THE EXISTENCE AND DYNAMICS OF INTEGRATING PRIMARY LEGAL SOURCES WITHIN INDONESIA'S POSITIVE LEGAL SYSTEM

 Oleh WARSITO, SH., M.Kn.

                                              Perumus Tata Naskah DPD RI

        Peringkat  1 Analis UU di Badan Keahlian DPR RI Tahun 2016

                                    Dosen Fakultas Hukum Universitas Jayabaya, Jakarta

                                    Dosen Fakultas Hukum  Universitas Ibnu Chaldun, Jakarta
 

Abstract

The legal system in Indonesia possesses highly distinct (unique) characteristics, as it integrates various legal elements, including Western law (civil law), customary law (adat law), and Islamic law. This article aims to analyze in-depth the primary legal sources that are applicable and binding in Indonesia, as well as how the dynamic interaction among these sources shapes the national legal order. Utilizing a normative-juridical method with conceptual and statutory approaches, this study examines the hierarchy of laws and regulations, the role of customary/adat law, the contribution of Islamic law, and the significance of jurisprudence (case law) and legal doctrines. The discussion reveals that although Pancasila and the 1945 Constitution serve as the source of all legal sources and the supreme written fundamental law, legal pluralism remains vibrant through constitutional recognition of customary and religious legal systems. The proposed solutions to overcome disharmony between legal sources include the strict application of the lex superior principle, an adaptive codification of national law, and strengthening a holistic understanding among legal practitioners.

Keywords: Sources of Law, Hierarchy of Regulations, Legal Pluralism, Introduction to Indonesian Law.

1. Introduction

Fundamentally understanding the Introduction to Indonesian Law (Pengantar Hukum Indonesia / PHI) requires a deep examination of the origins of norms that bind society. As a sovereign state, Indonesia adopts a complex and characteristically pluralistic legal system (Asshiddiqie, 2006). This complexity is a historical legacy of cultural immigration, colonialism, and the genuine noble values of the nation scattered across the archipelago.

In national legal discourse, determining the source of law is crucial because it is where the legality and validity of a norm are tested. Sources of law are fundamentally distinguished into material sources of law (the beliefs and consciousness of society that determine the substance of law) and formal sources of law (the concrete forms that make the law legally binding and applicable) (Rahardjo, 2000). This article focuses on analyzing formal sources of law as the main pillars of contemporary law enforcement in Indonesia, aiming to provide a clear juridical navigation map for law students, academics, and practitioners alike.

2. Literature Review

The concept of legal sources in the Civil Law tradition, which heavily influences the Indonesian legal system, places written regulation as the primary commander (Marzuki, 2005). However, within the Indonesian context, Van Vollenhoven's Rechtskreise (legal circles) theory reminds us that local customary law holds a strong binding power within the sociological structure of society (Soekanto, 2012).

Furthermore, in viewing the integration of Islamic law into positive law, the Receptio in Complexu theory—which was later corrected by Hazairin with the Receptie A Contrario theory—demonstrates that Islamic law applies to its adherents not because it is adopted by customary law, but due to a consciousness of faith that is constitutionally recognized (Manan, 2006). Structurally, the hierarchy of legal norms in Indonesia adopts a modification of Hans Kelsen’s norm hierarchy theory (Stufenbau theory), in which the 1945 Constitution is placed as the Grundnorm or the highest fundamental norm.

3. Discussion: Primary Sources of Law in Indonesia

A. Laws and Regulations (Statute Law)

Laws and regulations constitute the primary formal source of law in Indonesia. Based on Law Number 12 of 2011 as last amended by Law Number 13 of 2022, the hierarchy of laws and regulations in Indonesia is rigidly structured as follows:

1. The 1945 Constitution of the Republic of Indonesia (UUD 1945): The supreme written fundamental law that serves as an umbrella for all regulations beneath it.
2. Decrees of the People's Consultative Assembly (Tap MPR): Decrees that remain applicable based on material review.
3. Laws (UU) / Government Regulations in Lieu of Laws (Perppu): Legal instruments to execute the mandate of the Constitution or to respond to compelling emergencies.
4. Government Regulations (PP): Regulations to implement Laws as properly required.
5. Presidential Regulations (Perpres): Regulations enacted by the President to execute mandates from higher regulations or to administer governmental power.
6. Provincial Regional Regulations (Perda Provinsi): Legal products enacted at the provincial regional level.
7. Regency/Regency-Level City Regional Regulations (Perda Kabupaten/Kota): Legal products enacted at the local/second-tier regional level.

Every legal norm at a lower level must not contradict the legal norm above it, in accordance with the principle of Lex Superior Derogat Legi Inferiori (Mertokusumo, 2007).

B. Customary Law and Usage (Customary Law)

Although Indonesia prioritizes written law, customary law (adat law) remains constitutionally recognized under Article 18B paragraph (2) of the 1945 Constitution, provided that it is still alive, accords with societal development, and aligns with the principles of the Unitary State of the Republic of Indonesia. A custom can become a source of law if it is practiced repeatedly, accepted by society as something just, and its sanctions are sociologically felt as real (Wignjodipoero, 1995).

C. Islamic Law

Islamic law enters the positive legal order of Indonesia through written legislation and compilation. Concrete examples of the formalization of Islamic law include the Marriage Law (Law No. 1 of 1974), the Sharia Banking Law, and the Compilation of Islamic Law (KHI) which serves as a guideline within the Religious Courts system (Ali, 2011).

D. Jurisprudence (Case Law)

Unlike the Common Law system which adheres to the principle of Stare Decisis (where prior judicial decisions are absolutely binding), Indonesia treats jurisprudence as a secondary yet vital source of law. Jurisprudence refers to decisions of Supreme Court Justices that have obtained permanent legal force (inkracht) and are followed by other judges when deciding similar cases (Lotulung, 1997). This functions to fill legal vacuums (rechtshasvacuüm).

E. Doctrine (Legal Opinion)

Doctrine represents the views or opinions of prominent legal scholars with recognized reputations. Doctrine does not possess formal binding force like statutes do, but it holds high moral and intellectual authority, making it frequently used by judges as a foundational consideration when drafting the dictum of a judgment (Sudikno, 2009).

4. Conclusion

The primary sources of law in Indonesia are pluralistic and integrative. The national legal system places written laws and regulations within a hierarchical structure as the pillar of legal certainty. On the other hand, the principle of sociological justice is accommodated through the recognition of customary law and religious (Islamic) law. The existence of jurisprudence and doctrine complements this ecosystem by providing flexibility for judges to engage in judicial activism or legal discovery (rechtsvinding) when encountering ambiguities in statutory texts.

5. Recommendations and Juridical Solutions

For readers, particularly students and practitioners who frequently encounter conflicts of norms (legal disharmony) between written law, customary law, and religious customs, the following systematic solutions can be applied:

• Strictly Apply Legal Conflict Resolution Principles: If a conflict between written norms occurs, utilize the principle of Lex Superior (higher regulation overrides lower regulation) or Lex Specialis Derogat Legi Generali (special law overrides general law) to determine the most valid law (Mertokusumo, 2007).
• Conduct Constitution-Based Harmonization: When adopting or applying customary/religious law, ensure that no fundamental human rights are violated, strictly within the boundaries of tolerance established by the 1945 Constitution.
• Optimize Legal Discovery by Judges: For law enforcement officials, when statutory law is rigid or has not yet regulated an issue in modern society, do not hesitate to extract the living law using the instruments of valid jurisprudence and sound doctrine.

References

• Ali, M. (2011). Hukum Islam: Pengantar Ilmu Hukum dan Tata Hukum Islam di Indonesia. Jakarta: Sinar Grafika.
• Asshiddiqie, J. (2006). Pengantar Ilmu Hukum Tata Negara. Jakarta: Sekretariat Jenderal dan Kepaniteraan Mahkamah Konstitusi.
• Indrati, M. F. (2007). Ilmu Perundang-Undangan: Jenis, Fungsi, dan Materi Muatan. Yogyakarta: Kanisius.
• Lotulung, P. E. (1997). Peranan Yurisprudensi sebagai Sumber Hukum. Jakarta: Badan Pembinaan Hukum Nasional.
• Manan, A. (2006). Aneka Masalah Hukum Perdata Islam di Indonesia. Jakarta: Kencana.
• Marzuki, P. M. (2005). Penelitian Hukum. Jakarta: Kencana Prenada Media Group.
• Mertokusumo, S. (2007). Mengenal Hukum: Suatu Pengantar. Yogyakarta: Liberty.
• Rahardjo, S. (2000). Ilmu Hukum. Bandung: Citra Aditya Bakti.
• Soekanto, S. (2012). Pengantar Penelitian Hukum. Jakarta: UI Press.
• Wignjodipoero, S. (1995). Pengantar dan Asas-Asas Hukum Adat. Jakarta: Gunung Agung.

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EKSISTENSI DAN DINAMIKA INTEGRASI SUMBER-SUMBER HUKUM UTAMA DALAM SISTEM HUKUM POSITIF DI INDONESIA

 

Oleh WARSITO, SH., M.Kn.

                                              Perumus Tata Naskah DPD RI

        Peringkat  1 Analis UU di Badan Keahlian DPR RI Tahun 2016

                                    Dosen Fakultas Hukum Universitas Jayabaya, Jakarta

                                    Dosen Fakultas Hukum  Universitas Ibnu Chaldun, Jakarta
 

Abstrak

Sistem hukum di Indonesia memiliki karakteristik yang sangat  berbeda (unik), karena mengintegrasikan berbagai elemen hukum, termasuk hukum barat (civil law), hukum adat, dan hukum Islam. Artikel ini bertujuan untuk menganalisis secara mendalam sumber-sumber hukum utama yang berlaku dan mengikat di Indonesia serta bagaimana interaksi dinamis di antara sumber-sumber tersebut membentuk tatanan hukum nasional. Menggunakan metode yuridis normatif dengan pendekatan konseptual dan perundang-undangan, penelitian ini mengkaji hierarki peraturan perundang-undangan, peran hukum kebiasaan/adat, kontribusi hukum Islam, serta signifikansi yurisprudensi dan doktrin. Hasil pembahasan menunjukkan bahwa meskipun Pancasila dan UUD 1945 merupakan sumber dari segala sumber hukum dan hukum dasar tertulis, pluralisme hukum tetap hidup melalui pengakuan konstitusional terhadap tata hukum adat dan agama. Jalan keluar yang ditawarkan untuk mengatasi disharmoni antar-sumber hukum adalah penerapan asas lex superior, kodifikasi hukum nasional yang adaptif, serta penguatan pemahaman holistik bagi para praktisi hukum.

Kata Kunci: Sumber Hukum, Hierarki Peraturan, Pluralisme Hukum, Pengantar Hukum Indonesia.

1. Pendahuluan

Memahami Pengantar Hukum Indonesia (PHI) secara fundamental memerlukan pengkajian yang mendalam terhadap asal-muasal lahirnya norma-norma yang mengikat masyarakat. Sebagai negara yang berdaulat, Indonesia menganut sistem hukum yang kompleks dan bercorak pluralistik (Asshiddiqie, 2006). Kompleksitas ini merupakan warisan sejarah imigrasi budaya, kolonialisme, serta nilai-nilai luhur asli bangsa yang tersebar di seluruh nusantara.

Dalam diskursus hukum nasional, penentuan sumber hukum menjadi krusial karena dari sinilah legalitas dan validitas suatu norma diuji. Sumber hukum pada dasarnya dibedakan menjadi sumber hukum materiil (keyakinan dan kesadaran masyarakat yang menentukan isi hukum) dan sumber hukum formil (bentuk nyata yang membuat hukum itu berlaku secara sah) (Rahardjo, 2000). Artikel ini difokuskan pada analisis sumber hukum formil yang menjadi pilar utama penegakan hukum kontemporer di Indonesia, guna memberikan peta navigasi yuridis yang jelas bagi mahasiswa hukum, akademisi, maupun praktisi.

2. Tinjauan Pustaka

Konsep sumber hukum dalam tradisi Civil Law, yang sangat memengaruhi sistem hukum Indonesia, menempatkan regulasi tertulis sebagai panglima utama (Marzuki, 2005). Namun, dalam konteks keindonesiaan, teori Rechtskreise (lingkaran hukum) dari van Vollenhoven mengingatkan bahwa hukum adat setempat memiliki daya ikat yang kuat dalam struktur sosiologis masyarakat (Soekanto, 2012).

Selanjutnya, dalam melihat integrasi hukum Islam ke dalam hukum positif, teori Receptio in Complexu yang kemudian dikoreksi oleh Hazairin dengan teori Receptie A Contrario menunjukkan bahwa hukum Islam berlaku bagi pemeluknya bukan karena diadopsi oleh hukum adat, melainkan karena kesadaran iman yang diakui secara konstitusional (Manan, 2006). Secara struktural, hierarki norma hukum di Indonesia mengadopsi modifikasi teori penjenangan norma (Stufenbau theory) dari Hans Kelsen, di mana UUD Tahun 1945 ditempatkan sebagai Grundnorm atau norma dasar tertinggi.

3. Pembahasan: Sumber-Sumber Hukum Utama di Indonesia

A. Peraturan Perundang-undangan (Statute Law)

Peraturan perundang-undangan merupakan sumber hukum formil utama di Indonesia. Berdasarkan Undang-Undang Nomor 12 Tahun 2011 sebagaimana telah diubah  terakhir dengan Undang-Undang Nomor 13 Tahun 2022, hierarki peraturan perundang-undangan di Indonesia disusun secara rigid sebagai berikut:

1. Undang-Undang Dasar Negara Republik Indonesia Tahun 1945 (UUD 1945): Merupakan hukum dasar tertulis tertinggi yang menjadi payung bagi seluruh regulasi di bawahnya.
2. Ketetapan Majelis Permusyawaratan Rakyat (Tap MPR): Ketetapan yang masih berlaku berdasarkan peninjauan materiil.
3. Undang-Undang (UU) / Peraturan Pemerintah Pengganti Undang-Undang (Perppu): Instrumen hukum untuk melaksanakan amanat UUD atau merespons kegentingan memaksa.
4. Peraturan Pemerintah (PP): Regulasi untuk menjalankan Undang-Undang sebagaimana mestinya.
5. Peraturan Presiden (Perpres): Peraturan yang dibuat Presiden untuk menjalankan perintah peraturan yang lebih tinggi atau menyelenggarakan kekuasaan pemerintahan.
6. Peraturan Daerah (Perda) Provinsi: Produk hukum tingkat wilayah provinsi.
7. Peraturan Daerah (Perda) Kabupaten/Kota: Produk hukum tingkat lokal/daerah tingkat II.

Setiap norma hukum yang berada di tingkat bawah tidak boleh bertentangan dengan norma hukum di atasnya sesuai dengan asas Lex Superior Derogat Legi Inferiori (Mertokusumo, 2007).

B. Hukum Adat dan Kebiasaan (Customary Law)

Meskipun Indonesia mengutamakan hukum tertulis, hukum adat tetap diakui kewujudannya secara konstitusional dalam Pasal 18B ayat (2) UUD 1945, sepanjang masih hidup dan sesuai dengan perkembangan masyarakat serta prinsip Negara Kesatuan Republik Indonesia. Kebiasaan dapat menjadi sumber hukum apabila dilakukan secara berulang-ulang, diterima oleh masyarakat sebagai sesuatu yang adil, dan sanksinya dirasakan nyata secara sosiologis (Wignjodipoero, 1995).

C. Hukum Islam

Hukum Islam masuk ke dalam tata hukum positif Indonesia melalui jalur legislasi tertulis dan kompilasi. Contoh nyata dari formalisasi hukum Islam adalah adanya Undang-Undang Perkawinan (UU No. 1 Tahun 1974), Undang-Undang Perbankan Syariah, serta Kompilasi Hukum Islam (KHI) yang menjadi pedoman di lingkungan Peradilan Agama (Ali, 2011).

D. Yurisprudensi (Case Law)

Berbeda dengan sistem Common Law yang menganut asas Stare Decisis (putusan hakim terdahulu mengikat secara mutlak), Indonesia menempatkan yurisprudensi sebagai sumber hukum sekunder namun sangat penting. Yurisprudensi adalah putusan Hakim Agung yang telah berkekuatan hukum tetap (inkracht) dan diikuti oleh hakim-hakim lain dalam memutus perkara yang serupa (Lotulung, 1997). Ini berfungsi mengisi kekosongan hukum (rechtshasvacuüm).

E. Doktrin (Legal Opinion)

Doktrin adalah pandangan atau pendapat para ahli hukum terkemuka yang memiliki reputasi diakui. Doktrin tidak memiliki kekuatan mengikat secara formal seperti undang-undang, namun memiliki otoritas moral dan intelektual yang tinggi sehingga sering dijadikan dasar pertimbangan hakim dalam menyusun amar putusan (Sudikno, 2009).

4. Kesimpulan

Sumber hukum utama di Indonesia bersifat pluralistik dan integratif. Sistem hukum nasional menempatkan peraturan perundang-undangan dalam hierarki tertulis sebagai pilar kepastian hukum. Di sisi lain, prinsip keadilan sosiologis diakomodasi melalui pengakuan terhadap hukum adat dan hukum agama (Islam). Keberadaan yurisprudensi dan doktrin melengkapi ekosistem ini dengan memberikan ruang fleksibilitas bagi hakim untuk melakukan penemuan hukum (rechtsvinding) ketika menghadapi ketidakjelasan teks undang-undang.

5. Saran dan Solusi Yuridis

Bagi pembaca, khususnya mahasiswa dan praktisi yang sering kali menghadapi benturan norma (disharmoni hukum) antara hukum tertulis, hukum adat, dan adat agama, berikut adalah jalan keluar sistematis yang dapat diterapkan:

• Terapkan Asas Penyelesaian Konflik Hukum secara Ketat: Jika terjadi pertentangan antaranorma tertulis, gunakan asas Lex Superior (peraturan lebih tinggi mengalahkan yang rendah) atau Lex Specialis Derogat Legi Generali (hukum yang khusus mengesampingkan hukum yang umum) untuk menemukan hukum yang paling valid (Mertokusumo, 2007).
• Melakukan Harmonisasi Berbasis Konstitusi: Dalam mengadopsi atau menerapkan hukum adat/agama, pastikan tidak ada hak asasi manusia mendasar yang dilanggar, sesuai batas toleransi yang ditetapkan dalam UUD 1945.
• Optimalisasi Penemuan Hukum oleh Hakim: Bagi aparat penegak hukum, ketika undang-undang kaku atau belum mengatur suatu persoalan masyarakat modern, jangan ragu untuk menggali nilai-nilai hukum yang hidup (living law) menggunakan instrumen yurisprudensi dan doktrin sahih.

Daftar Pustaka

• Ali, M. (2011). Hukum Islam: Pengantar Ilmu Hukum dan Tata Hukum Islam di Indonesia. Jakarta: Sinar Grafika.
• Asshiddiqie, J. (2006). Pengantar Ilmu Hukum Tata Negara. Jakarta: Sekretariat Jenderal dan Kepaniteraan Mahkamah Konstitusi.
• Indrati, M. F. (2007). Ilmu Perundang-Undangan: Jenis, Fungsi, dan Materi Muatan. Yogyakarta: Kanisius.
• Lotulung, P. E. (1997). Peranan Yurisprudensi sebagai Sumber Hukum. Jakarta: Badan Pembinaan Hukum Nasional.
• Manan, A. (2006). Aneka Masalah Hukum Perdata Islam di Indonesia. Jakarta: Kencana.
• Marzuki, P. M. (2005). Penelitian Hukum. Jakarta: Kencana Prenada Media Group.
• Mertokusumo, S. (2007). Mengenal Hukum: Suatu Pengantar. Yogyakarta: Liberty.
• Rahardjo, S. (2000). Ilmu Hukum. Bandung: Citra Aditya Bakti.
• Soekanto, S. (2012). Pengantar Penelitian Hukum. Jakarta: UI Press.
• Wignjodipoero, S. (1995). Pengantar dan Asas-Asas Hukum Adat. Jakarta: Gunung Agung.

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METHODS OF INHERITANCE DISTRIBUTION AND THE LEGAL STANDING OF HEIRS UNDER THE CIVIL CODE

 

By: WARSITO, S.H., M.Kn.

Official Document Formulator for the DPD RI (Regional Representative Council of the Republic of Indonesia)

1st Winner of the Legal Act Analyst Competition at the Expertise Body of the DPR RI in 2016

Lecturer at the Faculty of Law, Jayabaya University, Jakarta

Lecturer at the Faculty of Law, Ibnu Chaldun University, Jakarta

Abstract

There are three types of inheritance law applicable in Indonesia: civil inheritance law, Islamic inheritance law applicable to Muslims, and customary (adat) inheritance law. In this article, I will dissect the distribution of civil inheritance law applicable to non-Muslims. The distribution of inheritance assets frequently triggers internal family conflicts due to a lack of understanding regarding the applicable legal principles and procedures. This scholarly article aims to comprehensively outline the mechanism of inheritance distribution according to the Indonesian Civil Code (Kitab Undang-Undang Hukum Perdata / KUHPerdata) and to provide legal solutions for commonly occurring disputes. The research method employed is normative legal research utilizing a statutory approach. The results indicate that civil inheritance law adheres to the principle of le mort saisit le vif, whereby rights and obligations are transferred instantly by operation of law upon the death of the decedent. The distribution of inheritance is based on four categories of ab-intestato heirs (blood relations) and absolute limitations through the statutory forced share (legitieme portie). This article provides a practical resolution in the form of transparent inventorying of assets and debts, as well as the utilization of mediation channels or notarized settlement deeds as preventive solutions to avoid prolonged litigation and preserve family integrity.

Keywords: Civil Inheritance Law; Categories of Heirs; Statutory Forced Share (Legitieme Portie); Distribution of Inheritance; Dispute Resolution.

1. Introduction

The death of an individual not only leaves spiritual grief for the surviving family but also carries significant legal implications for the existence of the estate left behind (Subekti, 2019). In Indonesia's pluralistic legal order, civil inheritance law originating from the Civil Code (KUHPerdata / Burgerlijk Wetboek) remains one of the primary pillars regulating the transfer of property for individuals subject to Western law (Prodjodikoro, 2018). Interpersonal relationships within a family are frequently tested when faced with the distribution of inheritance, where legal uncertainty and sectoral egoism can erode humanitarian and fraternal values.

Philosophically, civil inheritance law was established to guarantee distributive justice and to provide protection for the decedent's closest family members (Pitlo, 2020). However, in empirical practice, many people experience confusion regarding the definitive order of inheritance rights, the calculation of a fair share, and the settlement of outstanding debts left by the decedent. This paper is presented to dissect in depth the structure of civil inheritance distribution, unravel the complexities of distribution among different categories of heirs, and formulate humanistic-legal resolutions that can be adopted by readers and legal practitioners alike in navigating the dynamics of inheritance.

2. Literature Review

Principles of Civil Inheritance Law

Western civil inheritance law stands upon several fundamental principles. The first principle is le mort saisit le vif, as regulated in Article 833 of the Civil Code, which states that immediately after a person dies, all rights and obligations regarding their estate are transferred by operation of law to all of their heirs (Sofwan, 2021). The second principle is the principle of inheritance based on blood relationship (ab-intestato), which stipulates that the estate can only be transferred to blood relatives, whether legitimate or born out of wedlock, and the surviving spouse, unless there is a valid testament or will (Ramulyo, 2022).

Classification System of Heirs

The Civil Code divides heirs based on kinship into four primary hierarchical categories (Mertokusumo, 2019). The presence of a higher-ranking category automatically excludes the rights of the lower categories from appearing as heirs (limitation based on the degree of proximity).

Statutory Forced Share (Legitieme Portie)

To protect the rights of biological children or direct descendants from arbitrary actions by the decedent who might bequeath all their assets to a third party through a will, civil law recognizes the concept of legitieme portie (statutory forced share) as regulated in Article 913 of the Civil Code (Ali, 2021). This statutory forced share serves as a limitation on the decedent's freedom in executing a testament.

3. Discussion

Mechanism and Calculation of Inheritance Distribution Based on Categories

The distribution of civil inheritance must refer to the provisions of the four categories of heirs, with shares allocated per capita (bij koppen) or by representation (bij staaken) if an heir has predeceased the decedent (Subekti, 2019).

Calculation of the Statutory Forced Share (Legitieme Portie) for Descendants

If the decedent makes a will that disadvantages their biological children (legitiman), then based on Article 914 of the Civil Code, the portion of the children's legitieme portie cannot be violated.

Legal and Humanistic Solutions for Readers

When an impasse or dispute arises in the distribution of civil inheritance, the following concrete and systematic solutions can be pursued as the best course of action:

1. Transparent Inventorying of Net Estate (Boedel Waris)

Before distributing the estate, the heirs are obligated to conduct a thorough recording of all assets (actives) as well as the decedent's debts (passives). Pursuant to Article 1023 of the Civil Code, heirs are granted the "right to deliberate" (recht van beraad) to determine whether they will accept the inheritance outright, accept it under the benefit of an inventory (benefisier), or reject the inheritance if the decedent's debts turn out to exceed the total assets (Prodjodikoro, 2018).

2. Implementation of Peace Clauses through Non-Litigational Mediation

To prevent the breakdown of family relationships resulting from court proceedings (litigation) which consume time and expense, the parties are strongly advised to pursue mediation. The outcome of the inheritance distribution agreement is then formalized into a Deed of Net Distribution or a Deed of Settlement executed before a Notary. This document possesses strong executorial power and binds the parties humanely without any party feeling disadvantaged (a win-win solution).

4. Conclusion

The mechanism of inheritance distribution according to the Civil Code is based on the principle of proportional justice, which prioritizes the closest blood family and the surviving spouse through a four-category system. Legal protection for the absolute rights of descendants is rigidly guaranteed through the instrument of legitieme portie, ensuring that the decedent cannot legally disregard the welfare of their biological children. Civil inheritance disputes generally arise from a lack of transparency regarding the decedent's debts and assets, as well as the portion of distribution. The best solution offered by civil law is preventive action in the form of a meticulous inventory of the boedel waris and resolution through family deliberation legalized via a notarial deed for humanistic legal certainty.

5. Recommendations

• For the Public/Readers: It is highly advisable to prioritize transparency regarding the family's financial condition, including compiling details of assets and debts while the prospective decedent is still alive, and to put forward a family deliberation approach (mediation) to minimize psychological conflict.
• For Academics and Legal Practitioners: There needs to be more massive education regarding the existence of the "right to deliberate under the benefit of an inventory" (benefisier) in civil inheritance law, so that heirs do not inadvertently become trapped into settling the decedent's personal debts that exceed the value of the inheritance they receive.

References

• Ali, A. (2021). Kewarisan dan Hak Mutlak dalam Perspektif Hukum Perdata. Jakarta: Sinar Grafika.
• Mertokusumo, S. (2019). Mengenal Hukum: Suatu Pengantar. Yogyakarta: Maha Karya Ditama.
• Pitlo, A. (2020). Hukum Waris Menurut Kitab Undang-Undang Hukum Perdata Belanda dan Indonesia. Jakarta: Intermasa.
• Prodjodikoro, W. (2018). Hukum Warisan di Indonesia. Bandung: Sumur Bandung.
• Ramulyo, M. I. (2022). Perbandingan Hukum Kewarisan Perdata Barat dan Hukum Islam. Jakarta: Bumi Aksara.
• Sofwan, S. S. M. (2021). Hukum Perdata: Hukum Keluarga dan Hukum Waris. Yogyakarta: Liberty.
• Subekti, R. (2019). Pokok-Pokok Hukum Perdata. Jakarta: Intermasa.

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A TRUE STORY: COMMUTING ACROSS THREE PROVINCES EVERY DAY AND THE LIMPING STUDENT WHO BECAME A CAMPUS CELEBRITY

 

 

By: WARSITO, SH., M.Kn.

Formulator of Official Documents for the DPD RI (Regional Representative Council)

Ranked 1st Legal Act Analyst at the Expertise Body of the DPR RI in 2016

Lecturer at the Faculty of Law, Jayabaya University, Jakarta

Lecturer at the Faculty of Law, Ibnu Chaldun University, Jakarta

On September 2, 2006, when covering my graduation at Universitas Indonesia (UI), Harian Pos Kota—a famous capital city newspaper—published a story about me commuting across three provinces just to attend college. Reading that headline made me realize that for two years, I had indeed been traveling through three provinces every single day to study at UI. It was completely true: my house was in Karawaci, Tangerang (Banten Province); my daily work activities were at the Senayan "round building" in Jakarta (DKI Jakarta); and in the evening, I commuted to the UI campus in Depok (West Java). That was what Pos Kota meant by me studying across three provinces.

Studying at UI: Hard to Get In, Hard to Get Out

Have we ever heard the saying that studying at UI means "it's hard to get in, and hard to get out"? Getting admitted takes a great deal of effort, but graduating or getting out is even harder. It feels as though the lecturers have been indoctrinated to show no mercy to students regarding grades. It depends entirely on whether the student can answer the exam questions or not; there is not the slightest policy to help students with grading.

Many students get dropped out (DO) because they still fail to pass after a two-semester extension. A friend of mine, who was actually a UI employee, got dropped out simply because they stuck on the Civil Inheritance Law course and failed to pass for two semesters. The lecturer even said that even if they closed their eyes, the grade wouldn't change, reasoning that it would be a pity if the student went out into society unable to calculate inheritance. Masya Allah (My Goodness)... I heard that ruthless lecturer with my own ears because I accompanied my friend to ask for leniency to pass that Civil Inheritance course.

However, now that I am a lecturer at a private university (PTS), I certainly cannot be that rigid when grading students. I have to be wise and consider various aspects. Some students in private universities attend the employee classes on Fridays and Saturdays, and most of them work. As a professional educator, wherever I teach, according to Islam—the religion I adhere to—and the applicable positive law, I am obligated to tell my students to attend classes diligently. It is for their own good; it would be a waste of the expensive tuition fees if they rarely attend and gain no knowledge. Unless there is an emergency or they have to work overtime, they are welcome to miss class as long as they notify me or request permission.

Wherever I teach, I always advise students not to just chase a diploma without ever attending class. A diploma is indeed very important as authentic proof that we deserve the Bachelor of Laws (SH) degree, but it must be accompanied by actual knowledge. I encountered many cases when I was still serving at the Senayan Round Building; many colleagues who already held degrees and positions would avoid or run away when asked to give a presentation or briefing on their Main Duties and Functions (Tupoksi). I also met some who, when asked for legal advice or reasoning, refused to show up, giving excuses like a stomach ache. In reality, I knew it was because they were unprepared and lacked mastery of the material—perhaps because they rarely attended classes back in college.

Studying at UI is Like a Crucible (Kawah Candradimuka)

My experience studying at UI felt like entering a crucible (kawah candradimuka); you truly have to study hard. The lecturers are completely impartial—they don't care "who you are." They don't look at how handsome or beautiful you are, whether you are rich or poor, drive a luxury car or walk, or whether you are a commoner or an official. The only thing that matters is whether the student can answer the exam questions or not. In truth, studying at a state university (PTN) or a private university (PTS) is just the same; what matters is studying earnestly.

The horror among UI students is that if you still fail to pass during the two-semester extension, you will definitely be dropped out. This is the most feared phantom, so there is no other way but to study hard. UI lecturers are indoctrinated to be beyond lobbying or bribery; they won't even entertain students visiting their homes. Once, a student came to a lecturer's house bringing gifts, but the lecturer ordered them to take the gifts back home. That is how strict it is.

However, the good and positive side of studying at UI is that it is sporting, honest, and fair. It doesn't matter if you are rich or poor, an official or a commoner; the sole metric is whether you can keep up with the course material or not. Studying at UI leaves you with no choice but to study diligently—that is non-negotiable. Some students even end up with "four stars" on their exam cards. These four stars do not indicate the rank of a top general in the military (TNI) or police (Polri), but rather a sign that the student has failed the exam four times.

Studying at UI was indeed very heavy for me. At that time, I was simultaneously a head of the family, a neighborhood unit (RW) board member, and a civil servant (PNS) fulfilling state duties. Coincidentally, the session agendas at the MPR (People's Consultative Assembly) were extremely packed, while my university assignments were piling up. At first, many of my grades plummeted, which shocked me deeply. I even told my wife that I wanted to drop out of UI because I couldn't handle the coursework and the strictness of the system. My wife told me to keep going because we had already spent a lot of money.

With a firm determination to continue, I changed my study habits and came up with a precise strategy. I kept many books in my vehicle so I could read them during red lights. Even at the swimming pool, while waiting for my family to swim, I would sit and read. Masya Allah, that was just how grueling it was for me to study at Universitas Indonesia. After I changed my study patterns, it finally yielded maximum results: out of the 10 courses I took, I passed 9 and failed only one. To make a long story short, I was ultimately able to graduate on time. Out of 175 students, I was among the 75 who graduated on time, allowing me to join the graduation ceremony on September 2, 2006. This shocked all my friends—how could I possibly catch up on so many missed courses if not by the grace of Allah SWT?

Not stop there, my study technique also involved making summaries of the courses and pasting them on my bedroom walls. Every time I entered the room, I would automatically study, and that trick was highly effective. There is a common adage about studying at UI that is an open secret: "hard to get in, hard to get out." That was fully proven. However, if you are truly willing to study and carefully observe the types or characters of the lecturers who teach, Insya Allah (God willing), we can graduate on time and keep up with all the lecture materials.

The Limping Campus Celebrity

Who becomes the celebrity of the class when studying at UI? The celebrity in class is not the beautiful woman, nor the handsome man, nor the rich person who can constantly switch luxury cars, and not even an official can become a celebrity. The one who became the celebrity in my UI class was a student with a limp who used a cane, but who was academically brilliant and sharp. They were constantly chased by classmates who needed study materials from them. This was because smart people like them would even record the lecturers while they taught, then create a resume or conclusion out of it. It was the results of these summaries—distributed to friends as study materials for midterms (UTS) and finals (UAS)—that turned them into a celebrity.

The key if you want to study at UI is simply to focus on studying and attend classes diligently, because there are lecturers who will never pass a student if their attendance is lacking. Also, maximize group study; through group study, we can quickly grasp the material of the courses we are taking. Group study is highly effective, especially when paired with writing while learning—that makes it even more powerful.

To all students, whether at state (PTN) or private (PTS) universities wherever you are, my advice is to keep studying hard, accompanied by prayers to Allah SWT. Effort will never betray the results.

Hope this is useful.

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KISAH NYATA KULIAH SETIAP HARI MENGELILINGI 3 PROPINSI ADA MAHASISWI KAKI BERTONGKAT JADI SELEBRITIS KAMPUS

 

 

                                    Oleh WARSITO, SH., M.Kn.

                                              Perumus Tata Naskah DPD RI

        Peringkat  1 Analis UU di Badan Keahlian DPR RI Tahun 2016

                                    Dosen Fakultas Hukum Universitas Jayabaya, Jakarta

                                    Dosen Fakultas Hukum  Universitas Ibnu Chaldun, Jakarta
 

  

Koran terkenal ibukota Harian Pos Kota  pada 2 september 2006 ketika meliput saya wisuda di Universitas Indonesia (UI) menurunkan berita saya kuliah mengelilingi 3 propinsi. Dengan membaca judul berita itu saya sendiri baru tersadar bahwa selama ini saya setiap hari selama 2 tahun berkuliah di UI mengeilingi 3 propinsi. Ternyata memang benar mengelilingi 3 Propinsi karena rumah saya berada di Karawaci Tangerang,  propinsi Banten, ketika kuliah aktifitas pekerjaan saya sehari-hari berada di gedung bulat Senayan Jakarta (DKI) Jakarta, sementara sore harinya saya berangkat kuliah ke UI Depok (Jawa Barat). Itulah yang dimaksud Pos Kota saya berkuliah mengelilingi 3 Propinsi.  

Kuliah di UI Masuk Susah Keluar Susah

Pernahkah kita mendengar bahwa kuliah di UI itu masuk susah keluar susah?. Untuk bisa masuk itu harus susah payah untuk bisa lulus atau keluar juga lebih susah. Dosen sepertinya sudah di doktrin tidak ada belas kasihan kepada mahasiswa soal nilai, tergantung apakah mahasiswa bisa mengerjakan soal atau tidak, tidak ada sedikit pun kebijakan untuk membantu mahasiswa dalam hal penilaian. Banyak mahasiswa/mahasiswi yang di DO karena perpanjangan 2 semester tidak lulus-lulus. Teman saya bahkan karyawan UI sendiri di DO nyangkut waris perdata tidak lulus-lulus sampai 2 semester, dosennya bilang sampai tutup mata pun tidak akan merubah nilai, katanya nanti kalau terjun di masyarakat tidak bisa menghitung waris kasihan. Masya allah..saya dengar sendiri dosen yang kejamnya seperti itu karena teman tadi saya anterin meminta kebijaksanaan agar diluluskan waris perdata. Namun, ketika saya menjadi dosen  di PTS tentu tidak bisa  kaku untuk memberikan penilaian kepada mahasiswa harus bijaksana dengan memperhatikan berbagai aspek. Yang kuliah di PTS ada yang kelas karyawan Jum’at dan Sabtu rata-rata mereka sambil bekerja. Sebagai seorang pendidik profesional dimana pun saya mengajar mahasiswa menurut agama Islam yang saya anut  dan hukum positip yang berlaku saya berkewajiban untuk menyampaikan kepada mahasiswa agar rajin masuk kuliah karena sesungguhnya nanti untuk dirinya sendiri sayang sudah bayar mahal-mahal jika jarang masuk kuliah tidak dapat ilmunya. Kecuali  mahasiswa ada urusan darurat dan bekerja lembur silahkan tidak masuk kuliah yang penting memberitahukan atau ijin. Saya selalu menyarankan kepada mahasiswa dimana pun saya mengajar jangan cuma cari ijasah tetapi tidak pernah masuk kuliah, ijasah itu memang sangat penting sebagai bukti otentik kita layak menyandang gelar Sarjana Hukum tetapi harus dibarengi dengan ilmu yang dimilikinya. Banyak saya menemui kasus ketika saya masih berdinas di Senayan gedung Bulat banyak teman yang sudah memiliki gelar dan jabatan ketika diminta presentasi atau pemaparan tentang Tupoksi malah banyak yang menghindar atau kabur  ada juga yang saya jumpai ketika diminta advice atau reasoning tidak mau datang alasan sakit perut dll, sebenarnya saya tahu karena mereka belum siap dan tidak mampu menguasai materi ini barangkali waktu kuliah jarang masuk. 

Kuliah di UI Seperti Kawah Candradimuka

Pengalaman kuliah di UI yang saya rasakan kuliah seperti masuk kawah candra dimuka harus benar-benar belajar keras, dosen tidak pandang bulu dosen tidak mau tahu “kamu itu siapa”, dosen tidak melihat ganteng cantiknya, kaya miskinnya, bermobil mewah atau jalan kaki, rakyat jelata atau berjabatan, tetapi mahasiswa/mahasiswi bisa atau tidak mengerjakan soal. Sebenarnya mau kuliah di PTN atau PTS itu sama saja yang penting belajar dengan sungguh-sungguh. Yang menjadi horor di kalangan mahasiswa di UI, jika perpanjangan dua semester mahasiswa masih nggak lulus-lulus, pasti bakalan di drop out. Inilah momok yang paling ditakuti maka tidak ada jalan lain kecuali belajar dengan keras. Dosen di UI sudah di doktrin tidak bisa di lobi, tidak bisa disogok bahkan menerima tamu mahasiswa saja tidak mau. Pernah suatu ketika mahasiswa datang ke rumah dosen membawa oleh-oleh tetapi buah tangan tersebut disuruh membawa pulang kembali. Begitu kejamnya. Tetapi bagusnya dan positifnya kuliah di UI sportif, jujur dan adil  tidak memandang apakah orang itu kaya atau miskin, pejabat atau rakyat jelata, tetapi ukurannya adalah apakah kamu bisa atau tidak mengikuti materi perkuliahan. kuliah di UI mau tidak mau harus rajin belajar itu tidak bisa ditawar-tawar lagi. Ada mahasiswa yang sampai memiliki bintang empat di kartu ujiannya, bintang empat ini bukan menandakan pangkat jenderal yang tertinggi di institusi TNI atau Polri, tetapi pertanda mahasiswa itu sudah tidak lulus ujian sampai 4 kali.

Kuliah di UI memang sangat berat, sebab dalam waktu yang bersamaan posisi sebagai kepala keluarga, Pengurus RW sekaligus menjalankan tugas sebagai abdi negara (PNS) kebetulan agenda sidang-sidang  di MPR sangat padat sekali sedangkan tugas kuliah juga sangat menumpuk yang harus saya kerjakan. Mula-mula nilai saya banyak yang jeblok inilah yang membuat saya shock saya kuliah di UI. Saya sempat pamit kepada istri  mau berhenti kuliah saja dari UI karena tidak kuat mengikuti mata kuliahnya dan ketatnya perkuliahan kata istri lanjutkan saja karena sudah banyak menghabiskan biaya. Dengan bertekad bulat meneruskan kuliah, maka saya mengubah cara belajar dan mengatur strategi dengan jitu. Banyak buku-buku saya taruh di kendaraan ketika lampu merah bahkan saya gunakan untuk membaca, ketika di kolam renang pun menunggu keluarga berenang saya tunggu sambil membaca, pokoknya, masya allah begitulah beratnya saya kuliah di Universitas Indonesia. Setelah saya merubah pola belajar, akhirnya membuahkan hasil yang maksimal dari 10 mata kuliah yang saya ikuti saya lulus 9 mata kuliah hanya satu mata kuliah yang tidak lulus. Singkat cerita akhirnya saya bisa lulus tepat waktu dari 175 mahasiswa saya termasuk 75 mahasiswa yang bisa lulus tepat waktu sehingga bisa wisuda tanggal 2 September 2006 yang membuat geger teman-teman saya semua, bagaimana mungkin saya bisa mengejar ketertinggalan mata kuliah begitu banyaknya jika bukan berkat rahmat Allah SWT. Tidak sampai disitu, teknik saya belajar juga banyak membuat resume mata kuliah kemudian saya tempelkan di dinding kamar tidur saya, setiap masuk kamar dengan sendirinya saya sudah belajar dan kiat itu sangat efektif sekali. Kuliah di UI memang ada adagium yang sudah menjadi rahasia umum yaitu: masuk susah keluar susah, itu  benar-benar terbukti, namun jika sungguh-sungguh mau belajar dan memperhatikan dengan saksama tipe-tipe atau karakter dosen yang mengajar, insya allah kita bisa lulus tepat waktu dan bisa mengikuti semua materi perkuliahan.

 Kaki Pincang Selebritis Kampus

Siapakah yang menjadi selebritis di kelas ketika kuliah di UI?. Selebritis di kelas bukan wanita yang cantik, bukan pula pria yang tampan, tidak juga orang kaya yang bisa bergonta-ganti mobil mewahnya, pejabat pun tidak bisa jadi selebritis. Yang  menjadi selebritis di kelas ketika kuliah UI satu kelas dengan saya adalah kaki pincang bertongkat tetapi orangnya pinter dan cerdas secara akademik, dia dikejar-kejar oleh temannya yang membutuhkan bahan kuliah darinya. Sebab orang-orang yang pintar seperti ini sampai dosen mengajar saja direkam lalu dibuat resume atau kesimpulan, hasil resume inilah yang dibagikan kepada teman-temannya untuk bahan kuliah seperti UTS dan UAS inilah yang menjadikan dia selebritis.

Kuncinya jika ingin kuliah di UI fokus saja belajar dan rajin masuk kuliah karena ada dosen yang jika mahasiswa kehadirannya kurang maka tidak pernah akan diluluskan, juga perbanyak belajar kelompok dengan belajar kelompok maka kita akan cepat menangkap materi kuliah yang sedang kita ambil. Belajar kelompok sangat efektif sekali, apalagi jika dibarengi belajar sambil menulis tentunya akan lebih dahsyat lagi.

Mahasiswa-mahasiswi baik PTN maupun PTS dimana pun berada saran saya terus belajar yang giat, dibarengi dengan do'a kepada Allah SWT usaha itu pasti tidak pernah akan mengkhianati hasil.

Semoga bermanfaat.

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