The debate over being childfree has become increasingly visible in Indonesia, where having children is often regarded as an important marker of a successful marriage. For some families, however, reproductive decisions involve complex considerations, including financial conditions, psychological well-being, reproductive health, personal autonomy, and environmental concerns.
The authors place this debate within the framework of maqāṣid al-usrah, which refers to the higher objectives or purposes of Islamic family law. Traditionally, the concept has been strongly associated with ḥifẓ al-nasl, or the preservation of lineage. This understanding places biological reproduction at the center of the family’s social and religious purpose.
The study asks whether that interpretation remains sufficient for understanding contemporary families.
Reconsidering the meaning of family objectives
Rather than rejecting the importance of reproduction, Materan and colleagues propose broadening the way ḥifẓ al-nasl is understood.
Their analysis suggests that protecting future generations should not be reduced simply to producing biological offspring. It can also involve creating families that are capable of providing protection, responsibility, dignity, and well-being.
Under this interpretation, maqāṣid al-usrah can connect the preservation of lineage with other objectives, including the protection of life (ḥifẓ al-nafs), property (ḥifẓ al-māl), psychological health, justice, and overall family welfare.
This shift is important because it changes the question from “Does a couple have children?” to “Does the couple’s reproductive decision contribute to justice, welfare, responsibility, and the broader purposes of family life?”
The authors emphasize that this does not mean every decision to remain childfree is automatically justified. Instead, the legitimacy of such a decision must be considered in relation to its purpose, circumstances, potential harm, public interest, and ethical responsibility.
Three perspectives emerge from the literature
The researchers identify three broad positions in the literature they examined.
The first is a textual-normative perspective, which gives strong importance to ḥifẓ al-nasl and views reproduction as a central element of family life.
The second is a maqāṣid-oriented perspective, which allows Islamic legal reasoning to respond to changing social circumstances and broader concepts of public welfare.
The third is a critical and deconstructive perspective, which questions whether biological reproduction should remain the dominant interpretation of family objectives.
The analysis finds that contemporary Islamic legal philosophy increasingly emphasizes maṣlaḥah, or public and social benefit, alongside textual considerations. This creates room for a more contextual discussion of reproductive decisions.
Mutual agreement matters
Another important finding concerns decision-making within marriage.
The study argues that reproductive choices should not simply be evaluated through a hierarchical model of family authority. When a childfree decision results from mutual discussion and agreement between spouses, the authors argue that it can be understood differently from a unilateral decision that disregards the rights of the other partner.
This approach shifts family authority toward what the authors describe as a more dialogical model, where spouses negotiate important decisions together while remaining within an Islamic ethical framework.
The issue therefore extends beyond whether having children is desirable. It also raises questions about gender justice, marital autonomy, and the ethical responsibilities attached to reproductive decisions.
What the researchers actually studied
The research is a literature-based qualitative study, not a statistical survey.
The authors examined classical and contemporary Islamic jurisprudence, scholarly literature on Islamic legal philosophy, studies concerning justice and family law reform, and contemporary discourse surrounding childfree families. The texts were deliberately selected to represent different approaches to the relationship between childbirth and the objectives of Islamic family law.
The researchers then organized the material thematically, categorized different arguments, and conducted a critical synthesis. They used qualitative content analysis and contextual hermeneutics to understand how different positions interpret family objectives in relation to contemporary social conditions.
Because the study does not involve interviews or surveys, its conclusions should not be interpreted as statistical evidence about Indonesian couples. The authors explicitly acknowledge that empirical research into the lived experiences of childfree couples remains an important direction for future studies.
Implications for family counseling and Islamic law
The findings could have practical implications for institutions involved in family education and counseling in Indonesia.
The authors specifically point to institutions such as the Kantor Urusan Agama (KUA) and BP4, suggesting that premarital and family counseling could move toward more personalized and contextual discussions. Rather than relying exclusively on one-directional normative advice, counselors could facilitate conversations about health, psychological readiness, economic circumstances, marital relationships, and the couple’s understanding of family responsibilities.
The proposed framework also offers a potential basis for discussions about gender justice. If reproductive decisions are understood as matters requiring mutual negotiation, family authority should not become a justification for forcing one spouse to reproduce.
The researchers ultimately position childfree decisions not as a simple category that is universally halal or haram, but as an area requiring contextual ijtihād. Their proposed framework considers the couple’s intention, social circumstances, potential harm, mutual agreement, public interest, and ethical accountability.
At the same time, the authors stress that this interpretation is not an unconditional endorsement of all forms of childfree living. The continuing importance of ḥifẓ al-nasl and the need for normative boundaries remain part of the discussion.
Authors’ Profiles
Materan: Universitas Islam Negeri Sultan Aji Muhammad Idris Samarinda (UINSI Samarinda). The article identifies Materan as the corresponding author and situates the research within Islamic family law philosophy.
Muhammad Noor: Universitas Islam Negeri Sultan Aji Muhammad Idris Samarinda, with academic work connected to Islamic and legal studies.
Ratu Haika: Universitas Islam Negeri Sultan Aji Muhammad Idris Samarinda, with an academic background related to Islamic legal studies.
Ahmad Riyadi: Universitas Islam Negeri Sultan Aji Muhammad Idris Samarinda, with academic work in Islamic and humanities-related studies.
The available article identifies all four researchers as affiliated with UINSI Samarinda but does not provide complete academic degree and specialization profiles for every author.
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