This study aims to examine cases of inheritance from different religions that have been decided by the Religious Courts, High Religious Courts, and the Supreme Court in Indonesia. Inheritance from different religions can be classified into inheritance from Muslim heirs to non-Muslim heirs and inheritance from non-Muslim heirs to Muslim heirs. This study uses a judicial case study approach by examining five decisions, consisting of two religious court decisions, two cassation decisions, and one Supreme Court jurisprudence. This study shows that in cases of inheritance from non-Muslim heirs to Muslim heirs, religious court judges allow Muslim heirs to receive inheritance. This is in line with the opinion of some fiqh scholars who allow such provisions. Meanwhile, in cases of inheritance of Muslim heirs to non-Muslim heirs, judges at the religious court, high court, and the Supreme Court did not decide this case as an inheritance, but as a mandatory wasiat, so that the provisions prohibiting a Muslim from inheriting a non-Muslim were still obeyed by these judges. while the relationship between the heir and the heir is maintained because the heir still receives the heir's inheritance. The formulation of this obligatory will does not conflict with the opinion of the clergy, because there are no religious requirements in wasiat.

Penelitian ini bertujuan untuk mengkaji konsep fikih minoritas sebagai sebuah inovasi ijtihad di abad modern dalam menyelesaikan berbagai persoalan hukum yang dihadapi oleh umat Islam yang tinggal di negara-negara yang berpenduduk mayoritas non muslim. Penelitian ini berbentuk library research (penelitian kepustakaan) dengan pendekatan deskriptif analisis. Sumber data penelitian ini adalah buku dan artikel-artikel yang terkait dengan tema pembahasan. Dari pembahasan dapat disimpulkan bahwa Fikih minoritas merupakan inovasi dalam berijtihad tentang berbagai problemtika yang dihadapi muslim yang hidup di tengah mayoritas non-muslim. Fikih ini bertujuan untuk menjembatani antara hukum Islam secara umum dengan probematika yang dihadapi di lingkungan mayoriats non muslim. Sehingga mereka dapan menjalankan prinsipprinsip ajaran islam secara substansial dan hidup berdampingan dengan mayoriats non muslim. Produk ijtihad fikih minotitas terkadang berbeda dengan konsep fikih yang berlaku secara umum, seperti dalam hal kebolehan memakan sembelihan non muslim, menerima warisan dari non muslim, mempertahankan pernikahan dengan non muslim serta mengucapkan selamat hari raya bagi umat beragama lain.

The interpretation of the Koran as a sacred text turns out to not escape subjectivity. This can be seen from the rapid development of interpretation which is influenced by the subjectivity or tendency of each mufassir. Jurisprudence between trends or patterns of interpretation is growing rapidly, so it requires in-depth discussion and study. Discussion about the nature of fiqh interpretation is done through library research on fiqh interpretation works, beginning with collecting related references then discussing with using descriptive, analytical and comparative methods. From these discussions, several conclusions were formulated. First; the attention of scholars to the interpretation of fiqh is very large, this is evident in the many books of fiqh interpretations, both in the form of interpretations of fiqh verses in a special way, interpretation of fiqh verses in a thematic manner and interpretation of fiqh verses together with other verses in one interpretation book. Second, the method of istinbath fiqh law greatly influences the method of fiqh interpretation, so that differences in fiqh interpretation follow the polarization of fiqh schools. Third, some jurisprudents of fiqh interpretation are trapped by the tendency of the school they follow so that fiqh interpretation becomes a justification tool for the existing fiqh opinion concept. Kata kunci: tafsir, mufassir, ayat, hukum dan fikih. PENDAHULUANlquran merupakan kitab pedoman yang sempurna untuk manusia. Di dalamnya, Allah menjelaskan setiap permasalahan, sebagaimana firmanNya:

Zakat, beside to the pillars of Islam and ritual-vertical worship, is a socialhorizontal worship. Because basically zakat is allowed to the ummah of Islam in order to strengthen the economics of Muslims. This matter can be seen from the cues of the meaning of zakat in the language of al-numuw (growing and developing). To relize it, zakat must be paid by muzakki in accordance to the system that has been established shari’a. Among the systems that have been neglected are the payer of zakat which is done through amil formed by the government. Because the zakat workers who are collected through amil then managed professionally will be able to make zakat as a power of potential economic for ummat economic empowerment. Based on the Law No. 38 of 1999 and revised into Law No. 23 of 2011, the Indonesian government has adopted a part of Islamic Shari'a about zakat. In the Law, it is stated that the institution which have authority to carry out the duty of the Country in the zakat management in Indonesia are the National Amil Zakat Agency (BAZNAS) with each level and the National Amil Zakat Institute (LAZNAS).

Zakat, beside to the pillars of Islam and ritual-vertical worship, is a socialhorizontal worship. Because basically zakat is allowed to the ummah of Islam in order to strengthen the economics of Muslims. This matter can be seen from the cues of the meaning of zakat in the language of al-numuw (growing and developing). To relize it, zakat must be paid by muzakki in accordance to the system that has been established shari’a. Among the systems that have been neglected are the payer of zakat which is done through amil formed by the government. Because the zakat workers who are collected through amil then managed professionally will be able to make zakat as a power of potential economic for ummat economic empowerment. Based on the Law No. 38 of 1999 and revised into Law No. 23 of 2011, the Indonesian government has adopted a part of Islamic Shari'a about zakat. In the Law, it is stated that the institution which have authority to carry out the duty of the Country in the zakat management in Indonesia are the National Amil Zakat Agency (BAZNAS) with each level and the National Amil Zakat Institute (LAZNAS).