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1
Mariani, Mariani. „KEDUDUKAN PERKAWINAN BEDA AGAMA DAN PERKAWINAN CAMPURAN DI INDONESIA“. Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 19, Nr. 1 (29.06.2020): 84. http://dx.doi.org/10.18592/al-banjari.v19i1.3821.
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There are two categories of mixed marriages in Indonesia, namely mixed marriages between religions / different religions and mixed marriages across countries / different nationalities. This research method using descriptive-analytical method. The conclusions are: Mixed marriages carried out in Indonesia refer to the applicable marriage laws in Indonesia. In order to carry out mixed marriages between Indonesian citizens and citizens of other countries, in general the requirements for marriage as regulated in the marriage law must first be met; Mixed marriages across countries, namely marriages made by Indonesian citizens with foreign citizens are allowed and legalized / recognized by the State, as long as all the terms and conditions regulated by the laws of the respective countries of origin of the bride and groom are fulfilled and there is no prohibition for both of them to carry out wedding; and Islamic Law and Indonesian Positive Law allow marriage between two people of different nationalities, but prohibit mixed marriages due to religious differences and do not obtain legal legality.
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Judiasih, Sonny Dewi, Susilowati Suparto, Anita Afriana und Deviana Yuanitasari. „WOMEN, LAW AND POLICY: CHILD MARRIAGE PRACTICES IN INDONESIA“. NOTARIIL: Jurnal Kenotariatan 3, Nr. 1 (06.07.2018): 47. http://dx.doi.org/10.22225/jn.3.1.647.47-55.
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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.
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Alfin, Aidil, und Busyro Busyro. „NIKAH SIRI DALAM TINJAUAN HUKUM TEORITIS DAN SOSIOLOGI HUKUM ISLAM INDONESIA“. Al-Manahij: Jurnal Kajian Hukum Islam 11, Nr. 1 (22.02.2018): 60–78. http://dx.doi.org/10.24090/mnh.v11i1.1268.
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The differences of laws in marriage registration have generated argumentative conflicts among the ulama. Some of them agree and the others disagree. Ulama who agree say that proscribing secretly marriage (nikah siri) is in accordance to Islamic law. Even though the regulation about marriage registration has been written in The Indonesian Act No. 1 of 1974 on Marriage and in the Compilation of Islamic Law in Indonesian, the practice of secret marriage is still existed among Indonesian Muslim society. They base their practices on what some of local ShafiiyahUlema say all the time that this kind of marriage is in accordance to shari’ah. It is common to say that Shafi’ischool of law is the largest shari’ahschool of law in Indonesia. In the sociology of Islamic law, most of the scholars in Indonesia who adhere to the Shafi'i school and also most of the Indonesian Muslim community adhere to the same school, may have a significant influence on the constraints of reform of Islamic law related to the registration of marriages in particular and other matters about marriage in general contained in the Law No. 1 of 1974 and the Compilation of Islamic Law in Indonesia.
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Rahajaan, Jacobus Anakletus. „Legalitas Pernikahan Siri di Indonesia“. PUBLIC POLICY (Jurnal Aplikasi Kebijakan Publik & Bisnis) 1, Nr. 1 (19.02.2020): 61–75. http://dx.doi.org/10.51135/publicpolicy.v1.i1.p61-75.
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Abstract
This study aims to analyze the legality issues of siri marriages which have become polemic in the life of the people in Indonesia and their impact on women and children according to Indonesian marriage law, which is regulated according to Law Number 1 of 1974 concerning marriage. This study uses the type or type of Normative Legal research and library research, using the statutory approach, conceptual approach, and the comparative approach. This study uses these approaches because what is examined here is the rule of law and/or legislation relating to marital marriages. The research results are then analyzed and described qualitatively.
The results of this study indicate that, Law Number 1 of 1974 concerning marriages is still ambiguous, there is a norm conflict between one article and another that causes confusion and differences in perception among the community that triggers polemics. So that through the results of normative juridical studies, this research concluded that based on legal principles and legal norms in Law No. 1 of 1974 concerning marriages along with other statutory regulations, Siri marriages are marriages that are considered illegal. Thus, this legal juridical illegitimate marriage will have a very detrimental effect on the parties, especially women and children who are bound in the marital relationship of Siri.
Keywords: Legality, Siri Marriage
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Fatimah Zuhrah, Muhammad Jailani, Mulia Siregar,. „Islamic Legal Protection of Child's Rights in Polygamous Marriage in Indonesia“. Psychology and Education Journal 58, Nr. 1 (20.01.2021): 5195–200. http://dx.doi.org/10.17762/pae.v58i1.1773.
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The Indonesian Marriage Law Act Number 1/1974, and the Compilation of Islamic Law (KHI) regulate the constitutional law of polygamous marriage in Indonesia. The act states that the basic principle of marriage in Indonesia is monogamy. The act also says that the husband must show evidence telling his ability to fulfill his family needs. The study on these issues conducted in Indonesia is a part of the Indonesia Islamic family law. The neglected protection of the child’s rights in a family needs to be escorted through imposing the rules concerning it. This study aims to find out the implementation of the protection of child rights in Islamic law on polygamous marriage. This research employed a qualitative method with a socio-legal study case approach. The result of the study showed first, there is always a problem in the matter of the child’s rights that should be fulfilled by polygamist fathers that have to be protected. Second, the rights of children in polygamous marriage cannot be fulfilled equally especially in unrecorded polygamous marriages. Third, there is uncertainty in the marriage law related to the maturity of children who are still under the protection of parents, where this uncertainty will make it difficult to implement the law. Basically, the protection of children in polygamous marriages has been regulated in the Islamic Marriage Law in Indonesia. However, there are still many gaps in Islamic legal protection in child protection in polygamous marriages, plus there are still many people who do not comply and ignore it.
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Hadiati, Teti. „THE LAW POLITICS IN THE REFORMULATION OF INTERFAITH MARRIAGE IN INDONESIA“. Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan 7, Nr. 1 (19.06.2020): 25. http://dx.doi.org/10.29300/mzn.v7i1.2775.
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The problems examined in this study is wast are interfaith marriages in accordance with the philosophical values of Indonesian marriage law? and why is the validity of interfaith marriages still being disputed in Indonesian marriage law? Related to the principle of continuing legal conditions and public order, the implementation of registration marriage by registration is a form of acceptance of interfaith marriages and the community has accepted the phenomenon of interfaith marriages as a natural reality and is considered to be true. This research is normative legal research and quantitative sociological legal research. The study methodology is analyzed based on the principle of public order, law smuggling, and continuation of the legal situation or rights that have been obtained. From this research, it was concluded that interfaith marriages were considered incompatible with the philosophical values of Indonesian Marriage law which were based on religious law, and could injure the long struggle history of Indonesian marriage law legislation under the principle of public order. Therefore, the registrations carried out by the civil registry office are not authoritative, but merely administrative.
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Nisa, Eva F. „THE BUREAUCRATIZATION OF MUSLIM MARRIAGE IN INDONESIA“. Journal of Law and Religion 33, Nr. 2 (August 2018): 291–309. http://dx.doi.org/10.1017/jlr.2018.28.
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AbstractThe phenomenon of “secret” (siri) Muslim marriages—marriages that are conducted without state recognition—has become a hotly debated topic in Indonesia, particularly since the emergence of Muslim marriage agencies that organize unregistered online marriages. The issue is particularly contested between the state, women's activists, legal activists, and religious leaders. This article analyses the current efforts of the Indonesian state to bureaucratize Muslim marriages by insisting that unregistered marriages need to be registered with the state, and the societal responses to such regulations. Those who believe in the importance of state registration of Muslim marriage emphasize that it is an integral part of social reform. However, it has also been seen as creating problems when it only serves the interests of the majority and stands in the way of minority religious understandings, particularly by some conservative Muslims who believe that marriages within the Muslim community should be regulated by Muslim leaders (ʿulamāʾ) only, and not the state. This article argues that unregistered marriage has been the real test of the bureaucratization of religion in Indonesia. The government's effort to demonstrate its Islamic credentials by accommodating the people's majority religion has led it to assume an ambiguous position on the issue of unregistered marriages.
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Wahab, Abdul Jamil, Fakhruddin Fakhruddin und Mustolehudin Mustolehudin. „MARRIAGE PROBLEMS OF INDONESIAN CITIZENS LIVING IN THE NETHERLANDS UNDER THE PERSPECTIVE OF MARRIAGE LAW“. Analisa: Journal of Social Science and Religion 3, Nr. 02 (28.12.2018): 255–77. http://dx.doi.org/10.18784/analisa.v3i02.662.
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The present study described the process and the problems of marriage registration for Indonesian citizens who live in the Netherlands. Through qualitative approach, the study found that the marriage for Indonesian brides and grooms who are Muslim in Den Haag had been recorded by the Embassy of the Republic of Indonesia in the country. The process of delivering marriage service in the Embassy had been simple and easy if the bride and grooms were able to provide the marriage requirements. On the other hand, mixed-marriages were unable to be recorded in the Embassy; however, these mixed-marriages might be recorded in Gemeente or the office of local authority on the country. In addition, the present study also found that several Indonesian citizens in the Netherlands had decided to opt for sirri marriage or religion-based marriage and thus they did not record their marriage in either the Embassy or the Gemeente. The sirri marriage had been selected because the brides and the grooms did not have valid administrative requirements. These brides and grooms usually registered themselves as life partners. Socially, sirri marriage did not have negative impacts because the partners still had social security provided by the government; as a result, civil, social, and economic rights had not been limited. Furthermore, the present study found that the spouses of mixed-marriages in the Netherlands encountered conflict of laws in which the Marriage Law admitted the law of the state in which the marriage had been held but also urged the single-faith marriage. On that basis, the present study would like to recommend reconstruction of marriage law in Indonesia, by recognizing the marriage record that has been legally carried out in other country.
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Wahyuni, Sri. „Kontroversi Perkawinan Beda Agama di Indonesia“. Al-Risalah 11, Nr. 02 (01.12.2018): 14. http://dx.doi.org/10.30631/al-risalah.v11i02.466.
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This article discusses the law problem of marriage between different religions in Indonesia, especially after the application of Bill number 1 year 1974 about marriage. In this discussion, the marriage between different religions is difficult to be done after the application of that Bill. Because of inadequate explanation about different‐religion marriage on the bill, there occurs problems on the interpretation and application. Referring to the Bill of Marriage Chapter 2, it is stated that it is not allowed to marry a person with different religion. However, based on Bill of Marriage number 66, the law expert stated that there is a vacant in that law, thus the rules of different‐religion marriage can be applied. In that way, the marriage between different religions can be done in the register office. On the reality, people of Indonesia still demand the application of marriage between different religions. That conclusion is gathered from the many marriages between different religions which relatively difficult to be done. For that reason, that problem needs to get solution
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Mardiono, Eko. „Pernikahan Dini Dalam Hukum Perkawinan di Indonesia“. Musãwa Jurnal Studi Gender dan Islam 8, Nr. 2 (31.07.2009): 223. http://dx.doi.org/10.14421/musawa.2009.82.223-244.
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Contemporary Indonesians witness the rise of the popularity of marriage of the minors, despite the application of the Indonesian Marriage Law no 1/1974 that forbids child marriages for decades. The enactment of the Law decades ago was meant to be a social engineering mean to erase the practice of child marriage with social compromises. Recent research in medical studies show that there is significantly high risk for young women under 18 years old who do sexual intercourse to be infected with servick cancer. Many other research on child marriage using psychological and social approaches also suggest that actors of child marriage are of high risk of suffering from social and psychological troubles. Now, what can we do with the Indonesian Marriage Law that still endorse marriage for girls under 18 years old? This paper discusses the issues from different perspectives.
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Masruhan, Masruhan. „Pembaruan Hukum Pencatatan Perkawinan di Indonesia Perspektif Maqasid Shari'ah“. Al-Tahrir: Jurnal Pemikiran Islam 13, Nr. 2 (01.11.2013): 233. http://dx.doi.org/10.21154/al-tahrir.v13i2.15.
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Abstract: The role of marriage registration (recording) is important particularly in maintaining and protecting the rights of individuals to prove the marriage implementation. Registration of marriage, therefore, is governed by various related rules or regulation. Unfortunately, the registration of marriage is only as a normative one. Meanwhile, most Muslims do not obey the law of marriages arranged by the state because the law is ambiguous, having multi interpretations and difficult to implement. In fact, there are many negative effects emerging from marriage under the hands such as not getting the marriage certificate, and husband, wife and their children not being able to perform civil legal action against the genetic father who has left them. Therefore, marriage under the hand must be prevented with preventive, curative and anticipative measures. In order to produce a law that can respond to the changing demands of time, place, conditions and welfare of the spouses, the maqa>s}id al - shari>ah approach (the purpose of the law) is eligible to apply . Therefore, the government should change the law of registration of marriages that are not relevant to the state of society so that society will feel suitable with the legal registration of the marriage.
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Dariyo, Agoes, Mia Hadiati und R. Rahaditya. „Pemahaman Undang-Undang Perkawinan terhadap Penundaan Perkawinan Usia Dini di Indonesia“. Journal An-Nafs: Kajian Penelitian Psikologi 5, Nr. 1 (01.06.2020): 25–37. http://dx.doi.org/10.33367/psi.v5i1.928.
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Early age marriages have become widely reported through various media both print and electronic media, because early marriage is one of the causes of divorce in Indonesia. Divorce due to early marriage raises social problems in the community, such as high dropout rates for students, poverty, crime. The emergence of early marriage is caused by the low awareness of adolescents to understand Law number 1 of 1974 concerning marriage. This study discusses the understanding of law number 1 of 1974 concerning marriages which plays a role for adolescents to postpone early marriage in Indonesia. This research method uses a quantitative approach, involving 213 adolescent subjects with an age range of 17-22 years. Retrieval of data using a questionnaire that is the attitude of understanding marriage law, life satisfaction, resilience, and delaying early marriage. Analysis of research data using Spearman RHO correlation and non-linear regression. The results showed that the attitude of understanding marital law plays a role in delaying early marriage in adolescents in Indonesia.
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Hedi, Fathol, Abdul Ghofur Anshori und Harun Harun. „Legal Policy of Interfaith Marriage in Indonesia“. Hasanuddin Law Review 3, Nr. 3 (26.12.2017): 263. http://dx.doi.org/10.20956/halrev.v3i3.1297.
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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.
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Soebandi und Benny Haryono. „Perkawinan Beda Agama Yang Dilakukan Di Luar Negeri Berdasarkan Hukum Positif Di Indonesia“. Jurnal Ilmiah Raad Kertha 3, Nr. 1 (09.07.2020): 69–87. http://dx.doi.org/10.47532/jirk.v3i1.169.
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Every religion has provisions governing marriage, so everyone must obeyand be asked for their respective religions. Every Indonesian citizen who marries mustgo through their respective religious institutions. Because marriages based on birthbonds can be accepted as valid, it has been agreed to fulfill in Article 2 paragraph (1) ofLaw Number 1 of 1974, how legal marriages are conducted according to the law of eachreligion and its beliefs. Therefore, marriages must be carried out according to the law ofeach religion and belief, otherwise the marriage is not valid. While all religions inIndonesia do not allow marriages to be held if the two candidates are of differentreligions. For example, for Christians interfaith marriages are not legal, because theyare carried out according to the rules of the Christian religion not in accordance withthe conditions set out in the marriage. Every religion approved in Indonesia. Expellingeveryone to do a marriage different from religion is not in accordance with Indonesianreligious and national law.
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Heriawanto, Benny Krestian. „INTERFAITH MARRIAGES BASED ON POSITIVE LAW IN INDONESIA AND PRIVATE INTERNATIONAL LAW PRINCIPLES“. UNIFIKASI : Jurnal Ilmu Hukum 6, Nr. 1 (20.08.2019): 94. http://dx.doi.org/10.25134/unifikasi.v6i1.1571.
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This study intends to find out the legitimacy of interfaith marriages according to positive law in Indonesia and private international law, especially marriages held abroad between Indonesian citizens or with a foreign national. The method used in this study was a normative juridical through a legislation approach. Basically, marriages held in Indonesia must follow the provisions of Article 2 jo. Article 56 of Law No. 1 of 1974 concerning marriage. The results of the analysis revealed that interfaith marriages cannot be held either in Indonesia or abroad since they conflict with the principles of private international law and positive law in Indonesia.�Tulisan ini disusun untuk mengetahui keabsahan perkawinan beda agama menurut hukum positif Indonesia dan hukum perdata internasional khususnya perkawinan yang dilangsungkan di luar negeri di antara mereka warga negara Indonesia atau dengan seorang warga negara asing. Metode penelitian yang digunakan yaitu yuridis normatif melalui pendekatan perundang undangan, perkawinan yang dilangsungkan di Indonesia harus memenuhi ketentuan Pasal 2 jo. Pasal 56 Undang undang Nomor 1 Tahun 1974 tentang perkawinan. Hasil kajian dan analisis dapat disimpulkan bahwa perkawinan beda agama tidak dapat dilangsungkan baik di dalam maupun di luar negeri karena bertentangan dengan asas asas hukum perdata internasional dan hukum positif Indonesia.
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Nugraheni, Prasasti Dyah. „THE IMPLEMENTATION OF MARRIAGE DIFFERENT RELIGION AND THEIR DUE TO THE LAW OF THE RELIGION OF MARRIAGE STATUS“. Law and Justice 4, Nr. 2 (19.11.2019): 68–82. http://dx.doi.org/10.23917/laj.v4i2.8015.
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Marriage is a very strong and very deep bond that functions to connect between a man and a woman in a household or a family. Informing a household or a family, the belief in the same religion requires not only confidence in the same commitment. However, in the life of the Indonesian people, there are currently many marriages that are not based on similarities in religious beliefs. The marriage is only based on genuine love between a man and a woman. These different religious marriages cause problems in the legal field such as the validity of the marriage itself according to the marriage law in force in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 the Year 1974 marriage which is called legitimate is a marriage which is carried out in accordance with the religion and beliefs of the person. Marriage with different religions also causes problems with the legitimacy of the representation. So the problem that will be explained in this journal is about the validity of a marriage that is of different religions in accordance with Law Number 1 of 1974. According to Law Number 1 of 1974 marriages of different faiths is an illegitimate marriage because they are not in accordance with religion and belief in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 of 1974 it is stated that if a religion allows the marriage of a different religion, then the marriage is permissible. However, if a religion does not allow the marriage that is of a different religion, then the marriage is not allowed. Keywords: Interfaith marriage, Law Number 1 of 1974, and Compilation Islamic Law
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Romli, Muhammad, Thohir Luth, Rachmi Sulistyarini und Siti Hamidah. „Legal Status of Overseas Marriage Registration in the Perspective of Indonesian Marriage Law“. Technium Social Sciences Journal 14 (25.11.2020): 260–65. http://dx.doi.org/10.47577/tssj.v14i1.2077.
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This study aims to analyze the legal status of overseas marriage registration from the perspective of Indonesian marriage law. Law Number 16 of 2019, amendments to Law Number 1 of 1974 concerning Marriage, states that marriages conducted by Indonesian citizens outside Indonesia are legal if carried out according to law. which applies in the country where the marriage is taking place and for Indonesian citizens does not violate the provisions of the Marriage Law. Furthermore, within 1 (one) year after the husband and wife return to the territory of Indonesia, proof of their marriage must be registered at the marriage registration office where they live. There is still a problematic status of the registration law, whether it makes the validity of the marriage or is it only limited to the administrative order. This research uses a conceptual approach, a statutory approach, a historical approach and a philosophical approach. Legal materials used in this study consist of primary legal materials, secondary legal materials and tertiary legal materials which are normative in nature by searching, collecting and studying literature and documents, both conventionally and via the internet. The results of this study are the legal status of marriage registration abroad in the perspective of Indonesian marriage law, precisely in Article 56 of Law no. 16 of 2019 amendments to Law no. 1 of 1974 concerning Marriage, it can be concluded in general that the legal status of overseas marriage registration still does not provide legal certainty regarding the validity of marriage except for the extent of an administrative order. And there are three legal principles in Article 56 of the Marriage Law, namely: the lex patriae principle, the lex loci celebration principle and the principle of public order.
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Judiasih, Sonny Dewi, Nazmina Asrimayasha Nugraha und Luh Putu Sudini. „Prohibition of Intera Religion Marriage in Indonesia“. Jurnal Dinamika Hukum 19, Nr. 1 (08.01.2019): 186. http://dx.doi.org/10.20884/1.jdh.2019.19.1.2462.
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As a country with Pancasila as the philosophy, the first pillar is believing in God the One, therefore marriage is closely related to the issue of religion. Law number 1 in 1974 on Marriage stated that a marriage should be done by two people with the same religion and beliefs. Inter-religion marriage between Indonesian citizens in foreign states violate the regulations found in article 2 paragraph (1) and article 56 paragraph (1) of Law number 1 in 1974 on Marriage. The problems analyzed in this paper are: first, the legal status of inter-religion marriage in law system of Indonesia; and second, inter-religion marriage performed by Indonesian citizens in foreign countries. The research of this paper shown that Indonesia prohibits inter-religion marriage since it violates the principle of “the belief in the one and only God,” which expects marriage to be performed only by a couple who share the same religious belief.Keywords: Indonesia, Inter-religion Marriage, Legitimate Marriage, Marriage Law, Religion
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Paikah, Nur. „STUDI KOMPARASI PERKAWINAN BEDA AGAMA DALAM HUKUM NASIONAL DAN FIKIH“. AL-SYAKHSHIYYAH: Jurnal Hukum Keluarga Islam dan Kemanusiaan 1, Nr. 1 (15.07.2019): 85–99. http://dx.doi.org/10.35673/as.v1i1.208.
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AbstractThis study uses a comparative study that seeks to find similarities and differences or compare the similarity of views of interfaith marriages according to national marriage law with fiqh. The basic marriage law in Indonesia is regulated in the Law of the Republic of Indonesia number 1 of 1974. While fiqh in question is the fiqh of four Mazhab in Islam.Interfaith marriage in Law number 1 of 1974 has not been clearly regulated. However, Clause 2 paragraph 1 states that marriage is legal if it is carried out according to the laws of each religious law and its beliefs. It is explicitly understood that if interfaith marriages are not in accordance with religious law, then the marriage cannot be held. This is in line with the marriage of interfaith in fiqh which is basically prohibited.Keywords: Marriage Different Religion; National Law; Jurisprudence.
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Paikah, Nur. „STUDI KOMPARASI PERKAWINAN BEDA AGAMA DALAM HUKUM NASIONAL DAN FIKIH“. AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan 1, Nr. 1 (15.07.2019): 85–99. http://dx.doi.org/10.35673/asyakhshiyyah.v1i1.208.
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AbstractThis study uses a comparative study that seeks to find similarities and differences or compare the similarity of views of interfaith marriages according to national marriage law with fiqh. The basic marriage law in Indonesia is regulated in the Law of the Republic of Indonesia number 1 of 1974. While fiqh in question is the fiqh of four Mazhab in Islam.Interfaith marriage in Law number 1 of 1974 has not been clearly regulated. However, Clause 2 paragraph 1 states that marriage is legal if it is carried out according to the laws of each religious law and its beliefs. It is explicitly understood that if interfaith marriages are not in accordance with religious law, then the marriage cannot be held. This is in line with the marriage of interfaith in fiqh which is basically prohibited.Keywords: Marriage Different Religion; National Law; Jurisprudence.
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Setiyowati, Setiyowati. „Recent Changes in Regulatory Development of Interreligious Marriage and Children’s Rights Based on Justice Perspective in Indonesia“. International Journal of Criminology and Sociology 10 (14.07.2021): 1149–53. http://dx.doi.org/10.6000/1929-4409.2021.10.133.
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The issue of this study is the marriage registration with or on the basis of a court decision as referred to in Law Number 24 of 2013 concerning Population Administration is valid according to Law No. 1 of 1974 regarding Marriage. The Marriage Law is also one of the bases for the formation of the Population Administration Law. Bearing in mind that the Population Administration Act does not regulate further about how the procedure of marriage between people of different religions occur so that the terms and procedures and prohibition of marriage in the Marriage Law remain in force. Based on the above background, problems can be formulated to analyze marital regulations in the Marriage Law not yet fully based on the value of justice and its reconstruction. The findings show that the Reconstruction of marriage regulations in the perspective of the Marriage Law based on justice values can be carried out by reconstructing the provisions of articles governing the validity of marriages, which in their implementation or in their application do not indicate or provide a sense of justice for some people who will carry out marriages, particularly those related to the practice of interfaith marriages.
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Penasthika, Priskila Pratita. „Hukum Perkawinan di Indonesia (Marriage Law in Indonesia)“. Indonesia Law Review 2, Nr. 1 (01.01.2012): 111. http://dx.doi.org/10.15742/ilrev.v2n1.65.
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Maula, Bani Syarif. „Perlindungan Perempuan dalam Hukum Perkawinan di Indonesia“. Yinyang: Jurnal Studi Islam Gender dan Anak 14, Nr. 1 (23.07.2019): 14–38. http://dx.doi.org/10.24090/yinyang.v14i1.2825.
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The Indonesian Constitutional Court granted part of the claim for the judicial review lawsuit on Law No. 1 of 1974 concerning Marriage for Article 7 Paragraph 1 related to the age of marriage. The article is considered discriminatory against women and is considered legalizing child marriages because the lowest age limit for women can be married is 16 years old, different from the lowest age limit for men, 19 years old. The global consensus on the need to abolish early marriage, forced marriage, and child marriage is actually made and agreed upon by UN member countries, including Indonesia. There are a number of adverse effects that can arise in child marriage, such as impacts related to health, education and economic aspects, including violations of children's rights. This paper examines the age limit of marriage in the perspective of Islamic law, which can then become state policy. Marriage is a legal act that requires the doers to meet the criteria of legal competency. Marriage also requires the responsibility of the parties to fulfill their rights and obligations, so that the aspect of maturity in marriage is a must.
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Muttaqin, Muhammad Ngizzul. „UNREGISTERED MARRIAGE BETWEEN INDONESIAN CITIZENS AND FOREIGN CITIZENS WITH THE LEGAL PERSPECTIVE OF MARRIAGE IN INDONESIA“. Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan 7, Nr. 2 (30.09.2020): 149. http://dx.doi.org/10.29300/mzn.v7i2.3396.
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The practice of unregistered marriage between Indonesian citizens and foreign nationals always raises legal problems, both the law of marriage and the legal consequences of the marriage. This article aims to provide concrete legal solutions and steps to the practice of unregistered marriage between Indonesian citizens and foreign nationals. This study used literature research with qualitative descriptive methods, through a normative legal approach. The results show that unregistered marriage is a social symptom of modern society which always occurs in the practice of today’s society. Although unregistered marriage is not specifically regulated in the practice of mixed marriages, it often occurs and must be anticipated. The solution is that there are three legal options that can be taken: first, if the person concerned is domiciled in Indonesia and intends to become an Indonesian citizen, then s/he can register the marriage with the employee who registers the marriage and performs the marriage certificate according to the provisions. Second, if the person concerned is living abroad but wants to become an Indonesian citizen, then s/he can take legal steps by registering the marriage and marriage certificate at the Indonesian Embassy. Third, if the person concerned is domiciled and wants to become a resident of a foreign country, then the person concerned must take the legal route that has been determined in that country. Thus, family law in Indonesia can be adaptive and responsive to the dynamics of social change.
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Sainul, Ahmad. „KONSEP PERJANJIAN PERKAWINAN DI INDONESIA“. Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial 4, Nr. 1 (30.06.2018): 61–73. http://dx.doi.org/10.24952/el-qonuniy.v4i1.1827.
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Marriage records related to the legal consequences of national law to date still reap a lot of disagreements.The issue of unfinished marriage recording to date is about whether or not marriage is legal if not recorded. According to the conventional Islamic law based on the concepts of the Jurisprudence book that the recording of marriage is not necessary.But different in Law No.1 Year 1974 About Marriage, Government Regulation of Republic Indonesia No. 9 Year 1975 About Implementation of Act No.1 Year 1974 About Marriage Presidential Instruction No. 1 Year 1991 About Compilation of Islamic Law, and Act No.22 Year 1946 expressly Explained that every marriage should be recorded.The marriage agreement rule in Indonesiacontained in the classical jurisprudence, Law number 1 of 1974 concerning marriage (UUP) and Compilation of islamic law (KHI).
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Latupono, Barzah. „Pencatatan Perkawinan Di Indonesia Dikaitkan Dengan Good Governance“. SASI 24, Nr. 2 (28.02.2019): 150. http://dx.doi.org/10.47268/sasi.v24i2.129.
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Marriage registration carried out by marriage registrar employees is often not in accordance with the rules set out in the Act. The law requires that the marriage record be carried out if it has fulfilled the legal requirements for marriage. There are cases of marriages that do not meet the legal requirements of marriage and there are also marriages that meet the legal requirements of marriage but are not stated. State apparatus in various service sectors, especially those concerning the fulfillment of civil rights and basic needs of the community, must be carried out in accordance with the mandate of the 1945 Constitution. Marriage records, such as the making of National Identity Cards or Driving Permits, actually discuss public services that are the responsibility of the state. So that it should pay attention to the principle of good governance, one of which is to establish costs that are in accordance with the standard of living of the people and procedures that are not user-friendly.
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Siahaan, Hotman. „PERKAWINAN ANTAR NEGARA DI INDONESIA BERDASARKAN HUKUM PERDATA INTERNASIONAL“. Solusi 17, Nr. 2 (01.05.2019): 140–53. http://dx.doi.org/10.36546/solusi.v17i2.174.
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Marriage is a legal event when the marriage is a legal marriage. The development of science and technology that so rapidly bring the influence on the easier possibility of relations between human beings, between ethnic groups, and between countries in all aspects of life. One of the effects is mixed marriage phenomenon between spouses of different citizenship, including on Indonesian workers with foreign workers. Different nationalities marriage often raises a problem, especially related to the process of marriage registration that will take place, whether in the country of origin of a prospective husband or in the country of origin of a prospective wife. The procedure of mixed nationality marriage according to international civil law explains that marriage rules to different citizen pairs will use either law of the prospective husband’s State or law of the prospective wife’s State. The problems that arise in a mixed nationality marriage procedure are in the process of preparing a certificate from the marriage officer and at the preparing of the letter or other documents. Completion of the problems that arise in mixed marriages procedures that have prepared government is to provide clear information and website to couples who want to get married. For those who do not comply the rules will be imposed a sanction.
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Syahrul, Syahrul, und Evie Syalviana. „Unification of Marriage Law and Its Problems“. TASAMUH: Jurnal Studi Islam 12, Nr. 2 (14.09.2020): 421–32. http://dx.doi.org/10.47945/tasamuh.v12i2.255.
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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
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Lon, Yohanes S. „The Legality of Marriage According to Customary, Religion and State Laws: Impacts on Married Couples and Children in Manggarai“. Jurnal Dinamika Hukum 19, Nr. 2 (22.12.2019): 302. http://dx.doi.org/10.20884/1.jdh.2019.19.2.2429.
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This study explores the complexity of marriage for people in Manggarai. Since they are citizens of the cultural community of Manggarai, Indonesian citizens, and members of a Catholic community, their marriage is required to follow the provisions of customary law, religious law, and state law. Using a library and ethnographic approaches, the study compares these laws on the legality of marriage and analyzes their differences and the impacts on the rights and obligations of married couples and children born to the couple. The study discovered that the differences in the provisions regarding the validity of a marriage between the three laws have provided space for the emergence of legal uncertainty and discriminatory treatment of customary marriages which are not legalized by religious law and state law as well as marriages that are divorced civilly but are still valid according to Catholic rules. Such a phenomenon is certainly a portrait of failure or incompetence in the attempt to unify marriage law in Indonesia through Law No. 1 of 1974 concerning Marriage. So it is urgent to have a more comprehensive new law that accommodates the wisdom of local customary law and provides protection for every citizen
30
Zainuri, Sulkhan. „Status Perkawinan Suami Istri Pasca Pembatalan Perkawinan Islam Di Indonesia“. Ulumuddin : Jurnal Ilmu-ilmu Keislaman 9, Nr. 1 (23.11.2019): 23–48. http://dx.doi.org/10.47200/ulumuddin.v9i1.285.
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the material law for the cancellation of Islamic marriages in Indonesia still requires further research considering there is a pluralism of regulations relating to it, namely Undang-undang no. 1 tahun 1974 concerning Marriage and Compilation of Islamic Law. This literature research study concludes that there is a dualism in terms of the termination of marriage in legislation, namely; the marriage is null and void and the marriage can be canceled so that it affects the legal status of husband and wife. However, due to the laws that are regulated remain the same, which is related to the status of children, property and third parties.
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Septiandani, Dian, Dharu Triasih und Dewi Tuti Muryati. „Kontruksi Hukum Perkawinan Beda Agama Dalam Perspektif Hukum Islam Dan Hukum Positif Indonesia“. Hukum dan Masyarakat Madani 7, Nr. 1 (05.01.2017): 40. http://dx.doi.org/10.26623/humani.v7i1.1021.
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<p>Perkawinan beda agama adalah perkawinan antara pria dan wanita yang keduanya memiliki perbedaan agama atau kepercayaan satu sama lain. Perkawinan beda agama bisa terjadi antar sesama WNI yaitu pria WNI dan wanita WNI yang keduanya memiliki perbedaan agama/ kepercayaan juga bisa antar beda kewarganegaraan yaitu pria dan wanita yang salah satunya berkewarganegaraan asing dan juga salah satunya memiliki perbedaan agama atau kepercayaan. Permasalahan pada penelitian ini ialah kajian hukum perkawinan beda agama dalam perspektif hukum Islam dan hukum positif di Indonesia menurut Hukum Islam, UU Perkawinan dan Kompilasi Hukum Islam, pernikahan beda agama tidak diperbolehkan. Peraturan dalam UU Perkawinan sudah sesuai dengan peraturan setiap agama di Indonesia. Keberadaan UU Perkawinan tidak hanya berlaku bagi masyarakat yang beragama Islam saja, namun berlaku bagi semua agama</p><p><em>The marriage of different religions is a marriage between men and women who both have different religions or beliefs with each other. Different religious marriages can occur between Indonesian Citizens, WNI men and women who both have differences in religion / beliefs can also be different between citizenship of men and women who one of them foreign citizenship and also one of them has different religions or beliefs. The problem of this study is the study of marriage law of different religions in the perspective of Islamic law and positive law in Indonesia according to Islamic Law, Marriage Law and Compilation of Islamic Law, religious marriage is not allowed. The rules in the Marriage Law are in conformity with the rules of every religion in Indonesia. The existence of Marriage Law applies not only to people who are Moslems but to all religions</em></p>
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Umar, Dr H. „ACTUALIZATION OF ISLAMIC LAW IN MODERN LEGISLATION“. International Journal of Research -GRANTHAALAYAH 7, Nr. 6 (30.06.2019): 213–22. http://dx.doi.org/10.29121/granthaalayah.v7.i6.2019.798.
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Islamic law in the form of legislation in Indonesia is that which is legally binding on the constitution, even its binding capacity is broader. Therefore, as an organic regulation, sometimes it is not elastic to anticipate the demands of the times and change. For example, Law Number 1 of 1974 concerning Marriage. The law contains Islamic law and is binding on every citizen of the Republic of Indonesia.
Problems that occur such as in Jambi Province at this time the fiqh law which is very broad in its scope is worthy of being called "Islamic law" is marriage law, inheritance law and waqf law. Laws or provisions that are applied to administer and settle marriages, inheritance and endowments as material laws, are still diverse. Marriage and Wakaf cases are regulated in statutory law; marriage is regulated by Law No. 1 of 1974 concerning Marriage and waqf law regulated by Government Regulation No.28 of 1977; as executor of the Agrarian Basic Law of 1961. Whereas inheritance law has not been regulated by law and by itself is still guided by Jurisprudence.
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Umarama, Idrus, Agus Hamzah, Jamaludin Al Ashari, Arie Widyantoro und Faradina Mar’atus Shofia. „COMPARISON MUT'AH MARRIAGE ACCORDING TO ISLAMIC LAW AND NATIONAL LAW“. Jurnal Pembaharuan Hukum 7, Nr. 3 (30.12.2020): 262. http://dx.doi.org/10.26532/jph.v7i3.13490.
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Mut'ah marriage or temporary marriage or what is known as contract marriage is a phenomenon that often occurs in Indonesia, this problem must be anticipated because it is detrimental to women and has been forbidden by the Indonesian Ulama Council. The research method used is a normative juridical approach. Normative research or also known as literature law research is legal research carried out by examining library materials or secondary data. The results of the research found stated that Mut’ah marriage is temporary marriage, the Prophet Muhammmad S.A.W has justified the mut’ah marriage for three days and after that the Prophet forbade it forever. Here the Apostle once allowed it at a time which might have taken the form of an emergency as it was permissible to eat carcass meat, if there were no other foods under compulsion.
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Ade Witoko, Prasetyo, und Ambar Budhisulistyawati. „PENYELUNDUPAN HUKUM PERKAWINAN BEDA AGAMA DI INDONESIA“. Jurnal Hukum dan Pembangunan Ekonomi 7, Nr. 2 (02.08.2019): 251. http://dx.doi.org/10.20961/hpe.v7i2.43015.
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<p>Abstract <br />This article aims to find out about interfaith marriage arrangements carried out through legal smuggling in Indonesia. This study is a descriptive doctrinal legal research. Data sources from this article are in the form of primary legal material and secondary legal material. The technique of collecting legal material in this article is the library study technique. The approach in this research is the legislative approach. The result of the article is that marriage according to the Marriage Law is a marriage carried out according to each religion and belief. So that marriage is considered valid if according to the religion and beliefs of each prospective husband and wife is also valid. Every religion cannot authorize interfaith marriages, because all religions want their followers to marry the same religion, it can be concluded that interfaith marriages are not legal, because they are not in accordance with the contents of the Marriage Law, namely marriage is valid if carried out according to each religion -one, then avoidance of the law that should apply or can be said to be an act of legal smuggling.<br />Keywords: Marriage; Different Religion Marriage; Law Smuggling</p><p>Abstrak<br />Artikel ini bertujuan untuk mengetahui mengenai pengaturan perkawinan beda agama yang dilakukan melalui penyelundupan hukum di Indonesia. Penelitian ini adalah penelitian hukum doktrinal bersifat deskriptif. Sumber data dari artikel ini yaitu berupa bahan hukum primer dan bahan hukum sekunder. Tehnik pengumpulan bahan hukum dalam artikel ini adalah tehnik studi kepustakaan. Pendekatan dalam penilitian ini adalah pendekatan perundang-undangan. Hasil artikel yaitu perkawinan menurut Undang-Undang Perkawinan adalah perkawinan yang dilaksanakan menurut agama dan kepercayaan masing-masing. Sehingga perkawinan dianggap sah jika menurut agama dan kepercayaan masing-masing calon suami istri tersebut juga sah. Setiap agama tidak bisa mengesahkan perkawinan beda agama, karena semua agama menginginkan umatnya untuk menikah dengan yang seagama, maka dapat disimpulkan bahwa perkawinan beda agama tidak sah, karena tidak sesuai dengan isi Undang-Undang Perkawinan yaitu perkawinan adalah sah apabila dilaksanakan menurut agama dan kepercayaan masing-masing, maka dilakukan penghindaran terhadap hukum yang seharusnya berlaku atau dapat dikatakan sebagai tindakan penyelundupan hukum.<br />Kata Kunci : Perkawinan; Perkawinan Beda Agama; Penyelundupan Hukum</p>
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Aji, Koesmoyo Ponco, und Aditya Tri Kurniawan. „FEARING EKSISTENCE OF ARTICLE 135 OF THE INDONESIAN IMMIGRATION LAW RELATED TO PROOFING OF FALSE MARRIAGE AT IMMIGRATION CRIME“. Jurnal Ilmiah Kajian Keimigrasian 1, Nr. 2 (24.11.2018): 107–17. http://dx.doi.org/10.52617/jikk.v1i2.28.
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Pseudo-marriage or false marriage is one type of crime that is difficult to prove, so that until now there has never been a case of pseudo marriages stated by the prosecutor's office that the enforcement of immigration laws related to pseudo marriages is in Article 135 of Law No. 6 of 2011 concerning immigration has never been done, although there have been many suspected cases of pseudo-marital acts. This is because both Foreign Citizens as Indonesian actors and Citizens who are wives or husbands who are made guarantor after making legal marriages in obtaining immigration documents and / or citizenship of the Republic of Indonesia are protecting each other so that the immigration crime cannot be requested responsibility. The proof of the elements of immigration criminal acts of apparent marriage can be seen from the notion of false marriage itself.
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Ichsan, Muchammad. „THE LEGALITY OF INTERRELIGIOUS MARRIAGE IN THE PERSPECTIVE OF ISLAMIC LAW AND INDONESIAN POSITIVE LAW“. Profetika: Jurnal Studi Islam 17, Nr. 02 (12.10.2017): 82. http://dx.doi.org/10.23917/profetika.v17i02.5300.
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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.
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Sukindar, Sukindar. „KETENTUAN PENGATURAN KAWIN KONTRAK DALAM PERSPEKTIF HUKUM POSITIF DI INDONESIA“. LEGALITAS 5, Nr. 1 (08.07.2020): 113. http://dx.doi.org/10.31293/lg.v5i1.4751.
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Contract marriages are one of the 3 types of marriages known in Indonesia. As it is known that contract marriages are marriages made by certain parties with specific aims and objectives and within a certain period of time. So the marriage is actually a marriage that is not appropriate and deviates from the noble purpose of the actual marriage, which is to form an eternal household and only seek the pleasure of God, in accordance with the provisions as regulated in applicable laws in Indonesia.Therefore, the purpose of this paper is to find out the actual arrangements related to the practice of contract marriages which are still widely practiced in Indonesia.This type of research used in this study is normative juridical type of research, namely research conducted based on the legal scientific character of the normative side.The results of the study showed that the practice of contract marriages that were carried out was not appropriate and violated the provisions of the legislation that acted as positive law in Indonesia. This is due to the contract marriage there are several things that were promised such as, a number of assets that must be issued and the deadline for the end of the marriage has been determined, then obviously such a marriage is a marriage arranged by the parties themselves and ignores the provisions of the applicable laws and regulations. While the regulations that specifically regulate contract marriages have not yet existed in Indonesia.
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Tambunan, Khairani Amalia, Sriono Sriono und Risdalina Siregar. „Legal Respect for Children from Sirri's Marriage in the Perspective of Islamic Marriage Law and Regulations Indonesian Law in the District Labuhanbatu“. Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 4, Nr. 2 (28.04.2021): 2043–52. http://dx.doi.org/10.33258/birci.v4i2.1892.
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Sirri marriage is a marriage that is legal according to the viewpoint of the Islamic religion, while a legal marriage according to the provisions of Articles 1 and 2 of the Marriage Law is that apart from being carried out on the basis of religion it must also be registered. This study aims to determine the legal consequences for children resulting from unregistered marriages based on Islamic law and statutory regulations. This study uses an empirical juridical method, which is conducting field research, in order to support data related to this research by conducting research at the Religious Courts.. The results showed that Labuhanbatu Regency is an area where many people still carry out unregistered marriages or sirri marriages. This can be seen from the data from the Rantauprapat Religious Court from 2018 until now, there have been 53 recorded cases regarding under-handed marriages that have been ordained. So that the legal consequence of the child resulting from a Sirri marriage has the status of an out-of-wedlock child and he cannot accept the rights of the child as a child from a legal marriage based on the marriage law. In the life of the nation and state, all citizens are obliged to obey and be bound by the prevailing laws and regulations in Indonesia.
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Al Amin, M. Nur Kholis. „PERKAWINAN CAMPURAN DALAM KAJIAN PERKEMBANGAN HUKUM: ANTARA PERKAWINAN BEDA AGAMA DAN PERKAWINAN BEDA KEWARGANEGARAAN DI INDONESIA“. Al-Ahwal: Jurnal Hukum Keluarga Islam 9, Nr. 2 (31.07.2017): 211. http://dx.doi.org/10.14421/ahwal.2016.09206.
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Marriage in the Islamic legal study in Indonesia introduces a discussion of mixed marriages. In the understanding of classical fiqh, when dealing with the term of mixed marriage, the paradigm will lead to the understanding of different religion marriage. However, along with the development and the increasingly existing Islamic law in Indonesia based on the theory of legal existence, mixed marriage is not only limited to a marriage due to religious differences, but there is also a marriage due to citizenship differences as defined in the Marriage Law.[Perkawinan dalam kajian studi hukum Islam di Indonesia memperkenalkan pembahasan tentang perkawinan campuran. Dalam pemahaman fikih klasik apabila berhadapan dengan term perkawinan campuran maka paradigmanya akan mengantarkan pada pemahaman perkawinan beda agama. Namun, seiring dengan perkembangan dan semakin eksisnya hukum Islam di Indonesia dengan berdasarkan teori eksistensi hukum, maka perkawinan campuran tidak hanya sebatas pada perkawinan karena perbedaan agama saja, melainkan terdapat pula perkawinan karena perbedaan kewarganegaraan sebagaimana yang dirumuskan dalam Undang-Undang Perkawinan.]
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Diningrat, Nina, Yaswirman Yaswirman und Yoserwan Yoserwan. „Authority of State Lawyers in Application for Cancellation of a Marriage, Reviewed From Law Number 16 of 2004 Concerning the Attorney General's Office“. International Journal of Multicultural and Multireligious Understanding 7, Nr. 6 (23.09.2020): 613. http://dx.doi.org/10.18415/ijmmu.v7i6.1959.
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Cancellation of same-sex marriage is a marriage that violates the conditions for a marriage and based on Article 26 of Law Number 1 of 1974 concerning Marriage, the State Attorney General has the authority to cancel the marriage. It's just that this authority is not clearly regulated in Law Number 1 of 1974 concerning Marriage and other marriage regulations in Indonesia. The cancellation of a marriage does not happen automatically, but must go through a court, which is submitted by the authorized parties to apply for a marriage cancellation as provided for in Articles 23 and 26 paragraph (1) of Law Number 1 of 1974 concerning Marriage. Based on these thoughts, the problems examined are : (1) What is the legal position of same-sex marriage according to the provisions of marriage law in Indonesia, (2) What is the authority of the State Attorney as the applicant for filing the annulment of same-sex marriage according to Indonesian law, and (3) What is the legal consequences? of the cancellation of same-sex marriage according to Indonesian law. This study uses a normative juridical method with a literature approach. The results of the research concluded that : (1) That same-sex marriage does not have a legal position in Indonesia because it is not recognized in the marriage law in Indonesia and is against the law and moral values and religious values and is also against public order because it causes unrest in society. (2) The authority of the State Attorney General in canceling same-sex marriage according to the provisions in Article 26 Paragraph (1) of Law Number 1 of 1974 concerning Marriage and also the authority in the field of public order for the sake of upholding public order in society, (3) That the legal consequences of the cancellation of this type of marriage is the cancellation of the marriage by the Religious Court and Marriage Certificate Number : 0447/062 / VII / 2017, dated July 19, 2017 issued by the Ajung District Religious Affairs Office has no legal force.
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Sulchan, Achmad, und Nurmalia IW. „JURIDICAL REVIEW OF RIGHT OF ACCESS TO LAND FOR INDONESIAN WOMEN CITIZEN WHO ARE BOUND BY MIXED MARRIAGE LAW (CASE STUDY DECISION OF THE CONSTITUTIONAL COURT NUMBER: 69 / PUU XIII / 2015)“. Jurnal Pembaharuan Hukum 4, Nr. 2 (15.08.2017): 222. http://dx.doi.org/10.26532/jph.v4i2.1738.
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ABSTRACTMixed marriages are marriages involving a race between nations, therefore, marriage is also subject to the principles applicable in the Indonesian Law and International Law. Mixed marriage has penetrated the whole of Indonesia . Notary role in making the deeds relating to pernjanjian marriage, inheritance etc.Dealing with the issue of marriage between men and women WNA WNA especially about women's access rights to land for the citizen and problems. Therefore, the authors take the title on the Juridical Review of the Acquisition of Land Rights for Women Bound citizen Mixed Marriage (Case Study No. Constitutional Court.69 / PUU XIII / 2015). The contents of the Constitutional Court about: Testing Law No. 5 of 1960 on the Basic Regulation and the Basic Agrarian Law No. 1 of 1974 on Marriage of the Constitution of the Republic of Indonesia th 1945.Dalam decision mentions the Applicant, Ny. Ike Farida an Indonesian citizen. Applicant is a woman who is married to a Japanese national men by a valid marriage and are registered in the District Office of Religious Affairs Makasar East Jakarta Municipality No. 3948 / VII / 1995, the Civil Registry Office Prop. DKI Jakarta as defined in the Marriage Reports Receipt No. 36 / KHS / AI / 1849/1995/1999 dated May 24, 1999. Related to marriage, the applicant does not have marital separation agreement treasures, never abandoned his Indonesian citizenship and disenfranchised here at home. Applicant want to buy Flats in Jakarta, after the keel, towers not being handed over, and even then the purchase agreement terminated unilaterally by the developer. Then formulated the problems are: 1) What is the procedure of acquiring land rights for women citizens who are bound intermarriage? 2). Constraints and solutions that arise in obtaining the Women's Land Rights for citizens who are bound Mixed Marriage (Case Study No. Constitutional Court.69 / PUU XII / 2015)? As this study is sociological or empirical, in which the authors conducted a study which examined at first was secondary data, then resumed research on primary data in the field, or to society, an interview with the National Land Agency, notary, and two female citizens who marry foreigners. And examine the rules relating to mixed marriages, prevailing in Indonesia. The results showed the conclusion that the Notary has an important role in helping clients about: procedures for securing land rights for the citizen who is married to foreigners, namely the reduction in the rights, for example, from Properties menjaiHakPakai, the reduction in the rights of land owners. Constraints faced is the problem of domicile for male foreigners who are married to the citizen, and a couple of mixed marriages between Indonesian citizens and foreigners do not make a marriage agreement during their marriage. The solution is that if the land area can be divided into 2: 1/2; 1/2 for the wife, the land was downgraded to a Right of Use by registering at BPN, and made a covenant marriage.
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Lestari, Maryana, und Septhian Eka Adiyatma. „Marriage Cancelled, What about the Rights for Children?“ Indonesian Journal of International Clinical Legal Education 2, Nr. 2 (05.06.2020): 167–80. http://dx.doi.org/10.15294/ijicle.v2i2.38172.
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Marriage regulations have been regulated in detail through Law No. 16 of 2019 which is a renewal of Law No. 1 of 1974 regarding marriages in several articles changed and followed by other supporting rules. In the State of Indonesia the marriage system adheres to the concept of absolute monogamy, only for the marriage of one husband and one wife. As a result of cultural and religious uniformity, there is a difference in the application of law in Indonesia, the application of national law that applies the concept of absolute monogamy is the implementation of Christian religion. Islam also contributes to the organization of marriages by regulating marriages in Presidential Instruction No. 1 of 1991 concerning the Compilation of Islamic Law (KHI), this illustrates that the contribution of Islam is recognized by the state. Knowing the word polygamy is only recognized through the rules contained in Islam, but the requirements for polygamy are permitted in Indonesia only to husbands. Opponents of a polygamy marriage are polyandri marriages, the difference is seen from the side of the husband or wife who has more than 1 partner. Although it is permissible under the applicable law all the requirements required by the state must be fulfilled as a whole, some of these requirements include obtaining permission from a legal wife or prospective wife to be combined, a statement of being able to be fair, as well as other accessible requirements in the competent authority.
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Tabroni, Imam, Hisam Ahyani und Dian Permana. „Philosophical Review of Materialism and Idealism Limits of Wedding Age in Indonesia; Study of Article 7 Paragraph (1) of Law 16 of 2019 jo. Law 1 of 1974 concerning Marriage“. Muttaqien; Indonesian Journal of Multidiciplinary Islamic Studies 2, Nr. 01 (23.01.2021): 1–20. http://dx.doi.org/10.52593/mtq.02.1.01.
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This research departs from a juridical confusion regarding the ideal of a person going to get married, where the age of marriage with other provisions regarding age, namely, in terms of philosophical Materialism and Idealism of Marriage Age in Indonesia. Whereas in Indonesian Law on Marriage Marriage is only permitted if men and women have reached the age of 19 (nineteen) years. The purpose of this study is to find out the philosophical review of materialism and idealism of marriage age in Indonesia, with the article 7 paragraph (1) for 16 of 2019 jo. u 1 year 1974 regarding marriage). The conclusion of this research is the philosophical value of materialism and idealism of marriage age is the concept of historical materialism of humans who will choose their readiness in facing marriage, this is because one's age is not a reference, which is the basis for people to get married including their readiness to face material livelihood, readiness self and material. Likewise in Indonesia, the ideal age in society in Indonesia if it is associated with Karl Mark's theory, then the readiness of oneself in the material (economic elements) is as a reference for people to get married.
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Watungadha, Cornelis Hendra, Muhammad Arfah P und Yulia A. Hasan. „ANALISIS PENETAPAN HAKIM DALAM PEMBERIAN IZIN PERKAWINAN BEDA AGAMA DI PENGADILAN NEGERI MAKASSAR“. Indonesian Journal of Legality of Law 2, Nr. 1 (09.12.2019): 13–17. http://dx.doi.org/10.35965/ijlf.v2i1.139.
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Penelitian ini bertujuan untuk mengidentifikasi pemberian izin perkawinan beda agama. Penelitian menggunakan metode kualitatif, yang bersumber dari data informan kunci, dokumen-dokumen dan wawancara serta bahan-bahan dari pustaka yang berlaku dan berkaitan dengan pemberian izin nikah beda di Pengadilan Negeri Makassar. Hasil penelitian menun-jukkan bahwa fenomena perkawinan beda agama yang terjadi di kalangan masyarakat Indonesia bisa menimbulkan berbagai macam permasalahan dari aspek hukum dan lingkungan masyarakat. Perkawinan beda agama menurut Undang-Undang No 1 Tahun 1974 adalah perkawinan yang sah, karena berdasarkan Pasal 2 ayat (1) Undang-Undang Perkawinan No 1 Tahun 1974, perkawinan yang sah adalah perkawinan yang dilakukan menurut hukum masing-masing agama dan kepercayaan. Dari Pasal 2 ayat (1), berbunyi bahwa undang-undang perkawinan menyerahkan sahnya suatu perkawinan dari sudut agama, jika suatu agama memperbolehkan perkawinan beda agama maka perkawinan agama boleh dilakukan, tetapi jika suatu agama melarang perkawinan beda agama, maka tidak boleh melakukan perkawinan beda agama. Berda-sarkan hasil penelitian lapangan menunjukkan bahwa setiap agama di Indonesia melarang untuk melakukan perka-winan beda agama. Oleh karena itu, perkawinan beda agama adalah perkawinan yang tidak sah menurut undang-undang perka-winan, serta Hakim juga harus melihat bagaimana rumah tangga pelaku perkawinan beda agama ke depannya, karena sulit terjadi keharmonisan dalam keluarga jika masing-masing pasangan tunduk pada agama yang berbeda, dan rentan perse-lisihan antar pasangan dalam hal mengasuh anak.
This study aims to identify the licensing of interfaith marriages. The study uses qualitative methods, which are sourced from key informant data, documents and interviews as well as material from applicable libraries and are related to granting different marriage licenses in the Makassar District Court. The results showed that the phenomenon of interfaith marriages that occurred among Indonesian people could cause various kinds of problems from the legal aspects and the community environment. Interfaith marriage according to Law No. 1 of 1974 is a legal marriage, because based on Article 2 paragraph (1) of Marriage Law No. 1 of 1974, a legal marriage is a marriage conducted according to the law of each religion and belief. From Article 2 paragraph (1), it states that the marriage law gives up the validity of a marriage from the point of religion, if a religion allows interfaith marriages then religious marriages are permissible, but if a religion prohibits interfaith marriages, then no marriages may be of different marriages. religion. Based on the results of field research shows that every religion in Indonesia forbids interfaith marriages. Therefore, interfaith marriages are illegitimate marriages according to marriage law, and the Judge must also look at how households of interfaith marriages in the future, because harmony in the family is difficult if each partner is subject to different religions, and prone to disputes between partners in parenting.
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Rohman, Ahmad Fadoli. „Studi Yuridis-Sosiologis terhadap Problematika Perkawinan Sejenis di Kantor Urusan Agama (KUA) Kecamatan Ajung Kabupaten Jember Tahun 2017“. Panangkaran: Jurnal Penelitian Agama dan Masyarakat 3, Nr. 2 (15.08.2020): 51. http://dx.doi.org/10.14421/panangkaran.2019.0301-04.
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Same-sex marriage is not recognised within Indonesian laws and constitution. The Indonesian Marriage Law, Law No.1/1974, does not give any loophole for same sex couples in Indonesian to officially legalised their marriage. However, there are ways and efforts done by same sex couple in Indonesia to get around this prohibition. Among the most common ways done by these couples to have their marriage approved by the authority is through falsification of ID and other related documents. The marriage of Ayu and Fadholi (not real name) which was initially passed by the local marriage bureau (KUA) in Ajung, Jembar in 2017, shows that falsification of documents for marriage remains occur among same sex couples in Indonesia. This study examines: 1) What are underlying factors behind the cases of same sex marriage in Indonesia? 2) What strategies commonly done by same sex couples in Indonesia to get around restrictions for their marriage? 3)To what extent Indonesian regulations as well as Islamic law respond to cases of same sex marriage in the community? The data is collected through series interview involving religious judges and other prominent sources. The finding of this study shows that: (1) Sociologically, same-sex marriage done by couples in Indonesia is part of their efforts to get rid of stigma and labelling in the society. (2) The most common strategy undertaken by same-sex couples to have their marriage legally recognised is through falsification of their identity and other required documents for marriage. (3) The Indonesian regulations, including Indonesian marriage law, do not recognised same sex marriage, as well as Islamic law which regards same sex marriage as haram, against the Qur’an and the Hadith.[Pernikahan sesama jenis tidak diakui dalam hukum konstitusi Indonesia. UU Perkawinan Indonesia, UU No.1/ 1974, tidak memberikan ce;ah bagi pasangan sesama jenis di Indonesia untuk secara resmi melakukan pernikahan. Namun, ada cara dan upaya yang dilakukan pasangan sesama jenis di Indonesia untuk mengakali larangan ini. Di antara cara paling lumrah yang dilakukan oleh pasan ini agar pernikahan mereka disetujui oleh otoritas setempat adalah melalui pemalsuan KTP dan dokumen terkait lainnya. Perkawinan Ayu dan Fadholi (bukan nama sebenarnya) yang awalnya disahkan oleh Kantor Urusan Agama (KUA) di Ajung, Jembar pada tahun 2017, menunjukan bahwa pemalsuan dokumen demi pernikahan tetap terjadi di antara pasangan dengan jenis kelamin yang sama di Indonesia. Penelitian ini meneliti: (1) Apakah faktor yang mendasari pernikahan sesama jenis di Indonesia? (2) Strategi apa yang umumnya dilakukan oleh pasangan sesama jenis di Indonesia untuk mengakali larangan pernikahan mereka? (3) Sejauh mana peraturan Indonesia yang hukum Islam menanggapi kasus pernikahan sesama jenis yang terjadi di masyarakat. Data dari penelitian ini dikumpulkan melalui wawancara yang melibatkan ahli hakim agama dan sumber terkait lainnya. Temuan dari penelitian ini menunjukkan bahwa: (1) Secara sosiologis, pernikahan sesama jenis yang dilakukan di Indonesia adalah bagian dari upaya mereka untuk menghilangkan stigma dan label dari masyarakat. (2) Strategi yang lumrah dilakukan oleh pasangan sesama jenis agar pernikahan diakui secara hukum adalah dengan pemalsuan identitas dan dokumen lain yang diperlukan untuk pernikahan. (3) Hukum di Indonesia, terutama hukum perkawinan tidak mengakui pernikahan sesama jenis, begitu pun dengan Hukum Islam yang menetapkan pernikahan sesama jenis sebagai haram karena bertentangan dengan al-Quran dan Hadist.]
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Bukido, Rosdalina, Edi Gunawan, Djamila Usup und Hayat Hayat. „Negotiating Love and Faith: Interfaith Marriage in Manado, Indonesia“. Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 6, Nr. 1 (20.08.2021): 67–76. http://dx.doi.org/10.15575/jw.v6i1.11299.
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Interfaith marriages in people's lives have been practised in many areas in Indonesia, even if it's not legally registered. The rule of law in Indonesia does not accommodate interfaith marriages. When interfaith marriage happens, the registration system should follow marriage registration either at the KUA (office of religious affairs) for Muslims or in the Civil Registry office for other religions. This study aims to analyse the practice of interreligious marriage in Manado and how they maintain a good marital relationship between the spouse of different religions. This research employs a qualitative approach by collecting data through interviews with 30 informants who practice interfaith marriages in Manado. The results of this research found that many people in Manado consider interfaith marriage as permissible. They argue that religion is a relationship between humans and God, while marriage is related to human beings. The family of different religions based their relationship on the principle of "Torang Samua Basudara" (we are bound through kinship). Based on this principle, the family avoids using religious symbols in their communication that can cause tension and disrupt harmony among family members. The principle of torang samua basudara is the basis for establishing good communication in the family.
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Nasution, Hamdan. „Analisis Atas Keabsahan Perkawinan Beda Agama“. Jurnal Hukum Kaidah: Media Komunikasi dan Informasi Hukum dan Masyarakat 19, Nr. 1 (30.09.2019): 85–93. http://dx.doi.org/10.30743/jhk.v19i1.1909.
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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
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M.H, Supriadi. „TINJAUAN HUKUM TERHADAP PERKAWINAN BEDA AGAMA YANG DILAKSANAKAN DI LUAR INDONESIA“. AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan 2, Nr. 1 (10.06.2020): 40–52. http://dx.doi.org/10.35673/as-hki.v2i1.691.
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ABSTRAKThe law number 1 in 1974 about marriage does not allow the existence of interfaith marriage because the system which is allowed in this law is the marriage that is based on law of religion, as stated in section 2 verse 1 "marriage is legal, if it is done based on each religious law and faith." Section 56 verse 1 "the marriage which is held outside of Indonesia among two Indonesians or an Indonesian with foreigner is legal when it is conducted in line with the applicable law in the country where the marriage takes place and the Indonesians do not break the regulation of this law." Meanwhile, interfaith marriage which is executed outside of Indonesia is incompatible with section 2 verse 1, that is why interfaith marriage is not allowed based on either normative law in islamic perspective or in indonesia.Keywords: Interfaith Marriage; Normative Law; Islamic Law. ABSTRAKUndang-Undang Nomor 1 Tahun 1974 tentang Perkawinan tidak mengenal adanya perkawinan pasangan beda agama. Karena perkawinan yang diakui dalam undang-undang ini adalah perkawinan berdasarkan hukum agama, sebagaimana yang dimuat dalam Pasal 2 ayat (1) “Perkawinan adalah sah, apabila dilakukan menurut hukum masing-masing agamanya dan kepercayaannya itu.” Pasal 56 ayat (1) “Perkawinan yang dilangsungkan di luar Indonesia antara dua orang warga negara Indonesia atau seorang warganegara Indonesia dengan warga negara Asing adalah sah bilamana dilakukan menurut hukum yang berlaku di negara di mana perkawinan itu dilangsungkan dan bagi warganegara Indonesia tidak melanggar ketentuan-ketentuan Undang-undang ini.” sementara Perkawinan beda agama yang dilaksanakan di luar Indonesia bertentangan Pasal 2 ayat (1) sehingga perkawinan beda agama tersebut tidak diakui menurut hukum Islam serta tidak diakui pula menurut hukum normatif yang berlaku di Indonesia.Kata kunci : Perkawinan Beda Agama; Hukum Normatif; Hukum Islam
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Sarifudin, Sarifudin. „Kawin Beda Agama dalam Kajian Hukum Islam dan Peraturan Perundang-Undangan di Indonesia“. Al-Istinbath : Jurnal Hukum Islam 4, Nr. 2 (30.11.2019): 213. http://dx.doi.org/10.29240/jhi.v4i2.787.
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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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Pradipta, Novitha Syari Dhevi, Ekawati Sri Wahyuni und Titik Sumarti. „Agents in Child Marriage Practice in Rural West Java“. SALASIKA: Indonesian Journal of Gender, Women, Child, and Social Inclusion's Studies 2, Nr. 2 (31.07.2019): 137–54. http://dx.doi.org/10.36625/sj.v2i2.38.
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The prevalence of child marriage in Indonesia, although it has declined over the last three decades, remains in a high rate. Child marriage is indirectly legitimated by the Indonesian Marriage Law of 1974 which states that the minimum age limit of the bride shall be 16 years old. This is contrary to the Constitution of the Republic of Indonesia and the Child Protection Law. Child marriages in rural areas are not only driven by structures like family and society but are also initiated by individual actions driven by the agency. Therefore, this study examined child marriage practice comprehensively through the perspective of Giddens's structuration. This study aimed to identify the agents in child marriage practice. The results of the study found that there are two types of child marriages in rural areas. The first one is registered and the other is unregistered marriage. The identified agents in child marriage practice are girls, amil (assistant of marriage recording officer), Religious Affairs (KUA) officers, peer groups, teachers, mothers, and spouses. Each agent's action is affected by both structure and agency. Girl's actions are influenced by the agency. The girls are able to do agency in and through social practice. Girls’ agency produces meaningful action understood as a process and inherent to the agent through reflexive monitoring. Meanwhile, the actions of other identified agents are influenced by the existing structures in the society. Agent’s actions perpetuate child marriage practice. Child marriage practice occurs because there is no family strength. Therefore, the improvement of the family strength is needed as a constraining structure.