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LAVENDER MARRIAGE: ANALISIS TEORI SAD AZ -ZARI‘AH DAN FATH AZ -ZARi‘AH
The phenomenon of lavender marriage in Indonesia reflects a form of marriage that formally fulfills the pillars and legal requirements of Islamic marriage, yet substantively is not entirely directed toward the ideal objectives of marriage in Islam. This practice is generally undertaken as a form of social camouflage to conceal homosexual orientation, gain social acceptance, or comply with familial and societal pressures. This study aims to analyze lavender marriage through the theories of sad aż -żarī‘ah and fath aż -żarī‘ah, as well as to compare these two approaches in assessing the practice of lavender marriage. This research employs a qualitative library research method using a uṣūl alfiqh approach. The data sources consist of classical fiqh and uṣūl al-fiqh texts, academic books, scholarly journals, the decision of the Religious Court of Jember, and literature discussing lavender marriage. Data were analyzed through the stages of data reduction, data presentation, and conclusion drawing using descriptive, analytical, and comparative methods. The findings indicate that, from the perspective of sad aż -żarī‘ah, lavender marriage is viewed as a means (al-wasīlah) that has the potential to lead to mafsadah (harm). Regarding the element of al-ifḍā’, this practice is strongly associated with the emergence of marital conflicts, psychological suffering, dishonesty within the marriage contract, and ultimately divorce. Concerning the element of al-mutawassal ilayh, the resulting end objective is predominantly the failure to realize the purposes of marriage as prescribed in Islam. Conversely, from the perspective of fath aż -żarī‘ah, lavender marriage may be regarded as a means toward maṣlaḥah (benefit) when undertaken as an effort toward self-improvement, the control of homosexual inclinations, and living in accordance with religious norms. In terms of al-ifḍā’, marriage may bring benefits in the form of social stability, psychological tranquility, and moral improvement. As for al-mutawassal ilayh, its ultimate objectives include the preservation of religion (ḥifẓ al-dīn), the preservation of honor (ḥifẓ al-ʿirḍ), and the establishment of a better life both socially and religiously. Nevertheless, such benefits are conditional and can only be accepted when they are genuinely realized and do not result in greater harm.
FAKULTAS SYARIAH DAN HUKUM, UIN SUNAN KALIJAGA YOGYAKARTA
NIM.: 22103060028 Mahmudiya Al Khairi Efendi
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