婚姻中证人的年龄限制 回顾《伊斯兰教教法》的内容

Muhammad Syukri Albani, Dedi Kurniadi
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引用次数: 0

摘要

关于婚姻中证婚人年龄限制的补充信息,规定证婚人必须年满 19 岁,这是一场论战,如果证婚人未满 19 岁,则根据宗教部长 2007 年第 11 号条例,证婚人无效。本论文写作中的问题表述为:(1)伊斯兰教法如何审查 2007 年第 11 号《宗教事务部条例》中关于婚姻中证人年龄限制的规定;(2)2007 年第 11 号《宗教事务部条例》中关于婚姻中证人年龄限制的规定是否符合伊斯兰教法。为了得到上述问题的答案,采用了图书馆研究法。数据收集方法是文献研究和描述性分析。研究结果表明,首先,在对伊斯兰教法的审查中,2007 年第 11 号《伊斯兰教法》第 19 条第 2 款中使用巴利标准的证人年龄限制在《古兰经》和圣训中均无明确规定。因此,根据作者的观点,2007 年第 11 号《伊斯兰教法》中关于 "巴利"(Baligh)(至少 19 岁)的规定是 "即知即行"(ijtihad)的结果,即通过使用汉巴利(Hambali)和萨菲(Safi'i)学者的若干意见,使用明确的年龄限制,即婚姻证人的年龄要求至少为 19 岁。在经典教法文献中从未发现过年龄法。因此,作者得出结论,这是当代伊斯兰教法的结果,即 2007 年第 11 号 PMA。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Age Limitation of Witness in Marriage Reviewing from Maqashid Al-Syariah
Additional information regarding the age limit of witnesses in marriage, which is mandatory to be 19 years old is a polemic and has consequences if a witness is carried out by a person who has not reached the age of 19 years, then the witness is invalid according to the Regulation of the Minister of Religion No. 11 of 2007. As for the formulation of the problem in The writing of this thesis is (1) How is Islamic law reviewing PMA No. 11 of 2007 regarding the age limit of witnesses in marriage (2 ) How is PMA No. 11 of 2007 concerning the age limit of witnesses in marriage in terms of Maqashid Al-Syariah. To get the answer to the problem formulation above, the library research method is used. The data collection method is document study and descriptive analysis is used. The results of the study show that first, in a review of Islamic law, the age limit for witnesses using the Baligh standard in Article 19 paragraph 2 PMA No. 11 of 2007, is not explicitly regulated in either the Qur'an or Hadith. So the rules applied in PMA No. 11 of 2007 regarding Baligh, aged at least 19 years, according to the author, is a result of ijtihad, namely by using several opinions from the Hambali and Safi'i scholars, by using the definitive age limit , which is the age requirement for marriage witnesses at least 19 years. The law of age has never been found in the classical fiqh literature. So the author concludes that this is the result of contemporary ijtihad, namely PMA No. 11 of 2007.
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