The Problems of The Marriage Age Changing in Indonesia in the Perspectives of Muslim Jurists and Gender Equality

The rules regarding the age limit for marriage as contained in Article 7 of Law no. 1 of 1974, which states that the minimum age of marriage for men is 19 years and for women is 16 years. These rules were amended through law no. 16 of 2019, which stipulates that the age limit for marriage, both for men and women, are in the same age, 19 years old. This change is intended to bring benefits of marriage minimizes the conflict in the household. But in fact, the changing age limit for marriage still creates some problems; for example, not a few Muslims view that in Islam, there are no provisions regarding age limits and there are dispensations for those forced to marry under a predetermined age. This research aims to find out the problematics of the law on changing the age limit for marriage. The research approach used qualitative with descriptive analysis methods and literature review. The results of the study indicate that there are several problems regarding the age limit between First, Islamic law does not stipulate a minimum age for marriage, so that some people do not heed the provision; Second, there are some rules regarding dispensation for those who want to get married at the age of 19 by putting forward to the court. This is an opportunity to violate the regulations; Third, changes to the law that have raised the age limit for marriage, in reality, in society, have not been able to stop the rate of early-age marriage

REKONSTRUKSI PENAFSIRAN AYAT-AYAT AL-QUR’AN TENTANG HAK POLITIK PEREMPUAN

Tujuan dari penelitian ini menemukan penafsiran baru terhadap ayat -ayat al-Qur’an tentang hak politik perempuan dengan menggunakan analisa teologi feminis. Metode yang digunakan deskriptif analitis, teknik pencarian data studi kepustakaan, teknik analisa datanya content anaysis, dan sumber data primernya penafsiran dari ulama klasik dan kontemporer tentang ayat-ayat hak politik perempuan, sumber data sekundernya buku dan jurnal tentang teologi feminis dan hak politik perempuan di Indonesia. Penelitian ini menemukan bahwa (1) penggunaa analisa teologi feminis terhadap ayat-ayat al-Qur’an tentang hak poitik perempuan dapat menghasilkan legitimasi relegius bahwa perempuan bisa menjadi pemimpin baik di wilayah domestik maupun publik (2) Teologi feminis sebagai wordview dalam menafsirkan al-Qur’an, pada prakteknya meniscayakan analisa gender sebagai pendekatan dalam menafsir ayat-ayat tentang hak politik perempuan. (3) Penggunaan analisa gender dalam penafsiran ayat-ayat tentang hak politik perempuan menghasilkan penafsiran yang berbeda secara vis a vis dengan penafsiran yang patriarkal. (4) tafsir al-Qur’an dengan perspektf teologi feminis memberikan alternatif solusi pada persoalan kemanusiaan secara universal. Hasil dari penelitian ini menunjukan bahwa penggunaan perspektif teologi feminis dalam penafsiran ayat-ayat yang berkaitan dengan hak politik perempuan dapat menghasilkan penafsiran yang adil gender, sehingga dapat terpenuhinya hak politik perempuan, juga dapat mendukung tercapainya tujuan pemberdayaan perempuan (women empowering)

Interfaith Marriage in the Perspectives of Indonesian Tafsir Ulama: Reviewing the Tafsir of Hamka, Quraish Shihab, and Musdah Mulia

The discourse on interfaith marriage is still a topic that is always discussed by Islamic thinkers today, along with the large number of Muslims in Indonesia who practice it. This paper will examine the tafsir of interfaith marriages from the perspective of Indonesian scholars of tafsir, namely Hamka, Quraish Shihab, and Musdah Mulia, including the socio-political driving factors of these scholars conclude the tafsir of interfaith marriages. This research is qualitative research using library data sources. The study results indicate differences in tafsir by these three commentators, where Hamka and Quraish Shihab generally conclude that interfaith marriages are prohibited. However, both of them also allow men to marry Ahli Kitab (Jews and Christians) on the grounds of an emergency or for the sake of Islamic da'wah. On the other hand, Musdah Mulia allowed interfaith marriages because there were no clear arguments for interfaith marriages. Musdah Mulia also reasoned that there is no concrete evidence that interfaith marriage is the cause of the breakdown of a family, where interfaith marriages also help keep family life in harmony. This difference in conclusions was driven by socio-political factors when the three ulama worked, especially in adjusting to the context of national political stability