scholarly journals SYARIAH COMPATIBILITY AND HUMAN RIGHTS IN DETERMINING THE AGE OF MARRIAGE

1970 ◽  
Vol 21 (2) ◽  
pp. 263-274
Author(s):  
Rumi Suwardiyati ◽  
Siti Rohmah ◽  
Andi Muhammad Galib ◽  
Abdul Halim
Keyword(s):  
Human Rights ◽  
Secondary Data ◽  
Strategic Decision ◽  
Constitutional Court ◽  
Religious Leaders ◽  
Marriage Age ◽  
Minimum Age ◽  
Age Limit ◽  
Age Of Marriage ◽  
Religious Understanding

The purpose of this research is to examine the interpretation of constitutional judges regarding the age limit for marriage which is considered to contain compatibility and efforts to harmonize sharia and human rights principles in their decisions. This is motivated by child marriage tends to ignore the rights of children and women. Unfortunately, this practice is often affirmed by religious understanding and even state law. The research method used is normative juridical using secondary data. As for this research will analyze the decision of the Constitutional Court Number 22/PUU-XV/2017.  This research will show the conflict between the interpretation of sharia - which has been the authoritative area of ​​religious leaders - and the principles of Human Rights (HAM). Meanwhile, the interpretation of the judges of the Constitutional Court seems to contain a discourse on the compatibility and harmony of sharia and human rights. This research per reflects the approach of the Constitutional Court and the strategy of the petitioners in an effort to review the constitutionality of the minimum age for marriage as stated in the Marriage Law. The various approaches and arguments put forward show that the applicant made a strategic decision by trying to break a patriarchal culture and injustice before the Constitutional Court.  Keywords: Marriage Age Limit, Syariah, Human Rights, Constitutional Court 

scholarly journals EFEKTIVITAS PUTUSAN MAHKAMAH KONSTITUSI NOMOR 22/PUU-XV/2017 TENTANG BATAS USIA PERKAWINAN

2021 ◽  
Vol 5 (1) ◽  
pp. 300
Author(s):  
Mia Hadiati ◽  
Moody R Syailendra ◽  
Luthfi Marfungah ◽  
Febriansyah Ramadhan ◽  
Monalisa Monalisa ◽  
...  
Keyword(s):  
Human Rights ◽  
Public Awareness ◽  
Secondary Data ◽  
Children's Rights ◽  
Children’S Rights ◽  
Primary Data ◽  
Constitutional Court ◽  
Legal Research ◽  
Minimum Age ◽  
Age Of Marriage

This paper will discuss how the post-judicial decision of the Constitutional Court has a minimum age of marriage for woman and consideration in the values of human rights. This paper aims to provide an understanding to the public that the importance of paying attention to the age of marriage is a form of protection of children’s rights, and as an effort to prevent discrimination against woman. The research method used is a combination of normative legal research and empirical legal research. The research material that will be used in this research includes secondary data and primary data. Primary data were obtained directly from samples / research subjects. While the legal materials for secondary data in this study were obtained from library materials related to the problem. After the verdict of the Constitutional Court at a minimum age is married to a 19-year-old woman in terms of the values of human rights, and this is one form of public awareness and responsibility of the state for the protection and fulfillment of human rights (children’s rights and principles of nondiscrimination) and constitutional rights. This issue further looks at the future impact of child marriage for woman can lead to discriminatory actions against woman related to the issue of legal position between men and women who will directly violate children’s rights. Tulisan ini akan membahas bagaimana pasca-putusan Mahkamah Konstitusi usia minimal menikah bagi perempuan dan pertimbangan dalam nilai-nilai hak asasi manusia. Tulisan ini bertujuan: memberikan pemahaman kepada masyarakat bahwa pentingnya memperhatikan usia menikah sebagai salah satu bentuk perlindungan terhadap hak-hak anak dan sebagai salah satu upaya pencegahan tindakan diskriminasi terhadap perempuan. Metode penelitian yang digunakan yakni perpaduan antara penelitian hukum normatif dan penelitian hukum empiris. Bahan penelitian yang akan digunakan dalam penelitian ini meliputi data sekunder maupun data primer. Data primer diperoleh secara langsung dari sampel/subjek penelitian. Sedangkan bahan hukum data sekunder dalam penelitian ini diperoleh dari bahan-bahan pustaka yang berhubungan dengan permasalahan. Hasil penelitian menunjukan bahwa pasca-putusan Mahkamah Konstitusi usia minimal menikah bagi perempuan 19 (sembilan belas) tahun menunjukan sangat sarat dengan pertimbangan nilai-nilai hak asasi manusia, dan ini merupakan salah satu bentuk kesadaran masyarakat dan tanggung jawab negara atas perlindungan dan pemenuhan terhadap hak asasi (hak-hak anak, dan prinsip non diskriminasi) dan hak konstitusi. Persoalan ini lebih jauh melihat kedepan dampak dari perkawinan usia anak bagi perempuan dapat menimbulkan tindakan diskriminasi terhadap perempuan terkait dengan persoalan kedudukan hukum antara laki-laki dan perempuan yang secara langsung akan terjadinya pelanggaran terhadap hak-hak anak.

The Problems of The Marriage Age Changing in Indonesia in the Perspectives of Muslim Jurists and Gender Equality

2021 ◽  
Vol 4 (2) ◽  
pp. 99-108
Author(s):  
Eni Zulaiha ◽  
Ayi Zaenal Mutaqin
Keyword(s):  
Islamic Law ◽  
Descriptive Analysis ◽  
Research Approach ◽  
Marriage Age ◽  
Minimum Age ◽  
Age Limit ◽  
Age Limits ◽  
The Law ◽  
And Gender ◽  
Age Of Marriage

The rules regarding the age limit for marriage as contained in Article 7 of Law no. 1 of 1974, which states that the minimum age of marriage for men is 19 years and for women is 16 years. These rules were amended through law no. 16 of 2019, which stipulates that the age limit for marriage, both for men and women, are in the same age, 19 years old. This change is intended to bring benefits of marriage minimizes the conflict in the household. But in fact, the changing age limit for marriage still creates some problems; for example, not a few Muslims view that in Islam, there are no provisions regarding age limits and there are dispensations for those forced to marry under a predetermined age. This research aims to find out the problematics of the law on changing the age limit for marriage. The research approach used qualitative with descriptive analysis methods and literature review. The results of the study indicate that there are several problems regarding the age limit between First, Islamic law does not stipulate a minimum age for marriage, so that some people do not heed the provision; Second, there are some rules regarding dispensation for those who want to get married at the age of 19 by putting forward to the court. This is an opportunity to violate the regulations; Third, changes to the law that have raised the age limit for marriage, in reality, in society, have not been able to stop the rate of early-age marriage.

scholarly journals The Limit Of Age Of Marriage Is Related To The Certification Of Marriage (Study Of Early Marriage Reality In Jepara Regency)

2020 ◽  
Vol 3 (2) ◽  
pp. 291
Author(s):  
Samsul Arifin ◽  
Akhmad Khisni ◽  
Munsharif Abdul Chalim
Keyword(s):  
Secondary Data ◽  
Drop Out ◽  
Early Marriage ◽  
Primary Data ◽  
Religious Leaders ◽  
Marriage Age ◽  
The North ◽  
The Social ◽  
Age Of Marriage ◽  
The Impact

The purpose of this study is to find out the background of the Marriage Worth certificate policy, the reality of early marriage and its impact in Jepara Regency and the Marriage Worth Certificate as an effort to reduce early marriage. The approach in this research is sociology juridical. Data collection methods in this study consisted of primary data obtained directly from the parties concerned. Secondary data consists of Primary legal materials and secondary legal materials namely materials that provide primary legal explanations. As an explanation, tertiary legal materials are given.From this study it can be concluded that the background to the emergence of a Marriage Certificate policy is that divorce rates are increasing, women's reproductive health is problematic, the number of stunting children is caused by teenage mothers and increased domestic violence. Reality the number of early marriages in Jepara Regency increased significantly in 2019 3.16% for men and 3.45% for women. From 9041 marital events dominated by the North Jepara region. The reason is also the local cultural factors that are influenced by the social system and the tradition of young marriage which is inherited in the family. While the impact of making children drop out of school, loss of reproductive rights of children due to having to get pregnant and give birth at a young age, the number of LBW that can lead to the stunting of the Marriage Right Certificate Policy as an effort to prevent early marriage, is very welcomed by various parties and religious leaders as marriage requirements for Catholicism and Hindu. In order to increase family fortune and become a sakinah, mawaddah and rahmah (mercy family).Keywords: Marriage Age Limit; Marriage Certificate; Early Marriage.

scholarly journals Juridical Study of the Constitutional Court's Decision No. 22/PUU-XV/2017 Regarding Restriction of Marriage Age in the Perspective of Maslahah Theory by Muhammad Saʻîd Ramaḏân Al-Bȗṯî’s and Gender Equality in Islam

AL- ADALAH ◽  
2020 ◽  
Vol 17 (1) ◽  
pp. 111-130
Author(s):  
Machrus Ali Syifa’ ◽  
Ahmad Tholabi Kharlie ◽  
Mualimin Mochammad Sahid
Keyword(s):  
Gender Equality ◽  
Court Decision ◽  
Constitutional Court ◽  
Marriage Age ◽  
Men And Women ◽  
Child Exploitation ◽  
Minimum Age ◽  
And Gender ◽  
Age Of Marriage

This article is intended to answer questions on the legal considerations of the Constitutional Court Decision No. 22/PUU-XV/2017 regarding the minimum age of marriage for women and how the Judgment is seen from the Muhammad Saʻîd Ramaḏân al-Bûṯî's maslahah theory and the theory of gender equality in Islam. From the conducted studies, several conclusions can be drawn. First, the Judge's legal considerations in canceling the minimum age of marriage in decision No. 22/PUU-XV/2017 are based on consideration of discrimination acts, health and educational aspects, child exploitation, the minimum age requirement for marriage in various countries, and policy demands related to marriage age. Second, in terms of the al-Bûṯî’s maslaẖah theory, the Constitutional Court's ruling on the equalization of marital age between men and women is not categorized as a maslahah, since it does not meet the five criteria for something to be called as a maslahah. Third, according to the gender equality theory in Islam, it can be concluded that the Constitutional Court's decision is not suitable to the theory, since the meaning of equality in Islam is not to be equal but rather to the fulfillment of rights according to the level of needs. 

scholarly journals KESETARAAN BATAS USIA PERKAWINAN DI INDONESIA DARI PERSPEKTIF HUKUM ISLAM

Mahakim ◽  
2021 ◽  
Vol 5 (1) ◽  
Author(s):  
Fitri Yanni Dewi Siregar ◽  
Jaka Kelana
Keyword(s):  
Human Rights ◽  
Analytical Method ◽  
Islamic Law ◽  
Legal Research ◽  
High Quality ◽  
Physical Strength ◽  
Deductive Method ◽  
Minimum Age ◽  
Age Limit ◽  
Age Of Marriage

In principle, the limitation of age of marriage for citizens is intended so that the couple who are getting married are expected to have adequate maturity in thinking, maturity of mental and physical strength. The minimum age limit for marriage has been regulated in statutory regulations and the Compilation of Islamic Laws, however, there are still inequalities with the stipulated age limit. The inception of Law Number 16 of 2019 concerning amendments to Law Number 1 of 1974 concerning Marriage stipulates that the minimum age of marriage for women is equal to the minimum age of marriage for men, which is 19 (nineteen) years. It is hoped that the implementation of this provision will be an answer to public unrest. This research is a normative juridical legal research conducted by examining library materials or primary legal materials. The research specification used in this study is a descriptive analytical method that is related to the equality of age limit of marriage in the perspective of Islamic law, then the conclusion is drawn using the deductive method where the regulation regarding the minimum age limit of marriage in Law Number 16 of 2019 concerning Amendments to the Law Law Number 1 of 1974 concerning Marriage, can also be considered good and safe because it has exceeded the age limit of adulthood by Islamic jurists and does not conflict with Indonesian law and human rights and can realize the goal of marriage properly without ending in divorce and procreation healthy and high quality.

scholarly journals Hukum Keluarga dalam Perspektif Perlindungan Anak

2017 ◽  
Vol 8 (2) ◽  
pp. 64
Author(s):  
Mayadina Rohmi Musfiroh
Keyword(s):  
Research Literature ◽  
Early Marriage ◽  
Health Issues ◽  
Marriage Age ◽  
Minimum Age ◽  
Qualitative Descriptive ◽  
Age Limit ◽  
Negative Impacts ◽  
Age Of Marriage ◽  
Harmonious Family

This article points to trace the epistemological roots of early marriage to and reinforce the importance of Islamic Family law reform, particularly related to raising the minimum age of marriage. This article is the result of the research literature with a qualitative descriptive method using a theoretical approach maqashid al-sharia. Early marriage is the result of interpretation of scholars' to Q.S. Ath-Thalaq [65]: 4 which signaled the waiting period for those who do not menstruate. Islam does not provide ideal age limits in marriage. Marriages can be performed by the bride that has been not or already baligh if it has been qualified to do harmonious marriage. However, the scholars' proposed the opinions about puberty age limit for men and women and the permissibility of marrying someone in the age of the children. The decision to give an age limit in marriage for arising maslahah. Marriage age limit should be revised in view of the negative impacts arising from the early marriage models, such as women's reproductive health issues, financial problems of the family and divorce. Model of early marriage can no longer practiced because it is inconsistent with maqashid al-nikah that is to build a harmonious family.<br />Artikel ini bertujuan melacak akar epistimologis perkawinan dini serta menguatkan argumentasi pentingnya pembaharuan hukum keluarga Islam, khususnya terkait menaikkan<br />batas minimal usia perkawinan. Artikel ini merupakan hasil penelitian kepustakaan dengan metode deskriptif-kualitatif dan menggunakan pendekatan teori maqashid al-syariah. Perkawinan dini merupakan hasil tafsir ulama’ terhadap Q.S. Ath-Thalaq [65]: 4 yang mengisyaratkan iddah bagi mereka yang belum haid. Islam tidak memberikan batasan umur ideal dalam pernikahan. Perkawinan dapat dilakukan oleh calon mempelai yang belum atau sudah baligh jika telah memenuhi syarat dan rukun pernikahan. Meskipun demikian, para ulama’ berbeda pendapat tentang batas usia baligh bagi laki-laki dan perempuan dan kebolehan menikahkan seseorang pada usia anak-anak. Umat Islam diperbolehkan memberikan batasan usia dalam perkawinan untuk menimbulkan kemaslahatan. Batas usia pernikahan perlu direvisi mengingat berbagai dampak negatif yang muncul akibat model pernikahan ini, misalnya masalah kesehatan reproduksi perempuan, persoalan ekonomi keluarga, hingga perceraian. Model perkawinan ini tidak dapat lagi dipraktikkan karena tidak sejalan dengan maqashid al-nikah yaitu membangun keluarga yang sakinah, mawaddah dan rahmah.

scholarly journals STUDI KRITIS PERNIKAHAN BAWAH UMUR PERSPEKTIF UUP NO. 16 TAHUN 2019 DAN GENDER ANALISIS

2020 ◽  
Vol 19 (2) ◽  
pp. 208
Author(s):  
Sippah Chotban
Keyword(s):  
Human Rights ◽  
Gender Inequality ◽  
Islamic Law ◽  
Political Elites ◽  
Domestic Life ◽  
Marriage Age ◽  
Legal Structure ◽  
Age Limit ◽  
Age Of Marriage ◽  
Sense Of Justice

The age of marriage between women and men in the legal structure in Indonesia is an important element and becomes a tough polemic and discourse among academics, practitioners and political elites. This is indicated by, among other things, the following discourse and regulations that specifically regulate marital age, namely Marriage Law Number 1 of 1974 Article 7 (1) which confirms that the marriage age limit is 16 for women and 19 for men. The marriage age limit provisions are further reaffirmed in Article 15 (1) of the Compilation of Islamic Law (KHI) No. 1 of 1991. In its development, the marriage age limit has not fulfilled a sense of justice, until legal measures are taken to review it, so UUP No. 16 of 2019 Article 7 paragraph 1 which states that the age limit for marriage of women and men is 19 years. Equal age restrictions have a purpose - among other things - to create early equality between women and men in marriage, while at the same time being able to suppress and minimize underage marriages so that marital human rights can be realized, as well as destructive things -negative does not happen. The problem then is whether the presence or presence of UUP No. 16 of 2019 will reduce and minimize the number of underage marriages? And will this create an atmosphere of domestic life that is far from manifestations of gender inequality?

scholarly journals Legal Regulation of the Minimum Marriage Age: The Past and the Present

2020 ◽  
Vol 15 (8) ◽  
pp. 84-95
Author(s):  
E. E. Lekanova
Keyword(s):  
Detailed Comparison ◽  
Legal Regulation ◽  
Marriage And Family ◽  
Marriage Age ◽  
Unsuccessful Attempt ◽  
Domestic Legislation ◽  
Minimum Age ◽  
The Russian Empire ◽  
A Minor ◽  
Age Of Marriage

The legal regulation of the features of marriage in a minor age has a millennium history. The analysis of legal regulation of the marriage age in Russia, the Russian Empire and the RSFSR shows that the models of the legal regulation of the minimum marriage age are divided into simplified and differentiated ones (gender differentiated, nationally differentiated and socially differentiated models). The author concludes that in domestic legislation the minimum age of marriage always depended on various circumstances. Until 1926, there was a gender-differentiated model of the legal regulation of the minimum age of marriage. A nation-differentiated model existed in the prerevolutionary and Soviet era in relation to the inhabitants of Transcaucasia. Since 1926, in the territory of the RSFSR, a socio-differentiated model of the legal regulation of the minimum age of marriage was consolidated in law. According to this model the minimum age of marriage was reduced due to special social circumstances. Family laws of the Russian Federation made an unsuccessful attempt to implement the nation-differentiated model of the legal regulation of the minimum age of marriage. The modern Russian model of legal regulation of the minimum age of marriage is socio-differentiated. The paper also carries out a detailed comparison of the three socio-differentiated models of the legal regulation of the minimum age of marriage (the model under the Soviet Code of Marriage, Family and Custody of the RSFSR (1926—1968), the model under the Code of Marriage and Family of the RSFSR (1969—1995), the contemporary model); analyzes the differences and shortcomings of these models; suggests ways to eliminate them.

Kedewasaan Usia Perkawinan Perspektif Hadis Nabi Muhammad dengan Pendekatan Interkoneksitas Maslahah

2021 ◽  
Vol 15 (1) ◽  
pp. 83-98
Author(s):  
Abdul Gaffar ◽  
M Ali Rusdi ◽  
Akbar Akbar
Keyword(s):  
Married Couple ◽  
Marital Problems ◽  
Marriage Age ◽  
Social Maturity ◽  
Minimum Age ◽  
Primary Reference ◽  
The Government ◽  
Marital Success ◽  
Age Of Marriage ◽  
The Ideal

Indonesian Muslims have not maximally applied maturity of marriage age as an important aspect in obtaining marital success. Apart from the concept of maturity of diverse marriage age, divorces and many marital problems based on the immaturity of a married couple still rife in Indonesia. The government has even issued regulations related to the age of marriage through Law number 1 of 1974 that was revised by Law number 16 of 2019, which stipulates that marriage is limited to a minimum age of 19 years for the two brides. This article aims to find the concept of quality-oriented marriage age to complement the quantity-oriented idea as applied by the Indonesian government and as understood differently by Muslims based on the opinions of the scholars (‘ulamā). This article abstracts the concept of the ideal age of marriage from the instructions of the Prophet Muhammad PBUH as the primary reference of Islamic teachings by discussing the hadīth using the ma‘ānī al-ḥadīṡ analysis with three interpretation techniques namely textual, intertextual, and contextual interpretation to obtain comprehensive meaning. The results of the examination show that the hadīth requires the criteria for the maturity of the marriage age in the form of religious, physical, financial, and social maturity. These qualitative criteria fulfill the element of maqāṣid al-syarī‘ah and are interconnected so that they should be actualized as a new basis in the formulation of policies related to the maturity of marriage age in Muslim societies.

scholarly journals Dispensasi Nikah Dalam Persfektif Hukum Islam, Undang-Undang Nomor 1 Tahun 1974 dan Kompilasi Hukum Islam

2020 ◽  
Vol 7 (1) ◽  
pp. 49-64
Author(s):  
Kamarusdiana Kamarusdiana ◽  
Ita Sofia
Keyword(s):  
Islamic Law ◽  
Secondary Data ◽  
Data Sources ◽  
Primary Data ◽  
Marriage Law ◽  
Minimum Age ◽  
Age Of Marriage ◽  
Court Hearing

AbstractMarriage dispensation is a legal solution because most of the perpetrators of marriage dispensation are those who do not yet have formal legality to get married, so they then take the legal initiative so that marriages can be recognized. This study aims to determine the perspective of Islamic law, Marriage Law and Compilation of Islamic Law regarding marriage dispensation. The method used is qualitative with primary data sources from the Marriage Law, the Book of Fiqh and the Compilation of Islamic Law while secondary data are books, journals, magazines related to marriage dispensation. The results of this study found that Islamic law does not specifically regulate marriage dispensation because the majority of scholars only mention balig as a condition for marrying a person and do not specify a minimum age of marriage, whereas Law Number 1 of 1974 concerning Marriage and Compilation of Islamic Law strictly regulates underage marriage , i.e. must go through a court hearing mechanism to obtain a marriage dispensation permit.Keywords: Marriage Dispensation, Compilation of Islamic Law AbstrakDispensasi Nikah sebagai solusi hukum karena para pelaku dispensasi nikah kebanyakan mereka yang belum memiliki legalitas formal untuk menikah, sehingga kemudian mengambil ikhtiar hukum agar pernikahan yang dilakukan dapat diakui. Penelitian ini bertujuan mengetahui perspektif hukum Islam, Undang-undang Perkawinan dan Kompilasi Hukum Islam tentang dispensasi nikah. Metode yang digunakan adalah kualitatif dengan sumber data primer dari Undang-Undang Perkawinan, Kitab Fiqh dan Kompilasi Hukum Islam sedangkan data sekunder adalah buku-buku, jurnal, majalah yang terkait dengan dispensasi nikah. Hasil penelitian ini menemukan bahwa Hukum Islam tidak mengatur khusus dispensasi nikah karena mayoritas ulama hanya menyebutkan balig sebagai syarat menikah seseorang dan tidak menentukan minimal usia perkawinan, sedangkan Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan dan Kompilasi Hukum Islam mengatur ketat tentang perkawinan di bawah umur, yaitu harus melalui mekanisme sidang pengadilan untuk mendapatkan izin dispensasi perkawinanKata Kunci: Dispensasi Nikah, Kompilasi Hukum Islam

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