<![CDATA[Marriage in Islam is a sacred bond based on the mutual consent of both prospective spouses in order to establish a family characterized by sakinah, mawaddah, and rahmah. However, in customary societies, forced marriage practices are still found, one of which is the panikahkon tradition in Padang Lawas UtaraRegency. This custom is applied as a social sanction against couples considered to have violated customary norms, particularly in cases of seclusion (khalwat) and adultery, by obligating them to marry. This study aims to analyze the factors underlying the persistence of the panikahkon practice, examine the perspective of the Compilation of Islamic Law toward this tradition, and identify its social, legal, and moral impacts on the Padang Lawas Utara Utaracommunity. This research employs an empirical juridical method with a qualitative descriptive approach. Data were collected through observation, interviews with customary leaders, religious leaders, community members, and documentation related to the panikahkon practice. The analysis was conducted by examining the conformity between the existing customary practice and the provisions contained in the Compilation of Islamic Law as well as Indonesian positive law. The results of the study indicate that the panikahkon practice continues to be maintained due to the strong influence of customary culture, efforts to preserve family honor, limited public understanding of the law, and the belief that marriage is a form of moral responsibility for the violations committed. From the perspective of the Compilation of Islamic Law, the panikahkon practice contradicts the fundamental principles of marriage because it is not fully based on the consent of both prospective spouses as stipulated in Articles 16 and 17 of the Compilation of Islamic Law. Furthermore, forced marriage practices have the potential to create negative impacts, including disharmony in the household, social conflict, psychological pressure, and violations of individual rights. Therefore, harmonization between customary law and Islamic law is necessary so that customary values can be preserved without neglecting the principles of justice, public welfare, and the rights of the prospective spouses in marriage.]]>
