Pemberian kedudukan anak angkat sebagai ahli waris dzawil arham serta pemberian bagian sisa terhadap ahli waris dzawil arham sebagaimana dalam Penetapan Pengadilan Agama Nomor: 0002/Pdt.P/2013/Pa.Kp.hal ini memberikan perspektif berbeda dalam pandangan Hukum Islam. Adapun tujuan penelitian ini adalah untuk memperoleh kejelasan mengenai kesesuaian dasar pertimbangan majelis hakim menetapkan penggolongan berbeda terhadap anak angkat dalam perolehan harta waris orang tua angkatnya serta hak seorang ahli waris dzawil arham dalam menerima sisa pembagian harta waris sebagaimana yang terdapat Penetapan Pengadilan Agama Nomor 0002/Pdt.P/2013/PA.KP berdasarkan perspektif Hukum Islam. Penelitian ini menggunakan jenis penelitian Hukum Normatif dengan pendekatan perundang undangan dan pendekatan analisis. Hasil penelitian menunjukkan bahwa penetapkan penggolongan berbeda terhadap Pemohon I dan Pemohon II anak angkat dalam perolehan harta waris orang tua agkatnya sebagaimana yang terdapat pada Penetapan Pengadilan Agama Nomor: 0002/Pdt.P/2013/Pa.Kp tidak tepat karena kedua pemohon tidak termasuk keadalam 10 (sepuluh) golongan ahli waris dzawil arham yang disepakati keempat imam mazhab dan tidak termasuk kedalam golongan ahli waris ynag diatur dalam Pasal 174 ayat (1) yang digunakan sebagai dasar oleh hakim. Selain itu. Selain itu, pemberian sisa harta waris kepada ahli waris dzawil arham juga tidak tepat. Sebab pemberian sisa waris hanya diperuntukkan untuk golongan ahli waris ashobah. Oleh karena itu, majelis hakim sebaiknya konsisten dalam mempertimbangkan kedudukan kepada para pemohon. Apabila majelis hakim mempertimbangkan hubungan kekerabatan, kedua pemohon harusnya sama-sama berhak menjadi ahli waris dzawil arham. Namun apabila majelis hakim konsisten dengan pengaturan Kompilasi Hukum Islam, maka kedua pemohon termasuk dalam penerima wasiat wajibah berdasarkan Kompilasi Hukum Islam.

The giving position of adopted child as a dzawil arham heirs and giving portion to the dzawil arham heirs in the Determination of the Religious Courts Number: 0002 / Pdt.P / 2013 / Pa.Kp. This provides is different in the perspective of Islamic Law. The purpose of this study is to obtain clarity regarding the basic suitability of the panel of judges to determine the different classification of adopted children in the acquisition of inheritance of their adoptive parents and the right of dzawil arham heirs to receive the remaining shares of inheritance as stipulated in the Determination of Religious Courts Number 0002 / Pet .P / 2013 / PA.KP based in the perspective of Islamic Law. This study uses a type of Normative Law research with an approach to legislation and an analytical approach. The results showed that the determination of the different classification of Petitioner I and Petitioner II adopted children in obtaining the inheritance of their parents as stated in the Determination of the Religious Courts Number: 0002 / Pt. / 2013 / Pack is inappropriate because the two applicants were not included in the 10 (ten) groups of dzawil arham heirs is agreed by the four imam mazhab of thought and not included in the class of heirs stipulated in Article 174 paragraph (1) used as a basis by the judge. Than other In addition, the giving of the remaining inheritance to the heirs of dzawil arham is also incorrect. Because the giving inheritance is only for the Ashobah heirs group. Therefore, the panel of judges should be consistent in considering the position to the applicants. If the panel of judges considers a kinship relationship, the two applicants should be equally entitled to the dzawil arham heirs. However, if the panel of judges is consistent with the arrangement of Compilation of Islamic Law, then both applicants are included in the recipient of a mandatory will based on the Compilation of Islamic Law. Keyword : Ashobah, dzawil arham, heritage, adoptive parents and wasiat wajiba

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