Marriage Guardianship Law for Women in Islamic Jurisprudence, KHI and Supreme Court Decisions (Analysis of Religious Court Judges' Perceptions)

Ahmad Ali Akbar

Abstract


This study aims to understand how Religious Court judges interpret the law on female marriage guardianship in the KHI and jurisprudence. This empirical study involved judges throughout Indonesia through an online survey for 10 months (October 2021 – July 2022) to analyze the legal discovery methods used by judges in deciding related cases. This study analyzed data from 52 religious judges who were determined using purposive sampling. Data collection methods included in-depth interviews, questionnaires, and document studies. Qualitative data analysis with a descriptive-analytical approach was used to describe and interpret the research findings. Research on marriage guardianship for women in the KHI and Supreme Court Decision Number 002 K/AG/1985 shows that there are three main understandings among Religious Court judges: a) marriage guardianship is absolutely necessary for all women; b) marriage guardianship is only mandatory for women under 21 years of age; and 3) the obligation of marriage guardianship can be reviewed based on the benefit and does not deviate from the opinions of the Islamic schools of thought. This difference in understanding arises due to the diverse methods of interpretation of the related articles (19, 71, 107) of the KHI and the Supreme Court Decision. Although the majority of respondents agree that the application of the Supreme Court Decision is more in line with PERMA Number 3 of 2017, the majority of Religious Court judges still believe that the rule of marriage guardians as a pillar of marriage that must be fulfilled for all women is more relevant to be applied in Indonesia today.

 


Keywords


Decisions; Judge; Religious

Full Text:

PDF

References


Journals:

Budi Waskito, A. (2018). Implementation of Itsbat Nikah as A Way To Get The Legal Power Which is not Recorded. Jurnal Daulat Hukum, 1(2), 517. https://doi.org/10.30659/jdh.v1i2.3325

Daud, FK, & Sururuie, RW (2021). The authority of the marriage guardian in Islam: Analysis of marriage without a guardian in Indonesia from the perspective of fiqh and positive law. Akademika, 15(2).

Hidayati, T. (2014). Legal analysis of the role of marriage guardian according to Islamic jurisprudence and the Compilation of Islamic Law (Study of the Supreme Court of the Republic of Indonesia Decision No. 261/K/AG/2009). Premise Law Journal, 3, 13969.

Muharam, FW, Derry, T., & Mujahid, I. (2019). The concept of marriage guardian according to KHI and the PERSIS Hisbah Council. Proceedings of Islamic Family Law, 19-25.

Munthe, H., Prasetiya, NH, & Harahap, AM (2022). The legitimacy of muḥakkam guardians as marriage guardians in Indonesia: An analysis of decision No. 197/Pdt. P/2020/Pa. Ppg of the Supreme Court from the perspective of syād al-zariyah. Al-Mashlahah Journal of Islamic Law and Social Institutions, 10(2).

Ubaidillah, MB (2018). The concept of the guardianship of marriage in the perspective of hadith & fiqh al-hadith. Usratuna: Journal of Islamic Family Law, 1(2), 1-18.

Zatnika, IM, & Nurcholis, M. (2020). Gender analysis of the concept of marriage guardian according to the Compilation of Islamic Law. Istinbath: Journal of Islamic Law Research, 14(1), 1-30.

Books:

Al-Jaziri, 'A. (1986). al-Fiqh 'ala al-Mażāhib al-Arba'ah. Beirut: Dar al-Fikr.

Al-Maḥalli, JMA (1996). Syarḥ al-Waraqāt fī 'Ilm Uṣūl al-Fiqh. Mecca: Maktabah Nizār Muṣṭafa al-Bāz.

Almala, A. (2014). Gender and guardianship in Jordan: Femininity, compliance, and resistance (Doctoral dissertation, SOAS, University of London).

Al-Qarāfī, S. (2010). al-Furūq. Kuwait: Dar an-Nawādir.

Alsahi, H. (2018). The Twitter campaign to end the male guardianship system in Saudi Arabia. Journal of Arabian Studies, 8(2), 298-318.

Anwar, Z., & Rumminger, J. S. (2007). Justice and equality in Muslim family laws: Challenges, possibilities, and strategies for reform. Wash. & Lee L. Rev., 64, 1529-1545.

Arto, M. (2015). Islamic Law Reform Through Judges' Decisions. Yogyakarta: Pustaka Pelajar.

Ashidiqie, MLI (2021). Criticism of the marriage guardian regulations in the KHI and gender perspective fiqh. Al-Mazaahib (Journal of Comparative Law), 9(1), 23-44.

Ash-Syaukāni, M. bin 'A. Nail al-Awṭār min Asrār Muntaqa al-Akhbār.

Askarial. (2018). Interpretation or interpretation as a method of legal discovery. Menara Ilmu, 12(2).

As-Sarakhsi. (1993). al-Mabsūṭ (Vol. 5). Beirut: Dār al-Ma'rifah.

As-Suyūṭī, J. 'A. (1983). al-Ashbah wa an-Nazha`ir. Beirut: Dār al-Kutub al-'Ilmiyyah.

Asy-Sya'rani, AW (1989). Kitab al-Mīzān. Beirut: 'Alim Al-Kutub.

Az-Zuḥaili, MM (2006). Al-Wajīz fi Uṣūl al-Fiqh Al-Islāmy (Vol. 1). Damascus: Dār al-Khair.

Az-Zuḥaili, W. (1985). al-Fiqh al-Islāmi wa Adillātuh. Damascus: Dār al-Fikr.

Az-Zuḥaili, W. (1986). Uṣūl al-Fiqh al-Islamiy. Damascus: Dār al-Fikr.

Az-Zuḥaili, W. (2010). Mausū'ah al-Fiqh al-Islāmi wa al-Qaḍāyā al-Mu'āṣirah. Damascus: Dār al-Fikr.

Bachtiar, B. (2019). Legal Research Methods. South Tangerang: Unpam Press.

Bakari, M., & Darwis, R. (2019). Legal analysis of the marriage of female converts with religious figures as their marriage guardians. Al-Mizan, 15(1), 1-32.

Beirut: Dar al-Kitāb al-'Ilmiyah.

Charrad, M. M. (2012). Family law reforms in the Arab world: Tunisia and Morocco. Report for the United Nations Department of Economic and Social Affairs (UNDESA), Expert Group Meeting, New York.

David, A. (2009). Sunan Abī Dāud (Vol. 3). Beirut: Dār al-Risālah al-'Alamiah.

Directorate General of Badilag. (2020). Report on the Implementation of Activities in 2020. Jakarta: Directorate General of Badilag.

Engelcke, D. (2018). Interpreting the 2004 Moroccan family law: Street-level bureaucrats, women's groups, and the preservation of multiple norms. Law & Social Inquiry, 43(4), 1514-1541.

Fakih, M. (1996). The position of women in Islam: A gender analysis review. Tarjih: Journal of Tarjih and Development of Islamic Thought, 1(1), 22-37.

Fauziah, N. (2018). Family Law Updates in Indonesia and Morocco (Comparative Study on the Position of Marriage Guardians) (Thesis, Sunan Kalijaga State Islamic University).

Germain, C. M. (2003). Approaches to statutory interpretation and legislative history in France. Duke J. Comp. & Int'l L., 13, 195.

Ginting, SB (2017). Historical systematic grammatical interpretation of the alleged blasphemy case by Ahok. Jurnal Law Pro Justitia, 2(2), June.

Government of the Republic of Indonesia (1984). Law of the Republic of Indonesia Number 7 of 1984 concerning Ratification of the Convention on the Elimination of All Forms of Discrimination against Women. State Gazette of the Republic of Indonesia 1984 Number 29.

Hadiputra, A. (2009). Legal consequences of marriage annulment due to invalid marriage guardian status according to Law No. 1 of 1974 concerning marriage in the Sleman religious court. Thesis, Postgraduate Program, Diponegoro University.

Harašić, Ž. (2015). More about teleological argumentation in law. Pravni vjesnik: časopis za pravne i društvene znanosti Pravnog fakulteta Sveučilišta JJ Strossmayera u Osijeku, 31(3-4), 23-50.

Human Rights Education Associates (HREA). (2004). The Moroccan family code (Moudawana), An unofficial English translation of the original Arabic text. Retrieved from http://www.hrea.org/wp-content/uploads/2015/02/Moudawana.pdf

Human Rights Watch. (2016). Boxed in: Women and Saudi Arabia's male guardianship system. Retrieved from https://www.hrw.org/report/2016/07/16/boxed/women-and-saudi-arabias-male-guardianship-system

Ibn 'Ashur, MT (2001). Maqāṣid al-Syari'ah al-Islāmiyah. Amman: Dar an-Nafais.

Irfani, N. (2020). The Principles of Lex Superior, Lex Specialis, and Lex Posterior: Meaning, Problems, and Use in Legal Reasoning and Argumentation. Indonesian Legislation Journal, 16(3), 305-325.

Kamali, MH (2011). Maqāṣid al-Shari'ah and ijtihad as instruments of civilizational renewal: A methodological perspective. ICR Journal, 2(2), 245-271.

Khallāf, 'AW (1956). 'Ilm Uṣūl al-Fiqh. Cairo: Dār al-Qalam.

Khallāf, 'AW (2015). al-Ijtihād fī ash-Syarī'ah al-Islāmiyah (Trans.). Jakarta: Al-Kautsar Library.

Lailam, T. (2016). Construction of conflicting legal norms in the scheme of testing laws. Constitutional Journal, 11(1), 18-42.

MacCormick, N. (1993). Argumentation and interpretation in law. Ratio Juris, 6(1), 16-29.

Mahad Dubai al-Qaḍāi. (2017). Qānūn al-Aḥwāl ash-Shakhṣiyyah Number 28 of 2005. Dubai: Al-Ma'had.

Mahmood, T. (1972). Family law reform in the Muslim world. New Delhi: Indian Law Institute.

Manan, A. (2013). Discovery of law by judges in procedural law practice in religious courts. Journal of Law and Justice, 2(2), 189-202.

Manullang, EFM (2019). Teleological/sociological interpretation, purposive interpretation and Aharon Barak: A critical reflection. Veritas et Justitia, 5(2), 262-285.

Marzuki, PM (2010). Legal Research. Jakarta: Kencana.

Ministry of Religion, Republic of Indonesia (2001). Compilation of Islamic Law. Jakarta: Directorate General of Islamic Religious Institutional Development.

Muhaimin. (2020). Legal Research Methods. Mataram: Mataram University Press.

Munawwir, AW (1997). Al-Munawwir Arabic-Indonesian Dictionary. Surabaya: Pustaka Progresif.

Nagar, S. E., & Tønnessen, L. (2017). Family law reform in Sudan: Competing claims for gender justice between sharia and women's human rights. CMI Report.

Nurlaelawati, E. (2010). Modernization, tradition and identity: The Compilation of Islamic Law and legal practice in the Indonesian religious courts. Amsterdam University Press.

Padjen, IL (2020). Systematic interpretation and the re-systematization of law: The problem, co-requisites, a solution, use. International Journal for the Semiotics of Law, 33(1), 189-213.

Putro, WD (2011). Application and discovery of law in judges' decisions. Jakarta: Secretariat General of the Judicial Commission of the Republic of Indonesia.

Rahardjo, S. (2014). Legal Science (8th ed.). Bandung: Citra Aditya Bakti.

Rights, Global. (2006). The Moroccan Family Code (Moudawana) of February 5, 2004: An unofficial English translation of the original Arabic text. Rebates: Global.

Rofiq, A. (2001). Islamic Law Reform in Indonesia. Yogyakarta: Gama Media Offset.

Soeroso, R. (2016). Introduction to Legal Science (17th ed.). Jakarta: Sinar Grafika.

Supreme Court of the Republic of Indonesia. (2011). Collection of Legislation Relating to the Compilation of Islamic Law with Definitions in its Discussion. Jakarta: Supreme Court of the Republic of Indonesia.

Susanti, DO, & Efendi, A. (2019). Understanding statutory texts using the exegetical interpretation method. Kertha Patrika, 41(2).

Syaltūt, M., & as-Sāyis, M. 'A. (2004). Muqāranah al-Mażāhib fi al-Fiqh (In the edition revised by Ismuha). Comparison of Schools of Thought in Fiqh Issues. Jakarta: Bulan Bintang.

Syed, J., Ali, F., & Hennekam, S. (2018). Gender equality in employment in Saudi Arabia: A relational perspective. Career Development International.

Taqiuddin, HU (2019). Legal reasoning in judges' decisions. JISIP (Journal of Social Sciences and Education), 1(2).

Tulab, T. (2017). Review of guardian status in marriage based on a feminist approach. Ulul Albab: Journal of Islamic Law Studies and Research, 1(1), 152-164.

Wijaya, S. (2017). The Concept of Marriage Guardian in the Compilation of Islamic Law from a Gender Perspective (Thesis, Sunan Kalijaga State Islamic University).

Yaqin, A. (2016). Revitalization of Maqāṣid Al-Syari'ah in the istinbāṭ of Islamic law: A study of the thoughts of Muhammad Al-Thahir Ibn 'Asyūr. Asy-Syir'ah: Journal of Sharia and Legal Sciences, 50(2), 315-340.

Regulation:

Law Number 1 of 1974 concerning Marriage.

Supreme Court Regulation (PERMA) Number 03 of 2017 concerning Guidelines for Adjudicating Cases of Women in Conflict with the Law.

The amended 1945 Constitution, in Article 1 paragraph (3) states that "The State of Indonesia is a State of Law". This means that state administration in all areas must be based on fair and definite legal rules and not be based solely on political power.

Internet:

http://www.hrea.org/wp- content/uploads/2015/02/Moudawana.pdf. January 15, 2021.

https://id.wikipedia.org/wiki/Mahkamah_Agung_Republik_Indonesia

https://www.hrw.org/report/2016/07/16/boxed/women-and-saudi-arabias-

https://www.mkri.id/public/content/persidangan/bangunan/68_PUU-XII_2014.pdf.

https://www.mkri.id/public/content/persidangan/bangunan/68_PUU-XII_2014.pdf.

male-guardianship-system, January 12, 2021.




DOI: http://dx.doi.org/10.30659/jhku.v20i1.43981

Refbacks

  • There are currently no refbacks.


Creative Commons License
This work is licensed under a Creative Commons Attribution 4.0 International License.

Jurnal Hukum Khairu Ummah Indexed by :

google_scholar doajr onesearch garuda crosref sinta dimension scopus  scopus scopus  taylor taylor
Jurnal Hukum Khaira Ummah
   
Faculty of LawUnissulaCopyright of Jurnal Hukum Khaira Ummah
Jalan Kaligawe Raya KM.4, Terboyo Kulon, Genuk,

ISSN ( 1907-3319 )

e-ISSN ( 2988-3334 )

Semarang, Central Java, Indonesia, 50112