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All Journal Al-Syakhshiyyah : Jurnal Hukum Keluarga Islam dan Kemanusiaan Palakka : Media and Islamic Coummunication
Fajar Wajdu
Fakultas syariah dan hukum Islam, IAIN Bone
Religion Arts Humanities Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences

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PERKAWINAN SEJENIS DALAM KONSTRUKSI TEORI MASHLAHAH Fajar Wajdu
AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan Vol 1, No 1 (2019): Aktualisasi Nilai Hukum Keluarga Islam dan Kemanusiaan di Era Disruptif
Publisher : IAIN BONE

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (466.041 KB) | DOI: 10.35673/asyakhshiyyah.v1i1.211

Abstract

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.
Intercultural Communication in the Construction of Islamic Teaching Fajar Wajdu
Palakka : Media and Islamic Communication Vol 2, No 1 (2021)
Publisher : State Islamic Institute of Bone, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (414.797 KB) | DOI: 10.30863/palakka.v2i1.1436

Abstract

Communication is understood as a process of interaction between two or more individuals exchanging information using symbols so there is a mutual understanding between them. Every communication phenomenon requires a relationship between individuals or more who exchange information with the aim of conveying a message so each of the involved parties can understand each other. Thus, intercultural dialogue refers to a fact of communication in which participants with different cultural backgrounds are involved in a contact with one another, either directly or indirectly. The teachings of Islam as a religion that loves peace also recognize the existence of cultural diversity as a necessary thing. So Islam teaches its people to always build deep interactions (lita'arafu) between different cultural elements. It is, a dialogical attitude, an attitude of openness to build communication to all cultural elements that surround it. Nation, tribe and ethnicity, beside to religion, is one of the cultural elements that confirms the identity of human groups. These three cultural elements make people feel as part of a certain group and at the same time it makes them feel different from certain groups. Surah al-Hujurat verse 13 acknowledges human diversity. Even though we are both Adam's children and grandchildren, born from the same ancestor, we are aware that we are different both as a nation, ethnicity, race, and as part of a certain religion. Humans by nature always attach their identity to certain groups of people because of the similarity of characteristics. For example, the similarity of language, tribe, race, ethnicity, religion, history and residence. For this reason, the surah al-Hujurat verse 13 recognizes cultural diversity. As humans are culturally diverse, humans must know each other (li taarafu) or build a dialogical attitude on the top of the diversity that surrounds them.
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