















































Volume 4, Issue 2, December 2021 : 182 – 194 

 

 

 

Paradoxical Implications of Article 7 Paragraph 1 of 
the Marriage Law in Indonesia 

 
Kamaruddin Kamaruddin1, Andi Yaqub2, Iswandi Iswandi3 

134Faculty of Sharia, Institut Agama Islam Negeri (IAIN) Kendari, 
Indonesia 

email correspondence: kamaruddinjaya123@gmail.com 
 

ABSTRACT 

This study aims to identify the paradoxical and anomalous factors in the marriage law in 

Indonesia, which are specifically described in Article 7 paragraph 1; which is then based on 

factual data regarding the marriage law and then strives to be able to produce more effective 

solutions in overcoming the implications of the paradox, especially in the marriage law. This 

study uses a normative legal research approach derived from the laws or regulations in the 

marriage that apply in Indonesia. This study has comprehensively described the fundamental 

factors of changes to the marriage law, which gave birth to conclusions regarding socially 

occurring facts, which are described in detail in the discussion and conclusion sections. 

 
Keywords: Indonesian Marriage Law; Revision of Legal Substance; Underage-Marriage 

Date of Submission: August 10, 2021 Date of Publication: December 31, 2021 

DOI: http://dx.doi.org/10.33096/substantivejustice.v4i2.167 

 
INTRODUCTION 

Amendments to Article 7 paragraph (1) of the Marriage Law can cause problems in 

increasing the practice of child marriage. The current minimum age limit of 19 years for women 

is a new problem for suppressing the number of early marriages in Indonesia.1 The practice of 

child marriage is heavily influenced by the two main sectors of the function of the competent 

authority, structurally and the legal culture of the community towards the marriage law so that 

the practice of underage marriage continues.2 Failure to accommodate data on underage 

marriages in each year changes to Law Number 16 of 2019 will harm the controlling early 

marriage.3 

The revision of the Marriage Law (UUP) is inseparable from the decision of the 

Constitutional Court, which states that everyone must be given fundamental rights and 

constitutional rights. It can be seen that the position of the decision is strongly motivated by 

1 Mayadina Rohmi Musfiroh, “Pernikahan Dini Dan Upaya Perlindungan Anak Di Indonesia,” De Jure: Jurnal 
Hukum dan Syariah 8, no. 2 (2016): 64–73. 

2 Via Syihabul Millah, “Peran Dan Upaya KUA Dalam Menanggulangi Pernikahan Di Bawah Umur (Studi Kasus Di 
KUA Kec. Cikande Tahun 2016-2018),” Journal of Chemical Information and Modeling 53, no. 9 (2019): 1689–1699. 

3 Widihartati Setiasih, “Analisis Putusan Dispensasi Nikah Dibawah Umur Dalam Perspektif Perlindungan 
Perempuan,” Jurnal PPKM (2017): 235–245. 

 

This work is licensed under a Creative Commons Attribution 4.0 International License. 

mailto:kamaruddinjaya123@gmail.com
http://dx.doi.org/10.33096/substantivejustice.v4i2.167
https://creativecommons.org/licenses/by-sa/4.0/


Volume 4, Issue 2, December 2021 : 182 – 194 

Paradoxical Implications of Article 7 Paragraph 1 of the Marriage Law in Indonesia | 183 

 

 

 

 

Human Rights (HAM) and the health of a child by getting married at a young age.4 Likewise, 

with the drafting process, the stipulation in parliament is the same pretext that women must 

have equal political, economic, and social positions so that the ages of women and men are 

equalized for the equal rights of a person. The revitalization of the Marriage Law (UUP) creates 

a burden on measures to minimize the practice of underage marriage. The minimum age for 

women is too high, so it is a new burden for the Office of Religious Affairs (KUA) to face the 

pressure of early marriage practices.5 In addition, religious courts will still be an exceptional 

alternative and provide space for applicants to obtain legality and recognition before the law 6; 7. 

Although for example, the court (judge) is forced to give a decision as a legal umbrella because 

the behavior of women and men and the role of the family are not very functional. 

According to Yunus, the portrait of the practice of underage marriage in the last three years 

has increased based on 2017-2019 data.8 The increase in the number of marriages is due to 

several supporting factors, namely a low level of understanding, the economy, free association, 

and the will of family members.9 The factor causing young marriage is the reality of changes to 

Article 7 paragraph (1) of the UUP experiencing social issues in a judicial review in the 

Constitutional Court and a revision in the DPR RI. Minimum age-specific changes cannot solve 

the problem of young marriage practice because the changes are not based on the actual root 

cause. 

Law as a social control solves a problem not based on changes (revisions) to legal 

products from a selfish perspective and existing minority cases. The modification of the 

marriage law is a phenomenon that can have a negative impact on the existence of underage 

marriages. The factor that causes the practice of easy marriage is the failure of institutions and 

agencies in providing education and counseling to the maximum. The steps to resolve underage 

marriage must be based on the real root of the problem. The legal policy led to a polemic 

against implementing the revised marriage law, still prioritizing normative steps as the leading 

force without looking at other facts as the main factor. The practice of early marriage continues 

to increase. The neglected sociological facts are about structural functions that are in direct 

contact with the field as a form of implementation, socialization of the marriage law from the 

 
4 Inna Noor Inayati, “Perkawinan Anak Di Bawah Umur Dalam Perspektif Hukum, Ham Dan Kesehatan,” Jurnal 

Bidan Vol. 1 No., no. 1 (2015): 46–53. 
5 Eka Radiyani Oktavia et al., “Pengetahuan Risiko Pernikahan Dini Pada Remaja Umur 13-19 Tahun,” Higeia 

Journal of Public Health Research And Development Vol. 2 No., no. 186 (2018): 239–248. 
6 Miftakhul Janah, “Dispensasi Nikah Di Bawah Umur Dalam Hukum Islam Pernikahan Adalah Hal Kesepakatan 

Sosial Antara Seorang Laki- Dapat Tumbuh, Kuat, Berkembang Dan Maju. Jadi Pernikahan Bukan Berdasarkan Pasal 1 
Undang-Undang Nomor 1 Tahun 1974 Lahir Batin Antara Seoran,” Jurnal Hukum Keluarga Islam Vol. 5 No., no. April 
(2020). 

7 Anggit Kurniawan, “Naskah Publikasi Tinjauan Yuridis Dispensasi Permohonan Nikah Bagi Anak Di Bawah 
Umur (Studi Kasus Penetapan Pengadilan Agama Wonogiri)” (Universitas Muhammadiyah Surakarta, 2014). 

8 dan Mukhoyyah Yunus, Muh. Idris, “Pernikahan Di Bawah Umur Pada Masyarakat Pesisir Malangke,” Al-Ahwal 
Al-Syakhsiyah, IAI Al-Qolam 3, no. 2 (2020): 43–51. 

9 Maria Kabang, Eli Trisnowati, and Tri Mega Ralasari S, “Pemahaman Tentang Akibat Pernikahan Di Bawah 
Umur Melalui Layanan Informasi Dengan Teknik Diskusi,” Jurnal Bimbingan Dan Konseling Ar-Rahman 4, no. 2 (2018): 
55. 



184 | Paradoxical Implications of Article 7 Paragraph 1 of the Marriage Law in Indonesia 

Volume 4, Issue 2, December 2021 : 182 – 194 

 

 

 

 

level of secondary education to above, and the legal culture of the community, as well as the 

role of parents and families in anticipating unlawful practices. 

 
METHOD 

This is a normative legal system with secondary data collection which is carried out by 

tracing legal principles, examining the synchronization and systematics of legal products whose 

existence is categorized as valid data. This writing uses statute approach, associated with a 

conceptual approach that focuses on legal concepts and legal principles relevant to 

implementation in Indonesia. 

 
ANALYSIS AND DISCUSSION 

 
 

A. Factors Affecting Changes in Marriage Law 

 
 

1. The Decision of the Constitutional Court (MK) as an Instrument 

The reconstruction of the minimum age limit for marriage is motivated by legal protection 

for women. The argument is apparent in the decision of the Constitutional Court (MK) register 

22/PUU-XV/2017 that every child has the right to have their constitutional rights as citizens, 

including the right to health insurance (mental and physical, as well as women's welfare. Along 

with the times that encourage the development of women's productivity and education, the 

minimum age limit for women has caused debate, On the other hand; the Constitutional Court 

has rejected the Judicial Review Article 7 paragraph because it will generate new problems in 

the practice of marriage and this is in line with the increase in the divorce rate which is still 

high.10 

On the other hand, in the2017 Article 7 Paragraph 1 the Year 2017 of the Marriage Law, 

several people again sued and demanded justice as a form of legal equality between women 

and men (equality before the law) by citing Article 27 paragraph of the 1945 NRI Constitution 11. 

Equality before the law that the child's age has implications for the practice of early marriage in 

the community. This aspect of change cannot be separated from the factual arguments put 

forward by community groups, namely the issue of Human Rights (HAM), health, justice for 

women.12 

Indeed, marriage is a constitutional right mandated by the constitution that every child has 

the right to form a family and give birth to offspring. Then there should not be a single prohibition 

 
10 Xavier Nugraha, Risdiana Izzaty, and Annida Aqiila Putri, “Rekonstruksi Batas Usia Minimal Perkawinan 

Sebagai Bentuk Perlindungan Hukum Terhadap Perempuan (Analisa Putusan MK No. 22/PUU-XV/2017),” Lex Scientia 
Law Review 3, no. 1 (2019): 40–54. 

11 Ibid. 
12 S Indrawati and A B Santoso, “Perspektif Undang-Undang Nomor 16 Tahun 2019 Tentang Perkawinan 

Terhadap Batas Usia Melakukan Perkawinan,” Amnesti Jurnal Hukum 2 (2020): 2–5. 



Paradoxical Implications of Article 7 Paragraph 1 of the Marriage Law in Indonesia | 185 

Volume 4, Issue 2, December 2021 : 182 – 194 

 

 

 

 

for a person to be able to get married as long as the provisions regarding legal marriages are 

fulfilled based on the Marriage Law but related to child marriage, it is only natural that the age 

limit for marriage conditions are regulated as a means of control for the state.13 Likewise, the 

Constitutional Court (MK) position is only given the authority to examine a normative provision 

vertically so that the Court cannot provide a legal logic to the law that is equivalent to the one it 

is testing, causing polemics against other laws. The mandate of legislation has full authority to 

adapt to different regulations. Still, the changes are made following interests without seeing and 

considering priority facts as the basis for these changes. 

 
2. Marriage Law Legislation Process 

One of the main factors as a legal basis is based on the decision of the Constitutional 

Court (MK) as an instrument for changing the law mandated by Law Number 12 of 2011 

concerning the Establishment of Legislation. Therefore, the gap in forming a normative- 

horizontal marriage law is not fully accommodated, including civil law for children aged at least 

18 years, civil registration for children aged 18 years, and the health side is at least 21 years 

old. Of the several age choices regulated by law, there are inconsistencies in the size of a 

child's youth so that the change is floating because of the many age variants as a provision for a 

child's maturity. 

Changes in the marriage law that the government's basis for a child to marry at the age of 

16 years, a child is not mentally sufficient, fulfilling education, and health after pregnancy. In 

addition, the age of 16 is not yet closely related to the right to get 12 years of schooling 14. 

However, changes to the age limit were made by legislators beyond the age of child protection 

which set the standard 18 years. Tirmizi that the community's paradigm that understands the 

size of maturity is different from the perspective of health and law. Community parameters 

regarding the scope of maturity are when a child has met financial needs, physical changes 

have matured, pregnant out of wedlock, and mindset society's own 15. 

Therefore, lawmakers' change in the minimum age is a phenomenon that can be realized 

as the basis that the practice of underage marriage should not be resolved by changing the 

substance of the law. Instead, the implementation of resource utilization from the central and 

regional levels to remote areas is used as an instrument to overcome community practices, 

especially young marriage. Andi Yaqub said that inequality occurred in the community, not 

because of regulatory factors. Still, the involvement of extension workers was not maximal in 

 
 
 

13 Jihan Anjania Aldi, Elma Putri Tanbun, and Xavier Nugraha, “Tinjauan Yuridis Kewenangan Dewan 
Kehormatan Penyelenggara Pemilu (Dkpp) Dalam Menciptakan Pemilu Yang Demokratis Di Indonesia,” Jurnal Hukum 
De’rechtsstaat 5, no. 2 (2019): 137–147. 

14 Kumparan, Alasan Pemerintah Ubah Usia Minimal Perempuan Menikah Jadi 19 Tahun (Jakarta, 2019). 
15 Tirmidzi, “Kajian Analisis Undang-Undang No. 16 Tahun 2019 …,” Usrah, Volume 1, No, 1 Tahun 2020 1, no. 

16 (2019): 38–48. 



186 | Paradoxical Implications of Article 7 Paragraph 1 of the Marriage Law in Indonesia 

Volume 4, Issue 2, December 2021 : 182 – 194 

 

 

 

 

contacting the community to provide assistance and special education related to families and 

children 16. 

 
B. Implications of Law No. 16 of 2019 on Marriage Practices 

Data from UNICEF that the practice of child marriage that among 24 provinces there are 11 

provinces has increased every 2015-2018 against the practice of child marriage is still young 17 

illustrated as in table 1: 

 

Table 1. Increase in Child Marriage in Indonesia According to UNICEF 
 

Province Before Enhancement 

North Maluku 10,01% 13,36% 

Sulawesi Average 14% Average 19% 

West Sulawesi 14 % 19,43% 

Central and East Kalimantan 11,54% 19,13% 

NTB, Jawa, Bali - 14,48% 

 

From the presentation of the practice of child marriage, the average age of those who 

practice this practice is in the age group > 15, > 16, > 18 years, the majority is practiced by the 

female gender group 18. Considering the factor of the average age of child marriage, the change 

in the legal substance of the latest Article 7 paragraph 1 marriage law was carried out without 

looking at field data as a sociological basis for changes to the law. So that the change in legal 

substance is a negative discourse regarding the practice of marriage. According to waqiah, the 

child's legal position difference before and after the change is still postulated with strict 

provisions. However, this basis is still put forward in urgent conditions to ascertain whether it is 

acute or not; this is rarely done by law enforcement officials and can even be played by law 

enforcement officials to legalize early marriage on the basis of court decisions 19. 

Then the amendments to Article 7, paragraph 1 of the marriage law based on data on the 

age of children who apply for a marriage dispensation based on data the average age is 14.5 

years for girls and 16.5 years for boys. Then the divorce rate is decided to reach 500,000 or 

about 24% of the total divorce. decisions are known to be married at the age of children and 

indicate a high divorce rate for women who are married under the age of 18 (eighteen) years. 

So that public awareness is needed as a basis for reducing the entity of marriage at an early 

age, including the legal culture of the community 20. 

 

16 Andi Yaqub, Iswandi, and Jabal Nur, “Reconstruction of the Sakīnah Family Criteria During the Covid-19 
Period” 31, no. 1 (2021): 1–24. 

17 Gaib Hakiki et al., Pencegahan Perkawinan Anak Percepatan Yang Tidak Bisa Ditunda, Badan Pusat Statistik, 
2020.  

18 Ibid. 
19 Siti Qomariatul Waqiah, “Diskursus Perlindungan Anak Perempuan Di Bawah Umur Pasca Perubahan Undang- 

Undang Perkawinan,” An-Nawazil 1, no. 2 (2019): 65–79. 
20 Nahdiyanti, Yunus Ahyuni, and Qamal Nurul, “Implementasi Perubahan Kebijakan Batas Usia Perkawinan 

Terhadap Perkawinan Di Bawah Umur,” Journal of Lex Theory 2, no. 1 (2020): 116–128. 



Volume 4, Issue 2, December 2021 : 182 – 194 

Paradoxical Implications of Article 7 Paragraph 1 of the Marriage Law in Indonesia | 187 

 

 

 

 

The problem with the legislation explicitly regulating this latest marriage is that such 

changes will pose new problems in overcoming the age of marriage. Amri and Khalidi said the 

difference in the age limit for marriage rather than lawmakers did not formulate the impact if 

there was a violation such as criminal sanctions as a form of emphasis so that the practice of 

early marriage remains a trend among children. The horizontal relationship in the law-making 

marriage law is only based on Law Number 23 of 2014 on Child Protection 21. Therefore, on this 

basis, the legislators only negate the normative horizontal and vertical provisions as the main 

components without studying the social impacts that will be caused. Apart from that, sociological 

facts are also only based on minority cases in the community without looking at the factors 

driving the practice of early marriage. 

The implication of changing the age limit of Article 7, paragraph 1 of the marriage law is 

that the Ngamprah Religious Court has impacted changing the minimum age limit, increasing 

the application for marriage dispensation from 2019-2020 significantly. The representation of 

marriage dispensation applications in 2019 recorded 81 cases of early marriage, and in 2020, 

there were 44 cases at the beginning of the year. Therefore, the Ngamprah religious court 

stated that changing the minimum age limit for a child has a significant impact on increasing the 

practice of early marriage 22. Looking at the data on the practice of underage marriage since the 

age limit of 16 years and 19 years after these changes has a negative impact on the course of 

marriage at an early age. 

 
C. Inefficient Participation of the Office of Religious Affairs (KUA) 

Minimizing the practices of early marriage that KUA's participation has a central role in 

suppressing the number of underage marriages because KUA is a line that has direct contact 

with the community and has tools such as extension workers to educate the public. But this 

contrasts with what Oktavia said that public knowledge about the risks of marriage at a young 

age is still below average 23. Thus, fieldwork such as counseling, socialization of the marriage 

law, and integration with other agencies as supporting factors are also not appropriately utilized. 

Likewise, according to Daryus, the KUA has a role in increasing the socialization of the law 

to the community. Because not all levels of society understand and even know about the 

position of the marriage law and similarly in anticipating the practice of underage marriage if 

only looking at the administrative completeness of a child who wants to marry. These factors 

 
 
 

 
21 Aulil Amri and Muhadi Khalidi, “Efektivitas Undang-Undang Nomor 16 Tahun 2019 Terhadap Pernikahan,” 

Jurnal Justisia: Jurnal Ilmu Hukum, Perundang-undangan dan Pranata Sosial 6, no. (1) (2021): 85–101. 
22 Pengadillan agama Ngamprah, Pengaruh Undang-Undang Nomor 16 Tahun 2019 Tentang Perubahan Atas 

Undang-Undang Nomor 1 Tahun 1974 Tentang Perkawinan Terhadap Jumlah Perkara Dispensasi Nikah Di Pengadilan 
Agama Ngamprah (Ngamprah, 2020). 

23 Oktavia et al., “Pengetahuan Risiko Pernikahan Dini Pada Remaja Umur 13-19 Tahun.” 



Volume 4, Issue 2, December 2021 : 182 – 194 

188 | Paradoxical Implications of Article 7 Paragraph 1 of the Marriage Law in Indonesia 

 

 

 

 

have no effect and impact on the prevention because there is still a way to legalize the practice 

by applying for a marriage dispensation to the court 24. 

Najib said that overcoming the practice and minimizing it needed to be integrated from 

various components, namely health workers, religious leaders, community leaders, government, 

and families. This integration process can be created as a form of education so that the law can  

be implemented following the purpose of its formation 25. This integration process is not found 

as a form of unity in overcoming the impact of underage marriage so that the gap increases and 

takes place among the community. 

Likewise, data from the Ministry of Religion related to the effectiveness of the Office of 

Religious Affairs (KUA) throughout Indonesia does not run optimally because of the total 

number of KUA only about 10% are functioning optimally to provide counseling. So that the 

public's understanding of the basics of marriage is based on the law, both in terms of the 

consequences of marrying a child young and the boundaries are not well known. This 

understanding occurred because of the lack of socialization of the previous law, and the 

legislators made changes 26. 

The role of KUA and its instruments is a factor or main in minimizing the practice of 

marriage at an early age. Kareema and Garfes said that the phenomenon in the field regarding 

the exercise of underage marriage has a variety of motives, including 1) the age range of 

children and parents are not far apart, 2) there is a third person 3) they are considered to know 

nothing about the law, 3) impact of underage marriage and 4) changing locations 27. From the 

factors behind that, the executive officers who are domiciled in the regions do not understand 

the series of laws regarding the impact and legal position in the force so that underage marriage 

occurs and is significant. 

Based on these data, explain that the main factor is not influenced by the age limit of 16 

years, which is more problematic than before. Still, the implementation of the law and explaining 

the substance to understand a factor is one of the main factors. Especially the existence of the 

KUA, which always relies on the judicial function as the last step to get the legal umbrella of a 

child as to legal standing. The two components that the KUA and the Court integrate are that, of 

course, the final solution is to give a decision to carry out the practice of underage marriage, 

because of course, each applicant will provide concrete testimony and the negative impact of a 

child so that the goal of underage marriage continues. 

 
 

24 Erlin El Daryus, “Peranan Pegawai Pencatat Nikah (Ppn) Dalam Menanggulangi Perkawinan Di Bawah Umur 
(Studi Di Kantor Urusan Agama (Kua) Kecamatan Tanjung Raja Kabupaten Lampung Utara)” (Universitas Islam Negeri 
Raden Intan Lampung 1439H, 2017). 

25 Najib Najib, “Beberapa Aspek Kependudukan Yang Mempengaruhi Pernikahan Di Bawah Umur,” Pro Health 
Jurnal Ilmiah Kesehatan Vol. 1 1 N, no. 1 (2019): 19–24. 

26 Supianto Supianto and Nanang Tri Budiman, “Pemahaman Masyarakat Terhadap Pembatasan Usia Minimal 
Untuk Melangsungkan Perkawinan,” Jurnal Rechtens 9, no. 1 (2020): 77–90. 

27 Tsania Kareema and Harry Pribadi Garfes, “Peran KUA Dalam Meniminimalisir Kasus Pernikahan Dini Di 
Kecamatan SUmajaya Kota Depok,” Dirasat 15, no. 1 (2020): 62–71. 



Volume 4, Issue 2, December 2021 : 182 – 194 

Paradoxical Implications of Article 7 Paragraph 1 of the Marriage Law in Indonesia | 189 

 

 

 

 

D. Marriage Law: Negative Impact on Emphasizing Young Marriage Rates 

Data on underage marriage was still significant before the minimum age limit was changed 

to 19. It continued to increase every year and the projected average divorce rate for a child who 

married at a young age. The form of revision carried out by lawmakers does not look at the 

influencing factors so that the practice continues to increase. According to Pratiwi, early 

marriage is carried out because of internal and external impulses that affect a child. Internal 

factors are the encouragement of family and parents because they think marriage is a match 

and an opportunity for children, and internal factors are influenced by colleagues because they 

see their friends getting married and even things that a child does not want because they are 

pregnant out of wedlock 28. These factors can basically be used as benchmarks before changes 

to the law itself are made to decide whether the problematic marriage law is the legal 

substance, legal structure, and/or legal culture. 

 
CONCLUSION 

Therefore, it can be traced that the problems that occurred in Law No. 16 of 2019 

concerning particular Marriage Article 7 paragraph 1, borrowing from Friedman the Legal 

System theory, which is divided into three indicators, namely legal substance, legal structure, 

and legal cultural 29. So these three indicators are as follows: 

 
1. Revision of Legal Subtance of Marriage Law Article 7 paragraph 1 

The revision of Article 7 paragraph 1 regarding the age limit of children is not a concrete 

solution to minimize the practice of underage marriage. Still, it will have a negative impact on 

the number of young marriage entities because it has standardization that exceeds the limits of 

the child protection law and the category of adolescent age in the regulations. According to Talli, 

changing the substance of the law will make it easier for institutions or law enforcement to carry 

out legal processes following the rules 30. However, looking at the position of the material and 

formal legal substance of the marriage law, it can be seen that in material direction. Changes 

were made significantly and exceeded the age limits of adolescence and ignored a component 

of data about factors that influence the increase in the volume of underage marriages. Likewise, 

formally, the legal position is only based on the will and participation from below to the obstacles 

faced by law enforcement as well as the components of the agency in direct contact with the 

community. One of the participations that can be used as a basis is that the increase in 

underage marriage every year always experiences a significant boost as well as various studies 

 
28 Bintang Agustina Pratiwi et al., “Analisis Pernikahan Usia Dini Di Kabupaten Bengkulu Tengah Tahun 2017,” 

Jurnal Kesmas Asclepius 8, no. 5 (2019): 55. 
29 Lawrence M. Friedman, The Legal System A Social Science Perspective (New York: Russell Sage Foundation, 

1987). 
30 Abdul Halim Talli, “Dosen Fakultas Syariah Dan Hukum UIN Alauddin Makassar Dalam Bidang Hukum Acara 

Peradilan Agama. Jurnal Al-Qadāu Volume 2 Nomor 1/2015 |,” Journal Al-Qadāu Vol. 2, no. 2 (2015): 76–93. 



Volume 4, Issue 2, December 2021 : 182 – 194 

190 | Paradoxical Implications of Article 7 Paragraph 1 of the Marriage Law in Indonesia 

 

 

 

 

which state that underage marriage is based on association, parental will, and the economy, as 

well as a lack of understanding of the components of the marriage law. Therefore, this basis is 

not a change in a substance as the primary reference for solving problems in the community 

even though the child protection law regulates the ideal age of 18 years. Instead, activate 

human resources and integrate with other agencies. Together, provide education to the public 

on the negative impact of underage marriage. 

 

2. Problems with Institutional Structures 

Changes in the substance of Article 7 paragraph 1 regarding the minimum age limit of 19 

years for children are a failure of lawmakers to understand other factors as a form of 

consideration of sociological facts as a basis so that the structural function is not a significant 

problem in preventing underage marriages, Yaqub state that one of the factors in the ongoing 

gap in the field for the existence of family harmonization was the involvement of KUA and 

extension workers providing education for the future of the family 31. Therefore, with the less 

than optimal involvement of the KUA and its tools, most of the practices are not following the 

law. The structural function is the way to print underage marriages. Basically, the legality lies in 

the horizontal position of the agency, namely between the KUA and the Religious Courts as the 

printers of underage marriages. Because a child is based on a recommendation from the KUA, 

and then the court gives a legal decision as to legal standing 32. So structurally, regulations and 

arrangements and sanctions should be the main point, not the minimum age to be increased 

because it will have an impact on dispensation for marriage in court. 

 

3. The culture of the people is less aware of the marriage law 

Changes in the minimum age limit to 19 years Law Number 16 of 2016 concerning 

marriage that sociological facts are only based on human rights such as the fulfillment of 

fundamental rights without looking at other facts as the basis for the legal logic of the marriage 

law. Friedman said that the legal culture is not as long as it is realized in written law but is 

realized as a form of treatment to the community by utilizing human resources in those who 

have a role in the field. Asnawi said that the positivistic flow of law could not as long as it can 

create justice and legal benefits for the community because this is done following the political 

will of the legislators 33. So observing the change in the age limit is based on the political 

interests of gender without considering the negative impacts with the age limit of 19 years. The 

 
 

31 Yaqub, Iswandi, and Nur, “Reconstruction of the Sakīnah Family Criteria During the Covid-19 Period.” 
32 Janah, “Dispensasi Nikah Di Bawah Umur Dalam Hukum Islam Pernikahan Adalah Hal Kesepakatan Sosial 

Antara Seorang Laki- Dapat Tumbuh , Kuat , Berkembang Dan Maju . Jadi Pernikahan Bukan Berdasarkan Pasal 1 
Undang-Undang Nomor 1 Tahun 1974 Lahir Batin Antara Seorang.” 

33  Habib  Shulton  Asnawi,  “Politik  Hukum  Putusan  Tentang  Status  Anak  Di  Luar  Nikah :  Upaya  Membongkar 
Positivisme Hukum Menuju Perlindungan HAM,” Jurnal Konstitusi Vol. 10 No, no. 2 (2013): 244. 



Volume 4, Issue 2, December 2021 : 182 – 194 

Paradoxical Implications of Article 7 Paragraph 1 of the Marriage Law in Indonesia | 191 

 

 

 

 

ongoing positivistic culture and its enormous influence on this marriage law's existence is that 

problem solving must be based on binding rules. 

In terms of the upstream issue of the practice of underage marriage, many researchers 

have revealed that early marriage is based on the legal culture of the people who do not 

understand the substance and its impact. So that the reform should take place by increasing 

community capacity and implementing the law with creativity, starting from the primary 

education sector to the primary education sector. follow-up and sustainable family education as 

the main program 34. Likewise, the implication of changing the minimum age of 19 years to get 

married will impact increasing the practice of underage marriage with the legal standing of court 

decisions. Thus, the marriage law cannot provide an answer and instead becomes an 

alternative or a way for children to practice marriage 35. So that child protection efforts will be in 

vain and do not affect having a permanent legal umbrella. Even though Muhajir state, the 

protection procedure was initiated as a form of fulfilling the necessities of life, it is human nature 

36. However, it will not have a positive impact on minimizing the practice of underage marriage 

because it requires integration and synergy across institutions as an instrument in prevention 

based on community education (non-formal). Similarly, Solomon's narrative and similar 

research regarding the age limit of a child, the majority think that it has reached the point of 

benefit 37; 38. But forgetting the impact of a minimum age of 19 years will have implications for 

law enforcement agencies (the judiciary) and the community. Likewise, Wijaya and Thai state 

that law number 16 of 2019 has been adequate and is supported by dispensation tools 39. The 

built paradigm is that there is a failure to understand a legal, cultural substance in the 

community with the support of essential data related to underage marriage. 

 
 
 
 
 
 
 
 
 
 
 
 
 

34 Ana Latifatul Muntamah, Dian Latifiani, and Ridwan Arifin, “Pernikahan Dini Di Indonesia : Faktor Dan Peran 
Pemerintah ( Perspektif Penegakan Dan Perlindungan Hukum Bagi Anak )” 21, no. 1 (2016): 1–12. 

35 Muhajir, “Prosedur Dan Penyelesaian Dispensasi Nikah Dibawah Umur Di Pengadilan Agama,” Jurnal Studi 
Islam Vol 6 No 2 (2019): 133–150. 

36 Ibid. 
37 Rian Rosita Sulaeman, “Hak Pendidikan Anak Dan Kesadaran Hukum Masyarakat Mengenai Larangan 

Pernikahan Di Bawah Umur,” DIKTUM: Jurnal Syariah dan Hukum Vol. 17 No, no. 2 (2019): 211–222. 
38 Iwan Romadhan Sitorus, “Usia Perkawinan Dalam UU No. 16 Tahun 2019 Perspektif Maslahah Mursalah,” 

Jurnal Nuasa XIII, no. 2 (2019): 190–199. 
39 Himawan Tatura Wijaya and Erwin Jusuf Thaib, “Efektivitas Pelaksanaan Undang-Undang Republik Indonesia 

Nomor 16 Tahun 2019 Tentang Perubahan Atas Undang-Undang Nomor 1 Tahun 1974 Tentang Perkawinan Di 
Kabupaten Pohuwato,” As-Syams: Journal Hukum Islam 1, no. 1 (2020): 38. 



Volume 4, Issue 2, December 2021 : 182 – 194 

192 | Paradoxical Implications of Article 7 Paragraph 1 of the Marriage Law in Indonesia 

 

 

 

 

REFERENCE 

Aldi, Jihan Anjania, Elma Putri Tanbun, and Xavier Nugraha. “Tinjauan Yuridis Kewenangan 

Dewan Kehormatan Penyelenggara Pemilu (Dkpp) Dalam Menciptakan Pemilu Yang 

Demokratis Di Indonesia.” Jurnal Hukum De’rechtsstaat 5, no. 2 (2019): 137–147. 

Amri, Aulil, and Muhadi Khalidi. “Efektivitas Undang-Undang Nomor 16 Tahun 2019 Terhadap 

Pernikahan.” Jurnal Justisia: Jurnal Ilmu Hukum, Perundang-undangan dan Pranata 

Sosial 6, no. (1) (2021): 85–101. 

Asnawi,  Habib  Shulton.  “Politik  Hukum  Putusan  Tentang  Status  Anak  Di  Luar  Nikah :  Upaya 

Membongkar Positivisme Hukum Menuju Perlindungan HAM.” Jurnal Konstitusi Vol. 10 

No, no. 2 (2013): 244. 

Daryus, Erlin El. “Peranan Pegawai Pencatat Nikah (Ppn) Dalam Menanggulangi Perkawinan Di 

Bawah Umur (Studi Di Kantor Urusan Agama (Kua) Kecamatan Tanjung Raja Kabupaten 

Lampung Utara).” Universitas Islam Negeri Raden Intan Lampung 1439H, 2017. 

Friedman, Lawrence M. The Legal System A Social Science Perspective. New York: Russell 

Sage Foundation, 1987. 

Hakiki, Gaib, Asnita Ulfah, Maarif Ibnu Khoer, Sugeng Sipriyanto, Muhammad Basoruding, 

Widya Larasati, Dwi Prastiwi, et al. Pencegahan Perkawinan Anak Percepatan Yang Tidak 

Bisa Ditunda. Badan Pusat Statistik, 2020. 

Inayati, Inna Noor. “Perkawinan Anak Di Bawah Umur Dalam Perspektif Hukum, Ham Dan 

Kesehatan.” Jurnal Bidan Vol. 1 No., no. 1 (2015): 46–53. 

Indrawati, S, and A B Santoso. “Perspektif Undang-Undang Nomor 16 Tahun 2019 Tentang 

Perkawinan Terhadap Batas Usia Melakukan Perkawinan.” Amnesti Jurnal Hukum 2 

(2020): 2–5. 

Janah, Miftakhul. “Dispensasi Nikah Di Bawah Umur Dalam Hukum Islam Pernikahan Adalah 

Hal Kesepakatan Sosial Antara Seorang Laki- Dapat Tumbuh , Kuat , Berkembang Dan 

Maju . Jadi Pernikahan Bukan Berdasarkan Pasal 1 Undang-Undang Nomor 1 Tahun 

1974 Lahir Batin Antara Seoran.” Jurnal Hukum Keluarga Islam Vol. 5 No., no. April 

(2020). 

Kabang, Maria, Eli Trisnowati, and Tri Mega Ralasari S. “Pemahaman Tentang Akibat 

Pernikahan Di Bawah Umur Melalui Layanan Informasi Dengan Teknik Diskusi.” Jurnal 

Bimbingan Dan Konseling Ar-Rahman 4, no. 2 (2018): 55. 

Kareema, Tsania, and Harry Pribadi Garfes. “Peran KUA Dalam Meniminimalisir Kasus 

Pernikahan Dini Di Kecamatan SUmajaya Kota Depok.” Dirasat 15, no. 1 (2020): 62–71. 

Kumparan. Alasan Pemerintah Ubah Usia Minimal Perempuan Menikah Jadi 19 Tahun. Jakarta, 

2019. 

Kurniawan, Anggit. “Naskah Publikasi Tinjauan Yuridis Dispensasi Permohonan Nikah Bagi 

Anak Di Bawah Umur (Studi Kasus Penetapan Pengadilan Agama Wonogiri).” Universitas 



Volume 4, Issue 2, December 2021 : 182 – 194 

Paradoxical Implications of Article 7 Paragraph 1 of the Marriage Law in Indonesia | 193 

 

 

 

 

Muhammadiyah Surakarta, 2014. 

Millah, Via Syihabul. “Peran Dan Upaya KUA Dalam Menanggulangi Pernikahan Di Bawah 

Umur (Studi Kasus Di KUA Kec. Cikande Tahun 2016-2018).” Journal of Chemical 

Information and Modeling 53, no. 9 (2019): 1689–1699. 

Muhajir. “Prosedur Dan Penyelesaian Dispensasi Nikah Dibawah Umur Di Pengadilan Agama.” 

Jurnal Studi Islam Vol 6 No 2 (2019): 133–150. 

Muntamah,  Ana  Latifatul,  Dian  Latifiani,  and  Ridwan  Arifin.  “Pernikahan  Dini  Di  Indonesia : 

Faktor Dan Peran Pemerintah ( Perspektif Penegakan Dan Perlindungan Hukum Bagi 

Anak )” 21, no. 1 (2016): 1–12. 

Musfiroh, Mayadina Rohmi. “Pernikahan Dini Dan Upaya Perlindungan Anak Di Indonesia.” De 

Jure: Jurnal Hukum dan Syariah 8, no. 2 (2016): 64–73. 

Nahdiyanti, Yunus Ahyuni, and Qamal Nurul. “Implementasi Perubahan Kebijakan Batas Usia 

Perkawinan Terhadap Perkawinan Di Bawah Umur.” Journal of Lex Theory 2, no. 1 

(2020): 116–128. 

Najib, Najib. “Beberapa Aspek Kependudukan Yang Mempengaruhi Pernikahan Di Bawah 

Umur.” Pro Health Jurnal Ilmiah Kesehatan Vol. 1 1 N, no. 1 (2019): 19–24. 

Ngamprah, Pengadillan agama. Pengaruh Undang-Undang Nomor 16 Tahun 2019 Tentang 

Perubahan Atas Undang-Undang Nomor 1 Tahun 1974 Tentang Perkawinan Terhadap 

Jumlah Perkara Dispensasi Nikah Di Pengadilan Agama Ngamprah. Ngamprah, 2020. 

Nugraha, Xavier, Risdiana Izzaty, and Annida Aqiila Putri. “Rekonstruksi Batas Usia Minimal 

Perkawinan Sebagai Bentuk Perlindungan Hukum Terhadap Perempuan (Analisa Putusan 

MK No. 22/Puu-Xv/2017).” Lex Scientia Law Review 3, no. 1 (2019): 40–54. 

Oktavia, Eka Radiyani, Fatehah Rahma Agustin, Nandito Mapian Magai, Sigit Ambar, and 

Widya Hary Cahyati. “Pengetahuan Risiko Pernikahan Dini Pada Remaja Umur 13-19 

Tahun.” HIGEIA JOURNAL OF PUBLIC HEALTH RESEARCH AND DEVELOPMENT Vol. 

2 No., no. 186 (2018): 239–248. 

Pratiwi, Bintang Agustina, Wulan Angraini, Padila, Nopiawati, and Yandrizal. “Analisis 

Pernikahan Usia Dini Di Kabupaten Bengkulu Tengah Tahun 2017.” Jurnal Kesmas 

Asclepius 8, no. 5 (2019): 55. 

Setiasih, Widihartati. “Analisis Putusan Dispensasi Nikah Dibawah Umur Dalam Perspektif 

Perlindungan Perempuan.” Jurnal PPKM (2017): 235–245. 

Sitorus, Iwan Romadhan. “Usia Perkawinan Dalam UU No. 16 Tahun 2019 Perspektif Maslahah 

Mursalah.” Jurnal Nuasa XIII, no. 2 (2019): 190–199. 

Sulaeman, Rian Rosita. “Hak Pendidikan Anak Dan Kesadaran Hukum Masyarakat Mengenai 

Larangan Pernikahan Di Bawah Umur.” DIKTUM: Jurnal Syariah dan Hukum Vol. 17 No, 

no. 2 (2019): 211–222. 

Supianto, Supianto, and Nanang Tri Budiman. “Pemahaman Masyarakat Terhadap 



Volume 4, Issue 2, December 2021 : 182 – 194 

194 | Paradoxical Implications of Article 7 Paragraph 1 of the Marriage Law in Indonesia 

 

 

 

 

Pembatasan Usia Minimal Untuk Melangsungkan Perkawinan.” Jurnal Rechtens 9, no. 1 

(2020): 77–90. 

Talli, Abdul Halim. “Dosen Fakultas Syariah Dan Hukum UIN Alauddin Makassar Dalam Bidang 

Hukum Acara Peradilan Agama. Jurnal Al-Qadāu Volume 2 Nomor 1/2015 |.” Journal Al- 

Qadāu Vol. 2, no. 2 (2015): 76–93. 

Tirmidzi. “Kajian Analisis Undang-Undang No. 16 Tahun 2019 ….” Usrah, Volume 1, No, 1 

Tahun 2020 1, no. 16 (2019): 38–48. 

Waqiah, Siti Qomariatul. “Diskursus Perlindungan Anak Perempuan Di Bawah Umur Pasca 

Perubahan Undang-Undang Perkawinan.” An-Nawazil 1, no. 2 (2019): 65–79. 

Wijaya, Himawan Tatura, and Erwin Jusuf Thaib. “Efektivitas Pelaksanaan Undang-Undang 

Republik Indonesia Nomor 16 Tahun 2019 Tentang Perubahan Atas Undang-Undang 

Nomor 1 Tahun 1974 Tentang Perkawinan Di Kabupaten Pohuwato.” As-Syams: Journal 

Hukum Islam 1, no. 1 (2020): 38. 

Yaqub, Andi, Iswandi, and Jabal Nur. “Reconstruction of the Sakīnah Family Criteria During the 

Covid-19 Period” 31, no. 1 (2021): 1–24. 

Yunus, Muh. Idris, dan Mukhoyyah. “Pernikahan Di Bawah Umur Pada Masyarakat Pesisir 

Malangke.” Al-Ahwal Al-Syakhsiyah, IAI Al-Qolam 3, no. 2 (2020): 43–51. 


