Online Marriage in the Perspective of Fiqh nawazil
DOI:
https://doi.org/10.28918/jhi_v21i1_02Abstract
Online marriage is a phenomenon of the global Muslim community, which raises different opinions from Islamic jurists about its validity because there is no Al Qur’an argument and hadith text, so it requires legal elaboration. This article discusses the online marriage practice as a phenomenon of contemporary Muslim society and online marriage from the perspective of fiqh nawazil. Thus, the arguments (nash) of the online marriage phenomenon can be explained clearly and comprehensively. This research used normative method with a conceptual, philosophical, and comparative approach between maslahat and mafsadat. The study results show that online marriage is a marriage carried out using online media, such as video calls, Zoom meetings, Webex, and Skype. Online marriage has fulfilled the pillars of marriage, but some conditions that have not been fulfilled, i.e., ijab and qabul, must be said in one location. The use of fiqh nawazil is very suitable to be used as a theory of analysis by using one rule, namely "al-Muwazanah bayna al-Mashalih wa al-Mafasid" (considering maslahat and mafsadat). From the perspective of Fiqh nawazil, an online marriage contract is not legal. It is based on the tarjih theory "dar-u al-Mafasid Hall min Jalbi al-Mashalih," where preventing mafsadat (disadvantage) is more crucial than realizing maslahat (benefit).
Keywords:
References
Abd Naser, Abu al-Bashal. Al-Madkhal Ila Fiqh Al-Nawazil. Yarmouk: Al-Yarmouk University, 2021.
Aditya, Rifan.””Viral Pernikahan Online Malaysia - Lombok, Akad Nikah Lewat Video Call,” n.d.
Ahmad, Meraj Ahmad.””THE IMPORTANCE OF MARRIAGE IN ISLAM.” International Journal of Research -GRANTHAALAYAH, 2018. https://doi.org/10.29121/granthaalayah.v6.i11.2018.1082.
“Ajnabiyah Is a Woman Who Is Mature and Not Her Mahram,” n.d.
Al-Babarty, Akmaluddin Muhammad. Al-Inayah Sharh Hidayah. 2nd ed. Matbu’ ma’a hamisyi Fathi al-Qadir, n.d.
Al-Bahuty, Manshur Yunus. Al-Raudhu Al-Murabba’ Syarh Zad Al-Mustaqni’. Beirut: Muassasah al-Risalah, 2008.
Al-Bujairimi, Sulaiman. Hasyiyah Al-Bujairimi Ala Al-Khateb. Beirut: Dar al-Fikr, 1995.
Al-Bukhārī, Imām. Sahīh Al-Bukhārī. Beirut: Dār ibn Katsīr, 2002.
Al-Buthy, Muhammad Said Ramadhan. Dhawabitu Al-Maslahat Fi Al-Syariah Al-Islamiyah. Damaskus: Dar al-Fikr, 2005.
Al-Dasuqi, Muhammad Arafah. Hasyiyah Al-Dasuqi. Beirut: Al-Maktabah Al-Ashriyah, n.d.
Al-Dimasyqi, Ibnu Abidin. Raddu Al-Mukhtar Ala Al-Darri Al-Mukhtar. Beirut: Dar al-Fikr, 1992.
Al-Fayumi, Ahmad. Al-Mishbah Al-Munir. Beirut: Maktabah al-Ilmiyah, n.d.
Al-Ghazālī, Imam. Al-Mustashfā Min `Ilm Al-Usūl. Madinah: Dal al-Kutub al-Ilmiah, 1993.
Al-Hanafi, Ibn al-Humam. Fath Al-Qadeer Sharh Al-Hidayah. Beirut: Dar al-Kutub al-Ilmiyah, n.d.
Al-Haytami, Ahmad Ibn Hajar. Al-Fatawa Al-Fiqhiyah Al-Kubra. Al-Maktabah Al-Islamiyah, n.d.
Al-Haytami, Ibnu Hajar.””Al-Fatawa Al-Kubra Al-Fiqhiyah.” Karachi: Noor Book, 2011.
Al-Jaziri, Abdurrahman. Al-Fiqh ’ala Madzahib Al-Arba’ah. Beirut: Dal al-Kutub al-Ilmiah, 2003.
Al-Jizanî, Muhammad ibn Husain. Fiqh Al-Nawâzil (Al-Dirâsah Al-Ta’shîliyah Al-Tathbîqiyah). Al-Dammam: Dar ibn al-Jauzî, 2006.
Al-Mahally, Jalaluddin. Syarh Al-Jalal Mahally””Ala Jam’i Al-Jawami.” Beirut: Dar al-Kutub al-Ilmiyah, n.d.
Al-Maqdisy, Ibn Qudamah. Al-Mughni. Cairo: Maktabah al-Qaherah, 1968.
Al-Mizainy, Khaled Abdullah.””Dirasat Tathbiqiyah Syar’iyah Li Al-Ta’amul Ma’a Al-Nawazil Al-Mustajaddat.” Waraqah Bahs Muqaddamah Ila Nadwati Al-Ikhtilaf. Dhahran, 2008.
Al-Qahtany, Musfer Ali Muhamamd. Manhaju Istinbath Ahkam Al-Nawazil Al-Fiqhiyah Al-Mu’ashirah: Dirasah Ta’shiliyah Tathbiqiyah. Jeddah: Dar al-Andalus al-Hadra’, 2003.
Al-Raisuni, Ahmed. Madkhal Ila Maqashid Al-Syariah. Cairo: Dar al-Kalima, 2010.
Al-Razi, Muhammad. Mukhtar Al-Shihhah. Aleppo: Mushtafa al-Baby, 1369.
Al-Salam, Muhammad Izzuddin Ibn Abd. Qawaid Al-Ahkam Fi Mashalih Al-Anam. Cairo: Maktabah al-Kulliyat al-Azhariyah, 1991.
Al-Shāthibī, Abū al-Ishāq. Al-Muwāfaqāt Fī Usūl Al-Sharī`ah. Juz II. Dār ibn `Affan, 1997.
Al-Syathiri, Ahmed ibn Umar. Al-Yaqut Al-Nafis Fi Madzhabi Ibni Idris. Beirut: Dar al-Minhaj, 2011.
Al-Syirbiny, Muhammad al-Khatib. Mughni Al-Muhtaj. Edited by 4. Beirut: Dar al-Kutub al-Imiyah, 2006.
“Al-Usus Al-Dzatiyah Means the Principles That Are Included in the Structural Shar’i Law so That the Law Changes Due to Changes in These Principles,” n.d.
Al-Zarkasyi, Muhammad Abdullah. Al-Mantsur Fi Al-Qawaid Al-Fiqhiyah, n.d.
Arum, Norma.”Viral Nikah Online via Video Call. Inovasi Baru Nih, Menikah Saat Semua Harus Jaga Jarak,” n.d.
Asman, Asman, Marilang Marilang, and Kurniati Kurniati.”Existence of Marriage Agreements in Islam Development Studies in the Community of Malay Border Indonesia-Malaysia.” Jurnal Ilmiah Al-Syir’ah, 2021. https://doi.org/10.30984/jis.v19i1.1256.
Aziz, Nasaiy.”THE GREAT PHENOMENON OF ONLINE SIRRI MARRIAGE FOR MALE AND FEMALE.” Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences, 2018. https://doi.org/10.33258/birci.v1i3.70.
Bafadhal, Ahmad Shaleh. Al-Muhadarah Fi Maqashid Al-Syariah. Tarem: al-Tashwer, 2013.
Bafadhal, Al-Muhadarah Fi Maqashid Al-Syariah.”No Title,” n.d.
Bilfaqih, Abdullah Husain. Mathlabu Al-Iyqad Fi Al-Kalam”Ala Syai” Min Ghurari Al-Alfadz. Edited by Mushtafa Hamid Bin Smith. Kuwait: Dar Al-Deyaa, 2017.
Brockopp, Jonathan E., Jacob Neusner, and Tamara Sonn.”Marriage in Islam.” In Judaism and Islam in Practice, 2020. https://doi.org/10.4324/9780203981016-16.
Faris, Ahmand Ibn. Maqayisu Al-Lughah. Damaskus: Dar al-Fikr, 1979.
Harianto, Ibnu.”Awal Mula Briptu Nova Saksikan Ijab Qobul via Vidio Call,” n.d.
Hidayat, Taufik.”Cegah Penyebaran Corona, Acara Nikah Di Malaysia Dilakukan Secara Online,” n.d.
Ibn ‘Abd al-Salām, ‘Izz al-Dīn. Al-Qawā’id Al-Sughrā. Beirut: Dar al-Fikr al-Mu’ashir, 1996.
Ibn Jizzi. Qawanin Al-Ahkam Al-Syar’iyah Wa Masail Al-Furu’ Al-Fiqhiyah. Islamic Manuscript, n.d.
Ibn Smith, Musthafa Hamid. Madkhal Ila Fiqh Al-Nawazil. Tarim: Al-Tashwir, 2022.
Ibnu Manzur. Lisanu Al-‘Arab. Dar al-Sha. Beirut, 1994.
Ikubanni, Oluwaseye Oluwayomi, and Paul Atagamen Aidonojie.”The Legality of Virtual Marriage in Nigeria given the Covid19 Pandemic Social Distancing: An X-Ray of the Matrimonial Causes Act.” Madonna University, Nigeria Faculty OF Law Law Journal 6, no. 1 (n.d.).
“Izzuddin Ibn Abdussalam, Qawaid Al-Syughra,” n.d.
Jalil, Abdul, and Muhammad Taufiq.”Al-Ȃtsȃr Al-Mutarattibah ‘Ȃla PERPPU (Lawȃih Al-Hukûmiyyah Al-Badaliyyah) Min Al-Munazhzhamȃt Al-Mujtama’Iyyah Raqm 2 Li ‘Ȃm 2017 Dlidda Wujûd Hizb Al-Tahrîr Indûnîsiyȃ Min Manzhûr Saddi Al-Dzarî’Ah.” AL-IHKAM: Jurnal Hukum & Pranata Sosial 14, no. 1 (2019): 144. https://doi.org/10.19105/al-ihkam.v14i1.1982.
Muksalmina, Muksalmina, Muntasir Muntasir, Rasyidin Rasyidin, and Mulyadi Mulyadi.”Online Marriage Registration Service Policy Through Simkah Web for Prospective Bride and Groom in The Office of Religious Affairs, Banda Sakti District, Lhokseumawe City.” Malikussaleh Social and Political Reviews, 2021. https://doi.org/10.29103/mspr.v2i2.6341.
Muslim, Imam. Sahih Muslim. Riyadh: Dār al-Taybah, 2006.
Mutamimah, Siti.”Hukum Pernikahan Online Menurut Nadhatul Ulama Dan Majelis Ulama Indonesia.” UIN Sunan Gunung Djati Bandung, 2023.
Nuroniyah, Wardah.”Analisis Akad Nikah Via Teleconference Menurut Fiqih Mazhab Dan Hukum Positif Indonesia.” Mahkamah: Jurnal Kajian Hukum Islam 2, no. 1 (2017).
“Online,” n.d.
“Pertama Di Arab Saudi, Pasangan Menikah Lewat Skype,” n.d.
syarifuddin, ahmad, and F Faisal.”Pernikahan Online Ditengah Pandemi Bagi Penderita Positif Covid-19”.” Sakina: Journal of Family Studies 6, no. 2 (n.d.): 81–97. https://doi.org/10.18860/jfs.v6i2.1402.
Taufiq, Muhamad.”Nikah Sirri Perspektif Maqashid Syariah.” Al-Manhaj: Journal of Indonesian Islamic Family Law 1, no. 2 (2019): 114. https://doi.org/10.19105/al-manhaj.v1i2.3138.
Taufiq, Muhammad.”A Critique against the Perspective of Al-Thufy on the Contradiction of Maslahat and the Holy Text.” Millati: Journal of Islamic Studies and Humanities 5, no. 2 (2020): 121–28. https://doi.org/10.18326/mlt.v5i2.121-128.
———.”Istishhâb Sebagai Teori Hukum Islam Sebuah Tinjauan Historis.” Ijlil 1, no. 1 (2019): 33–44. https://doi.org/10.35719/ijl.v1i01.74.
“The Problem Classification Methods Are as Follows: First, Istidlal Legal Certainty from the Holy Texts of the Koran, Al-Hadith, and Ijma’. Second, Ijtihad Is Analogizing Contemporary Problems to Classical Problems. Third, Research on Contemporary Legal Issues Is Based on Fiqh Theories or Ushul Theories,” n.d.
“The Three Rules in Maqashid Shariah Namely; ‘Al-Muwazanah Bayna Al-Mashalih Wa Al-Mafashid Fi Al-Hal Wa Al-Maal’. ‘Taqdiru Halati Al-Idhtirar Wa General Al-Balwa’, and ‘I’tibaru Al-A’raf Wa Al-Adat Wa i’khtilafi Al-Ahwal Wa Al-Dzuruf Wa Al-Makan Wa Al-Zaman,’” n.d.
“This Is Also the Opinion of the Majority of Contemporary Scholars and the Results of the Majma’ Al-Fikh Al-Islamy in Jeddah in 1410,” n.d.
This Opinion Is Supported by Usama Umar Sulaiman Al-Asqar, Mustajaddat Fi Qadaya Al-Zawaj Wa Al-Talak. Jordan: Dar al-Nafais, n.d.
Toumi, Habib.”Saudi Couple Marries Via Skype,” n.d.
Zaid, Bakr Abu. Fiqh Al-Nawazil. Beirut: Muassasah al-Risalah, 1996.
Downloads
Published
License
Copyright (c) 2023 Jurnal Hukum Islam
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License.
Jurnal Hukum Islam use a variety of waivers and licenses that are specifically designed for and appropriate for the treatment of data:
- Open Data Commons Attribution License, http://www.opendatacommons.org/licenses/by/1.0/(default)
- Creative Commons CC-Zero Waiver, http://creativecommons.org/publicdomain/zero/1.0/
- Open Data Commons Public Domain Dedication and License, http://www.opendatacommons.org/licenses/pddl/1-0/
Other data publishing licenses may be allowed as exceptions (subject to approval by the editor on a case-by-case basis) and should be justified with a written statement from the author, which will be published with the article.
