Negotiating Islamic Inheritance and Customary Law: Functional Legal Pluralism and Matrilineal Pusako Randah in Minangkabau
DOI:
https://doi.org/10.24260/jil.v7i1.3743Keywords:
Adat Law, Islamic Inheritance Law, Legal Pluralism, Matrilineality, Minangkabau, Pusako RandahAbstract
This article examines the distribution of pusako randah (non-ancestral property) within Minangkabau society, focusing on the normative tension between Islamic inheritance law (fiqh al-mawārīth) and the deeply institutionalized matrilineal kinship system. While fiqh al-mawārīth prescribes fixed inheritance shares for male and female heirs, empirical evidence from several Nagari in West Sumatra demonstrates the systematic predominance of female ownership in the allocation of pusako randah. Drawing on field research conducted across seven districts in the Darek and Rantau regions, this study utilizes in-depth interviews with 20 key informants, participant observation, and documentary analysis. Employing a socio-legal approach, the findings identify four inheritance distribution typologies that consistently privilege daughters, with sons frequently relinquishing their claims, accepting minimal shares, or receiving only temporary usufruct rights. This persistence is sustained by the matrilineal kinship structure, the internalization of raso jo pareso (a culturally embedded ethic of moral restraint), reputational stigma against men who assert inheritance claims, early familial transmission of adat norms, and local customary regulations that formally restrict male ownership. The article argues that the non-application of fiqh al-mawārīth in the distribution of pusako randah should not be construed as resistance to Islamic law; rather, it exemplifies functional legal pluralism, wherein adat functions as living law with greater social efficacy in preserving communal cohesion and matrilineal continuity. By emphasizing the negotiated differentiation of normative authority between Sharia and adat, this study contributes to broader debates on legal pluralism, gendered property regimes, and the contextual adaptation of Islamic law in contemporary Muslim societies.
[Artikel ini mengkaji praktik pembagian pusako randah dalam masyarakat Minangkabau dengan memusatkan perhatian pada ketegangan normatif antara fikih waris dan sistem kekerabatan matrilineal yang terinstitusionalisasi secara mendalam. Meskipun fikih waris menetapkan bagian waris tetap bagi ahli waris laki-laki dan perempuan, temuan empiris dari sejumlah Nagari di Sumatera Barat menunjukkan dominasi sistematis kepemilikan perempuan dalam alokasi pusako randah. Penelitian ini didasarkan pada penelitian lapangan yang dilaksanakan di tujuh kabupaten atau kota yang merepresentasikan kawasan Darek dan Rantau. Data dikumpulkan melalui wawancara mendalam dengan dua puluh informan kunci, observasi partisipatif, serta analisis dokumen. Dengan menggunakan pendekatan sosio-legal, hasil penelitian mengidentifikasi empat tipologi distribusi warisan yang secara konsisten memprioritaskan anak perempuan, sementara anak laki-laki kerap melepaskan klaim warisnya, menerima bagian minimal, atau hanya memperoleh hak pakai yang bersifat temporer. Keberlanjutan praktik tersebut ditopang oleh struktur kekerabatan matrilineal, internalisasi nilai raso jo pareso (rasa malu) sebagai etika moral yang terinternalisasi secara kultural, stigma reputasional terhadap laki-laki yang menuntut warisan, transmisi norma adat melalui proses sosialisasi keluarga sejak dini, serta hukum adat lokal yang secara formal membatasi kepemilikan laki-laki. Artikel ini berargumen bahwa tidak diterapkannya fikih dalam pembagian pusako randah tidak dapat dipahami sebagai bentuk resistensi terhadap hukum Islam, melainkan sebagai manifestasi pluralisme hukum fungsional, di mana adat berfungsi sebagai living law dengan efikasi sosial yang lebih kuat dalam menjaga kohesi komunal dan kesinambungan sistem matrilineal. Dengan menekankan diferensiasi dan negosiasi otoritas normatif antara syariat dan adat, studi ini berkontribusi pada perdebatan yang lebih luas mengenai pluralisme hukum, rezim kepemilikan berbasis gender, serta adaptasi kontekstual hukum Islam dalam masyarakat Muslim kontemporer.]
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