scholarly journals The Study Of Padeki Korru From Islamic Law Perspective

2021 ◽  
Vol 15 (2) ◽  
pp. 182-192
Author(s):  
Siti Erna ◽  
Muhimatul Kibtiyah ◽  
Izzul Madid ◽  
Supri Yanto

This study was based on the tradition of the Sumba people touching their noses when meeting, commonly called Padeki Korru, carried out against people of the same sex or the opposite sex and has been carried out from generation to generation. The purpose of this study is to find out the views of Islamic law regarding the adat tradition of Padeki Korru. This study used a qualitative approach, with 12 sources of the population of West Sumba who were Muslims, non-Muslims, and Muallaf. This research shows that the Padeki Korru Tradition is a forbidden tradition, because it is out of the sharia provisions in the prohibition of touching non-mahrams. When viewed from the point of being a form of religious tolerance and avoiding gossip that is feared will lead to conflict, the researcher directs this to the second level of emergency, namely only in a state of urgency is allowed to practice traditions

2019 ◽  
Vol 3 (2) ◽  
pp. 147-164
Author(s):  
Mawardi

People are the noblest creatures of Allah, who have gharizah al-fitriyyah (aptitude) and have love with others and the opposite sex in their household life. When a woman has a career, she has a double responsibility as a wife. From that phenomenon, there are several problems in this research. They are how is the understanding of the female lecturers at Akbid Ibrahimy about sakinah family? How are their efforts to create a sakinah family? And how are career women’s efforts in realizing a sakinah family from Islamic law perspective? This research uses a descriptive qualitative approach, which describes some data obtained from the field by interview, observation, and documentation. Then followed by the editing, classifying, and analyzing process. Female lecturers’ efforts in realizing a sakinah family from the Islamic law perspective is they are permissible to initiate a career according to her expertise and motivation but must prioritize the family. She must be able to provide good control and service to her husband and children so that her responsibilities in the household and in the work are equally balanced.


2019 ◽  
Vol 1 (1) ◽  
pp. 1-22
Author(s):  
Fajar Wajdu

AbstractThis study uses the Mashlahah approach in explaining the similar legal position of marriage. Based on the consideration of the maslahah by paying attention to the objectives of Islamic law, which is to withdraw maslahah and reject mudharat, similar marriage is in fact contrary to the purpose of the fourth Islamic law, namely raising offspring. Therefore, Islam strictly prohibits marriage not only because it is against the Shari'a, but also contrary to the nature of humans who tend to live in pairs, precisely tend to the opposite sex.Similar marriage or similar sex (homosexual) is a deviant behavior that is very cruel and transcending, which is beyond the limits of the divine will of human nature. Then similar marriage is forbidden in Islam because it not only has a negative impact on the individual, but also ruining community life. Because the reluctance of marriage to the opposite sex is just the same as destroying the survival of humans on the earth, because it has become a sunnatullah that it is impossible to create a generation of humans from same-sex marriage. So the logic of marriage in Islam is with the opposite sex (heterosexual) and not the same sex marriage (homosexual) that justifies liwat.Keywords: Similar Marriage; Sexuality; Maslahah.


Author(s):  
Fajar Wajdu

AbstractThis study uses the Mashlahah approach in explaining the similar legal position of marriage. Based on the consideration of the maslahah by paying attention to the objectives of Islamic law, which is to withdraw maslahah and reject mudharat, similar marriage is in fact contrary to the purpose of the fourth Islamic law, namely raising offspring. Therefore, Islam strictly prohibits marriage not only because it is against the Shari'a, but also contrary to the nature of humans who tend to live in pairs, precisely tend to the opposite sex.Similar marriage or similar sex (homosexual) is a deviant behavior that is very cruel and transcending, which is beyond the limits of the divine will of human nature. Then similar marriage is forbidden in Islam because it not only has a negative impact on the individual, but also ruining community life. Because the reluctance of marriage to the opposite sex is just the same as destroying the survival of humans on the earth, because it has become a sunnatullah that it is impossible to create a generation of humans from same-sex marriage. So the logic of marriage in Islam is with the opposite sex (heterosexual) and not the same sex marriage (homosexual) that justifies liwat.Keywords: Similar Marriage; Sexuality; Maslahah.


2016 ◽  
Vol 1 (2) ◽  
pp. 35-50
Author(s):  
Makrum Makrum

This paper is discusion the polygamy is still a controversial problem, although much discussed and examined. The difference of opinion among scholars make this problem continues to potentially raises the agree and disagree. Even though it has been regulated in Act Number 1 of 1974 concerning marriage and the compilation of Islamic law (KHI), this does not necessarily make the problem of polygamy is complete. Not a few perpetrators of polygamy choose married under the hand or by sirri. This research uses qualitative approach by implementing thematic interpretation method (maudhu'i) to obtain a comprehensive understanding about polygamy in the Qur'an. The Data obtained through the study of a library research by sharing the data that comes from the various verse of the Qur'an, hadith, book fiqh, research results, books and the news in various media outlets in order to complete the interpretation of the verses of polygamy. Based on the results of this research it is known that the verses of the Qur'an gives a very tight restrictions for those who want to in polygamy. Justice that the conditions of polygamy is not only were quantitative but also qualitative research. In the context of historical-socio, the command of polygamy is intended as a form of the solution to avoid injustice to orphans women. Even if polygamy still want to do, should the husband marrying the widows who have lighten the orphan.


2015 ◽  
Vol 24 (10) ◽  
pp. 1622-1628 ◽  
Author(s):  
Linda J. Ahrenfeldt ◽  
Axel Skytthe ◽  
Sören Möller ◽  
Kamila Czene ◽  
Hans-Olov Adami ◽  
...  
Keyword(s):  
Same Sex ◽  

1978 ◽  
Vol 47 (3) ◽  
pp. 955-962 ◽  
Author(s):  
Nancy J. Bell ◽  
Kay Hibbs ◽  
Thomas Milholland

Male and female college students were presented with a photograph labeled as a 5-yr.-old boy or girl and heard statements attributed to the child. They then rated the child on sex-role traits and responded to open-ended questions about the child. The primary findings involved sex of child by sex of adult interactions on ratings of independence and leadership: in both cases, same-sex children were rated higher than opposite-sex children. There was also some evidence that women having high contact with children rated the child more extremely on opposite-sex traits than did those with little contact.


2019 ◽  
Vol 63 (3) ◽  
pp. 303-328
Author(s):  
Monicah Kareithi ◽  
Frans Viljoen

AbstractWoman-to-woman marriage is a form of customary marriage between two women, predominantly found in Africa. These customary marriages have been and to some extent still are conducted by various communities across Africa, including in Kenya. Communities such as the Kamba, Kisii, Nandi, Kikuyu and Kuria practise woman-to-woman marriages for a variety of reasons. The legal status of woman-to-woman marriages in Kenya is uncertain due to the provisions of article 45(2) of Kenya's Constitution of 2010 and section 3(1) of the Marriage Act of 2014, which stipulate that adults only have the right to marry persons of the opposite sex. However, a holistic and purposive reading of the constitution, taking into consideration its recognition of culture and the protection of children as important values in Kenyan society, and considering the historical context within which the provisions concerning same-sex marriages were included, leads to the conclusion that these provisions were not intended to proscribe the cultural practice of woman-to-woman marriage in Kenya. The constitutional validity of woman-to-woman marriage opens the door to a more expansive and fluid understanding of “family” in Kenya.


2014 ◽  
Vol 281 (1793) ◽  
pp. 20141261 ◽  
Author(s):  
Elizabeth A. Archie ◽  
Jenny Tung ◽  
Michael Clark ◽  
Jeanne Altmann ◽  
Susan C. Alberts

Social integration and support can have profound effects on human survival. The extent of this phenomenon in non-human animals is largely unknown, but such knowledge is important to understanding the evolution of both lifespan and sociality. Here, we report evidence that levels of affiliative social behaviour (i.e. ‘social connectedness’) with both same-sex and opposite-sex conspecifics predict adult survival in wild female baboons. In the Amboseli ecosystem in Kenya, adult female baboons that were socially connected to either adult males or adult females lived longer than females who were socially isolated from both sexes—females with strong connectedness to individuals of both sexes lived the longest. Female social connectedness to males was predicted by high dominance rank, indicating that males are a limited resource for females, and females compete for access to male social partners. To date, only a handful of animal studies have found that social relationships may affect survival. This study extends those findings by examining relationships to both sexes in by far the largest dataset yet examined for any animal. Our results support the idea that social effects on survival are evolutionarily conserved in social mammals.


Sign in / Sign up

Export Citation Format

Share Document