scholarly journals MENERIMA PERNIKAHAN SESAMA JENIS DALAM ISLAM: Telaah Pemikiran Jahangir dan Abdullatif

2021 ◽  
Vol 13 (2) ◽  
pp. 91
Author(s):  
Ulfa Ramadhani Nasution
Keyword(s):  
Islamic Law ◽  
Deductive Reasoning ◽  
Same Sex ◽  
Main Method ◽  
Same Sex Marriage ◽  
The Status

This article explains about Jahangir and Abdullatif’s view on same-sex marriage. T They argued that the Qur’an itself keeps silent on the status of same-sex union. The prohibition of same-sex union commonly adopted by Muslims is a product of the limitation of ijma (Muslim consensus) and Qiyas (deductive reasoning) as the main method of the formulation of Islamic law, and the bias of Muslim orthodoxy. Therefore, they proposed an idea that same-sex unions in Islam can be carried out by considering the broad principle of dignity and based on human affection.Artikel ini membahas tentang pendapat Jahangir dan Abdullatif tentang pernikahan sesama jenis. Kedua pemikir ini berpendapat bahwa al-Qur’an sejatinya tidak memberikan pendapat tentang status pernikahan sesama jenis. Menurut keduanya, larangan menikah sesama jenis yang menjadi pendapat umum umat Islam merupakan hasil dari keterbatasan ijma’ dan qiyas, sebagai metode utama dalam formulasi hukum Islam, ditambah dengan adanya bias ortodoksi. Oleh karena itu, keduanya mengusulkan pemikiran tentang perlunya mempertimbangkan prinsip umum tentang martabat manusia dan kasih sayang. Dengan cara seperti itu, pernikahan sesama jenis dapat diakomodir.

Perkawinan Sebagai HAM

2021 ◽  
Vol 11 (2) ◽  
pp. 25-33
Author(s):  
Musyaffa Amin Ash Shabah
Keyword(s):  
Islamic Law ◽  
Human Life ◽  
Descriptive Analysis ◽  
Analysis Data ◽  
The State ◽  
Same Sex ◽  
Interfaith Marriage ◽  
Same Sex Marriage ◽  
The Government ◽  
The One

This study analyzes same-sex marriage and interfaith marriage in the perspective of HumanRights and Islamic Law. This research is a library research using the juridical-normative approachand descriptive analysis data. The results of the study show that same-sex marriage by nature hasagainst the nature of human life that is born to establish mental and biological bonds between theopposite sex, namely between men and women. The Positive Legal Review emphasizes that in theMarriage Law, it is stated that marriage is a physical and spiritual bond between a man and a womanto form a family or household and to carry on offspring and aim at upholding religious teachingsand carrying out customs. On the other hand, Islamic religious law also explicitly prohibits same-sexmarriage. As for the relation to interfaith marriage, if it is legalized, it is a violation of the constitution.Article 29 of the 1945 Constitution states that the State is based on the One Godhead (paragraph 1).The state guarantees the freedom of every resident to embrace his own religion and worship accordingto his religion and belief (verse 2). This article clearly states that the State guarantees every citizento practice his religious teachings. One form of freedom of religious worship is manifested in theimplementation of marriage. Religion regulates the procedures for marriage, including what is allowedand not done. Six religions recognized in Indonesia reject interfaith marriage. The legalization ofinterfaith marriage means that the government does not respect the prevailing rules in religion.

scholarly journals Studi Yuridis-Sosiologis terhadap Problematika Perkawinan Sejenis di Kantor Urusan Agama (KUA) Kecamatan Ajung Kabupaten Jember Tahun 2017

2020 ◽  
Vol 3 (2) ◽  
pp. 51
Author(s):  
Ahmad Fadoli Rohman
Keyword(s):  
Islamic Law ◽  
Same Sex ◽  
Marriage Law ◽  
Same Sex Marriage ◽  
Same Sex Couples ◽  
Common Strategy

Same-sex marriage is not recognised within Indonesian laws and constitution. The Indonesian Marriage Law, Law No.1/1974, does not give any loophole for same sex couples in Indonesian to officially legalised their marriage. However, there are ways and efforts done by same sex couple in Indonesia to get around  this prohibition. Among the most common ways done by these couples to have their marriage approved by the authority is through falsification of ID and other related documents. The marriage of Ayu and Fadholi (not real name) which was initially passed by the local marriage bureau (KUA) in Ajung, Jembar in 2017, shows that falsification of documents for marriage remains occur among same sex couples in Indonesia. This study examines: 1) What are underlying factors behind the cases of same sex marriage in Indonesia? 2) What strategies commonly done by same sex couples in Indonesia to get around restrictions for their marriage? 3)To what extent Indonesian regulations as well as Islamic law respond to cases of same sex marriage in the community? The data is collected through series interview involving religious judges and other prominent sources. The finding of this study shows that: (1) Sociologically, same-sex marriage done by couples in Indonesia is part of their efforts to get rid of stigma and labelling in the society. (2) The most common strategy undertaken by same-sex couples to have their marriage legally recognised is through falsification of their identity and other required documents for marriage. (3) The Indonesian regulations, including Indonesian marriage law, do not recognised same sex marriage, as well as Islamic law which regards same sex marriage as haram, against the Qur’an and the Hadith.[Pernikahan sesama jenis tidak diakui dalam hukum konstitusi Indonesia. UU Perkawinan Indonesia, UU No.1/ 1974, tidak memberikan ce;ah bagi pasangan sesama jenis di Indonesia untuk secara resmi melakukan pernikahan. Namun, ada cara dan upaya yang dilakukan pasangan sesama jenis di Indonesia untuk mengakali larangan ini. Di antara cara paling lumrah yang dilakukan oleh pasan ini agar pernikahan mereka disetujui oleh otoritas setempat adalah melalui pemalsuan KTP dan dokumen terkait lainnya. Perkawinan Ayu dan Fadholi (bukan nama sebenarnya) yang awalnya disahkan oleh Kantor Urusan Agama (KUA) di Ajung, Jembar pada tahun 2017, menunjukan bahwa pemalsuan dokumen demi pernikahan tetap terjadi di antara pasangan dengan jenis kelamin yang sama di Indonesia. Penelitian ini meneliti: (1) Apakah faktor yang mendasari pernikahan sesama jenis di Indonesia? (2) Strategi apa yang umumnya dilakukan oleh pasangan sesama jenis di Indonesia untuk mengakali larangan pernikahan mereka? (3) Sejauh mana peraturan Indonesia yang hukum Islam menanggapi kasus pernikahan sesama jenis yang terjadi di masyarakat. Data dari penelitian ini dikumpulkan melalui wawancara yang melibatkan ahli hakim agama dan sumber terkait lainnya. Temuan dari penelitian ini menunjukkan bahwa: (1) Secara sosiologis, pernikahan sesama jenis yang dilakukan di Indonesia adalah bagian dari upaya mereka untuk menghilangkan stigma dan label dari masyarakat. (2) Strategi yang lumrah dilakukan oleh pasangan sesama jenis agar pernikahan diakui secara hukum adalah dengan pemalsuan identitas dan dokumen lain yang diperlukan untuk pernikahan. (3) Hukum di Indonesia, terutama hukum perkawinan tidak mengakui pernikahan sesama jenis, begitu pun dengan Hukum Islam yang menetapkan pernikahan sesama jenis sebagai haram karena bertentangan dengan al-Quran dan Hadist.]

Same-Sex Marriage and Italian Exceptionalism

ICL Journal ◽  
2019 ◽  
Vol 12 (4) ◽  
pp. 431-456
Author(s):  
Matteo M Winkler
Keyword(s):  
Constitutional Court ◽  
Three Dimension ◽  
Same Sex ◽  
Same Sex Marriage ◽  
Same Sex Couples ◽  
Dimension Analysis ◽  
The Status ◽  
Heated Debate ◽  
Male To Female

Abstract This article unveils Italy’s exceptionalism in recognising and protecting same-sex couples by adopting a three-dimension analysis: constitutional, comparative and supranational. It maintains that, compared to other countries whose courts were sympathetic with the legal claims raised by lesbian and gay people, Italy’s Constitutional Court adopted a totally different approach, reinforcing the heteronormativity of marriage in a way that delayed all efforts to pass a law on same-sex registered partnerships. The Constitutional Court, in particular, interpreted the Constitution, the experience of other nations and supranational law according to heteronormativity, an example that is unique in the comparative context. As an illustration, this article addresses the case Bernaroli vs Ministry of the Interior. In Bernaroli, a male-to-female transgender person wanted to remain married to her wife notwithstanding the transition. The case ignited a heated debate among scholars and questioned the courts’ opinions as to the human rights dynamics surrounding same-sex marriage and, more importantly, about the current role of heteronormativity in marriage law. This article concludes that the legal existence of Bernaroli’s marriage represents a constant challenge to the status quo and highlights the permanent crisis of heteronormativity. After the Austrian Constitutional Court’s recent ruling that declared the law on same-sex domestic partnership to be discriminatory, heteronormativity’s defence became even more untenable, making Italy’s a true exception in the continent’s legal landscape.

scholarly journals PERKAWINAN SEJENIS DALAM KAJIAN ISLAM

2016 ◽  
Vol 8 (1) ◽  
pp. 87
Author(s):  
Muhammad Arif Zuhri
Keyword(s):  
Human Rights ◽  
Sexual Orientation ◽  
Psychological Factors ◽  
Islamic Law ◽  
Point Of View ◽  
Same Sex ◽  
Same Sex Marriage ◽  
Islamic Studies ◽  
Muslim Society ◽  
Moral Principles

One of cases in islamic law today is same-sex marriage. The case sparked a controversy in muslim society. On theone hand, the case can be seen as an integral part of a person’s rights to meet the biological needs, but on the otherhand is seen as a violation of religious norms and moral principles. Those who have a sexual orientation towardsthe same gender (homosexual), which was also approved this orientation, continue to get same-sex marriagelegalization because a sense of love towards the same sex due to biological and psychological factors is viewed aspart of human rights. This paper attempts to examine same-sex marriage from the point of view of Islamic studies.[Salah satu kasus dalam hukum Islam saat ini adalah perkawinan sesama jenis. Kasus ini memicukontroversi. Di satu sisi, kasus tersebut dapat dipandang sebagai bagian tidak terpisahkan dari hakhakasasi seseorang untuk memenuhi kebutuhan biologisnya, tetapi di sisi lain dipandang sebagaipelanggaran norma keagamaan dan moral yang prinsip. Mereka yang memiliki orientasi seksualterhadap gender yang sama (homoseksual), juga yang menyetujui orientasi ini, terus berupaya untukmendapatkan pelegalan perkawinan sejenis karena rasa suka terhadap sesama jenis yang disebabkanfaktor biologis dan psikologis dipandang sebagai bagian dari hak-hak asasi manusia (HAM). Tulisanini mencoba untuk menelaah perkawinan sesama jenis dari sudut pandang kajian Islam].

scholarly journals Queer Bedfellows of Proposition 8: Adopting Social Conservative and Neoliberal Political Rationalities in California’s Same-Sex Marriage Fight

2012 ◽  
Vol 7 (1) ◽  
pp. 107-124
Author(s):  
Alexa DeGagne
Keyword(s):  
The State ◽  
Same Sex ◽  
Same Sex Marriage ◽  
Proposition 8 ◽  
National Debate ◽  
The Supreme Court ◽  
The Status ◽  
The Impact ◽  
The Relationship ◽  
Gain Access

On November 4, 2008 California voters passed Proposition 8, and accordingly same-sex marriage was banned under the state constitution. Proposition 8 is now being considered by the Supreme Court. The proposition has sparked national debate about the nature of the relationship between the state and citizens’ sexuality and corresponding rights; calling into question the practice of allocating rights and privileges on the basis of sexuality and family form. Proponents of the proposition, who can be classified as predominantly socially conservative, want to maintain the status and privileges of marriage for heterosexuals; arguing that allowing same-sex marriage threatens the legitimacy, sanctity and strength of traditional heterosexual marriage. This article examines the extent to which three Californian pro-same-sex marriage organizations (Equality California, Join the Impact, and the Courage Campaign) have challenged and/or appropriated social conservative and neoliberal discourses in their effort to gain access to the rights and privileges that are currently administered through marriage.

scholarly journals PERKAWINAN SEJENIS DALAM KONSTRUKSI TEORI MASHLAHAH

2019 ◽  
Vol 1 (1) ◽  
pp. 1-22
Author(s):  
Fajar Wajdu
Keyword(s):  
Islamic Law ◽  
Deviant Behavior ◽  
Negative Impact ◽  
Community Life ◽  
Same Sex ◽  
Same Sex Marriage ◽  
The Earth ◽  
Opposite Sex ◽  
Legal Position ◽  
The Individual

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.

scholarly journals PERKAWINAN SEJENIS DALAM KONSTRUKSI TEORI MASHLAHAH

2019 ◽  
Vol 1 (1) ◽  
pp. 1-22
Author(s):  
Fajar Wajdu
Keyword(s):  
Islamic Law ◽  
Deviant Behavior ◽  
Negative Impact ◽  
Community Life ◽  
Same Sex ◽  
Same Sex Marriage ◽  
The Earth ◽  
Opposite Sex ◽  
Legal Position ◽  
The Individual

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.

scholarly journals Introduction: For Better or For Worse? Relational Landscapes in the Time of Same-Sex Marriage

2018 ◽  
Author(s):  
Michael W. Yarbrough
Keyword(s):  
Married Couples ◽  
Marriage Equality ◽  
Same Sex ◽  
Critical Research ◽  
Same Sex Marriage ◽  
Same Sex Couples ◽  
Different Types ◽  
The Status ◽  
The One ◽  
Full Volume

This paper is a pre-print version of the introduction chapter to the edited volume, Queer Families and Relationships After Marriage Equality, published with Routledge in 2018. As same-sex marriage has become a legal reality in a rapidly growing list of countries, the time has come to assess what this means for families and relationships on the ground. Many scholars have already begun to examine how marriage is helping some same-sex couples, but in this introduction I call for a broader and more critical research agenda. In particular, I argue that same-sex marriage crystallizes a key tension surrounding families and relationships in many contemporary societies. On the one hand, strict family norms are relaxing in many places, allowing more people to form more diverse types of caring relationships. On the other hand, some relationships continue to be more honored and protected than others. I frame the spread of same-sex marriage as an opportunity to study this tension, and I argue that queer critiques of marriage provide useful tools for helping ground such research. I argue for research that sees same-sex marriage not as an isolated shift in the status of some same-sex couples, but instead as embedded in broader “relational landscapes” where different relationships of different types intersect with each other and shape each other. Such research would highlight inequalities among married couples and between married and unmarried people, and it would trace changes in other relationship forms outside of same-sex marriage itself. I describe how the chapters in this volume pursue these goals, helping develop queer and other critiques of marriage to lay the groundwork for a contextualized, critical research program on families and relationships after same-sex marriage. For the full volume this chapter introduces, please visit https://www.routledge.com/Queer-Families-and-Relationships-After-Marriage-Equality/Yarbrough-Jones-DeFilippis/p/book/9781138557468.

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