Suchergebnisse

It is no longer news that Nigeria as one united political and geographical entity has continued to experience inter-religious and inter-ethnic sentiments bickering, misunderstanding, mistrust which have constantly snowballed into crisis of tremendous proportion. As a result, many innocent lives and properties worth billions of naira have been lost. This ugly situation has continued to threaten the corporate existence of Nigeria and retrogressively affected the socioeconomic development of Nigeria. However, when there is no genuine effort to bring about genuine national integration, peaceful coexistence will definitely be a mirage. One of the factors or strategies identified as capable of fostering national integration and guaranteeing peaceful co-existence is inter-ethnic, inter-religious and even inter-communal marriages among the people of different ethnic groups and adherents of different religions in Nigeria. This paper clarifies concepts in the write-up and also points out how intermarriages can foster peace and unity. It also recommends that traditional and religious leaders should be encouraged to inspire those they watch over to embrace this type of mixed marriage in order to achieve sustainable national development and most importantly promote peaceful coexistence among different ethnic groups in Nigeria

This research is devoted to the problem of application of secular laws in religious legal field on the example of dissolution of a religious marriage in civil court. In Russia the issues of regulation of family relations of Muslims are within the competence of religious organizations. However, if family life does not work out, then obtaining an official divorce, which would be legal, is possible only in a civil court. Going to civil court is often the only way for a married woman to obtain a divorce when traditional ways have been futile. This research is the first work in the Russian-speaking space on this problem and offers an option for solving family problems.

From Khan v. Hasan, decided Wednesday by the New York intermediate appellate court (Judges Angela G. Iannacci, Cheryl E. Chambers, William G. Ford & Lillian Wan), a good illustration of how American law generally treats religious agreements: The parties were married in a civil ceremony on March 2, 2016, and subsequently held a religious ceremony…

This paper aimed to find out and to analyze the standing of inter-religious marriage based on the Surakarta district court decree according to the Compilation of Islamic law number 1 of 1974 about marriage. This study was categorized as an empirical legal study. An empirical legal study is a study utilizing the empirical fact taken from the human behavior, at the beginning of the study, the secondary data is studied and then is continued by the study on the primary data in the field or towards the community. The result of the study showed that there was a deviation on the parties who did inter-religious marriage and it was considered as illegal. The parties insisted to perform the marriage by filing a request to the District Court of Surakarta. The district court of Surakarta granted the request to fill the legal gap. The decree is based on the jurisprudence. That decree commanded the Population and Civil Registration Agency to perform and record the marriage, however, in this case, the Population and Civil Registration Agency did not possess legal right to marry off the parties, its right is only to record, so the Population and Civil Registration Agency of Surakarta was only allowed to record the permission of marriage decreed by the District Court.

The urgency of the research of the topic of the article is that according to the legislation of Ukraine the marriage ceremony is not the basis for the occurrence of rights and duties of a spouse to a woman and a husband, except for cases when the religious ritual of marriage took place before the creation or restoration of state bodies of registration of acts of civil status. The object of the research article was the problem of recognition of religious marriage at the state level. The authors argue that the state could recognize religious marriages as evidence and a form of detection and recognition of mutual responsibilities between a man and a woman who, for whatever reason, did not register their marriage with the state body of the National Civil Registration Authority, but live by one family and act in the interests of children. The article states that in many countries a religious marriage has the same legitimate power as the marriage registered with the relevant state authorities.The authors of the article in the conclusions suggest amending the legislation of Ukraine to recognize a religious marriage as valid, with the condition that the spouse will subsequently register it in the state bodies of the National Civil Registration Authority. Subsequent registration shall take place not later than five years after the marriage was made through a religious rite during the period of the status of the temporarily occupied territories, or not later than two years after the abolition of the status of the temporarily occupied territories. ; La urgencia de la investigación del tema del artículo es que, de acuerdo con la legislación de Ucrania, la ceremonia matrimonial no es la base para el cumplimiento de los derechos y deberes de un cónyuge para una mujer y un esposo, excepto en los casos en que el ritual religioso El matrimonio tuvo lugar antes de la creación o restauración de los organismos estatales de registro de actos de estado civil. El objeto del artículo de investigación fue el problema del reconocimiento del matrimonio religioso a nivel estatal. Los autores argumentan que el estado podría reconocer los matrimonios religiosos como evidencia y una forma de detección y reconocimiento de responsabilidades mutuas entre un hombre y una mujer que, por cualquier motivo, no registraron su matrimonio ante el organismo estatal de la Autoridad Nacional de Registro Civil. pero vive de una sola familia y actúa en interés de los niños. El artículo establece que en muchos países un matrimonio religioso tiene el mismo poder legítimo que el matrimonio registrado con las autoridades estatales pertinentes.Los autores del artículo en las conclusiones sugieren enmendar la legislación de Ucrania para reconocer un matrimonio religioso como válido, con la condición de que el cónyuge lo registre posteriormente en los organismos estatales de la Autoridad Nacional de Registro Civil. El registro posterior tendrá lugar a más tardar cinco años después de que el matrimonio se haya realizado a través de un rito religioso durante el período del estado de los territorios ocupados temporalmente, o no más tarde de dos años después de la abolición del estado de los territorios ocupados temporalmente. ; За законодавством України обряд шлюбу не є підставою для виникнення в жінки і чоловіка прав і обов'язків подружжя, крім випадків, коли релігійний обряд шлюбу відбувся до створення або відновлення державних органів реєстрації актів цивільного стану.При цьому, держава могла б визнавати релігійні шлюби як доказ і форму виявлення і визнання взаємних обов'язків між чоловіком і жінкою, які з якихось причин не зареєстрували свій шлюб у державному органі РАЦС, однак проживають однією сім'єю та діють в інтересах дітей.У багатьох країнах релігійний шлюб має таку саму легітимну силу, як і зареєстрований у відповідних державних органах шлюб.Автори статті пропонують внести зміни до законодавства України, якими визнати релігійний шлюб дійсним, з умовою того, що подружжя в подальшому зареєструє його в державних органах РАЦС. Подальша реєстрація відбувається не пізніше п'яти років після укладення шлюбу шляхом релігійного обряду під час дії статусу тимчасово окупованих територій або не пізніше двох років після скасування статусу тимчасово окупованих територій.

Although it is increasingly common to speak of "civil marriage," that label falls far short of capturing the complexities of marriage. This Essay asks what might it mean for U.S. law to take seriously the civil and religious, contractual and covenantal, individual and communal claims about marriage. Muslims, Jewish, and Christian claimants alike struggle to navigate their religious beliefs about marriage and divorce and the expectations (and requirements) of the state regarding family law. The Essay suggests a way forward through a more explicitly pluralist approach that takes the interplay between law and religion seriously.Key Points for Family Court Community:
Many legal discussions wrongly break marriage into simple categories of "civil marriage" and "religious marriage" and mistakenly assume that these elements of marriage can be separated.
For many people, the religious aspects of marriage and divorce are more important than the civil aspects.
Recent controversies over shari'a tribunals for family law in the United Kingdom and Canada will not remain isolated, and more controversies about marriage and divorce will soon arise in the United States for religious individuals.
We should be "conscious pluralists" regarding family law and consider both religious and civil aspects of marriage and divorce in law‐creating and decision‐making.

The advancement of marriage equality -- Evangelical Protestants and marriage equality -- Mainline Methodists and marriage equality -- Mainline Presbyterians, episcopalians and marriage equality -- Roman Catholics and marriage equality -- Religious minorities and marriage equality -- Understanding religious responses to marriage equality.

Non-state-registered Muslim marriages are often considered as a poor alternative to civil marriage, accepted by vulnerable or ill-informed Muslim women. Problematizing such marriages is based on the assumption that entering into a civil marriage (in addition to or as an alternative to the Muslim marriage) is beneficial forallMuslim women. Listening to the narratives of the women concerned reveals a wide range of opinions, including those that prefer to enter into religious-only marriages. Solutions to the problems presented by unregistered religious-only marriages have thus far been proposed in a manner that reflects a discourse that considers unregistered marriages as somehow conceptually problematic. However, in so far as English law is concerned, the legal position of Muslims who enter into non-state-registered marriages is no different from that of cohabitees, who live together without the 'protection' of a civil marriage. Therefore, it may be worth considering whether the issue at stake is reconsidering family law and laws concerning cohabitation, rather than a separate set of rules and regulations for Muslims.

La nueva normativa sobre matrimonio religioso hace que se reconozca no solo el matrimonio de las confesiones con Acuerdo (Iglesia Católica, la Federación de Entidades Religiosas de España, la Federación de Comunidades Judías de España y la Comisión Islámica de España) sino también el de las confesiones con notorio arraigo (mormones, Testigos de Jehová, budistas y ortodoxos). El objeto de este trabajo es el de comentar las características comunes de estos matrimonios y sus diferencias, así como la evolución del régimen jurídico.