Critical Review of Domestic Violence as Reason for Divorce (Comparison of Divorce Laws in Indonesia, Malaysia and the Maldives)

2021 ◽  
Vol 16 (1) ◽  
pp. 1-26
Author(s):  
Martina Purna Nisa
Keyword(s):  
Domestic Violence ◽  
Legal Reason ◽  
Divorce Law ◽  
Normative Approach ◽  
Muslim Countries ◽  
Divorce Laws ◽  
Library Research ◽  
The Right ◽  
Religious Courts ◽  
Do So

The phenomenon of domestic violence is on the rise every year and often puts a marriage into divorce. Divorce on the grounds of domestic violence frequently appears in the courtroom of Religious Courts in Indonesia as stipulated in Article 19 letter d PP No. 9 of 1975. It affirms that one party committing cruelty or severe persecution that endangers another party can be the legal reason for divorce. And then what about other Muslim countries? This research is library research with a descriptive-analytical method using a juridical normative approach. It found that domestic violence is accommodated as one of the reasons for divorce in family law in Indonesia, Malaysia (Negeri Sembilan, Persekutuan Pulau Pinang, Selangor dan Johor), and the Maldives. However, there are differences in granting the right for filing a divorce because of domestic violence. Divorce law in Indonesia and Malaysia enables both husband and wife to file for divorce because of domestic violence while Maldives law only enables the wife to do so. Fenomena kekerasan dalam rumah tangga selalu meningkat setiap tahunnya dan seringkali menjadi sebab perceraian. Perceraian karena kekerasan dalam rumah tangga sering muncul di ruang sidang pengadilan agama di Indonesia. Ini  sebagaimana diatur dalam Pasal 19 huruf d PP No. 9 Tahun 1975 bahwa salah satu pihak yang melakukan kekejaman atau penganiayaan berat yang membahayakan pihak lain dapat menjadi alasan hukum terjadinya perceraian. Lalu bagaimana dengan di negara-negara Muslim lainnya? Penelitian ini termasuk dalam penelitian pustaka (library research) yang bersifat deskriptif analitis dengan pendekatan normatif yuridis. Dalam penelitian ini diperoleh temuan bahwa kekerasan dalam rumah tangga diakomodir sebagai alasan perceraian dalam hukum keluarga di Indonesia, Malaysia (Negeri sembilan, Persekutuan Pulau Pinang, Selangor dan Johor), maupun Maladewa. Hanya saja, terdapat perbedaan dalam hak mengajukan perceraian karena kekerasan dalam rumah tangga. Hukum perceraian di Indonesia dan Malaysia membolehkan kedua belah pihak untuk mengajukan perceraian karena kekerasan dalam rumah tangga, sementara hukum Maladewa hanya memungkinkan pihak istri.

Implikasi Kebijakan Ekonomi Umar Ibn Khattab Terhadap Kebijakan Ekonomi Masa Kini

2020 ◽  
Vol 1 (1) ◽  
pp. 56-76
Author(s):  
Sholikul Hadi
Keyword(s):  
Skin Color ◽  
Secondary Data ◽  
Poor People ◽  
Muslim Countries ◽  
Library Research ◽  
Government Mandates ◽  
The Disabled ◽  
The Government ◽  
The Right ◽  
Primary Materials

  In the 1970s and 1980s, scientific studies on Islamic economics and finance in the Middle East and other Muslim countries were initiated, which resulted in the establishment of the Islamic Development Bank and banks and other institutions labeled Islam. In fact, the scope of Islamic economics is much broader than just Islamic finance. The author agrees with Taqyuddin An-Nabhani, that generations of Muslims have been fascinated with Capitalist thinking, because they see its success, without fully understanding the reality of its thoughts, even to the inferior feeling (inferiority) of Islam's ability to produce solutions. The purpose of this research is to examine Umar ibn Khattab's policies in distributing Baitul Maal property and to find out the implications of Umar ibn Khattab's policies on today's economy. This research is a literature research (Library Research) with a historical approach, and collects data from primary materials, namely books concerning Umar ibn Khattab's policies and secondary data, namely relevant supporting books. The stages of this research are the analysis of text or phenomena into its components, grouping the same statements and actions into one component, identifying rules that unite various categories, identifying universal rules that construct statements and inter-relations of actions, and systematics of rules obtained through text procedures. or action. The results of this study, namely that during his caliphate, Umar ibn Khattab had made the necessary regulations and took every possible step to ensure that no one was left to starve, without clothing or a place to live in an Islamic country, including the disabled, helpless. because of illness, old age, widows, unemployment, poor people, people who need assistance regardless of caste, skin color, or beliefs are given financial assistance from Baitul Maal. Umar ibn Khattab's policies can be implied in today's economy, such as the prohibition of selling other people's property without the knowledge of the owner, government intervention in the market, prohibition of hoarding assets, reviving dead land, land ownership limits, on found goods, property that is lawful for the government, and criteria for people who have the right to be prioritized for holding and holding government mandates.    

scholarly journals Analisis Yuridis Penyelesaian Sengketa Perbankan Syariah Pasca Putusan Mahkamah Konstitusi Nomor 93/PUU-X/2012

2020 ◽  
Vol 5 (2) ◽  
pp. 78-85
Author(s):  
S.H.S Ulil Albab ◽  
Trinah Asi Islam
Keyword(s):  
Rule Of Law ◽  
Court Decision ◽  
Constitutional Court ◽  
The Rule Of Law ◽  
Normative Approach ◽  
Library Research ◽  
Legal Implications ◽  
Islamic Economic ◽  
Religious Courts ◽  
Systematic Exposition

Abstract: The problem of resolving Sharia banking disputes arises after the issue of Law Number 8 of 2008 concerning Sharia Banking, precisely in Article 55 paragraph (2). Article 55 paragraph (2) legally reduces Law No. 3/2006 concerning Religious Courts which gives authority to the Religious Courts in resolving Islamic economic disputes. resulting in a dualism of the authority of the Court, namely the Religious Courts and General Courts. In the Constitutional Court Decision Number 93 / PUU-X / 2012 states that Article 55 Paragraph (2) of the Islamic Banking Law, causes legal uncertainty that is contrary to Article 28D Paragraph (1) of the 1945 Constitution concerning legal certainty. This research uses the library research method, namely research that studies and examines theories, and ideas, with a normative approach that aims to provide a systematic exposition of the rule of law. This study analyzes the settlement of Sharia Banking disputes Post Constitutional Court Ruling Number: 93 / PUU-X / 2012 and its legal implications. The decision of the Constitutional Court was that the settlement of sharia banking was settled in the Religious Courts and Arbitration Institutions so that there was no longer dualism in resolving Sharia Banking disputes. Keywords: Juridical Analysis, Sharia Banking Disputes, Constitutional Court Decision Number: 93 / PUU-X / 2012   Abstrak: Masalah penyelesaian sengketa perbankan Syariah muncul setelah lahirnya Undang-Undang Nomor 8 Tahun 2008 Tentang Perbankan Syariah, tepatnya pada Pasal 55 ayat (2). Pasal 55 ayat (2) tersebut secara yuridis mereduksi UU Nomor 3 tahun 2006 tentang Peradilan Agama yang memberikan kewenangan kepada Peradilan Agama dalam menyelesaikan sengketa ekonomi syariah. sehingga menimbulkan dualisme kewenangan Pengadilan yaitu Peradilan Agama dan Peradialn Umum. Dalam Putusan Mahkamah Konstitusi Nomor 93/PUU-X/2012 menyebutkan bahwa Pasal 55 Ayat (2) UU Perbankan Syariah, menyebabkan ketidak pastian hukum yang bertentangan dengan Pasal 28D Ayat (1) UUD 1945 tentang kepastian hukum. Penelitian ini menggunakan Metode penelitian kepustakaan (library research) yaitu penelitian yang mengkaji dan menelaah tentang teori, dan gagasan, dengan pendekatan  normatif yang bertujuan untuk memberikan eksposisi yang bersifat sistematis mengenai aturan hukum. Penelitian ini menganalisi tetang penyelesaian sengketa Perbankan syariah Pasca Putusan Mahkamah Konstitusi Nomor : 93/PUU-X/2012 dan implikasi hukumnya. Putusan Mahkamah Konstitusi tersebut memutuskan penyelesaian perbankan syariah diselesaikan di Pengadilan Agama dan lembaga Arbitase sehingga tidak ada lagi dualisme penyelesaian sengketa Perbankan Syariah. Kata Kunci:   Analisis Yuridis, Sengketa Perbankan Syariah, Putusan Mahkamah                                          Konstitusi Nomor: 93/PUU-X/2012

scholarly journals Progressivity of Judges in Domestic Violence Disputes Settlement in The Case of Divorce in The Religious Court

2018 ◽  
Vol 2 (1) ◽  
pp. 1
Author(s):  
Nita Triana
Keyword(s):  
Domestic Violence ◽  
Islamic Law ◽  
Descriptive Analysis ◽  
Religious Texts ◽  
Court Judge ◽  
Holistic Understanding ◽  
The Law ◽  
One Year ◽  
The Right ◽  
Religious Courts

This study aims to describe and analyze the Judge Progressiveness in the case of a �divorce �related �to domestic violence. The principle of law governing civil judges is passive, in reality this principle creates difficulties for women (wives) victims of domestic violence to achieve justice. The research method used is �non-doctrinal tradition with a socio-legal approach, and qualitative descriptive analysis. The results of the study illustrate. Religious Courts Judges as one of the law enforcers are very potential to seek justice for victims of domestic violence, the majority of whom are women, because many cases of domestic violence ended in divorce cases in the Religious Courts. But the consideration of the religious Court Judge in deciding the case of a divorce petition �is not yet progressive, the Judge still adheres to the principle of law, that the Civil Judge is passive. So that when the Plaintiff (Wife) does not demand income and compensation from her husband. The Plaintiff (Wife) as a victim of domestic violence will not get a living idah, mut'ah, maskan, kiswah and any compensation from the Defendant (Husband). Religious Court Judges have not yet explored other relevant legislation, including progressive religious texts that favor women as victims of domestic violence to strengthen the building of their arguments. Whereas in the case of divorce by talak, the Judge views the law in book in his legal considerations �by giving protection to the wife, namely by giving the wife the right to earn a living Idah, Mutah (a living for one year to entertain the wife divorced by her husband), maskan and kiswah, according with what is stipulated in the Marriage Law and the Compilation of Islamic Law. The paradigm of the operation of the Judge in a country with a pluralistic culture such as Indonesia, it's time to change to a more progressive direction, Judge is no longer limited to the existence of a mouth that sounds the sentence of the law ( le judge est uniquenment la bouche qui pronance le most de lois) Judge also not tools designed to be logical and work mechanically, but whole people who have sensitivity to humanitarian and social concerns. Progressive judges learn and are good at making interpretations that are not literal (connotative), and have a high sense of empathy to be able to catch social norms that contextually support each prescription of the Act. The holistic understanding of the judges has the potential to provide justice for women victims of domestic violence.

Legal and Social Viability of Polygamy: An Analysis

2012 ◽  
Vol 8 ◽  
pp. 397-414
Author(s):  
Abdul Haseeb Ansari ◽  
Kyaw Hla Win Md. Hassan Ahmed
Keyword(s):  
Sexual Desire ◽  
Equal Treatment ◽  
Human Right ◽  
Legal Principles ◽  
Muslim Countries ◽  
Contagious Disease ◽  
The Family ◽  
Males And Females ◽  
The Right ◽  
Do So

In Islam, a Muslim male is allowed to have up to four wives provided all wives are treaty equally and do not suffer from any kind of discrimination. The divine injunction of equal treatment is actually for protecting rights of the wives. It is for this reason that many Muslim countries have enacted laws for providing protection to wives. One of the notable legal principles is that a man, who has a wife, cannot marry with another female without permission of the first wife, and so on; or he can do so if allowed by the court of competent jurisdiction. Some other countries, like Tunisia, have banned polygamy. This, in effect, is denial to the right guaranteed in the Sharʑah to both Muslim males and females, as in certain circumstances polygamy brings happiness to the family. For example, if wife is suffering from some kind of contagious disease and the husband is deprived of fulfilling his sexual desire, in view of the ban, he will have to divorce his first wife in order to marry with some other female. In India, in such a situation, there are reports that the firs wife, who is already in agony of a disease, is either burned or divorced on the basis of mutual consent, which is generally based on duress or payment of inappropriate amount of money. This is violation of matrimonial rights guaranteed by the Sharʑah and constitutions of modern states. The paper discusses the human right aspect of polygamy referring to various religious positions and law in some Muslim countries. The paper concludes that polygamy should be allowed but law should be designed in such a way that the divine injunction of equal treatment of all wives is ensured.

scholarly journals AKIBAT HUKUM PERCERAIAN BAGI ANAK DAN ISTRI YANG DISEBABKAN OLEH KEKERASAN DALAM RUMAH TANGGA: Studi Kasus di Pengadilan Tinggi Agama Semarang

2018 ◽  
Vol 12 (3) ◽  
pp. 337
Author(s):  
Kurnia Muhajarah
Keyword(s):  
Domestic Violence ◽  
Government Regulation ◽  
Islamic Law ◽  
Secondary Data ◽  
Primary Data ◽  
Descriptive Research ◽  
Library Research ◽  
Approach Method ◽  
Religious Courts ◽  
Legal Consequences

<p class="IIABSTRAK333">This research is motivated by a thought that domestic violence is every act against a person, especially a woman, resulting in physical, sexual, psychological, and / or neglect of the suffering or suffering of the household. Seeing the fact, should not be much more domestic violence, but the reality of proving domestic violence is increasing. The purpose of the study: first, to know and analyze the violence in the household that the reason for the occurrence of divorce. Second, to know and analyze the authority of the Religious Courts in handling divorce cases caused by domestic violence. Thirdly, to know and analyze the legal conse­quences of the decision of the Religious Courts in divorce cases caused by domestic violence. Researchers use normative juridical approach method. The research specification used qualitative analytical descriptive research. Sources of data in this study are some judges of the Religious Courts. As the primary data are Law Number 1 Year 1974 About Marriage, KHI and interview guidelines in a structured manner. Against secondary data, the data collection method is done by library research. The results show that domestic violence is the reason for divorce. The reasons for divorce caused by cruelty or severe maltreatment have been set forth in the following provisions: a) provided for in Article 39 paragraph (2) of the explanation of Law Number 1 Year 1974 con­cerning Marriage; b) is regulated in Article 19 point (d) of Government Regulation Number 9 Year 1975 concerning the imple­mentation of Law Number 1 Year 1974 concerning Marriage; c) is regulated in Article 116 point (d) KHI (Compilation of Islamic Law). These reasons are included in the category of domestic violence. In other words, domestic violence is part of cruelty or severe abuse. The authority of the Religious Courts to handle divorce cases caused by domestic violence has been regulated in the Compilation of Islamic Law (KHI). The legal consequences of the decision of the Religious Courts in divorce cases caused by domestic violence are stipulated in Article 156 of KHI.</p><p class="IIABSTRAK333">_________________________________________________________</p>Penelitian ini didorong oleh pemikiran bahwa kekerasan dalam rumah tangga adalah setiap tindakan terhadap seseorang, ter­utama wanita, yang mengakibatkan fisik, seksual, psikologis, dan/atau pengabaian penderitaan atau penderitaan rumah tangga. Melihat kenyataan, seharusnya tidak lebih banyak kekerasan dalam rumah tangga, namun kenyataan membuktikan kekerasan dalam rumah tangga semakin meningkat. Tujuan penelitian ini: pertama, untuk mengetahui dan menganalisa kekerasan di rumah tangga yang menjadi alasan terjadinya perceraian. Kedua, untuk menge­tahui dan menganalisis kewenangan Pengadilan Agama dalam menangani kasus perceraian akibat kekerasan dalam rumah tan­g­ga. Ketiga, untuk mengetahui dan menganalisa konsekuensi hukum dari keputusan Pengadilan Agama dalam kasus perceraian yang disebabkan oleh kekerasan dalam rumah tangga. Penelitian meng­gunakan metode pendekatan yuridis normatif. Spesifikasi pe­nelitian ini menggunakan penelitian deskriptif analitik kualitatif. Sumber data dalam penelitian ini adalah beberapa hakim Peng­adilan Agama. Sebagai data utama adalah Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan, KHI dan pedoman wawancara secara terstruktur. Terhadap data sekunder, metode pengumpulan data dilakukan dengan penelitian kepustakaan. Hasil penelitian ini menunjukkan bahwa kekerasan dalam rumah tangga adalah alasan perceraian. Alasan perceraian yang disebabkan oleh kekejaman atau penganiayaan berat telah diatur dalam ketentuan berikut: a) yang diatur dalam Pasal 39 ayat (2) penjelasan Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan; b) diatur dalam Pasal 19 huruf (d) Peraturan Pemerintah Nomor 9 Tahun 1975 tentang Pe­laksanaan Undang-Undang Nomor 1 Tahun 1974 tentang Per­kawin­an; c) diatur dalam Pasal 116 huruf d (d) KHI (Kompilasi Hukum Islam). Alasan ini termasuk dalam kategori kekerasan dalam rumah tangga. Dengan kata lain, kekerasan dalam rumah tangga adalah bagian dari kekejaman atau penganiayaan berat. Kewenangan Peng­adilan Agama untuk menangani kasus perceraian akibat ke­kerasan dalam rumah tangga telah diatur dalam Kompilasi Hukum Islam (KHI). Konsekuensi hukum dari keputusan Pengadilan Agama dalam kasus perceraian yang disebabkan oleh kekerasan dalam rumah tangga diatur dalam Pasal 156 KHI.

Implikasi Kebijakan Ekonomi Umar Ibn Khattab terhadap Kebijakan Ekonomi Masa Kini

2021 ◽  
Vol 3 (1) ◽  
pp. 31-51
Author(s):  
Sholikul Hadi ◽  
Moh Romli
Keyword(s):  
Skin Color ◽  
Secondary Data ◽  
Poor People ◽  
Muslim Countries ◽  
Library Research ◽  
Government Mandates ◽  
The Disabled ◽  
The Government ◽  
The Right ◽  
Primary Materials

In the 1970s and 1980s, scientific studies on Islamic economics and finance in the Middle East and other Muslim countries were initiated, which resulted in the establishment of the Islamic Development Bank and banks and other institutions labeled Islam. In fact, the scope of Islamic economics is much broader than just Islamic finance. The author agrees with Taqyuddin An-Nabhani, that generations of Muslims have been fascinated with Capitalist thinking, because they see its success, without fully understanding the reality of its thoughts, even to the inferior feeling (inferiority) of Islam's ability to produce solutions. The purpose of this research is to examine Umar ibn Khattab's policies in distributing Baitul Maal property and to find out the implications of Umar ibn Khattab's policies on today's economy. This research is a literature research (Library Research) with a historical approach, and collects data from primary materials, namely books concerning Umar ibn Khattab's policies and secondary data, namely relevant supporting books. The stages of this research are the analysis of text or phenomena into its components, grouping the same statements and actions into one component, identifying rules that unite various categories, identifying universal rules that construct statements and inter-relations of actions, and systematics of rules obtained through text procedures. or action. The results of this study, namely that during his caliphate, Umar ibn Khattab had made the necessary regulations and took every possible step to ensure that no one was left to starve, without clothing or a place to live in an Islamic country, including the disabled, helpless. because of illness, old age, widows, unemployment, poor people, people who need assistance regardless of caste, skin color, or beliefs are given financial assistance from Baitul Maal. Umar ibn Khattab's policies can be implied in today's economy, such as the prohibition of selling other people's property without the knowledge of the owner, government intervention in the market, prohibition of hoarding assets, reviving dead land, land ownership limits, on found goods, property that is lawful for the government, and criteria for people who have the right to be prioritized for holding and holding government mandates.  

scholarly journals The RELIGIOUS COURT COMPETENCE IN SHARIA ECONOMIC DISPUTE COMPLETION

2020 ◽  
Vol 12 (1) ◽  
pp. 33-42
Author(s):  
Dhaifina Fitriani
Keyword(s):  
Secondary Data ◽  
Research Library ◽  
Primary Data ◽  
Economic Problems ◽  
Normative Approach ◽  
Library Research ◽  
The People ◽  
Judicial Authority ◽  
Religious Courts

Sharia economic problems are problems that are still new and not well known in the legal world. The competence of the Religious Courts in sharia economic matters is mentioned in Law Number 21 of 2008 concerning Sharia Banking which provides competence to the Religious Courts in handling sharia economic matters (disputes). The authority of the Religious Courts in Law No. 3/2006 confirms that "the Religious Courts are one of the perpetrators of judicial authority for the people who seek justice in the Muslim religion regarding certain cases." Religious Courts should have practically had competence in handling sharia economic matters. However, in reality, the justification of the competence of the Religious Courts in resolving sharia economic matters is still being debated. This paper uses analysis studies (analysis studies) by collecting primary data and secondary data from library research (library research) and using a juridical normative approach in analyzing data.

Kajian pelu dan tidaknya penambahan term Budi Pekerti dalam konten buku Pendidikan Agama Islam dan Budi Pekerti untuk siswa SMU

1969 ◽  
Vol 7 (2) ◽  
pp. 61
Author(s):  
Salim Ashar
Keyword(s):  
Religious Education ◽  
Secondary Data ◽  
Holistic Education ◽  
Islamic Education ◽  
Ethical Values ◽  
Library Research ◽  
Split Personality ◽  
Objective View ◽  
The Right ◽  
Scientific Value

Character is a complicated issue, even considered an abstract problem. It is said to be abstract because the concept of manners is not yet operational. While good and bad standards for morals are in the objective view of God the Creator of man. If the character is ethics, it is very dangerous, because some of its value will be contrary to the moral lessons that exist in religious subjects. When both are taught (ethics and morals) then the threat is the students will later experience what is called a split personality, that is split personality. Students become confused because there are conflicting values, such as good values ​​in the sense of morals and good value in manners (call: ethics). There is no honest terminology of Arabic versions, honest English versions, false witnesses of Arabic and French versions, as there is no terminology about Arab or Turkish morality. This applies to humans when there is a pattern of intersection between ethical values ​​and customs: ethical values ​​derive from the "right" way (revelation), whereas customs are derived from the habits The purpose of this study are: 1) Describing whether or not the addition manners in the lessons of Islamic Religious Education. 2) Describe the material (content) in the lesson of Islamic Education and the intersection of Budi Pekerti based on traditional perspectives. This study uses "Library Research". The research data used is secondary data. Data collection techniques used are documentation. Data processing is done by conducting the activity of review, verification and reduction, grouping and systematization, and interpretation or interpretation so that a phenomenon has social, academic, and scientific value. From the results of the discussion concluded: 1) Based on the perspective of Islam, the lessons of Islamic Religious Education need not be added with the character, because in fact holistic education includes in the Islamic Religious Education. 2) The content of Islamic Religious Education should include aspects of Islam, ie Aqidah, Shari'ah and Akhlak which are taught in a balanced way, but the lesson of character can be combined as long as the adat is the custom of the Muslims.

Heinrich von Kleist and the Right to War

Romanticism ◽  
2018 ◽  
Vol 24 (3) ◽  
pp. 245-254
Author(s):  
Jan Mieszkowski
Keyword(s):  
Heinrich Von Kleist ◽  
The Right ◽  
Do So

This essay explores the conceptualization of warfare in Romanticism. The focus is on two plays by Heinrich von Kleist, Penthesilea and Prince Friedrich von Homburg. I begin by discussing Carl von Clausewitz's influential understanding of conflict and the problems that arise when he attempts to explain the interdependence of warring parties. I go on to argue that in Kleist's dramas war is a competition between different languages of authority. When no coherent paradigm of agency emerges from this contest, the right to wage war is revealed to be anything but a guarantee that one knows how to do so.

In the Labyrinth

2017 ◽  
Author(s):  
Andrew McNeillie
Keyword(s):  
The Right ◽  
First Time ◽  
Do So

It is now widely acknowledged, and far beyond Ireland, that Tim Robinson’s two volumes jointly known as Stones of Aran (‘Pilgrimage’ and ‘Labyrinth’) are modern classics, exemplary in every way of how to write about place and to do so with a formal, literary accomplishment that more than earns the right to nod at Ruskin’s own classic. In 2012, Robinson went back to Árainn, the largest of the three islands, for the first time in nearly ten years. He did so at the urging of Andrew McNeillie, with whom he spent two and a half days revisiting old haunts. This chapter makes account of the occasion and uses, in the process, a unique document provided by Robinson as an experiment in annotating his work. This prompts McNeillie to investigate some of his own annotations and footnotes to Aran.

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