Motivos de la inﬁdelidad conyugal y sus soluciones a la luz de los Objetivos del Derecho Islámico Ahmed Al-Rumaithah 1 , Mohamad Sabri Zakaria 2 1 International Islamic University Malaysia (IIUM) - Kuala Lumpur, Malaysia. E-mail: a.alrumithah@gamil.com; ORCID ID: https://orcid.org/0000-0001-5213-7859 2 AbdulHamid A.AbuSulayman Kulliyyah of Islamic Revealed Knowledge and Human Sciences (AHAS KIRKHS), International Islamic University, Malaysia. E-mail: sabriz@iium.edu.my; ORCID ID: https://orcid.org/0000-0002-2765-2979 Resumen. Este estudio investiga los motivos de la inﬁdelidad conyugal y su tra- tamiento desde la perspectiva de los Objetivos de la Ley Islámica. Este fenómeno se ha producido en el pasado; sin embargo, su propagación se ha hecho notable hoy en día debido al avance de los medios de comunicación social y la disponibilidad de canales visuales y de audio, por lo que tiene graves consecuencias para las familias y las socieda- des. Este estudio pretende deﬁnir el concepto de inﬁdelidad conyugal y los signiﬁcados de los Objetivos de la Ley Islámica. Además, el investigador intenta examinar los mo- tivos de la inﬁdelidad conyugal y, en consecuencia, propone posibles remedios a la luz de los propósitos de la Sharia. El estudio adopta un enfoque inductivo-analítico para analizar los datos. El investigador analiza los factores que contribuyen a la inﬁdelidad conyugal, las consecuencias de la inﬁdelidad conyugal y la gravedad de la inﬁdeli- dad conyugal para el individuo, la familia y la sociedad. Las conclusiones del estudio muestran que los Objetivos de la Ley Islámica desempeñan un papel importante en la estabilidad de la vida conyugal. Palabras clave: motivos, inﬁdelidad conyugal, tratamiento, Objetivos de la Ley Islámica. Recibido: 10/02/2025 ~ Aceptado: 25/07/2025 INTERACCIÓN Y PERSPECTIVA Revista de Trabajo Social ISSN 2244-808X ~ Dep. Legal pp 201002Z43506 DOI: https://doi.org/10.5281/zenodo.16913403 Vol. 15 (3): 781 - 797 pp, 2025

782 Al-Rumaithah, Zakaria Interacción y Perspectiva. Revista de Trabajo Social Vol. 15(3): 2025 Motives for marital inﬁdelity and its remedies in light of the Objectives of Islamic Law Abstract. is study investigates motives for marital inﬁdelity and its treatment from the perspective of Islamic Law Objectives. is phenomenon has occurred in the past; however, its propagation has become remarkable nowadays due to the advance- ment of social media and the availability of visual and audio channels, and hence it has serious consequences for families and societies. is study aims to deﬁne the concept of marital inﬁdelity and the meanings of the Objectives of Islamic Law. Moreover, the researcher attempts to examine the motives for marital inﬁdelity and accordingly proposes possible remedies in light of Sharia purposes. e study adopts an inductive- analytical approach to analyze the data. e researcher discusses the factors that con- tribute to marital inﬁdelity, the consequences of marital inﬁdelity, and the seriousness of marital inﬁdelity for individual, family and society. e ﬁndings of the study show that the Objectives of Islamic Law play an important role in stability of marital life. Keywords: motives, marital inﬁdelity, treatment, Objectives of Islamic Law. INTRODUCTION Allah subhanahu watalla (SWT) enact marriage to achieve aﬃnity and mercy between spouses. He said “And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your (hearts): ver- ily in that are signs for those who reﬂect.” (Surat Al Rum, verse 21). Disputes between spouses and diﬀerences can cause marriage to deviate from its intended purposes and might cause marital inﬁdel- ity. Marital inﬁdelity surely has negative consequences for family and society. Historically, marital inﬁdelity has been a common occurrence, yet it has become more prevalent in the modern era due to ubiquitous inﬂuence of social media as well as smart phones and other devices that facilitate the spread of this phenomenon. In fact, both social media and modern technology have contributed to illegal relationships that deviate from the right purposes of marriage. us, this study investigates this phenomenon light of Al Sharia purposes in the Yemeni context. Problem Statement Marital inﬁdelity is a phenomenon that aﬀects people worldwide, in both ancient and mod- ern times. It has negative ramiﬁcations for individuals, families, and society at large. e use of social media and modern technology has contributed to its prevalence. Nevertheless, studies on the reasons for marital inﬁdelity have so far been conducted separately from purposes of marriage. Moreover, there is scarcity of research that linked the reasons for marital inﬁdelity and its treatment in Light of the Objectives of Islamic Law. erefore, this study focuses on the reasons for marital inﬁdelity and proposes possible remedies to this phenomenon from the prospective of the Islamic Law Objectives of in Yemen. As such, the following questions guide the study: • What is marital inﬁdelity and what are the Objectives of Islamic Law? • What are the motives for marital inﬁdelity, its eﬀects, and how to address them? • What are the most prominent purposes of Islamic Law for marriage and what are their role in protecting family life from deviation?

Motivos de la inﬁdelidad conyugal y sus soluciones a la luz de los Objetivos del Derecho Islámico 783 Vol. 15(3) julio - diciembre 2025/ 781 - 797 Research Objectives • To deeply understand the concept of marital inﬁdelity and what is meant by Objectives of Islamic Law. • To explain the motives for marital inﬁdelity and its implications and to treat it. • To identify the purposes of marriage and its role in light of Islamic Law. e Signiﬁcance of the Study e signiﬁcance of this study stems from the fact that it diagnoses the motives of marital in- ﬁdelity and proposes appropriate remedies to this phenomenon. It also identiﬁes the ramiﬁcations of this phenomenon on individual, family and society. e study attempts to examine the role of Islamic Law Objectives in marital life. e Scope of the Study is study focuses on the prevalence of marital inﬁdelity in Yemen. LITERATURE REVIEW Reviewing previous research in the ﬁeld of one’s research is essential for researchers to get to know what has already been explored and build on it. e following sections present the related literature. Ibin Nora Haﬁdha (2016) conducted a case study on marital inﬁdelity from woman side and its causes. What is important in this study in this study is that the researcher provided a deﬁnition to mar- ital inﬁdelity and its causes from. However, the study did not address the purposes of Islamic Law and the ramiﬁcations of marital inﬁdelity and its treatment, thus the present study will address this issue. Hassan Al Saed Hamed Khatab (2009) studied the purpose of marriage and its implications a juridical and comparative study. e researcher divided the Objectives of Islamic Law into two parts: original Objectives subsidiary Objectives. He also investigated the eﬀects of Objectives on the marriage contract. However, the researcher did not address the marital inﬁdelity and its ramiﬁca- tion and treatment in the light of Islamic Law Objectives. us, the current study will address these points. Wife’s obedience to her husband in Islamic jurisprudence (the jurisprudential dispute between spouses as a model). is study highlighted the wife’s obedience to her husband and the legal evidence for obedience, the obligation of a woman to obey her husband, the ruling on a wom- an’s obedience to her husband, and the impact of the jurisprudential dispute on personal matters. In fact, the study is related to the duties of the woman towards her husband not to the matters of the motives of marital inﬁdelity and its implication and remedy in the light of Islamic Law Objectives (Mohammed Ibrahim Abdel Aziz Ibrahim Al-Abadi, 2018). Contemporary family problems and their solution in the light of Al Sharia purposes. is study focused on the building a family from the perspective of Islamic Law Objectives, women’s work and the controls of their work, the negatives of her leaving for work. It explained the position of Islamic legislation on domestic violence. However, the study did not address the matter of the motives of marital inﬁdelity and how to treat it in the light of Islamic Law Objectives. is is the gap that the current study seeks to ﬁll (Abdul-Wadud Mustafa Morsi, 2014).

784 Al-Rumaithah, Zakaria Interacción y Perspectiva. Revista de Trabajo Social Vol. 15(3): 2025 Deﬁnitions of Inﬁdelity ere are various deﬁnitions to inﬁdelity (Khianah) in Arabic, inﬁdelity for instance, is the op- posite of honesty (Al Amana). e person who commits khiana is considered as kha’in i.e. a traitor. e plural form of Khain, is Khawanah, i.e dishonest (Al-Ragheb Al-Isfahani, nd: 305). Marital inﬁdelity is conventionally deﬁned as violating the right by breaking the covenant in secret. It includes all Sharia traditions and instructions (Obaid Allah bin Muhammad Abdul Salam Al-Mubarakfuri 1985:220). According to Al-Jahidh, khiana is considered as despotism with what a person is entrusted with including money, honor and sanctity, owning what is entrusted, and denying its depositor (Al-Jahidh, NO DATE), p. 5570). Ibn Ashour deﬁned inﬁdelity as “the action of someone who was entrusted with something and he/she deceived what was entrusted for it, without the knowledge of the owner of the trust” (Al-Tahrir and Al-Tanweer, volume 24 p. 174). Marital inﬁdelity is deﬁned as any treacherous behavior that harms the relationship be- tween the two partners in terms of money, honor and life. Marital inﬁdelity includes theft, lying, adultery, plotting and endangering the partner’s life (Muhammad Bayoumi, (1991; 4). It is also deﬁned as: a negative social phenomenon that exists in various human societies, but it diﬀers from one society to another according to the imposed moral systems. It arises due to a defect in the natural relationship that binds spouses due to external inﬂuence of cultures and civilizations, which leads to destabilizing and disintegrating the family system as a result of the conﬂict be- tween its members (Mad Allah, 2009). ere are several Quranic verses that prohibit marital inﬁdelity, including the following verses: e almighty Allah says: “and that Allah will never guide the snare of the false ones” (Surat Yusuf verse 52) that is those who betray the trust. Allah says: “If you (O Muhammad SAW) fear treachery from any people throw back (their covenant) to them (so as to be) on equal terms (that there will be no more covenant between you and them). Cer- tainly Allah likes not the treacherous. () (Al-Anfal verse 58) meaning: breaking a covenant. Deﬁnition of Islamic Law Objectives Linguistically, Arabic Maqasid Al-Shariah is deﬁned as objective that has various meanings (Al- Farahidi, Kitab Al-Ain, vol. 3, p. 393, and (1424 - 2003). Maqasid is deﬁned as straightening the path: e Almighty Allah says, and upon Allah is the direction of the [right] way) (Surat An-Nahl verse 9) the verse suggests that Allah guides you to the straight path i.e. Islam and call upon you with clear arguments and proofs. Tareeq qasid means easy and straight. Safar Qasid means easy to reach. Moreover, Allah says: “If there had been immediate gain (in sight), and the journey easy, they would (all) without doubt have followed thee, but the distance was long, (and weighed) on them (.” (At-Tawbah 42). Maqasid refer also as justice between two parties: It is between excess and negligence, justice and unfairness. Allah Almighty say: (some who follow a middle course), (Surah Fatir verse 32). e prophet peace be upon him said “Al Qasd Al Qasd Tablugow) meaning determine your right inten- tion frequently you all will achieve your goals (Reported by Al-Bukhari, No. (6467) p. 1122. It is said: So-and-so is frugal in the maintenance and has been thrifty, and so-and-so is thrifty in his mat- ter, that is, he/she has determined to be righteous in his/her matters (Al-Razi, 1999; 254).

Motivos de la inﬁdelidad conyugal y sus soluciones a la luz de los Objetivos del Derecho Islámico 785 Vol. 15(3) julio - diciembre 2025/ 781 - 797 Maqasid can mean objectives, intention, the request for a thing, and its proof, it is said: (I meant the thing, it has, and I focused on certain intention or direction and headed toward it) (Ibn Manzur, Lisan Al-Arab (section 3 / p. 96). Objectives of Islamic Law conventionally deﬁned as follows: 1) Muhammad Al-Taher bin Ashour deﬁned Maqaisd Al-Shariah as: (General Objectives of Is- lamic Law are the meanings and rulings observed by (Allah) the Lawgiver in all or most cases of legislation (bin Ashour, 2004; 165). 2) Alal al-Fassi deﬁned Objectives of Islamic Law as the secrets that the legislator puts for each of its provisions), (Allal al-Fassi, 1993, p.7). 3) Ismail Al-Hasani (nd): e intended conciliatory goals of the rulings, and the intended mea- nings of the speech (Al Quran) (Ismail Al-Hasani). 4) Ahmed Al-Raisouni deﬁned it as the goals that Al Quran and sunnah intended to convey to the people. In addition, what are the beneﬁts that work in accordance with the Shariah ruling? 5) Based on the previous deﬁnitions, we can derive a deﬁnition of the Islamic Law Objectives as “the meanings and judgment that (Allah) lawgiver took into account in general to achieve interests and ward oﬀ evils). METHODOLOGY e current study follows the inducive analytical approach. e researcher reviews the previous and recently-published literature related to the motives of marital inﬁdelity and its treatment in the light of Islamic Law Objectives. e data were elicited from various resources including research articles, magazines and internet resources. e researcher analyzed the resources which are related to motives of marital inﬁdelity as well as the purposes of Al Sharia related to marriage. Participants: e participants of the study are 120 Yemeni nationals. A demographic analysis of the partici- pants in the next section. RESULTS Demographic analysis of Participants TABLE 1. Statistical description of the participants 1 - Sex Variables Frequencies Percentage Female 7 5.8 Male 113 94.2 Total 120 100.0

786 Al-Rumaithah, Zakaria Interacción y Perspectiva. Revista de Trabajo Social Vol. 15(3): 2025 TABLE 2. shows the age of the participants 2 – Age 3 - Marriage period TABLE 3. Period of Marriage 4 - Academic qualiﬁcation TABLE 4. Academic qualiﬁcation is section presents the statistical results of the mean and standard deviations the study di- mensions. Table 5. Indicates clearly that all the items related to motives for marital inﬁdelity dimension were 3 points above the hypothetical mean score. is result demonstrates that there are reasons and motives for marital inﬁdelity. All the items fulﬁlled overall means (3.823), standard deviation (1.088) and relative percentage (76%). e following sections present the statistical analysis of each item in the questionnaire. Variables Frequencies Percentage More than 50 years 6 5.0 From 20 to 30 years old 8 6.7 From 31 years to 40 years 54 45.0 From 41 years to 50 years 52 43.3 Total 120 100.0 Variables Frequencies Percentage Less than 10 years old 19 15.8 More than 10 years and less than 20 years 51 42.5 More than 20 years and less than 30 years 39 32.5 More than 30 years and less than 40 years 9 7.5 More than 40 years 2 1.7 Total 120 100.0 Variables Frequencies Percentage Scientiﬁc leave 3 2.5 Bachelor 13 10.8 Diploma 2 1.7 PhD 62 51.7 Master’s 40 33.3 Total 120 100.0

Motivos de la inﬁdelidad conyugal y sus soluciones a la luz de los Objetivos del Derecho Islámico 787 Vol. 15(3) julio - diciembre 2025/ 781 - 797 TABLE 5. Means, Standard Deviations, and Percentage of marital inﬁdelity motives No. Items Means Standard deviation Percentage 1 Spouses’ lack of religious faith is one of the reasons of marital inﬁdelity. 3.96 1.024 0.792 2 Failing to fulﬁl the rights and obligations between spouses is one of the reasons for marital inﬁdelity. 3.96 .982 0.792 3 Mixing unrelated men with women for long hours and sitting with each other is one of the reasons of marital inﬁdelity. 3.38 1.101 0.676 4 A wife’s bad treatment to her husband is one of the reasons of marital inﬁdelity. 3.74 .902 0.748 5 Failure to adhere to Islamic teachings in marital relations is one of the reasons of marital inﬁdelity. 3.30 1.220 0.66 6 Choosing a wife without doing any research about her characteristics is one of the reasons for marital inﬁdelity. 3.67 1.070 0.734 7 Lack of aﬀection between spouses is one of the reasons for marital inﬁdelity. 4.00 1.013 0.8 8 Not restraining the gaze at unrelated men or women is a way to cause disagreement, and it may lead to marital inﬁdelity. 4.02 1.247 0.804 9 Women’s display of charms and adornment in front of men is one of the causes of marital inﬁdelity 3.96 1.024 0.792 Total 3.823 1.088 0.76 Motives for marital inﬁdelity 1 – Items (7) and (8): “Lack of aﬀection between spouses is one of the reasons for marital inﬁ- delity”, “Not restraining the gaze at unrelated men or women is a way to cause disagreement, and it may lead to marital inﬁdelity” achieved the highest agreement among respondents to be the motives for marital inﬁdelity. Clearly, these two items achieve a high mean score (4.00), (4.02) with percent- ages of 80 %, 80.4% respectively. is indicates that the two items receive the highest agreement compared to remaining items. 2 – Items (1), (2), and (9), namely “Spouses’ lack of religious faith is one of the reasons of mari- tal inﬁdelity” “Failing to fulﬁl the rights and obligations between spouses is one of the reasons for marital inﬁdelity”, “Women’s display of charms and adornment in front of men is one of the causes of marital inﬁdelity” achieved the second highest mean score (3.96), and a percentage of (79%). is indicated that this dimension is reliable for assessing the motives underlying marital inﬁdelity. 3 – Items (4) and (6), namely “A wife’s bad treatment to her husband is one of the reasons of marital inﬁdelity”, “Choosing a wife without doing any research about her characteristics is one of the reasons for marital inﬁdelity” achieved the third highest mean score (3.74), (3.67) and the par- ticipants expressed agreement with a percentage of (74%), and 73%, respectively.

788 Al-Rumaithah, Zakaria Interacción y Perspectiva. Revista de Trabajo Social Vol. 15(3): 2025 4 - Items (3) and (5): “Failing to fulﬁl the rights and obligations between spouses is one of the reasons for marital inﬁdelity”, “Failure to adhere to Islamic teachings in marital relations is one of the reasons of marital inﬁdelity” achieved a moderate score (3.30), (3.38), with a percentage of (66%) and (67%) respectively which is considered as good response. e results show that the standard deviation for all items are moderate; they are neither too far apart nor close to their means i.e. they are conﬁned between 1.247 and 0.902. Based on participants’ responses, it can be concluded that the overall mean score proved that there are motives for marital inﬁdelity. Table 1, shows the means, standard deviations, and the rela- tive percentage of the items of the motives for marital inﬁdelity. Solutions to limit incidence of marital inﬁdelity Table 2 shows the items related to solutions for limiting incidence of marital inﬁdelity. e mean scores indicate that there are potential solutions for marital inﬁdelity. is statistical result in- dicates that there is an agreement among participants about potential solutions to marital inﬁdelity with a high response degree, as all items achieved a total mean of (4.366), with a standard deviation of (0.813), and relative percentage (87%). e results of the statistical analysis at the item level are as follows. 1 – Item (2), (3), and (4), namely “treating wives kindly preserves the family entity and culti- vates happiness in the Muslim home”, “Reducing exposure to temptation that stirs instincts through its various visual, audible means”, “Recognizing marital problems at an early stage and tackle them and trying to solve them in positive ways achieved the highest degree of agreement among partici- pants. e mean scores of these items were (4.22) (4.26), (4.30), with percentages of (84%, 85%, 86 %,) respectively. 2 – Items (1) and (5), namely “Spouses should share responsibility and each one has to adhere to these rights and duties accordingly”, “Spouses should admit their mistakes and search for a solu- tion instead of denial or persistence so as not to make the other party resort to others to satisfy their desires.” achieved the second highest agreement among participants of being solutions to end mari- tal inﬁdelity. e person responsible for the problem should acknowledge his/her mistake and come up with a solution rather than denying so as not to provoke other party to resort to others to satisfy their desires”. ese items achieved these means scores (4.09), (4.15) respectively, with percentages of 81%, 83%. is indicates that the two items are high in terms of the degree of agreement among participants. e results indicate that the standard deviation values for all the dimension items are moder- ate, neither far apart nor close to their mean; they are conﬁned between 0.921 and 0.729. Accord- ingly, this result comes in favor of the agreement. Table 6 shows the means, standard deviations, and the relative percentage of the items of the dimension of solutions of marital inﬁdelity.

Motivos de la inﬁdelidad conyugal y sus soluciones a la luz de los Objetivos del Derecho Islámico 789 Vol. 15(3) julio - diciembre 2025/ 781 - 797 TABLE 6. Means, Standard deviations, and percentage of remedy to reduce incidence of marital inﬁdelity No. Items Means Standard deviation Percentage 1 Spouses should share responsibility and each one has to adhere to these rights and duties accordingly 4.09 .710 0.818 2 Treating wives kindly preserves the family entity and cultivates happiness in the Muslim home. 4.30 .846 .86 3 Reduce exposure to temptations that provoke instincts through its various visual, audible and readable means. 4.26 .921 0.852 4 Recognizing marital problems at an early stage and tackle them and trying to solve them in positive ways. 4.22 .832 0.844 5 Spouses should admit their mistakes and search for a solution instead of denial or persistence so as not to make the other party resort to others to satisfy their desires. 4.15 .729 0.83 e overall mean of remedy items to reduce marital inﬁdelity 4.366 0.813 0.87 Negative consequences of marital inﬁdelity. Table 3 shows that the mean scores of all the items that express consequences of marital in- ﬁdelity increased more than the hypothetical mean (4). is result indicates that the participants’ agreement and that there are negative consequences for marital inﬁdelity. All the items achieved a total mean (3.535), with a standard deviation (0.909) and relative percentage (70%). e following are the results of the statistical analysis at the items level: 1) Items (2), (5) and (6) “Divorce is an option taken by one of the spouses as a result of the con- sequences of marital inﬁdelity”, “disintegration of the family is among the results of marital inﬁdelity”, and “sadness, depression, anxiety and mental illness are among the consequences of the of marital inﬁdelity” achieved the highest agreement among participants. ese items achieved these means scores (4.37), (4.12), (4.00), with percentages of 80%, 82%, 87% res- pectively. is shows that these items achieved a high degree of agreement in terms of among participants compare with the rest of the items. 2) Items (1) and (7) “Divorce is an option taken by one of the spouses as a result of the conse- quences of marital inﬁdelity”, “the spread of sexual diseases such as AIDS, syphilis in society are among the consequences of marital inﬁdelity” achieved the second highest score among participants. e means scores of these items are (3.95) (3.99), with relative percentage (79%) (79%) respectively, with a high degree of agreement. 3) Items (3), (4) and (8) “Children’s deviation is among the results of marital inﬁdelity”, “Violent behavior such as beating, killing is as a result of marital inﬁdelity”, “lack of security, stability and peace of mind are among the results of marital inﬁdelity” achieved these mean scores (3.92) (3.93) and (3.94) with relative percentage (78%) (78%) (78%), respectively.

790 Al-Rumaithah, Zakaria Interacción y Perspectiva. Revista de Trabajo Social Vol. 15(3): 2025 e results indicate that the standard deviations of all the dimension items are moderate, nei- ther far apart nor close to their means i.e. conﬁned between 1.070 and 0.830. Table (7) shows the means, standard deviations, and the relative percentage of the items of the dimension of marital inﬁdelity motives. TABLE 7. Mean, standard deviations, and percentage of consequences of marital inﬁdelity No. Items Means Standard deviation Percentage 1 Marital inﬁdelity makes spouses loses trust between each other. 3.99 1.017 0.798 2 Divorce is an option taken by one of the spouses as a result of the consequences of marital inﬁdelity. 4.37 .859 0.874 3 Children’s deviation is among the results of marital inﬁdelity 3.93 1.070 0.786 4 lack of security, stability and peace of mind are among the results of marital inﬁdelity 3.94 1.032 0.788 5 Disintegration of the family is among the results of marital inﬁdelity 4.12 .997 0.824 6 Sadness, depression, anxiety and mental illness are among the consequences of the of marital inﬁdelity 4.00 .830 0.8 7 e spread of sexual diseases such as AIDS, syphilis in society are among the consequences of marital inﬁdelity 3.95 .977 0.79 8 Lack of security, stability and peace of mind are among the results of marital inﬁdelity 3.92 .931 .784 Total 3.535 .909 0.707 Creating marital happiness: It is evident from Table (8) that all the items that express the dimension: “creating marital happiness” have achieved a mean score greater than the hypothetical mean (4). is result revealed that the participants’ agreement on the items that leads to creating marital happiness. All the items achieved a general mean of (4.242), a standard deviation of 0.771 and relative percentage (84%). e following are the results of the statistical analysis at the items level: 1 – e Items, (4) and (5), namely “Mutual appreciation and respect between spouses is part of marital happiness”, “mutual concern between spouses and treating each other kindly is among the things that create martial happiness” achieved the highest agreement among participants. e mean scores of these items reached (4.35), (4.39) with percentages (87%) (87%) respectively. is indicates that the two items are higher in terms of degrees of agreement than the rest of the items. 2 – Items (3) and (8), namely “ Maintaining physical contact between spouses is one of the things that creates marital happiness” and “Adopting dialogue and openness between spouses by dis- closing their needs are among the things that create marital happiness” achieved the second highest degree of agreement among participants. e mean scores reached (4.28) (4.31) (24.3) with relative percentage (85%) (86%) (86%) respectively.

Motivos de la inﬁdelidad conyugal y sus soluciones a la luz de los Objetivos del Derecho Islámico 791 Vol. 15(3) julio - diciembre 2025/ 781 - 797 3 – Items (2), (6) and (7), namely “Taking care of well-groomed appearance by both spouses is one of things that create marital happiness”, “Taking long vacations to keep away from the hustle and bustle of life enable spouse to engage in love and tenderness”, “Avoiding stress and depression, showing positive attitude, are among the things that create marital happiness” achieved the third highest degree of agreement among participants. e mean scores of these items were (4.03) (4.08) (4.18) with relative percentage (80%), (81%) and (83%) respectively. e results indicate that the standard deviation of all the dimension items are moderate, nei- ther far apart nor close to their mean; they range between 0.987 and 0.765. Accordingly, this result indicated the achievement of creating marital happiness based on the participants’ answers, with a high response level through the total mean of the item. Table (8) shows the means, standard devia- tions, and the relative percentage of the items of “creating marital happiness”. TABLE 8. Means, standard deviations, and percentage creating marital happiness No. Items Means Standard deviation Percentage 1 Mutual satisfaction of the two spouses about each other is one of the things that create marital happiness 4.28 .980 0.856 2 Taking care of well-groomed appearance by both spouses is one of things that create marital happiness 4.03 .987 0.806 3 Maintaining physical contact between spouses is one of the things that creates marital happiness 4.32 .850 0.864 4 Fourth: Creating marital happiness: Mutual appreciation and respect between spouses is part of marital happiness. 4.35 .885 .87 5 Mutual concern between spouses and treating each other kindly is among the things that create martial happiness 4.39 .892 .878 6 Taking long vacations to keep away from the hustle and bustle of life enable spouse to engage in love and tenderness 4.18 .799 0.836 7 Avoiding stress and depression, showing positive attitude, are among the things that create marital happiness 4.08 .784 0.816 8 Adopting dialogue and openness between spouses by disclosing their needs are among the things that create marital happiness 4.31 .765 0.862 Total 4.242 0.771 0.848 DISCUSSION Islamic Law Objectives of marriage and its role in family life. Marriage has great and noble purposes. Below, we discuss the most important purposes of marriage.

792 Al-Rumaithah, Zakaria Interacción y Perspectiva. Revista de Trabajo Social Vol. 15(3): 2025 Marriage purposes: Survival of the human species appropriately and satisfactorily since marriage is a reason for the oﬀspring that sustains a human being. Muslim scholars have unanimously agreed that protecting oﬀspring is one of the ﬁve necessi- ties in Islam. In fact, there is no disagreement among Muslim scholars that one of the overall pur- poses of marriage is to have oﬀspring. e main reason for marriage is to have oﬀspring (Ibn Abi Bey, (nd) 308 p.). Allah created man to achieve two goals, namely worshiping Him and building the earth. e Almighty Allah says: “It is He Who has produced you from the earth and settled you therein” (Surat Hud verse 61). at is colonize you, meaning that He orders you to build the earth. Linguistically, if the Arabic letter (seen سand the letter Ta تare added to the beginning of the Ara- bic verb, they show formula of request. A wise person does not object to the fact that construction of the earth and preservation of the human species depend on reproduction and multiplication of the sons of Adam. Furthermore, birth control aﬀects societies due to old age and extinction. us, Islamic jurists have agreed that it is not permissible to issue a general law that limits the freedom of spouses to have children. Achieving chastity and virtue and protecting society from immorality. Prophets, peace be upon them, unanimously agreed that fornication is forbidden since it undeni- ably has harmful consequences to society and public health. e believer who desires the pleasure of Allah and Paradise should avoid immoralities and major apparent and hidden sins. In fact, there are great deal of temptations, especially in our time. e Almighty Allah said: “And go not nigh to fornica- tion; surely it is an indecency and an evil way” (Surat Al-Isra, verse 32). e almighty Allah commend- ed us not to come near adultery. Islam commanded those who are poor and cannot aﬀord marriage to protect oneself against worldly temptations by fasting and avoiding close contact to the prohibited acts. Moreover, poor Muslims should always strive for making the required dowry for marriage and the Almighty Allah will surely help them. ose who are rich, on the other hand, should respond to the order of the Messenger of Allah, peace be upon him when He said: “ose of you who can aﬀord marriage should marry; it restrains the gaze and fortiﬁes one’s chastity. ose who cannot should fast; it controls the sexual desire, (Narrated by Al-Bukhari No. 1605), vol. 3 / p. 26. Another narration concerns young men because they are the most vulnerable to deviation and falling into fornication because of their raging desire. Allah’s messenger peace be upon him, said: (O young men, whoever among you can aﬀord it, let him get married, for it is more eﬀective in lowering the gaze and guarding one’s chastity. (Narrated by Al-Bukhari in his Sahih No. 5066) / p. 3, and Al-Ba’a: is the provisions of marriage, such as housing, alimony, and ability to cohabit. e origin of the word ‘Al-Ba’a’ is the word “tabawa’a”, which means settled, and celibacy does not settle except through marriage. Achieving aﬀection, mercy and tranquility between spouses: e Almighty Allah says: “And among His signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, And He has put love and mercy between your (hearts): Verily in that are signs for those who reﬂect). (Surah Al-Rum verse 21). According this verse, the main purposes of marriage is tranquility and family stability. In order to achieve such purposes, Allah made love and mercy between the husband and the wife. Homo- geneity is one of the causes of harmony and acquaintance, just as discord is one of the causes of separation and disharmony (Abi Al-Saud, (no date; 52).

Motivos de la inﬁdelidad conyugal y sus soluciones a la luz de los Objetivos del Derecho Islámico 793 Vol. 15(3) julio - diciembre 2025/ 781 - 797 Tranquility and innate attraction are one of the miracles of the almighty Allah. A man loves a woman and get attached to her without any previous relationship. us, she will calm him when he is angry, paciﬁes him when he is anxious and tempted. In order for aﬀection, mercy and serenity to last, it is necessary to act according to the words of Allah: “live with them on a footing of kindness and equity” (Surat An-Nisa, Verse 19) Allah also says: “And women shall have rights similar to the rights against them according to what is equitable” (Surat Al-Baqarah verse 228). Ibn Taymiyyah said: “the intention of marriage is not only to enjoy but also to connect and companion; it is the highest degree of companionship, so whoever does not intend to be accompanied, nor enjoy and have sexual relationship, he must be a liar” (Ibn Taymiyyah, (nd: 272). Ibn al-Qayyim (nd; 85) said: Allah has made marriage a means to aﬀection, mercy, oﬀspring, restraining the gaze, guarding chastity, and so on. Having children and building a stable family: Ibn Abbas, May Allah be pleased with him, interpreted the Quranic verse: “And those who pray, “Our Lord! Grant unto us wives and oﬀspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous” (Surat Al-Furqan, Verse 74), by saying that it is those who act in obedience to Allah will dwell contently in the here- after (Ibn Katheer, (nd; 119). Al-Hasan Al-Basri, may Allah have mercy on him, says: (By Allah, nothing is more pleasing to the eyes of a Muslim than to see an obedient son. e Prophets of Allah piece be upon them used to pray to the Almighty Allah to grant them righteous children. Prophet Zakaria, peace be upon him, who says: “Oh Allah make my child me one that will (truly) repre- sent me, and represent the posterity of Jacob; O my Lord! One with whom thou art Well-pleased!” (Surat Maryam verse 6), and he (Zakaria) said: “ere did Zakariya pray to his Lord saying: “O my Lord! Grant unto me from ee a progeny that is pure; for you are He that hear prayer!” (Surat Al Imran Verse 38). Moreover, Zakaria, peace be upon him said (Now I fear (what) My relatives (and colleagues) (Will do) after me: But my wife is barren: So give me an heir As from yself (5); (One that) will (truly) represent me, and represent the posterity of Jacob; And make him, O my Lord! One with whom ou art Well-pleased! (6)). (Surat Maryam 5-6). e Messenger of Allah, Mohammed, peace and blessings be upon him, said: “When a man dies, his deeds come to an end except for three things: Sadaqah Jariyah (ceaseless charity); a knowledge which is beneﬁcial, or a virtuous descendant who prays for him (for the deceased). (Narrated by Muslim No. 1631) c/3 pg. 1255. us, Islam urged the formation of the family and called for people to live in its shadows. It also warned strongly against trying to get rid of the bonds of family as it endorses that family life is from his Sunnah. Marriage is not only to obtain the pleasure of the Almighty Allah. It is a means of piety, preserver of lineages and the strong bond between parents and the way of harmony between them and their children. In this regard, Al-Tahir bin Ashour, May Allah have mercy on him, says: “Regulation of families in the nation is the basis of its civilization. erefore, taking great care of controlling the family system was the goal of all human laws. Islamic Sharia serves as a guardian over all the laws so that the rules that it legislated for the family were the most just, reliable and time- honored rules. In fact, the original principle in the legislation of the family matter is the tightening of the bond of marriage and the tightening of the bond of kinship the tightening of the bond of in-laws as well as the tightening of the manner of dissolution of what accepts the dissolution of these three ties (Ibn Ashour (no date; 174-182) pp. 174-182). Responding to the innate (ﬁtrah) and the instinctive inclination of the spouses: spouses should satisfy sexual needs of each other in the legitimate way that Allah has made lawful. (Fair in the eyes of men is the love of things they covet: women and sons; heaped-up hordes of gold and

794 Al-Rumaithah, Zakaria Interacción y Perspectiva. Revista de Trabajo Social Vol. 15(3): 2025 silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land), (Surah Al Imran Verse 14). Abu Dharr, May Allah be pleased upon him said: e Messenger of Allah, peace and blessings be upon him, said: in the case of one of you have intercourse with his wife is charity.” Companions of the prophet said: O Messenger of Allah, when one of us fulﬁls his carnal desire will he have some reward for that?” He (peace and blessings of Allah be upon him) said, “Do you not see that if he were to act upon it [his desire] in an unlawful manner then he would be deserving of punishment? Likewise, if he were to act upon it in a lawful manner then he will be deserving of a reward. ere is nothing wrong with a man coming to his wife and love to make intercourse. Mes- senger of Allah, peace and blessings of Allah be upon him, said, “Women and perfume have been made dear to me, but my comfort has been provided in prayer” (Abi Dar Al-Ghafari (nd;763). In Musnad of Anas bin Malik No. 12294), vol. 35 / p. 376, Messenger of Allah, peace be upon him, said: “You should marry virgins, for their mouths are sweeter, their wombs are more proliﬁc and they are satisﬁed with less” (Narrated by Ibn Majah in Sunna, section 3 / p. 64, 1861, Jaber bin Abdullah said: I married a widow woman during the reign of the Messenger of Allah (peace and blessings of Allah be upon him) He (e Messenger) said to me: if that possible to marry a virgin woman, she will play and ﬂirt with you (Reported by Imam Al-Bukhari in his Sahih, Vol. 7/p. 37, No. 5247). Sheikh Abu Zahra says: “the purposes of Sharia for legal marriage are represented in three things: First: the satisfaction of sexual desire, achievement of chastity and modesty. e second purpose is to achieve legal procreation, and the satisfaction of the instincts of fatherhood, mother- hood, kinship, relationship, building the land, and the worship of Allah is derived from it. e third purpose is to establish a good life based on tranquility, aﬀection, mercy, communication, compas- sion and cooperation among people, especially relatives. In this way, society is reformed and life is straightened (Abu Zahra, (no date; 7-8). Submitting to the Almighty Allah and following His Messenger One of the purposes of marriage is to respond to Allah and follow His Messenger peace be upon him. Among the things that bring pleasure to the heart of a believer is submitting to Allah. It is noticeable that the believers’ heart has no life without submitting to Allah’s commands. Allah Almighty has ordered His servants to marry. Allah says: “marry the unmarried among you and the righteous among your male slaves and female slaves” (Surat An-Nur, Verse 32). e command in the verse is directed to fathers and guardians to marry those who are still single and under their guard- ianship. Considering their age and experience, the guardians are better able to know the purposes and fruits of marriage. erefore, acts of obedience are called oﬀerings, so whoever intends to marry in response to the command of Allah, he will come closer to Allah and then he will be rewarded. e servant continues to draw near to his Master (Allah) until he loves Him. e Messenger peace and blessings be upon him, explained His way in marriage when a group of people asked about His worship but they misestimated it, and one of them resolved and said: (I keep away from women and never get married” When the Messenger of Allah may Allah heard about it, he said: “You are the ones who said such-and-such? By Allah, I am the most fearful of Allah and the most pious of you, but I fast and break the fast, I pray and lie down, I marry women, so whoever turns away from my Sunnah is not from me” (Reported by Al-Bukhari, Volume 7, pg. 2, No. 5063). e Messenger of Allah, Muhammad, peace be upon him, married and did not violate the Sunnah of the prophets before him, whom Allah described and praised. Allah says “We did send apostles before you, and appointed for them wives and children: And it was never the part of an apostle to bring a sign except

Motivos de la inﬁdelidad conyugal y sus soluciones a la luz de los Objetivos del Derecho Islámico 795 Vol. 15(3) julio - diciembre 2025/ 781 - 797 as God permitted (or commanded). For each period is a Book (revealed).) (Surat Ar-Ra’d, verse 38). e Messenger peace be upon him also said “whoever is able to marry, let him do that (Narrated by Ibn Majah, No. 1863). He also said: “Whoever among you is able to marry, let him marry) (Al- Bukhari, (1905; 26). In fact, the prophetic command is addressed to those who are able to marry, and thus leaving marriage does not draw Muslims closer to Allah as one of the people believed in the aforementioned hadith. Fulﬁlling half of the religion: Asceticism is not to leave marriage, and to abandon women. Sufyan bin Uyaynah said: “e abundance of women is not extravagance, because Ali, may God be pleased with him, who married four wives, was the most ascetic of the companions and had four wives.” (Ahmed bin Ajiba, “Al Niat Al Salihat” Good Intentions, p. 120). If a person asks for mar- riage, he/she will fulﬁll half of his/her religion. is conﬁrms what the Messenger peace be upon him said: “Whoever marries has secured half of his religion, let him/her fear Allah in the other half.” In another narration, the messenger said: “Half of faith has been completed.” (Al-Tabarani included it in Al-Awsat vol.7 p.332). While worship is interrupted by death but marriage as worship con- tinues after death. Ibn Abidin said “we have no worship that was established from the era of Adam until now and continues in Paradise except marriage and faith) (Hashiyat Ibn Abidin, vol.3/p.3). It is important to follow the Prophet’s guidance which is the essence of righteousness. Righteousness is better than a thousand honors. Imam Ahmed narrated “He who gets married for the sake of Allah and marries one’s children oﬀ for the sake of Allah will surely deserve to be a friend of the Almighty Allah” (Narrated by Imam Ahmad / pg. 457). e Messenger of Allah (Mohammed) peace be upon him characterizes those who get married for the sake of Allah as being perfectly faithful. He said: “Whoever gives, hates, gets married for the sake of Allah, has perfected his faith) (Narrated by Imam Ahmad in Al-Musnad, Vol. 24, p. 399, No. 15638). CONCLUSION is research investigated the concept of marital inﬁdelity in light of Islamic Law Objectives. More speciﬁcally, it examines motives for marital inﬁdelity and its impact on the family and society in the Yemeni context. e study reveals the following: • Understand the concept of marital inﬁdelity and Sharia purposes. Marital inﬁdelity repre- sents each traitorous behavior that harms either partner of the marital relationship in terms of money, honor and life. ese include theft, lying, adultery, plotting and endangering the partner’s life. Objectives of Islamic Law are meanings and judgment that the legislator (Allah and His Messenger) took into account in general and specially to achieve interests and ward oﬀ evil) • It was found that all the mean of “motives for marital inﬁdelity” is more than the hypotheti- cal mean (3). is result indicates the participants’ agreement that there are motives for marital inﬁdelity with a high response degree. • e study shows that there are serious consequences to marital inﬁdelity such as loss of trust between spouses, divorce and violence, • It was found that the mean of all the items that express “remedy to reduce the incidence of marital inﬁdelity” is more than the hypothetical mean (4). is result indicates the partici- pants’ agreement that there are solutions to marital inﬁdelity with a high response degree.

796 Al-Rumaithah, Zakaria Interacción y Perspectiva. Revista de Trabajo Social Vol. 15(3): 2025 • e study shows that it explains the reasons for marital happiness include mutual respect, spouse’s satisfaction of each other and as well as maintaining physical contact. • e study shows the signiﬁcant role of Sharia purposes in marital life in relation to preserv- ing the survival of human race, chastity, protecting society, achieving aﬀection, mercy, tran- quility, submitting to Allah and following the Prophet Mohammed peace be upon him. RECOMMENDATION e researcher recommends the establishment of a community organization that conducts educational programs via in the audiovisual media and social media to preserve the family and marital life. BIBLIOGRAPHICAL REFERENCES • Abdel-Wadood Mustafa Morsi, (2014), Contemporary family problems and their solution in the light of the purposes of Sharia. • Abu Abdullah Muhammad bin Ismail Al-Bukhari Narrated by Al-Bukhari, Book of Funerals, Chapter on the Children of the Inﬁdels, Hadith No. (1331). • Al-Farahidi: Abu Abd al-Rahman al-Khalil ibn Ahmad ibn Amr ibn Tamim al-Basri, year of publication: (1424 – 2003), (Al-Ain), investigation: Mahdi al-Makhzoumi, Ibrahim al-Samar- rai, publisher: Dar al-Kutub, ﬁrst edition, Scientiﬁc, vol. 3 p.393 • Allal Al-Fassi / Maqasid Al-Shariah and Makramha, publisher, Dar Al-Gharb Al-Islami Fifth Edition 1993, p. 7. • Al-Ragheb Al-Isfahani, 1430 AH, 2009), (e Vocabulary of the Qur’an), investigation: Saf- wan Adnan Daoudi (Dar Al-Qalam Al-Dar Al-Shamiya, p. 672). • Al-Razi: Muhammad bin Abi Bakr bin Abdul Qadir Al-Razi (Mukhtar Al-Sahah), Publisher: e Library of Lebanon (D-T) (Dutt), vol. 2, 224 p. • Burhan Al-Din Ali bin Abi Bakr / Al-Marginani, Al-Hidaya ﬁ Sharh Bidayat Al-Mubtadi, vol. 2, p. 308. • Dr. Ahmed Madallah Al-Taraula, 09-11-(2009), Causes and treatment of marital inﬁdelity, 07:42 PM • Dr. Ahmed Madallah Al-Tarawneh, 09-11-(2009), Marital inﬁdelity, causes and treatment. Publication date 07:42 PM. • Farhan bin Salem bin Rabie Al-Anzi, (2009), p. 38-39. e role of thinking styles, partner se- lection criteria and some demographic variables in achieving the level of marital compatibility. • Hassan Al-Sayed Hamid Khattab, 2009 - 1430 AH, the purposes of marriage and its eﬀects, a comparative jurisprudential study. • Ibn Duraid: Abu Bakr Muhammad Ibn Al-Hassan, for the ﬁrst edition, year of publication 1987, (Gamhrat Al-Lughah), investigation: Ramzi Mounir Baalbaki, Dar Al-Ilm for Millions, vol. 2 / p. 656, • Ibn Manzoor: Muhammad Ibn Makram Ibn Ali Abu al-Fadl Jamal al-Din Ibn Manzur (Pg. 3/p. 96), Lisan al-Arab • Ibn Noura, Haﬁza. (2016), Marital inﬁdelity by women, a ﬁeld study of a sample of cases. • Ismail Al-Hasani, e eory of Intentions according to Ibn Ashour - pg. 15.

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