The Requirement of Wife's Consent for Rujuk (Resumption of Marriage): A Normative Critique of Article 165 of the Compilation of Islamic Law from the Perspective of the Shafi‘i School of Thought

Muhammad Imam Hafili; Misbahuzzulam Misbahuzzulam

doi:10.31943/afkarjournal.v9i4.3861

Authors

Muhammad Imam Hafili Sekolah Tinggi Dirasat Islamiyah Imam Syafi’i, Indonesia
Misbahuzzulam Misbahuzzulam Sekolah Tinggi Dirasat Islamiyah Imam Syafi’i, Indonesia

DOI:

https://doi.org/10.31943/afkarjournal.v9i4.3861

Keywords:

Rujuk, Shafi'i School of Jurisprudence, Islamic Family Law, Compilation of Islamic Law, Wife's Consent

Abstract

The purpose of this study is to analyze the position of a wife's consent in the rujuk (reconciliation) process from the perspective of the Shafi'i School of Jurisprudence (Mazhab Syafi’i) and Article 165 of the Compilation of Islamic Law (Kompilasi Hukum Islam), the driving factors behind the shift in the legal framework regarding the husband's right to rujuk, as well as a methodological critique of the arguments underlying the requirement of the wife's consent. This study employs a qualitative method with a library research approach. The results of this study indicate that: (1) There is a difference in perspective between the Shafi'i School and the Compilation of Islamic Law regarding the requirement of the wife's consent in rujuk. (2) The driving factors behind the shift in the legal framework regarding the husband's right to rujuk are: the transformation of gender relations, the prevention of the abuse of rights by the husband, the maintenance of domestic harmony, and the application of the principle of consensualism (rida principle). (2) The methodological critiques of the arguments underlying the requirement of the wife's consent include: the misapplication of the rule of change over time, the conflict created between maslahah (public interest) and qath’i (definitive) texts as well as scholarly consensus (ijma'), logical confusion in requiring the wife's consent for the sake of achieving family harmony, incoherence in the status of talak raj’i (revocable divorce), and the manipulation of the interpretation of dalalah al-isyarah (allusive indication).

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