MEMBONGKAR POSITIVISME HUKUM DALAM KUHP PERSPEKTIF HUKUM ISLAM UPAYA MENEGAKKAN KEADILAN HAM KAUM PEREMPUAN DI INDONESIA

Law enforcement (judges, prosecutors and police) in Indonesia is still dominated by the positivistic paradigm and-legalistic way of thinking, especially in the legal meaning of the Criminal Code. The way to think of this kind proved to make the process of law enforcement in Indonesia is arid dry from morality. As a result, justice becomes the ultimate goal of law is often not achieved. Especially is justice and Human Rights (HAM) women. The inequality of women is certainly contrary to the concept of Indonesia as the "rule of law". As in Article 1 (3) UUD 1945 Indonesia is the "rule of law". The hallmark of the Rule of Law (Rechtsstaat / Rule of Law) is a rule of law that protects human rights (Human Rights). Law as supreme commander (commander) should not ignore the value of the legal basis of "justice" and "human rights protection". Legal positivism in the Criminal and Code is a sharp criticism of the various theories, especially the law of Islam. In Islamic law the concept of justice, equality and the protection of human rights is a philosophy or principles that should not be overlooked. Therefore, efforts to dismantle legal positivism in the Criminal Code is a necessity.Law enforcement (judges, prosecutors and police) in Indonesia is still dominated by the positivistic paradigm and-legalistic way of thinking, especially in the legal meaning of the Criminal Code. The way to think of this kind proved to make the process of law enforcement in Indonesia is arid dry from morality. As a result, justice becomes the ultimate goal of law is often not achieved. Especially is justice and Human Rights (HAM) women. The inequality of women is certainly contrary to the concept of Indonesia as the "rule of law". As in Article 1 (3) UUD 1945 Indonesia is the "rule of law". The hallmark of the Rule of Law (Rechtsstaat / Rule of Law) is a rule of law that protects human rights (Human Rights). Law as supreme commander (commander) should not ignore the value of the legal basis of "justice" and "human rights protection". Legal positivism in the Criminal and Code is a sharp criticism of the various theories, especially the law of Islam. In Islamic law the concept of justice, equality and the protection of human rights is a philosophy or principles that should not be overlooked. Therefore, efforts to dismantle legal positivism in the Criminal Code is a necessity

POLITIK HUKUM KESETARAAN KAUM PEREMPUAN DALAM ORGANISASI MASYARAKAT ISLAM DI INDONESIA

In the normative level, generally all agreed to place women are equal to men, that is the position as humans, as well as the servant of Allah. Women are recognized to have a number of rights and freedoms, including the right to engage in politics, especially in the organization of the Islamic society. To strengthen the protection of women's rights, the government of Indonesia to make a policy or legislation (political law), both to improve policies of national legislation and policies ratified international law. However, when the policy (political law) or a pattern of gender relations between men and women drawn into operational a practical level, it appears that a long debate and a serious problem occurs. The rights of women experiencing prolonged discrimination, discrimination and marginalization occurs at the level of political rights and policies in the organization of Islamic society. In Indonesia, the rights of women in Islamic society organization, still have enough depth concerns. The pro and contra related to gender equality in Indonesia, particularly in the field of Islamic society organizations would affect the wheels of government in Indonesia, particularly in relation to the State of trademark law is the protection and freedom of human rights. Therefore, policies need to be related to equality between men and women both fair and legal

DASAR HUKUM HAKIM MAHKAMAH KONSTITUSI DALAM MEMUTUSKAN PERKARA NO.46/PUUVIII/2010 TENTANG STATUS HUKUM ANAK DI LUAR NIKAH (PERSPEKTIF HUKUM ISLAM DAN HAK ASASI MANUSIA)

Indonesia telah meratifikasi Convention on The Rights of The Child yaitu Konvensi Internasional tentang Perlindungan terhadap Hak-Hak Anak pada tahun 1990. Namun hal ini, belum mempunyai dampak positif dan siginifikan bagi pemenuhan, penghormatan dan perlindungan hak-hak anak. Khususnya hak-hak anak di luar perkawinan (anak hasil nikah siri, hasil zina/selingkuh) mengalami ketidak-adilan dan diskriminasi. Hal ini disebabkan oleh penerapan Pasal 43 UU. No. 1 Tahun 1974 tentang Perkawinan. Kedudukan anak luar nikah yang diatur dalam ketentuan tersebut selama ini tidak cukup memadai dalam memberikan perlindungan hukum dan cenderung diskriminatif. Oleh karena itu, Pemohon mengajukan judicial review terhadap Pasal 43 UU. No. 1 Tahun 1974 tentang Perkawinan yang dianggap bertentangan dengan Konstitusi (UUD 1945). Mahkamah Konstitusi sebagai lembaga Negara telah mengambil langkah dalam memutuskan perkara tersebut dengan putusan mahkamah konstitusi No.46/PUUVIII/2010. Oleh karena itu, fokus dalam tulisan ini adalah apa dasar hukum hakim mahkamah konstitusi dalam memutuskan perkara No.46/PUU-VIII/2010 tentang status hukum anak di luar nikah ditinjau dari perspektif hukum Islam dan hak asasi manusia

TINJAUAN KRITIS TERHADAP HAK-HAK PEREMPUAN DALAM UU. NO. 1 TAHUN 1974 TENTANG PERKAWINAN: UPAYA MENEGAKKAN KEADILAN DAN PERLINDUNGAN HAM PERSPEKTIF FILSAFAT HUKUM ISLAM

The scientific by the fact injustice, discrimination, subordinated, depolitisasi and hak-hak violation of human rights ( HAM ) Women. This was caused by some of the articles in law . No. 1 in 1974 about the marriages ( UPP ). This study draw in terms of perspektif- approach \ philosophy islamic law ( FHI). Focus this writing: ( 1 ). How  raights women in philosophy UPP perspective islamic law ? (2). What are the injustice and human rights violations women perspective philosophy islamic law?. This research is research library, review of critical thinking normativ and sociological implications, by using the method diskriftif, critical analysis, progressive. Scientific conclusions writing this is women experienced form injustice and human rights violations and some article in UPP declared contrary to the purpose of Islamic law namely the principle of  maqasyid as-syari ah  (kemashlahatan, justice and the protection of human rights). His discoveries in this writing is that country had violated a commitment to an agreement the united nations, because indonesia did not practice principles which is in the convention cedaw. And indonesia ratified convention cedaw through law No. 7 1984 regarding the ratification of the removal of all forms of discrimination against women

PERKAWINAN PENGANUT ALIRAN PENGHAYAT KEPERCAYAAN DI PROVINSI LAMPUNG DAN DAMPAKNYA TERHADAP HAK ASASI PEREMPUAN PERSPEKTIF: HUKUM KELUARGA ISLAM DAN KONVENSI INTERNASIONAL

ABSTRAK Konstitusi Indonesia mengakui dan menjamin pemenuhan hak masyarakat penganut kepercayaan penghayat, faktanya penganut kepercayaan penghayat Sapto Darmo, Samin, Amanat Keagungan Ilahi dan Kodrat Alam di Provinsi Lampung belum menikmati hak persamaan di hadapan hukum, dibuktikan dengan sulitnya akses pencatatan perkawinan di Kantor Pencatatan Sipil. Fenomena perkawinan yang tidak dicatatkan, berdampak terhadap hak asasi perempuan penghayat. Rumusan masalah penelitian ini adalah bagaimana potret perkawinan penganut aliran kepercayaan penghayat di Provinsi Lampung? Mengapa perkawinan penganut aliran kepercayaan penghayat di Provinsi Lampung tidak dicatatkan? Apa dampak perkawinan penganut aliran kepercayaan penghayat terhadap hak asasi manusia perempuan? Tujuan penelitan ini menganalisis potret perkawinan penganut aliran kepercayaan penghayat dan alasan tidak dicatatkan serta dampaknya terhadap hak asasi perempuan yang di analisis dalam perspektif hukum keluarga Islam dam konvensi internasional Penelitian ini menggunakan metode kualitatif. Jenis penelitin field research yang didukung oleh library research. Obyek penelitian ini adalah penghayat Sapto Darmo, Samin, Amanat Keagungan Ilahi dan Kodrat Alam di Provinsi Lampung. Sumber data primer penelitian ini adalah tokoh penghayat dan perempuan penghayat. Tehnik pengumpulan data melalui observasi, wawancara dan dokumentasi. Analisis data menggunakan teori equality before the law dan prinsip kewajiban negara, yang tertuang dalam konvensi internasional CEDAW, yang dikuatkan dengan teori kemuliaan perepuan dalam Islam. Pendekatan yang digunakan adalah pendekatan sosiologi hukum. Hasil penelitian bahwa potret perkawinan penghayat di Provinsi Lampung, tidak memiliki legalitas yang otentik. Perkawinan penghayat memegang teguh asas elutrogrami dan monogami mutlak, mahar tidak disebutkan, saksi nikah tidak ditentukan jumlahnya, sighot taklik talak diucapkan suami istri secara bersamaan dan tidak ada ketentuan batas usia minimal perkawinan, ketika terjadi perceraian maka prosedurnya adalah istri diserahkan kembali kerumah kedua orang tuanya dan tidak perlaku masa iddah. Status hukum perkawinan tersebut hanya sah di mata hukum adat penghayat (Pasal 2 Ayat 1 UUP), namun tidak sah di mata hukum perkawinan Indonesia (Pasal 2 Ayat 2 UUP), secara Islam juga bertentangan dengan prinsip Maqosyid As-Syari’ah. Alasan perkawinan penghayat tidak dicatatkan, karena faktor prosedural yaitu petugas yang menikahkan wajib terdaftar pada Kementerian (Pasal 39. PP. No. 40 Tahun 2019) dan organisasi penghayat wajib memiliki SKT. Aturan ini demi kepastian hukum, namun ini adalah bentuk pemaksaan. Peraturan tersebut tidak selaras dengan asas Summum Ius, Summa Iniuria (kepastian hukum yang absolut adalah ketidakadilan yang tertinggi), karena peraturan tersebut mempersulit komunitas penghayat, ini juga tidak selaras dengan prinsip equality before the law yang diamanahkan Konstitusi Indonesia (Pasal 28D ayat 1, Pasal 28H ayat 2), dan Pasal 6 ayat (1) UU. No. 39 Tahun 1999 tentang HAM. Sedangkan faktor subyektif ideologi yaitu masyarakat penghayat meyakini bahwa perkawinan merupakan suatu hak pribadi manusia, yang merupakan proses hubungan vertikal dengan Tuhan yang Maha Suci, di luar itu merupakan hubungan horisontal antara hak warga negara dengan pemerintah. Keyakinan lainnya adalah mengikuti Nabi Adam dan Siti Hawa, yang mana juga tidak dicatatkan dan tidak ada saksi manusia, saksinya adalah Yai (Tuhan), manusia yang menyaksikan perkawinan adat penghayat kekuatan hukumnya sama dengan dicatatakan, masyarakat kepercayaan penghayat juga menginginkan dalam kolom agama di KTP tertulis “Agama Adam”. Penghayat tidak mengenal peraturan pencatatan pernikahan, lemahnya sosialisasi dan budaya leluhurnya juga tidak mengajarkan pencatatan perkawinan. Dampak terhadap hak asasi perempuan yaitu tidak ada kepastian hukum ketika terjadi sengketa keluarga, sulit menuntut hak waris dan harta bersama. Dalam perspektif konvensi internasional, pemerintah belum optimal menerapkan prinsip-prinsip yang tertuang di dalam CEDAW, secara konkrit belum ada upaya perlindungan hukum terhadap perempuan penghayat. Hal ini juga tidak selaras dengan nilai-nilai Islam Rahmatan lil 'Alamin yaitu mengangkat derajat kemuliaan perempuan. Rekomendasi penelitian ini perlu ada upaya harmonisasi hukum, antara PP. No. 40 Tahun 2019 dengan Peraturan Bersama Menteri No. 43 dan No. 41. Kata Kunci: Perkawinan Penghayat, Alasan Tidak Dicatatkan dan Dampak Hak Asasi Perempuan Penghayat ABSTRACT The Indonesian Constitution recognizes and guarantees the fulfillment of the rights of people who adhere to the belief of adherents, the fact is that adherents of the beliefs of adherents of Sapto Darmo, Samin, Amanat Keagungan Divine and Kodrat Alam in Lampung Province have not enjoyed equal rights before the law, as evidenced by the difficulty in accessing marriage registration at the Civil Registry Office. The phenomenon of unregistered marriages has an impact on women's human rights. The formulation of the problem of this research is how is the portrait of a marriage of adherents of the belief system of adherents in Lampung Province? Why aren't marriages of adherents of the belief system in Lampung Province recorded? What is the impact of marriages belonging to adherents of religious beliefs on women's human rights? The purpose of this research is to analyze the portrait of a marriage adherents of the adherents of the belief system and the reasons for not being recorded and the impact on women's human rights which is analyzed in the perspective of Islamic family law and international conventions. This study uses a qualitative method. Types of field research supported by library research. The object of this research is the adherents of Sapto Darmo, Samin, Mandate of Divine Greatness and Natural Nature in Lampung Province. The primary data sources for this research are religious leaders and women who are adherents. Data collection techniques through observation, interviews and documentation. Data analysis uses the theory of equality before the law and the principle of state obligations, which are contained in the international CEDAW convention, which is strengthened by the theory of the glory of women in Islam. The approach used is the sociology of law approach. The results of the study show that the portrait of a marriage of adherents in Lampung Province does not have authentic legality. Devotee marriage adheres to the principles of elutrogramy and absolute monogamy, the dowry is not stated, the number of witnesses to the marriage is not determined, the sighot taklik talak is pronounced by the husband and wife simultaneously and there is no provision for a minimum age limit for marriage. When a divorce occurs, the procedure is for the wife to be returned to her parents' homes and no iddah period. The legal status of the marriage is only legal in the eyes of the customary law of adherents (Article 2 Paragraph 1 UUP), but is not legal in the eyes of Indonesian marriage law (Article 2 Paragraph 2 UUP), Islamically it is also contrary to the principles of Maqosyid As-Syari'ah. The reason for the marriage of adherents not being registered is due to procedural factors, namely the officer who is marrying must be registered with the Ministry (Article 39. PP. No. 40 of 2019) and the adherent organization is required to have an SKT. This rule is for legal certainty, but this is a form of coercion. These regulations are not in line with the principles of Summum Ius, Summa Iniuria (absolute legal certainty is the highest injustice), because these regulations make it difficult for the community of adherents, this is also inconsistent with the principle of equality before the law mandated by the Indonesian Constitution (Article 28D paragraph 1, Article 28H paragraph 2), and Article 6 paragraph (1) of Law. No. 39 of 1999 concerning Human Rights. While the subjective factor of the ideology of the adherents is that the community believes that marriage is a right of the human person, which is a process of vertical relationship with the Most Holy God, beyond that it is a horizontal relationship between the rights of citizens and the government. Another belief is to follow the Prophet Adam and Siti Eve, which are also not recorded and there are no human witnesses, the witness is Yai (God), humans who witness customary marriages with adherents have the same legal force as recorded, people who believe in believers also want it in the religion column on their ID cards It says "Adam's Religion". Penghayat do not know the rules for registering marriages, weak socialization and their ancestral culture also does not teach marriage registration. The impact on women's human rights is that there is no legal certainty when a family dispute occurs, it is difficult to claim inheritance rights and joint property. In the perspective of international convention, the government has not optimally applied the principles contained in CEDAW, concretely there has been no legal protection effort against women who believe. This is also inconsistent with the Islamic values of Rahmatan lil 'Alamin, namely elevating the dignity of women. The recommendation of this research is that there is a need for harmonization of the law, between PP. No. 40 of 2019 with the Joint Ministerial Regulation No. 43 and No. 41. Keywords: Penghayat's Marriage, Reasons not Recorded, Human Rights of Penghayat Women المل ّخص اعترف دستور أندونيسيا –بل ضمن- تحقيق حقوق المجتمع و المواطنين الذين يعتنقون اعتقادات األجداد السلفيين. و من الجدير بالعلم هم الذين يعتنقون هذه االعتقادات مثل سابتو دارمو و سامين و امنة كياغونجان إلهي و قدرة عالم في منطقة لمبونج لم يحصلو على المساوة أمام الدستور. و أما الدليل على ذلك فهو صعوبة وصول تسجيل الزواج لهؤالء معتنقين اعتقادات األجداد في إدارة شؤون تسجيل المواطنين بأندونيسيا و بشكل خاص في منطقة لمبونج. هذه الظاهرة تؤثر إلى انتهاك حقوق المرأة األساسية. و أما العالقة الوثيقة بين هذا البحث و قضية أحوال الشخصية اإلسالمية تقع في الدراسة المكثفة عن الزواج أو النكاح و االتفاقية العالمية عن حقوق المرأة و أحوال الشخصية االسالمية. هذه األمور الثالثة لها نفس الغرض و القصد فهو ترقية درجة أي رتبة االنسانية و حقوق المرأة األساسية. يقصد هذا البحث تحليل أحوال الزواج هؤالء معتنقين اعتقادات األجداد و األسباب التى تؤدي إلى عدم وجود تسجيل زواجهم في اإلدارة الحكومية. و أيضا يقصد هذا البحث إلى تحليل آثار هذه الظاهرة لوضع المرأة و بشكل خاص تحقيق حقوقها. و أما أسئلة البحث فتحتوى على ثالث األسئلة هي )1 )كيف كان تصوير زواج هؤالء معتنقين اعتقادات األجداد في منطقة لمبونج؟ )2 )و لماذا لم يسجل زواجهم في إدارة شؤون تسجيل المواطنين بأندونيسيا و بشكل خاص في منطقة لمبونج؟ )3 )و ما أثار زواجهم هذا لحقوق المرأة األساسية من منظور االتفاقية العالمية في قضية المرأة “CEDAW “؟ استخدم الباحث منهج كبفي-ميداني. و أما محل البحث فهو منطقة لمبونج. و أما موضوع البحث فهو سابتو دارمو و سامين و امنة كياغونجان إلهي و قدرة عالم. و أما المقاربة المستخدمة فهي علم االجتماع القانوني. و مصادر البيانات األساسية هي رجال معتنقين اعتقادات األجداد و نسائهم. و أما نتائج هذا البحث فهي أن زواج معتنقين اعتقادات األجداد في منطقة لمبونج يتمسك على مبدعي الوثروغرامي و المونوغامي و كان المهر لم يُذكر نوعه في عقد و أن الشاهد لم يُعيّن عدده و أن تلفظ زوجان صيغة الطالق معا و ليس هناك تحديد العمر للزواج و اذا وقعت المطلقة فتسلم الزوجة إلى أهلها و ال تسري فترة العدة. أن الوضع القانوني لزواجهم صالح قانوني في نظر القانون العرفي لمعتقد االجداد )المادة 2 ، الفقرة 1 من UUP ، )ولكنه غير صالح في نظر قانون الزواج في إندونيسيا )المادة 2 ، الفقرة 2 من UUP .) و أما سبب عدم تسجيل زواجهم يرجع إلى عوامل إجرائية ، وهي القاعدة التي تقضي بأن الضباط الذين يتزوجون يجب أن يكونوا مسجلين لدى الوزارة )المادة 39. .PP 2019 of 40. No )وتنظيم معتنقين اعتقادات األجداد لديهم شهادة مسجلة )SKT .)هذا النظام يعقد ويضعف موقف مجتمع معتنقين اعتقادات األجداد ، وهذا ال يتماشى مع الستور األساسي المادة 28 ح فقرة )2 )من دستور عام 1945 ، المادة 6 فقرة )1 )من القانون رقم 39 لسنة 1999 بشأن حقوق اإلنسان ومبدأ المساواة أمام القانون ، والزواج غير المسجل يتعارض مع اإلسالم. في حين أن العامل الذاتي في أيديولوجية أتباعها هو أن المجتمع معتنقين اعتقادات األجداد يعتقدون بأن الزواج هو حق لإلنسان ، وهو عملية عالقة عمودية مع هللا األقدس ، و ما عدا ذلك فهو عالقة أفقية بين حقوق المواطنين و الحكومة. هناك اعتقاد آخر هو اتباع النبي آدم وسيتي حواء ، والتي لم يتم تسجيلها أي ًضا وال يوجد شهود بشريون ، والشاهد هو ياي )هللا( ، والبشر الذين يشهدون الزواج العرفي مع أتباعهم يتمتعون بنفس القوة القانونية كما هو مسجل ، و يريد األشخاص معتنقين اعتقادات األجداد أن تُكتب على بطاقات الهوية الخاصة الجملة "دين آدم" تدل على دينهم. ال يعرف معتنقين اعتقادات األجداد قواعد تسجيل الزواج ، وضعف التنشئة االجتماعية وثقافة أسالفهم ، كما أنها ال تعلم تسجيل الزواج. التأثير على حقوق اإلنسان للمرأة هو أنه ال يوجد يقين قانوني عند حدوث نزاع عائلي ، ومن الصعب المطالبة بحقوق الميراث والملكية المشتركة. من منظور اتفاقية القضاء على جميع أشكال التمييز ضد المرأة ، لم تطبق الحكومة على النحو األمثل المبادئ الواردة في اتفاقية القضاء على جميع أشكال التمييز ضد المرأة، ولم تكن هناك جهود حماية قانونية ضد النساء اللواتي يؤمنن اعتقادات األجداد.الزواج غير المسجل الذي يؤثر على حقوق اإلنسان للمرأة يتعارض مع اإلسالم. و أما توصية هذا البحث هي أن هناك حاجة لمواءمة القانون ، بين PP .رقم 40 لسنة 2019 بالالئحة الوزارية المشتركة رقم 40 لسنة 2019 .43 ورقم. 41. الكلمات المفتاحية: صورة زواج معتنقين اعتقادات األجداد، أسباب عدم التسجيل، حقوق المرأة األساسي

Hak Asasi Manusia Islam dan Barat: Studi Kritik Hukum Pidana Islam dan Hukuman Mati

In the human, there is a universal and binding standards. Thus, the principle of respect (to respect), protection (to protect) and fulfillment (to fulfill) Human Rights describes as "jus cogens". That is, a fundamental principle of international law that countries can not be refused because the collective agreement. The principle is the right to life (rigts of live). However, there is particular debate on the universality of Islam and Western standards and there are problems associated with implementing the in practice. Standard of debate in because of the universality of crossing cultural boundaries, particularly religion and each tradition has a frame of reference (frame of reference) and their respective international traditions and norms define the validity of the teachings of their own resources. In this case, the ongoing debate relating to the death penalty law in which Islam and the West has standardized the concept of human rights respectively. Death penalty law contained in the law of Islamic criminal law sharp criticism from the West. Which the death penalty, considered to have a discriminatory character, cruel, inhuman and violating human rights (right to life). This debate, would complicate the enforcement of human rights, especially related to death penalty law, as well as in the plains protection national law enforcement in Indonesia, especially modern law

KRITIK TEORI HUKUM FEMINIS TERHADAP UU NO. 1 TAHUN 1974 TENTANG PERKAWINAN: Suatu Upaya dalam Menegakkan Keadilan HAM Kaum Perempuan

In Indonesia, women still suffer discrimination and injustice. This is supported by the persistence of gender-biased laws not giving the protection of the rights of women, such as Law No. 1 of 1974 about Marriage. Women's issues that was settled in the line of traditional Islamic law (classical) tending to be conservative and literal in understanding religious messages and doctrines, such as the patriarchal culture which puts women as beings lower position than men. Patriarchal culture which is done with legism legalized legislation in its application to the gender bias that is highly detrimental for women. The marginalization of women then occurs and is caused by the differences and gender inequalities that cause woman discomfort and not free. Therefore, all forms of injustice is a violation to Human Rights (HAM), a crime against human dignity and a form of discrimination that must be abolished.[Di Indonesia, perempuan masih mengalami diskriminasi dan ketidakadilan. Hal ini didukung oleh masih adanya undang-undang bias gender yang belum memberikan perlindungan terhadap hak-hak perempuan, seperti UU No.1 Tahun 1974 tentang Perkawinan. Isu-isu perempuan yang dimapankan di dalam UU tersebut sejalan Islam tradisional (klasik) yang cenderung konservatif dan literal dalam memahami pesan-pesan keagamaan dan doktrin-doktrin yang ada, seperti budaya patriarkhis, yang menempatkan perempuan sebagai makhluk yang lebih rendah kedudukannya dari pada laki-laki. Budaya patriarkhis yang dilakukan dengan kecenderungan legisme itu telah melegalisir peraturan perundang-undangan bias gender ke dalam penerapannya yang sangat merugikan perempuan. Marginalisasi perempuan kemudian terjadi dan disebabkan oleh perbedaan  dan ketidakadilan gender yang menyebabkan ketidaknyamanan serta terbelenggunya kebebasan perempuan. Karena itu, segala bentuk ketidakadilan merupakan pelanggaran Hak Asasi Manusia (HAM), kajahatan terhadap martabat kemanusiaan dan bentuk diskriminasi yang wajib dihapuskan.]

Membongkar Patriarkhisme Islam sebagai Kearifan Budaya Lokal: Sebuah Kritik Terhadap UU. No. 1 Tahun 1974 Tentang Perkawinan

Patriarchism’s Islam is not a form of accusation that Islam is a patriarchal  religion. Patriarchism’s Islam here is a way of interpretation by certain circles, because of its cultural, political, social and historical role of specific, resulting in the claim that Islam is a religion that favor the ideology of patriarchy. This patriarchal ideology that considers women as inferior beings position than men. This forms a negative paradigm to the framers of the law in particular is the law. No. 1 Year 1974 About Marriage. As a result of the UUP, women in Indonesia, suffered discrimination and injustice, this is certainly a violation of human rights. The protection of women's rights is the duty of the government of Indonesia. Therefore, reform/amendment UUP is a necessity that should be done, in order of justice, equality and protection of human rights, especially as indigenous efforts in Indonesia