scholarly journals Perlindungan Perempuan dalam Hukum Perkawinan di Indonesia

2019 ◽  
Vol 14 (1) ◽  
pp. 14-38
Author(s):  
Bani Syarif Maula
Keyword(s):  
Judicial Review ◽  
Islamic Law ◽  
Early Marriage ◽  
Child Marriage ◽  
Constitutional Court ◽  
Forced Marriage ◽  
Global Consensus ◽  
Age Limit ◽  
Age Of Marriage ◽  
Legal Competency

The Indonesian Constitutional Court granted part of the claim for the judicial review lawsuit on Law No. 1 of 1974 concerning Marriage for Article 7 Paragraph 1 related to the age of marriage. The article is considered discriminatory against women and is considered legalizing child marriages because the lowest age limit for women can be married is 16 years old, different from the lowest age limit for men, 19 years old. The global consensus on the need to abolish early marriage, forced marriage, and child marriage is actually made and agreed upon by UN member countries, including Indonesia. There are a number of adverse effects that can arise in child marriage, such as impacts related to health, education and economic aspects, including violations of children's rights. This paper examines the age limit of marriage in the perspective of Islamic law, which can then become state policy. Marriage is a legal act that requires the doers to meet the criteria of legal competency. Marriage also requires the responsibility of the parties to fulfill their rights and obligations, so that the aspect of maturity in marriage is a must.

scholarly journals PUTUSAN MK NO.22 /PUU-XV /2017 TENTANG PERMOHONAN JUDICIAL REVIEW PASAl 7 AYAT (1) UU NO. 1 TAHUN 1974 TENTANG USIA PERKAWINAN DALAM PERSPEKTIF MASLAHAH

2020 ◽  
Vol 11 (2) ◽  
pp. 72
Author(s):  
Samsul Hadi
Keyword(s):  
Reproductive Health ◽  
Judicial Review ◽  
Islamic Law ◽  
Life Safety ◽  
Constitutional Court ◽  
Court Ruling ◽  
Right To Education ◽  
Age Limit ◽  
The Right ◽  
Age Of Marriage

The Decision of Constitutional Court Number. 22 / puu-XV / 2017 granted the request for a judicial review againt article 7 paragraph 1 (one) of cositution Number. 1 of 1974 concerning the age limit of marriage. This article actually distinguishes the age of marriage for women and men. For women at least 16 years and for men 19 years. This distinction is discrimination against women's rights as citizens and not in accordance with the principle of equality before the law as stated in article 12 paragraph 1 of the constitution 1945. This discrimination has caused some women to be forced to marry at the age of under 16 years, which is detrimental to the right to education, reproductive health and life safety. This court ruling gives hope for women to be better in the future. This decision is in accordance with the Purpose of Islamic law, to realize the benefit and keep away from damage.Artikel ini membahas tentang Putusan Mahkamah Konstutusi Nomor. 22/PUU-XV/2017  tentang Usia Perkawinan sebagai revisi terhadap Pasal 7 ayat 1( satu) undang-undang No. 1 tahun 1974 tentang batasan usia perkawinan. Pasal ini secara nyata membedakan  umur perkawinan bagi wanita dan laki-laki. Bagi wanita minimal 16 tahun dan bagi laki-laki 19 tahun.  Pembedaan ini merupakan diskriminasi terhadap hak-hak wanita sebagai warga negara dan tidak sesuai dengan prinsip kesamaan di depan hukum sebagimana yang disebutkan dalam pasal 27 ayat 1 UUD tahun 1945. diskriminasi ini berdampak sebagian wanita dikawinkan secara paksa pada umur di bawah 16 tahun, yang merugikan hak mendapatkan pendidikan, kesehatan reproduksi, dan keselamatan jiwa. putusan mahkamah ini memberikan harapan bagi wanita untuk lebih baik pada masa yang kan datang. hal ini sesaui dengan tujuan  dalam hukum Islam, merealisasikan kemaslahatan dan menjauhkan dari kerusakan.

scholarly journals ANALISIS YURIDIS NORMATIF DAN HUKUM ISLAM TERHADAP PUTUSAN MAHKAMAH KONSTITUSI NOMOR 30-74/PUU-XII/2014 TENTANG BATAS USIA PERKAWINAN ANAK

2016 ◽  
Vol 2 (1) ◽  
pp. 111
Author(s):  
Hasanain Haikal
Keyword(s):  
Judicial Review ◽  
Islamic Law ◽  
Social Issues ◽  
Technological Development ◽  
Child Marriage ◽  
Constitutional Court ◽  
Specific Requirement ◽  
Social Culture ◽  
Marriage Age ◽  
Age Limit

Islam does not know the age limit, the groundwork in this case is quite strong because Rosul Saw himself married Siti Aisyah at the age of 6 years. So from the standpoint of Islamic law there is no gap. But Islam is not rigid if indeed conditions are in an emergency may be the law will change to follow the circumstances. The Constitutional Court rejected the petition ofthe judicial review, the Court considered the applicant’s argument unreasonable, and declared the petitioner’s refusal to the fullest. The judge considers that the age-specific requirement forwomen is tailored to many aspects, such as health, social, culture, and economics. In fact, there is no guarantee that raising the marriage age limit for women from 15 to 18 years will reduce the rate of divorce, tackling health problems, as well as other social issues. To prevent child marriage that caused many problems, according to the Court not only with the age limit alone. It is also possible that, based on various aspects of socioeconomic, cultural, and technological development, the age of 18 may be considered lower or higher.

Konsep Batasan Usia Perkawinan dalam Hukum Islam dan Undang-Undang Nomor 1 Tahun 1974 Juncto Undang-Undang Nomor 16 Tahun 2019 tentang Perkawinan serta Implikasinya terhadap Masyarakat di Desa Langensari Kecamatan Tarogong Kaler Kabupaten Garut

2020 ◽  
pp. 1
Author(s):  
Anna Marsella ◽  
Amrullah Hayatudin ◽  
Encep Abdul Rojak
Keyword(s):  
Islamic Law ◽  
Married Couple ◽  
Married Couples ◽  
Early Marriage ◽  
Marriage Age ◽  
Positive Effects ◽  
Age Limit ◽  
Negative Impacts ◽  
Age Of Marriage ◽  
The Impact

Abstract. Islam does not discuss the age limit for conducting marriages clearly, in contrast to Law Number 1 of 1974 juncto Law Number 16 of 2019 concerning Marriage regulates the marriage age limit of 19 years for men and women, however early childhood marriage is still rife in the community, especially in Langensari Village, Tarogong Kidul District, Garut Subdistrict. Formulation of the problem namely: How is the legal review of early marriage according to Islamic Law and Law No. 1 of 1974 in conjunction with Law No. 16 of 2019 concerning marriage? What are the factors underlying the occurrence of early marriage in Langensari Village? What is the impact of early marriage for a married couple in Langensari Village?The purpose of this study are: To find out the legal review of early marriage according to Islamic Law and Law No. 1 of 1974 in conjunction with Law No. 16 of 2019 concerning Marriage, the factors underlying the occurrence of early marriage and the impact of early marriage for married couples in Langensari Village. The research method used was interview and literature study.The results of the study: Islamic law allows early marriage, with the condition that it has been agreed upon, Law No.1 Year 1974 juncto Law No. 16 of 2019 concerning marriage, limiting the age of marriage and dispensation for irregularities. Factors causing: internal factors, namely the emergence of love, love, affection, avoiding adultery, have been able to fulfill and be responsible, external factors are caused by geographical factors, social media abuse, MBA, doctrine of religious figures, excessive parental fear. Impacts of early marriage: positive effects, namely reducing cases of sexual harassment, guarding the environment of society and mutual respect, negative impacts of miscarriages, undernourished children, frequent quarreling and increasing the burden on parents.Keywords: Limitation of Marriage Age, Islamic Law, Impact of Early Marriage Abstrak. Agama Islam tidak membahas mengenai batasan usia untuk melaksanakan perkawinan secara jelas, berbeda dengan Undang-undang Nomor 1 Tahun 1974 juncto Undang-undang Nomor 16 Tahun 2019 Tentang Perkawinan mengatur batasan usia perkawinan yaitu 19 tahun untuk pria dan wanita, namun perkawinan usia dini masih marak terjadi di masyarakat, khususnya di Desa Langensari Kecamatan Tarogong Kidul Kabupaten Garut. Rumusan masalah yaitu: Bagaimana tinjauan hukum tentang perkawinan usia dini menurut Hukum Islam dan Undang-Undang No. 1 Tahun 1974 juncto Undang-undang No. 16 Tahun 2019 Tentang Perkawinan? Apa faktor-faktor yang melatarbelakangi terjadinya perkawinan usia dini di Desa Langensari? Bagaimana dampak dari perkawinan usia dini bagi pasangan suami istri di Desa Langensari?Tujuan penelitian ini yaitu: Untuk mengetahui tinjauan hukum tentang perkawinan usia dini menurut Hukum Islam dan Undang-Undang No. 1 Tahun 1974 juncto Undang-undang No. 16 Tahun 2019 Tentang Perkawinan, faktor-faktor yang melatarbelakangi terjadinya perkawinan usia dini dan dampak dari perkawinan usia dini bagi pasangan suami istri di Desa Langensari. Metode Penelitian yang digunakan adalah wawancara dan studi pustaka.Hasil penelitian: Hukum Islam membolehkan perkawinan usia dini, dengan syarat sudah baligh, Undang-undang No.1 Tahun 1974 juncto Undang-undang No. 16 Tahun 2019 Tentang Perkawinan, membatasi usia perkawinan dan diberlakukan dispensasi atas penyimpangan. Faktor penyebab: faktor internal yaitu timbulnya rasa suka, cinta, sayang, menghindari zina, sudah mampu mencukupi dan bertanggung jawab, faktor eksternal yaitu disebabkan oleh faktor geografis, penyalahgunaan sosial media, MBA, doktrin tokoh agama, ketakutan orang tua yang berlebihan. Dampak perkawinan usia dini: dampak positif yaitu mengurangi kasus pelecehan seksual, terjaganya lingkungan peguyuban dan saling menghormati, dampak negatif yaitu terjadinya kasus keguguran, anak berstatus gizi kurang, sering bertengkar dan menambah beban orang tua.Kata kunci: Batasan Usia Perkawinan, Hukum Islam, Dampak Perkawinan Usia Dini

scholarly journals Analisis Yuridis Normatif dan Hukum Islam Terhadap Putusan Mahkamah Konstitusi Nomor 30-74/PUU-XII/2014 Tentang Batas Usia Perkawinan Anak (Perempuan)

2016 ◽  
Vol 3 (3) ◽  
pp. 348
Author(s):  
Hasanain Haikal
Keyword(s):  
Judicial Review ◽  
Islamic Law ◽  
Social Issues ◽  
Social Economy ◽  
Divorce Rate ◽  
Point Of View ◽  
Child Marriage ◽  
State Of Emergency ◽  
Age Limit ◽  
Age Limits

Islam knows no age limits, the foundation in this case is strong enough for the Prophet of Islam himself married Siti Aisyah at the age of 6 years. so from the point of view of Islamic law looks no gap. but Islam does not stress if the condition is in a state of emergency can be changed law will follow the situation. The Court rejected the applicant's judicial review, the Court assesses the applicant's argument is groundless and rejected applicants for all. Judges consider that the need for an age limit for women in particular adapted to many aspects, such as health, social, cultural, and economic. In fact, there is no guarantee an increase in the age limit for women to marry from 15 to 18 years would reduce the divorce rate, tackling health problems, as well as other social issues. To prevent child marriage is a big issue, according to the Court not only by the limitations of age alone. There is a possibility, if it is based on various aspects of the development of social economy, culture, and technology, 18 years of age can be lower or even higher.

scholarly journals Islamic Family Law Reform: Early Marriage and Criminalization (A Comparative Study of Legal Law in Indonesia and Pakistan)

2019 ◽  
Vol 4 (2) ◽  
Author(s):  
Fatum Abubakar
Keyword(s):  
Islamic Law ◽  
Family Law ◽  
Married Couples ◽  
Early Marriage ◽  
Law Reform ◽  
Child Marriage ◽  
Marriage Law ◽  
Minimum Age ◽  
Age Of Marriage

In this paper I want to compare of legal law in Indonesia and Pakistan about early marriage. In Indonesia, marriage law No. 1/ 1974 explained that the limit of age of marriage is sixteen (16) years for women and nineteen (19) years for men. In Pakistan, after the 1961 MFLO amendment, Pakistan established the minimum age of marriage under the Child Marriage Restraint Act, 1929, is eighteen (18) years for men and sixteen (16) years for women. In addition to Law No. 1 of 1974, in Indonesia, the KHI is clearly repeating Article 15 Paragraph (2), for candidates who have not reached the age of 21 years, they must obtain permission as provided in Article 6 Paragraph (2), (3), (4), and (5) of Law No. 1 year 1974. Otherwise, in Indonesia this regulation is slower than other perversions country that I mention. The questions in this paper are; first, why does the legislation of Indonesia provides dispensation of marriage in the Court for prospective couples under the age of marriage? Second, why does Pakistan's legislation give prison sanctions and penalties for married couples under the age of marriage? Thirdly, why does the legislation of Indonesia and Pakistan implement different determination of law for early marriage? The conclusion; if both prospective brides are still below the minimum age for marriage, the parents of the two brides-to-be may submit a marriage dispensation in a religious court. Dispensation of this marriage is regulated in Minister of Religious Affairs Regulation No. 3 year 1975, specifically for people who are Moslems. This matter the marriage law also provides an outlet as a solution if the minimum age requirement is not met. Otherwise, In Pakistan, Historically; the marriage of children is in conflict between those who feel established and those who want change by reforming their family law. So, MFLO 1961 came out of the outcome of the change of the Child Marriage Restraint Act 1929 to sanction marriage with fines and imprisonment for married couples who are married under the minimum age set for marriage. Even sanctions are given for parents, guardian, and marriage organizers as well as even more than the sanctions given to his son. Even if the renewal of Islamic law in the Indonesia have been done. Indonesia is somewhat late in doing Islamic law reform than Pakistan.

scholarly journals WOMEN, LAW AND POLICY: CHILD MARRIAGE PRACTICES IN INDONESIA

2018 ◽  
Vol 3 (1) ◽  
pp. 47 ◽  
Author(s):  
Sonny Dewi Judiasih ◽  
Susilowati Suparto ◽  
Anita Afriana ◽  
Deviana Yuanitasari
Keyword(s):  
Judicial Review ◽  
Child Protection ◽  
Government Regulation ◽  
Child Marriage ◽  
Constitutional Court ◽  
Marriage Law ◽  
Marriage Age ◽  
Law And Policy ◽  
National Emergency ◽  
Age Of Marriage

Child marriages are common throughout Indonesia. This is due to a strong influence of Indonesian customs and religion that strongly influence the lives of its people. It is worth pointing that marriage age arrangements in Indonesian Marriage Law reinforces that legal age for men is 19 years and 16 years for women. The 2012 statistics show that Indonesia is the 37th highest in the world in child marriage, while at the Southeast Asian level, this country ranks second after Cambodia. The ranking went up dramatically since in 2016, based on UNICEF, Indonesia ranked the 7th in child marriage worldwide. This means that the practice of child marriage in Indonesia happens, especially to women at the age of 18 years, and there is no discrimination related to the age of marriage. Against this matter, there has been a file for judicial review that demands marriage age for men and women to be pegged at the age of 18 years. However, the Judge of the Constitutional Court, through Decision Number 30-74/PUU-XII/2014, states that age of marriage remains valid for the 19-year-old for man and 16-year-old for women. The struggle does not stop there because at this time, there a national movement of STOP CHILD MARRIAGE formed by civil organisations in cooperation with the Commission of Child Protection and Ministry of Woman Empowerment and Child Protection. This movement sees that the practice of child marriage is a national emergency problem that must be addressed seriously. Further, this movement demands immediate enactment of government regulation in favour of the law which must promptly revise the Marriage Law, especially related to the marriage age.

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 POLITIK HUKUM PERUNDANG-UNDANGAN TERHADAP ANAK LUAR NIKAH

2021 ◽  
Vol 1 (2) ◽  
pp. 114-126
Author(s):  
Muammar Rachman
Keyword(s):  
Judicial Review ◽  
Islamic Law ◽  
Legal Protection ◽  
Research Problem ◽  
Research Approach ◽  
Constitutional Court ◽  
Constitutional Rights ◽  
Marriage Law ◽  
The Public ◽  
The Status

The formation of the 1974 Marriage Law is based on Islamic Law, which became a problem when the Constitutional Court gave a decision on the judicial review of the Marriage Law with a decision that was considered by the public that the decision was against Islamic law. The research problem in this article is, How is the Politics of Law in the Reform of Legislation in the Post-Constitutional Court Ruling on Marriage related to the status of children outside of marriage? Does the Constitutional Court Decision No 46 / PUU-VII / 2010 contradict Islamic law?The research approach used in this research is normative juridical. The results of the study indicate that children who are born must receive legal protection. If this is not the case, then the children who are born outside of marriage will suffer losses. The relationship between the child and the father does not only occur because of a legal marriage, but can also be based on evidence of a blood relationship between the child and the boy as the father. This is because birth is a legal result of a legal relationship in which there are reciprocal rights and obligations between the child, mother and father. This decision refers, because there is a relationship that is carried out without any legal conditions for marriage, both religiously and in a state, so that it does not cause harm which implies a child who has not done anything wrong. In conclusion, the Constitutional Court granted the renewal of the norm in article 43 of the Marriage Law No. 1 of 1974, which is to provide constitutional rights for children born out of wedlock whether born from a legally valid marriage or not. The decision of the Constitutional Court related to the addition of article 43 paragraph (1) of this marriage law is still in the spirit of Islam as the struggle of Muslims to be able to apply their religious values in this law is not only legally religiously or nationally. Abstrak Pembentukan Undang-Undang (UU) Perkawinan Tahun 1974 berdasarkan Hukum Islam, menjadi permasalahan saat Mahkamah Konstitusi (MK) memutuskan judicial review atas UU perkawinan, bagi masyarakat bertentangan dengan hukum Islam. Permasalahan penelitian ini,  Bagaimana Politik Hukum dalam Pembaharuan Peraturan Perundang-Undangan dalam UU Perkawinan Pasca Putusan MK terkait dengan status anak diluar nikah? Apakah Putusan MK No 46/PUU-VII/2010 bertentangan dengan hukum Islam? Pendekatan penelitian ini yuridis normatif. Hasil penelitian menguraikan, anak yang lahir harus mendapat perlindungan hukum. Jika tidak, yang dirugikan adalah anak yang dilahirkan diluar perkawinan. hubungan anak dengan bapak tidak semata-mata terjadi karena adanya sebuah perkawinan yang sah, tapi berdasar pembuktian adanya hubungan darah antara anak dan laki-laki sebagai bapak. Hal ini karena kelahiran adalah akibat hukum dari hubungan hukum yang terdapat hak dan kewajiban secara timbal balik. Putusan ini mengacu, sebab adanya hubungan yang dilakukan tanpa adanya syarat pernikahan yang sah, baik secara agamadan negara, sehingga tidak menimbulkan kerugian yang berimplikasi pada anak yang tidak melakukan kesalahan. Pembaharuan norma dalam pasal 43 UU  Perkawinan No. 1 Tahun 1974, memberikan hak konstitusional  anak yang dilahirkan di luar nikah baik yang lahir dari pernikahan yang sah secara agama atau tidak. Putusan MK terkait penambahan pasal 43 ayat (1) UU perkawinan masih bernafaskan Islam sesuai perjuangan ummat Islam untuk dapat menjalankan nilai-nilai agamanya dalam UU ini hannya tidak sah secara agama  dan Negara.

scholarly journals Usia Kawin Perempuan dalam Paradigma Hukum Islam

2021 ◽  
Vol 4 (1) ◽  
pp. 16-38
Author(s):  
Nur Anissa ◽  
Arfin Hamid ◽  
Ratnawati Ratnawati
Keyword(s):  
Islamic Law ◽  
Secondary Data ◽  
Early Marriage ◽  
Early Age ◽  
Normative Approach ◽  
Existing Problems ◽  
Mental Maturity ◽  
Age Of Marriage ◽  
Female Marriage ◽  
Laws And Regulations

Islamic law does not determine the age of marriage for women, but only provides the conditions according to the Surah An-Nur Verse (6) and (32), Marriage may be carried out if it is old enough or fit for marriage or maturity". The Islamic Law Compilation (KHI) determines the age of marriage if it reaches the age of 16 years, this is subject to debate because national law determines the age of 16 years is the age of children or minors who still need education or physical and mental maturity. This study aims to analyze the paradigm of Islamic law on the age of marriage for women, the normative aspects of female marriage at an early age and the implementation of early marriage for women. This study uses a normative approach, namely examining existing problems normatively and factually using applicable laws and regulations and legal theories supported by literature data studies, research is carried out by examining library materials to obtain secondary data. The scholars agree that women can marry if they have adults with characteristics, namely: First, physically able (physically) marked by menstruation usually occurs at the age of 9 to 17 years. The second requirement is being able to be psychologically related to the education or way of thinking of a woman to deal with various conditions in marriage. The factor of a woman's maturity varies in each region because it is influenced by culture, women's physicality (reproduction), education and so on. In this era of globalization, with the factors mentioned above, it is ideal for women to marry when they are 21 years old.

scholarly journals MARGINALISASI PEREMPUAN DALAM PERKAWINAN (TELAAH ATAS NIKAH SIRRI DAN NIKAH ANAK DI BAWA USIA PERSPEKTIF HUKUM ISLAM)

2021 ◽  
Vol 2 (2) ◽  
pp. 137-164
Author(s):  
Nursalam Rahmatullah
Keyword(s):  
Islamic Law ◽  
Legal Protection ◽  
Child Marriage ◽  
Early Age ◽  
Legal Certainty ◽  
Marital Problems ◽  
Normative Approach ◽  
The Status ◽  
Age Of Marriage ◽  
Legal Sociology

Marginalization of women in marriage is an issue that always invites debate among Islamic law thinkers, given the ever-changing social conditions of society so that the laws and regulations governing marital problems underwent the first amendment in 2019. This paper focuses on how the position of women in unregistered marriages and child marriages in Islamic law perspective. With a normative approach and legal sociology, this paper confirms a conclusion that the position of women in unregistered marriages and child marriages is very vulnerable to obtaining legal certainty and justice. Even though it is said that child marriage in under age, the original law is permissible according to Islamic law, but it does not mean that it is absolutely permissible for all women in all circumstances. Because in some women there are several conditions that indicate that it is better for her not to marry at an early age. Likewise, unregistered marriages are legally valid according to Islamic law because they have fulfilled the requirements and pillars of marriage, but have not received recognition from the state which results in legal uncertainty for the status of marriage and children born from the marriage. Therefore, Indonesia as a state of law, regulates matters relating to this matter. Namely by requiring the registring of every marriage held and amending the articles of legislation governing the provisions of the age of marriage in order to ensure legal protection and benefit for the parties bound in a marriage bond, especially for wives and children born from marriages. Abstrak Marginalisasi perempuan dalam perkawinan merupakan isu yang selalu mengundang perdebatan di kalangan pemikir hukum Islam, mengingat kondisi sosial masyarakat yang selalu berubah sehingga peraturan perundang-undangan yang mengatur masalah perkawinan mengalami amandemen pertama pada tahun 2019.  Tulisan ini fokus pada bagaimana kedudukan perempuan dalam nikah sirri dan nikah anak di bawah usia dalam perspektif hukum Islam. Dengan pendekatan normativitas dan sosiologi hukum tulisan ini menegaskan suatu kesimpulan bahwa kedudukan perempuan dalam perkawinan sirri dan perkawinan anak di bawah usia sangatlah rentan untuk memperoleh kepastian dan keadilan hukum. Sekalipun dikatakan bahwa perkawinan anak di bawah usia, hukum asalnya diperbolehkan menurut syariat Islam, tetapi tidak berarti ia di bolehkan secara mutlak bagi semua perempuan dalam semua keadaan. Sebab pada sebagian perempuan terdapat beberapa kondisi yang menunjukkan bahwa lebih baik ia tidak menikah pada usia dini. Begitupun dengan nikah sirri yang hukumnya sah menurut syariat Islam karena telah memenuhi syarat-syarat dan rukun nikah, akan tetapi tidak memperoleh pengakuan dari negara yang mengakibatkan ketidakpastian hukum bagi status perkawinan dan anak yang lahir dari perkawinan tersebut. Oleh karenanya Indonesia sebagai negara hukum, mengatur hal-hal yang berkaitan dengan hal ini. Yaitu dengan mengharuskan pencatatan terhadap setiap perkawinan yang diselenggarakan serta mengamandemen pasal-pasal peraturan perundang-undangan yang mengatur tentang ketentuan umur perkawinan guna menjamin perlindungan hukum dan kemaslahatan bagi pihak-pihak yang terikat dalam suatu ikatan perkawinan, khususnya bagi istri dan anak yang lahir dari perkawinan tersebut.

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