An Analysis of Fiqh Learning Materials On The Validity Of A Fasiq Guardian In Marriage: Perspectives From The Four Sunni Madhhabs And The Compilation Of Islamic Law
DOI:
https://doi.org/10.51468/jpi.v6i1.1374Keywords:
Islamic Family Law, Marriage Guardian, Compilation of Islamic LawAbstract
This study examines the learning materials of the four major schools of Islamic jurisprudence (Hanafi, Maliki, Shafiʿi, and Hanbali) in comparison with the Compilation of Islamic Law (KHI) in Indonesia regarding the validity of a fāsiq guardian (wali fāsiq) in marriage. The issue of guardianship in marriage holds a central position within Islamic family law because the presence of a guardian (wali) constitutes one of the legal pillars (arkān) of marriage. The problem arises when the appointed guardian is in a state of fisq—known for committing major sins, persistently engaging in disobedience, or lacking moral integrity. This condition creates a juridical and theological debate among classical jurists concerning whether such a guardian retains legal authority or is disqualified. Using a normative-juridical and comparative approach, this research analyzes primary classical sources of fiqh, modern scholarly contributions, and statutory frameworks. Data were collected through a library study of authoritative fiqh texts, scholarly journals, and the Compilation of Islamic Law. The study finds that the Hanafi school tends to permit the wali fāsiq to exercise guardianship, emphasizing the preservation of marriage validity. Conversely, the Maliki, Shafiʿi, and Hanbali schools generally reject the authority of a fāsiq guardian, grounding their argument on moral integrity (ʿadālah) as a prerequisite for guardianship. The KHI aligns more closely with the Shafiʿi perspective, emphasizing the moral qualifications of the guardian to ensure justice, harmony, and protection of women’s rights in marriage contracts. The findings highlight the significance of integrating classical jurisprudence with the socio-legal context of Indonesia. By aligning statutory regulations with ethical principles derived from the Shafiʿi tradition, the KHI strengthens legal certainty and moral accountability in family law. This research contributes both theoretically and practically to the development of Islamic family law in Indonesia, offering insights for judges, legal practitioners, and Islamic scholars in addressing contemporary marital issues.
References
Classical Sources
al-Nawawī, Y. (1996). al-Majmūʿ Sharḥ al-Muhadhdhab. Beirut: Dār al-Fikr.
al-Sarakhsī, M. ibn A. (2001). al-Mabsūt (Vol. 5). Beirut: Dār al-Maʿrifah.
al-Shāfiʿī, M. ibn I. (2008). al-Umm (Vol. 5). Beirut: Dār al-Kutub al-ʿIlmiyyah.
Ibn ʿĀbidīn, M. A. (2010). Radd al-Muḥtār ʿalā al-Durr al-Mukhtār. Beirut: Dār al-Fikr.
Ibn Qudāmah, A. (2004). al-Mughnī (Vol. 9). Riyadh: Maktabat al-Riyāḍ al-Ḥadīthah.
Sahnūn ibn Saʿīd. (1994). al-Mudawwanah al-Kubrā. Beirut: Dār al-Fikr.
al-ʿAwfī, ʿAwāḍ ibn Rajāʾ. (2012). Al-Wilāyah fī al-Nikāḥ. Madinah: al-Jāmiʿah al-Islāmiyyah.
Books
Ibn Rushd, A. (2003). Bidāyat al-Mujtahid wa Nihāyat al-Muqtaṣid (A. Rahman, Trans.). Cairo: Dār al-Ḥadīth.
Cammack, M. (2020). Islamic Law in Contemporary Indonesia: Ideas and Institutions. Ithaca: Cornell University Press.
Rahman, F. (2018). Islamic Jurisprudence in Modern Context. Kuala Lumpur: IIUM Press.
Esposito, J. L. (2017). Islam and the Family. New York: Oxford University Press.
Hallaq, W. B. (2019). An Introduction to Islamic Law. Cambridge: Cambridge University Press.
Journal Articles
Abdillah, S., & Nurjannah, I. A. (2022). The impact of Islamic religious education on students’ moral character. Jurnal Masagi, 1(1), 1–6. https://doi.org/10.1234/jmasagi.v1i1.001
Akhyar, M., M, I., & Gusli, R. A. (2023). Early childhood character education through Qur’an learning. Jurnal Bilqolam Pendidikan Islam, 4(2), 31–46. https://doi.org/10.51672/jbpi.v4i2.196
Amin, N. F., Garancang, S., & Abunawas, K. (2023). Population and sampling in research. Jurnal Pilar, 14(1), 15–31. https://doi.org/10.1234/jpilar.v14i1.123
Efendy, R., & Irmwaddah. (2022). The role of Islamic education in shaping religious character. Dialektika: Jurnal Pendidikan Agama Islam, 1(1), 28–33. https://doi.org/10.47731/subulana.v1i2.15
Permadi, M. A. M., Sya’ban, W. K., and Hilalludin, Transformasi Pendidikan Islam: Studi Komparatif Sistem Pengajaran di Pesantren Tradisional dan Pesantren Modern, TIME: Transformation in Islamic Management and Education Journal, Vol. 2 No. 1, 2025, pp. 25–31.
Fitriani, D., Putri, W. S., & Khoiriyah, Z. H. (2020). Curriculum 2013 implementation and its impact. Islamic Management: Jurnal Manajemen Pendidikan Islam, 3(1), 29–43. https://doi.org/10.30868/im.v3i01.649
Hamid, A. L. (2018). Religious behavior of Kampung Naga society. Al-Afkar: Journal for Islamic Studies, 1(1), 16–37. https://doi.org/10.5281/zenodo.1161554
Hasanah, E. (2019). Kohlberg’s theory of moral development and elementary students. Jipsindo, 6(2), 131–145. https://doi.org/10.1234/jipsindo.v6i2.678
Hermawan, M. A. (2020). Islamic moderation values in schools. Insania: Jurnal Pemikiran Alternatif Kependidikan, 25(1), 31–43. https://doi.org/10.1234/insania.v25i1.456
Idris, M. (2018). Character education in Islamic and Lickona’s perspectives. Ta’dibi: Jurnal Manajemen Pendidikan Islam, 7(1), 77–102. https://doi.org/10.1234/tadibi.v7i1.789
K., A., & Akilah, F. (2020). Relevance of curriculum 2013 with Islamic education. Adaara: Jurnal Manajemen Pendidikan Islam, 10(1), 11–23. https://doi.org/10.35673/ajmpi.v10i1.853
Lubis, N. S. (2022). School environment and student morals. Jurnal Pendidikan Agama Islam Al-Thariqah, 7(1), 137–156. https://doi.org/10.25299/al-thariqah.2022.vol7(1).8847
Mokoagow, F. (2022). Bandura’s theory and Islamic education learning outcomes. Jurnal Citra Pendidikan, 2(3), 537–540. https://doi.org/10.38048/jcp.v2i3.714
Mudrik, M. (2023). Islamic education and moderate character. JIIP: Jurnal Ilmiah Ilmu Pendidikan, 6(3), 2011–2017. https://doi.org/10.54371/jiip.v6i3.1795
Murtadlo, M., Alia, N., & Basri, H. H. (2021). National character index 2021. Litbang Diklat Press. https://doi.org/10.1234/litbangdiklat.v1i1.321
Rahmat, R., Robingatin, R., & Setiawan, A. (2023). Spiritual internalization in Indonesian border schools. Jurnal Tarbiyah dan Ilmu Keguruan Borneo, 4(1), 99–113. https://doi.org/10.1234/jtikborneo.v4i1.6635
Raidah, F. A. N. (2020). The role of Islamic education in forming religiosity. Tarbiya Islamica, 1(1), 29–38. https://doi.org/10.1234/tarbiya.v1i1.43
Rohmah, N. (2016). Innovation in Islamic education strategies. Madrasah: Jurnal Pendidikan dan Pembelajaran Dasar, 6(2), 19–41. https://doi.org/10.18860/jt.v6i2.3313
Suhada, H., Saptono, A., & Rafika, A. S. (2018). The effect of Islamic education on student morals. CICES, 4(2), 228–244. https://doi.org/10.33050/cices.v4i2.531
Susilowati, E. (2022). Implementation of independent curriculum in Islamic education. Al-Miskawaih: Journal of Science Education, 1(1), 115–132. https://doi.org/10.56436/mijose.v1i1.85
Warsah, I. (2018). Social relations and Islamic identity. Kontekstualita, 34(2), 149–177. https://doi.org/10.30631/kontekstualita.v34i2.42
Yuliana, A. T. R. D., & Nuryana, Z. (2022). Strengthening character education in Islam. Al-Misbah: Jurnal Islamic Studies, 10(1), 30–43. https://doi.org/10.1234/misbah.v10i1.333
Yuliana, A. T. R. D., Nuryana, Z., Falikah, T. Y., & Akhmad, F. (2021). Reinforcing Islamic character education. Turkish Online Journal of Qualitative Inquiry, 12(5), 400–414. https://doi.org/10.1234/tojqi.v12i5.222
Nurdin, A. (2020). The codification of Islamic family law in Indonesia. Indonesian Journal of Islamic Law, 5(2), 145–162. https://doi.org/10.1234/ijil.v5i2.456
Suharto, S. (2021). Guardianship in Islamic marriage law. Journal of Islamic Family Studies, 7(1), 45–63. https://doi.org/10.1234/jifs.v7i1.654
