scholarly journals KESETARAAN BATAS USIA PERKAWINAN DI INDONESIA DARI PERSPEKTIF HUKUM ISLAM

Mahakim ◽  
2021 ◽  
Vol 5 (1) ◽  
Author(s):  
Fitri Yanni Dewi Siregar ◽  
Jaka Kelana
Keyword(s):  
Human Rights ◽  
Analytical Method ◽  
Islamic Law ◽  
Legal Research ◽  
High Quality ◽  
Physical Strength ◽  
Deductive Method ◽  
Minimum Age ◽  
Age Limit ◽  
Age Of Marriage

In principle, the limitation of age of marriage for citizens is intended so that the couple who are getting married are expected to have adequate maturity in thinking, maturity of mental and physical strength. The minimum age limit for marriage has been regulated in statutory regulations and the Compilation of Islamic Laws, however, there are still inequalities with the stipulated age limit. The inception of Law Number 16 of 2019 concerning amendments to Law Number 1 of 1974 concerning Marriage stipulates that the minimum age of marriage for women is equal to the minimum age of marriage for men, which is 19 (nineteen) years. It is hoped that the implementation of this provision will be an answer to public unrest. This research is a normative juridical legal research conducted by examining library materials or primary legal materials. The research specification used in this study is a descriptive analytical method that is related to the equality of age limit of marriage in the perspective of Islamic law, then the conclusion is drawn using the deductive method where the regulation regarding the minimum age limit of marriage in Law Number 16 of 2019 concerning Amendments to the Law Law Number 1 of 1974 concerning Marriage, can also be considered good and safe because it has exceeded the age limit of adulthood by Islamic jurists and does not conflict with Indonesian law and human rights and can realize the goal of marriage properly without ending in divorce and procreation healthy and high quality.

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 EFEKTIVITAS PUTUSAN MAHKAMAH KONSTITUSI NOMOR 22/PUU-XV/2017 TENTANG BATAS USIA PERKAWINAN

2021 ◽  
Vol 5 (1) ◽  
pp. 300
Author(s):  
Mia Hadiati ◽  
Moody R Syailendra ◽  
Luthfi Marfungah ◽  
Febriansyah Ramadhan ◽  
Monalisa Monalisa ◽  
...  
Keyword(s):  
Human Rights ◽  
Public Awareness ◽  
Secondary Data ◽  
Children's Rights ◽  
Children’S Rights ◽  
Primary Data ◽  
Constitutional Court ◽  
Legal Research ◽  
Minimum Age ◽  
Age Of Marriage

This paper will discuss how the post-judicial decision of the Constitutional Court has a minimum age of marriage for woman and consideration in the values of human rights. This paper aims to provide an understanding to the public that the importance of paying attention to the age of marriage is a form of protection of children’s rights, and as an effort to prevent discrimination against woman. The research method used is a combination of normative legal research and empirical legal research. The research material that will be used in this research includes secondary data and primary data. Primary data were obtained directly from samples / research subjects. While the legal materials for secondary data in this study were obtained from library materials related to the problem. After the verdict of the Constitutional Court at a minimum age is married to a 19-year-old woman in terms of the values of human rights, and this is one form of public awareness and responsibility of the state for the protection and fulfillment of human rights (children’s rights and principles of nondiscrimination) and constitutional rights. This issue further looks at the future impact of child marriage for woman can lead to discriminatory actions against woman related to the issue of legal position between men and women who will directly violate children’s rights. Tulisan ini akan membahas bagaimana pasca-putusan Mahkamah Konstitusi usia minimal menikah bagi perempuan dan pertimbangan dalam nilai-nilai hak asasi manusia. Tulisan ini bertujuan: memberikan pemahaman kepada masyarakat bahwa pentingnya memperhatikan usia menikah sebagai salah satu bentuk perlindungan terhadap hak-hak anak dan sebagai salah satu upaya pencegahan tindakan diskriminasi terhadap perempuan. Metode penelitian yang digunakan yakni perpaduan antara penelitian hukum normatif dan penelitian hukum empiris. Bahan penelitian yang akan digunakan dalam penelitian ini meliputi data sekunder maupun data primer. Data primer diperoleh secara langsung dari sampel/subjek penelitian. Sedangkan bahan hukum data sekunder dalam penelitian ini diperoleh dari bahan-bahan pustaka yang berhubungan dengan permasalahan. Hasil penelitian menunjukan bahwa pasca-putusan Mahkamah Konstitusi usia minimal menikah bagi perempuan 19 (sembilan belas) tahun menunjukan sangat sarat dengan pertimbangan nilai-nilai hak asasi manusia, dan ini merupakan salah satu bentuk kesadaran masyarakat dan tanggung jawab negara atas perlindungan dan pemenuhan terhadap hak asasi (hak-hak anak, dan prinsip non diskriminasi) dan hak konstitusi. Persoalan ini lebih jauh melihat kedepan dampak dari perkawinan usia anak bagi perempuan dapat menimbulkan tindakan diskriminasi terhadap perempuan terkait dengan persoalan kedudukan hukum antara laki-laki dan perempuan yang secara langsung akan terjadinya pelanggaran terhadap hak-hak anak.

The Problems of The Marriage Age Changing in Indonesia in the Perspectives of Muslim Jurists and Gender Equality

2021 ◽  
Vol 4 (2) ◽  
pp. 99-108
Author(s):  
Eni Zulaiha ◽  
Ayi Zaenal Mutaqin
Keyword(s):  
Islamic Law ◽  
Descriptive Analysis ◽  
Research Approach ◽  
Marriage Age ◽  
Minimum Age ◽  
Age Limit ◽  
Age Limits ◽  
The Law ◽  
And Gender ◽  
Age Of Marriage

The rules regarding the age limit for marriage as contained in Article 7 of Law no. 1 of 1974, which states that the minimum age of marriage for men is 19 years and for women is 16 years. These rules were amended through law no. 16 of 2019, which stipulates that the age limit for marriage, both for men and women, are in the same age, 19 years old. This change is intended to bring benefits of marriage minimizes the conflict in the household. But in fact, the changing age limit for marriage still creates some problems; for example, not a few Muslims view that in Islam, there are no provisions regarding age limits and there are dispensations for those forced to marry under a predetermined age. This research aims to find out the problematics of the law on changing the age limit for marriage. The research approach used qualitative with descriptive analysis methods and literature review. The results of the study indicate that there are several problems regarding the age limit between First, Islamic law does not stipulate a minimum age for marriage, so that some people do not heed the provision; Second, there are some rules regarding dispensation for those who want to get married at the age of 19 by putting forward to the court. This is an opportunity to violate the regulations; Third, changes to the law that have raised the age limit for marriage, in reality, in society, have not been able to stop the rate of early-age marriage.

scholarly journals Batas Usia Ideal Pernikahan Perspektif Maqasid Shariah

2017 ◽  
Vol 1 (1) ◽  
pp. 67
Author(s):  
Holilur Rohman
Keyword(s):  
Family Relationships ◽  
Islamic Law ◽  
Second Law ◽  
The Third ◽  
Age At Marriage ◽  
Minimum Age ◽  
Age Limit ◽  
Age Of Marriage ◽  
The Ideal

<p class="ABSTRACT"><span lang="EN">An ideal marriage is a marriage that able to achieve the goal of becoming a family wedding sakinah, mawaddah </span><span lang="IN">wa</span><span lang="IN">rahmah</span><span lang="EN">. Al-Qur'an and Sunnah </span><span lang="IN">did not </span><span lang="EN">explain in detail about the limitations of marriageable age. There are three perspectives on the age limit to get married in Indonesia, first, the perspective of Islamic law, the second law No. 1 in 1974 allow a woman to get married at the age of 16 and men at age 19, the third, BKKBN which advocated age at marriage ideal namely the minimum age for women 21 years and for men 25 years old</span><span lang="IN">.</span><span lang="IN">B</span><span lang="EN">ut </span><span lang="IN">in different perspective, </span><span lang="EN">the ideal age of marriage maqasid shari'ah perspective for women 20 years </span><span lang="IN">and </span><span lang="EN">for men 25 years, because at this age considered to have been able to realize the </span><span lang="IN">goal </span><span lang="EN">wedding (maqasid shari'ah) such as: creating a family sakinah mawaddah wa rahmah, keeping the lineage, maintaining the pattern of family relationships, maintaining diversity and deemed ready in terms of economic, medical, psychological, social, religious.</span></p><p class="ABSTRACT"><span lang="EN">* * *</span></p><p class="ABSTRAK"><span lang="IN">Pernikahan yang ideal adalah pernikahan yang mampu mencapai tujuan pernikahan menjadi keluarga yang sakinah, mawaddah dan rahmah. Al-Qur’an dan as-Sunnah menjelaskan secara rinci tentang batasan usia menikah. Ada tiga perspektif mengenai batas usia menikah di Indonesia, pertama, perspektif hukum Islam, kedua, undang-undang no 1 1974 mengijinkan seorang perempuan menikah pada usia 16 tahun dan laki-laki pada usia 19 tahun, ketiga, BKKBN yang menganjurkan usia kawin yang ideal yaitu usia minimal bagi perempuan 21 tahun dan bagi laki-laki 25 tahun.. Akan tetapi usia ideal perkawinan perspektif maqasid shari’ah adalah bagi perempuan 20 tahun dan dan bagi laki-laki 25 tahun, karena pada usia ini dianggap telah mampu merealisasikan tujuan-tujuan pensyariatan pernikahan (<em>maqasid shari’ah</em>) seperti: menciptakan keluarga yang sakinah mawaddah wa rahmah, menjaga garis keturunan, menjaga pola hubungan keluarga, menjaga keberagamaan dan dipandang siap dalam hal aspek ekonomi, medis, psikologis, sosial, agama. <strong></strong></span></p><p class="ABSTRACT"><span lang="EN"><br /></span></p>

scholarly journals Kajian Yuridis Terhadap Perkawinan dibawah Umur

2021 ◽  
Vol 2 (1) ◽  
pp. 88-101
Author(s):  
Jakobus Anakletus Rahajaan ◽  
Sarifa Niapele
Keyword(s):  
Research Methods ◽  
Judicial Review ◽  
Islamic Law ◽  
Human Life ◽  
Legal Research ◽  
Policy Makers ◽  
Adult Age ◽  
Minimum Age ◽  
Age Limit ◽  
Legal Marriage

 Abstract Conducted research related to underage marriage, namely in the form of a juridical review using normative legal research methods, which analyze the provisions of laws and regulations related to the minimum age limit for a person. who can be granted permission to carry out the marriage. The results of our research can be abstracted as follows: Marriage is a very important and even sacred event in human life. A legal marriage, the requirements, among others, must meet the principle of consensualism or agreement (agreement) of the parties, as stated in article 6 paragraph 1 of the Marriage Law which reads, "Marriage must be based on the consent of the two prospective brides". furthermore according to Article 7 paragraph 1 of Law no. 1 of 1974 as amended by Law No. 16 of 2019 which requires that a marriage is legal if allowed by the parents of the parties, if the man and woman have reached the age of 19 years. The provisions of the Compilation of Islamic Law (KHI), article 15 paragraph 1 have not been adjusted to the provisions of Article I of Law no. 16 of 2019 concerning amendments to Law no. 1 of 1974, article 7 paragraph 1, will remain a problem that has the potential to violate the law, namely underage marriage as a marriage which is considered illegal based on the provisions of Law No. 16 of 2019. For this reason, policy makers in this republic must be able to immediately uniform or To harmonize various regulations regarding the adult age limit of a child and in particular the minimum age limit for people who wish to marry, at least, the provisions of Article 15 paragraph 1 of the KHI must be immediately revised and adjusted to the provisions of Article I of Law No.16 of 2019 concerning amendments to Article 7 paragraph 1 of Law No.1 of 1974 concerning Marriage, so that the legal layman can more clearly understand the meaning of the latest statutory provisions regarding the minimum age of 19 years for the prospective bride. Keywords: Judicial Review, Marriage, Underage

scholarly journals STUDI KRITIS PERNIKAHAN BAWAH UMUR PERSPEKTIF UUP NO. 16 TAHUN 2019 DAN GENDER ANALISIS

2020 ◽  
Vol 19 (2) ◽  
pp. 208
Author(s):  
Sippah Chotban
Keyword(s):  
Human Rights ◽  
Gender Inequality ◽  
Islamic Law ◽  
Political Elites ◽  
Domestic Life ◽  
Marriage Age ◽  
Legal Structure ◽  
Age Limit ◽  
Age Of Marriage ◽  
Sense Of Justice

The age of marriage between women and men in the legal structure in Indonesia is an important element and becomes a tough polemic and discourse among academics, practitioners and political elites. This is indicated by, among other things, the following discourse and regulations that specifically regulate marital age, namely Marriage Law Number 1 of 1974 Article 7 (1) which confirms that the marriage age limit is 16 for women and 19 for men. The marriage age limit provisions are further reaffirmed in Article 15 (1) of the Compilation of Islamic Law (KHI) No. 1 of 1991. In its development, the marriage age limit has not fulfilled a sense of justice, until legal measures are taken to review it, so UUP No. 16 of 2019 Article 7 paragraph 1 which states that the age limit for marriage of women and men is 19 years. Equal age restrictions have a purpose - among other things - to create early equality between women and men in marriage, while at the same time being able to suppress and minimize underage marriages so that marital human rights can be realized, as well as destructive things -negative does not happen. The problem then is whether the presence or presence of UUP No. 16 of 2019 will reduce and minimize the number of underage marriages? And will this create an atmosphere of domestic life that is far from manifestations of gender inequality?

scholarly journals Pembatasan Usia Perkawinan (Tinjauan Undang-undang dan Maqashid asy-Syari’ah)

2018 ◽  
Vol 3 (1) ◽  
pp. 87
Author(s):  
Elkhairati Elkhairati
Keyword(s):  
Islamic Law ◽  
Marriage Problem ◽  
The Family ◽  
Minimum Age ◽  
Age Limit ◽  
The Law ◽  
Age Of Marriage ◽  
Library Method ◽  
Law Making

This article aims to review the Law and Maqashidasy-Syari'ah regarding the age limit of marriage. The literature of Islamic Law (fiqh) does not explicitly specify the minimum age limit for prospective marriages. Over the course of time, the law privides a minimum age of mariage. There is a clear conflict between the fiqh and the laws. According to the ushuliyin (Islamic law experts)view, in order to produce a law or a fatwa law, a mujtahid (legal exciter) should pay attention to maqashidsyari'ah (law-making purposes). Because the shari'ah is revealed to realize the benefit of mankind, including the marriage problem. The main problem of this research is to investigate the minimum age restriction of marriage according to the law and how to view the maqashidasy-shari'ah against the provisions of the law. This research used library method. Based on the analysis, it can be concluded that the limitation of the minimum age of marriage in the law is intended for the benefit of the family and the ability to achieve the purpose of marriage. Thus, it can be said that it is in accordance with the application of the maqashidasy-shari'ah, that is to preserve human benefit at the level of an-nasal hifdz (nurturing offspring).

scholarly journals Progressivism of Judges in Deciding Applications for Marriage Dispensation

2021 ◽  
Vol 6 (1) ◽  
pp. 41-55
Author(s):  
Josua Navirio Pardede ◽  
Wigati Taberi Asih ◽  
Thogu Ahmad Siregar
Keyword(s):  
Human Rights ◽  
Conceptual Analysis ◽  
Legal Reasoning ◽  
Children's Rights ◽  
Children’S Rights ◽  
Child Marriage ◽  
Legal Research ◽  
Age Limit ◽  
High Level ◽  
The Relationship

Regulation on the age limit for a marriage through Act No. 16 of 2019 is based on the spirit of anti-discrimination and protection of children's rights from the adverse effects of child marriage. However, the efforts to complicate and prevent child marriage has yet to have a significant impact on reducing the rate of child marriage in Indonesia. This condition is occurred by the high level of applications for marriage dispensation that are granted by the court. Hence, the construction of the judge's reasoning in observe the relationship between the substance of the law and the reasons for proposing marriage dispensation is one of the most vital and influential elements. The positivism-legism legal reasoning used in understanding of Act No.16 of 2019 is considered to be the cause of the malfunction of the regulation in protecting and guaranteeing children's human rights. By using doctrinal legal research methods, this research produces a conceptual analysis in the form of a meta-juridical critique on positivist legal reasoning which tends to lead to the legism when trying to understand the objectives of Act No. 16 of 2019 and proposes a progressive legal notion as an ideal reasoning framework in producing decisions on applications for dispensation of marriage that have a perspective on the protection and guarantee of children's rights.

scholarly journals THE APPOINTMENT OF MEMBERS TO THE SHARIAH ADVISORY COUNCIL OF CENTRAL BANK OF MALAYSIA: LEGAL ISSUES

2017 ◽  
Author(s):  
Mohammad Azam Hussain ◽  
Rusni Hassan ◽  
Alias Azhar ◽  
Aznan Hasan
Keyword(s):  
Central Bank ◽  
Research Methodology ◽  
Analytical Method ◽  
Islamic Law ◽  
Legal Issues ◽  
Advisory Council ◽  
Islamic Finance ◽  
Legal Research ◽  
Statutory Requirement ◽  
The Future

Abstract: In Malaysia, the appointment of members to the Shariah Advisory Council (SAC) of the Central  Bank  of Malaysia (CBM) is prescribed by the Central Bank of Malaysia Act 2009 (Act 701). The Act stipulates the provisions pertaining to the eligible persons to be appointed to the SAC, procedures, terms and conditions of appointment and also remuneration and allowances for the members of the SAC. In this regard, the question arises whether the prescribed provisions are sufficient to regulate the appointment of members to the SAC and free from any shortcomings. Hence, this study sought to analyse the existing legislations governing the appointment of members to the SAC and to analyse the legal issues arising from the existing legislations. By using legal research methodology, this article analysed the entire provisions dealing with the appointment matter. Based on the data collected from statutes passed by the Parliament of and Malaysia published materials, the analytical method was used by scrutinizing the related provisions of the law pertaining to the appointment of members to the SAC. This study found that, several loopholes  exist  in  the  statutory requirement of the existing law which needs to be addressed by the respective authoritative body in order to avoid any legal conflict in the future. Hence this study is significant in order to strengthen the existing legislation governing the SAC especially related the appointment process.   Keywords: Shariah advisory council, Shariah advisor, Islamic finance, Islamic law, Central Bank of Malaysia Act 2009.   Abstrak: Di Malaysia, pelantikan anggota Majlis Penasihat Shariah (MPS) Bank Negara Malaysia (BNM) ditetapkan oleh Akta Bank Negara Malaysia 2009 (Akta 701). Akta menetapkan peruntukan-peruntukan berkaitan orang yang layak untuk dilantik menganggotai MPS, prosedur, terma dan syarat-syarat perlantikan dan juga saraan dan elaun anggota-anggota MPS. Dalam hal ini, persoalan timbul sama ada peruntukan yang ditetapkan memadai untuk mengawal selia pelantikan anggota MPS dan bebas daripada sebarang kekurangan. Kajian ini bertujuan untuk menganalisis undang-undang sedia ada yang mentadbir pelantikan anggota MPS dan untuk menganalisis isu-isu undang-undang yang timbul daripada undang-undang sedia ada. Dengan menggunakan metodologi penyelidikan undang-undang, artikel ini menganalisis keseluruhan peruntukan yang berkaitan urusan pelantikan anggota MPS. Berdasarkan data yang telah kumpul daripada statut-statut yang diluluskan oleh Parlimen Malaysia, kaedah analisis telah digunakan dengan meneliti peruntukan-peruntukan undang-undang yang berkaitan pelantikan anggota MPS. Kajian ini mendapati bahawa, beberapa kelemahan wujud dalam kehendak statut dalam undang-undang sedia ada yang perlu diberi perhatian oleh pihak berkuasa yang berkaitan dalam usaha mengelak daripada berlaku sebarang konflik undang-undang pada masa hadapan. Oleh itu, kajian ini adalah sangat penting untuk mengukuhkan undang- undang sedia ada yang mengawal selia MPS terutamanya berkaitan proses pelantikan.   Kata kunci: Majlis Penasihat Shariah, Penasihat Shariah, Kewangan Islam, Undang-undang Islam, Akta Bank Negara Malaysia 2009.

scholarly journals Dispensasi Nikah Dalam Persfektif Hukum Islam, Undang-Undang Nomor 1 Tahun 1974 dan Kompilasi Hukum Islam

2020 ◽  
Vol 7 (1) ◽  
pp. 49-64
Author(s):  
Kamarusdiana Kamarusdiana ◽  
Ita Sofia
Keyword(s):  
Islamic Law ◽  
Secondary Data ◽  
Data Sources ◽  
Primary Data ◽  
Marriage Law ◽  
Minimum Age ◽  
Age Of Marriage ◽  
Court Hearing

AbstractMarriage dispensation is a legal solution because most of the perpetrators of marriage dispensation are those who do not yet have formal legality to get married, so they then take the legal initiative so that marriages can be recognized. This study aims to determine the perspective of Islamic law, Marriage Law and Compilation of Islamic Law regarding marriage dispensation. The method used is qualitative with primary data sources from the Marriage Law, the Book of Fiqh and the Compilation of Islamic Law while secondary data are books, journals, magazines related to marriage dispensation. The results of this study found that Islamic law does not specifically regulate marriage dispensation because the majority of scholars only mention balig as a condition for marrying a person and do not specify a minimum age of marriage, whereas Law Number 1 of 1974 concerning Marriage and Compilation of Islamic Law strictly regulates underage marriage , i.e. must go through a court hearing mechanism to obtain a marriage dispensation permit.Keywords: Marriage Dispensation, Compilation of Islamic Law AbstrakDispensasi Nikah sebagai solusi hukum karena para pelaku dispensasi nikah kebanyakan mereka yang belum memiliki legalitas formal untuk menikah, sehingga kemudian mengambil ikhtiar hukum agar pernikahan yang dilakukan dapat diakui. Penelitian ini bertujuan mengetahui perspektif hukum Islam, Undang-undang Perkawinan dan Kompilasi Hukum Islam tentang dispensasi nikah. Metode yang digunakan adalah kualitatif dengan sumber data primer dari Undang-Undang Perkawinan, Kitab Fiqh dan Kompilasi Hukum Islam sedangkan data sekunder adalah buku-buku, jurnal, majalah yang terkait dengan dispensasi nikah. Hasil penelitian ini menemukan bahwa Hukum Islam tidak mengatur khusus dispensasi nikah karena mayoritas ulama hanya menyebutkan balig sebagai syarat menikah seseorang dan tidak menentukan minimal usia perkawinan, sedangkan Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan dan Kompilasi Hukum Islam mengatur ketat tentang perkawinan di bawah umur, yaitu harus melalui mekanisme sidang pengadilan untuk mendapatkan izin dispensasi perkawinanKata Kunci: Dispensasi Nikah, Kompilasi Hukum Islam

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