Tinjauan Hukum Islam dan Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan terhadap Perkawinan Adat Beda Agama di Kampung Adat Cirendeu Cimahi

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.

2019 ◽  
Vol 4 (2) ◽  
pp. 68-82
Author(s):  
Prasasti Dyah Nugraheni

                                                                               Marriage is a very strong and very deep bond that functions to connect between a man and a woman in a household or a family. Informing a household or a family, the belief in the same religion requires not only confidence in the same commitment. However, in the life of the Indonesian people, there are currently many marriages that are not based on similarities in religious beliefs. The marriage is only based on genuine love between a man and a woman. These different religious marriages cause problems in the legal field such as the validity of the marriage itself according to the marriage law in force in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 the Year 1974 marriage which is called legitimate is a marriage which is carried out in accordance with the religion and beliefs of the person. Marriage with different religions also causes problems with the legitimacy of the representation. So the problem that will be explained in this journal is about the validity of a marriage that is of different religions in accordance with Law Number 1 of 1974. According to Law Number 1 of 1974 marriages of different faiths is an illegitimate marriage because they are not in accordance with religion and belief in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 of 1974 it is stated that if a religion allows the marriage of a different religion, then the marriage is permissible. However, if a religion does not allow the marriage that is of a different religion, then the marriage is not allowed. Keywords: Interfaith marriage, Law Number 1 of 1974, and Compilation Islamic Law


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 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>


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.


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>


2020 ◽  
Vol 12 (2) ◽  
pp. 421-432
Author(s):  
Syahrul Syahrul ◽  
Evie Syalviana

Abstrak Law is a normative rule that govern human behaviors. The development of law as rule is not stagnant in one situation. But, its grew out from the awareness of society that requires the existence of law. Therefore, law always adopts the values that grow in society like; customary law, traditions and religions law. The consequences of laws as social and cultural products, even products of political ideology, making law is always contextual with the reality of society. This article try to understand the unification of marriage law in Indonesia and the problems that arise in the unification process. Unification is process of unify the laws in sociey or unify the national law in society. The article finds that there are many problems arising from the unification of marriage law in Indonesia, especially those related to interfaith marriages. So, it is not surprising that there are so many products of the marriage law probide the interfaith marriage in Indonesia, especially if interfaith marriage involves woman and man Muslims. Keyword: Interfaith Marriage, National Law, Islamic Law Abstrak Hukum adalah aturan-aturan normatif yang mengatur pola perilaku manusia. Hukum tidak tumbuh di ruang yang vakum, melainkan tumbuh dari kesadaran masyarakat yang membutuhkan adanya suatu aturan bersama. Karena itu, hukum selalu mengadopsi nilai-nilai yang tumbuh dan berkembang dimasyarakat; nilai-nilai adat, tradisi dan agama. Konsekuensi hukum sebagai produk sosial dan kultural, bahkan juga produk politik yang bernuansa ideologi, menjadikan hukum selalu bersifat kontekstual. Tulisan ini berusaha untuk mengungkap tentang unifikasi hukum perkawinan di Indonesia dan problematika yang muncul pada proses unifikasi tersebut. Unifikasi merupakan penyatuan hukum yang berlaku secara nasional atau penyatuan pemberlakuan hukum secara nasional. Penulis menemukan adanya banyak persoalan yang muncul dari unifikasi hukum perkawinan di Indonesia, khususnya yang terkait dengan perkawinan beda agama. Maka, tidak heran jika begitu banyak produk undang-undang perkawinan yang menjadi penghalang terjadinya nikah beda agama di Indonesia, khususnya jika melibatkan orang Islam. Kata Kunci: Pernikahan Beda Agama, Hukum Nasional, Hukum Islam


2021 ◽  
Vol 2 (1) ◽  
pp. 1-30
Author(s):  
Luthviyah Romziana

Interfaith marriages are familiar in people's lives. This is due to advances in information media or telecommunications among the public,  interfaith marriages are very easy to do. This is the root of the problem that will be discussed in the interpretation of al-Mishbah by Quraish Shihab and the interpretation of al-Azhar by HAMKA in al-Baqarah verse 221. This research is a literature review (library research) with the main source of al-Mishbah interpretation by Quraish Shihab and  al-Azhar interpretation by HAMKA. This research used  muqarin method, it's a method of comparison between the interpretation of al-Misbah and the interpretation of al-Azhar. The results of this study can be concluded that the law of interfaith marriage according to Quraish Shihab in the interpretation of al-Misbah is based on al-Baqarah verse 221, that prohibition of marriage between men or women who are Muslim and men or women who are other than Islam ( non-Muslims). The reason of those prohibition  marriage is differences in faith. Meanwhile, according to HAMKA in al-Azhar's interpretation, it is forbidden to marry polytheists, both women and men, as idol worshipers because they are not kafa`ah or sekufu.


2019 ◽  
Vol 4 (2) ◽  
pp. 213
Author(s):  
Sarifudin Sarifudin

This paper aims to reopen the discussion on the plurality of thoughts in interfaith marriages from the perspective of Islamic law and legislation in Indonesia. The method used is the literature study. Where the author tries to understand clearly the concept of interfaith marriage through books, documents and related research results. Whereas, in analyzing these data using the verstehen method. In this method, an interpretative analysis process is carried out on the concept of interfaith marriage. This interpretive analysis requires the writer to provide scientific arguments and criticisms in interpreting research data. In many cases in the community, interfaith marriages always create resistance. Religious arguments are always raised to oppose the marriage. One of the verses of the Koran which is popular for opposing interfaith marriages is QS al-Baqarah verse 221. But strangely, some people (muslims) continue to carry out interfaith marriages in the Civil Registry Office. The conclusion of this paper confirms that the legality of interfaith marriage is still debatable, both in Islamic law and regulations in Indonesia. Therefore, the new rules are needed that are clearer about interfaith marriages, because they are binding on each individual citizen, so that legal certainty and justice will be created.


2021 ◽  
Vol 7 (3) ◽  
pp. 1313
Author(s):  
Khairuddin Khairuddin

<div class="translate-tooltip-mtz hidden"><div class="header"><div class="header-controls"><em>The people of Gunung Meriah still find many addictions to drinks that can be intoxicating, such as drinking tuak. Therefore, this study aims to find out how the supervision of the government and the community in minimizing wine drinkers and sellers in Gunung Meriah District and Islamic views on the law of drinking tuak, as well as how to sanction those who drink it. To complete this research, the writer uses qualitative research. The techniques used in data collection are observation and in-depth interviews with informants. The result of the research shows that some of the people of Gunung Meriah like to drink tuak, both from officials and ordinary people. 25% of Mount Meriah people are addicted to this tuak drink, it is drunk on certain occasions such as parties or other days. The government does not pay much attention to the problem of tuak drinks, which can be seen from the lack of cases of drinkers and sellers of wine being appointed and given appropriate punishments, only a few people have reached the stage of punishment. Likewise, the community does not interfere too much in dealing with the problem of tuak drinkers and sellers, even though this problem is very serious. Drinking tuak, in the perspective of Islamic law, is a drink that is prohibited because it is intoxicating.</em></div></div><div class="controls"> </div></div>


2019 ◽  
pp. 788-868
Author(s):  
Uwe Kischel

This chapter describes Islamic law. Islamic law is not the law of a single state, but rather a religious law of special importance, whose prominence has increased over the last few decades. It is therefore necessary to distinguish between Islamic law and the law in states with predominantly Muslim populations. The defining characteristic of Islamic law is its religious origin and character. In contrast to all state law, it is based on a God-given text, the Koran. Thus, at its core, it is itself divine in nature, not the product of mankind. This explains its special status and claims, but also its special problem. Meanwhile, the latter body of law is geared toward classical Islamic law to widely varying extents. Islamic law is by no means the only example of religious law, but other bodies of religious law—such as Jewish or canon law—are much less significant in the current times.


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