scholarly journals Tinjauan Yuridis Akibat Perceraian terhadap Pembagian Harta Gono-Gini Menurut Kitab Undang-Undang Hukum Perdata pada Putusan Nomor : 706/Pdt.G/2012/PN.Medan

2019 ◽  
Vol 4 (2) ◽  
pp. 30
Author(s):  
Binka Lg Simatupang ◽  
Taufik Siregar
Keyword(s):  
Islamic Law ◽  
Civil Code ◽  
Marriage Law ◽  
Property Distribution ◽  
Everyday Language ◽  
Family Household ◽  
Positive Law

<p>Juridical Review Due to Divorce Against Gono-Gini Property Distribution According to the Civil Code on Decision Number: 706/Pdt.G/2012/PN.Medan</p><h1>The main goal of humans in slimming is to form a harmonious household. Based on the marriage law number 1 of 1974, marriage is a birth bond between a man and a woman as a husband with a family (household) goal that is pleasant or eternal through the Almighty Godhead. If the divorce occurs indoors, the household can be described as having a result of the person in dispute in the household, where during the marriage, the household that has assets or in everyday language in Indonesia is said to be a "gono-gini" property. In this study, the research engineers are normative juridical, namely research aimed at examining or norms in positive law. The characteristics of this research are analytical descriptive, which is uniquely from the facts to determine something that happened. The purpose of this study was to find out the implementation of the sharing of shared assets and to find out the obstacles to the distribution of shared assets. In addition, in the Compilation of Islamic Law, the distribution of shared assets is also regulated in KHPerdata.</h1>

scholarly journals POLIGAMI DALAM PERSPEKTIF FILSAFAT HUKUM ISLAM (KRITIK TERHADAP HUKUM PERKAWINAN DI INDONESIA)

2017 ◽  
Vol 10 (1) ◽  
pp. 49
Author(s):  
Danu Aris Setiyanto
Keyword(s):  
Islamic Law ◽  
Social Issues ◽  
Family Law ◽  
Public Awareness ◽  
Marriage Law ◽  
Philosophical Approach ◽  
Positive Law ◽  
Main Requirement ◽  
The Poor

This paper will focus on polygamy with a philosophical approach to Islamic law and directly associated with the marriage law in Indonesia. Polygamy is an issue in family law of Islam in the discussion of fiqih both classic and contemporary. Even polygamy is a discussion that is always debated theologically and anthropocentrically. In the positive law in Indonesia, polygamy is allowed with certain conditions which are strict and in it famous with the principle of monogamy. The main requirement of polygamy both in fiqih and in Act No. 1 of 1974 on Marriage is fair, both physically and spiritually. Polygamy is a right that can only be owned by the husband and not owned by the wife. In the philosophy of Islamic law, polygamy is certainly not due only to the satisfaction of mere biological. But more than that, polygamy is interpreted as a solution to resolve a number of social issues such as the poor orphans, protection of the poor widow, and others. Polygamy in philosophy also has the meaning of protection, to avoid lewdness, and justice for feminists. However, in practice in Indonesia, philosophy of polygamy in the Marriage Law considered  by some of parties, can not be realized effectively. This is due to the absence of strict sanctions, weak administration, and the lack of public awareness in obeying the rules of religion and the Marriage Law in Indonesia. [Tulisan ini akan difokuskan tentang poligami dengan pendekatan filosofis hukum Islam dan dikaitkan langsung dengan hukum perkawinan di Indonesia. Poligami merupakan isu dalam hukum keluarga Islam baik dalam pembahasan fikih klasik maupun fikih kontemporer. Bahkan poligami adalah pembahasan yang selalu diperdebatkan secara teologis maupun antroposentris. Dalam hukum positif di Indonesia, poligami diperbolehkan dengan syarat-syarat tertentu yang ketat dan di dalamnya terkenal dengan asas monogami. Syarat utama poligami baik dalam  fikih maupun dalam Undang-Undang No. 1 Tahun 1974 tentang Perkawinan adalah adil, baik secara lahir maupun secara batin. Poligami merupakan hak yang hanya dimiliki oleh suami dan tidak dimiliki oleh istri. Secara filosofi hukum Islam, poligami tentu saja bukan karena hanya untuk kepuasan biologis semata. Namun lebih dari itu, poligami dimaknai sebagai solusi untuk menyelesaikan sejumlah persoalan sosial seperti adanya anak yatim yang kurang mampu, perlindungan janda yang lemah dan lain-lain. Poligami secara filosofi juga memiliki makna perlindungan, menghindari perbuatan keji, dan keadilan bagi kaum feminis. Namun dalam praktinya di Indonesia, makna filosofi poligami dalam UU Perkawinan dianggap sejumlah pihak tidak dapat diwujudkan efektif. Hal ini disebabkan karena tidak adanya sanksi yang tegas, lemahnya administrasi, dan lemahnya kesadaran masyarakat dalam menaati aturan agama dan UU Perkawinan di Indonesia.]

scholarly journals Akibat Hukum Anak yang Dilahirkan dalam Kawin Hamil

2020 ◽  
Vol 5 (2) ◽  
pp. 233
Author(s):  
R. Tetuko Aryo Wibowo ◽  
Thohir Luth
Keyword(s):  
Legal Status ◽  
Islamic Law ◽  
Civil Code ◽  
Marriage Law ◽  
Illegitimate Child ◽  
The Status ◽  
Legal Consequences

This study aimed to explore deeply about the legal consequences of children born as a result of married by accident. The method used is formative juridical with the main reference Article 53 Compilation of Islamic Law, Article 250 of the Civil Code, Article 42 of the Marriage Law, and the Al-Qur’an namely Surat Al Isra ‘verse 32. The results of the study indicate that based on Compilation of Islamic Law, Article 250 of the Civil Code, and Article 42 of the Marriage Law, the legal status of a child resulting from a married by accident is a legitimate child, so it has the descent, inheritance rights, and guardianship rights of both parents. However, based on the Qur’an and the opinion of jumhur ulama, the legal status of a child resulting from the married by accident depends on the length of birth from the time of marriage. If more than six months old, the child’s status is legitimate so that he is entitled to both parents. If it is less than six months, then the status is an illegitimate child, so that he is only entitled to his mother from the descent, guardianship rights, and inheritance rights.

scholarly journals RECOGNITION OF ILLEGITIMATE CHILDREN IN VARIOUS LAWS IN INDONESIA

2017 ◽  
Vol 2 (1) ◽  
pp. 85
Author(s):  
Yunanto Yunanto
Keyword(s):  
Islamic Law ◽  
Civil Code ◽  
Constitutional Court ◽  
Legal Action ◽  
Marriage Law ◽  
Biological Father ◽  
Illegitimate Children ◽  
Biological Fathers ◽  
The Relationship

In any regulations in Indonesia, there are differences in the inherent status and rights between legitimate and illegitimate children. Consequently, it surely affects the relationship between the children and their parents. Illegitimate children only have the civil relationship with their mothers. In order that the illegitimate children have a certain relationship with their biological fathers, it requires a legal action in the form of the recognition of biological father. However, there are legal ambiguities in the regulations that govern the institution of the recognition of children as stated in the Indonesian Civil Code, Law No. 23 of 2006 in conjunction with Law No. 24 of 2013, and the Decisions of the Constitutional Court No. 46/ PUU-VIII/ 2010 as a corrective provision to the Marriage Law (UUP), and the Islamic Law Compilation (KHI). The legal effects are: the discrimination derived from legal injustice and certainty in the implementation of the child recognition.

scholarly journals A Comparative Study on the Principles of Online Buying and Selling from the Perspectives of Islamic Law and Indonesian Positive Law

2021 ◽  
Author(s):  
Dwiyana Achmad Hartanto
Keyword(s):  
Comparative Study ◽  
Consumer Protection ◽  
Qualitative Method ◽  
Islamic Law ◽  
Civil Code ◽  
Normative Approach ◽  
Positive Law ◽  
Online Trading ◽  
Analytical Research ◽  
Online Buying

The study aims to analyze the comparative perspectives between Islamic Law and Indonesian Positive Law in the practices of online buying and selling (trading). This study uses a juridical and normative approach with a specification of descriptive-analytical research. The data comes from primary law, secondary law, and tertiary law, and the researcher used a qualitative method to analyse the data. The shift and development of offline-based buying and selling (trading) practices to online practices today has required special regulation in the Indonesian Positive Law. The absence of specific rules regarding the practice of online buying and selling indicates that these activities should be subjected to the existing positive Indonesian laws. The principle of freedom of making contracts in the Civil Code (KUH Perdata) provides freedom to make any trade agreements. For the sake of legal certainty in the execution of online buying and selling, the parties must refer to the provisions of the Civil Code, the Information and Electronic Transaction Law (ITE Law), and the Consumer Protection Law (UUPK Law) that are relevant to the trading practice. In addition to these provisions, Islamic Law within the scope of mu’amalah also provides guidelines for the practice of direct buying and selling, but not online buying and selling; however, Islamic law also provides freedom in mu’amalah. The existence of these provisions makes it interesting to conduct a comparative study on the principles of online trading practices from the perspectives of Islamic law and Indonesian positive law. Islamic Law considers it legal to conduct online buying and selling if the terms and conditions of buying and selling are fulfilled, if it provides benefits and negates harm, and if it does not conflict with Al-Qur’an and Al-Hadith, and if it can be designated as al-‘adatu muhakkamah (a custom which is defined as law). According to the Indonesian positive law, in principle, online trading is legal as long as it fulfills the provisions of trading, that is the fulfillment of the terms, elements, principles, rights, and obligations of the parties regulated in the provisions of the Civil Code, Information and Electronic Transaction’s Law, and Consumer Protection Law, along with providing legal assurance and protection for the parties. Keywords: comparative study, online buying and selling, Islamic law, Indonesian positive law

scholarly journals PERKEMBANGAN PERJANJIAN DALAM PRAKTIK PERDAGANGAN (PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIF)

JURISDICTIE ◽  
2017 ◽  
Vol 7 (2) ◽  
pp. 219
Author(s):  
Cindawati Cindawati
Keyword(s):  
Islamic Law ◽  
Human Life ◽  
Contract Law ◽  
Civil Code ◽  
Public Order ◽  
Freedom Of Contract ◽  
Positive Law ◽  
Legal Consequences

Agreement in human life to protect the rights and obligations are balanced. Differences in Islamic Law Perspective: Halal, agreed, able, without coercion, consent and Qobul. While the perspective of Positive Law: agree, capable, certain things, certain circumstances in accordance with Article 1320 of the Civil Code. The equation embracing principle of freedom of contract (al-Hurriyah) Islamic law is based on freedom of contract and volunteerism of each of the parties to a transaction (Q.S.An-Nisa ', 29). Give freedom to every person doing contract as desired, specify its legal consequences are religious teachings. The development of standard agreements in practice must be based on Sharia Principles provide benefits both parties, within the limits of lawful and unlawful, and the limits of public order and contract law, the provisions of Islamic law which is original. Perspective Positive Law: Principles embraced Open, gives the broadest freedom has entered into agreements contain anything, does not violate public order and morality. Rapid trade development followed the model "Standard Agreement". Business actors prepare raw clauses in the Agreement and can be accepted by the community. Raw agreements as a form of efficiency, the parties benefit and advantage to both parties.

scholarly journals THE LEGALITY OF INTERRELIGIOUS MARRIAGE IN THE PERSPECTIVE OF ISLAMIC LAW AND INDONESIAN POSITIVE LAW

2017 ◽  
Vol 17 (02) ◽  
pp. 82
Author(s):  
Muchammad Ichsan
Keyword(s):  
Analytical Method ◽  
Islamic Law ◽  
Negative Outcomes ◽  
Marriage Law ◽  
Positive Law ◽  
The Law ◽  
Descriptive Method

This study aims at examining the legality of interreligious marriage according to Islamic law and Indonesian positive law. To reach the goal set by this research, a descriptive method is used in the writing while an analytical method is employed to scrutinize the relevant problems. This study finds that interreligious marriage has spread widely among Indonesians that it has now become a phenomenon. However, Islam does not recognize a Muslim woman's marriage unless she is married by a man belonging to the same religion, i.e. a Muslim. A Muslim man is not permitted to marry a mushrik (polytheist) woman. It is lawful for him to marry a woman from the Ahlul Kitaab (Jews and Christians), but Indonesian ulemas prohibit such a marriage as well because of the negative outcomes. Meanwhile, the 1974 Indonesian Marriage Law fails to address the issue of interreligious marriage in a clear manner. This brings forth at least three interpretations: firstly, the law does not regulate interreligious marriage at all; secondly, the law allows it; and thirdly, the law denies it. Through an analysis, the last interpretation is found to have stronger reasons than the others.  Penelitian ini bertujuan untuk menguji legalitas pernikahan antaragama menurut hukum Islam dan hukum positif Indonesia. Agar tercapai tujuan yang diinginkan, maka penelitian ini menggunakan metode deskriptif untuk menganalisis masalah yang sedang diteliti. Studi ini menemukan bahwa pernikahan antaragama telah menyebar luas di kalangan masyarakat Indonesia yang kini telah menjadi fenomena. Namun, Islam tidak mengenali pernikahan wanita Muslim kecuali jika dia menikah dengan pria yang memiliki agama yang sama, yaitu seorang Muslim. Seorang pria Muslim tidak diizinkan untuk menikahi wanita musyrik (politeis). Dan halal baginya untuk menikahi wanita dari Ahlul Kitaab (Yahudi dan Kristen), namun sebagian ulama Indonesia tetap melarang pernikahan semacam ini, karena beberapa alasan. Sementara itu, Undang-Undang Perkawinan Indonesia 1974 gagal menangani masalah pernikahan antaragama dengan cara yang jelas. Ini setidaknya menghasilkan tiga interpretasi: pertama, hukum sama sekali tidak mengatur pernikahan antaragama; Kedua, hukum mengizinkannya; Ketiga, undang-undang tersebut menolaknya. Melalui sebuah analisis tersebut di atas, disimpulkan bahwa jenis interpretasi yang terakhir ditemukan memiliki alasan yang lebih kuat daripada alasan yang lainnya.

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 Understanding the Rights of Wife in The Law Number 1 of 1974 About Marriage Among the Terrorist Wives in Central Java

2020 ◽  
Vol 8 (1) ◽  
Author(s):  
Rosdiana Rosdiana ◽  
Hotnidah Nasution
Keyword(s):  
Islamic Law ◽  
Secondary Data ◽  
Primary Data ◽  
Marriage Law ◽  
Positive Law ◽  
Central Java ◽  
Religious Doctrine ◽  
Library Research ◽  
The Status ◽  
The Law

AbstractThe terrorist or ex-terrorist wives in Solo have experienced diverse conditions after their husband officially becomes a terrorist prisoner who has been lived in jail. The Rights of Wife in Law No. 1 of 1974 about Marriage among terrorist wives in Solo have sharpened the analysis on how their level of perception of the wife’s rights that regulated by Law No. 10 of 1974. This study aims to reveal the reality of cases that took place with terrorist wives related to the fulfillment of their rights as a wife regulated by law, and to categorize their marital status related to the validity in a positive law (whether the marriage is registered or not in The Office of Religious Affairs (KUA)). Besides, this paper also wants to explore the terrorist wives' understanding who are legally married in KUA regarding their rights which are highly protected by the law. This research uses a qualitative method which aimed to find concepts and theories, and library research by applying the empirical or sociological legal approach. Data sources used are Primary Data, namely the terrorist prisoner’s wives in Solo, and secondary data from the Marriage Law (Law No. 1 of 1974), Compilation of Islamic Law (KHI), books, journals, articles, views of legal experts, and the results of other paper and writings related to the problems that become the subject in this research discussion. The descriptive data analysis method aims to figure out systematically, factually and accurately the facts about the understanding of terrorist wives related to their rights in the Marriage Law (Law No. 1 of 1974). After analyzing and interpreting the existing data, it can be concluded that the terrorist prisoner wives in Central Java have a fairly good understanding of their rights as wives regulated in Law No. 1 of 1974. If only there are rights that undermanned by them for the unfulfilled obligations by the husband, then it is caused by their sincerity attitude towards the husband status who becomes a prisoner. The religious doctrine that is strong enough makes the prisoner’s wife do not ask many of her rights, both physical and mental rights that are not well fulfilled. For them, the status of a husband to become a terrorist prisoner is a Shari reason which consequences must be accepted sincerely.Keywords: Understanding, wife's rights, Terrorist Prisoner’s Wives

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 Konsep Kedewasaan Subyek Hukum

2020 ◽  
Vol 5 (2) ◽  
pp. 257-269
Author(s):  
Ahmad Sainul
Keyword(s):  
Islamic Law ◽  
Age Difference ◽  
Legal Certainty ◽  
Marriage Law ◽  
Men And Women ◽  
Positive Law ◽  
The Law

There is a difference in the concept of the legal maturity limit according to Islamic law and positive law. The legal subject's maturity is fifteen years old or ihtilam for men and menstruation for women. whereas according to positive law there is no legal certainty regarding legal skills in the age of 18 years, 21 years, or after marriage, resulting in confusion in determining one's skills before the law. Then the age difference in the Marriage Law for men and women needs to be equalized and needs to be re-agreed in accordance with physical and mental considerations for all parties who will get married

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