Interpretation of Judges Toward Fasid and Batil Marriage

Fitri Hidayat

Sari


Legal marriage in Islam is in accordance with the pillars and conditions. The pillars and conditions are fulfilled, then a marriage is considered as legitimate. This research will look at several court stipulation and decisions relating to this matter. Stipulation of Religious  Court of Bangli Number 01/Pdt.P/2011/PA.Bgl, Decision of Religious Court of Denpasar Number 50/Pdt.G/2011/PT.Dps Stipulation of Religious  Court of Polewali Number 93/Pdt.P/2016/PA.Pwl, Stipulation of Religious  Court of Banjarbaru Number 80/Pdt.P/2017/PA.Bjb, Stipulation of Religious  Court of Banjarbaru Number 179/Pdt.P/2017/PA.Bjb, Stipulation of Religious  Court of Number 182/Pdt.P/2017/PA.Bjb, Decision of Religious Court of Pekanbaru Number 0042/Pdt.G/2017/PTA.Pbr.

The stipulation and decision are different  in material requests and claims, but the focus is on the interpretation of judges about the legitimacy of marriage, which then discusses fasid marriage and batil marriage. A broken marriage because the pillars and conditions are not appropriate. The judge views the greatest importance, namely the interests of the child so that in his decision, even though the marriage is fasid  the child remains legitimate child. According to researchers in the stipulation and decision there are marriages that should be interpreted as batil, but interpreted as fasid. The judge interprets all illegitimate marriages as fasid marriages even though they are supposed to be batil. Because what is not fulfilled is the pillar. The judge uses the views of the Hanafi madzab to interpret. The judge does this because he emphasizes the best interests of the child so that no child is considered child out of marriage. The judge only thinks about the interests of the children civil rights  that are born in illegitimate marriage. The judge in deciding also put forward the sharia maqasid. Judges here use teleological interpretations as well as extensive interpretation by expanding the meaning of fasid marriage.


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Referensi


Book

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Instruction of the President of the Republic of Indonesia Number 1 of 1991 concerning Compilation of Islamic Law

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Footnote

Indah Purbasari, Islamic Law as a Positive Law in Indonesia, Setara Press, Malang, 2017, p. 122

Hilman Hadikusuma, Marriage Law Indonesia, Mandar Maju, Bandung, 2007, p 75.

Abdul Aziz Muhammad Azzam and Abdul Wahab Sayyed Hawwas, Fiqh Munakahat (Khitbah, Marriage, and Divorce), Jakarta, Amzah, 2011, p. 132

Ahmad Zain An Najah, Marriage that is considered Damaged According to Syara', www.masjidKu.id, accessed on March 3, 2018 at 12:16

I Nyoman Sujana, op.cit., P. 145

Soedharyo Soimin, Law of People and Family, Sinar Grafika, Jakarta, 2010, p. 31

Ibid., P. 63

Ibid., P. 64

Ibid., P. 175-176

Aulia Muthiah, op.cit., P. 192

Abintoro Pra koso, Law Discovery - System, Method, Flow and Procedure in Finding Law, Yogyakarta, Lak sbang Preesindo, 2016, p. 51

Ibid, p. 196

Achmad Ali, Revealing the Law Veil (A Philosophical and Sociological Study), Jakarta, Chandra Pratama, 1996, p. 167

Abintoro Pra koso, Law Discovery - System, Method, Flow and Procedure in Finding Law, Yogyakarta, Lak sbang Preesindo, 2016, p. 191

Ibid, p. 202


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