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Wahyuni Retnowulandari, Wahyuni

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Kepala Keluarga dalam Hukum Keluarga di Indonesia: Tinjauan Perspektif Gender dalam Hukum Agama, Adat, dan Hukum Nasional Wahyuni Retnowulandari
Jurnal Hukum PRIORIS Vol. 5 No. 3 (2016): Jurnal Hukum Prioris Volume 5 Nomor 3 Tahun 2016
Publisher : Faculty of Law, Trisakti University

Membicarakan “Kepala Keluarga” sebagai tulang punggung keluarga langsung terfikir pasti seorang laki-laki/ suami. Namun faktanya tidak semuanya demikian karena tidak sedikit justru perempuan/istri yang menjadi tulang punggung keluarga, baik akibat dari adat yang telah ada atau karena kondisi suami yang tidak bekerja baik karena sakit, maupun lainnya. Penelitian normative ini dilakukan bertujuan mengidentifikasikan Pluralisme konsep Kepala keluarga, di Indonesia, membandingkan dengan Negara Philippina, Thailan dan Korea, untuk didapatkan konsep yang memperhatikan CEDAW dan kepatutan bagi perempuan. Hasil dari penelitian ini sepatutnya dalam menetapkan hak dan kewajiban suami dan istri tidak perlu disebutkan siapa kepala rumah tangga cukup bahwa “Suami dan Isteri harus saling tanggung menanggung dalam hak dan tanggung jawab membiayai kehidupan keluarga, kecuali ketentuan selain pembiayaan keluarga, sebagaimana yang ditentukan oleh agamanya masing-masing” . abstractTalking about the "Head of the Family" as the backbone of the family, in the top of mine definitely a man/ husband. But in fact not all, that because it does little woman/ wife who became the backbone of the family, both as a result of the customary, or because the husband's condition that does not work either because of illness, and others. The study was conducted aimed at identifying normative pluralism concept of family head, in Indonesia, compared with the state of the Philippines, Thailand and Korea, to obtain a concept that takes into account CEDAW and propriety for women. The results of this study should in defining the rights and obligations of husband and wife does not need to say who the head of the household enough that "husband and wife should each bear in the rights and responsibilities of fund family life, except for provisions in addition to financing the family, as determined by religion each"

MASLAHAH WASIAT WAJIBAH FOR ADOPTED CHILDREN WITH DIFFERENT RELIGIONS AND STEPCHILDREN Wahyuni Retnowulandari
Jurnal Hukum PRIORIS Vol. 9 No. 2 (2021): Jurnal Hukum Prioris Volume 9 Nomor 2 Tahun 2021
Publisher : Faculty of Law, Trisakti University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25105/prio.v19i2.16653

The problem of Islamic inheritance is complicated, therefore Rasulullah Salalahu Alaihi Wassalam ordered his followers to learn the Science of Faraidh and spread the knowledge. It is because the implementation of Faraid is based on the principle of ijbari (Coercion) according to the Qur'an Surah An-nisaa: 13-14. However, the issue is a lot of inheritance ruling by judges are not in accordance with Sharia provisions. One of them is the ruling in which the Religious High Court Judge No. 136/Pdt.G/2013/PTA.Sby, the case of Keman Rachman's inheritance which gave wasiat wajibah to stepchildren who were not next of kin, as well as adopted children of different religious faith. Meanwhile, the Hadith of the Prophet forbade a Muslim to inherit from a non-Muslim and vice versa. Even in Indonesia, within the provisions of the Compilation of Islamic Law Article 171 letter C stipulates that, benefactors must be Muslim. With normative research that is descriptive and qualitative in analysis, it is hoped that it can be stipulated whether the part of the inheritance of the wasiat wajibah is maslahah. The results of this study are non-Muslim adopted children may not receive a mandatory will according to the concept of ash'aryah, as well as stepchildren who are not heirs. It would be better for them to be given a grant equivalent to the amount of zakat maal, which is 2.5%. so that it is more Maslahah for the rightful heirs. Keywords: Islamic inheritance law, wasiat wajibah , maslahah

MASLAHAH WASIAT WAJIBAH FOR ADOPTED CHILDREN WITH DIFFERENT RELIGIONS AND STEPCHILDREN Wahyuni Retnowulandari
Jurnal Hukum PRIORIS Vol. 9 No. 2 (2021): Jurnal Hukum Prioris Volume 9 Nomor 2 Tahun 2021
Publisher : Faculty of Law, Trisakti University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25105/prio.v19i2.16653

The problem of Islamic inheritance is complicated, therefore Rasulullah Salalahu Alaihi Wassalam ordered his followers to learn the Science of Faraidh and spread the knowledge. It is because the implementation of Faraid is based on the principle of ijbari (Coercion) according to the Qur'an Surah An-nisaa: 13-14. However, the issue is a lot of inheritance ruling by judges are not in accordance with Sharia provisions. One of them is the ruling in which the Religious High Court Judge No. 136/Pdt.G/2013/PTA.Sby, the case of Keman Rachman's inheritance which gave wasiat wajibah to stepchildren who were not next of kin, as well as adopted children of different religious faith. Meanwhile, the Hadith of the Prophet forbade a Muslim to inherit from a non-Muslim and vice versa. Even in Indonesia, within the provisions of the Compilation of Islamic Law Article 171 letter C stipulates that, benefactors must be Muslim. With normative research that is descriptive and qualitative in analysis, it is hoped that it can be stipulated whether the part of the inheritance of the wasiat wajibah is maslahah. The results of this study are non-Muslim adopted children may not receive a mandatory will according to the concept of ash'aryah, as well as stepchildren who are not heirs. It would be better for them to be given a grant equivalent to the amount of zakat maal, which is 2.5%. so that it is more Maslahah for the rightful heirs. Keywords: Islamic inheritance law, wasiat wajibah , maslahah

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