@mastersthesis{digilib77001,
           month = {May},
           title = {KONSTRUKSI WACANA PERLINDUNGAN ANAK DALAM FATWA KUPI TENTANG PERNIKAHAN ANAK},
          school = {UIN SUNAN KALIJAGA YOGYAKARTA},
          author = {NIM.: 24203011085 Wafid Syuja? Vennovary Benevolent},
            year = {2026},
            note = {Dr. Mansur, S.A.g., M.Ag.},
        keywords = {Fatwa KUPI, Perkawinan Anak, Perlindungan Anak Perempuan,
Analisis Wacana Kritis, Hukum Keluarga Islam},
             url = {https://digilib.uin-suka.ac.id/id/eprint/77001/},
        abstract = {The phenomenon of child marriage in Indonesia shows structural problems
that have not been resolved. The issue of poverty, limited access to education, sociocultural
construction, and textual religious justification often affect the permanence
of the practice of child marriage. The Fatwa of the Indonesian Women's Ulema
Congress (KUPI) is present as a religious responsse that rejects and dismantles the
justification of the practice. This study views the fatwa as a medium for the
transmission of new discourse, beyond mere normative texts, which are oriented
towards protection and justice for girls, so it is important to explore how the
discourse is structured, developed and positioned in the social context of child
marriage practices.
This research is a library research with the Norman Fairclough Critical
Discourse Analysis approach which includes three dimensions of analysis, namely
text, discursive practice, and social practice. The main data is in the form of KUPI
Fatwa No. 02/IV/2017 concerning Child Marriage, supported by institutional
documents, state regulations, and related academic literature. The analysis was
carried out by identifying linguistic strategies, the process of production and
distribution of discourse, as well as the ideological and power relations behind it.
The results of the study show that in the text dimension, fatwas consistently
build the representation of child marriage as a social practice that causes harm and
violates children's rights. Girls are represented as subjects who have rights and must
be protected, not as objects of absolute guardianship. In the dimension of discursive
practice, fatwas are produced through collective deliberation of women scholars
who integrate religious postulates, the principles of maq{\=a}{\d s}id al-syar{\=i}'ah, and
empirical data, thus forming a dialogical and contextual model of religious
authority. Meanwhile, in the dimension of social practice, the discourse of
protection in the KUPI fatwa functions as a form of resistance to the hegemony of
religious patriarchy that normalizes child marriage in order to maintain the honor
and morality of the family. However, the resulting transformation only covers the
discursive and symbolic realms, since social structures and legal mechanisms such
as marriage dispensation still allow such practices to take place. This study
concludes that the KUPI Fatwa on Child Marriage is not just a religious fatwa, it is
a manifestation of the arena of meaning production that seeks to build an Islamic
paradigm as an offer oriented towards protection and justice for girls.}
}