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The fiqh principle stating that a leader’s policies and actions toward the people must be based on public welfare is an Islamic legal principle emphasizing that every action and policy of a leader should be oriented toward the interests and well-being of society. This study aims to examine the meaning, normative foundations, concepts, and implementation of this principle in state governance. The research employs a library research method with a normative approach through the analysis of the Qur’an, Hadith, fiqh literature, scholarly journals, and relevant legislation. The findings indicate that this principle has a strong foundation in the Qur’an and Hadith, particularly regarding trustworthiness, justice, and the responsibility of leaders toward their people. Conceptually, this principle is closely related to the theories of maqashid al-shari’ah and siyasah shar’iyyah, which place public welfare as the primary objective of Islamic law. In practice, the principle is applied in various fields, including public administration, law and legislation, religious policies, as well as economic and fiscal policies. Its implementation can be seen in policies concerning the prohibition of interfaith marriage, marriage dispensation, marriage legalization hearings (isbat), the suspension of Hajj departures during the COVID-19 pandemic, and the management of state finances during the era of the Rightly Guided Caliphs. Therefore, this principle demonstrates that Islamic law possesses flexible and adaptive characteristics while maintaining a strong orientation toward public welfare, making it relevant to modern systems of governance.

The reform of family law in Indonesia represents an essential response to social developments and the growing demand for constitutional protection of citizens’ rights. Family law, primarily governed by Law Number 1 of 1974 on Marriage, has long been criticized for not fully reflecting substantive justice, particularly for vulnerable groups such as children born outside marriage, persons with mental disabilities, and couples facing complex marital relations. In this context, the Constitutional Court of Indonesia (Mahkamah Konstitusi) plays a crucial role as the guardian of the Constitution by promoting progressive reforms through its landmark decisions. This study examines the implications of five significant Constitutional Court rulings: Decision No. 46/PUU-VIII/2010 concerning the legal recognition of children born out of wedlock; Decision No. 93/PUU-XX/2022 addressing guardianship and the rights of persons with mental disabilities; Decision No. 69/PUU-XIII/2015 allowing post-nuptial agreements; and Decisions No. 68/PUU-XII/2014 and No. 24/PUU-XX/2022 regarding interfaith marriage. These rulings demonstrate a paradigm shift from a rigid legalistic approach toward a constitutional framework grounded in human rights, equality, and substantive justice. Furthermore, notaries hold a strategic position as public officials authorized to draft authentic deeds, serving as a bridge between constitutional values and legal practice. Notaries are not merely administrative actors but are responsible for ensuring that legal documents align with positive law and provide legal certainty and protection for individuals. Therefore, the reform of Indonesian family law should not remain solely at the normative level of Constitutional Court rulings but must be effectively implemented in daily legal practice.

This study aims to analyze the meaning of interfaith marriage in the film Komang using Ferdinand de Saussure's semiotic theory. This theory emphasizes the relationship between signifier and signified as well as the concepts of langue and parole to explain the interaction between social systems and individual expression. The results of the analysis show that the visual, verbal, and symbolic signs in the film represent the clash between love and belief. Scenes such as the initial meeting at a cultural festival, family rejection, and symbolic marriage become a form of negotiation between social values and personal freedom. This film affirms that interfaith marriage in Indonesia can only be accepted through compromise with the religious norms of the majority, but still presents a message of tolerance through symbols of cultural harmony. Therefore, the film Komang is not just a romantic narrative, but a social reflection on the relationship between religion, culture, and love in a pluralistic society.

This study examines the legal provisions regarding interfaith marriage in Indonesia from the perspective of Islamic law and national law. The focus lies on the differences and points of convergence between the two legal systems in assessing the validity of marriages conducted between couples of different religions. This research employs a library research method with a normative-comparative approach, analyzing primary sources such as the Qur’an, Hadith, the Compilation of Islamic Law (KHI), Law Number 1 of 1974 on Marriage, as well as relevant court decisions. The results show that Islamic law explicitly prohibits interfaith marriage, particularly between a Muslim woman and a non-Muslim man, as it contradicts the principles of faith and the objectives of marriage in Islam. Meanwhile, national law through Law Number 1 of 1974 stipulates that a marriage is valid only if conducted according to the laws of each religion and belief, which implicitly rejects the legality of interfaith marriage. In practice, however, some individuals seek legal loopholes through human rights interpretations or by registering their marriages abroad. Therefore, both Islamic and national law share the same goal: to preserve the sanctity of marriage and maintain social harmony based on the divine values upheld by the Indonesian nation.

This study examines the complex issue of citizenship in interfaith marriages within Indonesia’s legal and human rights framework. The problem arises from the absence of explicit provisions in national law regarding the civil registration and citizenship consequences of marriages between individuals of different religions. This legal ambiguity often results in unequal recognition, difficulties in registering children’s citizenship, and broader implications for the right to identity. The research aims to analyze how Indonesian marriage law, administrative population law, and judicial interpretations interact with international and constitutional human rights principles. Using a normative juridical method combined with case study analysis and doctrinal review, this study identifies legal inconsistencies between national regulations and the principle of non-discrimination guaranteed under human rights law. The findings indicate that judicial practices, such as post-SEMA No. 2 of 2023 rulings, show a gradual shift toward balancing legal certainty with human rights protection, although disparities persist across jurisdictions. The study concludes that reform is required to clarify the status of interfaith marriages and to protect the citizenship rights of all parties involved, including children. It recommends that legislators harmonize marriage and citizenship laws with constitutional mandates and human rights instruments to ensure equality before the law, legal certainty, and respect for individual freedoms.

This study explores the implications of the 1983 Code of Canon Law (CIC) on mixed marriages within the Catholic Church, focusing on its legal, pastoral, and social dimensions in the context of religious pluralism. Mixed marriages, involving a Catholic an a non-Catholic partner, pose unique spiritual and legal challenges due to differing faith backgrounds, the research aims to analyze how the CIC, alongsid Church documents such as Muto Proprio Matrimonia Mixta, Familiaris Consortio, and Amoris Laetitia, addresses these challenges while upholding the sacramental nature of marriage. A qualitative descretive method was employed, utilizing critical textual analysis of relevant literature, including books, journals, and Church documents, the findings highlight that Canons 1124-1126 og the CIC provide a robust legal framework requiring episcopal dispensation, commitment to Catholic faith preservation, and respect for the non-Catholic partner’s beliefs. these Canons balance the protection of Catholic identity with openness to interfainth dialogue. Additionally, Church documents emphasize pastoral accompaniment, compassion, and doalogue to foster family unity and fainth education for children. The study concludes that the CIC, enriched by pastoral approaches in the referenced documents, offers a framework that not only regulates mixed marriages but also transforms them into opportunities for spiritual growth and interreligious harmony, particularly in diverse societies like Indonesia. This integrated approach ensures the mixed mariages can be a source of blessing rather than conflict, promoting stability ant mutual respect in families.  

As a multicultural country, Indonesia grows and develops with various cultural structures, ethnicities, religions and races. The diversity that occurs for a long time makes it possible for marriages with different religions to occur. Interfaith marriage in the Catholic Church is not allowed, but there is a dispensation so there are people who do it. As happened at the Sacred Heart of Jesus Simo Church, Boyolali, from the data for 2018-2023, there were 41 marriages and 9 of them were married to different religions (Cult Disparity). This phenomenon occurs due to several things including a lack of appreciation of faith, not enough socializing in the Church, pregnancy outside of marriage, a high sense of tolerance, many public schools in the village, places of worship that are close enough to allow the existence of many followers of other religions. The purpose of this research is to find out the nature of marriage of interfaith marriage couples, the application of children's faith education and the development of parents' faith from interfaith marriages. This research uses a descriptive qualitative method with interviews with informants. The results showed that the impact of interfaith marriage on the faith education of children under five is positive because since infancy they have been baptized in accordance with the nature of Catholic marriage. Based on the results of the study, each partner respects and supports the other's beliefs in the midst of differences. In educating children's faith in the golden age period, they can be baptized.    

As a multicultural country, Indonesia grows and develops with various cultural structures, ethnicities, religions and races. The diversity that occurs for a long time makes it possible for marriages with different religions to occur. Interfaith marriage in the Catholic Church is not allowed, but there is a dispensation so there are people who do it. As happened at the Sacred Heart of Jesus Simo Church, Boyolali, from the data for 2018-2023, there were 41 marriages and 9 of them were married to different religions (Cult Disparity). This phenomenon occurs due to several things including a lack of appreciation of faith, not enough socializing in the Church, pregnancy outside of marriage, a high sense of tolerance, many public schools in the village, places of worship that are close enough to allow the existence of many followers of other religions. The purpose of this research is to find out the nature of marriage of interfaith marriage couples, the application of children's faith education and the development of parents' faith from interfaith marriages. This research uses a descriptive qualitative method with interviews with informants. The results showed that the impact of interfaith marriage on the faith education of children under five is positive because since infancy they have been baptized in accordance with the nature of Catholic marriage. Based on the results of the study, each partner respects and supports the other's beliefs in the midst of differences. In educating children's faith in the golden age period, they can be baptized.    

This study examines interfaith marriage and its impact on family economic rights from the perspectives of Islamic law and positive law in Indonesia, with a case focus on Sumedang Regency. Employing a qualitative phenomenological approach, the research involved semi-structured interviews with both traditional and modern Islamic scholars, along with an analysis of religious texts and statutory regulations. The findings reveal that the majority of scholars reject interfaith marriage based on Sharia principles and Article 2(1) of Law No. 1 of 1974 on Marriage. Nevertheless, some couples pursue such unions through administrative religious conversion or overseas ceremonies to obtain legal recognition. These practices often result in legal ambiguity regarding economic rights within the family—such as inheritance, joint property, and financial support—and may lead to familial disputes. Additional social consequences include identity confusion among children, community stigma, and potential conflicts within extended families. The study underscores the strategic role of institutions like Islamic boarding schools (pesantren) and the Office of Religious Affairs (KUA) in providing legal education and advocates the need for a responsive civil registration mechanism that acknowledges interfaith marriages while respecting Islamic legal principles. A contextual approach is proposed to bridge the tension between religious norms, legal certainty, and the protection of family economic rights.

Marriage is a sacred bond that is carried out by a woman and a man to become husband and wife. Basically every religion has its own proisions regarding marriage. In practice, especially in Indonesia, there are still many who practice interfaith marriages so that this practice has become a discussion that until now and in practice there are also many Muslims who still carry out interfaith marriages. This study aims to examine how the Islamic Law Compilation and Human Rights views the practice of interfaith marriage. The results of this study indicate that both according to the Islamic Law Compilation (KHI) and Human Rights (HAM) state that interfaith marriage is an act that is forbidden because it has violated God’s commands, every religion forbids its people to marry people of different religions. The prohibition on interfaith marriage has also been enshrined in the Marriage Law and also the Islamic Law Compilation, so that every citizen is obliged to follow the applicable legal rules. In human rights, the highest human right is divinity so that every people must obey God’s commands.  

This research examines the issue of interfaith marriage in the context of religious moderation in Indonesia. This research uses a qualitative method with a library research approach. Based on Dukcapil data from 2022, 34.6 million couples were recorded as "unregistered marriages" due to interfaith marriages. showing strong tension due to the presence of regulations and religious doctrines that tend to be exclusive. By comparing the perspectives of Islam, Catholicism, and Hinduism, it was found that there are differences in doctrinal limitations regarding interfaith marriage practices. This shows how complex the relationship is between social structures and religious teachings in marriage. Moreover, this research found that there is a contradiction between the dominant interpretation of marriage law based on religious beliefs and the constitutional right to form a family (Article 28B paragraph 1 of the 1945 Constitution). As a solution, the paradigm of religious moderation is offered. This paradigm emphasizes justice, love, and tolerance as the fundamental principles of inclusive marriage. This study suggests changes to the legal and theological framework to adapt to a multicultural society.

This study examines the practice of marital property division at the Sibolga Religious Court due to divorce caused by the husband's religious conversion. The phenomenon of divorce due to religious differences, especially religious conversion from Islam, creates legal complexities, particularly in determining rights and obligations related to marital property. This study employs a qualitative approach with an empirical legal research type, located at the Sibolga Religious Court. Data was obtained through in-depth interviews with judges, court clerks, and parties involved in the cases, as well as document studies of court decisions. The results indicate that the Sibolga Religious Court has absolute authority in handling divorce cases due to the husband's religious conversion and the division of marital property within them. Despite the religious conversion, the principles of Islamic marital property law (syirkah) remain the primary basis, considering the contribution of each party. Challenges include the complexity of proving contributions, often emotional negotiations between parties, and judges' efforts to achieve substantive justice. The implications of the decisions not only involve legal aspects but also social and psychological ones for the families. This study recommends the need for broader legal socialization regarding rights and obligations in interfaith marriages and increased public understanding of marital property dispute resolution procedures.

This study examines the application of Qawaid al-Fiqhiyyah al-Ammah in the legal framework of interfaith marriage within Indonesia’s multicultural society, characterized by religious and cultural diversity. The research background highlights the challenge of aligning sharia principles with the social dynamics of a multicultural context, particularly concerning the potential harm of interfaith marriages. The objective is to understand how fiqh principles, such as Ad-Dhararu Yuzal and Kullu Syarthin Mukhaalif Li Ushul al-Syari’ah Fa Huwa Baathil, serve as methodological tools to evaluate the law of interfaith marriage. A qualitative approach is employed, utilizing normative-juridical and descriptive-analytical methods. The normative-juridical analysis involves studying the Qur’an (Surah Al-Baqarah: 221 and Al-Maidah: 5) and fiqh principles, while the descriptive-analytical approach explores the perspectives of fiqh schools (Hanafi, Maliki, Shafi’i, Hanbali) and Indonesia’s social realities. Data were collected through a literature review, including classical fiqh texts, academic journals, and contemporary Islamic legal documents, analyzed deductively and inductively. The study provides a comprehensive understanding of the flexibility of fiqh principles in addressing interfaith marriage challenges while upholding sharia and minimizing social harm.

Marriage certainly has legal consequences, and if the religion is different, various problems will certainly arise. These problems affect the relationship between husband and wife and their children if they have children. In terms of juridical legal regulations regarding interfaith marriages, formally and legally, have not been clearly and firmly regulated in Law No. 1 of 1974 concerning Marriage, Article 2 paragraph 1 of the Marriage Law only states that the validity of a marriage must be carried out according to the laws of each religion and its beliefs. Legal certainty in regulating interfaith marriages in Indonesia still does not have normative legal certainty in legal texts related to marriage. This has clearly given rise to multiple interpretations of the law on interfaith marriages, whereas the unity of meaning in the legal text in a Law is absolute, there should be no double meaning in the legal text or Law, because legal certainty refers to the implementation of clear, permanent, consistent and consequential laws whose implementation cannot be influenced by subjective circumstances.

This research examines the legal construction of interfaith marriage in Indonesia within its pluralistic context. Through socio-legal analysis, it explores current regulations, implementation practices, and challenges in accommodating interfaith marriages under Indonesian law. The study analyzes Marriage Law No. 1/1974, Civil Administration Law, and relevant court decisions, revealing gaps between constitutional rights of religious freedom and existing marriage regulations. Research methods include document analysis, case studies, and comparative legal analysis with other pluralistic societies. Findings indicate significant challenges in legal recognition and civil registration of interfaith marriages, impacting citizens' constitutional rights. The study proposes legislative reforms and administrative improvements to better accommodate religious diversity while maintaining legal certainty. This research contributes to the ongoing discourse on legal pluralism and religious freedom in Indonesian marriage law.

This research conducts a comprehensive juridical analysis of interfaith marriage within the framework of Indonesian positive law, examining the legal complexities and regulatory challenges in the current legal system. The study critically analyzes the existing legal instruments, including Marriage Law No. 1 of 1974, compilation of Islamic Law, and relevant Supreme Court decisions that govern interfaith marriages in Indonesia. Through doctrinal legal research methodology, this study investigates the legal vacuum surrounding interfaith marriages and its implications on citizens' constitutional rights. The research examines how different legal interpretations by civil registry offices, religious courts, and other legal institutions affect the implementation of interfaith marriage regulations. Findings indicate substantial inconsistencies in legal interpretation and application, leading to legal uncertainty for couples seeking interfaith marriages. The study reveals that while Indonesian positive law does not explicitly prohibit interfaith marriages, the absence of clear regulatory frameworks often results in practical obstacles and varying administrative practices across different regions. The research also explores how judicial decisions have shaped the legal landscape of interfaith marriages, analyzing landmark cases that have influenced current legal practices. This study concludes that there is an urgent need for legal reform to provide clear guidelines for interfaith marriages that align with constitutional principles while respecting religious values and human rights in Indonesia's pluralistic society.

This study examines the complex legal framework surrounding interfaith marriages in Indonesia, focusing on the intersection of religious law, civil law, and cultural practices. Through analysis of existing regulations, court decisions, and implementation practices, the research investigates the challenges faced by couples seeking interfaith marriages within Indonesia's pluralistic legal system. The study employs a qualitative methodology, combining doctrinal legal research with empirical data collected through case studies and interviews with legal practitioners, religious authorities, and couples who have navigated the interfaith marriage process. Findings reveal significant disparities between formal regulations and practical implementation, highlighting how legal ambiguities and administrative barriers often lead couples to seek alternative solutions, including overseas marriages or religious conversion. The research demonstrates that while Indonesia's constitution guarantees freedom of religion and the right to marry, the practical implementation of interfaith marriage regulations remains problematic due to conflicting interpretations of religious and civil law. The study concludes that current regulatory frameworks inadequately address the contemporary realities of Indonesia's diverse society, suggesting the need for legal reform that better balances religious principles with citizens' constitutional rights.

The legal landscape of interfaith marriage in Indonesia presents a complex challenge that intersects social dynamics, legal frameworks, and cultural diversity. This research aims to critically analyze the existing legal system governing interfaith marriages, exploring the fundamental tensions between legal norms and social realities. Through a comprehensive socio-legal methodology, the study investigates the intricate challenges of harmonizing marriage laws in a pluralistic society.The research employs a mixed-method approach, combining normative juridical analysis with empirical social research. Extensive document analysis, comparative legal studies, and expert interviews provide a nuanced understanding of the current legal and social complexities surrounding interfaith marriages. The study examines the interactions between state law, religious norms, and customary traditions that shape marriage regulations in Indonesia.Key findings reveal significant gaps between legislative provisions and social practices, highlighting the urgent need for a more adaptive and inclusive legal framework. The research identifies multiple challenges, including jurisdictional conflicts, individual rights protection, and the complex interplay of different normative systems. Theoretical foundations draw from legal certainty theory, legal pluralism, and social justice theory to construct a comprehensive analytical framework.The study proposes innovative approaches to legal harmonization, emphasizing the delicate balance between maintaining legal certainty and accommodating social realities. Recommendations include developing more flexible legal mechanisms, enhancing inter-institutional dialogue, and creating regulatory frameworks that recognize the dynamic nature of social relationships and individual rights in contemporary Indonesian society.Ultimately, the research demonstrates that effective legal harmonization requires a holistic approach that bridges the gap between formal legal structures and the lived experiences of individuals navigating interfaith marriages. By providing a critical analysis of the current legal landscape, the study contributes to broader discussions on legal pluralism, social justice, and individual rights in Indonesia.

Interfaith marriage in Indonesia represents a complex legal challenge characterized by significant regulatory ambiguity and constitutional tensions. This juridical research investigates the existing legal vacuum surrounding interfaith marriage, examining the critical gaps in current legislation that impede comprehensive legal protection for interfaith couples. Utilizing a normative juridical approach with legislative and conceptual analysis, the study explores the intricate intersections between religious diversity, individual rights, and legal frameworks.The research reveals substantial deficiencies in the current legal system, highlighting the absence of specific regulations governing interfaith marriage. Key findings demonstrate the urgent need for a comprehensive legislative framework that balances religious pluralism, constitutional principles, and individual human rights. The study identifies critical challenges, including conflicts between existing legal provisions, social perceptions, and constitutional guarantees of religious freedom.Methodologically grounded in progressive legal theory and human rights principles, the research provides a critical analysis of the existing legal landscape. Comparative insights from international jurisdictions underscore the necessity of legal reform. The findings recommend the development of nuanced legislation that respects individual choice while maintaining social harmony.The study concludes that Indonesia requires a transformative approach to interfaith marriage regulation, emphasizing legislative reforms, public education, and the establishment of robust legal mechanisms that protect individual rights within the context of religious and cultural diversity.

Interfaith marriage is a complex issue with far-reaching legal, religious and social implications. This research analyzes the role of Islamic law in addressing interfaith marriage, focusing on the dynamics between harmonization and conflict. Through a literature review and survey, this research identifies the factors that influence the acceptance or rejection of interfaith marriage from an Islamic perspective. According to the questionnaire survey results, the majority of respondents rejected interfaith marriage absolutely, reflecting the strong traditional views in the Muslim community. However, there are also groups that allow these marriages under certain conditions, such as one of the couple converting. This shows the plurality of views in Islamic society regarding the issue of interfaith marriage. This shows the dynamics between religious norms and complex social realities in the context of interfaith marriage globally. Although Islamic law generally prohibits interfaith marriage, social practice shows that there are variations in its application.