Relevant bibliographies by topics / Divorce (Islamic law) Indonesia

Academic literature on the topic 'Divorce (Islamic law) Indonesia'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Divorce (Islamic law) Indonesia"

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Toni, Agus. "Aktualisasi Hukum Perceraian Perspektif Pengadilan Agama di Indonesia." MAQASHID Jurnal Hukum Islam 1, no. 2 (September 21, 2018): 34–63. http://dx.doi.org/10.35897/maqashid.v1i2.130.

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Islamic law must be understood more broadly in the context of statehood and nationality with all the differences in cultural, sociological and geographical types. This is a form of actualizing the values of Islamic teachings so that they can be accepted by humans as a whole. Maintain the sustainability of Islam itself and take greater benefit. As in Indonesia, with a different context from the east in various aspects such as geography, culture and social psychology of society, demanding that Islamic law be taught must have an elasticity value by leaving a form of inductive and conservative thinking structure. With a historical and philosophical understanding of Islamic law, it will bring progressive changes to the accommodative Islamic law by lokal people without going through opposition and rejection. Therefore, Indonesia has codified Indonesian-style Islamic law in the form of the Compilation of Islamic Law (KHI) and Law No. 1 of 1974, which are also used by the Religious Courts to decide cases including divorce. Especially if there is a movement to conduct an extension to the community and socialization of Islamic law products that are updated in Indonesia, it will certainly reduce the level of misunderstanding of the community towards divorce status. So that the classical Islamic law products that have been rooted at the level of society about when divorce is legitimate until in what context the divorce is rationally accepted and what constitutes strong constitutional evidence of divorce has been fulfilled by the rules of the Compilation of Islamic Law (KHI). Keywords: divorce, law, Islam, Indonesia
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Wahyudi, Firman. "Ithbāt Ṭalāq: An Offer of Legal Solutions to Illegal Divorce in Indonesia." Al-Ahkam 32, no. 2 (October 30, 2022): 211–32. http://dx.doi.org/10.21580/ahkam.2022.32.2.11720.

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The dispute between Islamic law and positive law is continuously ongoing regarding the practice of illegal divorce. This practice is valid in Islamic law as long as the conditions and pillars are fulfilled. However, in Islamic law, it is considered a violation of marriage norms. The urgency of this study lies in the discourse of ithbāt ṭalāq to bridge the rise of illegal divorce in society. Through a literature review with a juridical approach to finding a legal basis for a case in concreto, this article shows that ithbāt ṭalāq functions as an instrument that can solve disputes between Islamic law and positive law. Through this instrument, husbands who force divorce out of court can be considered criminal actors who must be given sanctions in the form of ta'zīr (fine).
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Almeyda, Aldya Khaira, and Ahmad Khisni. "The Consequences of Divorce Law on Common Property under Marriage Law & KHI." Sultan Agung Notary Law Review 3, no. 2 (August 10, 2021): 689. http://dx.doi.org/10.30659/sanlar.3.2.569-576.

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The distribution of joint assets according to the provisions of Article 37 of Act No. 1 of 1974 concerning Marriage is not clearly stipulated how much each husband or wife is divorced, either divorced or divorced. Article 37 paragraph (1) states that if a marriage breaks up due to divorce, the joint property is regulated according to their respective laws. In the explanation of Article 37 paragraph (1), it is emphasized that the respective laws are religious law, customary law and other laws related to the distribution of the joint property. In addition to Act No. 1 of 1974 concerning Marriage, the Compilation of Islamic Law also applies in Indonesia, which relates to the distribution of joint assets as regulated in Articles 96 and 97 of the Compilation of Islamic Law. Based on these things, the problems that will be examined in this research are: what are the legal consequences of settling disputes on joint property according to Marriage Act No. 1 of 1974 and KHI, and what are the views of Islamic law regarding the distribution of joint assets after divorce, as well as the obstacles to the implementation of the distribution of joint assets in practice at the Salatiga Religious Court, Central Java Province.
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Maulida, Fadhilatul, and Busyro Busyro. "NAFKAH IDDAH AKIBAT TALAK BA`IN DALAM PERSPEKTIF KEADILAN GENDER (Analisis Terhadap Hukum Perkawinan Indonesia)." ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW) 3, no. 2 (December 26, 2018): 113. http://dx.doi.org/10.30983/alhurriyah.v3i2.720.

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<p><em>Iddah is one of the obligations for a wife who is divorced by her husband, whether divorce is caused by divorce from a husband or because of a wife's lawsuit to the court (khulu '). While undergoing iddah, the wife has the right to obtain housing and living facilities, as is the case in raj'i talak. On the other hand, in the Talak Ba'in, the Islamic marriage law in Indonesia does not provide an opportunity for the wife to earn a living even though she has to undergo the same obligation, namely undergoing iddah and living in her husband's house. This is certainly not in line with gender justice that carries the equality of men and women in this life. Judging from the thoughts of the ulema of the school of thought, actually the legal thinking of Imam Abu Hanifah had first argued to give the wife the right to earn a living in divorce even though the divorce was in the form of divorce. It seems that Imam Abu Hanifah's opinion should be considered in the renewal of Islamic marriage law in Indonesia, especially in realizing justice to the women in their marriage and divorce.</em></p>
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AS, Nurfaradillah, Muh Syarif Hasyim, and Sitti Nurkhaerah. "PERCERAIAN DI LUAR PENGADILAN MENURUT TINJAUAN HUKUM ISLAM." Comparativa: Jurnal Ilmiah Perbandingan Mazhab dan Hukum 1, no. 1 (December 6, 2020): 53–65. http://dx.doi.org/10.24239/comparativa.v1i1.4.

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The discussion in this research is divorce outside the court according to the study of Islamic law in Desa Lariang Kecamatan Tikke Raya Kabupaten Pasangkayu. The basis for this research is that divorce outside the court is contrary to the laws enacted in Indonesia, namely: Law of the Republic of Indonesia Number 1 of 1974 concerning Marriage and Presidential Instruction Number 1 of 1991 concerning Compilation of Islamic Law.So that the research will use a qualitative research approach, with the research design used is a single case study design in research. According to a review of Islamic law, divorce that occurs outside the court in Lariang Village is legal. However, when viewed in Law Number 1 of 1974 concerning Marriage and Presidential Instruction Number 1 of 1991 concerning Compilation of Islamic Law (positive Islamic law) this is invalid.
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van Huis, Stijn Cornelis. "Khul‘ over the longue durée: the decline of traditional fiqh-based divorce mechanisms in Indonesian legal practice." Islamic Law and Society 26, no. 1-2 (January 1, 2019): 58–82. http://dx.doi.org/10.1163/15685195-00254a05.

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AbstractIn this essay, I describe the historical development of three traditional fiqh-based divorce mechanisms in Indonesia that commonly result in a khul‘ divorce: regular khul‘ (khuluk), conditional divorce (taklik talak), and marital discord (syiqaq). In the practice of present-day Islamic courts these traditional fiqh-based divorce mechanisms have lost almost all of their former prominence. Through a historical analysis of legal practices of female-initiated divorce, I will explain how this happened. Legal reforms under the 1974 Marriage Law, their adoption into the 1991 Compilation of Islamic Law, and case law of the Supreme Court broadened women’s divorce rights significantly. The same reforms made out-of-court divorce illegal. In contrast to fiqh-based divorce mechanisms, judicial divorce on the grounds of ‘continuous and irreconcilable marital discord’ does not require the consent of the husband or the payment of compensation and has therefore become an easier and cheaper option for Indonesian women.
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Nurhadi, Nurhadi. "Illegal Divorce in Perspective of Islamic Law and Indonesian Law." al-Mawarid Jurnal Syariah dan Hukum (JSYH) 1, no. 2 (August 2019): 179–201. http://dx.doi.org/10.20885/mawarid.vol1.iss2.art5.

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Hidayat, Ilham, Yaswirman Yaswirman, and Mardenis Mardenis. "Problems Arising from Talak Divorce Outside the Court." International Journal of Multicultural and Multireligious Understanding 6, no. 10 (July 23, 2019): 138. http://dx.doi.org/10.18415/ijmmu.v6i10.919.

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The birth of the Marriage Law No. 1 of 1974, especially the breakup of marriage has led to the dualism of Islamic law in Indonesia. Regarding Divorce on the one hand, Muslims are taught in Islamic fiqh that Divorce is the right of a husband, where if a wife is mentally ill even without a witness, then the divorce falls, while the marriage law in Indonesia, including the Islamic ummah, is specifically regulated in the Law Compilation Islam, determines that divorce can only be done before a religious court after going through a trial. Moreover, two Islamic organizations in Indonesia, namely Muhammadyah and Nahdlatul Ulama have different opinions. On the one hand, NU in the 28th Congress in Yogyakarta in 1989 gave a legal decision that Divorce was the husband's prerogative which could be dropped anytime and anywhere even without reason. If the husband has dropped divorce outside the Religious Court, then the divorce is valid. While the Majlis Tarjih Muhammadiyah in his fatwa that was tried on Friday, 8 Jumadal Ula 1428 H / 25 May 2007 M gave a ruling that divorce must be carried out through a court examination process, divorce carried out outside the court was declared invalid. The views of NU and Muhammadiyah above reflect a contradiction. Therefore the Indonesian Ulema Council based on the MUI IV 2012 Fatwa gave a fatwa as a middle way to resolve these differences with its fatwa that divorce outside the legal court is valid provided there is a syar'i reason that the truth can be proven in court. Iddah Divorce is calculated since husband drops divorce and for the benefit of benefit and guarantees legal certainty, divorce outside the court must be reported (ikhbar) to the religious court. With the Normative Juridical research method, the author tries to discuss the problem, namely trying to find the problems that arise as a result of these rules and find a way out how the MUI fatwa can be applied. From the results of the study, the authors conclude that the unrecognized Divorce legality outside the court causes legal chaos due to uncertain laws for the Islamic ummah, namely in terms of when the fall of divorce and the end of the iddah period, concerning triple divorce, concerning the validity of the status of children born after the fall Divorce and concerning the validity of the second marriage and the status of the child that was born which could damage the religion and descent of the Islamic ummah in Indonesia. If Marriage is legal according to the religion, then Divorce should also be valid if carried out according to the religious law. Factors that cause divorce outside the court include economic factors, juridical factors, sociological factors and customs factors, regarding the distribution of marital assets due to divorce outside the court, in general, the community resolves issues regarding marital property in a family manner by including local ulama and traditional leaders.
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Nurjanah, Siti. "Divorce and Its Impact on Custody of Minors Using Islamic Law Perspectives." Al-Istinbath : Jurnal Hukum Islam 7, no. 1 (May 30, 2022): 119. http://dx.doi.org/10.29240/jhi.v7i1.4156.

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This study aims to examine the factors that cause divorce in an Islamic country and how that affects the custody minors shares between parents from an Islamic perspective. This study focus on three main causes, adultery, economy, and the occupance gap. Furthermore, this research used interviews of 718 married couples 140 pairs are divorced in Kota Metro, a high rate of divorce region with a Muslim majority in an Islamic country (Indonesia). The results of this study show that Couples sometimes have to face problems in their domestic life, the emergence of problems in the household can be caused by many things including economic factors, and no sense of responsibility, differences in life outlook that can lead to household crises. The woman who will become a widow does not think about other people's views of her because she thinks this is her life and she is the one who goes through it all, it's just that there is guilt in her child when she has to divorce. He thinks about the impact of divorce that will arise on the psychological development of his child, he tries so that his child does not lose the love of a father.
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Rahmat, Rahmat, and Sri Indriani. "Hukum Idah Perceraian bagi Wanita Hamil Akibat Perbuatan Zina." BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 1, no. 4 (December 25, 2020): 588–610. http://dx.doi.org/10.36701/bustanul.v1i4.268.

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Marriage and divorce of women who have become pregnant as a result of adultery are problems that are given attention in the discussion of Islamic jurisprudence. Marrying a pregnant woman due to adultery has been a polemic among Islamic scholars since long ago in various countries, including in Indonesia until it was finally stipulated in the Book of Compilation of Islamic Law which became an explanation of the Law on Marriage. Divorce after marriage, which is preceded by pregnancy due to adultery, is also an interesting discussion, especially regarding the issue of idah, or the waiting period for women who are pregnant and subject to divorce. Idah or waiting period has been prescribed by Islam for the noble purpose of maintaining the authenticity of one's lineage so as not to mix with others. This problem was studied from a socio-cultural normative perspective, which compares the arguments and factual conditions, thus giving different values. Law of idah can differ from one woman to another, based on the type of divorce or the process of breaking the marriage bond, as well as on the woman's condition. The law of divorce for women who are pregnant that is the birth of the child they are carrying can also apply to women who are divorced, while they are pregnant as a result of adultery.
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Dissertations / Theses on the topic "Divorce (Islamic law) Indonesia"

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Manjikian, Sevak. "Islamic Law in Canada: Marriage and Divorce." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102836.

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Islamic Law in Canada: Marriage and Divorce provides an analysis of how Canadian society and the Canadian judicial system have responded to the use of the Shari'a to resolve issues relating to Islamic marriage and divorce in Canada. This dissertation explores two instances where Canadian society has been forced to address the role of the Shari'a in Canada and its interaction with Canadian laws and values. The first involves the debate that took place in Ontario over the last decade concerning the use of Islamic arbitration in family matters. This public debate ultimately led to the rejection of faith-based arbitration in that province, a decision apparently consistent with traditional Canadian attitudes towards multiculturalism. The second area of interaction between Canadian and Islamic law is within the Canadian court system itself. In particular, Canadian judges are occasionally required to grapple with Islamic family law issues when rendering judgments on certain cases that appear before them. This dissertation will examine a number of such cases in order to illustrate how the Shari'a has been addressed by Canadian judges. The overall aim of this work is to situate Islamic law within Canada's liberal framework. It is argued that although Canadians are amenable to certain levels of diversity, values that fall outside mainstream liberalism are not granted recognition. This dissertation will also demonstrate that the failure to legitimize Islamic arbitration represents a lost opportunity that would have broadened the scope of Canadian justice to include minority voices. The decision to reject faith-based arbitration will motivate some Muslims to seek justice from ad-hoc bodies of authority. Devoid of government oversight, these forms of underground Islamic justice may negatively affect certain members of Canada's Muslim community.
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Lukito, Ratno. "Islamic law and Adat encounter : the experience of Indonesia." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ37218.pdf.

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Huq, Naima. "Women's right to divorce in rural Bangladesh." Thesis, University of East London, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282753.

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Zantout, Mida R. "Khul' : between past and present." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99400.

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This thesis investigates past and present understandings and applications of khul', synthesizing existing scholarship on the subject as well as H&dotbelow;anafi juristic doctrines. As khul' is part of a larger concept, namely, divorce initiated or approved by women, attention will also be given to the other options that Islamic law---or, on some points, cultural practices---grants women in order to obtain release from the marital bond. A comparative analysis between the application of marriage and divorce laws under the Ottomans and in contemporary Egypt will then be conducted with a view to shedding light on the effect that the rise of the nation-state has had on gender inequality.
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Mawardi, Ahmad Imam. "Socio-political background of the enactment of Kompilasi Hukum Islam di Indonesia." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0002/MQ43914.pdf.

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Mudzhar, M. Atho. "Fatwa-fatwa Majelis Ulama Indonesia sebuah studi tentang pemikiran hukum Islam di Indonesia /." Jakarta : INIS, 1993. http://catalog.hathitrust.org/api/volumes/oclc/30054456.html.

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Originally presented as the author's thesis (Ph. D.)--University of California, Los Angeles, 1990.
Indonesian and English. Translation of: Fatwās of the Council of Indonesian Ulama; with original English version following. English t.p. [iii]: Fatwas of the Council of Indonesia[n] Ulama : a study of Islamic legal thought in Indonesia, 1975-1988 / by Mohammad Atho Mudzhar. Includes bibliographical references (p. 147-157, 127-137 [2nd numeration]).
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Sugiono, Sukiati. "Islamic legal reform in twentieth century Indonesia : a study of Hazairin's thought." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ64198.pdf.

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Welchman, Lynn M. "The Islamic law of marriage and divorce in the Israeli-occupied West Bank." Thesis, SOAS, University of London, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.387921.

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Minhaji, Akh. "Ahmad Hassan and Islamic legal reform in Indonesia (1887-1958)." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ30339.pdf.

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Lukito, Ratno 1968. "Sacred and secular laws : a study of conflict and resolution in Indonesia." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102778.

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This thesis investigates the history and phenomenon of legal pluralism in Indonesia. The need to explore this topic has been urged by the revival there of Islamic law and adat law, the two greatest non-state normative orderings, in the last two decades. At the same time the ideal of modernity in Indonesia has been characterized by a state-driven effort in the post-colonial era to make the institution of law an inseparable part of national development. The result has been a conception of law as a homogenous system in which the ideology of legal positivism represents the basic tool for lawmaking. This, however, has led to an impasse, seeing that pluralism and multiculturalism are in fact self-evident phenomena in the society. The state has been obliged, therefore, to accommodate these non-state normative orderings.
The discussion of Indonesian legal pluralism in this thesis focuses on understanding the state's attitude and behavior towards the three largest legal traditions currently operative in the society, i.e., adat law, Islamic law and civil law. Socio-political factors are shown to have much influenced the relations between state and non-state laws. The state's strategy of accommodation of legal pluralism has in fact largely depended on the extent to which those legal traditions have been able to conform to national ideology. Certain "national legal postulates" have functioned as a yardstick by which the country's legislative and judicial institutions have measured the extent of their accommodation of legal pluralism, although they have had little choice but to do so.
Influenced by Masaji Chiba's theory of "three levels of law" (i.e., official law, unofficial law and legal postulates), this thesis analyzes two aspects of legal pluralism in Indonesia: the political and "conflictual" domains of legal pluralism. The analysis is thus generally based on the state policy of legal pluralism reflected in the legal and political strategies confronting the issue of unofficial laws as well as the conflicts arising from such situations. The first aspect is addressed by looking at a number of statutes and regulations promulgated specifically to deal with Islamic law and adat law, while the second is analyzed in terms of actual cases of private interpersonal law arising from conflict between state and non-state legal traditions, as reflected in legislation and court decisions. From a discussion of these two aspects, the thesis concludes that, although the form of the relations between official and unofficial laws may have changed in conjunction with the socio-political situation of the country, the logic behind legal pluralism has in fact never altered, i.e., to use law as a tool of state modernism. Thus conflicts arising from the encounter between different legal traditions will usually be resolved by means of "national legal postulates," making the unofficial laws more susceptible to the state's domination of legal interpretation and resolution.
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Books on the topic "Divorce (Islamic law) Indonesia"

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Conditional divorce in Indonesia. Cambridge, MA: Islamic Legal Studies Program, Harvard Law School, 2006.

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Muthohhar, Abdul Hadi. Pengaruh mazhab Syafi'i di Asia Tenggara: Fiqih dalam peraturan perundang-undangan tentang perkawinan di Indonesia, Brunei, dan Malaysia. Semarang: Aneka Ilmu, 2003.

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Gender, state and social power in contemporary Indonesia: Divorce and marriage law. Milton Park, Abingdon, Oxon: Routledge, 2008.

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Ali, Maulana Muhammad. Islamic law of marriage & divorce. Offa, Kwara State of Nigeria: Hasbunallah Print. & Pub. House, 1998.

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Naqvī, ʻAlī Riz̤ā. Shia divorce law. Lahore: The Ahl al-Bait World Assembly, 2012.

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Shah, Noriani Nik Badli. Marriage and divorce under Islamic law. Petaling Jaya, Selangor Darul Ehsan: International Law Book Services, 1998.

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Adamu, M. K. The Islamic notion of marriage & divorce. [S.l: s.n., 1987.

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Agung, Indonesia Mahkamah. Yurisprudensi Indonesia. Jakarta: Ichtiar Baru-Van Hoeve, 1989.

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Syamsul, Falah, ed. Hukum perdata Islam di Indonesia. Bandung: Pustaka Setia, 2011.

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Kruiniger, Pauline. Islamic divorces in Europe: Bridging the gap between European and Islamic legal orders. The Hague, The Netherlands: Eleven International Publishing, 2015.

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Book chapters on the topic "Divorce (Islamic law) Indonesia"

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Alfitri. "Interpreting Corporate Zakat: MUI and Islamic Authority." In Islamic Law and Society in Indonesia, 65–92. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003183112-5.

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Alfitri. "Imposing Corporate Zakat." In Islamic Law and Society in Indonesia, 93–116. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003183112-6.

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Alfitri. "Compliance with Corporate Zakat." In Islamic Law and Society in Indonesia, 119–45. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003183112-8.

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Alfitri. "Compliance with Corporate Zakat." In Islamic Law and Society in Indonesia, 169–94. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003183112-10.

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Alfitri. "Compliance with Corporate Zakat." In Islamic Law and Society in Indonesia, 146–68. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003183112-9.

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Alfitri. "Conclusion." In Islamic Law and Society in Indonesia, 195–208. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003183112-11.

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Alfitri. "Authority and Legitimacy in Questions: An Illustrative Example." In Islamic Law and Society in Indonesia, 33–62. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003183112-3.

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Alfitri. "Introduction." In Islamic Law and Society in Indonesia, 1–30. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003183112-1.

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Afrianty, Dina. "Women’s responses to the implementation of Islamic law in Aceh." In Routledge Handbook of Contemporary Indonesia, 346–53. New York : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315628837-28.

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"Chapter 9 Triple Divorce." In Contemporary Islamic Law in Indonesia, 165–83. Edinburgh University Press, 2015. http://dx.doi.org/10.1515/9780748693481-014.

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Conference papers on the topic "Divorce (Islamic law) Indonesia"

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Raden Roro, Fiska Silvia. "The Risk Mitigation to the Islamic Crowdfunding in Indonesia." In International Law Conference 2018. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0010052002370245.

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Syaidi, Ridwan, and Zudan Fakrulloh. "The Impact of Divorce on Children in the Civil Law Perspective." In Proceedings of the First Multidiscipline International Conference, MIC 2021, October 30 2021, Jakarta, Indonesia. EAI, 2022. http://dx.doi.org/10.4108/eai.30-10-2021.2315725.

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Jenko, Aladin. "Divorce problems Divorce from a man does not occur except in court model." In INTERNATIONAL CONFERENCE OF DEFICIENCIES AND INFLATION ASPECTS IN LEGISLATION. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicdial.pp238-250.

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"Divorce is considered a form of family disintegration that leads to the demolition of the family and family pillars after its construction through the marriage contract and then the termination of all social ties between husband and wife and often between their relatives. Divorce rates have risen to frightening levels that threaten our Islamic societies. Among the most important causes of divorce in our society are the following: The failure of one or both spouses in the process of adapting to the other through the different nature of the spouses and their personalities, the interference of the parents, the lack of harmony and compatibility between the spouses, the bad relationship and the large number of marital problems, the cultural openness, the absence of dialogue within the family. Several parties have sought to develop possible solutions to this dangerous phenomenon in our society, including: Establishment of advisory offices to reduce divorce by social and psychological specialists, and include the issue of divorce within the educational and educational curricula in a more concerned manner that shows the extent of the seriousness of divorce and its negative effects on the individual, family and society, and the development of an integrated policy that ensures the treatment of the causes and motives leading to divorce in the community, as well as holding conferences. Scientific and enlightening seminars and awareness workshops and the need for religious institutions and their media platforms to play a guiding and awareness role of the danger and effects of divorce on family construction and society, and to educate community members about the dangers of divorce and the importance of maintaining the husband’s bond and stability. As well as reviewing some marriage legislation and regulations, such as raising the age of marriage and reconsidering the issue of underage marriage, which is witnessing a rise in divorce rates. Among the proposed solutions is the demand to withdraw the power of divorce from the man's hands and place it in the hands of the judge, to prevent certain harm to women, or as a means to prevent the frequent occurrence of divorce. The last proposition created a problem that contradicts the stereotypical image of divorce in Islamic law, for which conditions and elements have been set, especially since Islamic Sharia is the main source of personal status laws in most Islamic countries. Therefore, the importance of this research is reflected in the study of this solution and its effectiveness as a means to prevent the spread of divorce, and not deviate from the pattern specified for it according to Sharia."
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Muhammadun, Muhammadun, Oman Fathurohman, and Ferry Siregar. "Religion, State, and Law: Constitutional Limits of Islamic Law in National Law in Indonesia." In Proceedings of the 3rd International Conference on Indonesian Legal Studies, ICILS 2020, July 1st 2020, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.1-7-2020.2303646.

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Sukarti, Dewi, and Isnawati Rais. "Islamic Inheritance Law For Economic Social Justice in Indonesia." In 1st International Conference of Law and Justice - Good Governance and Human Rights in Muslim Countries: Experiences and Challenges (ICLJ 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iclj-17.2018.34.

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Badollahi, Muhammad, Nasaruddin Mera, and Muhammad Hanafi. "The Role of Islamic Law to Humanitarian Law." In Proceedings of The International Conference on Environmental and Technology of Law, Business and Education on Post Covid 19, ICETLAWBE 2020, 26 September 2020, Bandar Lampung, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.26-9-2020.2302584.

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Salmah, Halimatus, Tongat Tongat, and Mohammad Isrok. "Transactions of Human Organs According to Islamic Law, Positive Law and Health Law." In Proceedings of the 3rd International Conference on Indonesian Legal Studies, ICILS 2020, July 1st 2020, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.1-7-2020.2303623.

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Thalib, Prawitra, Faizal Kurniawan, and Hilda Yunita Sabrie. "Islamic Law as Legal Tradition and Cultural Identity of the People of Indonesia." In International Law Conference 2018. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0010051102280236.

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Purba, Laura Astrid Hasianna, and Anna Erliyana. "Legal Framework of Waste Management in Indonesia." In International Conference on Law, Governance and Islamic Society (ICOLGIS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200306.191.

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Anisa, Darania, Nindi Saputri, and Nurul Hidayati. "The Role of Legal Aid Institution Providing Legal Assistance in Divorce Case." In The First International Conference On Islamic Development Studies 2019, ICIDS 2019, 10 September 2019, Bandar Lampung, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.10-9-2019.2289381.

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