scholarly journals When Do Laws Matter? National Minimum-Age-of-Marriage Laws, Child Rights, and Adolescent Fertility, 1989-2007

2013 ◽  
Vol 47 (3) ◽  
pp. 589-619 ◽  
Author(s):  
Minzee Kim ◽  
Wesley Longhofer ◽  
Elizabeth Heger Boyle ◽  
Hollie Nyseth Brehm
Keyword(s):  
Child Rights ◽  
Minimum Age ◽  
Adolescent Fertility ◽  
Marriage Laws ◽  
Age Of Marriage

A Cautionary Tale About the Use of Administrative Data: Evidence from Age of Marriage Laws

2009 ◽  
Vol 1 (2) ◽  
pp. 128-149 ◽  
Author(s):  
Rebecca M Blank ◽  
Kerwin Kofi Charles ◽  
James M Sallee
Keyword(s):  
Administrative Data ◽  
The United States ◽  
Vital Statistics ◽  
Cautionary Tale ◽  
State Laws ◽  
Administrative Records ◽  
Retrospective Reports ◽  
Minimum Age ◽  
Marriage Laws ◽  
Age Of Marriage

This paper demonstrates that administrative data may be inferior to survey data under particular circumstances. We examine the effect of state laws governing the minimum age of marriage in the United States. The estimated effects of these laws are much smaller when based on retrospective reports from census versus administrative records from Vital Statistics data. This discrepancy appears due to systematic avoidance behavior of two kinds. Some young people marry in states with less restrictive laws; others appear to have misrepresented their age on their marriage certificate. Our results have important implications regarding legal avoidance and the use of administrative data. (JEL J12 K36)

scholarly journals Child marriage briefing: Nigeria

2005 ◽  
Author(s):  
Keyword(s):  
State Level ◽  
Early Marriage ◽  
Child Marriage ◽  
Federal Law ◽  
Child Rights ◽  
Aids Epidemic ◽  
High Prevalence ◽  
Minimum Age ◽  
Age Of Marriage ◽  
Legal Marriage

This brief provides an overview of child marriage as well as the particulars of child marriage in Nigeria, one of the poorest countries in the world. More than two out of three Nigerians live on less than US$1 a day, and life expectancy is 52 years. The HIV/AIDS epidemic has had a devastating effect on the country, and Nigeria has some of the highest rates of early marriage worldwide. The Child Rights Act, passed in 2003, raised the minimum age of marriage to 18 for girls. However, federal law may be implemented differently at the state level, and to date only a few of the country’s 36 states have begun developing provisions to execute the law. Domestic violence is widespread and a high prevalence of child marriage exists. Nationwide, 20 percent of girls are married by age 15, and 40 percent are married by age 18. Although the practice of polygyny is decreasing, 27 percent of married girls aged 15–19 are in polygynous marriages. Included in this brief are recommendations to promote later, chosen, and legal marriage.

Historisitas dan Tujuan Aturan Umur Minimal Perkawinan dalam Perundang-Undangan Keluarga Islam di Indonesia

2019 ◽  
Vol 2 (2) ◽  
pp. 163-177
Author(s):  
Nur Wahid
Keyword(s):  
Sexually Transmitted Diseases ◽  
Mortality Rates ◽  
Early Marriage ◽  
Premature Births ◽  
Sexually Transmitted ◽  
Minimum Age ◽  
Psychological Maturity ◽  
Strongly Agree ◽  
Age Of Marriage

This paper examines the minimum age requirement for marriage in Indonesian family law legislation in Indonesia historically. Determination of the minimum age for marriage in various countries is the result of ijtihad by considering the principle of physical and psychological maturity. In Indonesian marriage legislation sating that marriage is only permitted if the man reaches the age of 19 (nineteen) years and the woman has reached 16 (sixteen) years. Early marriage has several risks such as potential premature births, birth defects, maternal depression rates, maternal mortality rates, risk of contracting sexually transmitted diseases. Therefore, the authors strongly agree that the minimum age of marriage in Indonesia changed to 19 years

scholarly journals Legal Regulation of the Minimum Marriage Age: The Past and the Present

2020 ◽  
Vol 15 (8) ◽  
pp. 84-95
Author(s):  
E. E. Lekanova
Keyword(s):  
Detailed Comparison ◽  
Legal Regulation ◽  
Marriage And Family ◽  
Marriage Age ◽  
Unsuccessful Attempt ◽  
Domestic Legislation ◽  
Minimum Age ◽  
The Russian Empire ◽  
A Minor ◽  
Age Of Marriage

The legal regulation of the features of marriage in a minor age has a millennium history. The analysis of legal regulation of the marriage age in Russia, the Russian Empire and the RSFSR shows that the models of the legal regulation of the minimum marriage age are divided into simplified and differentiated ones (gender differentiated, nationally differentiated and socially differentiated models). The author concludes that in domestic legislation the minimum age of marriage always depended on various circumstances. Until 1926, there was a gender-differentiated model of the legal regulation of the minimum age of marriage. A nation-differentiated model existed in the prerevolutionary and Soviet era in relation to the inhabitants of Transcaucasia. Since 1926, in the territory of the RSFSR, a socio-differentiated model of the legal regulation of the minimum age of marriage was consolidated in law. According to this model the minimum age of marriage was reduced due to special social circumstances. Family laws of the Russian Federation made an unsuccessful attempt to implement the nation-differentiated model of the legal regulation of the minimum age of marriage. The modern Russian model of legal regulation of the minimum age of marriage is socio-differentiated. The paper also carries out a detailed comparison of the three socio-differentiated models of the legal regulation of the minimum age of marriage (the model under the Soviet Code of Marriage, Family and Custody of the RSFSR (1926—1968), the model under the Code of Marriage and Family of the RSFSR (1969—1995), the contemporary model); analyzes the differences and shortcomings of these models; suggests ways to eliminate them.

Kedewasaan Usia Perkawinan Perspektif Hadis Nabi Muhammad dengan Pendekatan Interkoneksitas Maslahah

2021 ◽  
Vol 15 (1) ◽  
pp. 83-98
Author(s):  
Abdul Gaffar ◽  
M Ali Rusdi ◽  
Akbar Akbar
Keyword(s):  
Married Couple ◽  
Marital Problems ◽  
Marriage Age ◽  
Social Maturity ◽  
Minimum Age ◽  
Primary Reference ◽  
The Government ◽  
Marital Success ◽  
Age Of Marriage ◽  
The Ideal

Indonesian Muslims have not maximally applied maturity of marriage age as an important aspect in obtaining marital success. Apart from the concept of maturity of diverse marriage age, divorces and many marital problems based on the immaturity of a married couple still rife in Indonesia. The government has even issued regulations related to the age of marriage through Law number 1 of 1974 that was revised by Law number 16 of 2019, which stipulates that marriage is limited to a minimum age of 19 years for the two brides. This article aims to find the concept of quality-oriented marriage age to complement the quantity-oriented idea as applied by the Indonesian government and as understood differently by Muslims based on the opinions of the scholars (‘ulamā). This article abstracts the concept of the ideal age of marriage from the instructions of the Prophet Muhammad PBUH as the primary reference of Islamic teachings by discussing the hadīth using the ma‘ānī al-ḥadīṡ analysis with three interpretation techniques namely textual, intertextual, and contextual interpretation to obtain comprehensive meaning. The results of the examination show that the hadīth requires the criteria for the maturity of the marriage age in the form of religious, physical, financial, and social maturity. These qualitative criteria fulfill the element of maqāṣid al-syarī‘ah and are interconnected so that they should be actualized as a new basis in the formulation of policies related to the maturity of marriage age in Muslim societies.

scholarly journals SYARIAH COMPATIBILITY AND HUMAN RIGHTS IN DETERMINING THE AGE OF MARRIAGE

1970 ◽  
Vol 21 (2) ◽  
pp. 263-274
Author(s):  
Rumi Suwardiyati ◽  
Siti Rohmah ◽  
Andi Muhammad Galib ◽  
Abdul Halim
Keyword(s):  
Human Rights ◽  
Secondary Data ◽  
Strategic Decision ◽  
Constitutional Court ◽  
Religious Leaders ◽  
Marriage Age ◽  
Minimum Age ◽  
Age Limit ◽  
Age Of Marriage ◽  
Religious Understanding

The purpose of this research is to examine the interpretation of constitutional judges regarding the age limit for marriage which is considered to contain compatibility and efforts to harmonize sharia and human rights principles in their decisions. This is motivated by child marriage tends to ignore the rights of children and women. Unfortunately, this practice is often affirmed by religious understanding and even state law. The research method used is normative juridical using secondary data. As for this research will analyze the decision of the Constitutional Court Number 22/PUU-XV/2017.  This research will show the conflict between the interpretation of sharia - which has been the authoritative area of ​​religious leaders - and the principles of Human Rights (HAM). Meanwhile, the interpretation of the judges of the Constitutional Court seems to contain a discourse on the compatibility and harmony of sharia and human rights. This research per reflects the approach of the Constitutional Court and the strategy of the petitioners in an effort to review the constitutionality of the minimum age for marriage as stated in the Marriage Law. The various approaches and arguments put forward show that the applicant made a strategic decision by trying to break a patriarchal culture and injustice before the Constitutional Court.  Keywords: Marriage Age Limit, Syariah, Human Rights, Constitutional Court 

scholarly journals Dispensasi Nikah Dalam Persfektif Hukum Islam, Undang-Undang Nomor 1 Tahun 1974 dan Kompilasi Hukum Islam

2020 ◽  
Vol 7 (1) ◽  
pp. 49-64
Author(s):  
Kamarusdiana Kamarusdiana ◽  
Ita Sofia
Keyword(s):  
Islamic Law ◽  
Secondary Data ◽  
Data Sources ◽  
Primary Data ◽  
Marriage Law ◽  
Minimum Age ◽  
Age Of Marriage ◽  
Court Hearing

AbstractMarriage dispensation is a legal solution because most of the perpetrators of marriage dispensation are those who do not yet have formal legality to get married, so they then take the legal initiative so that marriages can be recognized. This study aims to determine the perspective of Islamic law, Marriage Law and Compilation of Islamic Law regarding marriage dispensation. The method used is qualitative with primary data sources from the Marriage Law, the Book of Fiqh and the Compilation of Islamic Law while secondary data are books, journals, magazines related to marriage dispensation. The results of this study found that Islamic law does not specifically regulate marriage dispensation because the majority of scholars only mention balig as a condition for marrying a person and do not specify a minimum age of marriage, whereas Law Number 1 of 1974 concerning Marriage and Compilation of Islamic Law strictly regulates underage marriage , i.e. must go through a court hearing mechanism to obtain a marriage dispensation permit.Keywords: Marriage Dispensation, Compilation of Islamic Law AbstrakDispensasi Nikah sebagai solusi hukum karena para pelaku dispensasi nikah kebanyakan mereka yang belum memiliki legalitas formal untuk menikah, sehingga kemudian mengambil ikhtiar hukum agar pernikahan yang dilakukan dapat diakui. Penelitian ini bertujuan mengetahui perspektif hukum Islam, Undang-undang Perkawinan dan Kompilasi Hukum Islam tentang dispensasi nikah. Metode yang digunakan adalah kualitatif dengan sumber data primer dari Undang-Undang Perkawinan, Kitab Fiqh dan Kompilasi Hukum Islam sedangkan data sekunder adalah buku-buku, jurnal, majalah yang terkait dengan dispensasi nikah. Hasil penelitian ini menemukan bahwa Hukum Islam tidak mengatur khusus dispensasi nikah karena mayoritas ulama hanya menyebutkan balig sebagai syarat menikah seseorang dan tidak menentukan minimal usia perkawinan, sedangkan Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan dan Kompilasi Hukum Islam mengatur ketat tentang perkawinan di bawah umur, yaitu harus melalui mekanisme sidang pengadilan untuk mendapatkan izin dispensasi perkawinanKata Kunci: Dispensasi Nikah, Kompilasi Hukum Islam

scholarly journals Perempuan Sebagai Anak dan Hak-Haknya dalam Perkawinan (Studi terhadap Peraturan Perundang-undangan dan Praktek di Pengadilan Agama)

2012 ◽  
Vol 2 (1) ◽  
pp. 125-147
Author(s):  
Fatima Fatima
Keyword(s):  
Family Law ◽  
South West ◽  
Minimum Age ◽  
Islamic Family Law ◽  
Age Of Marriage ◽  
Religious Courts ◽  
Central South ◽  
Islamic Courts

This paper aims to investigate how women or girls as daughters are administered in Islamic family laws and how they are awarded rights in regard to marriage. It also analyses how judges at Islamic courts solve the cases involving women as daughters. It, therefore, discusses how, according to Indonesian Islamic family law, women, as daughter could obtain permissions to get married when their parents are reluctant to marry them. It also discusses how they have also right to obtain permission to get married although they have not reached the minimum age of marriage. Investigating a number of judgments from Islamic courts of Central, South, West and East Jakarta and using socio-legal approach, this paper reveals that the proposal for marriage dispensation by parents at religious courts increased from year to year and that the proposals were often approved by judges. It also demonstrates that judges mostly conclude that the reluctance of parents to marry their daughters is based on legal reasons so that judges often decide to appoint ‘wali hakim’, as a substitute to ‘wali nasab’.    

scholarly journals PERKAWINAN ANAK: Pandangan Ulama dan Tokoh Masyarakat Pamekasan

2019 ◽  
Vol 15 (2) ◽  
pp. 96-105
Author(s):  
Umi Supraptiningsih ◽  
Erie Hariyanto
Keyword(s):  
Child Protection ◽  
Educational Background ◽  
Community Leaders ◽  
Community Leader ◽  
Child Marriage ◽  
Minimum Age ◽  
Happy Family ◽  
Age Of Marriage ◽  
Clear Statement

Abstract. Child marriages as well as the prosession are happen due to the role of both ulama (the Islamic leaders) and the community leaders. This paper aimed at exploring the perception of ulama and the community leaders in line with the factors of child marriage as well as the minimum age of marriage. The descriptive qualitative were implemented in this study. Meanwhile, the data were gathered by conducting observation, interview, and documentation. The first finding of the study is in line with the factors of child marriages. The educational background of the parents and the children, economic factors, cultural factors, and the uncontrolled relationship among teens were regarded to influence the child marriage in Pamekasan. Second, the ulama and the community leader argued that the child marriage should be avoided because it determine the life of the spouse after marriage. It must be considered that marriage is a time to realize the happy family (sakinah). Therefore, maturation is important in attempt to mentally and economically prepare for the marriage. Also, the limitation of marriage is not merely about the minimum age, but also the preoparation and the in-depth understanding of the spouse. Third, there is no clear statement in Alquran regard to the minimum age of marriage. Alquran stated akil baligh as the requirement. Meanwhile, the marriage law stated that minimum age for man is 19 years old and 16 years old for woman. In child protection laws, the minimum age for both man and woman are 18 years old. Abstrak. Perkawinan Anak dapat terjadi karena peran serta dari para ulama atau tokoh masyarakat, begitu pula prosesi perkawinan dengan restu keduanya. Artikel ini bertujuan untuk mengetahui peranan ulama dan tokoh masyarakat Kabupaten Pamekasan dalam terwujudnya perkawinan anak serta pendapat tentang batasan usia perkawinan. Metode penelitian mengunakan pendekatan kualitatif (qualitative approach) dan metode deskriptif, sedangkan teknik pengumpulan data melalui observasi, wawancara, dan dokumentasi. Ada beberapa temuan dalam penelitian ini yaitu pertama Perkawinan anak masih saja terjadi diwilayah Kabupaten Pamekasan, hal ini dilatar belakangi beberapa faktor, yaitu faktor rendahnya pendidikan baik dari orang tua maupun anak, tidak adanya aktifitas atau kegiatan karena selepas dari pesantren atau MA mereka menganggur, faktor ekonomi, faktor budaya atau tradisi, dan faktor pergaulan bebas; kedua Para ulama dan tokoh masyarakat berpendapat bahwa perkawinan anak harus dihindarikarena berdampak pada kelangsungan rumah tangga yang tentunya pasca perkawinan adalah waktu yang panjang untuk mewujudkan rumah tangga yang sakinah. Pendewasaan perkawinan penting karena untuk mempersiapkan mental dan ekonomi dalam sebuah perkawinan. Batasan perkawinan tidak hanya sekedar usia namun persiapan dan pemahaman hak dan kewajiban bagi pasangan yang harus matang. Ketiga Batasan usia pernikahan dalam Al Qur’an dan hadis tidak secara jelas disebutkan hanya menjelaskan akil baliq, sedangkan dalam Undang- Undang Perkawinan usia 19 tahun bagi laki-laki dan 16 tahun bagi perempuan. Dalam UU Perlindungan ana laki-laki dan perempuan sama yaitu 18 tahun ke atas.

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