scholarly journals PRODUK-PRODUK PEMBAHARUAN HUKUM KELUARGA ISLAM DI TURKI

2021 ◽  
Vol 2 (1) ◽  
pp. 68-87
Author(s):  
Arif Sugitanata ◽  
Suud Sarim Karimullah ◽  
Mohamad Sobrun Jamil
Keyword(s):  
Family Law ◽  
Identity Crisis ◽  
Civil Code ◽  
Social Conditions ◽  
Law Reform ◽  
Men And Women ◽  
Turkish People ◽  
Minimum Age ◽  
Age Limit ◽  
Islamic Family Law

This article discusses the products of Islamic family law in Turkey with the main focus of this article review is how the history and development of family law in Turkey and what are the products of family law reform in Turkey using literature studies. This paper finds that the development of family law reform in Turkey starting from al-Majallâh (1876), The Ottoman Law of Family Right (1917), Turkish Civil Code (The Turkish Civil Code of 1926) is a response to the influence and changes in social conditions. , politics, and an unstable economy, especially at that time the Turkish people were still experiencing an identity crisis. Then the product of family law reform in Turkey is divided into two scopes, namely munakahat and Mawaris, where part of the munakahat itself includes, khitbah, minimum age limit for marriage, prohibitions in marriage, polygamy, walimah, marriage annulment, marriage that is not legalized, divorce. , compensation in divorce, while in Mawaris includes, wills and the amount of distribution between men and women are equal. Abstrak Artikel ini membahas tentang produk-produk hukum keluarga Islam di Turki dengan fokus utama kajian artikel ini adalah bagaimana sejarah dan perkembangan hukum keluarga di Turki dan apa saja produk dari pembaharuan hukum keluarga di Turki menggunakan studi kepustakaan. Tulisan ini menemukan bahwa perkembangan pembaharuan hukum keluarga di Turki yang dimulai dari al-Majallâh (1876), The Ottoman Law of Family Right (1917), Peraturan Sipil Turki (The Turkish Civil Code of 1926) merupakan sebuah respon atas pengaruh dan perubahan kondisi sosial, politik, dan ekonomi yang tidak stabil apalagi pada masa tersebut masyarakat Turki masih mengalami kondisi krisis identitas. Kemudian produk dari pembaharuan hukum keluarga di Turki dibagi kedalam dua cakupan yakni munakahat dan mawaris, di mana bagian dari munakahat itu sendiri meliputi, khitbah, batas usia minimal menikah, larangan dalam perkawinan, poligami, walimah, pembatalan perkawinan, perkawinan yang tidak disahkan, perceraian, kompensasi dalam perceraian, Sedangkan dalam mawaris meliputi, wasiat dan jumlah pembagian antara laki-laki dan perempuan yang setara.

scholarly journals PRO DAN KONTRA PANDANGAN PEGAWAI PENCATAT NIKAH (PPN) ATAS PERUBAHAN BATASAN USIA MINIMAL PERKAWINAN DALAM UNDANG-UNDANG NOMOR 16 TAHUN 2019

2021 ◽  
Vol 22 (1) ◽  
pp. 93-111
Author(s):  
Thiyas Tono Taufiq ◽  
Qotrunnada Zulfa Hafsari
Keyword(s):  
Family Law ◽  
Marriage Law ◽  
Men And Women ◽  
Minimum Age ◽  
Pros And Cons ◽  
Age Limit ◽  
Islamic Family Law ◽  
The Times

This research focuses on discussing changes in the minimum age for marriage as stipulated in Law Number 16 of 2019 as an amendment to Law Number 1 of 1974 concerning marriage. The new Marriage Law changes the minimum marriage limit for men and women who will marry at least 19 years of age, previously the marriage limit for men is 19 years old and for women is 16 years old. This research seeks to find the pros and cons of legalizing the minimum age limit for marriage according to the views of the staff of the marriage register at the Office of Religious Affairs (KUA) in Yogyakarta who were non-randomly selected. The results of this research indicate that the process of changing the age limit of marriage does not see the pros and cons in society. Most importantly, the enactment of this law can hurt women, so that the purpose of reforming Islamic family law can realize legal unification by the times.

scholarly journals Aspek-aspek Pembaruan Hukum Islam dalam Hukum Keluarga di Indonesia

2019 ◽  
Vol 11 (2) ◽  
pp. 249-270
Author(s):  
Fitriyani Fitriyani
Keyword(s):  
Islamic Law ◽  
Family Law ◽  
Public Life ◽  
Qualitative Change ◽  
Social Conditions ◽  
Law Reform ◽  
Universal Principles ◽  
The Family ◽  
Islamic Family Law

Islamic law reform is essentially contrary to something that already exists (existing) then undergo a qualitative change as a product of interaction in public life It could be argued that the process of law reform Islam is seen as something autonomous, but he also interacts with other elements in society that occurred interdependent. Therefore, the concept of renewal of Islamic law requires adaptatif stance with social conditions in which it interacts. In this case, the realization of the principle of al-muhafadzah 'ala al-qadim wa al-Salih al-akhdzu bi al-jadidi al-ashlah (maintaining the old one if it is still good and accept the new or changed if it is considered better), became a necessity. Within the framework of family law reform Indonesia, Islamic law meempunyai a very important role and strategic. Said, because the family law of Islam. in addition to recognized as a source of juridical law, also has universal principles and in accordance with the personality of the Indonesian nation. In fact, sociologically Islamic family law has taken root and become law who live in the midst of the majority of Indonesian people. Renewal of Islamic law in the context of family law Indonesia includes four categories, namely; jurisprudence, fatwa, jurisprudence and legislation.

scholarly journals Family law reform in Indonesia according to the Maqashid al-shari’a perspective (A case study of Law no. 16 of 2019)

2021 ◽  
Vol 7 (2) ◽  
pp. 183
Author(s):  
Yuni Roslaili ◽  
Aisyah Idris ◽  
Emi Suhemi
Keyword(s):  
Review Process ◽  
Family Law ◽  
Law Reform ◽  
Constitutional Court ◽  
Library Research ◽  
Minimum Age ◽  
Age Limit ◽  
The Law

This research discusses family law reform in Indonesia in relation to the Law No. 16 of 2019 concerning the minimum age for child marriage. The study has been conducted using Maqashid al-syariah perspective in order to analyze first, the formulation of family law reform in Indonesia related to No. 16 of 2019, and second, the perspective of maqasid al-syariah in the law. The primary resource in this library research was Law No. 16 of 2019, and Marriage Law No. 1 of 1974. The results of the study found that family law reform regarding the age limit for marriage in Indonesia began with the existence of the judicial review process to the Constitutional Court regarding Law No.1 of 1974, more specifically Article 7 paragraph (1) which was perceived as contradictory to the 1945 Constitution Article 27 paragraph (1). This paper also proved that the determination of the age limit for marriage in Law No. 16 of 2019 is in accordance with the purpose of marriage and the objectives of sharia in general. In a nutshell, it can be concluded that there has been a reform of family law in Indonesia which can be seen from the aspect of the law regarding the age limit for marriage from nine years in the fiqh literature version to nineteen years in the version of Law No. 16 of 2019. In addition, Law no. 16 of 2019 also equates the minimum age for marriage between boys and girls, which is nineteen years, although classical fiqh literature distinguishes it.

Divorce on grounds of discord: Did the Moroccan family law reform bring the guarantee of divorce for women? An ethnographic perspective on the changing landscape of divorce. The Mudawwana a decade on

2020 ◽  
Vol 74 (1) ◽  
pp. 35-65
Author(s):  
Elisabeth Nössing
Keyword(s):  
Women's Rights ◽  
Family Law ◽  
Age Groups ◽  
Case Law ◽  
Family Court ◽  
Law Reform ◽  
Women’S Rights ◽  
Mena Region ◽  
Men And Women ◽  
Moroccan Family

AbstractThis article discusses the new divorce on grounds of discord procedure (taṭlīq li-š-šiqāq) within the context of the Moroccan family law reform of 2004. Literature available in English and French has, so far, focused primarily on the improvements the Moroccan family law reform has brought in regard to women’s rights. The reform is considered one of the most progressive legislative projects in the MENA region and a milestone for gender equality, notably the reform of divorce law. Divorce on grounds of discord was seen as the long-awaited divorce guarantee for women. However, legal scholars maintained that case law jeopardised the divorce guarantee. This legal-anthropological study is informed by fieldwork at the family court in Rabat, as well as official statistics, case law and the standard legal commentary. It aims to scrutinise how divorce on grounds of divorce is put into practice by the judiciary, how Moroccan men and women make use of it and how changes on a procedural and institutional level affect the implementation of the new divorce procedure. My empirical findings show that divorce on grounds of discord effectively guarantees Moroccan women’s right to divorce. Well beyond the discussion on women’s rights in divorce, I will demonstrate that, within a decade, divorce on grounds of discord developed into a standard divorce procedure for both men and women across socio-economical milieus and age groups.

scholarly journals DISKURSUS FEMINISME DALAM HUKUM KELUARGA ISLAM PADA SITUSWEB ISLAM INDONESIA: RESPONS KELOMPOK ISLAM KONSERVATIF DAN ISLAM MODERAT

2020 ◽  
Vol 12 (1) ◽  
pp. 99
Author(s):  
Ihab Habudin
Keyword(s):  
Legal Theory ◽  
Family Law ◽  
Fundamental Aspect ◽  
Men And Women ◽  
Islamic Family Law

This article discusses intensively the discourse between those who support and against feminism within Indonesian Muslims. The two groups are represented by almanhaj.or.id and islami.co. The author compares three fundamental aspect of feminis legal theory: the position of men and women in Islamic family law; assumptions and relationship towards men and women; and accommodation of womaen’s experiences in law. From the three fundamental aspects, the author conclude that almanhaj.or.id is a Muslims’ website which understand women as object of law which are different with men and promote conservatism and anti-feminism, while islami.co represents Muslims’ website which understand women as subject of law which are equal with men and promote moderatism and feminism in understanding of Islamic Family Law. Artikel ini mendiskusikan secara intensif diskursus antara kelompok yang mendukung dan menetang feminisme di kalangan Muslim Indonesia. Dua kelompok tersebut direpresentasikan melalui situs almanhaj.or.id dan islami.co. Penulis membandingkan tiga aspek fundamental dalam Teori Hukum Feminis, yaitu: kedudukan laki-laki dan perempuan dalam hukum keluarga Islam; asumsi dan relasi antara laki-laki dan perempuan; dan akomodasi hukum terhadap pengalaman permpuan. Dari ketiga aspek itu, penulis menyimpulkan bahwa almanhaj.or.id merupakan sebuah website Muslim yang memahami perempuan sebagai objek hukum yang berbeda dengan laki-laki dan mempromosikan konservativisme dan anti-feminisme, sementara itu islami.co merepresentasikan website Muslim yang memahami perempuan sebagai subjek hukum yang setara dengan laki-laki dan mempromosikan moderatisme dan feminisme dalam memahami hukum keluarga Islam.

scholarly journals Hak Asuh Anak Dalam Keluarga Perspektif Keadilan Gender

2021 ◽  
Vol 8 (1) ◽  
Author(s):  
Mohamad Faisal Aulia ◽  
Nur Afifah ◽  
Gilang Rizki Aji Putra
Keyword(s):  
Child Custody ◽  
Family Law ◽  
Gender Justice ◽  
Empirical Reality ◽  
Gender Perspective ◽  
Men And Women ◽  
Legal Provisions ◽  
Custody Of Children ◽  
Custody Disputes ◽  
Islamic Family Law

One of the crucial issues in family law in Indonesia that needs attention today is the issue of gender justice in family law, including post-divorce custody of children. This is due to the historical-empirical reality of family law that still places unequal status and roles between men and women. This article discusses how the provisions of child custody disputes in Islamic family law and how the legal provisions for post-divorce child custody have a gender perspective. Based on the above study it can be concluded; First, the legal provisions regarding child custody regulated in articles 105 and 156 are not gender responsive, this is because in determining that a person is given custody based on sex, not based on the aspects of morality, health, educating and caring for children, which in the end is for the realization of interests. the best boy. Second, aspects of morality, health, the ability to educate and care for children cannot be mastered and only owned by a certain gender, but all aspects can be owned by both men (fathers) and women (mothers).Kata Kunci: Hak Asuh Anak, Hukum Keluarga, Keadilan Gender

scholarly journals Reformasi hukum keluarga di dunia Muslim

2014 ◽  
Vol 14 (1) ◽  
pp. 1
Author(s):  
Ahmad Bunyan Wahib
Keyword(s):  
Twentieth Century ◽  
Islamic Law ◽  
Family Law ◽  
Social Economy ◽  
Muslim World ◽  
Law Reform ◽  
The Reformation ◽  
Islamic Family Law ◽  
Politics And Law

This article discusses about the history and the development of family law reform in Muslim countries.This work has taken a lot benefits from Anderson’s works on Islamic law in the Muslim world for bothdata and perspective. Islamic family law reform started from the second decade of twentieth century(1915) with the issuance of two Ottoman Caliph decrees on wife rights to ask religious court to divorcethem from their husband. This reform was followed by Sudan (starting from 1916), Egypt (1920),Jordan (1951), Syria (1953), Tunisia (1956/1959), Morocco (1958), Iraq (1959), Pakistan (1961) and Iran(1967). The reformation aims to administrate the members of community in the filed of social,economy, politics, and law. From the perspective of modernization, Islamic family law reform inMuslim countries has shown the process of modernization from above.

scholarly journals Perempuan Sebagai Anak dan Hak-Haknya dalam Perkawinan (Studi terhadap Peraturan Perundang-undangan dan Praktek di Pengadilan Agama)

2012 ◽  
Vol 2 (1) ◽  
pp. 125-147
Author(s):  
Fatima Fatima
Keyword(s):  
Family Law ◽  
South West ◽  
Minimum Age ◽  
Islamic Family Law ◽  
Age Of Marriage ◽  
Religious Courts ◽  
Central South ◽  
Islamic Courts

This paper aims to investigate how women or girls as daughters are administered in Islamic family laws and how they are awarded rights in regard to marriage. It also analyses how judges at Islamic courts solve the cases involving women as daughters. It, therefore, discusses how, according to Indonesian Islamic family law, women, as daughter could obtain permissions to get married when their parents are reluctant to marry them. It also discusses how they have also right to obtain permission to get married although they have not reached the minimum age of marriage. Investigating a number of judgments from Islamic courts of Central, South, West and East Jakarta and using socio-legal approach, this paper reveals that the proposal for marriage dispensation by parents at religious courts increased from year to year and that the proposals were often approved by judges. It also demonstrates that judges mostly conclude that the reluctance of parents to marry their daughters is based on legal reasons so that judges often decide to appoint ‘wali hakim’, as a substitute to ‘wali nasab’.    

scholarly journals Sengketa Hak Asuh Anak Dalam Hukum Keluarga Perspektif Keadilan Jender

2017 ◽  
Vol 2 (1) ◽  
pp. 153
Author(s):  
Ahmad Zaenal Fanani
Keyword(s):  
Gender Equity ◽  
Main Parameter ◽  
Family Law ◽  
Gender Justice ◽  
Men And Women ◽  
Positive Law ◽  
Islamic Family Law ◽  
The One ◽  
The Right

Abstract: The one of the crucial issues in the Islamic family law in Indonesia is the issue of gender equity including tug of love. It is caused by historical and empirical of Islamic family law which still put unequal status and unequal roles between men and women. That Islamic family law is law that has become the positive law or has become law and regulation in Indonesia. This article will discuss about the provision of tug of love dispute in Islamic family law in Indonesia, and the renewal of provision of tug of love dispute from a gender justice perspective. Based on the review and analysis can be concluded that the provision of tug of love dispute in Islamic family law in Indonesia (particularly Article 105 and 156 KHI) is not gender equitable and should be revised by adding the aspect of morality, aspect of health, the ability to educate and the ability to take care of children as the main parameter in determining the right parent who will possess the custody of the children.Abstrak: Salah satu persoalan krusial dalam hukum keluarga di Indonesia yang perlu mendapat pembaharuan dewasa ini adalah persoalan keadilan jender dalam hukum keluarga, termasuk hak asuh anak. Hal ini dikarenakan kenyataan historis-empiris hukum keluarga masih menempatkan status dan peran yang tidak setara antara laki-laki dan perempuan. Hukum keluarga yang dimaksud adalah hukum keluarga yang sudah menjadi hukum positif atau menjadi peraturan perundang-undangan di Indonesia. Artikel ini akan membahas tentang bagaimana ketentuan sengketa hak asuh anak dalam hukum keluarga Islam di Indonesia, serta bagaimana pembaruan ketentuan sengketa hak asuh anak dalam perspektif keadilan jender. Berdasarkan kajian artikel ini, dapat disimpulkan; Pertama, ketentuan hukum tentang sengketa hak asuh anak yang diatur dalam pasal 105 dan 156 KHI tidak responsif jender. Kedua, aspek moralitas, kesehatan dan kemampuan mendidik dan memelihara anak tidak bisa dimonopoli oleh jenis kelamin tertentu akan tetapi semua aspek tersebut sama-sama bisa dimiliki baik oleh kaum perempuan (ibu) maupun oleh kaum laki-laki (bapak).

scholarly journals Custody and Religion of Minors in Malaysia

ICR Journal ◽  
2017 ◽  
Vol 8 (2) ◽  
pp. 272-274
Author(s):  
Mohamed Azam Mohamed Adil
Keyword(s):  
Child Custody ◽  
Family Law ◽  
Law Reform ◽  
Parental Responsibility ◽  
Care Education ◽  
Civil Court ◽  
Marriage And Divorce ◽  
Islamic Family Law ◽  
The Law

Child custody refers to the upbringing of a child, including the parental responsibility to provide protection, love, care, education, shelter and management. Generally, in determining who will be the legal custodian of a child, a court will first and foremost ensure that the child’s welfare is well-protected.  In Malaysia, child custody is governed by two separate laws, one for non- Muslims and one for Muslims. For non-Muslims, the Law Reform (Marriage and Divorce) Act of 1976 (Act 164) holds sway, while for Muslims it is either the Islamic Family Law Enactments of the respective states or the Islamic Family Law Act of the Federal Territories that are relevant. While the Malaysian civil court operates over the non-Muslim laws, the Syariah court operates over the Muslim ones.  

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