Hadi Wijaya
The discourse surrounding the decision to remain childfree has resurfaced with significant intensity in Indonesia, prompted by a series of viral comments from social media influencers and subsequent responses from religious authorities. Ustazah Tria Meriza, the founder of @sekolahmuslimah.bahagia, has recently articulated a firm theological stance against the childfree ideology, categorizing it as inconsistent with Islamic principles. This debate gained renewed momentum following remarks by Gita Savitri, a prominent YouTuber and influencer known as Gitasav, who suggested that a childless lifestyle serves as a natural "anti-aging" remedy. The intersection of modern lifestyle choices and traditional religious values has sparked a nationwide conversation regarding the purpose of marriage, the role of the family unit, and the demographic future of the world’s most populous Muslim-majority nation.
The Theological Framework Against Childfree Ideology
According to Ustazah Tria Meriza, the adoption of a childfree lifestyle—defined as a voluntary choice to forgo having children, whether biological, step, or adopted—is considered "haram" or prohibited for Muslim couples based on four primary arguments. Speaking through her social media platforms, she emphasized that the ideology is not merely a personal choice but a reflection of a specific worldview that may conflict with spiritual mandates.
The first argument posits that the childfree movement is a product of Western secularism. Ustazah Tria suggests that this ideology stems from a framework that separates religious guidance from family life, prioritizing individual utility and personal pleasure over divine instructions. In this view, the decision-making process is governed by a "benefit-only" principle rather than the considerations of "halal" (permissible) and "haram" (forbidden).
Secondly, the scholar addresses the economic motivations often cited by proponents of the childfree lifestyle. Many individuals choose not to have children due to fears of financial instability or the high cost of child-rearing. Ustazah Tria contends that this perspective directly contradicts the Islamic "aqidah" (creed), which asserts that Allah is the provider for all living beings. Within this theological context, children are viewed not as financial burdens but as "rezeki" (blessings/provisions) whose needs are guaranteed by the Creator.
The third point of contention involves the fundamental purpose of marriage as defined in the Quran. Ustazah Tria cites Surah An-Nahl, Verse 72, which states: "And Allah has made for you from yourselves mates and has made for you from your mates sons and grandchildren and has provided for you from the good things." This verse is frequently used by scholars to illustrate that procreation is a primary objective of the marital bond and a gift from God that should not be rejected on a whim.
Finally, the scholar points to the prophetic tradition (Sunnah). A well-known Hadith of the Prophet Muhammad encourages Muslims to marry those who are loving and fertile, as the Prophet expressed a desire for the Muslim community to be numerous on the Day of Resurrection. The Hadith, narrated by Abu Daud, an-Nasa’i, and Ahmad, serves as a scriptural basis for the encouragement of large families within the faith. "Be careful in accepting ideas that conflict with Islamic Sharia," Ustazah Tria warned her followers, adding that from a traditional perspective, "having many children is a source of joy."
Chronology of the Controversy: From Social Media to National Discourse
The current iteration of the childfree debate in Indonesia did not emerge in a vacuum. It was ignited by a specific interaction on Instagram involving Gita Savitri, an Indonesian influencer residing in Germany. When a follower complimented her youthful appearance, Savitri replied that not having children was the reason she remained "stress-free," claiming that the sleep she gets and the lack of child-related stress act as a natural anti-aging factor.
This comment immediately polarized the Indonesian digital landscape. While some younger urbanites defended her right to bodily autonomy and personal lifestyle choices, a large segment of the public, including religious leaders and medical professionals, criticized the statement for being dismissive of the value of motherhood and for oversimplifying the complexities of aging and stress.
The controversy quickly transitioned from social media comments to mainstream media headlines. Religious organizations such as the Indonesian Ulema Council (MUI) and various Islamic educational foundations began issuing statements to clarify the religious position on the matter. This timeline reflects a growing tension in Indonesia between "Millennial" and "Gen Z" values, which often lean toward individualism and career-oriented goals, and the deeply rooted communal and religious traditions that emphasize family lineage.
Defining Childfree in a Global and Historical Context
While the term "childfree" has recently gained traction in Indonesia, the concept has a documented history in Western sociology. As noted by Ustazah Tria and supported by historical data, the term began to gain prominence in the late 20th century in countries like the United States, the United Kingdom, and France.
Sociologically, the childfree choice is often distinguished from "childless" (the state of wanting children but being unable to have them). The motivations for choosing a childfree life are diverse and multifaceted:
- Economic Factors: The rising cost of education, healthcare, and housing makes the prospect of raising a child daunting for many young couples.
- Career Ambitions: Many women, in particular, fear the "motherhood penalty" in the workplace, where having children can lead to lower wages and fewer promotion opportunities.
- Environmental Concerns: Some individuals cite "eco-anxiety," believing that the planet is overpopulated and that bringing more people into a world facing climate change is unethical.
- Psychological Readiness: Concerns about passing down generational trauma or a perceived lack of "parental instinct" drive others to avoid parenthood.
Demographic Data and the "Silver Tsunami"
Beyond the religious and personal arguments, the childfree trend has significant implications for national demographics. Indonesia is currently experiencing a "demographic bonus," where the working-age population outnumbers the dependents. However, data from the Indonesian Central Bureau of Statistics (BPS) suggests a gradual shift in family structures.
The Total Fertility Rate (TFR) in Indonesia has seen a steady decline over the past several decades. In the 1970s, the TFR was over 5.0; by 2022, it had dropped to approximately 2.1, which is the "replacement level" necessary to keep a population stable. If the childfree trend gains significant momentum among the younger generation, Indonesia could eventually face the same challenges currently plaguing nations like Japan, South Korea, and Singapore. These countries are grappling with an "aging society" or a "Silver Tsunami," where a shrinking workforce must support a rapidly growing elderly population, leading to economic stagnation and a strained social welfare system.
Official Responses and Social Analysis
The Indonesian government, through the National Population and Family Planning Board (BKKBN), has maintained a nuanced stance. While the BKKBN historically focused on the "Two Children are Enough" (Dua Anak Cukup) campaign to curb overpopulation, officials have expressed concern that an extreme shift toward childfree lifestyles could jeopardize the nation’s long-term human resource stability.
Hasto Wardoyo, the head of BKKBN, has previously noted that while the government respects individual choices, the institution continues to promote the "Golden Generation 2045" vision, which relies on healthy, well-educated children to lead the nation in the future.
Social analysts suggest that the rise of the childfree discourse in Indonesia is a symptom of broader societal changes. As more women attain higher education and enter the professional workforce, the traditional timeline of marriage and immediate procreation is being challenged. Furthermore, the high visibility of influencers like Gita Savitri provides a platform for these non-traditional views to reach a mass audience, forcing a collision between modern lifestyle aspirations and traditional cultural expectations.
Conclusion: Balancing Modernity and Tradition
The debate sparked by Ustazah Tria Meriza and the controversy surrounding Gita Savitri highlights a critical juncture in Indonesian social history. On one hand, religious scholars emphasize that the family unit is the cornerstone of a moral society and that procreation is a divine mandate that brings spiritual and social rewards. On the other hand, a segment of the modern population views the decision to have children as a personal right that should be weighed against economic, psychological, and environmental realities.
As Indonesia continues to modernize, the dialogue between these two worldviews will likely persist. The challenge for the nation lies in addressing the underlying anxieties—such as financial instability and the lack of support for working parents—that make the childfree choice attractive, while also maintaining the cultural and religious values that have historically defined the Indonesian family structure. Whether childfree living remains a niche choice or becomes a significant demographic shift will depend on how the state and society respond to the evolving needs and beliefs of its younger generations.
