HUKUM ADAT

MEITA FADHILAH, S.H.,M.H

NIP. 199605152022032025
NIDN. 0027069401
DISCUSSION POINTS
• TRADITION AND CUSTOMARY LAW
• TRADITIONAL LAW COMMUNITY AND ORGANIZATIONAL STRUCTURE
• PERSONAL CUSTOMARY LAW
• TRADITIONAL MARRIAGE LAW
• LAND LAW
• CUSTOMARY INHERITANCE LAW
• ADAT DELICT
• TRADITIONAL LAW JURISDICTION
TRADITION AND CUSTOMARY LAW
• The term adat comes from Arabic, which means translated into Indonesian means habit. Customs or
habits are behavior someone who is constantly done in a way certain and followed by the outside
community in a certain time long.
Element
Do it There is a
Someone's Followed
continuousl time
behavior by others.
y dimension

• Traditions are sometimes maintained because awareness of the community, but not infrequently the
customs are maintained with sanctions or legal consequences so that it becomes customary law.
 CUSTOMARY LAW
• Soekanto said that customary law is a complex of customs that mostly not recorded / not codified and is
force to have sanctions or legal consequences.
• Van Vollenhoven, stated that customary law are all original laws, namely laws that do not sourced from
the laws and regulations made by the government (formerly Dutch Colonial) other powers that are the
joints and which held by the power of the Government.
• Supomo said (customary law is law not written in unwritten rules, including: the rules of life that even
though they are not determined by the authorities but adhered to and supported by the people based on
belief that these regulations have legal force
• M.M. Djojodigoeno said that customary law is law that is not based on regulations.
• Hazairin said customary law is a deposit decency in society, namely the rules decency whose truth has
got general recognition in that society.
 The characteristics of customary law by:
Surojo Wignjodipuro
• Not written in the form of legislation and not codified
• Not arranged systematically
• Not compiled in the form of a law book
• Irregular
• The decision does not use preamble (consideration)
• The articles of the rules are not systematic and do not have an explanation.
According to F.D. Hollemann stated in his inauguration speech entitled: "De Comune Trek
in het Indonesische Rechtsleven" there are 4 (four) general features or characteristics of
Indonesian Customary Law, namely

• Religious-magical nature, namely rounding or combining words that

contain elements of animism, taboos, occult sciences, and others;
• Community nature, namely prioritizing public interest over own interests;
• The nature of Constant, has a logical meaning to each other; and
• Concrete (visual) nature, in general, when people carry out legal actions
after there is real evidence
 The characteristics of customary law by:
Djojodigoeno
• Static, meaning that customary law always exists in society;
• Dynamic, because customary law can follow the development
of society; and
• Flexible, meaning the flexibility of customary law according to
the needs and wishes of the community
The pattern of customary law can be
explained as follows:
• Traditional, meaning that it is hereditary from the time of the ancestors to the children and
grandchildren where the situation is still valid and maintained by the community
concerned;
• Religion, meaning that the legal rules are related to belief in the unseen and or based on
the One Godhead;
• Concrete and Visual, where concrete means clear, tangible, tangible and visual means
visible, visible, open, and not hidden;
• Open and simple, where open means accepting the entry of elements that come from
outside which do not conflict with the spirit of customary law itself and simple means
simple, not complicated, not much administrative, easy to understand;
Next…
• Togetherness, which means prioritizing common interests rather than personal
interests;
• Can change to adapt, meaning that customary law continues to grow and develop
to adapt to the life of the Indonesian nation;
• Not Codified, meaning that it is not stated in the Book of Laws, so that it is easy to
change with the times; and
• Deliberation and consensus, which means prioritizing the existence of consensus
in the family, in resolving disputes always using harmonious and peaceful means.
history of customary law in Indonesia
Wilayah penjajahan Belanda dikuasai Adanya usaha pemerintah belanda
oleh Inggris karena belanda menyerah melakukan unifikasi hukum sejak tahun
pada inggris dan ditunjuklah Thomas 1830 gagal dikarenakan beberapa faktor,
VOC (Verenigde Oost- VOC dibubarkan Stamford Raffles sebagai Letnan kemudian tahap kedua dilanjutkan pada
Indische Compagnie) pada tanggal 1 Gubernur, adanya perubahan terhadap tahun 1902 unifikasi berdasarkan pada
berkuasa, setelah Januari 1800 susunan peradilan, perkara antar orang hukum eropa naum ditentang oleh Van
menerima hak dari digantikan oleh Indonesia pada umumnya diberlakukan Volenhoven, sehingga usaha kedua pun
pemerintah negeri Aziatische Raad hukum adat dengan beberapa syarat. gagal. Pada tahun 1854 dibentuk RR yang
Belanda. yang dibentuk oleh Serta adanya Penilaian Raffles terhadap menyatakan bahwa Gubernur Jenderal
pemerintah negeri hukum adat dapat dibedakan dalam berkuasa menjadikan KUHP eropa berlaku
Belanda bidang hukum pidana dan perdata juga bagi bukan orang eropa. Pasca
1602 1747 1800 1804 1811 1816 1830-1902 1972- merdeka ?
1942

Resolusi 30 November 1747 Dasar peradilan bagi orang Indonesia kembali diduduki Pemerintah Hindia Belanda
yang menentukan bahwa Indonesia ditentukan dalam oleh Belanda pada tanggal memberlakukan dualisme hukum
Landraad Semarang berwenang Pasal 86 dari Charter 19 Agustus 1816, maka dengan Indische Staatsregeling yang
mengadili perkara sipil atau (peraturan pemerintah) yang sejak itu kembali berlaku sejak 1 Januari 1927. pada
pidana di kalangan orang-orang disahkan oleh pemerintah pemberlakukan hukum adat masa penjajahan dibentuk peradilan
Jawa. Sebaliknya, dalam hal adat (Inheemsche Rechtspraak)
perkara campuran antara orang Republik Belanda pada dalam perkara pidana
tanggal 27 September 1804 maupun perdata bagi orang berdasar Pasal 130 IS. Saat itu
Jawa dan Belanda, maka yang
dianggap kompeten ialah Raad yang menegaskan bahwa pribumi di Landraad. peradilan adat dilaksanakan oleh para
van Justitie Semarang yang susunan pengadilan untuk hakim Eropa dan juga hakim
menerapkan hukum Belanda golongan Bumiputera akan Indonesia,
tetap tinggal menurut hukum
dan adat masyarakat. Your Logo or Name Here
 Berhasil menemukan
Pandangan beberapa Dektit presiden asas-asas dari
penelitian terhadap LPHN baru
ahli diantaranya Prof. (Kembali pada Seminar Hukum Seminar Hukum
hukum yang berlaku di berdasarkan UUD
Soepomo dan Hazairin UUD ‘45) Nasional III Nasional IV
Indonesia 45 dan MPRS
1945-1950 1958 1959 1961 1962 1963 1964 1968 1974 1975 1979

Pembentukan Pembentukan Seminar Hukum LPHN menjadi

Seminar Hukum
Lembaga Pembinaan Kembali Lembaga Nasional I BPHN
Hukum Nasional Nasional II
Pembinaan Hukum
Nasional berdasarkan
MPRS

Your Logo or Name Here

 UUD 1945 amandemen
18B ayat 2 : Negara mengakui dan
menghormati kesatuan-kesatuan
masyarakat hukum adat beserta hak-hak
tradisionalnya sepanjang masih hidup dan
sesuai dengan perkembangan masyarakat
dan prinsip Negara Kesatuan Republik
Indonesia, yang diatur dalam undang-
undang.
Pasal I aturan peralihan : Segala peraturan
perundang-undangan yang ada masih tetap
berlaku selama belum diadakan yang baru
menurut Undang-Undang Dasar in
UUDS 1950
104 ayat 1 : Segala keputusan
pengadilan harus berisi alasan–
alasan dan dalam aturan–aturan
Undang–undang dan aturan–
aturan Hu-kum Adat yang
dijadikan dasar hukuman itu.
INDISCHE STAATSREGELING
Pasal 131 ayat 2 a :
pemberlakuan hukum belanda
dengan perubahan-perubahan
seperlunya. sedangkan untuk hal-
hal lain yang belum diatur di situ,
bagi mereka berlaku peraturan
hukum yang bertalian dengan
agama dan adat-kebiasaan
mereka, yang hanya dapat
menyimpang dari itu, apabila
ternyata kepentingan umum atau
kebutuhan masyarakat
menghendakinya.
Your Logo or Name Here
 Undang-Undang No. 19 Tahun Undang-Undang No. 14 Tahun
UNDANG-UNDANG DARURAT
1964 tentang ketentuan pokok 1970 tentang ketentuan pokok
NO. 1 TAHUN 1951
kekuasaan kehakiman kekuasaan kehakiman
Pasal 3 : Pengadilan mengadili
Berdasarkan Undang-Undang Darurat No. 1 menurut hukum sebagai alat
Tahun 1951, Peradilan yang dilakukan oleh Revolusi berdasarkan Pancasila Undang-Undang No. 35 Tahun
Hakim Swapraja dan Hakim Adat itu yang menuju masyarakat Sosialis 1999 tentang ketentuan pokok
telah dihapuskan, diteruskan oleh
Indonesia. kekuasaan kehakiman
Pengadilan Negeri.Undang-Undang ini tidak
dapat dijadikan dasar hukum berlakunya
Hukum Adat setelah dikeluarkan Undang- Pasal 10 jo Pasal 17 (2) +
Undang No. 19 Tahun 1964 tentang penjelasan Pasal 10 Undang-Undang No. 4 Tahun
Kekuasaan Kehakiman.
2004 tentang kekuasaan
kehakiman

Undang-Undang No. 48 Tahun

2009 tentang kekuasaan
kehakiman

Pasal 5 (1) : Hakim dan hakim konstitusi wajib menggali, mengikuti, dan memahami nilai-nilai hukum dan rasa keadilan yang hidup dalam masyarakat.
Pasal 10 ayat (1) : Pengadilan dilarang menolak untuk memeriksa, mengadili, dan memutus suatu perkara yang diajukan dengan dalih bahwa hukum tidak
ada atau kurang jelas, melain-kan wajib untuk memeriksa dan mengadilinya.
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the difference between adat and customary
law
According to Adat customary law
Not decision, then it is still a There is a decision from the
Ter haar
behavior/custom traditional head
Van Vollenhoven No punishment Punishment
sourced from the community sourced from community
Van Dijk itself and not written equipment and unwritten and
some are written
 CUSTOMARY LAW COMMUNITY STRUCTURE
Customary law
communities whose
structure based on
heredity
(Genelogies)

Customary law
Patrilineal matrilineal Parental/bilateral
communities whose
structure is
territorial

village law community village association village union

PATRILINEAL
Arrangement society that draws lineage within relationship with
others through the male line. For example, jujur marriage and the
characteristics of jujur marriage is exogamous and petrilocal.
Exogamy is an ideal jujur marriage if the mate is taken from
outside their own clan. Patrilocal is the place to live with the ideal
place to live husband. Example jujur marriage in the Gayo, Batak,
Bali, Ambon.
MATRILINEAL

Structure people who draw bloodlines with join others through

the line woman. For example, semendo marriage and
characteristics Semendo marriage is endogamous and matrilocal.
Endogamy is an ideal marriage if a mate taken within the tribe
itself. Matrilocal is the ideal place to live together stay wife.
Example of a cement marriage society is Minangkabau, Kerinci.
PARENTAL/BILATERAL

lineage of descent through the father's line and the mother's line.
On bilaterally structured society does not exist special marriage,
as well as the place of residence in marriage is not clearly
defined. Examples of bilateral/Parental communities in the people
of Aceh, Java, Sunda, Makassar.
VILLAGE LAW COMMUNITY

group or a group of people who live together based on outlook on

life, way of life and belief system the same person who lives in a
common residence, is a unitary arrangement that is certain, both
out or in.
VILLAGE ASSOCIATION
The territorial law community is a unit territorial social covering
several communities village law, each of which remains a
independent units. Public village law incorporated in the legal
community Each of these areas has an arrangement and their own
administrators, but still the community the law of the territory is an
inseparable part of the whole, which is an inseparable part from the
community, territorial law as a social unit higher territory
VILLAGE UNION
a unit territorial social, which is always formed on the basis of
cooperation in various fields for the benefit of together with the
village law community who are members of the the village union
law community. The collaboration possible because
coincidentally it is located nearby village law community who
together form the village union law community.
CUSTOMARY LAW COMMUNITY ORGANIZATIONS

legal alliance

kinship neighbourhood organization

DEFINITION OF LEGAL ALLIANCE
• Soeroyo W.P. mention the customary law alliance are units that have a orderly and eternal arrangement
and has own manager and own wealth both wealth material and immaterial.
• Djaren Saragih mentioned the customary law alliance is a group of people as a unit in an orderly
arrangement that is eternal and have leadership and good tangible wealth or intangible and inhabit the
natural world in over a certain area.
• Van Vollenhoven mentions legal alliance as a legal society that shows the notions of human units which
has an orderly arrangement, regional permanent, rulers or administrators and wealth.
• Ter Haar states the customary law alliance is an orderly human entity, settled in one certain areas, have
rulers, and have tangible or intangible assets form, where the members of each unit experience life in
society as a natural thing according to nature and not none of the members have thoughts or tendencies to
dissolve the bond that has grown or leave it in the sense of breaking free from that bondage to forever.
Kinship alliance

namely the forms kinship that occurs because of blood ties genealogical based on descent
through paternal line patrilineal or through the mother line matrilineal or also through
the line of both parents parental, bilateral . Including in this kinship are the members
relatives that occur because of marital relations jujur, marriage, freedom, and customary
ties of "adoptive brothers". The kinship union has customary rules and regulations the
leader himself sometimes even has property together for the common good.
Neighbourhood
Neighborhood fellowship means relationship opposite the house whose bond
is based on taste kinship between fellow members because they live in one
unit of residence, in the hamlet or in the village.
The form of neighboring alliances is distinguished in "two" kinds, namely an
1. organizational partnership society based solely on territorial unity
territorial and
2. organizational alliances society based on regional unity and hereditary
unity or 'territorial-genealogical' kinship.
Organization

Organizational fellowship is a relationship membership in an organization or

association, in where the members are bound to each other based on a sense of
kinship because they are gathered in one unit organization. Organizations or
associations can take the form of simple disorganized and modern regular using the
articles of association and by-laws written. For example, religious associations, arts
culture, youth, sports, economic class, class works, political groups and so on.
 PERSONAL CUSTOMARY LAW

Natuurlijk
Persoon
Personal Customary
Law Legal Subject
Recht Persoon
Natuurlijke Persoon
Personal nature to which all human beings have rights and obligations from birth until he dies, except
as provided for in Article 2 BW, Regulated that a person a child who is still in his mother's womb
because certain interests are deemed to have rights and obligations.
People are legal subjects, then people are guarantor of rights and obligations in law, and also
guarantor of various legal powers that can give rise to these rights and obligations. nature of legal
subject
1. Independent, because they are able to act
2. Protected, because they are considered unable to behave act.
3. The intermediary despite being fully capable , because attitude of action is limited to the interests
of the party who represented.
Recht Persoon
Personal law is a person created by law. Personal Existence the law, because the purpose
between other:
a. There is a need to fulfill interests certain on the basis of activities that done together;
b. There are ideal goals that need to be achieved without always depend on natural persons
individual.
Legal persons, consisting of:
c. A whole property, for example; wealth waqf, etc.
d. A form of arrangement of relations, for example; cooperatives, PT, etc.
e. Status/character, for example; position.
Rechts Persoon
In customary law also known as legal entity as legal entity, legal subject:
A. Village, tribe, nagari, family, etc.
B. Associations that have organizations declared firm and tidy, like Mapalus in Minahasa Makassar, Jula-jula in Minangkabau, etc.
C. Institution customary law such as sekahan, subak in Bali, etc.
According to Soerojo Wignjodipoero, a legal entitymust meet the following criteria:
D. Is a unit that has a set of rules thatneat.
E. Have own manager
F. Have own assets
G. Have own territory
H. Act as a unit towards the outside world and inner.
ADULT IN THE VIEW OF CUSTOMARY LAW

• Authority in customary law in principle that all people in customary law are recognized as having
legal authority. Someone is considered qualified for perform legal actions, is a man/woman who are
adults, the criteria for adulthood are seen from the point of view of biological.
• According to Soepomo, in customary law a person declared capable of doing an action if someone
refers to both men and women who are adults. In traditional customary law, the criteria for
determining Maturity is not age but reality of characteristics certain.
• According to Ter Haar, someone is capable of doing legal action when he is an adult. Mature, that
means the state of stopping as a dependent child old. Also, having separated from parents and have
their own house, included in the replacement mature.
• Every legal subject is authorized to carry out any customary transactions, i.e. legal subjects have the
authority to transfer the rights held to the subject other laws.
 CUSTOMARY MARRIAGE LAW
• Traditional marriage is a living bond between a man and a woman, who are
communal with The goal is to get the next generation so that life the alliance
or clan is not extinct, which is preceded by traditional ceremony series.
• Van Gennep named all marriage ceremony as Rites De Passage ceremony
transition, which symbolizes the transition of status from each of the bride
and groom who had lived alone separated after going beyond the required
ceremony to come alive united as husband and wife, are somah themselves,
a new family that was founded and they raised themselves.
Rites De Passage (Upacara Peralihan)

Rites De
Rites De Rites De
Agreegatio
Separation Marga
n
farewell from the original New Status Acceptance in new status
status
 Hazairin Djojodegoeno

customary marriage is an association or

peace of somah (Javanese: family), and is not a
happines
mind and
s
fertility engagement relationship on the basis of the
soul agreement. husband and wife relationship
so closely as a singularity.
Marriage is not just a private matter
Marriage means separation from parents and for then continue the life
Family
line of their parents.

In ethnicity, marriage is an effort that causes continue the tribe in an

Ethnicity
orderly manner.

In 'union' society, marriage is a thing important events that resulted in

Society the entry of new residents who share full responsibility for his
fellowship..
In caste, marriage is an event important, because caste in 'formerly'
Caste society often maintain its position by holding an orderly his own
marriage
Therefore....

The customary marriage law is customs or behavior of

indigenous peoples in perform a marriage ceremony which
is then used as a positive law that is not written and only
applies in certain societies and has sanction in it.
 Fundamentals in customary marriage
• principles of customs and kinship
• principles of voluntariness/consent
• principles of participation of relatives and indigenous
communities
• principles of polygamy
• Principles of selectivity
Principles of customs and kinship

Marriage in customary law is not just that bind individually, but also bind
indigenous peoples in the sense of communal communities have responsibility in
the marital affairs of its citizens. By that is, marriage in this case is highly
determined by will relatives and indigenous peoples. The intent in question is
starting from the choice of a partner, the issue of “Jujur” and other issues. This
foundation is actually that underlying the principles of marriage in customary law.
Principles of voluntariness/consent

In customary law the bride and groom do not have full authority to express
willingness/consent marriage. Marriage must be based on consent parents and family
members. Indigenous peoples can reject the position of a husband or wife who is not
recognized by local indigenous peoples. Violations of this principle can be subject to
sanctions removed from the environment kinship of indigenous peoples, especially in
society customs that are still thick tribal system such as indigenous peoples of East Nusa
Tenggara.
Principles of participation of relatives and
indigenous communities

In marriage, parental participation is included relatives and indigenous peoples

are very significant. This participation starts from the selection of the bride,

consent until the eternity of the household they are, directly or indirectly parents

along with relatives have a moral responsibility towards him.

Principles of polygamy
The basis of polygamy in indigenous societies has already become tradition. Not a few customs of
kings, customs of nobles are good the religious (indu, buddhist, christian and) slam have wives of
more than one or even dozens. Each wife who such dipolgamy has a different position each other
based on the structure of local customary law. However, with the development of time and the
weakness of customary institutions as well as the development of the legal climate nationally, the
practice of polygamy in indigenous societies is already begin to be abandoned, even if there is
adjusting to the provisions contained in the religion. By thus, polygamy in customary law is already
accepted in other stronger laws.
Principles of selectivity

Principles of selectivity in customary law, on discussion this is directed at the

process and who has the right to determine the bride. As already explained above
that in customary law, parents, relatives and indigenous peoples very influential
in the selection of the bride. Thus, the process of choosing a bride have fewer
roles determined by people parents and relatives. In the process of selecting the
bride, directed at the desired type of marriage and avoid illicit marriages.
 Forms of marriage
Marriage based on preparation
• Engagement. Stages before the marriage implemented, what is meant by this stage is engagement.
This stage is carried out at the beginning of the meeting after there is an agreement between the
two parties the husband's side and the family will be wife to hold a marriage, and have binding
properties. The purpose of this engagement is to limit the association of both parties and guarantee
that the marriage will take place within soon.
• No proposal and no engagement. There are some marriage pattern that is not preceded by an
application and engagement. This type of marriage is mostly found in partnerships that is
patrilineal. But in matrilineal and patrilineal father-father line is also found although only a few. As
in Lampung, Kalimantan, Bali, South Sulawesi. They have a purpose separately, among others, in
general, for free themselves from the various obligations that accompanying marriages and
engagements such as give gifts.
 Forms of marriage
Marriage based on kinship
• In the nature of the matrilineal family arrangement "lines“ mother's
lineage. After marriage, the husband stays in to his own family. In the
process the future husband picked up from his house then stay and settled
in the wife's family home, but the children and his descendants enter the
wife's family and the father’s actually has no power over her children.
This situation is caused by household husband and wife and their children
are financed from belonging to the wife's relatives.
 Forms of marriage
Marriage based on kinship
• In the nature of the patrilineal family arrangement "lines“ father's lineage. The main nature of this
marriage is to give “jujur" by the male side to women as a symbol the termination of the wife's
family relationship with his parents, his ancestors and in short with his relatives and friends. After
marriage, the wife enters the family environment husband as well as their children.
This jujur system is not then understood as understood by western ethnologists that is, as a
"purchase/pembelian" but according to customary law pure, then jujur is meant as a
replacement/penggantian that the position of the girl in “religious-magical-cosmic” meaning. In
keeping balance in a family then a girl which is mated is replaced with an object in interpret
'religio-magical-cosmic’. jujur marriage contains "three" meanings, namely first, on the juridical
side there will be a change in status, secondly, on the the social political side, the marriage will
strengthen ties between relatives kinship and eliminate hostility, and Third, from the economic
side, there is an exchange of goods
 Forms of marriage
Marriage based on kinship
• In the nature of the parental family arrangement "line“ paternal descent.
After a good marriage wife and husband belong to the family together as
well as their children and descendants. In nature There is also a custom in
the form of giving gifts from the male side to the women, but the gift here
has no meaning like jujur, maybe it used to be basically like jujur but
more interpreted as a gift marriage. (al so often found in the area of Aceh,
Java and South Sulawesi.
 Forms of marriage
Child marriage
This marriage is carried out on the prospective husband and
immature wife, which is usually carried out according to the
provisions of Islamic law , while parties and ceremonies
according to customary law is suspended. Before the ceremony
marriage, the husband is not allowed to have a husband
relationship wife, deferred until they are adults and carried out
parties and ceremonies according to customary law.
 Forms of marriage
Permaduan marrige
Permaduan is a marriage bond between a person man with two or
more women at the same time. In areas that know the strata of
society, women who from high strata sama made first wife and
woman who from the lower strata became the second and wife
next. The wives who were married to concubines , respectively
and their children stay and form a separate house one another.
 Forms of marriage
Ambil anak marrige
This marriage occurs in patrilineal kinship, i.e. the male side does
not have to pay jujur, with the intention of taking the son-in-law
boy inside his family so that his descendants will become
successors his grandfather's lineage. This form of marriage can
also occur in the semendo community, it is called a semendo
marriage take children/ambil anak, in order to continue the
lineage according to the line woman.
 Forms of marriage
Mengabdi marrige
This marriage occurred as a result of the marriage payment is
quite large, so that the parties men can't afford it. In this form
husband the wife has started to gather, while the marriage
payment postponed by working for the benefit of relatives in-laws
until the amount of the marriage payment is paid off.
 Forms of marriage
Meneruskan/Sororat marrige
The marriage of a "balu" widower with a brother his late wife. That girl
continue the function of the first wife without a payment the jujur. This
marriage is called marriage down bed or composing 'Javanese’ ngarang
wulu.
Mengganti/Leverat marrige
Marriage that occurs when a widow who settle in her husband's family environment, marry
a man her late husband's younger brother. This marriage is a means jujur marriage, which is
known in Palembang and Bengkulu by marrying Anggau.
 Marriage system in customary law
• Endogami System
Endogamy i.e marriage is carried out in family environment, between members of one male
and women from other members but marriage is not done outside the clump. Endogamous
marriage is a reasonable advice in the interests of the partnership in relationships between
families, in order to maintain land remains the property of the environment itself or the
property of clump. This system is still visible in the legal community customary in the
Toraja area, but this is completely against the nature of the parental arrangement in the area.
In this marriage, for Gezin members, namely children in Java and Madura there is nothing.
Gezin member may marry anyone, as long as the marriage is to be carried out does not
conflict with religion and decency.
 Marriage system in customary law
• Exogami System
In this system, people are required to marry people outside their own tribe. This system is
often found in Tapanuli area, Alas Minangkabau.

• Eleutherogami
In this system, there are no restrictions anything or territorial boundaries as in the case of
endogamy and exogamy. This system only uses in the form of prohibitions based on affinity
blood or kinship kinship close derivatives such as mother, grandmother, biological children,
grandchildren and siblings, brothers father or mother, as in the customary law community in
Aceh.
 Divorce in Customary law
In customary law, in general the things that encourage and become the cause of divorce from a
marriage are adultery, not providing a living, persecution, disability/health, and disputes.

There are also other things of a special nature so divorce, namely:

• There is encouragement by the interests of relatives and friends community in Batak for
example, one of the reasons the occurrence of divorce is because of the relationship who is not
good with one or more jabu from the husband's relatives who became serious and brought the
deteriorating atmosphere between all the relatives the husband. Besides, having no
descendants and husband dies ask for divorce from old jabul her husband-Batak.
• Because domestic harmony has not been able earnestly defended again Lampung.
• Because the intervention of the in-laws is too much far in terms of their household Aceh.
 Land Law in Adat Law
Meaning of Land in Adat Law
In the view of our society's customs, land has a very important meaning.
That is among others:
• As a place to live and maintain life
• Tool to bind the community in a fellowship
• As the main capital (production asset) in a fellowship
 Ulayat Rights

• Also known as: Hak Purba(Djojodigoeno), Hak Pertuanan Ownership

rights (Soepomo)
• Namely the rights owned by a partnership customary law (so that it is a
collective right) to rule over all the land and all its contents within the
fellowship area
• Is the highest land right in customary law
 Consequences of ulayat rights
Into the fellowship:
• Only the fellowship itself along with its citizens who entitled freely use the land within the
territory of the federation
• Fellowship Citizens only can use the land for the need somah/his own family, can't be for the sake
of others
• Guild is responsible full responsibility for everything what happens in the territory
• Ulayat rights cannot released, moved hand over, exiled, etc
• Ulayat rights also include: tilled land individual rights
 Consequences of ulayat rights
Out of the fellowship:
• People from outside the fellowship basically can’t use property fellowship
• Outsiders can only use land belong to the fellowship after have permission from the head of the
union
• To get permission head of the union, people foreign have to pay income money / tribute / machine
(recognitie) to fellowship
• Money machine is not as rent, but as a sign that he is a foreigner (not a member of the union), and
rights that will be handled, exiled, etc forever.
Every use of land, whether by residents partnership or by a foreigner, must get permission
from the head of the union.
Difference:
• For the citizens of the fellowship so that there is no conflict of interest
• For foreigners as a sign that he is people outside the community so the land that he work
is not his
 Cultivation of Land by the Community
in the Guild
Can be done together below leadership of the head of the fellowship, or done individual
residents
• Cultivating together, there exists several ways:
1. Sistem Bluburan
2. Sistem Mathok galeng , gilir wong
3. Sistem Mathok galeng, mathok wong
 Individual Rights

Consists of several types:

1. The right to enjoy the results
2. Voting rights
3. Property rights / Yasan rights
4. Buying rights
5. The right to reward positions
The Relationship between Ulayat Rights and
Individual Rights
Known by the term relationship batas –membatasi / desak – mendesak
/mulur – mungkret / kempis – mengembang, tiada henti

It means:
The more advanced and free the population is in business agriculture, then
individual rights will increase strong so that customary rights are getting
weaker. On the other hand, if the land is abandoned, so that existing
individual rights are weakened, then the land is returned to ulayat land
(ulayat rights) strengthened
 The Influence of Foreign Powers on Law
Adat Land

• Kingdom era
• Disadvantage: If the territory of the alliance of customary rights located
in the area around the center kingdom 🡪 Head replacement alliance,
expropriation of land fellowship by king, collection tax by the king to the
union.
• Strengthening: Recognition and reinforcement of the systematic
fellowship organization by kingdom, perdikan village formation
 The Influence of Foreign Powers on Law
Adat Land

• Colonial era
• Landrent by Raffles
• Cultuurstelsel by gub.Jend. Van den Bosch
• Agrasiche Wet + Psl 51 IS:
Agrasiche Wet + Psl 51 IS
• Governor general will not take power on land cleared by native people,
except for public interest and plantation needs according to regulations
applicable.
• Land belonging to the native people can be given to they are eigendom rights
• Consequences of eigendom rights:
o Domeinverklaring
o Indigenous people can rent or rent sell the land to non-groups Bumiputra
• The government can grant erfpacht rights to private companies max 75 year.
• The government can also give permission to someone to use land with rights
optal, lease, borrowing rights, and usufructuary rights.
 The Influence of Foreign Powers on Law
Adat Land
• The era of the Republic of Indonesia
• UUPA (UU no. 5 Th 1960)
• The position of ulayat rights in the UUPA
• Psl 3 & Psl 5
• The existence of ulayat rights is still recognized, as long as it lasts.
• No more ulayat rights can be raised.
• Articles 3 & 5 are not followed up with other articles.
 UU no. 5 Th 1960
Article 3 UUPA:
“With the stipulations in mind in Articles 1 & 2, the implementation of ulayat rights and
similar rights from indigenous peoples, as long as according to the reality is still there, it
must be like that in such a way that it is in accordance with the interests of the national
national interest and country, based on unity nation and must not conflict with More laws
and regulations tall.“

Article 5 UUPA:
Agrarian law that applies to earth, water, Space is customary law, as long as it's not contrary
to the national interest and country, based on unity nation, with Indonesian socialism and
with the rules contained in the law these and other laws and regulations, everything by
heeding the elements that rely on religious law
Next..
Recognition of ulayat rights of the Minister of Agrarian Affairs / Kep. BPN No. 5 Th 99 regarding
Guidelines Settlement of Community Legacy Rights Issues ulayat right
- Purpose: To carry out business land in relation to ulayat rights that still exist in the area

Criteria for the existence of ulayat rights (Article 2 of the Ministerial Decree) Agrarian / Kep. BPN
No. 5 Th 99):
1. There are people Certain customary law
2. The existence of ulayat rights that become the environment life & place to take necessities
life of indigenous peoples
3. The existence of an order of customary rights regarding the management, control and
applicable ulayat rights use and obeyed by the customary law community
 land transactions in Adat law
Types of land transactions:

Unilateral legal Legal actions of 2

actions parties
 Legal actions of 2 parties

❑ the submission of objects (as achievements) that the

ground that runs in unison with the receipt of cash
payments.
❑ The so-called land also includes waters such as
empang, tambak, sawah, etc.
❑ Requires witness from the customary head so that the
transaction can be said clear
 various two-party transactions

▪ Jual Lepas / Adol plas (Jawa)

▪ Jual gadai / Adol sende (Jawa), menggadai
(Minagkabau)
▪ Jual tahunan tahunan / Adol oyodan (Jawa )
 Jual Lepas/ sell freelance

❖ Every transaction in customary law is cash (Tunai

/Kontan) (real agreement system and not consensual)
the merging between sales and handover submissions.
❖ Can use panjer
 Jual Gadai/sell pawns
• Lien buyer rights:
Enjoy the benefits inherent in property rights with restriction:
o - You can't sell the land off to someone else
o - Cannot rent for more than one season length (annual sale)
• Selling a pawn is not a money debt agreement with land guarantee, because:
o Pawn redemption depends on the will of the pawn seller, there is no obligation for him to redeem
back the land, so the pawn buyer is not entitled to charge The money is from the pawn seller.
• If the pawn buyer needs money, Then he can do:
1. Pass a pawn (doorverpanden)
2. Re-mortgage / re-pawn (onderverpanden)
• Right to redeem back by pawn seller Can be passed on to his
heirs.
 Pass a pawn

• With the knowledge / permission of the seller

Pawn
• There is a change in the legal relationship
between sellers and buyers of pawn buyers,
namely: the pawn seller – the buyer of the old
pawn, mjd si pawn seller – the buyer of the new
pawn.
Re-mortgage / re-pawn (onderverpanden)

• Without the seller's knowledge / permission pawn, the

pawn buyer re-mortgages land to 3rd party with the
agreement pawn buyer can redeem the land at any time
• Legal relationship between seller and buyer pawn in
principle remains (not changed)
Difference in Selling Pawns (Adat Law) with
Pand (BW)
Selling Pawns Pand
It is a selling transaction that independent Pand is an accessoir agreement (additional)
with the soil as the object to the debt agreement money as a principaal
agreement, with tangible moving objects as
dependents / guarantees
Pawn buyers are entitled utilizing and reaping Pan recipients do not have the right to wear,
results from the pawn collect results, renting, etc.
Pawn buyers can't force pawn seller to There is a time limit. The giver pand must pay
redeem objects the transaction. Instead, off the debt in the time specified. If there is a
every When the land is redeemed, it must be default by the giver pand, then the recipient
return it. So it's not there is a time limit. of the pand is not right to control things
guarantee, but his authority is to auction the
object of the guarantee is for Get repayment
from the receivables.
Equation

• Both of the problems that arise from mutual

agreements in the field of law wealth.
• The treaty object must be submitted to the
inside the power of the pawn receiver /
pand.
Integration of Selling Pawns to the UUPA

• after the UUPA takes effect, the problem of selling pawns is

regulated in Perpu No. 56 Th 1960 ttg "Broad Determination
Farmland", namely in article 7.
• The setting is to limit the length of time pawn time. This is due
to the existence of the view that against the elements of
extortion in selling pawns look at the results that enjoyed by the
pawn buyer every year it turns out to be bigger than a proper
flower from the pawn buyer's money
 Article 7 Perpu No. 56 Th 1960 :
1. Land that has been mortgaged ≥ 7 years, must be returned to the landowner (the pawn
seller)
2. The pawn seller / landowner does not need to pay the ransom
3. The return of the land is carried out in a month after the plant is to in the land is picked
the result
4. If within < 7 years the landowner/pawn seller will Buy back the land, and he Pay the
ransom with calculations as follows :

5. Against the sale of pawns to be redeemed before the enactment of the UUPA, then the
amount of money ransom = pawn money
 Question

Question I:
A mortgaged land to B with money pawn of
Rp. 35,000,000,,-. After 3 year, A intends to
buy back Land. How much ransom should he
have pay ?
Answer:
 Mahkamah Agung

MA decree dated May 22, 1957

"In terms of there is a big difference in the value of money circulating at the time of a piece
of land mortgaged and at times to be redeemed, is in accordance with the sense of justice of
justice when the second each side shoulders half from the risk of possible price changes
rupiah value, measured by price difference gold at pawn time and time redeem the land.“

So the formula for knowing the amount The ransom becomes:

 Question

Example II:
A mortgage of land to B pd th 1991 with a pawn money
worth 100 grams of gold, where at that time the price per
gram of gold = Rp. 50.000.,- If in 1994 A wants Buy
back the land, then how much the amount of ransom he
must pay if at the price of gold per gram to Rp. 90,000 ?
Answer
 Jual Tahunan/Annual Sell

Rights of the annual buyer:

1. Tilling the land
2. Plant and reap the results
3. Do With the land as if The land is his.
• Prohibition for the annual buyer: Sell/lease the land
except permission of the owner
 Land-Related Transactions
In these transactions, land is a factor. Importantly, ttp is not the
object of the transaction itself.
• Some types of transactions related to land:
1. Planting revenue sharing transaction
2. Rent
3. Loan transactions with dependents land
4. Numpang
5. Combination of pawn planting-rent-selling revenue
 Planting revenue sharing transaction
Memperduai (Minangkabau), Maro / Mertelu (Jawa)
• Transaction object 🡪 labor and planting
• Function 🡪 Land-owned productivity without business alone, labor productivity without
land ownership
• No customary head witness required
• Can be done by:
1. Landowner
2. Pawn buyer
3. Annual buyer
4. Relative land users
5. Office land holder
 Rent

• That is to allow others to do / Inhabiting the land below

his power with the necessity to pay a certain amount of
money as rent every month/every harvest/every year
the number is fixed.

• Mengasi (Tapanuli Selatan), Sewa Bumi (Sumatera

Selatan), Cukai (Kalimantan), Ngupetenin (Bali)
 Loan transactions with dependents land
• Namely the transaction of borrowing money / debt
money with agreement as long as the debt has not been
paid off, the landowner (debtor) will not make
transaction of his estate transactions, except for except
for creditor interests
• Is an accessoir agreement for transactions borrow
money as a poko transaction
 Numpang

• That is, when a landowner gives permission

for others to also make Home and living on
land
• Magersari (Jawa)
 Combination of pawn planting-rent-selling
revenue

A person sells a pawn, but wants to stay You

can do the land in a way. pay rent / do profit
sharing to the pawn buyer.
 Convert Land "Gogol" to UUPA

The land of gogolan is the land of ulayat tilled

• Consists of:

Non Fixed gogolan

Fixed gogolan land
land
 Article 7 of UUPA
1) “Hak gogolan, pakulen, atau sanggan yg bersifat tetap yang ada, pada
mulai berlakunya UU ini menjadi hak milik tersebut pada pasal 20 ayat
1.”

2) “Hak gogolan, pakulen, atau sanggan yang tidak bersifat bersifat tetap
menjadi hak pakai tersebut tersebut pada pasal 41 ayat 1 yangg dipunyai
oleh pemegang haknya pada mulai berlakunya UU ini.”

3) “Jika ada keragu-raguan apakah sesuatu hak gogolan, pakulen, atau

sanggan bersifat tetap atau tidak tetap, maka Menteri Agrarialah yang
memutuskan.”
Next…

But in fact gogol is not Fixed 🡪 given right

with property rights.

(SK Bersama Mentri Agraria Dalam Negeri Nomor

3/ DEPAG/ 1965 dan Nomor 11/BPN/1965)
HUKUM WARIS
ADAT
 HUKUM WARIS ADAT
• Soepomo mengatakan “Hukum adat waris memuat peraturan- peraturan yang
mengatur proses meneruskan serta mengoperkan barang-barang harta benda dan
barang-barang yang yang tidak berwujud benda (Immateriele Goederen) dari suatu
angkatan manusia (Generatie) kapada turunannya. Proses itu telah dimulai dalam
waktu orang tua masih hidup.
• Menurut Ter Haar : “Hukum waris adat adalah aturan-aturan hukum yang mengenai
cara bagaimana dari abad ke abad penerusan dan peralihan dari harta kekayaan yang
berwujud dan tidak berwujud dari generasi pada generasi”
 HUKUM WARIS POSITIF DI INDONESIA

• DASAR HUKUM (berlakunya hukum waris)

Berlaku atas dasar Pasal II AP UUD 1945 yang memberlakukan Hukum Waris BW, Hukum Waris Islam dan Hukum
Waris Adat menurut Tatahukum Pem. Hindia Belanda berdasar atas Pasal 131 IS dan pasal 163 IS.

• BERLAKUNYA HUKUM WARIS KEDEPAN

Berlakunya bersifat sementara dan sebagai suatu sistem memiliki hubunganm secara sistemik dengan sistem hukum
keluarga dan perkawinan, oleh karena itu ada konsekuensi yuridis dengan berlakunya UU no. 1 Tahun 1974 tentang
Perkawinan dan UU No. 7 Tahun 1989 tentang Pengadilan Agama dan Perubahannya dengan UU No. 3 Tahun 2006.

• HUKUM WARIS ADAT

Hukum yang sedang mengalami perubahan karena adanya perubahan masyarakat dan perubahan pandangan hukum
melalui Yurisprudensi Mahkamah Agung RI, terutama mengenai pembagian warisan secara individual.
 KEADAAN MASYARAKAT DAN PENGARUH POLITIK
HUKUM TERHADAP HUKUM WARIS ADAT

• Hukum dan Typologi Masyarakat

Hukum dan Masyarakat memiliki hubungan yang bersifat fungsional, apabila masyarakjat berubah maka
hukumnyapun juga akan mengalami perubahan.

• Pluralisme Hukum
Sebagai akibat berlakunya Pasal II AP UUD 1945, dengan sendirinya berlaku pula pluralisme hukum, khususnya
Hukum Waris BW, Hukum Waris Islam dan Hukum Waris Adat, yang berlaku mengikuti pergolongan rakyat (aspek
historis)

• Pergolongan Rakyat dan Unifikasi Hukum

Perkembangannya politik pergolongan rakyat yang ditransfer dari Tatahukum Hindia Belanda tersebut, sedikit demi
sedikit mengalami perubahan sejalan dengan perubahan politik hukum dengan diterbitkannya UU baru yang bersifat
unifikasi hukum (Perkawinan dan Pengadilan Agama).
 PENGERTIAN DAN TUJUAN
PEWARISAN

• PENGERTIAN PEWARISAN
Pewarisan adalah proses penerusan, pengoperan, peralihan harta kekayaan materiil dan immateriil
dari satu generasi ke generasi berikutnya.
• TUJUAN PEWARISAN
Menyelesaikan perikatan yang dibuat pewaris semasa hidupnya dan mempertahankan eksistensi
masyarakat genealogis.
• KONSEP HARTA WARISAN HARUS SUDAH BERSIH
Harta peninggalan pewaris setelah dibersihkan dari utang-utang pewaris semasa hidupnya (termasuk
biaya perawatan, selamatan dan biaya kubur), selebihnya baru dapat dilakukan pembagian warisan
(Konsep pasiva dan aktiva).
 UNSUR-UNSUR PEWARISAN
• UNSUR-UNSUR
Pewaris, Harta Warisan dan Ahli Waris.

• SIFAT KUMULATIF
berkait dengan konsep peristiwa hukum waris, dan apabila salah satu saja dari unsur-unsur
pewarisan tidak ada maka tidak akan terjadi peristiwa pewarisan.

• SISTEMATIKA UNSUR-UNSUR
unsur-unsur tersebut merupakan suatu sistematika, yang berangkat dari cara berpikir sistem dan
susunan/urutan unsur-unsur tersebut tidak bisa dibolak-balik.
 HARTA WARISAN
• Konsep Harta nilai ekonomis, sosial dan magis, materiil dan
immateriil, kepemilikan komunal dan individual, dapat dibagi dan tidak
dapat dibagi
• Apa arti pentingnya kualifikasi harta materiil dan immateriil, juga
kepemilikan komunal dan individual dalam pembagian warisan ?
• Kapan dan dalam keadaan bagaimana suatu harta peninggalan dapat
dilakukan pembagian warisan ?
• Struktur harta keluarga masy. Parental/Bilateral (HAS,
HAI dan HB🡪 HPS, HPI dan HB🡪 konsep harta bawaan)
 Struktur harta pada masyarakat patrilineal
• Kesatuan kemasyarakatan yang organisasinya didasarkan atas ketunggalan silsilah pancar laki-laki
(kebapakan).
• Anggota dan penerus silsilah adalah anak laki-laki
• Anak perempuan akan pergi meningalkan marganya
• Sistem perkawinannya dengan sistem asymetris connubium (dalian anatolu di Batak 🡪 Pembayaran Jujur
• Kehidupan masyarakatnya ditopang oleh harta pusaka (“HAS”)
• Pada awalnya tidak ada harta pencarian atau harta bersama, baru kemudian berkembang harta pencarian
yang menjadi embrio harta bersama (HB).
• Harta tersebut kepemilikannya individual dan terlepas dari harta pusaka, dan akhirnya dapat diwaris oleh
anak perempuan
 Struktur harta pada masyarakat Matrilineal
• Kesatuan kemasyarakatan yang organisasinya didasarkan atas ketungalan silsilah pancar perempuan
(Buah Paruik 🡪 buah perut) 🡪 Clan chaniago dan piliang (minangkabau)
• Perkawinannya dengan sistem semenda, artinya tidak menyebabkan suami berpindah ikut kaum
istrinya.
• Anak-anak perempuan sebagai penerus silsilah kaum ibunya
• Kehidupannya berada dalam sebuah rumah gadang (besar) dengan sistem bilik), dan ditopang oleh
harta kaum 🡪 (HAI)
• Kemudian berkembang menjadi masayakat minang yang hidup di minang dan di luar minang, dan
yang diminang ada yang masih terikat pada rumah gadang dan sudah ada yang hidup dalam rumah-
rumah tinggal.
• Kemudian berkembang harta pencarian (“Suarang”) 🡪 menjadi dasar terbentuknya harta bersama
(HB). Anak-anak semula tidak mewaris dari bapak kemudian mewaris dari harta suarang bapaknya.
 Struktur harta pada masyarakat Parental
• Kesatuan kemasyarakatan yang organisasinya didasarkan atas ketunggalan silsilah bapak
dan ibu.
• Seorang individu selalu memiliki 2 silsilah, dari bapaknya dan dari ibunya.
• Sistem perkawinannya menggunakan semenda.
• Anak-anak selalu menjadi penerus silsilah bapak dan ibunya
• Suami dan istri berkedudukan seimbang, sehingga masing-masing memiliki kecakapan
bertindak dan memiliki hak kepemilikan
• Struktur harta terdiri dari HAS, HAI dan HB
• Anak-anak selalu menjadi ahli waris terhadap harta peninggalan bapak dan ibunya.
 KONSEP HARTA ASAL

• Istilah Harta Asal

Istilah Harta Asal, menunjuk pada pengertian Asal-Usul, yang berarti harta yang diperoleh dari warisan (Pengertian Pewarisan),
dan di dalam Harta keluarga menunjukkan kepemilikannya adalah individu si penerima warisan (suami/iteri).

• Makna
Sebagai konsekuensi dari pengertian lain 🡪 “ajang hidup”, maka harta asal merupakan perwujudan dari melanjutkan eksistensi
masyarakat genealogis.

• Prinsip
yang berhak menerima warisan adalah anggota masyarakat genealogis (generasi berikut), jadi semua orang diluar anggota
masyarakat genealogis tidak berhak mewarisnya (janda, Duda dan Anak Angkat). Dan adanya asas ASAL KEMBALI KE ASAL
& KONSEP AHLI WARIS ASAL.
 KONSEP HARTA BERSAMA

• Harta yang diperoleh suami dan/atau isteri secara bersama-

sama atau sendiri-sendiri selama perkawinan, yang bukan
berasal dari warisan atau hadiah yang ditujukan kepada salah
satu dari suami-isteri.
• Kepemilikannya bersama suami dan isteri, dg bagian masing-
masing separo.
 PERKAWINAN LEBIH DARI SEKALI
• Suami atau isteri meninggal, kemudian janda atau dudanya kawin lagi
• Suami ganteng (type pejantan tangguh), punya isteri lebih dari satu dan
tinggal dalam satu rumah 🡪 Poligami murni
• Suami kaya (type pejantan playboy), punya isteri lebih dari satu, dan
masing-masing isteri dibuatkan rumah sendiri-sendiri 🡪 poligami
monogami
 Kemungkinan pemisahan harta bersama
diantara isteri-isteri
• Dalam kasus pertama,
• Dalam kasus kedua
• Dalam kasus ketiga
Adakah ada kemungkinan muncul harta bersama dengan para isteri, dan adakah
kemungkinan harta-harta tersebut dipisahkan menjadi : contoh HB I, HB II, HB III, dst.
Atau apabila tidak bisa dipisahkan, maka dapat diartikan menjadi harta bersama para isteri.
Ada Yurisprudensi Mahkamah Agung RI 🡪 supaya sebisa mungkin harta-harta tersebut
dipisahkan satu sama lain menjadi HB I, HB II, dst
 AHLI WARIS
ORANG-ORANG YANG BERHAK MENERIMA HARTA
WARISAN PENINGGALAN PEWARIS
SKEMA AHLI WARIS
 SKEMA AHLI WARIS
• Orang-orang yang berhak menerima harta warisan peninggalan
pewaris
• Generasi berikut
• keturunan anggota masyarakat genealogis 🡪 hub. Wangsa & hub.
Silsilah (patrilineal, matrilineal dan parental dan tidak ada yang
menghalangi utk terima warisan)
• Anak (kedudukannya kuat selaku ahliwaris, konsep anak 🡪
biologis, sosiologis, yuridis; hak (kualitas) dan bagian (kuantitas)
anak selaku ahli waris
 GARIS POKOK AHLI WARIS
• Menurut hukum adat, maka untuk menentukan siapa yang menjadi ahli waris digunakan dua macam garis pokok, yaitu :
1. Garis pokok keutamaan, adalah garis hukum yang menentukan urutan- urutan keutamaan diantara golongan-
golongan dalam keluarga pewaris, dengan pengertian bahwa golongan yang satu lebih diutamakan daripada golongan
yang lain. Penggolongan garis pokok keutamaan adalah sebagai berikut :
a. Kelompok keutamaan I : Keturunan pewaris
b. Kelompok keutamaan II : Orang tua waris
c. Kelompok keutamaan III : Saudara-saudara pewaris dan keturunannya
d. Kelompok keutamaan IV : Kakek dan nenek pewaris dan seterusnya.

2. Garis pokok penggantian adalah garis hukum yang bertujuan untuk menentukan siapa di antara orang-orang di dalam
kelompok keutamaan tertentu, tampil sebagai ahli waris. Yang sungguh-sungguh menjadi ahli waris adalah :
a. Orang yang tidak punya penghubung dengan pewaris.
b. Orang yang tidak ada lagi penghubungnya dengan pewaris.
KONSEP ANAK
 Konsep Anak Dalam Hukum Waris
• Hukum Waris Berhubungan Dengan Hukum Keluarga
• Konsep Anak meliputi; anak sah (anak kandung), anak angkat dan anak tiri.
• Anak sah adalah anak yang lahir di dalam atau sebagai akibat perkawinan sah
• Anak kandung adalah anak yang beribu wanita yang melahirkannya dan berayah pria
suami ibunya
• Anak angkat adalah anak orang lain atau kerabat yang melalui suatu tindakan hukum
(pengangkatan anak) ditempatkan/didudukkan seperti anak kandung
• Anak tiri adalah anak dari perkawinan terdahulu yang dibawa masuk kedalam
perkawinannya yang baru
 Status Anak (1)
• Pandangan dari aspek yuridis
1) Anak Sah diukur dari konsep yuridis (bukan konsep biologis) dan didasarkan atas
anggapan hukum sebagai konsekuensi dari asas monogami untuk kepastian hukum dan
perlindungan anak
2) Perlindungan hukum bagi suami yang kemungkinan dirugikan adalah melakukan
penyangkalan di muka pengadilan, dan bila terbukti maka anak tsb hanya memiliki
hubungan hukum dengan ibunya saja dan berstatus anak tidak sah (perkawinannya
menjadi putus)
3) Anak Tidak Sah (anak luar kawin, anak haram/jadah).
 Status Anak (2)
• Terhadap anak luar kawin dapat diakui
Pengakuan harus dilakukan di muka pengadilan dan harus oleh laki-laki
yang menghamilinya dan ada persetujuan dari ibu si anak

• Terhadap anak haram/jadah tidak dapat diakui

Pengakuan anak haram/jadah merupakan tindakan yang bertentangan
dengan prinsip hukum (dari tindakan melangar hukum 🡪 zina) dan hukum keluarga
dengan asas monogaminya
PERSOALANNYA SEKARANG ADALAH BAGAIMANA DENGAN IMPLEMENTASI UU
PERLINDUNGAN ANAK YANG MEMBERIKAN KEPADA SEORANG ANAK UNTUK DAPAT
MENGETAHUI ORANG TUA BIOLOGISNYA
 DISKUSI KUALIFIKASI ANAK

PERISTIWA STATUS ANAK

1. Seorang pria berhubungan dengan Anak Sah, Anak Luar kawin, Anak
seorang wanita sama-sama belum Zinah
menikah
2. Seorang pria menikah berhubungan Anak Sah, Anak Luar kawin, Anak
dengan seorang wanita belum menikah Zinah
3. Seorang pria bujangan berhubungan Anak Sah, Anak Luar kawin, Anak
dengan seorang wanita menikah Zinah
4. Seorang pria berhubungan dengan Anak Sah, Anak Luar kawin, Anak
seorang wanita sama-sama telah Zinah
menikah
 ANAK ANGKAT

• Anak orang lain atau kerabat dengan suatu tindakan hukum

ditempatkan dalam kedudukan seperti anak kandung
• Sebagai suatu lembaga yang tumbuh dalam masyarakat
untuk mengatasi kelangsungan masyarakat genealogis dan
persoalan sosial lainnya sehubungan tidak memiliki anak
laki-laki atau atau anak perempuan, atau karena kasih
sayang terhadap seorang anak, atau merupakan investasi
dihari tua.
HAK MEWARIS ANAK ANGKAT
Putusan MARI Kesimpulan

1. Hukum Adat Periangan, seorang anak kikut tidak 1. Anak angkat berhak mewaris terbatas pada harta
mewaris harta pusaka (asli/asal) orang tua gono-gini (harta bersama).
angkatnya (Pts. MA No. 82 K/Sip/1957 5 Maret
1958).

2. Hukum Adat Jawa Tengah, seorang anak angkat 2. Anak angkat tidak berhak mewaris terhadap harta
hanya mewaris harta gono-gini orang tua pusaka (asli/asal).
angkatnya (Pts. MA No. 37 K/Sip/1959 18 Maret
1959).

3. Hukum Adat yang berlaku anak angkat mewaris 3. Anak angkat bisa menutup hak mewaris ahli waris
harta gono-gini orang tua angkatnya dan asal.
menuutup ahli waris asal Pts. MA No. 102
K/Sip/1972 23 Juli 1977).
 ANAK TIRI (Anak Gawan)
• Anak dari suami atau isteri yang dibawa masuk kedalam perkawinan yang
baru.
• Anak tiri hanya memiliki hubungan hukum keperdataan dengan orang tua
kandungnya.
• Anak tiri tidak mewaris dari orang tua tirinya, hanya mewaris dari orang tua
kandunhgnya saja.
• Pts. MA RI No. 400 K/Sip/1975: Harta gomo-gini harus jatuh pada anak
kandung, bukan kepada anak tiri/gawan, oleh karena itu hibah tanpa
sepengetahuan yang berkepentingan patut dibatalkan.
 JANDA
• Janda /Duda
Satu generasi dengan pewaris, oleh karena itu menurut hukum adat tidak termasuk sebagai ahli waris dan hanya
menerima separuh dari harta bersama, dan kedepan tumbuh wacana sebagai ahli waris melalui Yurisprudensi
Mahkamah Agung RI.

• Janda bukan Duda

Dari aspek sosiologis dan kultural serta ekonomi, posisi secara umum adalah lemah (sudah jatuh ketimpa
tangga), terutama apabila harta keluarga hanya ada harta asal suami saja.

• Janda
Hukum memberikan perlindungan dengan memberi hak sementara sampai ia kawin lagi atau meninggal dunia,
untuk hidup layak dan menikmati serta menunda harta peninggalan almarhum suaminya untuk dibagi warisan.
 Konsekuensi yuridis bagi JANDA

• Meneruskan kekuasaan orang tua apabila anak-anak masih kecil.

• Memegang hak kepengurusan (beheer) atas harta peninggalan
suaminya untuk kepentingan anak-anaknya dan untuk hidup layak bagi
dirinya.
• Dapat menarik kembali harta peninggalan suaminya almarhum yang
berada dalam kekuasaan orang lain.
 PERKEMBANGAN HAK MEWARIS JANDA

• Melalui Yurisprudensi Mahkamah Agung RI sejak tahun 1960an dimunculkan wacana JANDA
SEBAGAI AHLI WARIS.
• Konsep awal Janda hanya menerima separuh bagian dari harta bersama, dan dalam
Yurisprudensi dikualifikasi sebagai menerima warisan.
• Konsep Janda sebagai ahli waris didasarkan pada prinsip KEADILAN.
• Indikasi adanya perubahan cara pandang dari pandangan komunalisitis bergerak ke
individualistis.
• Apabila perubahan cara pandang tersebut telah ada opini yuris secara nasional, maka konsep
janda sebagai ahli waris akan establish dan tujuan pewarisan menurut hukum adat akan berubah.
 BEBERAPA PUTUSAN
MAHKAMAH AGUNG REPUBLIK INDONESIA

1. Dalam hal tidak ada anak, harta warisan setengah bagian untuk janda dan yang setengah bagian untuk
keluarga suami atau seluruhnya dapat dinikmati janda selama hidupnya dan selama ia tidak kawin lagi
(Pts. No. 542 K/Sip/1972 tanggal 3 Nopemnber 1976).
2. Menurut hukum adat diseluruh Indonesia, seorang janda perempuan merupakan ahli waris dari barang-
barang asal dari suaminya, dalam arti:sekurang-kurangnya barang asal tsb. Harus tetap ditangan janda
sepanjang untuk hidup secara pantas sampai ia kawin lagi atau meninggal. Sedang dibeberapa daerah di
Indonesia dalam hal barang-barang warisan amat banyak, Janda berhak atas bagian warisan seperti
seorang anak kandung (Pts. No. 302 K/Sip/11960 tanggal 2 Nopember 1960).
3. Di Kabanjahe (Tapanuli > selatan), mengingat pertumbuhan masyarakat dewasa ini menuju kearah
persamaan kedudukan antara pria dengan wanita dan pengakuan janda sebagai ahli waris 🡪 Janda
berhak separoh dari harta bersama dan sisanya dibagi antara janda dan kedua anaknya (Pts. No. 100
K/Sip/1967 tanggal 14 Juni 1968).
 SISTIM PEWARISAN
• SISTIM PEWARISAN SECARA KOLLEKTIF
Sistem pewarisan yang didasarkan pada prinsip komunalistis, sebagai bagian dari proses pewarisan (penerusan,
pengoperan dan peralihan) kepada generasi berikut.

• SISTIM PEWARISAN MAYORAT

Sistim pewarisan yang didasarkan pada prinsip kumonalistis yang terjadi pada suatu masyarakat, dan tidak terjadi
pemecahan harta warisan tetapi terjadi secara mayorat (mayorat sulung atau mayorat bungsu).

• SISTIM PEWARISAN INDIVIDUAL

Sistim pewarisan yang didasarkan pada proses pewarisan dan menggunakan metode pembagian warisan secara
individual.
 PEMBAGIAN WARISAN
PEWARISAN INDIVIDUAL
 Sistem pewarisan/pembagian
• Semasa hidup pewaris (inisiatif ada pada pewaris, hak ahli waris belum
terbuka)🡪teknisnya: sebagian atau seluruhnya, diikuti peralihan yuridis
atau tidak diikuti peralihan yuridis (penunjukan, digarap) 🡪 bentuknya:
hibah atau hibah wasiat.
• Setelah pewaris meninggal (inisiatif ada pada para ahli waris, sebab hak
para ahli waris sudah terbuka)🡪 teknisnya: pembagian warisan tanpa
sengketa atau dengan musyawarah dan pembagian warisan dengan
sengketa 🡪 sengketa diartikan sudah menjadi perkara di pengadilan.
 SIMULASI
Nita nani
rifa
udin Riza deni teti
yusri elis l

riki irma alka acep iqbal dea puri nova

siska
yudi Irma
Budi doni Nuri dewi

Sari rizki

rani rana rai raka acep devi dafa

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 PATRILINEAL
⮚ Prinsip umum 🡪 AW adalah yang memiliki hubungan darah dengan pewaris
⮚ Prinsip khusus 🡪 1. AW adalah yang satu klan dengan pewaris
2. AW harus laki-laki
Maka AW dari yudi (pewaris) adalah
Budi (Rani, Rana) Yusri
Doni (Rai, Raka) Udin (Siska)
Nuri (Acep) Rifa (Riki, Irma,Alka)
Sari
Rizki
Dewi (Devi, Dafa)

129
 MATRILINEAL
⮚ Prinsip umum 🡪 AW adalah yang memiliki hubungan darah dengan pewaris
⮚ Prinsip khusus 🡪 AW adalah yang satu klan dengan pewaris
Maka AW dari yudi (pewaris) adalah
Budi (Rani, Rana)
Doni (Rai, Raka) Elis
Nuri (Acep) Udin (Siska)
Sari Rifa (Riki, Irma,Alka)
Rizki
Dewi (Devi, Dafa)

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