印尼与马来西亚一夫多妻婚姻中离婚后共同财产的比较研究

S. Marlina, Haris Mubarak
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引用次数: 0

摘要

本文分析了印尼和马来西亚的一夫多妻婚姻中离婚后共同财产的概念和法律制定。经常出现的一个问题是,第一、第二、第三、第四任妻子生活在丈夫的支持下,因此他们所有的财产或资产都将成为共同财产。然而,当其中一个妻子与丈夫离婚时,共同财产的分配将成为一个问题。因此,本研究采用规范的司法方法,通过搜集二一级、三级法律资料来解决一夫多妻婚姻中的共同财产问题。印度尼西亚的婚姻概念根据1974年第16号印度尼西亚法第35条第1款、2019年第16号婚姻法和1991年第1号总统指示进行规定。而在马来西亚,这一概念是根据《伊斯兰家庭法颁布》第122:2条和马来西亚伊斯兰宗教事务全国委员会(MKI)的法特瓦权威加以规范的。具体而言,印度尼西亚的《伊斯兰教法汇编》第94条规定了共同财产的规定,马来西亚的MKI 2003第122:2条规定了共同财产的规定。在这些规定中,印度尼西亚和马来西亚对离婚后共同财产的规定有相似之处,我们可以理解印度尼西亚和马来西亚的规定来自同一来源,即古兰经和圣训。然而,我们发现了必须纠正的缺陷,以加强和解释法律确定性。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Joint Property after Divorce in the Polygamous Marriage in Indonesia and Malaysia: A Comparatif Study
This study analyses the concept and law formulation of the joint property after divorce in a polygamous marriage in Indonesia and Malaysia. A problem that often arises is when the first, second, third and fourth wives live under their husband’s support for their lives so that all their property or asset that has been collected will become joint property. However, when one of the wives divorces her husband, the distribution of joint property will become a problem. Hence, this study uses a normative juridical approach to solve the joint property problem in a polygamous marriage by collecting secondary, primary and tertiary legal materials. The concept of marriage in Indonesia is regulated based on article 35, paragraph 1, Indonesia Law Number 16 of 1974, marriage law number 16 of 2019 and instruction of President number 1 of 1991. While in Malaysia, this concept is regulated based on the Islamic Family Law Enactment, section 122:2 and the Fatwa authority of the National Council for Malaysian Islamic Religious Affairs (MKI). Specifically, the regulation about joint property in Indonesia is regulated in article 94 in the Islamic Law Compilation and Malaysia in MKI 2003, section 122:2. In these regulations, Indonesia and Malaysia have similarities in regulating joint property after divorce that we can understand that rules in Indonesia and Malaysia come from the same source, i.e., Al-Qur’an and Hadith. However, we found deficiencies that must be corrected to reinforce and explain legal certainty.
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