The wajibah will: alternative wealth transition for individuals who are prevented from attaining their inheritance

Abstract

Purpose The purpose of this paper is to identify the conditions of the wajibah (obligatory) will under compilation of Islamic law (KHI) and the application and rationale of wajibah wills in religious justice. The wajibah will is a form of judicial wealth transition that can deliver an inheritance to an heir who is not otherwise eligible for it. It is implemented in some Islamic countries, including Indonesia, based on the KHI. Design/methodology/approach This is a descriptive qualitative study that uses documentation as a data-collection method. This study applies the content-analysis method to the data collected. Findings The results of study indicate that, under KHI, a wajibah will only be given to adopted children. Nevertheless, in the practice of religious justice, the wajibah will is also granted to heirs of faiths other than Islam and to illegitimate children. The rationale for the wajibah will involves historical factors and public considerations. Originality/value This paper provides information on the practice of the wajibah will in Indonesia in view of the plurality of the Indonesian people. Thus, the wajibah will is an appropriate instrument to attain justness in the well-being of the community. This paper also attempts to give a critical review of the practice based on five necessities.

Legislative provisions forwaṣiyyah wājibahin Malaysia and Indonesia: to what extent do they differ in practice?

“…In Pakistan, grandchildren losing their parents replace their parents as heirs of their grandfather (Muhammad Daud and Azahari, 2022). This principle is also known as representational succession (Fauzi, 2019).…”

“…_ iyyah w ajibah in Malaysia and Indonesia to adopted children and adoptive parents, it is due to the ijtih ad method used to develop the rulings. The ijtih ad method considers the custom in the Indonesian society, which practices adoption (Muhammad Daud and Azahari, 2022). In addition, adopted children are made w ajibah beneficiaries in Indonesia because there is a strong relationship with the adoptive parent.…”

Analisis Putusan Hakim Terhadap Ahli Waris Yang Berbeda Agama Dalam Perspektif Syara’: Studi Kasus NO.1803/PDT.G/2011/PA. Sby.

“…Masyarakat Indonesia terkenal mayoritas beragama Islam, tetapi masyarakat Indonesia juga bersifat pluralis yang tidak hanya terdiri dari beragam suku maupun etnik, tetapi juga beragam dalam beragama (Daud & Azahari, 2019a;Sukarna & Hambali, 2017). Perbedaan agama ini menjadi fenomena yang biasa terjadi di Indonesia, termasuk dalam kehidupan keluarga.…”

“…Jika dilihat dari ayat-ayat mawaris, ayat-ayat tersebut bersifat qath'i yang menunjukkan bagian yang sudah ditetapkan (furudh al muqaddarah), sehingga tidak ada peluang bagi akal untuk melakukan interpretasi lebih lanjut (Daud, 2018;Daud & Azahari, 2018, 2019a, 2019bDjakfar & Yahya, 1995…”

“…Dan asas ijbari ini berlaku untuk semua aspek, seperti siapa yang seharusnya menjadi ahli waris, dan jumlah bagiannya itu sudah ditentukan oleh Allah. Dengan demikian, tidak ada otoritas manusia untuk memasukkan ahli waris lain dan mengeluarkan ahli waris yang semestinya mendapatkannya (Daud & Azahari, 2019a, 2019bSyarifuddin, 2004).…”