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"In Minor Marriage in Early Islamic Law, Carolyn Baugh offers an in-depth exploration of 8th-13th century legal sources on the marriageability of prepubescents, focusing on such issues as maintenance, sexual readiness, consent, and a fathers right to compel. Modern efforts to resist establishment of a minimum marriage age in countries such as Saudi Arabia rest on claims of early juristic consensus that fathers may compel their prepubescent daughters to marry. This work investigates such claims by highlighting the extremely nuanced discussions and debates recorded in early legal texts. From the works of famed early luminaries to the consensus writers of later centuries, each chapter brings new insights into a complex and enduring debate."

"Skripsi ini membahas tentang ketentuan harta bersama berupa simpanan dalam bentuk giro, tabungan, dan deposito. Harta bersama merupakan harta benda yang dimiliki oleh suami dan isteri setelah timbulnya hubungan perkawinan. Sementara itu, simpanan pada bank dimiliki secara individu dan diikat oleh ketentuan rahasia bank. Permasalahan yang akan diteliti adalah melihat keselarasan antara ketentuan harta bersama dan ketentuan rahasia bank pada perbankan syariah dan penyelesaian harta bersama yang disimpan pada perbankan syariah. Metode penelitian yang digunakan dalam penulisan skripsi ini yaitu metode penelitian kepustakaan yang bersifat yuridis-normatif dengan meneliti bahan pustaka yang ada. Dari penelitian yang dilakukan terlihat bahwa ketentuan harta bersama dengan ketentuan rahasia bank tidak selaras sehingga penyelesaian harta bersama harus dilaksanakan dengan putusan pengadilan. Oleh karena itu dapat disimpulkan bahwa peraturan perbankan yang mengatur ketentuan rahasia bank perlu ditinjau ulang agar selaras dengan ketentuan harta bersama.

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This research discusses the provisions of the joint marital property in the form of savings in the form of certificate of deposits, saving accounts and checking accounts. Joint marital property is property owned by a husband and wife after wedding. Meanwhile, savings at banks individually owned and held by the bank secrecy provisions. The problem statement of this research are the alignment of the provisions of the joint marital property and bank secrecy provisions on Islamic banking and settlement of joint marital property stored on Islamic banking. The method of research is juridical-normative by using secondary data. It founds that the provisions of property along with bank secrecy provisions are not aligned with the result that settlement of joint marital property are implemented by adjudication of court. Therefore it can be concluded that the banking regulations governing bank secrecy provisions should be reviewed in order to align the provisions of the joint marital property."

"Skripsi ini membahas tentang kedudukan dan akibat hukum bagi perempuan yang melakukan perkawinan di bawah tangan atau tidak dicatat ditinjau menurut Hukum Islam, Undang-Undang No.1 Tahun 1974 tentang Perkawinan, Kompilasi Hukum Islam dan Rancangan Undang-Undang Hukum Materiil Peradilan Agama Bidang Perkawinan. Penelitian ini diolah dan dianalisis secara kualitatif dengan desain deskriptif. Hasil penelitian ini berkesimpulan bahwa perempuan yang melakukan perkawinan di bawah tangan merupakan istri sah dari laki-laki yang ia nikahi. Dengan begitu, akibat-akibat perkawinan juga berlaku terhadap perempuan tersebut.

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The focus of this study is the status and legal consequences for woman in unregistered marriage according to Islamic Law, Marriage Law No. 1/1974, Compilation of Islamic Law, and the Draft Bill of Islamic Court Substantive Law on Marriage. This research is qualitative descriptive interpretive. The conclusion of this research is that woman in unregistered marriage is the lawful wife of the man she married. Therefore, the marriage consequences also apply to her."

"Skripsi ini membahas pendapat para ulama mazhab mengenai hukum dari melaksanakan perkawinan secara jarak jauh melalui media telepon dan video conference dan keabsahan dari pelaksanaan perkawinan tersebut baik ditinjau berdasarkan hukum Islam, Undang-Undang No. 1 Tahun 1974 tentang Perkawinan dan Kompilasi Hukum Islam. Belum adanya pengaturan spesifik mengenai praktek perkawinan jarak jauh seperti ini membutuhkan kajian lebih lanjut yang dilakukan melalui analisis penetapan Pengadilan Agama Jakarta Selatan mengenai itsbat nikah untuk kasus perkawinan lewat telepon dan perbandingannya dengan analisis kasus perkawinan melalui video conference. Metode penelitian yang digunakan dalam penulisan ini adalah jenis penelitian sistematik hukum, di mana penulis akan menganalisa unsur-unsur dasar dalam sistematika hukum Islam maupun peraturan perundang-undangan yang mengatur mengenai pelaksanaan perkawinan jarak jauh. Dari penulisan ini dapat ditarik kesimpulan bahwa berdasarkan pendapat mazhab Syafi'i, perkawinan jarak jauh melalui media telekomunikasi dipandang tidak sah, sedangkan menurut pendapat mazhab Hambali, Hanafi dan Maliki perkawinan tersebut sah asalkan akad nikahnya dilaksanakan dalam satu upacara. Masih terdapatnya perselisihan pendapat di antara para ulama mengenai hal ini mengakibatkan perkawinan semacam ini termasuk dalam kategori syubhat, sehingga lebih utama untuk dihindari kecuali dalam keadaan darurat.

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This paper discusses the opinions of the Islamic sects scholars on the hukm of conducting marriage remotely through the medium of telephone and video conferencing, and the validity of the marriage reviewed in both Islamic law and national marriage law. The absence of specific regulation regarding such marriage practice requires further study which is done through the analysis on South Jakarta Religious Court order regarding marriage ithbat for a case of marriage through phone and its' comparison with the analysis on a case of marriage through video conferencing. The research method used in this paper is a kind of systematic study of law, in which the author analyzes the basic elements in the systematics of Islamic law and the legislation regulating the implementation of remotely-held marriage. From this study, it can be deduced that in the opinion of Shafi'i sect, mariage held remotely through telecommunication medium is deemed invalid, whereas in the opinion of the Hanbali, Hanafi and Maliki sects the mariage is valid as long as the marriage contract is done in a single ceremony. Having the issue still on dissent among the scholars results in the marriage of this kind being included in the category of doubtful, so it's more important to be avoided except in emergencies."

"In Indonesia, socioeconomic status is one of the key factors in determining marriage age and partner choice. Adults and yoult alike view religious and adat values as the “fortress” or fifter countering all of society’s ills, including hedonism, cosumerism and exploitation. Problematically however, the values associated with the complexities of contemporary social life. The increasing liberalisation of attitudes towards sexuality in popular culture, throuht access to digital media and virtual technologies and among peers, positions youth in an incredibly vulnerable position, one which requires them to have the tools to critique what they experience and to protect thenselves against risks. In effect, this means an increase in the number of dispenstaion request, greater scope for their abuse by local officials and a increase in the number of abortions"

"Secara garis besar bisa dikatakan hanya Hukum Keluargalah, ruh syari'ah (wahyu Ilahi dan sunnah Rasulullah) yang masih di berlakukan sebagai hukum positif di berbagai negeri Islam. Untuk konteks Indonesia, hukum keluarga Islam yang masih berlaku adalah Kompilasi Hukum Islam yang terdiri dari hukum perkawinan, hukum kewarisan, dan hukum wakaf. Kajian ini berusaha melihat isi Kompilasi Hukum Islam bagian hukum perkawinan dari dua sisi yaitu (1) Perspektif Fikih Konvensional, yang meliputi (a) Pengertian dan Tujuan Perkawinan (b) Hak dan Kewajiban Suami Istri (c) Larangan Kawin (d) Iddah, serta alasan Kompilasi merujuk kepada Fikih Konvensional dalam empat masalah tersebut; dan (2) Perspektif Pembaruan, yang meliputi (a) Pencatatan Perkawinan (b) Syarat dan Izin Berpoligami (c) Prosedur Perceraian (d) Prosedur Rujuk, serta metode yang digunakan Kompilasi dalam pembaruan tersebut.Kajian ini menggunakan pendekatan kualitatif dengan metode deskriptif untuk menggambarkan secara sistematis, faktual, akurat dan menganalisa isi talcs Kompilasi Hukum Islam bidang perkawinan dan Kitab-kitab Fikih Konvensional, kemudian menyimpulkannya. Setelah dikaji, diketahui pertama, ada sebagian materi Kompilasi Hukum Islam yang merujuk secara total kepada kitab-kitab fikih konvensional, disebabkan dalil-dalil normatif yang dirujuk adalah sangat tegas dinyatakan didalam al-Qur'an dan Sunnah; kedua, dari kajian ini, ditemukan juga sebagian materi Kompilasi Hukum Islam yang sudah mengalami pembaruan, yang ditujukan untuk ketertiban administrasi dan kepentingan wanita. Metode yang digunakan Kompilasi dalam pernbaruan adalah siyasah .syar'iyah/takhsish al-gadha mashlahah mursalah, dan lalfiq.The fact, only Islamic Family law still be used by majority Muslim countries as positive law today. And specially for Indonesia, the Islamic Family Law still valid is marriage law, inheritance law, and endowment law. This study try to know the contents of marriage law in Indonesia into two part (1) Perspective Islamic Jurisprudence, its contains four issues there are (a) Marriage Definition (b) Obligation and Entitle of Couple (c) Women not allowed to Marry (d) Iddah, and the reason of Family Law took four issues above from classic Islamic Jurisprudence; and (2) Perspective Reformation, it's contains four issues also, there are (a) Marriage Registration (b) Polygamy (c) Divorce in Courts (d) Revocation of divorce in Courts, and also the methods used by the Family Law in reformation.

By descriptive method, the study have shown that half contents of marriage law took opinions of Islamic Jurisprudence books, because the Qur'anic and Sunnah statements about that, are very detail and clear. And the study also have shown that half contents of marriage law are reformed and departed from classical texts of Islamic Jurisprudence to the contemporary conceptual law, its for regularity administration and interest of women. The methods used by Family Law in reformation are siycrsah syar'iyah/takhsish al-gadha , mashlahah mursalah, and lalfiq "."