ANALISIS DINAMIKA RELASI KUASA TERHADAP POLA PENGELOLAAN HARTA WARIS PRODUKTIF PERSPEKTIF HUKUM ISLAM (STUDI DI KOTA BANDAR LAMPUNG)

SARAH, AS-SHOFA (2026) ANALISIS DINAMIKA RELASI KUASA TERHADAP POLA PENGELOLAAN HARTA WARIS PRODUKTIF PERSPEKTIF HUKUM ISLAM (STUDI DI KOTA BANDAR LAMPUNG). Masters thesis, UIN RADEN INTAN LAMPUNG.

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Abstract

ABSTRAK Pengelolaan harta waris produktif di kalangan keluarga Muslim perkotaan semakin menampilkan keragaman praktik yang tidak selalu selaras dengan ketentuan normatif farā'iḍ dengan umum nya pembagian waris konsumtif belum banyak menggunakan harta waris sebagai bentuk produktifitas yang mengahasilkan ekonomi berkelanjutan, namun masih terdapat polemik dalam pengelolaannya. Berbagai penelitian sebelumnya umumnya mengkaji pembagian waris dari aspek fikih normatif atau maqashid syariah secara umum, namun kajian yang membaca fenomena ini secara interdisipliner melalui relasi kuasa sekaligus perspektif Sadd Al-Żarī„ah masih terbatas. Oleh karena itu penelitian ini bertujuan menganalisis pola pembagian dan pengelolaan harta waris produktif, dinamika relasi kuasa antar ahli waris, serta tinjauan hukum Islam terhadap fenomena tersebut pada keluarga Muslim di Kota Bandar Lampung. Fokus penelitian diarahkan pada tiga rumusan masalah, yaitu: (1) Bagaimana pola pembagian harta waris produktif yang dipraktikkan oleh keluarga Muslim di Kota Bandar Lampung, (2) Bagaimana dinamika relasi kuasa antar ahli waris dalam proses pengelolaan harta waris produktif; dan (3) Bagaimana praktik pola pengelolaan dan relasi kuasa tersebut ditinjau dalam perspektif Sadd Al-Żarī„ah. Penelitian ini merupakan penelitian lapangan (field research) dengan pendekatan kualitatif deskriptif analitis kritis. Data diperoleh melalui wawancara mendalam terhadap enam keluarga informan di Kota Bandar Lampung. Data dianalisis secara deskriptif dengan menggunakan teori relasi kuasa Michel Foucault dan teori Sadd Al- Żarī„ah sebagai kerangka analisis. Hasil penelitian menunjukkan bahwa pola pembagian dan pengelolaan harta waris produktif tidak berlangsung seragam, melainkan membentuk empat pola dominan yaitu pengelolaan kolektif berbasis musyawarah, pengelolaan oleh satu pihak berdasarkan kepercayaan tanpa akuntabilitas, penguasaan aset melalui ketertutupan informasi, serta pengelolaan terencana berbasis hibah dan wasiat. Sebagaimana perspektif teori relasi kuasa Michel Foucault, dinamika ini bekerja melalui mekanisme power/knowledge berupa monopoli informasi, penguasaan dokumen legal, dan otoritas penafsiran agama, yang kemudian dilegitimasi melalui proses normalisasi wacana "demi keutuhan keluarga", wacana kontribusi, dan wacana keikhlasan religius, sehingga menempatkan ahli waris perempuan, ahli waris pengganti, dan ahli waris yang berdomisili jauh dalam posisi subordinat, meski resistensi tetap muncul dalam bentuk diam, aktif, maupun preventif. Adapun dalam perspektif Sadd Al-Żarī„ah, keempat pola pengelolaan tersebut terdistribusi ke dalam seluruh tingkatan dzarī'ah qaṭ'iyyah, Gālibat, mutawassiṭah, hingga nādirah berdasarkan kadar potensi mafsadah yang dikandungnya, sehingga pengelolaan tanpa transparansi dan akuntabilitas wajib dicegah karena mengancam prinsip ḥifẓ al-māl. Dengan demikian, fenomena pengelolaan harta waris produktif pada keluarga Muslim di Kota Bandar Lampung bukan semata persoalan pengetahuan hukum, melainkan persoalan konfigurasi kekuasaan yang menuntut solusi kelembagaan, sehingga penelitian ini merumuskan model pengelolaan waris produktif berbasis keadilan partisipatif sebagai konstruksi normatif yang menjembatani idealitas hukum Islam dengan realitas dinamika keluarga Muslim kontemporer. ABSTRACT The management of productive inherited assets among urban Muslim families has become increasingly diverse and does not always conform to the normative principles of farā'iḍ (Islamic inheritance law). In general, inherited assets continue to be distributed primarily for consumptive purposes rather than managed as productive assets capable of generating sustainable economic benefits. Previous studies have predominantly examined inheritance distribution from the perspectives of normative Islamic jurisprudence (fiqh) or Maqāṣid al-Sharī'ah. However, interdisciplinary studies that examine this phenomenon through the combined perspectives of Michel Foucault's theory of power relations and Sadd Al-Żarī„ah remain limited. Therefore, this study aims to analyze the patterns of distribution and management of productive inherited assets, the dynamics of power relations among heirs, and the Islamic legal perspective on these practices within Muslim families in Bandar Lampung City. This study addresses three research questions: (1) How are productive inherited assets distributed among Muslim families in Bandar Lampung City? (2) How do power relations among heirs shape the management of productive inherited assets? and (3) How can these patterns of asset management and power relations be understood from the perspective of Sadd Al- Żarī„ah? This research employed a qualitative field research design using a descriptiveanalytical approach with a critical perspective. Data were collected through in-depth interviews with six Muslim families in Bandar Lampung City. The data were analyzed descriptively using Michel Foucault's theory of power relations and the theory of Sadd Al-Żarī„ah as the primary analytical frameworks. The findings reveal that the distribution and management of productive inherited assets do not follow a uniform pattern but instead manifest in four dominant models: (1) collective management based on family deliberation (musyawarah); (2) management entrusted to a single family member without accountability; (3) asset control through restricted access to information; and (4) planned asset management through hibah (inter vivos gifts) and waṣiyyah (Islamic wills). Drawing upon Michel Foucault's theory of power relations, the analysis demonstrates that these dynamics operate through the power/knowledge mechanism, manifested in the monopolization of information, control over legal documents, and authority in interpreting religious teachings. These mechanisms are further legitimized through the normalization of discourses emphasizing "family unity," individual contribution, and religious sincerity, thereby positioning female heirs, substitute heirs, and heirs residing far from the family in subordinate positions, although various forms of resistance silent, active, and preventive continue to emerge. From the perspective of Sadd Al-Żarī„ah, the four management patterns correspond to the categories of dzarī'ah namely qaṭ'iyyah, Gālibat, mutawassiṭah, and nādirah according to the degree of potential mafsadah (harm) they entail. Consequently, inheritance management practices that lack transparency and accountability should be prevented because they undermine the realization of ḥifẓ al-māl (the protection of property), one of the fundamental objectives of Islamic law (Maqāṣid al-Sharī'ah). These findings indicate that the management of productive inherited assets among Muslim families in Bandar Lampung City is not merely a matter of legal literacy but also reflects the configuration of power within the family. Accordingly, this study proposes a participatory justicebased model for managing productive inherited assets as a normative framework that bridges the ideals of Islamic inheritance law with the realities of contemporary Muslim family dynamics

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