The Phenomenon of Childfree Marriage in the Perspective of  Maqashid Ashliyah on Islamic Marriage

Randi Saputra; Nadila Nadila; Abdul Qadir Haroon

doi:10.65980/almuhkam.v2i1.52

Authors

Randi Saputra Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi, Indonesia
Nadila Nadila Kerapatan Adat Nagari (KAN) Cingkariang, Sumatera Barat, Indonesia
Abdul Qadir Haroon International Islamic University Islam Abad, Pakistan

DOI:

https://doi.org/10.65980/almuhkam.v2i1.52

Keywords:

Childfree, Marriage, Maqashid ashliyah, Hifzh al-nasl, Islamic law

Abstract

This study aims to examine the Islamic legal perspective on the childfree phenomenon, which has become a trend among certain celebrities and communities in Indonesia. This study was inspired by several viral childfree cases involving celebrities, such as influencer GS (initials) and her husband, who decided not to have children because happiness for them does not necessarily require having children. This is certainly different from the concept of Islamic marriage, whose main purpose is to have children, as desired by the Prophet Muhammad, who was proud of the large Muslim population, in addition to other additional purposes for happiness and peace of mind. This study uses the library research method with written data sources obtained from books, journals, newspapers, and so on. The analysis was conducted using a qualitative approach. The findings of this study show that the childfree phenomenon is caused by, among other things, the desire to be free from the burden of raising children, economic burdens, childhood trauma, and the desire to have fun in marriage. Childfree behavior is a form of misunderstanding of Islamic marriage law. The primary (ashliyah) purpose of Islamic marriage is to have children in order to preserve the continuity of the generation (hifzh al-nasl), in addition to the complementary purpose of obtaining pleasure and happiness. Prioritizing the complementary purpose of marriage over the primary purpose is permissible if there are significant sharia reasons, such as the threat to a person's life if she becomes pregnant.

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