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MAHRAM DAN KAWIN SESUKU DALAM KONTEKS HUKUM ISLAM (Kajian Tematik Ayat-Ayat Hukum Keluarga)

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MAHRAM DAN KAWIN SESUKU DALAM KONTEKS HUKUM ISLAM (Kajian Tematik Ayat-Ayat Hukum Keluarga) MAHRAM DAN KAWIN SESUKU DALAM KONTEKS HUKUM ISLAM (Kajian Tematik Ayat-Ayat Hukum Keluarga) Arisman FaNultas Syari’ah dan HuNum 8,1 Sultan Syarif Kasim Riau Jl. Raya Pekanbaru-Sungai Pagar Pekanbaru Riau e-mail: [email protected] Abstract: Mahram is an important problem in Islam because it can influence the behavior, halal and haram. In addition, mahram is a wise decision from Allah the almighty and it is also a perfection of this religion which manages all aspects of life. As a result, it is a must for us to know whom belongs to mahram and his right. Futhermore, mahram also reached the problem of in-tribe married. The problem is whether it is considered as an opposit opinion toward the existence of mahram or not. This problem is always debated by many religion experts and it has emerged many different groups of schools and also one punished another who prohibited in-tribe married case. As a conclusion the writer declared that this problem is not part of daruriyyat, but it is just a hajiyyat category. In another word we can say that in-tribe married is allowed in Islam. Kata kunci: mahram, kawin sesuku, Hukum Islam dengan prinsip Islam padahal Indonesia PENDAHULUAN adalah negara yang penduduknya erkawinan dalam pandangan Islam mayoritas beragama Islam. P bukan hanya urusan keluarga dan Menurut Hukum Islam terdapat masalah budaya, bukan pula sekadar ketentuan-ketentuan bahwa orang tidak urusan perdata semata, tetapi yang sangat boleh mengikat tali perkawinan dan penting juga merupakan masalah agama, pertalian yang disebut muhrim, oleh sebab itu perkawinan dilakukan disebabkan pertalian darah, pertalian adalah untuk memenuhi perintah Allah perkawinan dan pertalian sepersusuan. dan Sunnah Nabi dan dilaksanakan sesuai Begitu jelas Islam menjelaskan tentang dengan petunjuk Allah dan petunjuk hakekat dan arti penting perkawinan, Nabi. Dari keterangan tersebut dapat kita bahkan dalam beberapa undang-undang lihat bahwa dalam hukum Islam masalah perkawinan diatur secara perkawinan harus dilaksanakan khusus. Seperti, Undang-undang No. 1 berdasarkan petunjuk Allah dan petunjuk Tahun 1974 tentang perkawinan, Nabi, (Amir Syarifuddin, 2007: 48). Kompilasi Hukum Islam, Peraturan Namun pada kenyataannya masih banyak Pemerintah No. 9 tahun 1975 dan lain- daerah-daerah di Indonesia yang masih lain. Dalam hukum perkawinan Islam menggunakan tradisi adat dalam hal dikenal sebuah asas yang disebut perkawinan, tentu hal ini bertentangan selektivitas. Artinya bahwa, seseorang 48 ` -urnal ,lmiah Syari‘ah, Volume 17, Nomor 1, Januari-Juni 2018 ketika hendak melangsungkan kesimpulan yang dapat dipahami seperti pernikahan terlebih dahulu harus yang tertera dalam tulisan ini. menyeleksi dengan siapa ia boleh menikah dan dengan siapa ia terlarang PEMBAHASAN untuk menikah (Amiur Nuruddin, 2004: 144). Hal ini untuk menjaga agar Ayat-ayat yang berbicara tentang pernikahan yang dilangsungkan tidak Mahram dan Penafsirannya melanggar aturan-aturan yang ada. Terutama bila perempuan yang hendak Dalam kamus Al-Munawwir kata ¿ÆÂÈpÌÈ dinikah ternyata terlarang untuk dinikahi, yang dalam Islam dikenal dengan istilah berasal dari kata ¢÷ŦÂÈ pÌÈÂÈ¢÷ÅÂÈ·È ó ¿ÉÂÉyÌÈ ó ¿ÈÂÈ·È mahram (orang yang haram dinikahi). yang berarti mencegah. Sedangkan ¿ÂpÌÈ Perkawinan sesuku menurut adat ÆÈ sendiri berarti yang haram atau terlarang. Minangkabau merupakan sesuatu hal Al-Munawwir; 1997: 256-257). yang dilarang dikarenakan beberapa Mahram Menurut istilah ada alasan-alasan tertentu. Menikah sesuku beberapa pendapat: menurut logika hukum Minangkabau a. Abdul Barr Rahimahullah, adalah laki- tidak baik. Sanksinya jika dilanggar laki yang haram bagi wanita karena adalah sanksi moral, dikucilkan dari sebab nasab seperti bapak dan saudara pergaulan, dan lain-lainnya. Bukan saja laki-lakinya atau sebab pernikahan pribadi orang yang mengerjakannya, tapi seperti suami, bapak suami (mertua) keluarga besar pun mendapat sanksinya. dan anak laki-laki suami (anak tiri) atau Namun dalam islam apakah kawin anak susuan, saudara sesusuan dan sesuku dibolehkan atau tidak. karena sebab yang lain. Berdasarkan hal di atas penulis perlu b. Al-Hafid., mahram perempuan adalah mengkaji tentang mahram dan kawin orang yang diharamkan baginya atas sasuku dalam konteks Hukum Islam dasar ikatan (pernikahan) kecuali ibu (Kajian Tematik Ayat-ayat Hukum hasil hubungan badan yang syubhat Keluarga). dan wanita yang dilaknat. (Kitab Fathul Barri, jil. 9: 332). METODE PENELITIAN c. Ibnu Qudamah rahimahullah adalah semua orang yang haram untuk Tulisan ini menggunakan metode dinikahi selama-lamanya karena sebab kajian kepustakaan (library research) yang nasab, persusuan dan pernikahan, bersifat kualitatif. Pembahasan yang seperti bapaknya, anaknya atau dikemukakan didasari bahan-bahan yang saudara laki-lakinya karena sebab diteliti melalui dalil-dalil al-4ur’an dan nasab atau sepersusuan. (Abdul Karim Sunnah, kitab-kitab fiqh dan tafsir. Dari Zaidan, tt: 148). kitab-kitab tersebut dikutip berbagai d. Ibnu Atsir Rahimahullah adalah yang pendapat dan argumentasi para ulama diharamkan menikah dengan sanak beserta dalil-dalil yang mereka keluarganya seperti bapak, anak, kemukakan, kemudian diambil suatu saudara laki-laki, pamannya atau yang Mahram dan Kawin Sesuku dalam Konteks Hukum Islam (Kajian Tematik Ayat-ayat Hukum Keluarga) `49 lainnya yang masih memiliki ikatan u y r u o t u y n t t mahram. ×1fl6É"py T ×1Å3É"$Y/T ×1Å3ÈGfBÊ ×1fl6Ùk · Õ0BÀgmÄl e. Muhammad Khasyad Rahimahullah : $ o t u F $ o t u n y u t u adalah seorang yang haram menikah °0Øyz# fi1$Y/T hz# fi1$Y/T ×1Å3ÈG yT ×1Å3ÈG-·T atas dasar ikatan karena sebab | u y r u o _ r $ y u pernikahan, nasab, persusuan atau ¦ŒhB 1fl6É"py T ×1Å3YØȪ×q Ü—ª/®9# Ä1fl6ÈFfBÊ T sebab yang lain. (Muhammad Khasyad, $ t u u ! _ y u y _ $ 1994: 142). r¯Û —ª/®9# Ä1fl6È6®≤/qT ×1Å3®™$ü¯S fl0fBÊ T °oȪ¶m9# f. Syaikh Shaleh Al-Fauzan rahimahullah s y y $ ! _ adalah semua orang yang haram ×1®9 a¯*Ù C¯f¯/ 2ÈFÚ yj —ª/®9# Ä1Å3®™$üÕoS CŒhB 1fl2®qpfleÄl dinikahi selama-lamanya karena sebab n y u n t y o ü s y y ( s nasab seperti bapak, anak, dan Ä#®≤ lT ×1fl6Ùk Æ x$YÄ_ wÙ ü¦¯f¯/ 2ÈFÚ yj #pÈRpÅ3" saudaranya atau dari sebab-sebab | t ( y s r u n r t $ ! o r pernikahan yang lain seperti saudara ÚØÜ/ #pÄÈ-Õe" a T ×1fl6¯7 Õ ÕC°B ÛϪk®9# Ä1fl6®™$Y×/ sepersusuannya, ayah ataupun anak x t x © $ y n y s t t : $ tirinya. #XqpflÝÎ a%. !# E¯) 2 # y Õi% $B v¯) ©ÛØÜGØyz# Jadi definisi mahram secara t ! _ $ z o _ $ u keseluruhan adalah larangan atau $B v¯) °Ä$üŒhY9# C°B fl0Y¡Ôrfi-Ù9#T * §… ¨ $8-jl° ¶q pengharaman yang berkaitan dengan s u n t $ _ t y r s n t hukum misalnya; pernikahan, safar, $B 1Å39 #°lÊ T 3 ×1Å3Ùk Æ !# G°. ( ×1fl6ÄY-Øc Õ03 B batasan aurat serta hukum berjabat u x t u r ( t s r s u ! u u tangan, dan lain-lain. n×mÎ ÛÜ°Y¦¡ÙssC 1Å3°9pÙB'¯/ #pÅÓF×6" a ×1fl6°9l Ä#qT Ada beberapa ayat yang menjelaskan t s t t $ y s | _ tentang mahram, antara lain: CÉcpÉ"$©Ù CÆMØ]°B º°l¯/ /ÅÊØÈGÕ-GÔy# $-Ù 3 Úܦr°ÝüÄB Ayat pertama: Srah an-nisS’ ayat 22: _ t s y n t y o ü u ü s u 2ÈFØoªm" $-j°Ù ×1Å3Ùk Æ x$YÄ_ vT 3 Yo–cÀmÙ ü¦ÉcqpÄ_Ê t ! _ $ | ! t u y s t t ( s üü u $B v¯) °Ä$üŒhY9# ¦ŒhB 1fl2Ås$/#Ä w3R $B #pfir¦3Z" vT y t t x © $ ü x $ t . §…À¨ $8-j¦3l $-j¯ · a%. !# a¯) 3 °o–cÀmÝÙ9# °iØÈ/ C°B º°l¯/ y u ! y u t u t s t ü y n y s wk¯6y Ä$yT $[FÙ)BT Yo¦rÙ a$2 ÈlR¯) 3 # y Õi% §……¨ —Diharamkan atas kamu (mengawini) ibu- “Dan janganlah Namu Nawini wanita- ibumu; anak-anakmu yang perempuan; wanita yang telah dikawini oleh ayahmu, saudara-saudaramu yang perempuan, terkecuali pada masa yang telah lampau. saudara-saudara bapakmu yang Sesungguhnya perbuatan itu Amat keji dan perempuan; saudara-saudara ibumu yang dibenci Alloh dan seburuk-buruk jalan perempuan; anak-anak perempuan dari (yang ditempuh)”. (Q.S. An-Nisa [4]: 22. saudara-saudaramu yang laki-laki; anak- anak perempuan dari saudara-saudaramu S Ayat kedua, S rah an-Nis ’: 23 -24: yang perempuan; ibu-ibumu yang menyusui kamu; saudara perempuan sepersusuan; ibu-ibu isterimu (mertua); anak-anak isterimu yang dalam 50 ` -urnal ,lmiah Syari‘ah, Volume 17, Nomor 1, Januari-Juni 2018 pemeliharaanmu dari isteri yang telah tidak disenangi/dibenci kamu campuri, tetapi jika kamu belum menurut rasio yang sehat. campur dengan isterimu itu (dan sudah ¦Ç ¢Ç : Cara/jalan yang keji dan kamu ceraikan), Maka tidak berdosa kamu mengawininya; (dan diharamkan bagimu) tercela yang biasa mereka isteri-isteri anak kandungmu (menantu); tempuh pada masa jahiliyah. dan menghimpunkan (dalam perkawinan) ö𦢥° : Bentuk plural/jamak dari dua perempuan yang bersaudara, kecuali ”‘ó‘•, yaitu anak perempuan yang telah terjadi pada masa lampau; dari suami yang lain (anak tiri). Sesungguhnya Alloh Maha Pengampun Dinamai dengan raESib karena lagi Maha Penyayang. Dan (diharamkan suami mendidik dan juga kamu mengawini) wanita yang bersuami, kecuali budak-budak yang kamu membesarkannya miliki (Alloh telah menetapkan hukum itu) ò · : Yaitu istri-istri, dan ia sebagai ketetapan-Nya atas kamu. Dan merupakan bentuk plural dari dihalalkan bagi kamu selain yang demikian (yaitu) mencari isteri-isteri dengan kata ¨ôô· Dinamai demikian hartamu untuk dikawini bukan untuk karena kedua suami istri berzina. Maka isteri-isteri yang telah kamu tersebut menjadi halal satu nikmati (campuri) di antara mereka, sama lain. berikanlah kepada mereka maharnya ©¢üЦ : Kata-kata ihshSn atau yang (dengan sempurna), sebagai suatu kewajiban; dan tiadalah mengapa bagi seakar kata dengan itu, kamu terhadap sesuatu yang kamu telah pengertian dalam al-4ur’an saling merelakannya, sesudah menentukan tidak lebih dari empat arti : al- S mahar itu.
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