scholarly journals Tinjauan Yuridis Akibat Hukum Perjanjian Harta Bersama yang Dibuat Oleh Suami Istri Setelah Perkawinan Berdasarkan Putusan Mahkamah Konstitusi Nomor 69/PUU-XIII/2015

Wajah Hukum ◽  
2019 ◽  
Vol 3 (1) ◽  
pp. 65
Author(s):  
Abdul Hariss ◽  
Nurul Wulan Kasmara
Keyword(s):  
Islamic Law ◽  
Constitutional Court ◽  
First Principle ◽  
Legal Research ◽  
Material Sources ◽  
Approach Method ◽  
Pros And Cons ◽  
Legal Consequence ◽  
The One ◽  
Husband And Wife

A marriage is a commitment between two people, in this case a man and woman, with material purpose to build a happy and everlasting family (household) based on Belief in the one and only God which is the first principle of Pancasila(Five Principles). Asset/property issue may arise due to marriage. The development of society’s mindset lead them to enter into a prenuptial agreement before they get married considering that both husband and wife are able to earn asset/property. Besides that, there are many other reasons to enter into a prenuptial agreement. Basically there is no mixture of wealth in marriage between husband and wife. The bconcept of shared assets originally came from customsnor traditions that developed in indonesia. This concept is then suported by islamic law and positive laws that apply in our country. Then a joint proprty agreement was made.  Prenuptial Agreement is an agreement which is made by two people (betrothed couple) before they get married. Prenuptial Agreement had been stipulated in Article 29 Law No. 1 of 1974. However, since the Constitutional Court issued the Decision No. 69/PUU-XIII/2015, Prenuptial Agreement has several modifications which are presently being pros and cons in society. The matter which is being researched in this thesis is: what is the legal consequence of a prenuptial agreement which is made after marriage and based on the Decision of Constitutional Court No. 69/PUU-XIII/2015. The approach method which is used herein is normative legal research. The law material sources are primary law material and secondary law material in form of books and Legislation. Data analyses used in this research are processing and analyzing the data qualitatively andthen descriptively drawn up. The result of this research found the differences between Prenuptial Agreement which is stipulated in Article 29 Law No. 1 of 1974 and the Prenuptial Agreement which is stipulated in the Decision of Constitutional Court No. 69/PUU-XIII/2015

scholarly journals THE RIGHTS OF LAND IN MARRIAGE AGREEMENT OF MISCENEGATION BY SUBSQUENT THE CONSTITUTIONAL COURT DECISION NUMBER 69 / PUU-XIII 2015 BASED ON THE CUSTOMARY LAW PERSPECTIVE

2018 ◽  
Vol 7 (1) ◽  
pp. 94
Author(s):  
Nurul Miqat ◽  
Farida Patittingi
Keyword(s):  
Common Property ◽  
Customary Law ◽  
Constitutional Court ◽  
Knowing That ◽  
Close Relationship ◽  
Legal Consequence ◽  
Family Based ◽  
The One ◽  
Definition Of ◽  
Husband And Wife

<p>The definition of marriage is provided in Article 1 that: "Marriage is a mental bond between a man and a woman as husband and wife with the aim of forming a happy, eternal, (family) family based on the One Supreme God." The meaning of marriage under the law, Law Number 1 Of 1974 is a marriage has a very close relationship with religion, spirituality, so that marriage not only has the element of birth / body, but the element of spirit / rokhani also has a very important role. The legal consequence of a marriage is the position of a woman who becomes a wife and a man becomes a husband, hence the rights and obligations assumed by both after the legal act of marriage. For those who marry most do not think about the effects of marriage, on their wealth, some of them only think that the consequences of marriage are only the union of two families, and the continuity of their marriage in order to be eternal and happy. Marital Laws Article 35 to Article 37 regulate about the field of marriage property for husbands and wives, Affirmation of Article 35 states that marriage property becomes a common property. While the property of each luggage as a gift or inheritance, is under the control of each. Unless otherwise specified in order to serve as joint property, for this other determination the husband and wife are allowed to make "marriage agreement", this marriage agreement contains about marriage property. Likewise to the perpetrators of miscenegations. Indonesian citizens who marry foreign citizens, not knowing that there are legal consequences of such miscenegations, there is a right to be lost as a result of miscenegation. The rights in question relate to the marriage agreement, which if the perpetrator of a miscenegation does not enter into a marriage agreement will impact on land rights , and it is also known  under costumary law.</p>

scholarly journals Konstruksi Nalar Rechtvinding Hakim dalam Pemberian Izin Poligami yang Berkeadilan Gender dalam Putusan Pengadilan Agama Jombang No. 0899/Pdt.G/2016/PA.Jbg

AL-HUKAMA ◽  
2019 ◽  
Vol 9 (2) ◽  
pp. 496-517
Author(s):  
Abdullah Taufik ◽  
Ilham Tohari
Keyword(s):  
Content Analysis ◽  
Research Method ◽  
Islamic Law ◽  
Gender Justice ◽  
Legal Research ◽  
Analysis Techniques ◽  
Positive Law ◽  
The One ◽  
Legal Discovery ◽  
Religious Courts

The practice of polygamy in Indonesia until now has drawn criticism from some feminists who did not agree. But on the one hand, both Islamic law and positive law permit various conditions. In this case, the Religious Court (PA) becomes the last fence which becomes the determining point for a man to be able to polygamy. For this reason, researchers conducted a study of PA decisions on polygamy, namely Jombang PA Decision No. No. 0899 / Pdt.G / 2018 / PA.Jbg . The focus of the problem is (1) the value of gender justice in the decision and (2) reasoning rechtvinding(legal discovery) judge. The method used in this study is a normative-qualitative legal research method with content analysis techniques from Charles Purse. The results showed that the practice of polygamy licensing in the Religious Courts had actually gone through processes that reflected gender justice. This is reflected in the obligation of the Religious Court to summon the longest wife of the applicant for polygamy to be asked for willingness and information. The results of subsequent studies show that PA Jombang judges used hermeneutic techniques in making legal discovery efforts. Because, they not only focus on aspects of legality, but also consider the contextualization.

scholarly journals Peralihan Harta Bersama Melalui Hibah Tanpa Izin Salah Satu Pihak Berdasarkan Undang-Undang Nomor 1 Tahun 1974 dan Kompilasi Hukum Islam

2019 ◽  
Vol 3 (1) ◽  
pp. 81-94
Author(s):  
Agustina Dewi Putri ◽  
Darmawan Darmawan ◽  
Teuku Muttaqin Mansur
Keyword(s):  
Research Method ◽  
Islamic Law ◽  
The Other ◽  
Legal Action ◽  
Legal Research ◽  
Shared Property ◽  
Legal Consequences ◽  
Husband And Wife

Menurut Pasal 36 ayat (1) Undang-Undang Nomor 1 tahun 1974, mengenai harta bersama, suami atau isteri dapat bertindak atas persetujuan kedua belah pihak. Adanya ketentuan Pasal tersebut di atas, menunjukkan bahwa jika seorang suami atau isteri, bermaksud melakukan perbuatan hukum yang objeknya terkait dengan harta bersama (misalnya menjual, menghibahkan dan lain-lain), baik itu berupa barang bergerak atau barang tidak bergerak, maka perbuatan hukum tersebut harus didasarkan pada persetujuan kedua belah pihak (suami dan isteri). Untuk mengetahui dan menjelaskan akibat hukum dari peralihan harta bersama melalui hibah tanpa izin dari salah satu pihak. Metode Penelitian yang digunakan adalah penelitian hukum yuridis normatif dan Ketiadaan persetujuan baik suami atau isteri memberi akibat hukum bahwa peralihan harta bersama tersebut menjadi batal demi hukum.As for article 36 paragraph (1) mentions that anything regarded to the shared-property should be with the consent of both parties. It is in line with Article 92 about Compilation of Islamic Law which mentions that either husband or wife without any consent of the other partner is not allowed to sell or transfer the ownerships of the shared-property. Provisionsof the article indicate that if the husband or wife intends to carry out a legal act whose object is related to a common asset (for example selling, granting, etc). whether it is movable or immovable property, the legal action must be based on agreement of both parties (husband and wife). To figure out and explain the legal consequences of share assets transfer throght a grant without permission from one of the parties. Research method used in this is normative juridical legal research. To find out and explain the comparison of provisions on the transfer of property with husband and wife based on Law Number 1 Year 1974 and Compilation of Islamic Law Absence of approval from both husband and wife gives legal consequences that transfer of shared property becomes null and void by law.

scholarly journals Studi Komparatif Tindak Pidana Aborsi dalam Perspektif Hukum Article Positif dan Hukum Pidana Islam (Imam Madzhab)

2021 ◽  
Vol 1 (2) ◽  
pp. 204-213
Author(s):  
Moh. Faqih
Keyword(s):  
Criminal Law ◽  
Islamic Law ◽  
Secondary Data ◽  
Criminal Code ◽  
Research Approach ◽  
Legal Research ◽  
Medical Reason ◽  
Positive Law ◽  
Approach Method

The rise of promiscuity and free sex is the reason for a large number of abortion perpetrators in Indonesia. In the enactment of the law stipulated in the Criminal Code (KUHP) regarding abortion, it is very clear that abortion is prohibited as well as from the perspective of Islamic law it is forbidden to abort the fetus unless there is a medical reason that an abortion must be performed. However, in the opinion of Madzhab, there is still a classification of permissibility before the blowing of the spirit and the scholars agree that it is haram to abort the fetus after blowing the spirit. The research approach used in this study is the Normative Juridical Research Method, namely the approach method used in this study is the normative juridical approach or doctrinal legal research, which is legal research that uses secondary data sources. The results of the research conducted by the author are to provide insight to readers so that they better understand the meaning of abortion and also the punishment of the perpetrators of the crime of abortion both in terms of positive law and Islamic criminal law. In finding the comparison of the punishment between positive law and Islamic criminal law lies in the age limit of the fetus that is in the content of the sanction based on Islamic criminal law, the punishment is to pay ghurrah or diyat Kamilah Dari before the blowing of the spirit or after the blowing of the spirit.

scholarly journals Penyuluhan Pentingnya Legalisasi Perkawinan

2019 ◽  
Vol 1 (1) ◽  
pp. 25
Author(s):  
Setiawati Setiawati
Keyword(s):  
Islamic Law ◽  
The Public ◽  
Know How ◽  
The Law ◽  
The One ◽  
Husband And Wife ◽  
Lack Of Knowledge

Marriage is a bond born of inner between a man and woman as husband and wife with the aim of forming a family or household that sakinah happy and remain upon the divinity of the one true God. The recording of the marriage arranged for without recording, a marriage does not have the force of law. In fact the practice in public, let alone the remote logging process didaerah-daerah wedding in the document state is rarely noticed. This is because of the lack of knowledge most villagers tegal against legislation on marriage, both from the aspect of Islamic law as well as the positive aspects of the law. It is therefore deemed necessary to do the problems associated outreach. The purpose of doing this devotion to understanding memnberikan to the community related to the importance of the Kp Sasak. legalization of marriage. The methods used in the consecration is done by giving the extension. From the results of the survey and interviews conducted before the extension is still a lot of the public who do not know how important the legalization of marriage and what are the consequences arising because of the marriage not in legalization. The existence of this extension was well received by the public, they are very enthusiastic to follow this activity. After holding this extension a lot of development going on, many communities do governance documents to legalize their marriage that was previously done in the series.

scholarly journals Rereading the Concept of Nusyūz in Islamic Marriage Law with Qira'ah Mubādalah

2020 ◽  
Vol 5 (02) ◽  
pp. 139-152
Author(s):  
Khoirotin Nisa' ◽  
Muslih Muslih ◽  
Abu Hapsin
Keyword(s):  
Data Collection ◽  
Research Method ◽  
Islamic Law ◽  
Family Relations ◽  
Literary Study ◽  
Marriage Law ◽  
Legal Research ◽  
Deductive Method ◽  
Islamic Marriage ◽  
Husband And Wife

Islam exists in order to uphold justice. Likewise with families, where there are often unfair relationships between husband and wife, there are so many obstacles which can threaten the harmony of marriage. So far the issue of nusyūz is often connected to the wife and the Compilation of Islamic Law (KHI) confirms this. How Islamic law regulates nusyūz and how the perspective of qira'ah mubādalah about this nusyūz is are the main questions of this study. This study uses normative legal research method with descriptive technique. Data collection was carried out by literary study and then they were analyzed qualitatively by the deductive method. The results of this study are as follow: Nusyūz according to Islamic law (KHI) is conceptualized as a wife's disobedience to her husband, such as reluctance to have intercourse, surly in front of her husband, leaving the house without the husband's permission and others which make the husband dislike. If nusyūz occurs then it is resolved by: giving advice, separating beds, and hitting. Mubādalah as a method of interpretation of texts which is reciprocal, in terms of family relations between husband and wife, defines nusyūz as disobedience to household commitments so it applies to husband and wife. Nusyūz settlement by beating is considered as an act of violence so it should not be done. Inviting reconciliation to return to commitment is the best way according to QS. An Nisa': 128.

scholarly journals Verification of Acquisition Duty of Right on Land and Building by Office for Management of Finance and Regional Revenue towards Conveyance of Rights in Pariaman

2019 ◽  
Vol 6 (5) ◽  
pp. 270
Author(s):  
Ulthri Aurora ◽  
Yuslim Yuslim ◽  
Khairani Khairani
Keyword(s):  
Field Survey ◽  
Market Value ◽  
Empirical Approach ◽  
Legal Research ◽  
Legal Requirement ◽  
Know How ◽  
Approach Method ◽  
Legal Consequence ◽  
Transaction Value

The objectives of this research are: 1) to know How the Verification of Acquisition Duty of Right on Land and Building Made by Land Deed Official is;   2) to know How the Verification of Acquisition Duty of Right on Land and Building by Office for Management of Finance and Regional Revenue towards inheritance is; 3) to know How Legal Consequence of Verification of Acquisition Duty of Right on Land and Building by Office for Management of Finance and Regional Revenue towards trade contract. The approach method used in this thesis is a judicial-sociological or empirical approach method, known also as socio-legal research. Verification of Acquisition Duty of Right on Land and Building Determination on Trade by Office for Management of Finance and Regional Revenue of Pariaman is based on market value that should be based on transaction value as in line with Regional Regulation on Verification of Acquisition Duty of Right on Land and Building of Pariaman and it also does not fulfill the legal requirement of agreement and the principle of contracting freedom. Verification of Acquisition Duty of Right on Land and Building on Inheritance done by Office for Management of Finance and Regional Revenue in Pariaman is based on market value which is in accordance with the Regional Regulation of Acquisition Duty of Right on Land and Building of Pariaman, its processes is similar to Acquisition Duty of Right on Land and Building on Trade which are field survey and by seeing the conveyance of rights previously. The legal consequence of verification of Acquisition Duty of Right on Land and Building determination by Office for Management of Finance and Regional Revenue towards Land Deed Official specifically trade contract which is null and void because it violates the principle of contracting freedom and the legal requirement of contract.

scholarly journals SIKAP MASYARAKAT HUKUM ADAT BALI TERHADAP PUTUSAN MK NO. 46/PUU-VIII/2010 TERKAIT KEDUDUKAN ANAK LUAR KAWIN

2015 ◽  
Vol 4 (3) ◽  
Author(s):  
Ni Nyoman Sukerti ◽  
I Gst. Ayu Agung Ariani ◽  
I Ketut Sudantra
Keyword(s):  
Indigenous People ◽  
Legal Culture ◽  
Customary Law ◽  
Constitutional Court ◽  
Legal Research ◽  
Biological Father ◽  
The Family ◽  
Pros And Cons ◽  
People’S Attitudes ◽  
The Right

This study aimed to determine the knowledge of indigenous people of Bali against theConstitutional Court No.46 / PUU-VII / 2010, meaning the Constitutional Court rulingrelated to the child outside the mating position, to identify and analyze the attitudes ofindigenous communities Bali on the discharge of the Constitutional Court. This study is anempirical law with non-doctrinal approach (socio legal research).The results showed that indigenous people in general do not yet know Bali Court DecisionNo.46 / PUU-VII / 2010 was. Meaning beyond mating gives children the same rights aschildren born within marriage. Balinese people’s attitudes related to this decision, can beclassified into two: 1. Most accept the decision of the reason; children outside the matingstatus to clear, the mother can claim responsibility for the biological father of the child,the child is no longer despised in the family and society. 2. small Sebagain reject reason;children outside mating can cause problems in inheritance in biological father, contraryto the customary law of Bali, girls may prefer not to marry. The attitude of the indigenouspeoples of Bali pros and cons of the legal culture of society.Conclusion: Its meaning is to give children the right to marry outside the same as childrenborn within marriage. Balinese customary law community in general have not been awareof the Constitutional Court. Balinese people’s attitudes towards the Constitutional Courtruling pro and cons.

scholarly journals Joint Property Distribution upon Divorce Reviewed From the Contribution of Husband and Wife in the Household

2021 ◽  
Vol 3 (1) ◽  
pp. 1-20
Author(s):  
Eka Ristianawati
Keyword(s):  
Islamic Law ◽  
Civil Code ◽  
Dual Role ◽  
Fair Share ◽  
Property Distribution ◽  
Descriptive Research ◽  
The Family ◽  
Approach Method ◽  
Joint Property ◽  
Husband And Wife

Joint property distribution has been regulated in the Islamic Law Compilation (KHI), namely, Article 97 which explains that a widow or widower is entitled to half of the joint property. The distribution is fair if the husband and wife make the same contribution in the marriage. However, in fact, today we often find that wives are being the backbone of the family while husbands do not earn a living or husbands earn a living for the family, but wives do not take care of the household. If such a situation is found, is the article 97 of KHI still relevant? This paper presents a concept of joint property distribution based on the contribution of husband and wife in marriage which is considered fairer for both of them than what has been stipulated in the KHI and the Civil Code Articles 128-129. The type of research used is descriptive research. This means that research is discussed in the form of an explanation described in words carefully and thoroughly. The approach method used in this research is a normative juridical approach. The results of this study explain that to obtain the justice, judges can act contra legem (against the law) where justice should give a share to everyone based on his services or contributions (Aristotle). The joint property distribution in marriage from a justice perspective is the distribution of joint property by assessing the amount of contribution of the parties. A fair share does not have to be 50% for widowers and 50% for widows. The husband can get a smaller share from the wife if the contribution is less during the marriage and does not carry out his obligation as the breadwinner and the wife can get a larger share from the husband if the wife plays a dual role, and vice versa.Pembagian harta bersama telah diatur dalam Kompilasi Hukum Islam yakni pada pasal 97 dijelaskan bahwa janda atau duda berhak separuh dari harta bersama. Pembagian tersebut adil apabila suami dan istri memberikan kontribusi yang sama dalam perkawinan. Akan tetapi pada faktanya saat ini sering kita temui istri menjadi tulang punggung keluarga sedangkan suami tidak mencari nafkah atau suami mencari nafkah untuk keluarga akan tetapi istri tidak mengurus rumah tangga. Jika ditemukan keadaan seperti itu apakah masih relevan KHI pasal 97 tersebut. Tulisan ini menyajikan sebuah konsep pembagian harta bersama berdasarkan kontribusi suami istri dalam perkawinan yang dinilai lebih adil untuk keduanya daripada apa yang sudah diatur dalam KHI dan KUHPerdata Pasal 128-129. Hasil dari penelitian ini dijelaskan bahwa untuk mendapatkan sebuah keadilan hakim dapat bertindak contra legem (mengenyampingkan undang-undang) dimana keadilan itu seharusnya memberikan bagian kepada setiap orang didasarkan atas jasa-jasanya atau kontribusinya (aristoteles). Pembagian harta bersama dalam perkawinan jika dilihat dari perspektif keadilan adalah pembagian harta bersama dengan menilai besaran konstribusi para pihak. Dimana pembagian yang adil tidak harus 50 % untuk duda dan 50% untuk janda. suami bisa mendapatkan bagian yang lebih kecil dari istri apabila kontribusinya kurang selama perkawinan dan tidak menjalankan kewaibannya sebagai pencari nafkah dan istri bisa mendapatkan bagian yang lebih besar dari suami jika istri berperan ganda, begitu uga sebaliknya. 

scholarly journals The Religiosity of the Indonesian Constitution: Article 29(1) and Its Interpretation

2021 ◽  
Vol 7 (2) ◽  
pp. 203
Author(s):  
Ahmad Rofii
Keyword(s):  
Islamic Law ◽  
Constitutional Court ◽  
The One ◽  
Secular State

This paper examines the problem of whether the inclusion of religious words in the Indonesian Constitution is tantamount to the establishment of a religious constitution. By focusing on the Constitution’s provision on “belief in the One and Only God” in Article 29(1), this paper challenges the received theory of the religiosity of the Constitution. To that end, the paper first investigates the doctrinal and historical implications of Article 29(1). Particular analysis concerns the implications of this constitutionalization for Islamic law. The Constitutional Court’s decision on interreligious marriage is critically examined as an example of how the received theory is endorsed and articulated in the case of marriage. This paper argues that Article 29(1) concerns all religions, without any implied exclusion of non-monotheistic religions. Moreover, this paper affirms what is called the Pancasila state, located between an exclusively secular state and a religious or theocratic state. This arguably makes the notion of the religiosity of the Constitution unjustified. The Constitutional Court, however, has interpreted Article 29(1) in a strongly religious sense, leading to religious supremacy and, accordingly, is contrary to how the Constitution ought to be understood.

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