scholarly journals FORCED SEXUAL RELATIONSHIP HUSBAND WIFE in ISLAM: MAQĀṢID SHARĪ'AH PERSPECTIVE

2021 ◽  
Vol 6 (1) ◽  
pp. 49-72
Author(s):  
Eki Resa Firiski
Keyword(s):  
Domestic Violence ◽  
Sexual Violence ◽  
Sexual Intercourse ◽  
Islamic Law ◽  
Sexual Relationship ◽  
Sexual Relations ◽  
Men And Women ◽  
Library Research ◽  
Islamic Religion ◽  
Husband And Wife

This article is the result of library research. The direction of this research discussion is how the Islamic religion addresses the issue of forced sexual intercourse between husband and wife. This article discusses vis a vis between maqāsid sharī'ah and Law Number 23 of 2004 concerning the Elimination of Domestic Violence. Claim of this research is the forced sexual intercourse of husband and wife according to Law Number 23 of 2004 is in line with the objectives of Islamic law (maqashid syar'iah) which is to protect tauhid/monotheism (hifd al din) men and women. The equality of relations between men and women is contained in the teachings of mu'āsharah bi al-ma'rūf (good association). Sexual violence can occur in both husband and wife. If the husband forces sexual intercourse, then it is prohibited. Vice versa, if the wife refuses to have sex without a syar'i reason, then this is also prohibited. not allowed. According to Islamic law, sexual violence can be punished with a finger of ta'zir sanction. Islam forbids acts of forced sexual intercourse as well as violence by husbands against their wives. And vice versa. Islam came with the main mission of realizing the benefit of all creatures, men and women. Islam teaches equal and equal sexual relations between husband and wife. Keywords: forced sexual intercourse, maqashid shari'ah   Abstrak Artikel ini adalah hasil dari penelitian kepustakaan. Arah diskusi penelitian ini adalah bagaimana agama islam menyikapi  isu pemaksaan hubungan seksual suami istri. Artikel ini mendiskusikan vis  a vis antara maqāsid sharī’ah dan Undang-Undang Nomor 23 Tahun 2004 Tentang Penghapusan Kekerasan Dalam Rumah Tangga. Klaim penelitian ini adalah bahwa pemaksaan hubungan seksual suami istri menurut Undang-Undang Nomor 23 Tahun 2004 selaras dengan tujuan syariat islam (maqashid syar’iah) yaitu melindungi ketauhidan (hifd al dīn) laki-laki dan perempuan. Kesetaraan relasi laki-laki dan perempuan tertuang dalam ajaran mu’āsharah bi al-ma’rūf. Kekerasan seksual dapat terjadi pada istri maupun suami. Jika suami memaksa hubungan seksual, maka itu dilarang. Demikian pula sebaliknya, jika istri menolak berhubungan tanpa alasan yang syar’i, maka ini juga dilarang. tidak diperbolehkan. Menurut hukum Islam, kekerasan seksual dapat dipidana dengan sanksi jarimah ta’zir. Islam melarang tindakan pemaksaan hubungan seksual juga kekerasan yang dilakukan suami atas istri.dan juga sebaliknya. Islam datang dengan misi pokok mewujudkan kemaslahatan bagi seluruh makhluk, laki-laki maupun perempuan. Islam mengajarkan relasi seksual suami–istri yang sejajar dan setara. Kata Kunci : pemaksaan hubungan seksual,  maqashid syari’ah

scholarly journals WIFE PROTECTION OF VIOLENCE MEASURES IN HOUSEHOLD ACCORDING TO ISLAMIC LAW PERSPECTIVE

2020 ◽  
Vol 1 (2) ◽  
pp. 92-108
Author(s):  
Dian Kemala Dewi
Keyword(s):  
Domestic Violence ◽  
Islamic Law ◽  
Sexual Relations ◽  
Criminal Penalties ◽  
The Relationship ◽  
Husband And Wife

The results of this study are that Islam has governed the matter of the relationship between husband and wife who are bound in a domestic relationship if, without justifiable reasons a wife rejects the husband's request, then given Islamic law, the act is sinful. Therefore Islam considers that the rules contained in Law No. 23 of 2004 concerning the Elimination of Households specifically concerning sexual relations between husband and wife in line with Islamic law, then Islamic law considers these rules to be obeyed, otherwise if the rules in Law No. 23 of 2004 concerning the Elimination of Domestic Violence, contrary to Islamic law, Islamic law considers the issue unfit to follow. Domestic Violence can be charged with criminal penalties, while through non-penal policies, efforts will be made to prevent violence before the crime of domestic violence occurs.

scholarly journals PERANAN CAHAYA PEREMPUAN WOMEN’S CRISIS CENTRE (WCC) BENGKULU DALAM MENANGANI KASUS KDRT PERSPEKTIF HUKUM ISLAM DAN UU NO. 23 TAHUN 2004 TENTANG PENGHAPUSAN KDRT

Nuansa ◽  
2018 ◽  
Vol 11 (2) ◽  
Author(s):  
Eli Rahmidiani
Keyword(s):  
Domestic Violence ◽  
Sexual Violence ◽  
Islamic Law ◽  
Field Research ◽  
Research Field ◽  
Legal Assistance ◽  
Power Structures ◽  
Cultural Assumptions ◽  
Library Research

The purpose of this study is to find out how the role of women’s women’s crisis center Bengkulu in handling cases of domestic violence in the perspective of Islamic Law and  Law Number twenty  three Year two four About Aboli- tion of Domestic Violence. This type of research is field research (field research) supported by library  research (library research). From  the  result  of this research, it is concluded that  the  role of women’s crisis center Bengkulu women in handling cases  of domestic violence in collaboration with legal aid institutions, medical, police,  and  courts, this  co- operation is called  case-handling network in an effort to reach cases  of domestic violence and  sexual  violence can be handled and  facilitated by victims  such  as safe houses, counseling rooms, to share stories and  facilities  in the form of legal assistance and handling in a familial manner while reducing the number of sexual violence handled by prevention programs. Analysis of Islamic law against domestic violence that in Al-Qur’an Surah  An-Nisa ‘verse thirty-four explains that a husband should not immediately hurt  his wife with a painful blow. Since Islam does not teach such a thing, there have been good and  right rules when the husband is facing such  problems. Although beating the wife is justified in Is- lam, it is hitting that does not hurt the wife and with educational intentions. Analysis of Law Number Twenty-three Years Two Thousand Four  About Abolition of Domestic Violence  is able  to avoid  family violence, when disharmony occurs between husband and wife. More broadly, it is necessary to have fundamental changes in women’s status and attitudes toward both women and men  in society,  the need for continuous and strategic efforts to deconstruct traditional power structures that have been considered legitimate and deconstruct cultural assumptions and religions that strengthen and legitimize violence

scholarly journals Marital Rape in a Comparative Perspective of Indonesian Criminal Law and Islamic Criminal Law

2021 ◽  
Vol 5 (1) ◽  
Author(s):  
Laely Wulandari ◽  
Lalu Saipudin
Keyword(s):  
Domestic Violence ◽  
Sexual Violence ◽  
Criminal Law ◽  
Islamic Law ◽  
Criminal Liability ◽  
Criminal Code ◽  
Comparative Perspective ◽  
Marital Rape ◽  
Know How ◽  
Husband And Wife

The aim of this research is to know how the regulation of marital rape in Indonesian Criminal Law and Islamic Law. Marital rape or also known as rape in marriage still belong to such a debatable and taboo topic, but in fact it has happened a lot in society. In Indonesian Criminal Law, marital rape is not regulated in the Criminal Code. The Law on the Elimination of Domestic Violence regulates this as a complaint offense by calling the crime of sexual violence. In Islamic Law, marital rape is regulated in a good way by terms of husband and wife intercourse, among others in Surah An-Nisa Verse 19 which prohibits having to do with coercion. Refers to these results of the comparison, similarities are found in both Indonesian Criminal Law and Islamic Criminal Law that said marital rape is prohibited. The differences lie in the form of complaint offense between these laws. Islamic Criminal Law does not explain clearly about the complaints offense as known on Indonesian Criminal Law. Yet this law comprehensibly prohibiting the marital rape itself. For the further regulations of criminal law policies, it should take the principles of discrimination into account and the good boundaries regarding marital rapes, criminal liability, criminal threats and formal criminal arrangements either.

scholarly journals Kontroversi Perbudakan dalam Perspektif Kaidah al-Aṣl fī al- Abḍā’ al-Tahrīm

2021 ◽  
Vol 2 (3) ◽  
pp. 457-471
Author(s):  
Asri Asri ◽  
Fauziah Ramdani ◽  
Aswar Aswar ◽  
Andi Ruqayyah Rahman
Keyword(s):  
Qualitative Research ◽  
Human Rights ◽  
Sexual Intercourse ◽  
Islamic Law ◽  
Human Rights Violations ◽  
Sexual Relations ◽  
Men And Women ◽  
The Law ◽  
Descriptive Qualitative

This study aims to determine the explanation of slavery in the view of Islam and resolve the slavery controversy raised by liberals and non-Muslims who are trying to attack Islam with accusations of human rights violations and to find out in more detail the legal discussion of sexual relations outside of marriage (non-marital) in the perspective of the rules of al-Aṣl fī al-abḍā' al-tahrīm. This research is a descriptive-qualitative research with a normative juridical approach to analyze the data and obtain conclusions about the slavery controversy in the perspective of the al-aṣl fī al-abḍā' al-tahrīm rule. The results of the study reveal that in Islam the law of non-marital sexual intercourse or adultery has been regulated by Allah swt in the Qur'an and hadith absolutely, namely the law of lashing a hundred times or being exiled for a year for the adulterer ghairu muḥṣan (unmarried) and the law of stoning (married) for muan adulterers. So non-marital sexual relations are absolutely not allowed in the teachings of Islamic law, as the meaning of the rule of al-aṣl fī al-abḍā' al-tahrīm, namely the original law in jima 'or sexual relations between men and women are haram.

scholarly journals Tinjauan Maqashid Syari’ah terhadap Akibat Tindakan Marital Rape dalam UU No.23 Th. 2014 dan RUKHP

2019 ◽  
Vol 1 (2) ◽  
pp. 229-256
Author(s):  
Diyan Putri Ayu
Keyword(s):  
Domestic Violence ◽  
Sexual Coercion ◽  
Islamic Law ◽  
Marital Rape ◽  
Men And Women ◽  
Sexual Desires

Marriage is a strong contract (mitsaqan Ghalidzan), containing transcendental values ​​(divine), carried out consciously by men and women to form a family whose implementation is based on willingness and agreement between the two. Understanding that a woman (wife) under any circumstances must fulfill her husband's sexual desires and if the wife refuses her husband's sexual invitation, then he is said to be a great sinner often used as a legitimate tool in the name of religion. Thus, it becomes natural if then the husband's sexual coercion of his wife which should be between each other intercourse in ways that are ma'ruf and loving. Given this reality, the author will discuss the main problem is the analysis of Maqashid Shari'ah on the effects of marital rape in Law No.23 Th. 2014 and RUKHP. The results of the analysis explained that in an effort to deal with the wife of a victim of domestic violence must be in line with the objectives of Islamic law, namely the protection of the 5 main principles in Islam, namely maintaining religion, life, reason, descent and wealth. Perkawinan merupakan akad yang kuat (mitsaqan Ghalidzan), mengandung nilai-nilai transendetal (ilahiyah), dilakukan secara sadar oleh laki-laki dan perempuan guna membentuk keluarga yang pelaksanaanya didasarkan pada kerelaan dan kesepakatan diantara keduanya. Pemahaman bahwa wanita (istri) dalam keadaan apapun harus memenuhi keinginan seksual suaminya dan jika istri menolak ajakan seks suaminya, maka ia dikatakan berdosa besar kerap kali dijadikan alat legitimasi atas nama agama. Dengan demikian, menjadi wajar jika kemudian terjadi pemaksaan seksual suami terhadap istri yang seharusnya diantara keduanya saling menggauli dengan cara-cara yang ma’ruf dan penuh kasih sayang. Dengan adanya kenyataan inilah, maka penulis akan membahas Pokok permasalahanya adalah analisis Maqashid Syari’ah terhadap akibat tindakan marital rape dalam UU No.23 Th. 2014 dan RUKHP. Hasil analisis mejelaskan bahwa dalam upaya penanganan istri korban kekerasan dalam rumah tangga harus sejalan dengan  tujuan hukum islam yakni perlindungan terhadap terjaminya 5 prinsip utama dalam islam yakni memelihara agama,jiwa, akal, keturunan dan harta.

scholarly journals Analisis Perbandingan Mazhab tentang Pelaksanaan Mediasi dengan Media Telekonferensi

Mazahibuna ◽  
2020 ◽  
Vol 2 (2) ◽  
pp. 194
Author(s):  
Nurul Aulia Dewi ◽  
Abdul Halim Talli
Keyword(s):  
Multidisciplinary Approach ◽  
Islamic Law ◽  
Men And Women ◽  
Related Data ◽  
Library Research ◽  
Age Of Maturity ◽  
Library Studies ◽  
Age Limit ◽  
Written Sources ◽  
The Ideal

This article seeks to present a comparison of mediation with teleconference media, both within the PERMA and the scholars of the sect. Mediation is an attempt to resolve conflicts by engaging neutral mediators who do not have the authority to make decisions that help the parties in dispute to reach a resolution or solution accepted by both parties. The multidisciplinary approach used in this article is a juridical, sociological, theological-normative and managerial approach. This article is library research, a study by writing, clarifying, and making data obtained from various written sources. The method of data collection is to use document techniques (library studies). Quoting and analyzing data with document techniques is intended to collect related data contained in documents in the form of books, journals, and research results in the form of thesis, thesis, and dissertation. The results found that the most notable differences regarding the limits of mediation with teleconference media were found in the dissent of the Sect scholars. The Shafi and Hanbali sects argue that the ideal age in marriage is 15 years, while Abu Hanfah argues that the age of maturity comes at 19 years of age for women and 17 years for men, as is the case with Imam Malik arguing that the ideal age of manhood is 18 years for both men and women. The differences between the Imams of the Sect are influenced by the environment and culture in which they live. However, in Islamic law itself there is never a very firm limit, but the most basic thing about the age limit of marriage is that it is already in place

scholarly journals Analisis Konsep Kawin Hamil pada Film Dua Garis Biru Perspektif Hukum Positif Indonesia dan Hukum Islam

2020 ◽  
Vol 1 (1) ◽  
pp. 8-16
Author(s):  
Emiliya Ehsaniyah
Keyword(s):  
Pregnant Woman ◽  
Pregnant Women ◽  
Islamic Law ◽  
Free Association ◽  
Men And Women ◽  
Positive Law ◽  
The Status ◽  
Legal Marriage ◽  
In Pregnancy ◽  
Husband And Wife

Nowadays, there are many cases of marriage for pregnant women, this is one of the effects of too free association between men and women. The phenomenon of pregnant marriage as a result of promiscuity among adolescents is reflected in the film Two Blue Lines. In Islamic law, people who engage in husband and wife relations outside of a legal marriage are punished as adultery. If the adultery results in pregnancy and marriage, the priests of the Madzhab have different opinions regarding the validity of the marriage and also the status of the child in the womb. Whereas in positive law (Marriage Law and KHI), the marriage of a pregnant woman is legal and the status of the child who is born later is categorized as a legal child. The purpose of this study was to determine and analyze the concept of pregnant marriage contained in the scenes of the film Dua Lines Biru to be analyzed using Law No.1 of 1974 concerning Marriage, Islamic Law, and Compilation of Islamic Law.

scholarly journals Masa Iddah Suami Istri Pasca Perceraian

Al-Mizan ◽  
2021 ◽  
Vol 17 (1) ◽  
pp. 65-88
Author(s):  
Fatihatul Anhar Azzulfa ◽  
Afnan Riani Cahya A.
Keyword(s):  
Gender Equality ◽  
Gender Inequality ◽  
Gender Relations ◽  
Women's Movement ◽  
Science And Technology ◽  
Men And Women ◽  
Waiting Period ◽  
Library Research ◽  
Legal Implications ◽  
Husband And Wife

In general, the majority of people only know the meaning of the iddah period to see the cleanliness of the uterus. This study aims to determine how the period of iddah of husband and wife after divorce. Iddah is the waiting period before a widow or divorced woman may remarry. This research is included in library research which uses analytical descriptive as a method and is equipped with a gender equality approach. The results of the study explain that the iddah period if is associated with the basis for identifying whether a woman is pregnant or not, then the meaning is irrelevant when viewed using science and technology which has different legal implications for the iddah itself. Cleansing the uterus is not an illat of the stipulation of iddah. Illat is something that can change the situation. Iddah has until now been considered as discrimination against women, which later gave rise to the opinion that iddah is a form of gender inequality. The concept of iddah discriminates against women because it is considered to limit women’s movement after divorce. The implementation of the iddah period for husband and wife is a solution so that gender relations between men and women are well established.

scholarly journals SEKSUAL DALAM AL-QUR’AN

2019 ◽  
Vol 20 (1) ◽  
pp. 105
Author(s):  
Abdur Rohman
Keyword(s):  
Male Genitalia ◽  
Research Method ◽  
Female Genitalia ◽  
Men And Women ◽  
Library Research ◽  
Technical Library ◽  
Holy Book ◽  
Husband And Wife

Sexual has the meaning of the case relating to intercourse between men and women. Talking about sex is a taboo subject, but the Quran as a holy book talks about it. For this reason, this research will focus on discussing sexual issues discussed in the Quran. This research method uses qualitative technical-library research with a thematic interpretation approach (mawdu‘i). The results of this study conclude that: First, Halal sex can be mapped into six redaction: Rafath means sex because it is identical with dirty things; Mubasharah means sex because of meeting the skin; Qaraba means sex because it is so close; Taghaththa> means coming to have sex; Nikah means sex permisible with Sha>ri’; Dukhul means sex because it includes the male genitalia in the female genitalia for husband and wife. Secondly forbidden sex, al-Qur’an uses the bigha redaction, it is meaning coercion to women to become Prostitute; al-musafihat prostitute women in the context of accusations; Muttakhidat akhdan means mistress; Fahishah means immorality (sex); Zina means unlawful sexual (free sex). Keyword: Sex, Tafsir, Thematics

scholarly journals PEMENUHAN HAK DAN KEWAJIBAN SUAMI ISTRI MEWUJUDKAN RUMAH TANGGA SAKINAH:

2018 ◽  
Vol 10 (1) ◽  
pp. 77-96
Author(s):  
Bastiar Bastiar
Keyword(s):  
Islamic Law ◽  
Secondary Data ◽  
Married Couples ◽  
Self Awareness ◽  
Library Research ◽  
The Family ◽  
Marriage Contract ◽  
Islamic Marriage ◽  
And Training ◽  
Husband And Wife

In Islamic law, a marriage contract is not only a civil matter but also a very strong sacred bond that is worth of worship. Therefore, marriage must be maintained properly to realize the sakinah mawaddah wa rahmah family, but when it is in a sacred bond, there are some couples who are reluctant to fulfill their responsibilities and demand right that are not theirs so that the sakinah family will be difficult to be actualized. This study aimed to determine the understanding of husband and wife about rights and responbilities, and a significant relationship between the rights and obligations acomplishment of husband and wife in realizing a harmonious marriage or sakinah family. This research was normative-empirical legal research in the form of analytical prescriptive which was supported by primary and secondary data. Data collection was obtained through library research, documentation, interviews, and observation. Based on the research was conducted, it found the results: First, husband and wife understand that the position of wife and husband in the household are the same, but they have different rights and obligations, although on the other hand the community understands that the position of the wife in the family is under the husband, they understand it from fiqh salf which states that the wife must uphold her husband with an honor and glory. Second, the concept of Islamic marriage teaches that the rights possessed by husband and wife are balanced with the obligations burdened on them, a husband or wife has balanced obligations. Third, to build a harmonious, peace and peaceful family, they can be performed with developing the Islamic teachings, fostering the mutual respect, coaching the efficient living attitudes, and training a self-awareness from each married couples. Key Words: Fulfillment, Rights and Responbilities, Husband and Wife, Sakinah Household. Abstrak: Dalam hukum Islam akad perkawinan bukan hanya perkara perdata semata, melainkan juga ikatan suci yang sangat kokoh yang bernilai ibadah. Untuk itu perkawinan harus dipelihara dengan baik sehingga akan terwujudnya keluarga sakinah mawaddah wa rahmah, namun ketika telah berada dalam ikatan suci, ada pasangan yang enggan memenuhi kewajiban dan penuntutan hak yang diluar haknya maka keluarga sakinah sebagaimana harapan akan sulit terealisasi. Penelitian ini bertujuan untuk mengetahui pemahaman pasangan suami istri tentang hak dan kewajiban suami istri, dan hubungan yang signifikan antara pemenuhan hak dan kewajiban suami isteri dalam mewujudkan perkawinan yang harmonis atau perwujudan keluarga sakinah. Penelitian ini adalah penelitian hukum normatif-empiris dalam bentuk preskriptif analitis yang didukung oleh data primer dan sekunder. Pengumpulan data melalui studi pustaka, dokumentasi, wawancara, dan observasi. Berdasarkan penelitian yang dilakukan ditemukan hasil: Pertama, Suami istri memahami bahwa kedudukan istri dan suami dalam rumah tangga sama, namun memiliki hak dan kewajiban yang berbeda, meskipun disisi lain masyarakat memahami bahwa kedudukan istri dalam keluarga berada di bawah suami, hal ini mereka pahami dari pemahaman fikih salaf yang menyebutkan bahwa istri harus menjunjung tinggi suaminya dengan kehormatan dan kemuliaan. Kedua, Konsep pekawinan Islam mengajarkan bahwa hak-hak yang dimiliki oleh suami maupun isteri adalah seimbang dengan kewajiban yang dibebankan kepada mereka,seorang suami atau isteri memiliki kewajiban-kewajiban yang seimbang. Ketiga, untuk mewujufkan keluarga yang harmonis, sakinah dan penuh kedamaian dapat di lakukan dengan cara Pembinaan penghayatan ajaran agama Islam, Pembinaan sikap saling menghormati, Pembinaan sikap Hidup Efisien, dan Pembinaan sikap suka mawas diri dari masing-masing pasangan suami isteri. Kata Kunci: Pemenuhan, Hak dan Kewajiban, Suami Istri, Rumah Tangga

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