GUARDIAN MARRIAGE IN PANTE VILLAGE

Good afternoon steemian friend

based on the results of research that the author has described in the previous chapter, then the authors can take some conclusions as follows:

The practice of ordering the guardian who is entitled to marry a bride in Pante Village Lhoksukon Subdistrict where the father of the bride has died there are two cases of marriage whose guardianship is immediately transferred to uncle from the bride even though the bride still has a closer and more entitled guardian namely his sister and his sibling's child, in another case acting as guardian was the bride's elder brother while the bride's grandfather was still alive. This happened because he did not understand the bride and family to the order of the guardian of marriage and did not carry out the examination and re-examination entitled to be the guardian of marriage both by Imum Gampong and officers of the Office of Religious Affairs in Lhoksukon District, because Imum Gampong only based on information and information from prospective brides women or their families who report marriage.

According to the perspective of the Syafi'iyah fiqh, the practice of ordering guardians in the conduct of marriages in the Gampong Pante District of Lhoksukon is not in accordance with the orderly order of the guardian of marriage arranged in Syafi'iyah fiqh, where in the case of the author, the closer guardian (aqrab) is still alive, but the guardianship moves (intiqal) to the guardian who is further (ab'ad) his position, while the transfer of the guardian does not meet the conditions that are justified to move (intiqal) the guardian.

Suggestions

Based on the findings of the research, the authors can give some suggestions that can be used as material for consideration and input for all parties in Pante Village related to the implementation of marriage, namely:

To prospective brides who will hold a marriage contract or their family should understand well the legal provisions of marriage and especially the order of marriage guardians who are entitled to marry it, especially for prospective brides whose biological father has died, so there is no mistake in determining the right to become a marriage guardian.

It is hoped that Imum and the Geuchik Gampong will actually examine every notification of the will of the marriage, especially from citizens whose parents have died, and trace back those who are entitled to become guardians of marriage, not only based on information from the prospective bride or his family.
To the general public and especially the younger generation of marriages to deepen Islamic laws and statutory provisions related to public fiqh in general and specifically about marriage guardians.

Thank you very much

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