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 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 MARITAL RAPE SEBAGAI ALASAN PERCERAIAN DALAM KAJIAN MAQÂSHID SYARI’AH

2020 ◽  
Vol 12 (1) ◽  
pp. 84
Author(s):  
Zikri Darussamin ◽  
Armansyah Armansyah
Keyword(s):  
Domestic Violence ◽  
Islamic Law ◽  
Critical Issue ◽  
Comparative Approach ◽  
Marital Rape ◽  
Positive Law

According to Act No. 23 of 2004, marital rape is mentioned as a variant of domestic violence. However, it still considered by some people as a reasonable action and often legitimized by religious arguments. In turn, this diversity of perception generates the contradiction between the implemented positive law and Islamic law. Through a comparative approach, this paper attempts to find the perspective of Islamic law on this critical issue by way of collecting as many Qur’ānic verses and prophetic hadith as possible, as well as the developed argumentations around it, and analyzing them accordingly in light of maqāṣid al-syarī’ah. At the end, this paper discovers that the practice of marital rape is unlawful according to Islamic law. Therefore, it can serve as a reason for divorce.Undang-Undang Nomor 23 Tahun 2004 tentang Penghapusan Kekerasan dalam Rumah Tangga (PKDRT) mengategorikan marital rape sebagai salah satu varian tindak kejahatan kekerasan dalam rumah tangga. Namun dalam tataran tertentu, marital rape masih dinilai sebagai tindakan wajar dan tak jarang dilegitimasi dengan dalil-dalil agama. Perbedaan persepsi ini telah menimbulkan kontradiksi antara hukum positif yang berlaku dengan hukum Islam yang dipahami masyarakat. Secara komparatif, tulisan ini berusaha menemukan perpektif hukum Islam dalam memandang persoalan marital rape dengan cara menghimpun sebanyak mungkin ayat Alqurān dan hadis serta argumen-argumen di sekitarnya, dan menganalisisnya dalam konteks maqāṣid al-syarī’ah. Di akhir penelitian ditemukan bahwa marital rape merupakan sesuatu yang bertentangan dengan syariat Islam. Oleh karena itu dapat dijadikan sebagai alasan perceraian.

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 The Relevance of Islamic and Customary Law on Concerning of Domestic Violence in Bali's Case Study

2020 ◽  
Vol 9 (10) ◽  
pp. e1169108496
Author(s):  
Nurianto Rachmad Soepadmo
Keyword(s):  
Domestic Violence ◽  
Qualitative Study ◽  
Islamic Law ◽  
Secondary Data ◽  
Customary Law ◽  
Men And Women ◽  
Local Regulation ◽  
Applicable Law

This study aims to determine the relevance of Islamic and customary law in Bali with acts of domestic violence, which are related to Law No. 23/2004. This research is a qualitative study with a normative juridical approach, through literature studies and exploration methods from secondary data. The objects examined in this study are Balinese Customary Law, Islamic Law, and Law No. 23/2004 concerning the Elimination of Domestic Violence. The case object in this study originated from several cases of domestic violence in Bali. The results of the study showed that domestic violence increased every year, where the majority of victims were women. Several factors cause cases to occur, where the Balinese tradition with the patrilineal system is an important factor that creates a gap between men and women. Referring to Islamic and customary law in Bali does not explicitly explain the rules and sanctions related to internal violence. However, this local regulation still does not justify the existence of acts of violence in the household by applicable law.

Domestic Violence Victimization among South Asian Immigrant Men and Women in the United States

2021 ◽  
pp. 088626052110152
Author(s):  
Abha Rai ◽  
Y. Joon Choi
Keyword(s):  
United States ◽  
Domestic Violence ◽  
South Asian ◽  
South Asians ◽  
The United States ◽  
Asian Immigrant ◽  
Men And Women ◽  
Violence Victimization ◽  
Immigrant Men ◽  
South Asian Immigrant

Domestic violence is a pernicious social problem in the United States and a cause of national concern. The South Asian culture disempowers individuals experiencing domestic violence from recognizing and reporting victimization. Structural inequities may also discourage reporting victimization. These issues have led to inconsistent findings of domestic violence prevalence rates. Additionally, domestic violence studies with South Asians in the United States have predominantly focused on women, omitting men from this purview of research. The purpose of this study was to examine domestic violence victimization rates as well as their correlates among South Asian immigrant men and women. The sample for this cross-sectional study included 468 South Asians across the 50 U.S. states. Descriptive statistics were used to establish rates of domestic violence victimization. Hierarchical logistic regression was used to examine the correlates of domestic violence victimization. All of the sociodemographic information was added in step 1, and acculturation and gender-role attitudes were added as covariates in step 2. The most prevalent type of domestic violence victimization was physical violence (48%), followed by emotional (38%), economic (35%), verbal (27%), immigration-related (26%), in-laws related (19%), and ultimately sexual abuse (11%). Prevalence rates were higher for women than for men in each type of violence. According to the logistic regression results, education, generational position, family type, and employment were significant correlates of domestic violence victimization. Prior to development of prevention programs by community agencies, it is essential to understand the nature and prevalence of domestic violence experiences among South Asians. The victimization of men in addition to women adds to the novelty of this research study and paves the way for practitioners and scholars to engage in conversations about providing both male and female victims of domestic violence with the needed resources and support. The article will discuss implications for research, practice, and policy.

Predictors of Child Abuse Charges Within the Context of Domestic Violence Arrests

2016 ◽  
Vol 63 (13) ◽  
pp. 1777-1803 ◽  
Author(s):  
Jennifer Roark ◽  
Kelly E. Knight ◽  
Heather Olson ◽  
Heidi DeSandre
Keyword(s):  
Gender Differences ◽  
Domestic Violence ◽  
Logistic Regression ◽  
Child Abuse ◽  
Regression Models ◽  
Police Response ◽  
Men And Women ◽  
Logistic Regression Models ◽  
Underdeveloped Area

This article investigates how different factors of a domestic violence incident impact the likelihood of a child abuse charge within the context of domestic violence arrests. Data from 5,148 domestic violence arrests were used to test whether domestic violence-, incident-, and child-based predictors increased the likelihood of a child abuse charge. Logistic regression models of gender-stratified samples were employed to test for gender differences among domestic violence arrestees. The results demonstrated predictors affected men’s odds of a child abuse charge when compared with women. For men and women, children witnessing the domestic violence incident had the largest impact on a child abuse charge. These results contribute to the underdeveloped area of police response to child abuse in domestic violence cases.

scholarly journals PEREMPUAN DAN HAK ASASI MANUSIA DALAM PERSPEKTIF HUKUM ISLAM

2010 ◽  
Vol 40 (4) ◽  
pp. 440
Author(s):  
Uswatun Hasanah
Keyword(s):  
Human Rights ◽  
Women's Rights ◽  
Islamic Law ◽  
Women’S Rights ◽  
Human Beings ◽  
Proper Understanding ◽  
Men And Women ◽  
Correct Understanding

AbstrakIn Islamic law, there are principles of equality among all human beings,including equality between men and women. To manifest the principles ofequality, proper understanding of Islamic law and human rights is needed.Human rights, including women's rights are often mentioned in al-Qur'anand al-Hadits. Islam comes to bring fresh air for women because God'srevelation descended to Prophet Muhammad talks much about women, bothabout their rights and obligations. Although Islam has been present for morethan fourteen centuries ago, but the provisions contained in al-Qur 'an andthe al-Hadith, as sources of Islamic law have not been realized properly inIslamic society, even until today there are still practices in Islamiccommunities that put Muslims women not as they should. Although therewere not many, but the condition can lead to incorrect understanding ofIslam in society that Islam less aware ofwomen's rights. Infact, Islam givesgreat attention and gives a respectable position for women. In order that thewomen's rights can be implemented appropriately, every Muslim shouldunderstand Islamic law well and correctly, so they can realize their rightsand obligations as servants of God, as members of society and citizens.Human rights and women issues should be perceived as a problem faced notby women only, but also by all people in society. Awareness about women'srights in Islam cannot establish by itself but must be cultivated through acorrect dissemination of correct understanding to the community,particularly Muslims, both men and women.

scholarly journals Diskursus Gender Dalam Hukum Islam

2018 ◽  
Vol 2 (1) ◽  
Author(s):  
Mesraini Mesraini
Keyword(s):  
Islamic Law ◽  
Primary Source ◽  
Western World ◽  
Men And Women ◽  
Islamic Studies ◽  
Gender Discourse ◽  
Islamic Jurisprudence

Abstract:Gender discourse is an issue that has its distinct challenges in Islamic studies. This is due to the notion that gender discourse emerged from the western world and is also considered less linear with Islamic studies. The main cause of this impression is due to a lack of proportional understanding. Gender does not actually treat a person on the basis of sex, but on one's competence. If the gender approach is biological-natural and irreversible, then the gender approach is constructive-social, not natural, and thus can be altered. This paper argued that Qur'an Hadith as the primary source of Islam ensures that in the issues of position, worship, and law, men and women have equal position. Nonetheless, some aspects of fiqhiyah (Islamic jurisprudence) as an implementation of the primary source's understanding are still considered biased. The differences of thinking, the culture of society, and the challenges faced by imam fiqh (Islamic jurisprudence leaders) contribute to gender biasKeywords: Gender, Islamic Law, Fiqh Abstrak: Wacana gender merupakan isu yang memiliki tantangan tersendiri dalam kajian keislaman. Di samping lahir dari dunia Barat, wacana ini dipandang kurang linier dengan kajian keislaman. Kesan ini cenderung didasarkan atas pemahaman yang kurang proporsional. Gender bukanlah memperlakukan seseorang atas dasar jenis kelamin, tetapi atas kompetensi seseorang. Jika pendekatan jenis kelamin itu bersifat biologis-kodrati dan tidak dapat diubah, maka pendekatan gender bersifat konstruk-sosial, bukan kodrati, dan dapat diubah. Sumber primer Islam, seperti Alquran Hadits, memastikan dalam persoalan kedudukan, ibadah, dan hukum antara laki-laki dan perempuan memiliki posisi yang sama. Namun, sebagian dari aspek fiqhiyah sebagai implementasi atas pemahaman sumber primer itu dipandang masih bias. Perbedaan pemikiran, budaya masyarakat, dan tantangan yang dihadapi oleh para imam fiqh berkontribusi atas bias gender.Kata Kunci: Gender, Hukum Islam, Fiqh

scholarly journals KONSEKUENSI MARRIED BY ACCIDENT DALAM PERSPEKTIF HUKUM POSITIF DAN HUKUM ISLAM

2018 ◽  
Vol 9 (2) ◽  
pp. 133
Author(s):  
Imawanto Imawanto ◽  
Edi Yanto ◽  
Mappanyompa Mappanyompa
Keyword(s):  
Research Methods ◽  
Islamic Law ◽  
Biological Father ◽  
Men And Women ◽  
Positive Law ◽  
Legal Guardianship ◽  
Illegitimate Child ◽  
Legal Perspective ◽  
The Guardian ◽  
Cover Up

This article discusses married by accident, which is a marriage that is forced to be carried out between a pair of men and women because the woman is already pregnant, their parents must marry her, in order to cover up their disgrace in the community. Using juridical-normative research methods. The results of the study are, first, the law of being married by accident is permitted both by positive law and Islamic law, secondly, the position of a married by accident child becomes a legitimate child in the perspective of positive law, and an illegitimate child in the perspective of Islamic law. Third, in a positive legal perspective, the legal guardianship and inheritance rights of a daughter from married by accident are her biological father and inheritance rights from her parents, whereas in Islamic legal perspective the child resulting from married by accident biological father has no right to give heirs and is not entitled also be the guardian of the child.keywords: Islamic law; married by accident; positive law. AbstrakArtikel ini membahas tentang married by accident, yaitu pernikahan yang terpaksa dilakukan antara sepasang laki-laki dan perempuan karena perempuannya sudah hamil terlebih dahulu, orang tua mereka harus menikahkannya, dalam rangka menutupi aib mereka di masyarakat. Menggunakan metode penelitian yuridis-normatif. Hasil penelitian, pertama, hukumnya married by accident di bolehkan baik oleh hukum positif dan hukum Islam, kedua, kedudukan anak married by accident menjadi anak sah dalam perspektrif hukum positif, dan anak tidak sah dalam  perspektif hukum Islam. Ketiga, dalam perspektif hukum positif, hak wali dan hak waris anak perempuan dari married by accident adalah ayah biologisnya dan memperoleh hak waris dari kedua orang tuanya, sedangkan dalam perspektif hukum Islam anak hasil dari married by accident ayah biologis tidak berhak memberikan waris dan tidak berhak pula menjadi wali anak tersebut ketika menikah.kata kunci: hukum Islam; hukum positif; married by accident.

scholarly journals Sexual conflict in humans: evolutionary consequences of asymmetric parental investment and paternity uncertainty

2009 ◽  
Vol 59 (4) ◽  
pp. 449-456 ◽  
Author(s):  
Todd Shackelford ◽  
Aaron Goetz
Keyword(s):  
Sex Differences ◽  
Sperm Competition ◽  
Sexual Conflict ◽  
Parental Investment ◽  
Sexual Coercion ◽  
Evolutionary History ◽  
Internal Fertilization ◽  
Men And Women ◽  
Paternity Uncertainty ◽  
Evolutionary Consequences

AbstractWe argue that sexual conflict was a recurrent feature of human evolutionary history, just as it has been in every sexually reproducing species that does not practice life-long genetic monogamy. We suggest that the source of much of the conflict between men and women can be reduced to an asymmetry in reproductive biology. This asymmetry—fertilization and gestation occurring within women—produces (a) sex differences in minimum obligatory parental investment and (b) paternity uncertainty. We argue that these consequences of internal fertilization and gestation are responsible for many phenomena in humans, such as sexual coercion, commitment skepticism, sexual overperception, and a host of adaptations associated with sperm competition.

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