scholarly journals PENGATURAN BATAS USIA UNTUK MELAKUKAN PERKAWINAN DITINJAU DARI UNDANG-UNDANG PERLINDUNGAN ANAK

2020 ◽  
Vol 16 (2) ◽  
pp. 237-246
Author(s):  
Dian Ety Mayasari ◽  
Andreas L Atjengbharata
Keyword(s):  
Systematic Review ◽  
Research Methods ◽  
Child Protection ◽  
Customary Law ◽  
Child Marriage ◽  
Next Generation ◽  
Marriage Age ◽  
Religious Law ◽  
Age Limit ◽  
Age Of Marriage

AbstractThe purpose of this study is to find out normative studies relating to changes in age of marriage to prevent child marriages. Through juridical normative research methods with an emphasis on primary legal material in the form of systematic review based on applicable laws and secondary legal materials as a support in this paper, it can be said that changes in the age limit of marriage cannot help reduce the occurrence of child marriage if it is still permissible a marriage dispensation is filed. So that the validity of the revision of the marriage age limit should be unification that integrates the interests of customary law and religious law that returns to the fulfillment of children's rights as the next generation of the nation. In addition, the revision of changes in the age limit of marriage can be synchronized with the enactment of the Child Protection Act whose presence is to protect the future interests of children.Keywords: age; children; marriage Abstrak Tujuan dari penelitian ini adalah untuk mengetahui kajian secara normatif berkaitan perubahan usia melangsungkan perkawinan untuk mencegah terjadinya perkawinan anak. Melalui metode penelitian secara yuridis normatif dengan penekanan pada bahan hukum primer berupa kajian secara sistematis berdasarkan peraturan perundang-undangan yang berlaku dan bahan hukum sekunder sebagai pendukung dalam penulisan ini, maka dapat dikatakan perubahan batas usia para pihak yang akan terikat perkawinan tidak bisa membantu menekan terjadinya perkawinan anak jika masih diperbolehkan dilakukan pengajuan dispensasi perkawinan. Sehingga seharusnya keberlakuan dari revisi batas usia ini bisa bersifat unifikasi yang mengintegrasi kepentingan hukum adat dan hukum agam yang kembali kepada pemenuhan hak-hak anak sebagai generasi penerus bangsa. Selain itu adanya revisi perubahan batas usia para pihak dalam hendak melakukan perkawinan bisa sinkron dengan keberlakuan dari Undang-Undang Perlindungan Anak yang kehadirannya untuk melindungi kepentingan masa depan anak. Kata kunci: anak; perkawinan; usia

scholarly journals ANALISIS USIA IDEAL PERKAWINAN DALAM PERSPEKTIF MAQASID SYARI’AH

2019 ◽  
Vol 1 (1) ◽  
Author(s):  
Teguh Anshori
Keyword(s):  
Child Protection ◽  
Positive Impact ◽  
Family Welfare ◽  
Marriage Age ◽  
Formal Program ◽  
The Family ◽  
Age Limit ◽  
The Right ◽  
Age Of Marriage ◽  
The Ideal

AbstractThis study departs from a juridical confusion regarding the age limit of marriage with other provisions regarding age. Article 7 Paragraph 1 of Law No. 1 of 1974 concerning Marriage, states that marriage is only permitted if the male has reached the age of 19 (nineteen) years and the female has reached the age of 16 (sixteen) years. Law Number 23 the Year 2002 concerning Child Protection states that what is called a 'child' is a person who is under 18 years of age. As for Law Number 26 of 2000 concerning the Human Rights Court, it is explained that an adult category is a person who is 18 years old. The Marriage Age Maturing Program (PUP) offers a solution, namely the ideal age of marriage seen from various perspectives is a minimum of 20 years for women and 25 years for men. Departing from this, this study seeks to explore why the need for an ideal marriage age limit according to Maqasid Sharia, as well as how to analyze Maqasid Sharia against the provisions of the ideal age limit of marriage in Mating the Age of Marriage (PUP). To answer this question, this study uses Maqasid Sharia theory with the basic assumptions of the theory, namely the protection of religion, soul, reason, descent, and property. The normative-empirical approach in this study refers to the study of the formal aspects of the Marriage Age Maturity (PUP) program.This study found that the existence of an ideal marriage age limit in Maqasid Sharia theory can have a variety of positive impacts when applied. The positive impact is in the form of increasing the ideal age of marriage; increasing family welfare; improved education; increased understanding related to the importance of the ideal age of marriage; and parents increasingly understand the importance of the ideal age of marriage when they want to marry their children. The provisions of the ideal marriage limit in Maturing Marriage Age (PUP) are at least 20 years for women and 25 years for men. Sharia Maqasid's analysis results in this study indicate that the ideal age provisions applied in the Marriage Age Maturing (PUP) program are the right solution in creating a good Sharia Maqasid family. The application of these provisions can regulate relations between men and women; look after offspring; creating sakinah, mawaddah, warahmah families; maintain lineage; maintain diversity in the family; set the pattern of good relationships in the family and regulate financial aspects in the family.Keywords: Maqasid Sharia, Maturity Maturity (PUP). AbstrakPenelitian ini berangkat dari sebuah kerancuan yuridis mengenai batas usia perkawinan dengan ketentuan lain mengenai usia. Pasal 7 Ayat 1 UU Nomor 1 Tahun 1974 tentang Perkawinan, menyebutkan bahwa perkawinan hanya diizinkan apabila pihak laki-laki telah mencapai umur 19 (sembilan belas) tahun dan pihak perempuan sudah mencapai usia 16 (enam belas) tahun. Undang-Undang Nomor 23 Tahun 2002 tentang Perlindungan Anak menyebutkan bahwa yang disebut dengan ‘anak’ adalah orang yang masih berusia di bawah 18 tahun. Adapun dalam Undang-Undang Nomor 26 Tahun 2000 tentang Pengadilan Hak Asasi Manusia, dijelaskan bahwa kategori dewasa adalah orang yang berumur 18 tahun. Program Pendewasaan Usia Perkawinan (PUP) menawarkan solusi, yaitu usia ideal perkawinan dilihat dari berbagai perspektif adalah minimal 20 tahun bagi perempuan dan 25 tahun bagi laki-laki. Berangkat dari hal tersebut, penelitian ini berusaha menelusuri mengapa perlunya batas usia ideal perkawinan menurut Maqasid Syariah, serta bagaimana analisis Maqasid Syariah terhadap ketentuan batas usia ideal perkawinan dalam Pendewasaan Usia Perkawinan (PUP). Untuk menjawab pertanyaan tersebut, penelitian ini menggunakan teori Maqasid Syariah dengan asumsi dasar teori yaitu perlindungan terhadap agama, jiwa, akal, keturunan, dan harta. Pendekatan normatif-empiris dalam penelitian ini mengacu pada kajian aspek formal program Pendewasaan Usia Perkawinan (PUP).Penelitian ini menemukan bahwa adanya batas usia ideal perkawinan dalam teori Maqasid Syariah dapat memberikan berbagai dampak positif apabila diterapkan. Dampak positif tersebut berupa meningkatnya usia ideal perkawinan; meningkatnya keluarga sejahtera; meningkatnya pendidikan; meningkatnya pemahaman terkait pentingnya usia ideal perkawinan; serta orang tua semakin memahami pentingnya usia ideal perkawinan ketika hendak menikahkan anaknya. Adapun ketentuan batas ideal perkawinan dalam Pendewasaan Usia Perkawinan (PUP) yaitu minimal 20 tahun bagi perempuan dan 25 tahun bagi laki-laki. Hasil analisis Maqasid Syariah dalam penelitian ini menunjukkan bahwa ketentuan usia ideal yang diterapkan dalam program Pendewasaan Usia Perkawinan (PUP) merupakan solusi tepat dalam menciptakan Maqasid Syariah keluarga yang baik. Penerapan ketentuan tersebut mampu mengatur hubungan antara laki-laki dan perempuan; menjaga keturunan; menciptakan keluarga sakinah, mawaddah, warahmah; menjaga garis keturunan; menjaga keberagamaan dalam keluarga; mengatur pola hubungan yang baik dalam keluarga dan mengatur aspek finansial dalam keluarga.

scholarly journals WOMEN, LAW AND POLICY: CHILD MARRIAGE PRACTICES IN INDONESIA

2018 ◽  
Vol 3 (1) ◽  
pp. 47 ◽  
Author(s):  
Sonny Dewi Judiasih ◽  
Susilowati Suparto ◽  
Anita Afriana ◽  
Deviana Yuanitasari
Keyword(s):  
Judicial Review ◽  
Child Protection ◽  
Government Regulation ◽  
Child Marriage ◽  
Constitutional Court ◽  
Marriage Law ◽  
Marriage Age ◽  
Law And Policy ◽  
National Emergency ◽  
Age Of Marriage

Child marriages are common throughout Indonesia. This is due to a strong influence of Indonesian customs and religion that strongly influence the lives of its people. It is worth pointing that marriage age arrangements in Indonesian Marriage Law reinforces that legal age for men is 19 years and 16 years for women. The 2012 statistics show that Indonesia is the 37th highest in the world in child marriage, while at the Southeast Asian level, this country ranks second after Cambodia. The ranking went up dramatically since in 2016, based on UNICEF, Indonesia ranked the 7th in child marriage worldwide. This means that the practice of child marriage in Indonesia happens, especially to women at the age of 18 years, and there is no discrimination related to the age of marriage. Against this matter, there has been a file for judicial review that demands marriage age for men and women to be pegged at the age of 18 years. However, the Judge of the Constitutional Court, through Decision Number 30-74/PUU-XII/2014, states that age of marriage remains valid for the 19-year-old for man and 16-year-old for women. The struggle does not stop there because at this time, there a national movement of STOP CHILD MARRIAGE formed by civil organisations in cooperation with the Commission of Child Protection and Ministry of Woman Empowerment and Child Protection. This movement sees that the practice of child marriage is a national emergency problem that must be addressed seriously. Further, this movement demands immediate enactment of government regulation in favour of the law which must promptly revise the Marriage Law, especially related to the marriage age.

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 PERKAWINAN ANAK: Pandangan Ulama dan Tokoh Masyarakat Pamekasan

2019 ◽  
Vol 15 (2) ◽  
pp. 96-105
Author(s):  
Umi Supraptiningsih ◽  
Erie Hariyanto
Keyword(s):  
Child Protection ◽  
Educational Background ◽  
Community Leaders ◽  
Community Leader ◽  
Child Marriage ◽  
Minimum Age ◽  
Happy Family ◽  
Age Of Marriage ◽  
Clear Statement

Abstract. Child marriages as well as the prosession are happen due to the role of both ulama (the Islamic leaders) and the community leaders. This paper aimed at exploring the perception of ulama and the community leaders in line with the factors of child marriage as well as the minimum age of marriage. The descriptive qualitative were implemented in this study. Meanwhile, the data were gathered by conducting observation, interview, and documentation. The first finding of the study is in line with the factors of child marriages. The educational background of the parents and the children, economic factors, cultural factors, and the uncontrolled relationship among teens were regarded to influence the child marriage in Pamekasan. Second, the ulama and the community leader argued that the child marriage should be avoided because it determine the life of the spouse after marriage. It must be considered that marriage is a time to realize the happy family (sakinah). Therefore, maturation is important in attempt to mentally and economically prepare for the marriage. Also, the limitation of marriage is not merely about the minimum age, but also the preoparation and the in-depth understanding of the spouse. Third, there is no clear statement in Alquran regard to the minimum age of marriage. Alquran stated akil baligh as the requirement. Meanwhile, the marriage law stated that minimum age for man is 19 years old and 16 years old for woman. In child protection laws, the minimum age for both man and woman are 18 years old. Abstrak. Perkawinan Anak dapat terjadi karena peran serta dari para ulama atau tokoh masyarakat, begitu pula prosesi perkawinan dengan restu keduanya. Artikel ini bertujuan untuk mengetahui peranan ulama dan tokoh masyarakat Kabupaten Pamekasan dalam terwujudnya perkawinan anak serta pendapat tentang batasan usia perkawinan. Metode penelitian mengunakan pendekatan kualitatif (qualitative approach) dan metode deskriptif, sedangkan teknik pengumpulan data melalui observasi, wawancara, dan dokumentasi. Ada beberapa temuan dalam penelitian ini yaitu pertama Perkawinan anak masih saja terjadi diwilayah Kabupaten Pamekasan, hal ini dilatar belakangi beberapa faktor, yaitu faktor rendahnya pendidikan baik dari orang tua maupun anak, tidak adanya aktifitas atau kegiatan karena selepas dari pesantren atau MA mereka menganggur, faktor ekonomi, faktor budaya atau tradisi, dan faktor pergaulan bebas; kedua Para ulama dan tokoh masyarakat berpendapat bahwa perkawinan anak harus dihindarikarena berdampak pada kelangsungan rumah tangga yang tentunya pasca perkawinan adalah waktu yang panjang untuk mewujudkan rumah tangga yang sakinah. Pendewasaan perkawinan penting karena untuk mempersiapkan mental dan ekonomi dalam sebuah perkawinan. Batasan perkawinan tidak hanya sekedar usia namun persiapan dan pemahaman hak dan kewajiban bagi pasangan yang harus matang. Ketiga Batasan usia pernikahan dalam Al Qur’an dan hadis tidak secara jelas disebutkan hanya menjelaskan akil baliq, sedangkan dalam Undang- Undang Perkawinan usia 19 tahun bagi laki-laki dan 16 tahun bagi perempuan. Dalam UU Perlindungan ana laki-laki dan perempuan sama yaitu 18 tahun ke atas.

Pembinaan Remaja Melalui Sosialisasi Pendewasaan Usia Perkawinan di SMA Negeri 1 Suela

2021 ◽  
Vol 2 (3) ◽  
pp. 73-76
Author(s):  
Fahruddin Fahruddin ◽  
Muhamad Farid ◽  
Nindy Nursilva Parizka ◽  
Muhammad Ihsan Kadafi
Keyword(s):  
High School ◽  
Early Childhood ◽  
Family Planning ◽  
Child Protection ◽  
Women Empowerment ◽  
Main Program ◽  
Marriage Age ◽  
The Past ◽  
Lack Of Information ◽  
Age Of Marriage

Suntalangu village is one of the villages in the Suela Subdistrict of East Lombok Regency. The population of Suntalangu Village, based on the data from the past few years, was 7.754 people, with 2.540 families. Problems often encountered in Lombok, especially in Suntalangu Village, namely Early Childhood Marriage (Merarik Kodeq). It’s due to several factors, one of which is lack of awareness and lack of information to adolescents about the importance of maturation of the age of marriage. The KKN implementation for 45 days aims to increase adolescent awareness about the importance of Maturation of The Age of Marriage (PUP). This is done by running the main program, namely socialization on Maturation of Marriage Age by the Office of Women Empowerment of Child Protection and Family Planning (DP3AKB) in State High School 1 Suela District Suela East Lombok Regency. From this activity, it is expected that teenagers begin to pay attention to the importance of the Maturation of Marriage Age in order to create a prosperous Indonesian Family

Defining Girlhood in India

2019 ◽  
Author(s):  
Ashwini Tambe
Keyword(s):  
Legal History ◽  
Population Control ◽  
Well Being ◽  
Early Marriage ◽  
Child Marriage ◽  
Marriage Age ◽  
The World ◽  
National Reputation ◽  
Sexual Choices ◽  
Age Of Marriage

At what age do girls gain the maturity to make sexual choices? This question provokes especially vexed debates in India, where early marriage is a widespread practice. India has served as a focal problem site in NGO campaigns and intergovernmental conferences setting age standards for sexual maturity. Over the last century, the country shifted the legal age of marriage from twelve, among the lowest in the world, to eighteen, at the high end of the global spectrum. Ashwini Tambe illuminates the ideas that shaped such shifts: how the concept of adolescence as a sheltered phase led to delaying both marriage and legal adulthood; how the imperative of population control influenced laws on marriage age; and how imperial moral hierarchies between nations provoked defensive postures within India. Tambe's transnational feminist approach to legal history shows how intergovernmental debates influenced Indian laws and how expert discourses in India changed UN terminology about girls. Ultimately, the well-meaning focus on child marriage became tethered less to the well-being of girls themselves and more to parents' interests, population control targets, and the preservation of national reputation.

scholarly journals Legal Reasoning for Legitimation of Child Marriage in West Java: Accommodation of Local Norms at Islamic Courts and the Paradox of Child Protection

2020 ◽  
Author(s):  
Hoko Horii
Keyword(s):  
Human Rights ◽  
Child Protection ◽  
Social Stigma ◽  
Legal Reasoning ◽  
Customary Law ◽  
Child Marriage ◽  
International Human Rights Law ◽  
West Java ◽  
Human Rights Norms ◽  
Islamic Courts

Abstract This article discusses challenges posed by the implementation of international human rights law through the case of child marriage in Indonesia. Supporting data consist mostly of court decisions and interviews with judges carried out at three separate Islamic courts in West Java. Results show that the Indonesian pluralistic legal system is structurally organized so as to accommodate human rights norms with religious concerns and customary practices, which therefore provides judges with significant leeway in arbitrating between different types of law, which conflict on the question of child marriage. Left at the discretion of judges, rulings on child marriage cases may result in religious or customary law being favoured over state and international law. Judges do so to ‘protect children’ from social stigma, which is associated with pregnancy and sexual intercourse out of wedlock.

scholarly journals THE AGE OF MARRIAGE ON INTERDISIPLINARY ISLAMIC LAW PERSPECTIVES

2020 ◽  
Vol 7 (1) ◽  
pp. 1
Author(s):  
Iwan Romadhan Sitorus ◽  
Yusmita Yusmita
Keyword(s):  
Family Relationships ◽  
Islamic Law ◽  
Marriage Age ◽  
Marriage Ceremony ◽  
The Family ◽  
Age Limit ◽  
Religious Aspects ◽  
Age Of Marriage ◽  
Husband And Wife

Law Number 16 Year 2019 in article 7 provides an age limit for each person who will marry at the age of 19 years for men- and 19 years for women. The age limit given by the law does not look comprehensively in biological, sociological readiness, and so on. The modified law should be able to realize the benefit of the husband and wife in fostering the household. Determination of marriage age aims to protect offspring, create a family that is sawah mawaddah wa rahmah, maintain lineage, maintain family relationships, maintain diversity in the family, and prepare for maturity in the economy by paying attention to various aspects, both aspects, psychological, sociological, biological and certainly religious aspects. so that it can create a family in accordance with the marriage ceremony

scholarly journals Exceptional Circumstances of Lowering the Minimum Age of Marriage: Types, the Criterion of Respect, and Problems of Regulation

2021 ◽  
Vol 16 (2) ◽  
pp. 47-54
Author(s):  
Е. Е. Lekanova
Keyword(s):  
Criminal Code ◽  
Child Marriage ◽  
Marriage Age ◽  
Minimum Age ◽  
Minor Children ◽  
The Russian Federation ◽  
Life Circumstances ◽  
A Minor ◽  
Age Of Marriage ◽  
Legal Consequences

The paper is devoted to the study of law rules, doctrinal positions and jurisprudence dealing with exceptional circumstances that serve as a basis for minor marriage. The relevance of the study is primarily predetermined by the taken and planned actions of the state authorities undertaken to develop draft laws aimed at improving the content of Art. 13 of the Criminal Code of the Russian Federation regulating the age of marriage. The author draws the following conclusions. Conditions for reducing the overall minimum age of marriage for persons under 16 years of age, as well as for older minors, should be governed at the federal level. The list of exceptional (reasonable) circumstances should be exhaustive, since the current open list of life circumstances applied to reduce the overall minimum marriage age leads to excessive freedom of enforcement discretion. Both the Russian and international legislator consider “child” marriage as a negative social phenomenon. In this regard, the issuance of permission to marry as a minor should be dictated by even more unfavorable social circumstances that have arisen in the life of the minor. Marriage should contribute to overcoming or leveling (smoothing) these adverse factors. Only the circumstances in which the marriage is proportionate to the legal consequences it causes (the acquisition of full civil legal capacity by minors, termination of the parents’ obligations to financially support their minor children who have entered into marriage, providing them with housing, etc.) can be considered as good reasons for reducing the minimum marriage age. These circumstances also include pregnancy and the birth of a child.

scholarly journals Efektivitas Undang-Undang Nomor 16 Tahun 2019 Terhadap Pernikahan Di Bawah Umur

2021 ◽  
Vol 6 (1) ◽  
pp. 85
Author(s):  
Aulil Amri ◽  
Muhadi Khalidi
Keyword(s):  
Child Protection ◽  
Legal Aspects ◽  
Child Marriage ◽  
Legal Certainty ◽  
Marriage Law ◽  
Legal Problems ◽  
Age Limit ◽  
The Law ◽  
Legal Subjects ◽  
Legal Consequences

Legal certainty and firmness must exist in a law or regulation. Because without legal certainty, the rights of legal subjects will be taken away and neglected. Likewise, without strictness in the law, it will make legal subjects feel worried and insecure because they feel that the law does not provide protection for them. Law Number 16 Year 2019 concerning Amendments to Law Number 1 Year 1974 is deemed not to have legal certainty and firmness, because the stipulation of the age limit for marriage in this law only considers and is based on Law Number 35 Year 2014 concerning Amendments to Law Number 23 Year 2002 Concerning Child Protection. Furthermore, Law Number 16 Year 2019 still provides an opportunity for the Indonesian people to carry out child marriage. Law Number 16 Year 2019 must look at various other legal aspects and have clear legal consequences, so a comprehensive revision of this law is required. Even if possible, Law Number 1 Year 1974 must be reviewed and adjusted to the current and future legal problems. By applying the concept of benefit and rejecting harm in a law or regulation, the objectives of the law or regulation will be achieved and become effective.

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