scholarly journals Nikah Beda Agama dalam Kajian Hukum Islam dan Tatanan Hukum Nasional

2020 ◽  
Vol 2 (1) ◽  
Author(s):  
Muhammad Ilham
Keyword(s):  
Family Life ◽  
Islamic Law ◽  
Social Conditions ◽  
Marriage Law ◽  
Interfaith Marriage ◽  
Men And Women ◽  
The Social ◽  
Muslim Men ◽  
Interfaith Marriages ◽  
Harmonious Family

<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>

scholarly journals Religious Moderation as A Solution of Interfaith Marriages in Multicultural Society

JASSP ◽  
2021 ◽  
Vol 1 (2) ◽  
pp. 127-135
Author(s):  
Dian Ramadhan ◽  
Imam Qolyubi
Keyword(s):  
Descriptive Analysis ◽  
National Development ◽  
Analysis Method ◽  
Multicultural Society ◽  
Interfaith Marriage ◽  
Men And Women ◽  
Library Research ◽  
Differences Of Opinion ◽  
Muslim Men ◽  
Interfaith Marriages

Multicultural implies the differences. If it is managed properly, the multicultural can generate the positive strength for national development. Conversely, if not managed properly, pluralism and multiculturalism can be destructive factors and lead to catastrophic disasters. Based on the plurality, in the field of marriage law, there is an element of pluralism or multicularism with the occurrence of interfaith marriages. This marriage occurred khilfaiyah (differences) of opinion among the scholars. There are some of them who allow interfaith marriages with the limitation that they only allow to marry women who are ahl al-Kitab, while other scholars strictly prohibit interfaith marriages. This research was a library research using descriptive analysis method. In this case the author sought to describe and analyze religious moderation as a solution to interfaith marriage in a multicultural society. The result of this research is that marriage between Muslim men and women of scripture is allowed if in their actions there is a benefit and does not cause damage or harm in accordance with the principle of "jalbu al-mashalih wa daf'u al-mafashid" (taking the goodness and rejecting the destructive). Meanwhile, the marriage of polytheistic Muslim men and women, that is the women from other religions other than the divine religion, is strictly prohibited. In principle, its application must be based on the values of moderation, fairness and rationality at the value of tawassuth (middle), tawazun (balanced), i'tidal (upright), and tasamuh (tolerance).

scholarly journals TELAAH FILOSOFIS TERHADAP UNDANG-UNDANG PERKAWINAN NOMOR 1 TAHUN 1974 PASAL 7 AYAT (1) TENTANG BATAS USIA PERNIKAHAN

2020 ◽  
Vol 8 (1) ◽  
pp. 89-108
Author(s):  
Nastangin N
Keyword(s):  
Family Life ◽  
Islamic Law ◽  
Young Age ◽  
Early Marriage ◽  
Historical Records ◽  
State Law ◽  
Marriage Law ◽  
Philosophical Approach ◽  
Men And Women

Underage marriage is marriage between men and women who both have not reached the age of 19 years for men and 16 years for women according to the regulations in the Marriage Law No. 1 of 1974. Marriage is done legally in formal lawand state law. State that is invalid if it does not meet the requirements. In the perspective of religion, underage marriage is marriage carried out by people who have not been mature. The majority of Islamic Law experts legalize early marriage. This understanding is the result of the interpretation of Q.S.Ath-Thalak: 4 and historical records The Prophet married Aisyah at a young age. Some scholars also legalize underage marriage has become a consensus of Islamic law experts. The purpose of this paper is to find out the nature of the existence of marriage records. This research uses a philosophical approach, by explaining the nature and wisdom of its formal object. The conclusion is that there is age limitation to give benefit to someone who wants to get married because age is very influential on family life

scholarly journals The Inter-Religious Marriage in Islamic and Indonesian Law Perspective

2019 ◽  
Vol 7 (1) ◽  
pp. 43
Author(s):  
Usep Saepullah
Keyword(s):  
Legal Status ◽  
Islamic Law ◽  
Muslim Women ◽  
Marriage Law ◽  
Interesting Phenomenon ◽  
The Social ◽  
Muslim Men ◽  
The One ◽  
Legal Implication ◽  
Muslim Scholars

The phenomenon of inter-religious marriage is problematic, controversial, and resulted debate among Muslim and non-Muslim relationship in Indonesia. It also not only becomes the social conflict among Muslim and non-Muslim couples, but also pro and contra among the others such as family and society. In the classical Islamic marriage law discourse (fiqh al-munakahat), there are two kinds of inter-religious marriage, namely marriage between Muslim men with non-Muslim women and marriage between non-Muslim men with Muslim women. Some Muslim scholars said that Muslim men allowed marrying non-Muslim women and non-Muslim men prohibited marrying Muslim women, which the reason is based on the concept of polytheists and the group of experts (Kitabiyyah). In contrast, some Muslim scholars in Indonesia rejected inter-religious marriage based on the reason that it has been changed and regulated under Marriage Law Number 1 of 1974 and President Regulation Number 1 of 1991 on Islamic Law Compilation. One the one hand, the phenomenon of inter-religious marriage is an interesting phenomenon in the society and on the other hand it will become the legal implication to the inheritance and children care rights in Islamic and Indonesian law perspective. Therefore, the aim of this paper is to examine comprehensively about the legal status of inter-religious marriage in Islamic and Indonesian law perspective, including its legal implication to the inheritance and children care rights.

scholarly journals Legal Policy of Interfaith Marriage in Indonesia

2017 ◽  
Vol 3 (3) ◽  
pp. 263
Author(s):  
Fathol Hedi ◽  
Abdul Ghofur Anshori ◽  
Harun Harun
Keyword(s):  
Marriage Law ◽  
Interfaith Marriage ◽  
Men And Women ◽  
Legal Policy ◽  
Interfaith Marriages ◽  
Qualitative Descriptive ◽  
Family Based ◽  
The One ◽  
Religious Aspects ◽  
Legal Sociology

Marriage is not just a bond between men and women, but the inner bond between a man and a woman based on the One and Only God. This research was a philosophical normative, thus the approaches used were philosophical, normative, and historical. Besides, a qualitative-descriptive strategy was used in finding a depth description of the law politics of interfaith marriage regulation in Indonesia based on the the 1974 Marriage Law. The results show that the interfaith marriage is not regulated in the 1974 Marriage Law, because: First, the rejection of the majority of Muslims and the faction in Parliament because the interfaith marriage is against the aqidah (matters of faith) of Islam; Second, the interfaith marriage is contrary to the marriage culture in Indonesia, because marriage contains legal, sociology and religious aspects; Third, the interfaith marriage is contrary to the theological teachings of religions in Indonesia that do not want interfaith marriages, such as Islam, Christianity, Protestantism, Hinduism and Buddhism. Furthermore, the interfaith marriage is inconsistent with the philosophical purposes of marriage in Indonesia where the purpose of marriage forms a happy and eternal family based on the One Supreme God.

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
Keyword(s):  
Qualitative Research ◽  
Religious Beliefs ◽  
Islamic Law ◽  
State Law ◽  
Marriage Law ◽  
Human Right ◽  
Interfaith Marriage ◽  
Interfaith Marriages ◽  
The Law ◽  
Better Than

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.

scholarly journals Unification of Marriage Law and Its Problems

2020 ◽  
Vol 12 (2) ◽  
pp. 421-432
Author(s):  
Syahrul Syahrul ◽  
Evie Syalviana
Keyword(s):  
Political Ideology ◽  
Islamic Law ◽  
Customary Law ◽  
Marriage Law ◽  
Cultural Products ◽  
Interfaith Marriage ◽  
Human Behaviors ◽  
Interfaith Marriages ◽  
Normative Rule

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

Pelaksanaan Peraturan Pemerintah No. 9 Tahun 1975 dalam Perspektif Sosiologi dan Antropologi Hukum Islam

2018 ◽  
Vol 1 (2) ◽  
Author(s):  
Muchimah MH
Keyword(s):  
Social Environment ◽  
Government Regulation ◽  
Islamic Law ◽  
Marriage Law ◽  
Anthropological Perspective ◽  
Government Regulations ◽  
The Social ◽  
The Government

Government Regulation No. 9 of 1975 related to the implementation of marriage was made to support and maximize the implementation of Law No. 1 of 1974 which had not yet proceeded properly. This paper examines Government Regulations related to the implementation of marriage from the perspective of sociology and anthropology of Islamic law. Although the rules already exist, some people still carry out marriages without being registered. This is anthropologically the same as releasing the protection provided by the government to its people for the sake of a rule. In the sociology of Islamic law, protection is a benchmark for the assessment of society in the social environment. Therefore the purpose of this paper is to find out how the implementation of marriage according to PP. No. 9 of 1975 concerning the Marriage Law in the socio-anthropological perspective of Islamic Law.

scholarly journals ‘Ā’isha, Mother of the Faithful: The Prototype of Muslim Women Ulama

2015 ◽  
Vol 53 (1) ◽  
pp. 159
Author(s):  
Fatih Harpci
Keyword(s):  
Family Life ◽  
Muslim Women ◽  
Men And Women ◽  
Learning And Teaching ◽  
Teaching Knowledge ◽  
Ideal Woman ◽  
Muslim Men

Having a unique intelligence and assertiveness, ‘Ā’isha has been regarded Islam’s ideal woman scholar. She was not only as one of the earliest reporters of the authentic sayings of the Prophet Muḥammad, but also a great source for conveying his private family life. The article seeks to show that ‘Ā’isha’s life in the 7th century Arabia is especially remarkable when examined through the lenses of contemporary times. Her main characteristic was her critical, ever-inquisitive, and curious mind. Through the questions she was able to ask, ‘Ā’isha became a bridge between the time of the Prophet and the contemporary Muslim life. The important role she played in the scholarly efforts of Muslim men and women in learning and teaching knowledge needs to be examined and properly emphasized. Her sound scholarship in Islamic disciplines include but was not necessarily be limited to hadith, tafsīr, fiqh, literature, and poetry. Today Muslim women may take ‘Ā’isha not only as a pious example, but follow her intelligence, curiosity, and reasoning.[Dengan kecerdasan dan kepercayaan diri yang khas, Ā’isha terkenal sebagai seorang ulama perempuan yang ideal. Tidak hanya dikenal sebagai perawi hadis, dia juga merupakan rujukan yang hebat mengenai masalah-masalah pribadi dan keluarga. Artikel ini menunjukkan bahwa kehidupa seorang Ā’isha pada abad ke-7 di Arabia sangatlah luar biasa pada masanya, dengan karakternya yang kritis, penuh rasa ingin tahu, dan bersemangat untuk mempelajari apa saja. Melalui pertanyaan yang dapat diajukan, Ā’isha mampu menjadi jembatan antara Nabi dan kehidupan umat masa itu. Peran penting yang dia mainkan dalam dunia keilmuan serta pembelajaran dan pengajaran sangat perlu diteliti dan digarisbawahi. Pandangan-pandangannya mencakup --tetapi tidak sebatas-- hadis, tafsir, fikih, sastra, dan puisi. Perempuan Islam saat ini tidak hanya dapat mengikuti Ā’isha sebagai teladan kesalihan, tetapi juga mesti mengikuti kecerdasan, keingintahuan, dan penalarannya.]

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 Kawin Beda Agama dalam Kajian Hukum Islam dan Peraturan Perundang-Undangan di Indonesia

2019 ◽  
Vol 4 (2) ◽  
pp. 213
Author(s):  
Sarifudin Sarifudin
Keyword(s):  
Islamic Law ◽  
Legal Certainty ◽  
Literature Study ◽  
Interfaith Marriage ◽  
Interpretive Analysis ◽  
Analysis Process ◽  
Interfaith Marriages ◽  
Individual Citizen ◽  
Law And Legislation ◽  
Scientific Arguments

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.

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