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All Journal Al Qalam: Jurnal Ilmiah Keagamaan dan Kemasyarakatan Mazahib: Jurnal Pemikiran Hukum Islam Komparatif: Jurnal Perbandingan Hukum dan Pemikiran Islam
Fausi, Achmad
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Religion Humanities Law, Crime, Criminology & Criminal Justice Social Sciences

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Determination of the Minimum Age Limit for Marriage: Balancing Legal Supremacy and the Objectives of Sharia in Indonesian Marriage Law Fausi, Achmad; Asmuni, Asmuni
Mazahib Vol 23 No 1 (2024): VOLUME 23, ISSUE 1, 2024
Publisher : Fakultas Syariah UINSI Samarinda

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21093/mj.v23i1.7611

Abstract

Based on the new Indonesian marriage law provision, marriage is only permitted if the man and woman have reached the age of 19 years. Since then, a relatively high violation of marriage law has occurred, marked by the practice of early marriages for children. Thus, the function of law as a tool of social engineering and a means of order does not work well. The research is a normative legal study that utilized the State of Law Theory, the Law Protection Theory, and the Maqāṣid Sharia to analyze the loophole in Indonesian marriage law provisions on minimum age of marriage, application for an early age marriage, officialization of unregistered early age marriage, and their practice in the Religious Court. This study reveals that the law supremacy of lowering the minimum age of marriage has the noble purpose of safeguarding religion (hifẓ al-din) through marriage at the appropriate age, the soul (hifẓ al-nafs) from the threat of death through children marriage, the mind (hifẓ al-aql) through the provision of opportunities for higher education, the offspring (hifẓ al-nasl) from the threat of stunting and miscarriages, and property (hifẓ al-māl) from the threat of poverty as a result of children being denied their right to an education. Therefore, upholding the primacy of benefit (maṣlahat) and rejecting damage is the desired outcome of the legislation limiting the age of marriage. By increasing the minimum marriage age, Indonesian law has created a breakthrough in unifying the state and Islamic legal norms, with one of its sources being 'urf (customs or practices of a society).
The Principle of Justice in the Executorial Title of Court Decisions and Its Relevance to Strengthening the Integrity of Judges Fausi, Achmad
Al Qalam: Jurnal Ilmiah Keagamaan dan Kemasyarakatan Vol. 19, No. 1 : Al Qalam (Januari 2025)
Publisher : Sekolah Tinggi Ilmu Al-Qur'an (STIQ) Amuntai Kalimantan Selatan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35931/aq.v19i1.4084

Abstract

This research is motivated by the lack of clarity in laws and regulations in detailing the principles of justice intended by the executorial title of court decisions. Although the executorial title represents the judge's oath and embodies the accountability of the decision to society, the state, and God, judicial corruption involving judges still occurs. Consequently, the executorial title appears perfect on paper but has not fully cultivated a collective consciousness among judges as systemic integrity. This study employs normative juridical legal research with a legal analysis focused on the application of interpretation methods and legal principles, utilizing legislative, historical, and comparative approaches. The theoretical framework integrates the theory of justice and Imam Ash-Syatibi's Maqashid Al-Syariah theory. The study finds that the principle of justice in the executorial title of court decisions arises from correct and fair formal procedures. Materially, the judicial process involves stages of scrutinizing, qualifying, and constituting, utilizing the thematic induction method, Istiqra' ma'nawi, and the principle of synergy of evidence (mabda' tadofur adillah). This results in decisions that meet criteria for legal and moral accountability. The ethical principles contained in the executorial title include divinity, fair conduct, honesty, wisdom, independence, high integrity, responsibility, self-respect, discipline, humility, and professionalism. These principles are closely related to efforts to combat judicial corruption, as they not only embody the spirit of realizing justice through decisions but also serve as ethical values that build strong character in judges. Thus, in their professional roles, judges are expected to demonstrate superior integrity and remain free from corrupt practices.
Fikih Pemimpin dan Pernikahan Beda Agama: Kontekstualisasi Kaidah Taṣarruf al-Imām ‘alā al-Ra’iyyah Manūṭun bi al-Maṣlaḥah Fausi, Achmad; Mubarok, Jaih
Komparatif: Jurnal Perbandingan Hukum dan Pemikiran Islam Vol. 3 No. 2 (2023): Desember
Publisher : Department of Comparative Mazhab Comparative, Fakulty of Shariah and Law

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/komparatif.v3i2.2003

Abstract

Putusan Mahkamah Konstitusi Nomor 24/PUU-XX/2022 tanggal 31 Januari 2023  tidak mengakomodir pernikahan beda agama. Ratio legis putusan tersebut tidak bisa dilepaskan oleh rumusan fikih keindonesiaan yang melarang nikah beda agama. Namun, dalam praktiknya, terjadi kesenjangan antara tataran ideal norma hukum (das sollen) dengan praktik peradilan (das sein). Putusan Nomor 423/Pdt.P/2023/PN Jkt.Ut yang mengabulkan permohonan pencatatan nikah beda agama telah menimbulkan disparitas putusan, sehingga Mahkamah Agung harus menertibkannya melalui Surat Edaran Mahkamah Agung Nomor 2 Tahun 2023 tentang  Petunjuk Bagi Hakim dalam Mengadili Perkara Permohonan Pencatatan Perkawinan Antar-Umat yang Berbeda Agama dan Kepercayaan. Penelitian ini merupkan penelitian kualitatif dengan mengolah sumber-sumber primer yang berasal dari putusan, buku, jurnal, ataupun kitab,  menggunakan metode deskriptif analitik, serta menganalisis masalah menggunakan teori kaidah fikih Taṣarruf al-Imām ‘alā al-Ra’iyyah Manūṭun bi al-Maṣlaḥah. Hasil penelitian memaparkan bahwa larangan pernikahan beda agama merupakan kebijakan/keputusan pemimpin yang berorientasi pada kemaslahatan umum. Pernikahan adalah peristiwa sakral, sehingga menjadi tugas pemimpin untuk mengaturnya demi melindungi kemaslahatan agama , melindungi kemaslahatan  jiwa  setiap  warga  negara, melindungi  kemaslahatan  akal  manusia  dari  berbagai  kerusakan, melindungi  keturunan,  dan melindungi  harta. Fikih keindonesiaan dan Undang-Undang Perkawinan yang sampai saat ini mengunci pengharaman nikah beda agama tidak hanya semata-mata mempertimbangkan bunyi nash, aspek psikologis, konteks sosial, dan realitas hukum perkawinan yang bersendikan Pancasila dan UUD NRI 1945, tapi juga sebagai upaya pencapaian dalam menarik kemanfaatan dan mencegah kemudaratan.
Co-Authors Asmuni Asmuni Jaih Mubarok