scholarly journals TINJAUAN YURIDIS PEMBAGIAN HARTA WARISAN PASANGAN SUAMI ISTRI YANG BEDA AGAMA (PERSPEKTIF HUKUM ISLAM DAN KUHPerdata)

2017 ◽  
Vol 4 (1) ◽  
pp. 54
Author(s):  
Istiqamah Istiqamah
Keyword(s):  
Married Couple ◽  
Marriage Law ◽  
The Law ◽  
The Republic ◽  
Legal Marriage ◽  
Husband And Wife

According to the Law of the Republic of Indonesia no. 1 of 1974 concerning marriage under Article 2 Paragraph (1) that legal marriage is a marriage which is done according to the law of each religion and belief. Therefore, the marriage law ceded the validity of a marriage from a religious standpoint. Due to husband and wife related in inheritance that is no right of inheritance from person of different religion so that married couple of marriage of different religion can only get inheritance through will, obligation and reward. Keywords: Inheritance, Husband and Wife Different ReligionMenurut Undang-Undang Republik Indonesia No. 1 Tahun 1974 tentang perkawinan berdasarkan Pasal 2 ayat (1) bahwa perkawinan yang sah adalah perkawinan yang dilakukan menurut hukum masing-masing agama dan kepercayaan. Oleh karena itu, undang-undang perkawinan menyerahkan sahnya suatu perkawinan dari sudut agama. Akibat terhadap suami istri yang terkait dalam kewarisan yaitu tidak ada hak kewarisan dari orang yang beda agama sehingga pasangan suami istri dari perkawinan beda agama hanya bisa mendapatkan warisan melalui wasiat, wajibah dan hadiah.Kata Kunci : Harta Warisan, Suami-Istri Beda Agama

scholarly journals Analisis Atas Keabsahan Perkawinan Beda Agama

2019 ◽  
Vol 19 (1) ◽  
pp. 85-93
Author(s):  
Hamdan Nasution
Keyword(s):  
Marital Status ◽  
Legal System ◽  
Marriage Law ◽  
Interfaith Marriage ◽  
Interfaith Marriages ◽  
The Law ◽  
Husband And Wife

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

scholarly journals KEDUDUKAN HARTA PERKAWINAN SETELAH PERCERAIAN DITINJAU DARI KOMPILASI HUKUM ISLAM

Res Judicata ◽  
2019 ◽  
Vol 2 (2) ◽  
pp. 288
Author(s):  
Iskandar Laka
Keyword(s):  
Marriage Law ◽  
Marital Property ◽  
The Law ◽  
Definition Of ◽  
Husband And Wife

The definition of property in marriage according to Law Number 1 of 1974 concerning marriage is abbreviated (Law No. 1 Year 1974) in Article 35 states that the property obtained in marriage becomes a joint asset, while the subordinate assets of each husband or wife and property acquired by each husband or wife as a gift or inheritance under their respective supervision insofar as the parties do not determine otherwise. According to Article 37 of Law Number 1 Year 1974 concerning abbreviated marriage (Law No. 1 Year 1974), it is explained that: "If marriage breaks out due to divorce, joint assets are regulated according to their respective laws, while for legal matters this marriage property often gets less attention in a marriage. The law of marital property has only recently received attention after a dispute between husband and wife who have broken up in marriage, so that in order to solve the problem of the marriage property an institution which is in it is needed to solve the problem, namely the Religious Court.

scholarly journals ISBAT Nikah Melegalkan Pernikahan Sirri Menurut Hukum Positif Dan Hukum Agama (Studi Di Pengadilan Agama Palangka Raya)

2015 ◽  
Vol 15 (1) ◽  
pp. 94-103
Author(s):  
Sanawiah Sanawiah
Keyword(s):  
Islamic Law ◽  
Marriage Law ◽  
Positive Law ◽  
Religious Law ◽  
The Law ◽  
Marriage Laws ◽  
Islamic Marriage ◽  
Legal Marriage ◽  
Laws And Regulations

The purpose of this study was to find out what sirri marriage laws according to Islamic Law and Positive Law, to find harmony and marriage requirements and to find out how the role of Religious Court of Palangka Raya in socialization confirmation marriage. The method used in this research is the method of legal normative. As for the type of research used in this study is inventory regulations that related to confirmation of marriage legalized marriage sirri according to Positive Law and Religious Law. Law wedding sirri results according to Islamic Law and Positive Law, sirri marriage according to Islamic Law illegitimate because it does not have a guardian of marriage, while marriage sirri in the view of the majority of Indonesian society is marriage not recorded but the terms and illegitimate pillars have been met in accordance with Islamic Law. Meanwhile, according to the law of the wedding positive sirri is as where according to Marriage Law in Indonesia if a legal marriage in syar'i then legitimate also according to law "marriage is not recorded" is legal according to the laws and regulations because according to Islamic Marriage Law applicable in Indonesia is based on Article 2 (1) of Law No. 1 of 1974 in conjunction with Article 4 Compilation of Islamic Law (as ius constitutun) in conjunction with Article 3 bill-HM-PA-Bperkw 2007 (as ius constituendum).

scholarly journals LEGALITAS PERKAWINAN ANTAR PEMELUK BEDA AGAMA DI INDONESIA DIKAITKAN DENGAN UNDANG-UNDANG NO. 1 TAHUN 1974 TENTANG PERKAWINAN

2006 ◽  
Vol 36 (2) ◽  
pp. 219
Author(s):  
Hutari Hutari
Keyword(s):  
Foreign Country ◽  
Marriage Law ◽  
The Law ◽  
Legal Marriage

AbstrakIn Indonesian Marriage Law under Law number 1 year 1974 have stipulated that for the legal marriage is comply under the religion's norms of the parties and existing regulations. The case on inter-religious marriage can be percepted from the article 2 section 1 of the law the couple ought to conduct under their's religion norms. And general thought in differents religious norms have also restricted inter-religious marriage. This explanation then will also effective to all Indonesian citizen's whom have got their married in foreign country. The author suggested that the most favour ways to do is by change his/her religion to same of their couple's religion tosolve this problem.

Diskresi Hukum dalam Pemberian Dispensasi Perkawinan

2020 ◽  
Vol 1 (1) ◽  
pp. 48
Author(s):  
Emanuel Boputra
Keyword(s):  
Children's Rights ◽  
Child Marriage ◽  
Constitutional Court ◽  
Marriage Law ◽  
Family Household ◽  
Legal Consideration ◽  
Age Limit ◽  
The Law ◽  
The Republic ◽  
Happy Family

ABSTRACT: Marriage is one important part in the journey of human’s life. According to the Law No. 1 of 1974 concerning Marriage, Article 1: Marriage is a physical-mental bond between a man and a woman, as a husband and a wife, aiming to create an eternal and happy family/household based on God Almighty. Marriage aims to create a happy and eternal family/household.Article 7 (1) of the Marriage Law stipulates and regulates the age limit for a marriage. A marriage is allowed when the man is at least 19 (nineteen) years old, and the woman is at least 16 (sixteen) years old. Next in the verse 2 is stated that in the event of deviating the verse 1, this article is able to request a dispensation from the Court or other Officials which is appointed by both the parents of the man and the woman. Therefore, a dispensation from the Court or other Officials, which is appointed by both the parents of the man and the woman, is required in order to hold a marriage if those minimum ages are not attained yet.Indeed, a dispensation is able to be justified based on the law aspect (a dispensation is required from the Court or other Officials, appointed by both the parents of the man and the woman, if those minimum ages are not attained yet). The submission of an application for the marriage dispensation to the Court is a legal step, chosen by the applicant in order to legalize their marriage. However, the space for dispensing various forms of child marriage is in fact a form of violation towards the children’s rights, as stated in the legal consideration of the Decree of the Constitutional Court of the Republic of Indonesia No. 22/PUU-XV/2017.Keyword: Marriage, Dispensation, Decree of Law ABSTRAK: Perkawinan merupakan salah satu bagian terpenting dalam perjalanan kehidupan manusia. Menurut ketentuan Undang-undang No. 1 Tahun 1974 tentang Perkawinan Pasal 1 : perkawinan adalah ikatan lahir batin antara seorang pria dengan seorang wanita sebagai suami isteri dengan tujuan untuk membentuk keluarga / rumah tangga yang bahagia dan kekal berdasarkan Ketuhanan Yang Maha Esa  Tujuan perkawinan adalah untuk membentuk keluarga / rumahtangga yang bahagia dan kekal.Pasal 7 (1) Undang-undang Perkawinan menetapkan dan mengatur perihal batas umur untuk melangsungkan perkawinan ; Perkawinan hanya diijinkan jika pihak pria sudah mencapai umur 19 (sembilan belas) tahun dan pihak wanita sudah mencapai umur 16 (enam belas) tahun. Selanjutnya dalam ayat 2 disebutkan bahwa; dalam hal penyimpangan terhadap ayat (1) pasal ini dapat meminta dispensasi kepada Pengadilan atau Pejabat lain yang ditunjuk oleh kedua orangtua pihak pria maupun pihak wanita. Dengan demikian apabila belum mencapai umur tersebut apabila hendak melangsungkan perkawinan diperlukan dispensasi dari Pengadilan atau Pejabat lain yang ditunjuk oleh kedua orangtua pihak pria maupun pihak wanita.Dari aspek hukum pemberian dispensasi memang dapat dibenarkan (apabila belum mencapai umur tersebut, untuk melangsungkan perkawinan diperlukan dispensasi dari Pengadilan atau Pejabat lain yang ditunjuk oleh kedua orangtua pihak pria maupun pihak wanita). Pengajuan permohonan dispensasi perkawinan ke Pengadilan adalah langkah hukum yang dipilih oleh Pemohon untuk melegalkan perkawinan. Akan tetapi “ruang” pemberian dispensasi terhadap berbagai bentuk perkawinan anak sebetulnya juga merupakan salah satu bentuk “pelanggaran” terhadap hak-hak anak, sebagai mana dinayatakan dalam pertimbangan hukum Putusan Mahkamah Konstitusi No. 22/PUU-XV/2017.Kata Kunci: Perkawinan, Dispensasi, Dekresi Hukum

scholarly journals PENYELUNDUPAN HUKUM PERKAWINAN BEDA AGAMA DI INDONESIA

2019 ◽  
Vol 7 (2) ◽  
pp. 251
Author(s):  
Prasetyo Ade Witoko ◽  
Ambar Budhisulistyawati
Keyword(s):  
Research Data ◽  
Data Sources ◽  
Marriage Law ◽  
Legal Research ◽  
Interfaith Marriage ◽  
Interfaith Marriages ◽  
The Law ◽  
Husband And Wife

<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>

scholarly journals ACTUALIZATION OF ISLAMIC LAW IN MODERN LEGISLATION

2019 ◽  
Vol 7 (6) ◽  
pp. 213-222
Author(s):  
Dr. H. Umar
Keyword(s):  
Government Regulation ◽  
Islamic Law ◽  
Binding Capacity ◽  
Marriage Law ◽  
Inheritance Law ◽  
Basic Law ◽  
Statutory Law ◽  
The Law ◽  
The Republic ◽  
The Times

Islamic law in the form of legislation in Indonesia is that which is legally binding on the constitution, even its binding capacity is broader. Therefore, as an organic regulation, sometimes it is not elastic to anticipate the demands of the times and change. For example, Law Number 1 of 1974 concerning Marriage. The law contains Islamic law and is binding on every citizen of the Republic of Indonesia. Problems that occur such as in Jambi Province at this time the fiqh law which is very broad in its scope is worthy of being called "Islamic law" is marriage law, inheritance law and waqf law. Laws or provisions that are applied to administer and settle marriages, inheritance and endowments as material laws, are still diverse. Marriage and Wakaf cases are regulated in statutory law; marriage is regulated by Law No. 1 of 1974 concerning Marriage and waqf law regulated by Government Regulation No.28 of 1977; as executor of the Agrarian Basic Law of 1961. Whereas inheritance law has not been regulated by law and by itself is still guided by Jurisprudence.

scholarly journals Ketahanan Keluarga Perspektif Maslahah Mursalah dan Hukum Perkawinan di Indonesia

2021 ◽  
Vol 8 (2) ◽  
Author(s):  
Feni Arifiani
Keyword(s):  
Efficient Method ◽  
Islamic Law ◽  
Married Couple ◽  
Family Resilience ◽  
Psychological Aspects ◽  
Marriage Law ◽  
Family Household ◽  
State Initiatives ◽  
Husband And Wife

AbstractFamily resilience is currently a top priority for state initiatives that address a variety of factors that contribute to family resilience, including physical, social, and psychological aspects. Several aspects of the Marriage Law, however, are in the spotlight because they are contentious. "Every husband and wife who are legally married have the duty to love, support, and preserve honor for each other." be faithful, and provide physical and spiritual assistance to one another." The rules on feelings suggest that a married couple must communicate their feelings to one another, and this is not without reason. The four advantages of sharing feelings of love include minimizing tension caused by pent-up emotions, making it easier for couples to understand each other, and making it easier for couples to communicate with each other. Being an efficient method on occasion. Marriage, according to the Marriage Law, is a sacred relationship created by a man and a woman as husband and wife in order to form a happy and everlasting family (household) founded on Almighty divinity. A family will be created as a result of this union. Many people believe that Family Resilience is a plagiarized version of the Islamic Law Compilation (KHI), "Both husband and wife are bound by the statute." to love, respect, and aid one another from one body to another. As a consequence, what some people are referring to is an article that already exists in the Marriage Law and KHI, which has existed in previous regulations and has never been challenged. AbstrakKetahanan keluarga yang saat ini menjadi prioritas program negara yang mencakup berbagai aspek yang dibutuhkan untuk memenuhi ketahanan keluarga, seperti aspek ketahanan fisik, sosial, dan psikologis. Namun beberapa hal dalam UU Perkawinan yang menjadi sorotan karena memicu kontroversi. “Setiap suami dan istri yang terikat dalam perkawinan yang sah berkewajiban untuk mencintai, menghormati, menjaga kehormatan, setia, dan saling memberikan bantuan jasmani dan rohani”. Aturan tentang perasaan menunjukkan perlunya pasangan suami istri untuk saling mengungkapkan perasaannya, tentunya hal ini bukan tanpa alasan. Empat manfaat dalam mengungkapkan perasaan cinta antara lain mengurangi stres akibat terpendam, memudahkan pasangan untuk saling memahami, terkadang menjadi cara yang efektif. UU Perkawinan mendefinisikan pernikahan sebagai ikatan spiritual antara laki-laki dan perempuan sebagai suami istri untuk membentuk keluarga (rumah tangga) yang bahagia dan abadi berdasarkan ketuhanan Yang Maha Kuasa. Dari pernikahan ini akan terbentuk sebuah keluarga. Ketahanan Keluarga yang dipermasalahkan oleh banyak orang merupakan penjiplakan dari Kompilasi Hukum Islam (KHI), “Suami istri wajib hukumnya. untuk saling mencintai dalam cinta, menghormati dan memberi bantuan dari satu tubuh ke tubuh lainnya. Dengan demikian yang dimaksud oleh sebagian orang tersebut merupakan pasal yang sudah ada dalam UU Perkawinan dan KHI, dimana sudah ada pada peraturan sebelumnya dan tidak dipersoalkan sampai sekarang.

scholarly journals Implications of Unregistered Marriage for Women: Profitable or Detrimental

NORMA ◽  
2021 ◽  
Vol 18 (1) ◽  
pp. 26
Author(s):  
Alfiya Wicaksono
Keyword(s):  
Marriage Law ◽  
Legal Research ◽  
Religious Law ◽  
The Law ◽  
Husband And Wife

In Islam, marriage is a form of worship recommended by the Prophet Muhammad, so that the law is Sunnah. Marriage is something very sacred where a man and woman are united by a marriage bond and become a couple as husband and wife. Marriage is declared valid if it is carried out following religious law. In Indonesia, exist the term unregistered marriage. However, Indonesia's law considers marriage invalid if the KUA institution does not register the marriage even though it has carried out a marriage procession according to its religious law. This certainly has implications, both positive and negative, for couples, especially women. This is a normative legal research. The result of this study is it can be concluded that unregistered marriage is very detrimental to womenKeywords: Unregistered Marriage, Law, Detrimental

scholarly journals The Validity Of Marriages Agreement Made After Ongoing Based Marriage Law In Indonesia

Jurnal Akta ◽  
2018 ◽  
Vol 5 (4) ◽  
pp. 937
Author(s):  
Intan Fajriyanti ◽  
Munsharif Abdul Chalim
Keyword(s):  
Civil Code ◽  
Court Decision ◽  
Constitutional Court ◽  
Marriage Law ◽  
Legal Research ◽  
Research Results ◽  
The Law ◽  
Legal Marriage ◽  
Legal Consequences

Mating agreement has been stipulated in Article 29 of Act No. 1 Of 1974. Married to the present agreement remains in the society. The problems examined in this study is: what are the factors occurrence marriage agreement, how the validity of the agreement to marry, and the legal consequences mating agreement executed after the course of the marriage. The method used is a normative legal research. The result of the first conclusion that the arrangement agreement are married in Indonesia in the Act include the Civil Code, the Marriage Act No. 1 of 1974, KHI and the Constitutional Court Decision No. 69 / PUU-XIII / 2016, and at the conclusion of research results mating agreement made after the course of a legal marriage do not violate the boundaries of the law, religion, and morality.Keywords: Agreement; Mating Agreement; Marriage Law.

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