[et_pb_section fb_built=”1″ fullwidth=”on” _builder_version=”4.14.2″ background_color=”#0c71c3″ custom_padding=”0px|0px|0px|0px” global_colors_info=”{}”][et_pb_fullwidth_header title=”Journal of Contemporary Islamic Law” subhead=”No eISSN: 0127-788X” title_font_color=”#ffffff” subhead_font_color=”#ffffff” _builder_version=”4.14.2″ title_font=”|on|||” title_text_color=”#ffffff” title_font_size=”40px” content_font_size=”10px” subhead_text_color=”#ffffff” subhead_font_size=”20px” background_color=”#0c71c3″ parallax=”on” parallax_method=”on” custom_margin=”-30px||-30px” button_one_letter_spacing_hover=”0″ button_two_letter_spacing_hover=”0″ saved_tabs=”all” global_colors_info=”{}” button_one_text_size__hover_enabled=”off” button_two_text_size__hover_enabled=”off” button_one_text_color__hover_enabled=”off” button_two_text_color__hover_enabled=”off” button_one_border_width__hover_enabled=”off” button_two_border_width__hover_enabled=”off” button_one_border_color__hover_enabled=”off” button_two_border_color__hover_enabled=”off” button_one_border_radius__hover_enabled=”off” button_two_border_radius__hover_enabled=”off” button_one_letter_spacing__hover_enabled=”on” button_one_letter_spacing__hover=”0″ button_two_letter_spacing__hover_enabled=”on” button_two_letter_spacing__hover=”0″ button_one_bg_color__hover_enabled=”off” button_two_bg_color__hover_enabled=”off”][\/et_pb_fullwidth_header][\/et_pb_section][et_pb_section fb_built=”1″ specialty=”on” _builder_version=”4.14.2″ global_colors_info=”{}”][et_pb_column type=”1_3″ _builder_version=”3.25″ custom_padding=”|||” global_colors_info=”{}” parallax__hover=”off” parallax_method__hover=”on” custom_padding__hover=”|||”][et_pb_blurb title=”2021 6(2)” url=”https:\/\/www.ukm.my\/jcil\/jcil-2017-2-2\/” use_icon=”on” font_icon=”I||divi||400″ icon_color=”#0c71c3″ image_icon_background_color=”#ffffff” icon_placement=”left” image_icon_width=”16px” _builder_version=”4.14.2″ header_text_color=”#0c71c3″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” image_icon_custom_padding=”8px|8px|8px|8px|false|false” text_orientation=”center” max_width_tablet=”50px” border_radii_image=”on|100%|100%|100%|100%” border_width_all_image=”2px” border_color_all_image=”#0c71c3″ use_circle=”on” use_circle_border=”on” circle_border_color=”#0c71c3″ circle_color=”#ffffff” global_colors_info=”{}” image_icon_background_color__sticky_enabled=”#1e73be” image_icon_background_color__sticky=”#1e73be”]<\/p>\n
15 DECEMBER 2021<\/p>\n
[\/et_pb_blurb][et_pb_image src=”https:\/\/www.ukm.my\/jcil\/wp-content\/uploads\/2021\/12\/Cover-JCIL-2021-62.png” title_text=”Cover JCIL 2021 6(2)” align_tablet=”center” align_phone=”” align_last_edited=”on|desktop” _builder_version=”4.14.2″ animation_style=”slide” animation_direction=”left” animation_duration=”500ms” animation_intensity_slide=”10%” global_colors_info=”{}”][\/et_pb_image][\/et_pb_column][et_pb_column type=”2_3″ specialty_columns=”2″ _builder_version=”3.25″ custom_padding=”|||” global_colors_info=”{}” parallax__hover=”off” parallax_method__hover=”on” custom_padding__hover=”|||”][et_pb_row_inner admin_label=”Row” _builder_version=”4.14.2″ global_colors_info=”{}”][et_pb_column_inner saved_specialty_column_type=”2_3″ _builder_version=”3.25″ custom_padding=”|||” global_colors_info=”{}” parallax__hover=”off” parallax_method__hover=”on” custom_padding__hover=”|||”][et_pb_text admin_label=”Tajuk” _builder_version=”4.14.2″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” module_alignment=”left” global_colors_info=”{}”]<\/p>\n
[\/et_pb_text][et_pb_text admin_label=”Penulis” _builder_version=”4.14.4″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” module_alignment=”left” global_colors_info=”{}”]<\/p>\n
Nurul Ain Hazram, <\/strong>ainhazram@gmail.com<\/em><\/span> [\/et_pb_text][et_pb_text admin_label=”Volume & PDF” _builder_version=”4.14.4″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” module_alignment=”left” hover_enabled=”0″ global_colors_info=”{}” sticky_enabled=”0″]<\/p>\n 2021, Vol. 6(2), pp. 32-42. \u00a0| \u00a0<\/span>PDF<\/a> [\/et_pb_text][et_pb_tabs admin_label=”Abstract & References” _builder_version=”4.14.2″ body_text_align=”justify” background_size=”initial” background_position=”top_left” background_repeat=”repeat” global_colors_info=”{}”][et_pb_tab title=”ABSTRAK” _builder_version=”4.14.2″ body_font=”||||” body_text_align=”justify” body_line_height=”2em” tab_font=”||||” tab_line_height=”2em” background_size=”initial” background_position=”top_left” background_repeat=”repeat” body_line_height_tablet=”2em” body_line_height_phone=”2em” tab_line_height_tablet=”2em” tab_line_height_phone=”2em” global_colors_info=”{}”]<\/p>\n Setiap pensyariatan dalam Islam mempunyai hikmah dan objektifnya yang tersendiri. Secara umumnya, objektif pensyariatan bertujuan untuk menghasilkan sebanyak mungkin ma\u1e63la\u1e25ah kepada manusia dan menolak sebanyak mungkin mafsadah daripada manusia. Begitu juga dengan akad perkahwinan yang disyariatkan dalam Islam, terdapat objektif utama yang ingin dicapai oleh syarak disebalik pensyariatan tersebut. Mutakhir ini, perbahasan mengenai isu perkahwinan bawah umur mula hangat dibincangkan semula. Para sarjana Islam juga turut berbeza pandangan terhadap amalan perkahwinan bawah umur ini, memandangkan amalan ini sering dikaitkan dengan kemudaratan dan risiko buruk yang kan ditanggung oleh kanak-kanak yang berkahwin pada usia muda. Justeru, artikel ini bertujuan untuk mengkaji sejauh mana amalan perkahwinan bawah umur menepati Maq\u0101\u1e63id Syariah dalam pensyariatan perkahwinan. Artikel ini mendapati bahawa amalan perkahwinan bawah umur secara umumnya boleh mencapai objektif-objektif syarak dalam perkahwinan sekiranya perkahwinan tersebut dilakukan dengan syarat-syaratnya. Tambahan lagi, ada beberapa keadaan dalam perkahwinan bawah umur yang dilihat sebagai salah satu cara dalam menolak mafsadah yang lebih besar, seperti bagi mengelakkan berlakunya zina dan kehamilan luar nikah.<\/p>\n Kata kunci: Maq\u0101\u1e63id Syariah, Objektif Syarak, Perkahwinan, Perkahwinan Bawah Umur, Maslahah, Mafsadah.<\/p>\n [\/et_pb_tab][et_pb_tab title=”ABSTRACT” _builder_version=”4.14.2″ body_font=”||||” body_text_align=”justify” body_line_height=”2em” tab_font=”||||” tab_line_height=”2em” background_size=”initial” background_position=”top_left” background_repeat=”repeat” body_line_height_tablet=”2em” body_line_height_phone=”2em” tab_line_height_tablet=”2em” tab_line_height_phone=”2em” global_colors_info=”{}”]<\/p>\n Every provision in Islam has its wisdom and objective. In general, the objective of syarak is to produce as many benefits (ma\u1e63la\u1e25ah) as possible to human beings and to prevent harm (mafsadah) as much as possible from human beings. The marriage contract prescribed in Islam, there is the main objective that is to be achieved by the Islamic law behind the legislation. Recently, the debate on the issue of underage marriage has begun to heat up again. Islamic scholars also have different views on the practice of underage marriage, as this practice is often associated with harms and risks that will be borne by children who marry at a young age. Thus, this article aims to examine the extent to which the practice of underage marriage complies with the Maq\u0101\u1e63id Syariah in the legislation of marriage. This article finds that the practice of underage marriage, in general, can achieve the objectives of syarak in marriage if the marriage is performed with some conditions. In addition, some situations in underage marriage are seen as one of the ways in rejecting the greater mafsadah, such as to prevent the occurrence of adultery, extramarital pregnancies. [\/et_pb_tab][et_pb_tab title=”REFERENCES” _builder_version=”4.14.2″ body_font=”||||” body_line_height=”2em” tab_font=”||||” tab_line_height=”2em” body_line_height_tablet=”2em” body_line_height_phone=”2em” tab_line_height_tablet=”2em” tab_line_height_phone=”2em” global_colors_info=”{}”]<\/p>\n Ab\u016b Daw\u016bd Sulaym\u0101n Al-Ash\u02bbath. 2009. Sunan Ab\u016b Daw\u016bd. Beirut: D\u0101r al-Ris\u0101lah al-\u02bb\u0100lamiyyah.<\/p>\n Al-Nawawiy, Ya\u1e25y\u0101 Sharaf Ab\u016b Zakariyy\u0101. 1996. Shar\u1e25 Al-Nawawiy \u02bbal\u0101 Muslim. D\u0101r al-Khayr.<\/p>\n Al-Rays\u016bniy, A\u1e25mad. 1995. Na\u1e93ariyy\u0101t Al-Maq\u0101sid \u2018Ind Al-Im\u0101m Al-Sh\u0101\u1e6dibiy. Virginia: The International Institute of Islamic Thought.<\/p>\n Al-Sharb\u012bniy, Shams al-D\u012bn Mu\u1e25ammad al-Kha\u1e6d\u012bb. 1994. Mughn\u012b Al-Mu\u1e25t\u0101j Il\u0101 Ma\u02bbrifah Ma\u02bb\u0101n\u012b Alf\u0101\u1e93 Al-Minh\u0101j. Beirut, Lubnan: D\u0101r al-Kutub al-\u2018Ilmiyyah.<\/p>\n Al-\u1e6c\u0101hir\u02bb\u0100sh\u016br, Mu\u1e25ammad. 2009. Maq\u0101\u1e63id Al-Shar\u012b\u02bbah Al-Isl\u0101miyyah. Kaherah: D\u0101r al-Sal\u0101m.<\/p>\n Al-Y\u016bbiy, Mu\u1e25ammad Sa\u2019d bin A\u1e25mad. 1998. Maq\u0101\u1e63id Al-Shar\u012b\u2019ah Al-Isl\u0101miyyah Wa \u2018Il\u0101qatuh\u0101 Bi Al-Adillah Al-Shar\u2019Iyyah. Saudi Arabia: D\u0101r al-Hijrah.<\/p>\n Al-Zuhayliy, Wahbah. 2008. Al-Fiqh Al-Isl\u0101miy Wa Adillatuh. Damsyik: D\u0101r al-Fikr.<\/p>\n Awang Nib Zuhairi Bin Awang Ahmad, Hadenan Bin Towpek, dan Abdul Razak Bin Abdul Kadir. 2021. Kesejahteraan Keluarga Menurut Maqasid Syariah Dalam Konteks Masyarakat Majmuk Di Sarawak: Satu Tinjauan Awal. AZKA International Journal of Zakat and Social Finance.<\/p>\n \u02bbAbd All\u0101h A\u1e25mad Mu\u1e25ammad Qud\u0101mah al-Maqdisiy. 1985. Al-Mughn\u012b. Kaherah: D\u0101r I\u1e25y\u0101\u2019 al-Tur\u0101th al-\u02bbArabiy.<\/p>\n \u02bbAl\u0101\u2019 al-D\u012bn, Al-K\u0101s\u0101niy Al-\u1e24anafiy. 1986. Bad\u0101i\u02bb Al-\u1e62an\u0101i\u02bb F\u012b Tart\u012bb Al-Shar\u0101i\u02bb. Beirut: D\u0101r al-Kutub al-\u2018Ilmiyyah.<\/p>\n Dimon, Z. 2019. Darar Emosi Terhadap Isteri Dalam Perkahwinan Menurut Undang-Undang Di Malaysia: Emotional Darar Towards Wife In Marriage From Malaysian Law Perspective. Journal of Muwafaqat, 2(1), 99\u2013115.<\/p>\n Ibn Hazm, Ab\u016b Mu\u1e25ammad \u2018Aliyy A\u1e25mad. t.th. Al-Mu\u1e25all\u0101 Bi Al-\u0100th\u0101r. Beirut: D\u0101r al-Fikr.<\/p>\n Mu\u1e25ammad bin \u2018\u012as\u0101 bin Sawrah al-Tirmidhiy. 1975. Sunan Al-Tirmidhiy. Kaherah, Mesir: Mu\u1e63\u1e6daf\u0101 al-B\u0101biy al-\u1e24alabiy.<\/p>\n Mu\u1e25ammad bin A\u1e25mad bin Rushd. t.th. Bid\u0101yah Al-Mujtahid Wa Nih\u0101yah Al-Muqta\u1e63id. Kaherah: D\u0101r al-\u1e24ad\u012bth.<\/p>\n Mu\u1e25ammad bin A\u1e25mad Shams al-A\u2019immah al-Sarakhsiy. 1993. Al-Mabs\u016b\u1e6d. Beirut: D\u0101r al-Ma\u02bbrifah.<\/p>\n Mu\u1e25ammad bin Ism\u0101\u2018\u012bl al-Bukh\u0101riy. t.th. Al-J\u0101mi\u2018 Al-Musnad Al-\u1e62a\u1e25\u012b\u1e25 Al-Mukhta\u1e63ar Min Um\u016br Ras\u016bl All\u0101h \u1e62all\u0101 All\u0101h \u2018Alayh Wa Sallam Wa Sunanih Wa Ayy\u0101mih. Edited by Mu\u1e25ammad Zuhayr bin N\u0101\u1e63ir Al-N\u0101\u1e63ir. D\u0101r \u1e6cawq al-Naj\u0101h.<\/p>\n Mu\u1e25ammad Na\u2018\u012bm Mu\u1e25ammad H\u0101n\u012b S\u0101\u2018\u012b. 2007. Maws\u016b\u2019ah Masa\u2019il Jumh\u016br F\u012b Al-Fiqh Al-Isl\u0101miy. Kaherah, Mesir: D\u0101r al-Sal\u0101m.<\/p>\n Muhammad Najib Abd Wakil, Ikmal Hafiz Jamal, Muhammad Hasif Yahaya, dan Mohamad Afandi Md Ismail. 2021. Mas Kahwin di Pahang: Kiraan Semula Nilai Semasa. Journal of Contemporary Islamic Studies, 7(1).<\/p>\n Mohd Suhadi Bin Mohamed Sidik, Mohd Noor Bin Saper, & Nurul \u2018Ain Mohd Daud. 2017. Kajian Kes Aplikasi Dharuriyyat, Hajiyyat Dan Tahsiniyyat (DHT) Dalam Membuat Keputusan Ketika Kaunseling Keluarga Dan Perkahwinan, Jurnal Pendidikan Bitara UPSI.<\/p>\n Siti Fatimah Salleh, Mohd Zulkifli Muda, dan Saadan Man. 2015. Pengambilan Suntikan Hormon Sintetik Dalam Penyusuan: Dirasah Ta\u2019siliyyah. Jurnal Islam Dan Masyarakat Kontemporari; Kuala Terengganu Vol. 9, 192-208.<\/p>\n [\/et_pb_tab][\/et_pb_tabs][\/et_pb_column_inner][\/et_pb_row_inner][\/et_pb_column][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":" 15 DECEMBER 2021Perkahwinan Bawah Umur dari Perspektif Maq\u0101\u1e63id Al-Shar\u012b\u2018Ah Underage Marriage from The Perspective of Maq\u0101\u1e63id Al-Shar\u012b\u2018AhNurul Ain Hazram, ainhazram@gmail.comJabatan Fiqh dan Usul, Akademi Pengajian Islam, Universiti Malaya.Raihanah Azahari, raihan@um.edu.myJabatan Fiqh dan Usul, Akademi Pengajian Islam, Universiti Malaya.Received: 02 September 2021 | Accepted: 11 November 2021 | Published: 15 December 20212021, Vol. 6(2), pp. 32-42. 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<\/em>Jabatan Fiqh dan Usul, Akademi Pengajian Islam, Universiti Malaya.
Raihanah Azahari, <\/strong>raihan@um.edu.my<\/em><\/span>
<\/em>Jabatan Fiqh dan Usul, Akademi Pengajian Islam, Universiti Malaya.
<\/span>Received: 02 September 2021 | Accepted: 11 November 2021 | Published: 15 December 2021<\/p>\n
<\/a><\/p>\n
Keywords: Maq\u0101\u1e63id Syariah, The Objectives of Sharia, Marriage, Underage Marriage, Maslahah, Mafsadah<\/p>\n