scholarly journals Legal Policy of Interfaith Marriage in Indonesia

2017 ◽  
Vol 3 (3) ◽  
pp. 263
Author(s):  
Fathol Hedi ◽  
Abdul Ghofur Anshori ◽  
Harun Harun

Marriage is not just a bond between men and women, but the inner bond between a man and a woman based on the One and Only God. This research was a philosophical normative, thus the approaches used were philosophical, normative, and historical. Besides, a qualitative-descriptive strategy was used in finding a depth description of the law politics of interfaith marriage regulation in Indonesia based on the the 1974 Marriage Law. The results show that the interfaith marriage is not regulated in the 1974 Marriage Law, because: First, the rejection of the majority of Muslims and the faction in Parliament because the interfaith marriage is against the aqidah (matters of faith) of Islam; Second, the interfaith marriage is contrary to the marriage culture in Indonesia, because marriage contains legal, sociology and religious aspects; Third, the interfaith marriage is contrary to the theological teachings of religions in Indonesia that do not want interfaith marriages, such as Islam, Christianity, Protestantism, Hinduism and Buddhism. Furthermore, the interfaith marriage is inconsistent with the philosophical purposes of marriage in Indonesia where the purpose of marriage forms a happy and eternal family based on the One Supreme God.

2020 ◽  
Vol 2 (1) ◽  
Author(s):  
Muhammad Ilham

<p><em>Legitimate marriage is a dream for couples and harmony in family life, so that in Islam always depends on the ultimate goal Marriage is to get sakinah, mawaddah and warohmah. With this aim, sometimes it is wrong to place the rules of marriage only, one of them agreeing on a harmonious family but forgetting to look at the couple's religious side. The phenomenon of interfaith marriages often occurs not only in different countries but also in Indonesia, a lot of this is done.</em></p><p><em>This study aims to look at the phenomenon of interfaith marriage in a qualitative form so that the ultimate goal can be developed with special concepts to be given at specific conclusions with various updates.</em></p><em>Interfaith marriages often occur in Indonesian society, in marriage law No. 1 of 1974 concerning marriage clearly has a ban. Also in the Compilation of Islamic Law in Article 40 paragraph (c) and Article 44, too. The same can also be seen in the MUI Fatwa. Nevertheless, there are also some opinions of scholars who allow marriages of different religions from Muslim men and women experts of the book. In response, it is fitting to look at the social conditions of people in Indonesia who uphold religious norms, so that depending on the committee will be corrected on the understanding of specific ideas in matters of religion</em>


Author(s):  
Hamdan Nasution

Marital status of different religions in the legal system in Indonesia is illegitimate. Marriage Law Number 1 of 1974 in Article 2 paragraph 1 reveals that marriage is legal if it is carried out according to the law of each religion and belief. It means that marriage can only take place if the parties (future husband and wife) follow the same religion. From the formulation of Article 2 paragraph 1, there are no marriages outside their respective laws and beliefs. Interfaith marriages are held abroad. Keywords: Analysis, Legitimacy, Interfaith Marriage


2019 ◽  
Vol 2 (2) ◽  
pp. 297
Author(s):  
Mardalena Hanifah

<p><em><span lang="EN-US">The principle of marriage is a contract to justify the relationship between men and women, which between the two is not mahram. Viewed from a legal standpoint, marriage is a sacred and noble contract between men and women which is the legitimate status of husband and wife and is condemned to sexual relations with the aim of reaching a sakinah, full of love and virtue family. This article uses normative juridical research. Regarding legal marriage according to Article 2 paragraph (1) of Law Number 1 of 1974 concerning Marriage, each marriage is recorded according to the applicable laws and regulations. Besides that, it is associated with Article 2 paragraph (2) Government Regulation Number 9 of 1975 concerning the Implementation Regulation of Law Number 1 Year 1974 concerning Marriage which states that the registration of their marriages which according to their religion and belief except the religion of Islam, carried out by the Official Registration Officer Civil Registration and Population as referred to various legislation concerning the registration of marriages. Interfaith marriage is a violation of Law Number 1 of 1974. This can be seen in Article 1, Article 2 Paragraph (1) jo Article 8f of Law Number 1 of 1974 concerning Marriage. In the explanation of Article 1 mentioned: "As a country based on Pancasila, where the first principle is the One Godhead, then marriage has a very close relationship with religion / spirituality, so marriage not only has an element of birth / physical, but an inner / spiritual element also has an important role. Forming a happy family which is the purpose of marriage, maintenance and education is the rights and obligations of parents. Then Article 2 Paragraph (1) jo Article 8f explains that marriage is legal, if it is carried out according to the law of each religion and its beliefs, then there is no marriage outside the law of each religion and that belief.</span></em></p>


2019 ◽  
Vol 7 (2) ◽  
pp. 251
Author(s):  
Prasetyo Ade Witoko ◽  
Ambar Budhisulistyawati

<p>Abstract  <br />This article aims to find out about interfaith marriage arrangements carried out through legal  smuggling in Indonesia. This study is a descriptive doctrinal legal research. Data sources from this article are in the form of primary legal material and secondary legal material. The technique of collecting legal material in this article is the library study technique. The approach in this  research is the legislative approach. The result of the article is that marriage according to the  Marriage Law is a marriage carried out according to each religion and belief. So that marriage is considered valid if according to the religion and beliefs of each prospective husband and wife is also valid. Every religion cannot authorize interfaith marriages, because all religions want their followers to marry the same religion, it can be concluded that interfaith marriages are not legal, because they are not in accordance with the contents of the Marriage Law, namely marriage is valid if carried out according to each religion -one, then avoidance of the law that should apply or can be said to be an act of legal smuggling.<br />Keywords: Marriage; Different Religion Marriage; Law Smuggling</p><p>Abstrak<br />Artikel ini bertujuan untuk mengetahui mengenai pengaturan perkawinan beda agama yang  dilakukan melalui penyelundupan hukum di Indonesia. Penelitian ini adalah penelitian hukum doktrinal bersifat deskriptif. Sumber data dari artikel ini yaitu berupa bahan hukum primer dan bahan hukum sekunder. Tehnik pengumpulan bahan hukum dalam artikel ini adalah tehnik studi kepustakaan. Pendekatan dalam penilitian ini adalah pendekatan perundang-undangan. Hasil artikel yaitu perkawinan menurut Undang-Undang Perkawinan adalah perkawinan yang dilaksanakan menurut agama dan kepercayaan masing-masing. Sehingga perkawinan dianggap sah jika menurut agama dan kepercayaan masing-masing calon suami istri tersebut juga sah. Setiap agama tidak bisa mengesahkan perkawinan beda agama, karena semua agama menginginkan umatnya untuk menikah dengan yang seagama, maka dapat disimpulkan bahwa perkawinan beda agama tidak sah, karena tidak sesuai dengan isi Undang-Undang Perkawinan yaitu perkawinan adalah sah apabila dilaksanakan menurut agama dan kepercayaan masing-masing, maka dilakukan penghindaran terhadap hukum yang seharusnya berlaku atau dapat dikatakan sebagai tindakan penyelundupan hukum.<br />Kata Kunci : Perkawinan; Perkawinan Beda Agama; Penyelundupan Hukum</p>


JASSP ◽  
2021 ◽  
Vol 1 (2) ◽  
pp. 127-135
Author(s):  
Dian Ramadhan ◽  
Imam Qolyubi

Multicultural implies the differences. If it is managed properly, the multicultural can generate the positive strength for national development. Conversely, if not managed properly, pluralism and multiculturalism can be destructive factors and lead to catastrophic disasters. Based on the plurality, in the field of marriage law, there is an element of pluralism or multicularism with the occurrence of interfaith marriages. This marriage occurred khilfaiyah (differences) of opinion among the scholars. There are some of them who allow interfaith marriages with the limitation that they only allow to marry women who are ahl al-Kitab, while other scholars strictly prohibit interfaith marriages. This research was a library research using descriptive analysis method. In this case the author sought to describe and analyze religious moderation as a solution to interfaith marriage in a multicultural society. The result of this research is that marriage between Muslim men and women of scripture is allowed if in their actions there is a benefit and does not cause damage or harm in accordance with the principle of "jalbu al-mashalih wa daf'u al-mafashid" (taking the goodness and rejecting the destructive). Meanwhile, the marriage of polytheistic Muslim men and women, that is the women from other religions other than the divine religion, is strictly prohibited. In principle, its application must be based on the values of moderation, fairness and rationality at the value of tawassuth (middle), tawazun (balanced), i'tidal (upright), and tasamuh (tolerance).


2020 ◽  
Vol 7 (1) ◽  
pp. 25
Author(s):  
Teti Hadiati

The problems examined in this study is wast are interfaith marriages in accordance with the philosophical values of Indonesian marriage law? and why is the validity of interfaith marriages still being disputed in Indonesian marriage law? Related to the principle of continuing legal conditions and public order, the implementation of registration marriage by registration is a form of acceptance of interfaith marriages and the community has accepted the phenomenon of interfaith marriages as a natural reality and is considered to be true. This research is normative legal research and quantitative sociological legal research. The study methodology is analyzed based on the principle of public order, law smuggling, and continuation of the legal situation or rights that have been obtained. From this research, it was concluded that interfaith marriages were considered incompatible with the philosophical values of Indonesian Marriage law which were based on religious law, and could injure the long struggle history of Indonesian marriage law legislation under the principle of public order. Therefore, the registrations carried out by the civil registry office are not authoritative, but merely administrative.


2019 ◽  
Vol 2 (1) ◽  
pp. 13-17
Author(s):  
Cornelis Hendra Watungadha ◽  
Muhammad Arfah P ◽  
Yulia A Hasan

Penelitian ini bertujuan untuk mengidentifikasi pemberian izin perkawinan beda agama.  Penelitian menggunakan metode kualitatif, yang bersumber dari data informan kunci, dokumen-dokumen dan wawancara serta bahan-bahan dari pustaka yang berlaku dan berkaitan dengan pemberian izin nikah beda di Pengadilan Negeri Makassar. Hasil penelitian menun-jukkan bahwa fenomena perkawinan beda agama yang terjadi di kalangan masyarakat Indonesia bisa menimbulkan berbagai macam permasalahan dari aspek hukum dan lingkungan masyarakat. Perkawinan beda agama menurut Undang-Undang No 1 Tahun 1974 adalah perkawinan yang sah, karena berdasarkan Pasal 2 ayat (1) Undang-Undang Perkawinan No 1 Tahun 1974, perkawinan yang sah adalah perkawinan yang dilakukan menurut hukum masing-masing agama dan kepercayaan. Dari Pasal 2 ayat (1), berbunyi bahwa undang-undang perkawinan menyerahkan sahnya suatu perkawinan dari sudut agama, jika suatu agama memperbolehkan perkawinan beda agama maka perkawinan agama boleh dilakukan, tetapi jika suatu agama melarang perkawinan beda agama, maka tidak boleh melakukan perkawinan beda agama. Berda-sarkan hasil penelitian lapangan menunjukkan bahwa setiap agama di Indonesia melarang untuk melakukan perka-winan beda agama. Oleh karena itu, perkawinan beda agama adalah perkawinan yang tidak sah menurut undang-undang perka-winan, serta Hakim juga harus melihat bagaimana rumah tangga pelaku perkawinan beda agama ke depannya, karena sulit terjadi keharmonisan dalam keluarga jika masing-masing pasangan tunduk pada agama yang berbeda, dan rentan perse-lisihan antar pasangan dalam hal mengasuh anak.  This study aims to identify the licensing of interfaith marriages. The study uses qualitative methods, which are sourced from key informant data, documents and interviews as well as material from applicable libraries and are related to granting different marriage licenses in the Makassar District Court. The results showed that the phenomenon of interfaith marriages that occurred among Indonesian people could cause various kinds of problems from the legal aspects and the community environment. Interfaith marriage according to Law No. 1 of 1974 is a legal marriage, because based on Article 2 paragraph (1) of Marriage Law No. 1 of 1974, a legal marriage is a marriage conducted according to the law of each religion and belief. From Article 2 paragraph (1), it states that the marriage law gives up the validity of a marriage from the point of religion, if a religion allows interfaith marriages then religious marriages are permissible, but if a religion prohibits interfaith marriages, then no marriages may be of different marriages. religion. Based on the results of field research shows that every religion in Indonesia forbids interfaith marriages. Therefore, interfaith marriages are illegitimate marriages according to marriage law, and the Judge must also look at how households of interfaith marriages in the future, because harmony in the family is difficult if each partner is subject to different religions, and prone to disputes between partners in parenting.


AL-HUKAMA ◽  
2019 ◽  
Vol 9 (1) ◽  
pp. 195-230
Author(s):  
Mifatakhul Bil Ibad

This article discusses interfaith marriage law according to the fatwa of the Indonesian Ulema Council and Muhammadiyah. According to the MUI’s fatwa, interfaith marriages are unlawful with the proposition of chapter of al-Baqarah verse 221. While Muhammadiyah believes interfaith marriages are permissible on the basis of al-Maidah verse 5. MUI forbids interfaith marriages because it can lead to conflicts between Muslims and cause unrest in the community. Muhammadiyah allows interfaith marriages because in Islamic history it is known that the Prophet Muhammad was married to a Christian woman from Egypt, namely Maria al-Qibthiyyah. Some of the Companions of the Prophet also married the women of the Book. MUI equates ahlu al-Kitab (Nashrani and Jewish) including the category of polytheists, while Muhammadiyah considers that women from ahlu al-Kitab does not include polytheists as stated in chapter al-Baqarah verse 221. This is because according to Muhammadiyah there are many verses that distinguish between ahlu al-Kitab and polytheism by considering the linguistic analysis in chapter al-Baqarah verse 105 and al-Bayyinah verse 1.


2020 ◽  
Vol 2 (1) ◽  
pp. 75-85
Author(s):  
Andi Syamsulbahri ◽  
Adama MH

AbstractIn reality, in the life of the community that marriage is not a complicated issue where the couple embrace same religion. But this will be a problem if the two couples embrace different religions. This will be a problem because with religious differences, the marriage will be hindered. This study uses the normative juridical method, namely research conducted by reviewing the laws and regulations along with other regulations relevant to the problem under study. The laws and regulations that will be studied in this study are the laws and regulations that are related to marital problems of different religions.The legal consequence of interfaith marriages is that marital status of the different religions is not legal according to each religion so that it is also invalid according to Law number 1 of 1974 concerning marriage. With an illegitimate marital status, it will also have legal consequences on the status and position of the child. Children born from marriages of different religions are illegitimate or out-of-wed children. Because their parents' marriages are not legal marriages, the result is that the child has no civil relationship with his father, and the child only has a civil relationship with his mother.Keywords: Interfaith Marriage; Legal Consequence; Marriage Law.


2021 ◽  
Vol 1 (1) ◽  
pp. 6-10
Author(s):  
Ai Pebrianti Purwa Delimas ◽  
Siska Lis Sulistiani ◽  
Ilham Mujahid

Abstract. Marriage that will bring peace and spirituality, must have the same religious beliefs, must not be of different religions, in accordance with the Word of Allah, Surat Al-Baqarah: 221 and encouraged by Law Number 1 of 1974 concerning Marriage, with this type of qualitative research. In the case of interfaith marriages, which are manifested in related books, journals, theses, articles, do not forget the Al-Qur'an and Sunnah in accordance with this theme. The purpose of this research is to look in depth about interfaith marriage according to Islamic law and according to the Marriage Law. What are the views of these two sources and the location of the similarities or similarities of Islamic law and the law on interfaith customary marriages. The result of this research is that in Islamic law it is not allowed because of a new breakthrough in faith. Therefore, inter-religious marriages, for various reasons such as better than allowing cohabitation. There is also the opinion that this may have been her match and is a human right. This reason cannot be accounted for, both in Islamic law and in state law, because in law, marriage will be said to be valid according to the law of each religion, it is said to be valid, because marriage will be accounted for before Allah SWT as a creator who has worked with all His perfection. Abstrak. Perkawinan yang akan membawa ketenangan lahiriyah dan bathiniyah itu, harus sama keyakinan agamanya, tidak boleh berbeda agama, sesuai dengan Firman Allah Surat Al-Baqarah : 221 dan di dorong dengan Undang-undang Nomor 1 Tahun 1974 Tentang Perkawinan, dengan jenis penelitian kualititif yaitu menelusuri terhadap pelaku terjadinya perkawinan beda agama dan dihubungkan dengan buku-buku yang terkait, jurnal, skripsi, artikel tidak lupa Al-Qur’an dan sunnah yang sesuai dengan tema ini. Tujuan dari penelitian ini adalah ingin mengetahui secara mendalam tentang pernikahan beda adat beda agama menurut hukum Islam dan menurut Undang-Undang Perkawinan. Bagaimana pandangan dari dua sumber tersebut serta letak perbedaan atau persamaan dari hukum Islam dan Undang-undang mengenai perkawinan adat beda agama. Hasil dari penelitian ini bahwa dalam hukum Islam tidak diperbolehkan karena menyangkut perbedaan iman. Oleh sebab itu, perkawinan antar penganut agama, dengan berbagai macam alasannya seperti lebih baik dari pada membiarkan kumpul kebo. Ada juga beranggapan bahwa ini mungkin sudah jodohnya dan merupakan hak asasi manusia. Alasan tersebut tidak dapat dipertanggungjawabkan, baik secara hukum Islam maupun hukum negara, karena dalam undang-undang pun perkawinan akan dikatakan sah apabila menurut hukum masing-masing agama nya dikatakan sah, karena perkawinan akan dipertanggungjawabkan dihadapan Allah SWT sebagai pencipta yang telah mengatur kehidupan dengan segala kesempurnaan-Nya.


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