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.

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 KEDUDUKAN HARTA BERSAMA PERKAWINAN POLIGAMI

Mahakim ◽  
2018 ◽  
Vol 2 (2) ◽  
Author(s):  
Arif Zunaidi
Keyword(s):  
Research Method ◽  
Islamic Law ◽  
Legal Protection ◽  
Legal Certainty ◽  
Legal Research ◽  
The Status ◽  
Regulatory Approach ◽  
Legal Uncertainty

Islam allows the marriage of more than one partner, provided that the husband can be fair and get permission from the first wife. As a result of polygamous marriages, there is legal uncertainty about joint assets, both in the first, second, third and fourth wives. The purpose of this paper is to find out the legal certainty of shared assets in polygamous marriages. The method used is a normative legal research method, using a regulatory approach, both Islamic law, Law Number 1 of 1974 and KHI. As a result, there is legal uncertainty especially for the first wife based on the Compilation of Islamic Law, specifically legal protection for the property with the wife brought in by her husband’s second marriage. According to Law No. 1 of 1974, each wife gets a second share, whereas according to Islamic law the status of a woman’s property does not change with the marriage. Keywords: polygamy, shared assets

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 Putusnya Perkawinan dan Akibatnya dalam Fikih Munakahat (Studi Analisis Undang-Undang Nomor 1 Tahun 1974 Pasal 38-41)

2021 ◽  
Vol 2 (3) ◽  
pp. 413-431
Author(s):  
Kasman Bakry ◽  
Zulfiah Sam ◽  
Jihan Vivianti Usman
Keyword(s):  
Islamic Law ◽  
Marriage Law ◽  
Marital Problems ◽  
Normative Approach ◽  
Descriptive Research ◽  
Qualitative Descriptive ◽  
The Law ◽  
Almost All ◽  
Legal Consequences

This research aims to find out and understand Fikih Munakahat and the analysis of Law No. 1 of 1974 article 38-41 which discusses the breakup of marriage. This research uses a type of qualitative descriptive research, which focuses on the study of manuscripts and texts with a theological-normative approach and a juridical approach. The results showed that: First, the urgency of marriage in Islam that lasted until now is the marriage of al-Wiladah, i.e. a man came to the girl's parents to propose to her. Then he married her with his dowry; Second, the basis of marriage law in Indonesia at the level of application is contained in Law No. 1 of 1974 on Marriage and Presidential Instruction No. 1 of 1991 on compilation of Islamic law (KHI) applied in almost all marital problems, and the law is always used as the basis and back of every judge in providing legal interpretations and solutions to various problems of marriage law today; Third, the legal consequences due to the termination of marriage both in the perspective of Law No. 1 of 1974 in articles 38-41 and in the perspective of Fikih Munakahat will have an impact on; 1) children; 2) innate property; and 3) a living.

scholarly journals Perlindungan Hukum terhadap Kreditur Pemegang Jaminan Fidusia yang Dipindah Tangankan

2020 ◽  
Vol 1 (2) ◽  
pp. 431-435
Author(s):  
I Made Suarja ◽  
Simon Nahak ◽  
I Ketut Widia
Keyword(s):  
Legal Protection ◽  
Third Parties ◽  
District Court ◽  
Research Approach ◽  
Legal Certainty ◽  
Credit Guarantee ◽  
Normative Approach ◽  
Registered Office ◽  
The Law ◽  
Execution Procedures

This research was conducted based on fiduciary guarantee of execution provided for in Article 29 of Act No. 42 of the year 1999 about Fiduciary Guarantee stating that the fiduciary guarantee execution can be carried out by means of the execution of the title eksekutorial, the distribution of sale through the society, or sale under the hand with the consent of both parties. However, in practice when it will do the execution of fiduciary guarantee, guarantee that turned out to be transferable and controlled by third parties without the consent of the borrower. Formulation of the problem in this study was 1. The requirements are to be met by the lender in order to have the power of doing execution in granting credit Guarantee Chattels? 2. How is the legal protection for the lender that guarantees Fiduciary transferable? The purpose of the research to know the procedure of obtaining legal protection for holders of a Fiduciary which is transferable. The theory is a theory of legal certainty and the protection of the law. This type of research approach with normative approach legislation and the approach to the case. The first discussion about the terms of execution of fiduciary guarantee and second set of laws regarding a lender to Fiduciary redirected. The result of the research showed that if not created by notariil and registered office at Fiduciary, then their execution procedures can only be done with the setting of the ruling of the District Court. Procedures and procedures binding guarantee of fiduciary fiduciary registration procedures on Fiduciary Office, are not set or are not found in detail in the Law Number 42 Year 1999.

scholarly journals KEPASTIAN HUKUM TERHADAP PENGASUHAN ANAK MUMAYIZ PASCA PERCERAIAN

2018 ◽  
Vol 11 (1) ◽  
pp. 55
Author(s):  
Mansari Mansari ◽  
Reza Maulana
Keyword(s):  
Empirical Research ◽  
Legal Protection ◽  
The Other ◽  
Court Decision ◽  
Legal Certainty ◽  
Straight Line ◽  
The Status ◽  
The Law ◽  
A Minor ◽  
Banda Aceh

ABSTRAKAnak yang telah mumayiz diberikan kebebasan memilih tinggal bersama ibu atau ayahnya. Kesempatan untuk memilih harus dinyatakan secara eksplisit dalam putusan untuk menghindari konflik di kemudian hari antara kedua orang tuanya. Berbeda dalam Putusan Nomor 175/PDT.G/2011/MS-BNA yang tidak langsung menetapkan anak yang telah mumayiz diasuh oleh ibu atau ayahnya. Hal ini dikhawatirkan akan menimbulkan persoalan hukum di kemudian hari demi memperebutkan anak tersebut. Permasalahannya adalah bagaimana aspek kepastian hukum terhadap pemeliharaan anak mumayiz dalam Putusan Nomor 175/PDT.G/2011/MS-BNA, dan bagaimana perlindungan hukum bagi anak mumayiz yang belum menentukan pilihannya? Penelitian ini termasuk penelitian empiris dan datanya diperoleh melalui wawancara hakim dan putusan Mahkamah Syar’iyah Banda Aceh. Hasil penelitian menunjukkan bahwa Putusan Nomor 175/PDT.G/2011/MS-BNA tidak mencerminkan kepastian hukum bagi anak yang telah mumayiz. Hal ini dikarenakan anak yang berumur 14 dan 18 tahun tidak jelas berada di bawah pengasuhan ibu atau ayahnya. Perlindungan hukum bagi anak mumayiz yang belum menentukan sikap/pilihan menjadi kewajiban bersama kedua orang tua untuk mengasuh dan memeliharanya. Jika anak sudah menentukan pilihan dan memilih ibu sebagai pengasuhnya, maka ia wajib memelihara dan mengasuhnya hingga dewasa dan ayah berkewajiban memberikan nafkah kepadanya. Sebaliknya, jika ayah menjadi pilihannya, kewajiban mengasuh, merawat, dan menafkahi menjadi kewajibannya.Kata kunci: kepastian hukum, pengasuhan, perceraian, anak mumayiz. ABSTRACTA Minor who has been mumayiz is given freedom to choose to live either with the mother or father. The decision should be explicitly stated in court decision to avoid future conflicts between the parents. In contrast, Court Decision Number 175/PDT.G/2011/MS-BNA did not in a straight line determine the status of a minor who has been mumayiz to be raised by either the mother or father. This could lead to legal dispute of fighting over the minor in the future. The question is how the legal certainty in the custody of minors with mumayyiz status in Court Decision Number 175/PDT.G/2011/MS-BNA and how the law provide protection for them who have not made their choice yet? This study is done by empirical research and the data collected through interviews of judges and the ruling of Syar’iyah Court of Banda Aceh. The results show that the Court Decision Number 175/ PDT.G/2011/MS-BNA does not reflect legal certainty for the minors with the status of mumayiz. This is because the law does not set off that minors aged of 14 and 18 are in care of their mother or father. While the law has set for minors who have not mumayiz because of the existence of parenting to the mother has been confirmed in the verdict. Legal protection for undecided custody of mumayiz minors will be obliged to their both parents to nurture and raise. If the child has made a choice and chooses the mother as the caregiver, then she is obliged to care and nurture the child to adulthood, and the father is obliged to provide a livelihood for the child. On the other hand, if the father becomes the child’s choice, the obligation to care, nurture, and provide a livelihood becomes his duty.Keywords: legal certainty, custody, divorce, mumayiz minors.

scholarly journals CHILD MARRIAGE AND ZINA IN INDONESIAN LEGISLATION IN ISLAMIC LAW

2019 ◽  
Vol 49 (1) ◽  
pp. 210
Author(s):  
Neng Djubaedah
Keyword(s):  
Islamic Law ◽  
Child Marriage ◽  
Early Age ◽  
Men And Women ◽  
Problem Child ◽  
Age Limit ◽  
Descriptive Qualitative

Article 7 paragraph (1) of Law No. 1 Year 1974 on Marriage determines marriage permitted if the man is 19 years old and female 16 years old. The age limit of marriage for 16-year-old women is considered an early age and is a problem. Child marriage in this paper is a marriage performed by men and women under the age of 18 years. It is able to cause divorce and obstruction of education. In addition to article 7 paragraph (1), child marriage is also due to pregnancy due to free sex (zina) of teenagers. According to Islamic Law, zina is an out-of-wedlock marriage committed deliberately and consciously by man and woman with their individual willingness, likes, without coercion. How is the protection of Article 7 paragraph (1) on child marriage and women under18 years old who commit zina in terms of Islamic Law? The method of research is normative-juridical and descriptive-qualitative, apply the theory ofmaqashid al-shari’a and neo receptio a contrario theory

POLEMIK DI SEPUTAR HUKUM ISBAT NIKAH DALAM SISTEM HUKUM PERKAWINAN INDONESIA

2017 ◽  
Vol 11 (2) ◽  
pp. 233-246
Author(s):  
Ramdani Wahyu Sururie
Keyword(s):  
Legal Status ◽  
Islamic Law ◽  
Legal Protection ◽  
Legal Order ◽  
Legal Certainty ◽  
Marriage Law ◽  
The Law ◽  
Religious Courts

"Isbat nikah" is the verification of a marriage. Juridically, marriage verification is regulated under the laws such as Law No. 1 of 1974 on Marriage, Law Number 7 of 1989 on Religious Courts, and Law No. 3 of 2006 and Law Number 50 of 2009 on Changes in the Religious Courts Act. The regulations stipulate that marriage verification is allowed for marriage performed before the Law Number 1 of 1974. In practice, marriage verification submitted to the Religious Court is done after the enactment of Law Number 1 of 1974. The acceptance of "marriage verification" by the Religious Court for the marriage taken place after the 1974 Marriage Law was based on the Compilation of Islamic Law (KHI), whereas KHI's legal status is not included in the Indonesian legal order. The essence of marriage verification is a legal determination. This means that a verified marriage remains valid because the marriage that is verified is merely on administrative reason. The position of marriage verification is a part of giving legal protection and legal certainty. The position of the KHI, which regulates in more detail the marriage verification, functions regulatively in the midst of a vacuum of religious judicial law. In addition, the judge may decide whether to grant or deny the application of marriage verification. Thus, it can be concluded that the nature of marriage verification is a part of legal discretion.

Polemik di Seputar Hukum Isbat Nikah dalam Sistem Hukum Perkawinan Indonesia

2017 ◽  
Vol 11 (2) ◽  
pp. 233-246
Author(s):  
Ramdani Wahyu Sururie
Keyword(s):  
Legal Status ◽  
Islamic Law ◽  
Legal Protection ◽  
Legal Order ◽  
Legal Certainty ◽  
Marriage Law ◽  
The Law ◽  
Religious Courts

"Isbat nikah" is the verification of a marriage. Juridically, marriage verification is regulated under the laws such as Law No. 1 of 1974 on Marriage, Law Number 7 of 1989 on Religious Courts, and Law No. 3 of 2006 and Law Number 50 of 2009 on Changes in the Religious Courts Act. The regulations stipulate that marriage verification is allowed for marriage performed before the Law Number 1 of 1974. In practice, marriage verification submitted to the Religious Court is done after the enactment of Law Number 1 of 1974. The acceptance of "marriage verification" by the Religious Court for the marriage taken place after the 1974 Marriage Law was based on the Compilation of Islamic Law (KHI), whereas KHI's legal status is not included in the Indonesian legal order. The essence of marriage verification is a legal determination. This means that a verified marriage remains valid because the marriage that is verified is merely on administrative reason. The position of marriage verification is a part of giving legal protection and legal certainty. The position of the KHI, which regulates in more detail the marriage verification, functions regulatively in the midst of a vacuum of religious judicial law. In addition, the judge may decide whether to grant or deny the application of marriage verification. Thus, it can be concluded that the nature of marriage verification is a part of legal discretion.

Pembajakan Karya di Bidang Hak Cipta: Telaah Integratif Hukum Islam dan Undang-Undang R.I. Nomor 28 Tahun 2014 tentang Hak Cipta

2019 ◽  
Vol 13 (1) ◽  
pp. 49-63
Author(s):  
Syufa'at Syufa'at
Keyword(s):  
Intellectual Property ◽  
Information And Communication Technology ◽  
Communication Technology ◽  
Islamic Law ◽  
Rapid Development ◽  
Legal Protection ◽  
Normative Approach ◽  
Information And Communication ◽  
The Government ◽  
Copyright Piracy

Copyright is one part of intellectual property that has the widest scope of protected objects. The rapid development of information and communication technology requires rules that support copyright, especially with the rampant piracies. Therefore, copyright must have a legal protection as other rights. This paper is dedicated to outlining the concept of piracy of works in the field of copyright using an integrated review of Islamic law and the Indonesian Law No. 28 of 2014 concerning Copyright. By using a deductive framework and normative approach, this paper formulates one finding that copyright piracy even though there are no clear and standard rules in Islamic law, by using analogy (qiyās) method, the copyright rule is in accordance with the law against the perpetrator of theft (saraqah). However, because a pirator of copyrights is not the same as a theft, its rule enters ta’zīr domain where all provisions for sanctions are determined by the government. In Indonesia, the actualization of sanctions is regulated in Law No. 28 of 2014, which essentially strives to create justice and guarantee of every individual right that leads to widespread benefit. Islamic law (in this case saraqah rules) becomes the theological basis for Law No. 28 of 2014 in a normativity context, where the integration points of Islamic law and Indonesian law can be established.

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