heirs, in the form of grandfathers, grandmothers,
relatives and so on.

2) Heirs, the upper class are father and mother.

In this heir is entitled to inherit from the heir is the parent, namely the father and
mother of the heir, if the heir has no children (Mina beanano). Then both parents of the
heir are entitled to be heirs and get an inheritance.

3) Heirs. the class of the upward relationship is Grandpa and Grandma.

This group is entitled to also obtain or obtain an inheritance, other than the Heir's
Children and Parents, but this group does not have an inheritance if the heir still has
children and parents, for example, if the sipeheiris is still alive, the right of grandparents to
obtain inheritance is automatically completely hindered.

4) Heirs, from the side line i.e. Brother heir and his descendants.

This group will inherit if the first, second and third groups do not exist. Although
basically the brother (Kakuta) of the heir of the father (Ama) and the mother (Ina). In this
case, the position of grandparents as heirs is more important than the position of the heir

9
La Sungka, Ketua Adat Suku Muna, “Wawancara” Desa Pola,28 April 2022

4
brother, therefore the heir's brother is entitled to inheritance if the three groups above are
gone.

5) Heirs, distant relatives i.e. Heir Parents such as Uncle and Aunt.

These heirs are the brothers of the heir's parents such as uncles and aunts and their
descendants whose relationship has been a bit far from the heir, so it can be said that these
heirs rarely or indirectly get an inheritance.

Discussing heirs in the muna community in terms of inheritance does not necessarily
only know the name biological children but adulterous children, stepchildren and adopted
children. The muna people usually call the child of adultery or the child born from the result
of adultery as ana bule, the child has no ties to the father who is inbred with him but has ties to
the mother, according to the prevailing customary law that exists in the muna community or
Islamic law that the child born outside of marriage does not inherit from the father who is
inbred with him but the child gets an inheritance from the mother. Then regarding the
adopted child, or the child who is taken or obtained from the closest relative, however, the
adopted child must be able to help and respect the parents like the biological parents.
However, if it is considered that he does not carry out what is his responsibility as an
adopted son, it is considered to break the familial rope with his adoptive parents. 10

Share of each heir

Based on the customary law that applies to the muna community, it does not
recognize the inheritance system quantitatively, but the muna community in the inheritance
system is qualitatively through several forms, including: 11

1) The shape or pattern that is questionable, sometimes parents exaggerate the part for
the firstborn to get, it is based on and it is considered that it is the firstborn who is
the first to help and think about finding treasure.
2) The second form and pattern, usually parents exaggerate the share for boys rather
than children perempuam this is based on and and it is considered that it is the son
who will spawn a lot of biayah for example in terms of marriage.

10
La Sungka, Ketua Adat Suku Muna, “Wawancara” Desa Pola,28 April 2022
11
La Sungka, Wawancara,28 April 2022

5
 3) The third form and pattern, usually parents exaggerate the part for the youngest
child, this is based and it is considered that if the father dies later then the youngest
child will be too late to gain the ability to make a living.
4) The fourth form, usually parents exaggerate the share for a child whose fate is bad,
based on the consideration that among the brothers he is the poorest, it needs to be
helped to increase the level of his economy.
5) The fifth form, parents usually do not set or determine the size for each of their
children. Instead, it was his own children who asked to be given based on mutual
agreement sincerely and sincerely.

However, the first form is sometimes not realized, because most heirs do not agree
with the first form of the pattern, sometimes many oppose and fight hard, because there
are often disputes between the families.if this happens later it requires the involvement of
the closest relatives or also traditional stakeholders who are often called "kamokulano
liwu", the speaker ( Pabbitara ) and also the local government. However, if a process like
this does not get the result that the heirs want, it is processed and resolved using the court
route. However, disputes like this are rarely found in the life of the muna community.

In the life of the muna community, in addition to the five patterns above to share
their inheritance, there are usually other ways for parents to transfer their inheritance to
their heirs, namely:12

1) Parents have introduced or know the property they have, but indirectly the old
oarng has actually introduced what will be his if they later pass away. They have
begun to guard and maintain the property introduced.
2) Before the parents died, they had entrusted their property to their closest family or
the people they trusted, if later he had passed away, the share to be transferred to
the heirs had been determined by the share of each heir.
3) The parents kept a mandate to his closest relatives so that nati he was dead, so what
became his estate was directly conveyed to his heirs or children.
4) Parents usually if one of their children is married or married, then directly shows to
share some of what is their property.

12
Ibbid, 28 April 2022

6
 The Time and Method of Implementing the Inheritance

Inheritance in the muna community is often usually carried out by means of family
deliberation, in order to find a mutual agreement, where the implementation is carried out
or attended by all family members or heirs and presents one of the traditional stakeholders,
but usually the muna community inheritance is carried out in a familial manner only does
not involve traditional collectors or other community shops, but most heads of families in
the muna community carry out inheritance only by means of the member knows firsthand,
when they are in a place that will be transferred to their heir, for example, they are in a
garden then the parent tells them that this garden will one day belong to him, after being
notified then the heir has begun to manage it independently.13

Whereas regarding inheritance or the transfer of inheritance to heirs is not

determined whether after the heir dies or is still alive, the muna community usually
transfers the inheritance while they are still alive, for certain reasons.

This is usually in accordance with and based on the customary law that applies to the
muna community, where the heir will already transfer some of his property to his children
with various benefits, including:

1) If the child has stabbed or can live a life on their own, then that is where the parents
transfer some of their property as the basic capital in building their household.
2) When the heir feels that it will not be long before the heir has transferred and
determined the share of each of his children or heirs.

In practice, usually the parents have transferred their property to their heirs, when
the heirs of the invni wander and or continue to be in the country of the people.

However, in such a way, it was also found that some muna people carried out
inheritance after the heir died, this happened due to a change in mindset which was based
on Islamic law, as opposed to following the applicable customary law. Also, in the course of
inheritance, the inheritance has not been determined to be done after the deceased or the
parents are still alive, it all depends on the agreement of the pearis and all his heirs.

Inheritance Objects
13
La Ningkiri Pembicara Adat, “ wawancara” 5 Mei 2022, Desa Pola

7
 In the indigenous people of muna, immaterial wealth is also known, in the form of
rights and obligations, such as the right of a house, the right to share profits, lien rights and
so on. Based on the usefulness of the leasehold, and the lien cannot be inherited but only
benefited or managed by all heirs, this is due to the inheritance in the form of heirlooms
passed down from generation to generation from the ancestors.

In the Muna custom, it is also known as the grouping of inheritance menurut source
or origin, namely:14

1) husband or wife which is a grant or gift from a relative brought in the family. The
property includes property given by their respective parents.
2) property resulting from the husband and wife's business before or after marriage.
3) property that is a gift to the husband / wife during marriage.
4) the property of the husband or wife acquiredduring the marriage period.
5) heirloom property given by the parents of the husband or wife.

Over time, the life of the Muna indigenous people has grown and has accepted
teachings or laws other than local customary law such as Islamic Law, therefore there are
several rules of Islamic Law that have now been applied by the local community, one of
which is in terms of inheritance. So that from the last few years the determination of
inheritance in the Muna indigenous people uses two provisions of the Law which are carried
out side by side, namely in themanner of customary law and Islamic law.

Will Grants

The grant of a will to an heir or to those deemed entitled to receive a share of the
estate of the testator is made for the purpose of :15

1) To prevent disputes between the heirs or between the heirs and other people who
feel entitled to the division of property.
2) To oblige the heirs to divide the estate in a manner feasible according to the heir's
presumption.
3) As a manifestation of the love of the heir.

14
La Sungka Ketua Adat Muna, “Wawancara” 28 April 2022, Desa Pola.
15
La Ningkiri, Pembicara Adat Suku Muna, “Wawancara” .5 Mei 2022

8
 Basically, this inheritance and grant of a will has two patterns:

a) Those who receive the property are heirs, that is, wives and children. Therefore, an
inheritance or grant of a will is only a transfer of property within the heir's circle.
b) The bequeathed parent, though bound by the rules, that all children shall have a
proper share, so as not to be allowed to obliterate the right of inheritance of a child,
is free in determining which goods shall be received to child A and which goods to
child B, or to the wife.

This grant of a will may be declared orally before the heirs. In addition, the testator may
revoke or withdraw his will that has already been pledged. But, as long as the will is not
revoked or withdrawn, the heirs are obliged to honor the will.

Disputes over the division of inheritance

The division of inherited property is an act of the heirs together. Usually the division
is organized by agreement or by mutual will rather than the heirs. If in the division of
inherited property, the heirs do not agree, then in the past these items were divided by
mintarano bhitara (district head) along with ghoerano (head of the territory) who was in
charge and imam or khatib (in the La Ode and walaka factions). In the wasembali group and

the maradika group the relics are divided by the mintarano bhitara (District head), the
ghoerano concerned and the modhi bhalano authorized in the area. In the 1930s this
division took place by the district head along with the aforementioned ghoerano and
religious officials.

When as was the case in Tongkuno, the post of district head and ghoerano was
united to one person, then the district head appointed another person (usually one of the
descendants of the first 19 minos living within his territory), to succeed him as ghoerano.

In this committee sits a ghoerano whose name is the same as the district in which
the division takes place. So, the division of the former ghoera is no longer taken into
account. Tobea village, for example, used to include Katobu ghoera, butseka rang belongs to
Tongkuno district. If here is to be held a division of inheritance, then now it is ghoerano
Tongkuno who is called and not ghoerano Katobu.

9
 For the intercession of the person mentioned above, the heirs are obliged to pay
compensation, which is 20 cents for each bhoka (Rp. 2.40) of the inheritance price. This
money is divided between the three intermediaries : the mintarano bhitara (district head)
gets half of it, and the other two get a quarter each.16

Faktor The Development of Inheritance in the Muna Society

1. Educational Factors

In the Muna community in Pola Village, the educational factor brings a very
significant change, with the world of education that is growing which can change the
mindset of the Muna people of Pola Village, which was once still thick with its Customs and
Customs, to be more modern-minded and open with new knowledge, the impact of
educational development is clearly visible in the division of inheritance in the Muna
community, People used to divide inheritance using only customary law, but with the
development of the world of education. At present the Muna people not only use
customary law in the matter of the division of inheritance but also see the views of the
Islamic religion or Islamic inheritance law, where Islam is the majority religion of the Muna
people, although in the division of inherited property does not follow the teachings of Islam
completely, for example: in the teachings of the Islamic religion, it is the son who gets the
inheritance while the daughter does not get the inheritance from her parents, but in the
Muna community of the village the pattern is very different, because not only boys get
inheritance but girls also get inheritance although not as much as part of boys in general. 17

2. Economic Factors

With the growing needs of the Muna Indigenous people, of course, the needs of the
community are increasing, therefore the economy is increasing, considering that the prices
of basic necessities are getting more expensive, for example, such as the price of chili, rice,
etc. While the Muna people are gardening and, therefore, the economic growth of the
community is increasing, with the increase in economic growth, of course it makes a big
impact on the development of the division of inheritance, because the community is
growing and becoming a modern society it is because the economy is getting better, now

16
La Ningkiri, wawancara 5 Mei 2022
17
Wawancara dengan Laode Jabar “Selaku Kepala Desa Pola”9 Mei 2022

10
many people have learned or got information about how to farm well and the cost, People
borrow capital to banks to develop their businesses, of course this is different from people's
lives in the past where it was difficult to develop their agricultural land both because of
ignorance of how to farm well and constrained by costs.

3. Information System Factors

This is what causes information to spread widely and quickly. By disseminating

information to the wider community, the public can easily obtain this information, where all
this information has an impact, namely it can change the cultural structure and mindset of
the indigenous community, which was originally monotonous which was considered rigid so
that the public knew the changes that existed, especially in the division of inheritance,
namely one of which was the division of inheritance according to BW civil law, which is
often used by modern people in urban areas.18

4. Awareness factors

With the development of the law today, it will certainly affect the lives of the Muna
Indigenous people, considering that the law is a benchmark in daily life and society, many
people today are aware of how important it is to obey and follow the rule of law, this
harmony cannot be separated from the development of life and the more mature the
thinking of the Muna people . Of course, this also affects the development of inheritance
division in the Muna community, which in the past only used customary law in dividing
inheritance, but at present, the community already knows how the law develops in terms of
inheritance division, namely by using Islamic inheritance law and BW inheritance law.

5. Overseas Factors

In general, the purpose of the Muna merantau community is to get a better life than
before, but unconsciously those who wander see and learn about how the people in urban
areas carry out the distribution of inheritance, and comparing the way that is done in Muna
society with in urban areas is certainly very different from what is true in Muna society

itself, this is what opens their thinking that urban society alone carries out the division of
inheritance using Islamic inheritance law and BW inheritance law, and considers that the

18
Ibbid.

11
division of inheritance according to customary law is ancient and no longer in accordance
with developments in society itself. Therefore, those who wandered for many years and
decided to return to 19the place where they came from, namely Muna or just returned home
in celebration of big days, such as Eid al-Fitr. After interacting with the wider community
they informed the difference between the division of heritage in urban communities and
the Muna people, which more or less affected the Muna people. So many people think that

people in urban areas only inherit using Islamic inheritance law and BW inheritance law, so
why don't we keep up with the times by using Islamic inheritance law and BW inheritance
law, that's what people think.

6. Government Policy Factors

This factor is very influential on the development of the existence of customary law
in the inheritance system of the muna community, after seeing the current situation of the
times is growing and the community has begun to use the civil law (BW) compilation, Islamic
law in the division of inheritance, it is very necessary to take action and policies for the
community regarding this matter, namely in the division of inheritance to end the plurality
of inheritance laws that exist in Indonesia by univikasi Hukum, Civil Inheritance, Islamic Law
and Customary Law become one in the National Inheritance Law that better reflects and
upholds the values of the Nation's Ancestors. Based on customs and religion, and can be
accepted and respected by all elements of society so that the problems that are often
obtained in the division of inheritance can be resolved and implemented properly.

4. Kesimpulan

Inheritance in the muna indigenous people usually divides their inheritance after the
parents die, but using this custom allows there to be disputes or disputes between the heirs.
However, the muna people at this time have tended to distribute their property while they
are still alive in this way that can prevent the heirs from being in disputes, and also the heirs
have begun to be independent to take care of and take care of what is their respective part.
Inheritance in the muna society where there is a sebua, the philosophy of "Mina
nanumando anahi bulawa" which means that in inheritance is not known the golden child or
the special child is all the same. In inheritance, the time is not determined at the time the

19
Laode Abdul Jabar wawancara 9 Mei 2022

12
heir dies, but usually the inheritance takes place while the heir is still alive. This provision is
based on customary law that applies to the muna indigenous people 20, where the heir has
distributed part of his property to his heirs based on the provisions and is full of
consideration.21

The government should frame customary law,especially in terms of prohibitions, and

sanctions should be established in local regulations and village regulations and customary
law, as well as customary institutions in order to conduct an assessment of the current
customary law. Because the current condition of society rarely ends the high contained in
customary law. As well as suadah mualai It appears the development of the customs
themselves.

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Iman Sudiyat. 1981. Hukum Adat Sketsa Asas. Yogyakarta, Liberty. hl. 152

Mukti & Yulianto Achmad. 2010, Dualisme Penelitian Hukum ( Normatif & empiris ).
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N. M. Kasim(2017). Studi Komparatif Waris Menurut Hukum Islam Dan Hukum Adat. Jurnal Hukum,
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Oemar Moechtar. 2019, Perkembangan Hukum Waris di Indonesia, Kencana PrenadaMedia.

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La Sungka, Ketua Adat Suku Muna, “Wawancara” Desa Pola,28 April 2022
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15