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Whitehouse, Bruce. "Pluri-nuptialité et changement social à Bamako: Vers une polygamie durable?" Mande Studies 24, no. 1 (2022): 201–21. http://dx.doi.org/10.2979/mnd.2022.a908476.
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RÉSUMÉ: Alors que des chercheurs occidentaux avaient autrefois prédit la disparition de la polygamie dans les villes africaines, cette forme de mariage s'est avérée résistante face à une croissance urbaine rapide et face aux changements sociaux. Cet article retrace les forces sociales qui sous-tendent la résilience de la polygamie moderne à Bamako (Mali) où une femme sur quatre se trouve dans un mariage polygame. Sur la base des données issues de recherches ethnographiques et d'enquêtes démographiques dans la ville de Bamako, cette étude met en avant trois catégories analytiques : la culture (y compris la religion musulmane), la démographie, et le droit postcolonial. Elle conclut que la polygamie restera une composante du système matrimonial à Bamako malgré les bouleversement liés à l'urbanisation et à la mondialisation. ABSTRACT: Although a previous generation of Western social scientists predicted polygamy's demise in African cities, this form of marriage has proven resilient in the face of rapid urban growth and sweeping social change. This article traces the various social forces underlying modern polygamy's resilience in Bamako, Mali, where one in four wives is in a polygamous marriage. Mustering data from ethnographic fieldwork and demographic surveys, it highlights three analytical categories and their relationship to marriage patterns: culture (including the Muslim religion), demography, and postcolonial law. It concludes that polygamy will remain a component of the marriage system in Bamako despite the disruptions stemming from urbanization and globalization.
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Whitehouse, Bruce. "Pluri-nuptialité et changement social à Bamako: Vers une polygamie durable?" Mande Studies 24, no. 1 (2022): 201–21. http://dx.doi.org/10.2979/mande.24.1.11.
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RÉSUMÉ: Alors que des chercheurs occidentaux avaient autrefois prédit la disparition de la polygamie dans les villes africaines, cette forme de mariage s'est avérée résistante face à une croissance urbaine rapide et face aux changements sociaux. Cet article retrace les forces sociales qui sous-tendent la résilience de la polygamie moderne à Bamako (Mali) où une femme sur quatre se trouve dans un mariage polygame. Sur la base des données issues de recherches ethnographiques et d'enquêtes démographiques dans la ville de Bamako, cette étude met en avant trois catégories analytiques : la culture (y compris la religion musulmane), la démographie, et le droit postcolonial. Elle conclut que la polygamie restera une composante du système matrimonial à Bamako malgré les bouleversement liés à l'urbanisation et à la mondialisation. ABSTRACT: Although a previous generation of Western social scientists predicted polygamy's demise in African cities, this form of marriage has proven resilient in the face of rapid urban growth and sweeping social change. This article traces the various social forces underlying modern polygamy's resilience in Bamako, Mali, where one in four wives is in a polygamous marriage. Mustering data from ethnographic fieldwork and demographic surveys, it highlights three analytical categories and their relationship to marriage patterns: culture (including the Muslim religion), demography, and postcolonial law. It concludes that polygamy will remain a component of the marriage system in Bamako despite the disruptions stemming from urbanization and globalization.
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Layyinah, Lisanatul. "Poligami Dalam Perspektif Hadis." El Nubuwwah: Jurnal Studi Hadis 1, no. 1 (June 19, 2023): 1–29. http://dx.doi.org/10.19105/elnubuwwah.v1i1.8412.
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Polygamy is a problem that has not been discussed until now. With people’s understanding and knowledge, this resulth in a narrow understanding of several arguments (The Qur’an and Hadith) regarding polygamy. At Least, there are two views regarding polygamy, namely; first, allowing polygamy under certain conditions; secondly, its prohibits polygamy, because of a fatal disadvantag. This study aims to discuss the hadith about polygamy it is prohibition. This reseach method is qualitative, using the qualitative analysis approach , namelu the author explains from the aspect of polygamy in general in islam and the examines specifically polygamy in thr view of polygamous scholars, polygamy in the perspective of hadith and analysis hadith with takhrijul hadith methoud. The resulth of this reseach include the views general opinion on polygamy, the arguments of the al-Qur’an and Hadith on polygamy, Takhrij Hadith , and the views of the ulama’ on the verses of the al-Qur’an and hadith on polygamy. The conclusion of this study is that vplygamy is something that was present before islam was present. And since Islam came into existence, polygamy has begun to be regulated and a very noble and humane way from the point of view of different scholars’ as well as state laws. And the Takhrijul Hadith method is very importhant in reviewing the various hadith arguments about polygamy in order to strengthen the oblique issue of polygamy’s basic priciples. The prohibition of polygamy is expressly intented to maintain the status of women.
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Waluyo, Kasja Eki, Rachmat Syafe’i, I. Nurol Aen, and Beni Ahmad Saebani. "Understanding and Implementation of Islamic Law: Study of the Unrecorded Polygyny Phenomenon in Karawang Regency." International Journal Ihya' 'Ulum al-Din 26, no. 1 (June 20, 2024): 132–42. http://dx.doi.org/10.21580/ihya.26.1.18918.
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The practice of polygamy is still a polemic to this day, with pros and cons both from human rights activists and from polygamy practitioners themselves. This research aims to examine the phenomenon of polygyny in Karawang Regency from the perspective of Islamic law and laws for justice; the social conditions that occur in Karawang further impact family welfare, such as household harmony, economic conditions, early marriage, and even polygamy. Polygamy has increased in Karawang in the form of polygyny. A lack of understanding about fairness in polygynous marriages in Karawang society supports the problems that arise from the occurrence of polygyny. The approach used in this research is an empirical juridical approach, or field research, examining applicable legal provisions and what happens in society. The results of the research show that the understanding of husbands and wives who practice polygyny in Karawang regarding Law No. 1 of 1974 regarding marriage varies, and some need help understanding the law, especially those relating to polygynous marriages. Some need help understanding law no. 1 of 1974, limited public understanding of Law no. 1 1974 concerning marriage is due to a lack of public interest. Also, because socialization regarding this law is uneven, especially regarding polygynous marriages, the public is more interested in using Islamic law.
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Kamilia, Nur. "Pengaruh Kemalisme Terhadap Undang-Undang Poligami di Turki." Al-Adl : Jurnal Hukum 15, no. 1 (January 31, 2023): 29. http://dx.doi.org/10.31602/al-adl.v15i1.8482.
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This paper aims to discuss the issu of the influence of Kemalism on the polygamy law in Turkey to disribe universally the influence of Kemalism on the polygamy law in Turkey by firs knowing Mustafa Kemal’s mission in the information of a republic there. This paper will try to answer haw Kemalism has a major influence on the family law, especially the polygami law. this paper includes the results of the qualitatif research with data sources and documents from a number og books and articels as well as as from other data sources related to this paper. The result of this paper is to find a complete overhaul of state regulations regarding the family right in 1917 in which it is explained that polygamy is not prohibited but still on condition that the husband can be fair to his wives and the wafe may write a divorce not before the marriage after this (polygamy). If the man ignores this, than the divorce has the right to be carried out into the Turkish Civil Code of 1926, which explains the absolute prohibition of polygamy. This cange occurred because of the influence of Kemalism on the Turkish state. From this infuence there is rule regarding violations againts people who practice polygamy. However, there are no rules that explicitly regulate sanctions for such violation The Turkish Family Law Of Cyprus 1951. But basically the lawimplicitly exsplain that polygamy in Turkey is not permitted and those who violate it will get a penalty.
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Dashtiane, Soode, Shiva Zare, and Kazem Khorramdel. "Polygamy and its psychosocial outcomes for women (an evolutionary bio-psychological systematic review)." Shenakht Journal of Psychology and Psychiatry 8, no. 5 (November 27, 2021): 39–55. http://dx.doi.org/10.32598/shenakht.8.5.39.
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Introduction: According to evolutionary evidences, humankind has a pattern of polygamy, similar to other primates. In the following article, we discussed the polygamy evidences and its psychosocial consequences. Aim: The following article discusses women’s issues in polygamous families, with information gathered from studies of communities in which polygamy is legal and common. Method: The current study was a systematic review. From 2001 to 2020, related keywords have been searched and 30 articles have been extracted from valid internal and foreign databases such as SID, Science Direct and PubMed. Afterwards, the polygamy’s effects have been studied in 17 articles. Results: Polygamous marriages have been found to encounter various issues, such as low levels of self esteem, parenting and family dysfunctions, as well as struggling with psychological disorders such as somatic symptom disorder, depression, panic, anxiety, dysrhythmia, interpersonal sensitivity disorder, paranoia, and hostility. Conclusion: According to review, it can be concluded that although our biological foundation was not built for monogamy, findings indicate that following this evolutionary biological process (following polygamy) can be harmful for human kind and should be reconsidered.
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Felix Chukwuma Aguboshim. "The biblical blueprint for marriage and the predicament of polygamy: A narrative review." World Journal of Advanced Research and Reviews 16, no. 1 (October 30, 2022): 271–79. http://dx.doi.org/10.30574/wjarr.2022.16.1.0902.
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Polygamy is widespread in Africa, being highest in Burkina Faso (36%), Mali (34%), Gambia (30%), Niger (29%), and Nigeria (28%). 83.39% of traditional societies in the world practice polygyny, while 16.14% practice monogamy. Significant evidence that the Bible presents monogamy as God's blueprint or original plan for marriage exists. Despite this evidence, numerous investigations revealed that the percentage of young people who find polygamy morally acceptable has risen from 9% to 34%, with about 8% of Christians in Nigeria living in polygamous households. This study calls for narrative review, analysis, and synthesis of vast works of literature to delineate important information, insights, symbolism, purpose, and characteristics of God's plan for marriage, in line with The King James Version Bible (2022) adopted as the conceptual framework for this study. The purpose of this study is to present marital monogamy, marriages involving only two people, male and female, as the biblical blueprint for marriage, and to provide a biblical platform for godly inspiration and instruction in righteousness towards adopting godly monogamous marriage as against the numerous ungodly marriages. This study delineated how the Bible can significantly and positively influence choice toward monogamous marriage while x-raying the dilemma of polygamy. The researcher extracted some documentaries from The King James Version Bible and peer-reviewed articles within the last five years from electronic databases, engaging some keywords such as "God's blueprint for marriage", "Polygamous marriages", and "Bible accounts of Polygamy Vs. Monogamy", "Choosing between Polygamy and Monogamy", etc. Results show that God's original intention or blueprint for marriage, according to the Bible was monogamy which encompasses marital monogamy, social monogamy, sexual monogamy, and genetic monogamy, all overlapping. Results also show that God allowed divorce and polygamy because of the hardness of men's hearts, although neither was part of His original plan for marriage. Results and insights from this study may have a positive social impact on marriage, research and innovations, and on the significance, symbolism, purpose, and benefits of monogamous marriage in preference to polygamy.
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Bullock, Nerida. "Tar & Feathers: Agnotology, Dissent, and Queer Mormon Polygamy." International Journal of Religion 1, no. 1 (November 22, 2020): 135–49. http://dx.doi.org/10.33182/ijor.v1i1.1104.
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In 2014 the Church of Jesus Christ of Latter-day Saints (LDS Church) updated their official website to include information about the polygamy/polyandry practiced by Joseph Smith, their founder and prophet, and his many wives. The admission by the LDS Church reconciles the tension between information that had become readily available online since the 1990s and church-sanctioned narratives that obscured Smith’s polygamy while concurrently focusing on the polygyny of Brigham Young, Smith’s successor. This paper entwines queer theory with Robert Proctor’s concept of agnotology—a term used to describe the epistemology of ignorance, to consider dissent from two interrelated perspectives: 1) how dissent from feminists and historians within the LDS Church challenged (mis)constructions of Mormon history, and; 2) how the Mormon practice of polygamy in the late nineteenth century dissented from Western sexual mores that conflated monogamy with Whiteness, democracy and social progression in the newly formed American Republic.
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Mwambene, Lea. "What is the future of polygyny (polygamy) in Africa?" Potchefstroom Electronic Law Journal / Potchefstroomse Elektroniese Regsblad 20 (November 9, 2017): 1. http://dx.doi.org/10.17159/1727-3781/2017/v20i0a1357.
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The traditional practice of polygyny, whereby only a man is allowed to marry more than one wife in a customary marriage, has long been perceived to be an offender of women's rights. Recent family law reforms on the African continent show that the focus has been on promoting and protecting the rights of women as defined in international human rights law, as well as on respecting the practice of polygyny. These legislative reforms in jurisdictions such as Kenya, Mozambique and South Africa show that the approach to regulating polygyny has been either to legalise, abolish, or regulate the practice. In view of the focus in these reforms on both women's rights and respect for the practice of polygyny, this paper examines the different approaches of the selected countries to regulating the practice. In particular, this paper investigates how these countries are striking a balance between polygyny and the protection of women's rights. It will also highlight the difficulties that law reformers face in regulating the practice in such a way as to protect women's rights, as well as the gaps in the law reforms that need to be addressed.
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Ostler, Blaire. "Queer Polygamy." Dialogue: A Journal of Mormon Thought 52, no. 1 (April 1, 2019): 33–44. http://dx.doi.org/10.5406/dialjmormthou.52.1.0033.
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Fall, Khadi. "On Polygamy." Iowa Review 28, no. 2 (July 1998): 31–32. http://dx.doi.org/10.17077/0021-065x.4990.
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Christmas, R. A. "Cereal Polygamy." Dialogue: A Journal of Mormon Thought 28, no. 2 (July 1, 1995): 161. http://dx.doi.org/10.2307/45226086.
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Newell, Linda King. "Polygamy Examined." Dialogue: A Journal of Mormon Thought 20, no. 2 (July 1, 1987): 154–56. http://dx.doi.org/10.2307/45216020.
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Astari, Rika, Betty Mauli Rosa Bustam, Haji Mohammad Bin Seman, Firdaus Wajdi, and Choirul Mahfud. "UNDERSTANDING QURANIC WORD OF KHIFTUM: A COMPARATIVE PERCEPTION ON POLYGAMY AMONG INDONESIAN AND MALAYSIAN SOCIETY." Humanities & Social Sciences Reviews 8, no. 3 (June 22, 2020): 1177–88. http://dx.doi.org/10.18510/hssr.2020.83120.
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Purpose: The purpose of this study is to compare Indonesian and Malaysian Muslims in understanding the term of polygamy in Qur’an according to surah Annisa: 3 through their perspectives and perceptions of the word of khiftum.
Methodology: This is a qualitative study which employs library material analysis with enrichment from questionnaire field observation and interview. Several material objects used such as Alwafi dictionary and Diwan dictionary. The difference in its meaning was analyzed by lexical decomposition. Field research was conducted in Indonesia and Malaysia. The impact of distinguishing between the words of khiftum meaning with polygamy’s theme in both countries compared and examined by descriptive statistics analysis.
Main Findings: It was found that perception, the culture of context on polygamy and social views as well as legal policies of government on polygamy were influential in the translation of the word of khiftum in Qur’an.
Applications: The significance of this research is to understand the correlation of different cultural backgrounds with people's insight into the related verses and people's responses to the practice of the verses.
Novelty/Originality of this study: The current research contributes to the literature by providing in-depth knowledge about polygamy in two different cultures in light of the Quran and Islam. it will reveal the different meanings of the word of khafa, and describe the Malaysian and Indonesian Muslim points of view on the issue of polygamy as stipulated in Qur’an. The significance of this research is to understand the correlation of different cultural backgrounds with people's insight into the related verses and people's responses to the practice of the verses.
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Rohman, Abdur. "POLIGAMI." AGENDA: Jurnal Analisis Gender dan Agama 2, no. 1 (March 18, 2020): 25. http://dx.doi.org/10.31958/agenda.v2i1.1988.
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One controversial issue in Islam is polygamy. This paper describes polygamy from: before Islam, during the Islamic period of the Prophet and Companions, the concept of fair, dowry, marriage controversy with ‘Aishah and the world's population. This paper concludes polygamy in Islam is the limitation of unlimited polygamy marriage practice of Arabian people. Polygamy during the time of the Prophet was assumed as God's commands rather than lust and the polygamy practices of Prophet Companions tended as a great people aspect rather than forcing women to be their wives. Then, the concept of fair in polygamy can be measured by wives; the Prophet's dowry to his wives was very huge, and the world population provided the opportunity to conduct polygamy.
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Mas'ud, Muhamad, Asep Abdurrahman, and Faiz Fikri Al-Fahmi. "POLIGAMI/POLIGINI PERSPEKTIF HUKUM ISLAM." ISLAMIKA 13, no. 2 (December 29, 2019): 54–61. http://dx.doi.org/10.33592/islamika.v13i2.345.
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AbstractMarriage is formed to create a harmonious, happy, and prosperous family (sakinah, mawaddah, and rahmah). Polygyny or better known as polygamy has always been a subject of fiqh which has always been excellent among fiqh experts and researchers of Islamic law. This form of polygamy is well known among medes, babylonia, abyssinia, and Persians. The Prophet Muhammad allowed polygamy among his people because it was also practiced by the Greeks, among whom even a wife could not only be exchanged but could also be traded commonly among them. Australia and Mormons in America. Even Hinduism in India does not prohibit polygamy. The jahiliyyah Arabs married a number of women and regarded them as possessions, even in large part, especially as they were not part of a marriage because the women could be brought, owned and sold as they pleased. Polygamy becomes an emergency exit for a husband who has been established in household mahligai as a protection against adultery. AbstrakPerkawinan dibentuk untuk menciptakan keluarga yang bernuansa harmonis, bahagia, dan sejahtera, (sakinah, mawaddah, dan rahmah). Poligini atau lebih dikenal dengan istilah poligami senantiasa menjadi bahasan fiqih yang selalu menjadi primadona dikalangan para ahli fiqih dan para peneliti hukum Islam. Bentuk poligami telah dikenal diantara orang-orang medes, babilonia, abesinia, dan Persia. Nabi Muhammad SAW membolehkan poligami diantara masyarakatnya karena telah dipraktekkan juga oleh orang-orang yunani yang diantaranya bahkan seorang istri bukan hanya dapat dipertukarkan tetapi juga dapat diperjual belikan secara lazim diantara mereka. Australia serta mormon di Amerika. Bahkan ajaran hindu di India tidak melarang poligami. Orang-orang arab jahiliyyah menikahi sejumlah wanita dan menganggap mereka sebagai barang kepunyaan bahkan dalam sebagian besar khususnya ia bukanlah bagian perkawinan karena para wanita itu dapat dibawa, dimiliki, dan dijual sekehendaknya. Poligami menjadi sebuah emergency exit bagi seorang suami yang telah mapan dalam mahligai rumah tangga sebagai proteksi terhadap perbuatan perzinaan.
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Nugraha, Irsyad. "Poligami dan Larangannya dari Perspektif Hadits." IJoIS: Indonesian Journal of Islamic Studies 2, no. 2 (June 24, 2021): 127–38. http://dx.doi.org/10.59525/ijois.v2i2.34.
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This study aims to discuss the hadith about polygamy and its prohibitions. This research method is qualitative with the approach of hadith takhrij and sharah hadith text and content analysis. The results and discussion of this research include general views of polygamy, takhrij of the hadiths about polygamy, hadith sharah and the meaning of hadith about the prohibition of polygamy. The conclusion of the research shows that polygamy has been regulated by Islam and state regulations where takhrij, sharah and the meaning of the hadith text about polygamy can be used as a legal basis as well as the prohibition of polygamy is strictly intended to maintain the status of women.
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Fatah, Muhammad. "Memahami Syariat Poligami secara Holistik Berdasarkan Al-Quran dan Hadis." AKADEMIK: Jurnal Mahasiswa Humanis 4, no. 1 (January 1, 2024): 11–20. http://dx.doi.org/10.37481/jmh.v4i1.654.
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Polygamy is one of the marriage practices permitted in Islam. However, this practice often sparks controversy, both legally, socially, and culturally. This is due to various factors, including differences in understanding the polygamy Sharia and the existence of negative perceptions towards polygamy. This research aims to comprehend the polygamy Sharia holistically based on the Quran and Hadith. This goal is achieved by deeply examining Quranic verses and hadiths related to polygamy, as well as reviewing various opinions of scholars on polygamy. The research employs a qualitative method with a literature study approach. Data is obtained through a comprehensive study of the Quran, Hadiths, and relevant literature on polygamy. The results of the research indicate that the polygamy Sharia has noble objectives, namely to fulfill biological, social, and emotional needs of humans. However, the polygamy Sharia also has several conditions and provisions that must be met to be implemented properly and avoid negative impacts.
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Tenrilawa, Dian Furqoni, and Zezen Zainul Ali. "URBAN MUSLIMS IN HIGHER EDUCATION: CAMPUS DA’WAH ACTIVISTS’ MASTER NARRATIVES ON POLYGAMY VIEWS." Akademika : Jurnal Pemikiran Islam 28, no. 1 (July 3, 2023): 101. http://dx.doi.org/10.32332/akademika.v28i1.6788.
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This research will examines the polygamy narratives of Campus Da'wah Activists during the rise of polygamy discourse in Indonesia. Campus Da'wah activists are part of the urban Muslims who have intellectual and social duties to preach religion within the scope of the campus level. This research is field research with the object of research being Campus Da'wah Activists on three major campuses in Yogyakarta, the research uses Master Narrative theory as a dissection of the narrative used. The findings in the study show that there are three groups of views on polygamy, namely pro-polygamy, conditional pro-polygamy, and counter-polygamy, while the main narratives that develop, the pro-polygamy group views the inequality of the ratio of men and women as unbalanced, the conditional pro-polygamy group emulates the story of Siti Sarah who is willing to be polygamous in an emergency, while the counter-polygamy group makes the love story of the Prophet Muhammad with Siti Khadijah which teaches marital fidelity. This research is expected to contribute to the narrative that is developing in the community towards polygamy, which is not only based on lust but also the guidance of Shari'a.
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Abbasy, Zarifa, and Mohammad Alam Adeel. "A Study of the Concept of Polygamy in Islam and the Legal Systems of Afghanistan, Malaysia, and Turkey." Diwan 5, no. 2 (July 2024): 229–52. http://dx.doi.org/10.69892/diwan.5213.
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ABSTRACT: Polygamy, defined as the practice of having multiple spouses simultaneously, is theoretically permissible for all Muslims according to jurisprudential texts. Over time, many Islamic nations have either permitted polygamy under stringent regulations or outright banned it. This study aims to comparatively analyze the status of polygamy in Islam and the legal frameworks of Afghanistan, Malaysia, and Turkey. Utilizing library and document research methods, alongside descriptive-analytical and comparative approaches, this research examines the conditions, disparities, and similarities within the legal systems of these countries concerning the implementation of polygamy. The findings reveal that Islam permits polygamy only under the condition of equity. The legal treatment of polygamy varies among Islamic nations; for instance, Afghanistan and Malaysia have legalized polygamy under Islamic law, subject to certain legal stipulations. Notably, Malaysian Islamic Family Law imposes fines and short prison sentences, illustrating a significant contrast in approach compared to Afghanistan. Conversely, Turkey, with its secular legal system, unequivocally prohibits polygamy. Moreover, the differing stances on polygamy acceptance or prohibition among these countries stem primarily from cultural, social, economic, legal, and political factors. Keywords: Polygamy, Islamic Principles, Justice, Legal System, Afghanistan, Malaysia, Turkey.
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Noval, Yusri. "TELAAH KRITIS PANDANGAN ULAMA DAYAH ACEH UTARA DAN ATURAN KHITENTANG ATURAN PERKAWINAN POLIGAMI." Syariah Jurnal Hukum dan Pemikiran 16, no. 1 (October 10, 2017): 87. http://dx.doi.org/10.18592/sy.v16i1.987.
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The issue of polygamy is a hot issue that to be debated continuesly. One side polygamy is claimed as exploitation and hegemony of male to female. On the other hand, polygamy is seen have normative reference and it considered as one of the solutions to solve the problems of in infidelity and prostitution. The Indonesian government has been reform the rules of polygamy. In KHI, although it adheres to the principle of monogamy, but the government is still open opportunity for polygamy. However, this rule of KHI is critized bythe dayah scholars of North Aceh. The overview of Ulama dayah is that polygamy rules made by the government out of the Shari’a corridors. Also that issueto be politicied and adopt the rules of the west to complicate polygamy practise and legalized prostitution. Therefor, this study aim to examine and analyze the rules of KHI regarding polygamy from sharia aspect, social, cultural, welfare and others. Also, analyze and critize the views and thoughts of dayah scholar about the rules of polygamy in KHI.
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Muzakki, Ahmad. "SOSIOLOGI GENDER: Poligami Perspektif Hukum Islam." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 10, no. 2 (December 9, 2016): 353–72. http://dx.doi.org/10.35316/lisanalhal.v10i2.128.
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Polygamy has been a debate among some scholars of Islam about whether or not to allow it.After investigation, the actual points of that debate can be found in the practice of polygamy that happen in society. Gender activists who disagree and opposed poligamy actually oppose the practice of polygamy that opposes polygamy lies in the practice of polygamy that oppressdespoticalyto women.Hence the verse about the permissibility of polygamy should not be deprived to legalize the satisfication of the sexual libido of mens.Otherwise, thatverse should be placed in the study of sharia law that releases with no disregard the historical aspects of the practice of polygamy which is exemplified by the Prophet.With this perspective, the dimensions of morality in the verse of polygamy become the central point for consideration,because, the law without ethics is a wicked, and ethics without law is justutopia that far from harmonious and desirable social regulation building.Necessarily Muslims, who want to polygamy, not only follow the Sharia law but also followthe regulations of law that applied in Indonesia.Â
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Nielsen, Michael. "Opinions regarding Polygamy among LDS Church Members: Demographic Predictors." Archive for the Psychology of Religion 31, no. 2 (May 2009): 261–70. http://dx.doi.org/10.1163/157361209x427788.
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People's opinions toward polygamy were examined in a study of 1369 adults who were current or former members of the Church of Jesus Christ of Latter-day Saints. Questions addressed several areas: polygamy and the law, respondents’ perceptions of polygamous women, the potential link between legalizing gay marriage and legalizing polygamy, polygamists’ reliance on social welfare programs, and the ability of teens raised in polygamy to leave that lifestyle. Consistent with the contact hypothesis, multiple regression analyses showed that people who knew a polygamist held more favorable opinions of polygamy. Polygamists, men, infrequent church attenders, and older people also tended to hold more favorable opinions of polygamy. Educational attainment showed weak associations with opinions, while marital status failed to predict opinions toward polygamy.
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Sudirman, Sudirman, Syarial Dedi, and Hasep Saputra. "Poligami Sirri dalam Tinjauan Mashlahat." El-Ghiroh 19, no. 2 (September 30, 2021): 127–39. http://dx.doi.org/10.37092/el-ghiroh.v19i2.328.
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The reason for opposing polygamy is because it is considered to have many negative effects and is considered to discriminate against women. While those who agree, argue that Islam does not prohibit polygamy, under certain conditions polygamy is one solution to overcome household problems. This research is a library research. So based on the results of the research the authors conclude that the sirri polygamy practiced by the community today does not contain mashlamat because: first, sirri polygamy is legally flawed, both religious law and state law; second, polygamy sirri does not achieve the purpose of marriage in sharia, namely so that human life in this world is full of peace and love; third, sirri polygamy is detrimental to women and their offspring.
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Mistiar, Wolly, Afriani, A’zizah, Adi Saleh, Suhaidi, Mohd Eka Putra, and Syarifuddin Hasyim. "Penyuluhan Hukum: Kajian Yuridis tentang Rancangan Qanun Nikah Siri Provinsi Aceh, Pembenahan, dan Dampak pada Masyarakat di Sekolah Tinggi Ilmu Tarbiyah Aceh Simeulue." Kawanad : Jurnal Pengabdian kepada Masyarakat 2, no. 2 (October 31, 2023): 157–64. http://dx.doi.org/10.56347/kjpkm.v2i2.172.
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The proposed Qanun on polygamy by the Acehnese elite (executive and legislative) is aimed at the wider community because of the widespread phenomenon of unregistered marriages. Siri marriage is not prohibited in Aceh in fact the administrative requirements are relaxed for ordinary people. This gap raises the question of whether the Acehnese elite proposed the polygamy qanun for the benefit of society or for subjective interests. This article is classified as field research with a qualitative approach. The methodology used is descriptive-analytical research. The results of the research found that the reactor for the implementation or key factor of family law qanun in Aceh lies in the condition where polygyny requirements are tightened beyond the provisions of the Compilation of Islamic Law (KHI) and the requirements for Siri Marriage which are relaxed. based on KHI provisions. The motive was the Acehnese elite's efforts to have their unregistered wives recognized (legality) in Aceh's polygyny qanun. These findings can be input for family law studies to create more objective and independent regulations, especially in regions that have special autonomy rights.
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Daming, Darna, Achmad Abubakar, Muhsin Mahfudz, and St Aminah. "Misunderstanding of Polygamy Verses in the Qur’an." Al-Maiyyah: Media Transformasi Gender dalam Paradigma Sosial Keagamaan 14, no. 2 (December 30, 2021): 128–42. http://dx.doi.org/10.35905/al-maiyyah.v14i2.759.
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Lots of misunderstandings in addressing the current practice of polygamy, including faults in interpreting the verses of polygamy in the Qur’anic and misunderstandings in addressing the practice of polygamy by the Prophet Muhammad. This study examines the Qur’anic verses about polygamy and their respective interpretations, and how they relate to the current practice of polygamy. In addition, it also equipped this article with a discussion of the views of Islamic law and positive Indonesian law on polygamy, as well as the impact of polygamy on social life. The results of the study show that the principle of marriage in the concept of the Qur’anic and positive law in Indonesia is to adhere to a monogamous marriage system. The permissibility of polygamy is an obligation that is complicated and tightened and only for people who really need it in a very emergency and accompanied by the condition that they can do justice between wives. Prophet Mohammad Saw. did polygamy not because of sexual motivation, but because of religious, social, and humanitarian motivations. There are two wisdoms behind the Prophet Saw. practicing polygamy, namely to support the widows of war victims and as one of the Prophet’s political strategies to unite dispersed and hostile groups.
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Fahimah, Iim. "POLIGAMI DALAM PERSPEKTIF USHUL Al-FIQH." Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan 4, no. 2 (July 7, 2018): 99. http://dx.doi.org/10.29300/mzn.v4i2.1014.
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Abstract: In the Qur’an, the issue of polygamy is only mentioned in verses 3 and verse 129. In verse 3 talks about the permissibility of polygamy, in verse 129 it talks about the difficulty and inability of a husband to do justice to wives. This means that the permissibility of polygamy is bound by strict conditions which means if the condition is not met, then polygamy should not be done. In the perspective of ushul fiqh to be reviewed is the polygamy verse which includes amr shigat and its legal implications and ta’arud al-adillah in the polygamy verse related to fair terms for polygamy perpetrators against his wives. The three editors used in the Qur’an are the orders of marrying women -women are considered good, so scholars differ when giving the meaning of the verse. Some say a maximum of 4, there are 8, there is also a limit of 16. Furthermore scholars also differed whether the rukhsah one, or more than one. In this case, the author is more likely to say that polygamy is rukhsah, while his azimah remains one. Polygamy is permissible if the situation requires polygamy, but if with monogamy there is no problem, then monogamy is better.
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Muhalling, Rusdin, and Salma. "Sayyid Muhammad Bin Alawi Al-Maliki’s Polygamy Phenomenon Perspectives (A Study of Adabul Islam Fii Nidzomil Usroh Classical Book)." Journal of Law and Sustainable Development 12, no. 1 (January 23, 2024): e2607. http://dx.doi.org/10.55908/sdgs.v12i1.2607.
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Objective: This research aims to determine the perspective based on the study of the classic book Adabul Islam Fii Nidzomil Usroh regarding the practice of polygamy where polygamy is a form of marriage that has become controversial in society because it is considered a form of oppression against women. Apart from that, some people consider Islam to be the precursor to polygamy which already existed before, even though polygamy does not only occur in Islam. Methods: The type of research carried out by researchers is library research which is presented qualitatively. The data collection technique used is documentation of relevant library materials. Result: The results of the research state that because there are more women than men, to maintain balance the practice of polygamy is permitted, but polygamy is limited to a maximum of four women. However, there are things that must be paid attention to to determine whether the phenomenon of polygamy is halal or haram to practice. Conclusion: This research concludes that: 1) polygamy in Islamic law is permitted, provided that you must pay attention to several predetermined rules and procedures; 2) in Sayyid Muhammad's view, there are two laws for polygamy; 3) In Sayyid Muhammad's view, another law is that polygamy is permissible and the method of polygamy is open to both men for the benefit of women. It is also haram if a polygamist tends to commit crimes against women or hurt them because of hatred.
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Marzuki, Ismail. "Politik Hukum Poligami (Studi terhadap Peraturan Perundang-Undangan di Negara-Negara Muslim)." Al-Manahij: Jurnal Kajian Hukum Islam 13, no. 1 (June 25, 2019): 141–57. http://dx.doi.org/10.24090/mnh.v13i1.1799.
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This article discusses Islamic family law politics about regulating polygamy in Muslim countries. The policy of Islamic law in Muslim countries in the modern era can be categorized into two, namely uncodified law, and codified law. The Muslim countries discussed in this article are Muslim countries whose legal politics fall into the codified law category, namely: Turkey, Tunisia, Iran, Indonesia, Egypt, Morocco, and Afghanistan. Although according to fiqh polygamy is something permissible, in practice each Islamic country has a different legal policy related to polygamy, namely: (1) some countries allow polygamy, (2) some allow polygamy with strict conditions, and (3) some prohibit polygamy. In addition, this article also discusses the "progress" of legal policies regarding polygamy from the jurisprudence school of law that are commonly adhered to in each of these Islamic countries. This article shows that legal policies regarding polygamy in Islamic countries included in the codified law category have a variety of styles, some are liberal, conservative, and some are moderate.
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Kammen, Douglas, and Yingguihang Tian. "Polygamy in Timor-Leste." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 179, no. 3-4 (December 4, 2023): 353–81. http://dx.doi.org/10.1163/22134379-bja10053.
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Abstract Demographic studies of polygamy have focused overwhelmingly on the so-called ‘polygamy belt’ in Africa and the Muslim world, and temporally on the past five decades, for which demographic and health surveys are available. Despite a wealth of anecdotal historical evidence, Southeast Asia has been overlooked in the study of polygamy. Drawing on unusually detailed colonial statistics on the collection of a polygamy tax introduced in 1923 and colonial and post-colonial census data, we reconstruct the prevalence of polygamy in Timor-Leste from the late nineteenth century until 2022. In contrast to findings in Africa that emphasize declining rates of polygamy, we find that polygamy has fluctuated across time, likely increasing between the late nineteenth century and the early 1930s, declining modestly during the final decades of colonial rule and the Indonesian occupation, and then rebounding since independence in 2002. We highlight monetization as a key factor explaining both temporal and geographic variation in the practice of polygamy.
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Hunt, Nancy Rose. "Noise Over Camouflaged Polygamy, Colonial Morality Taxation, and a Woman-Naming Crisis in Belgian Africa." Journal of African History 32, no. 3 (November 1991): 471–94. http://dx.doi.org/10.1017/s0021853700031558.
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This paper highlights analytical and historical commonalities between Belgian African anti-polygamy measures and the unusual practice of taxing urban un-married women. Secondly, it interprets the 1950s rebellion against this tax in Bujumbura in light of how the colonial category of femme libre and a 1950 antipolygamy law converged in the Muslim African community of Buyenzi. Colonial categories and camouflage, name-giving and name-calling, noise and silence are central to the interpretation.Belgian African anti-polygamy attitudes and measures are first reviewed, including polygamous wife liberations in the Leopoldian period; the introduction of supplementary wife taxation in 1910; demographic anxieties from the 1920s; and post-World War II worries about ‘camouflaged polygamy’, leading to the passage of the anti-polygamy law in 1950. The published evidence of ‘camouflaged polygamy's’ noisiest critics, élite African ‘new men’ or évolués, suggests that polygamy was increasing in rural areas due to forced labour obligations, and becoming camouflaged in response to pro-natalist rewards for monogamy. A second section analyses the urban single women's tax in terms of the embarrassed silence surrounding this new form of moral taxation, which was introduced following legislation in the 1930s designed to better differentiate ‘customary’ space from urban sites of ‘evolution’. A third section draws on Buyenzi women's oral memories to reconstruct their noisy rebellion against the tax. The conclusion analyses these Muslim women's outrage in light of the contradictions of gaining municipal revenue through moral taxation, an urban surveillance process which necessitated naming the category of persons taxed. The etymology of the term femme libre demonstrates that polygamous wife and prostitute were associated categories in colonial thought from the Leopoldian period. Colonial authorities lost control over these categories in this atypical ‘extra-customary’ township super-imposed on a pre-colonial ‘customary’ community. The new African need for camouflaging plural wives, created by the strong urban expulsion powers of the 1950 anti-polygamy law, converged with the name-calling of the single women's tax, resulting in a local struggle to control the naming process. The category of women created by the tax coalesced around the sexual insult embedded in the tax's name, embarrassing colonial authorities into exemptions and inciting the men of their community into a tax rebellion.
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Wahyudi, Wahyudi, Wahyu Nada, Cepi Sutanto, Dedeh Widianengsih, and Latipah Pitriani. "Analisis Pemikiran as-Shabuni Tentang Poligami Dalam Kitab Shafwatut Tafasir." Jurnal Semiotika-Q: Kajian Ilmu al-Quran dan Tafsir 3, no. 2 (December 24, 2023): 176–91. http://dx.doi.org/10.19109/jsq.v3i2.20356.
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This article explains polygamy according to the thought of Shaykh Muhammad Ali ash-Shabuni. The purpose of this article is to provide an overview of ash-Shabuni's thoughts on polygamy. The method used in this research is the library research method or Literature Study, supported by other related sources. Polygamy has never been discussed. We can look at it from a socio-cultural point of view to a theology-of interpretation. The author tries to analyze how ash-Shabuni explains his interpretation and his thoughts on QS. al-Nisa (4): 3 and 129 which textually mentions polygamy, The book referred to in this study is the book of tafsir Shafwatut Tafasir, he states in his tafsir that polygamy is not a new innovation in Islam, but has been a common practice among Arabs before Islam, although without clear boundaries. Islam, according to him, provides solutions to imbalances and chaos in society through the Sharia law of polygamy. In addition, the author also presents the opinions of Salafi scholars regarding the law of polygamy, more clearly discussing this polygamy.
Keywords: Shafwatut Tafasir, Tafsir Al Quran, ash-Shabuni, Polygamy.
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Rohman, Moh Faizur, and Muhammad Solikhudin. "FENOMENA POLIGAMI ANTARA SOLUSI SOSIAL DAN WISATA SEKSUAL DALAM ANALISIS HUKUM ISLAM, UU NO. 1 TAHUN 1974, DAN KHI." AL-HUKAMA' 7, no. 1 (June 21, 2017): 1–25. http://dx.doi.org/10.15642/alhukama.2017.7.1.1-25.
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Abstract: Polygamy is one of the problem in the marriage of the most discussed widely and controversial. One side of polygamy is rejected with a variety of arguments between normative, psychological, even always associated with gender injustice-as revealed by gender activists or activists of women. In fact, Western writers often claim that polygamy is evidence that the teaching of Islam in the areas of marriage is very discriminatory against women. On the other side, polygamy campaigned as it is considered as one alternative to resolve the phenomenon of cheating and prostitution. Whatever the reasons said, clearly polygamy is a religion shari'ah presence clearly in the Qur'an, regardless of how this verse applied. The issue is under what conditions and by whom this polygamy shari'ah can be implemented. This paper attempts to examines polygamy on one side of the impact on social solution, on the other side can be regarded as sexual tourism which is conducted the husband, and could also both reasons join simultaneously. Furthermore, the authors discuss polygamy with analysis knife of Islamic Law, Law No. 1 of 1974, and KHI (Positive Law). Not only that, the authors also attempt to align polygamy study it with a knife of analysis the theory of phenomenology in sociology.
Keywords: polygamy, Islamic Law, Positive Law, Phenomenology.
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Lukman Chakim, Mohammad, and Muhammad Habib Adi Putra. "Dialektika Poligami dengan Feminisme : Analisis Maqasid Syariah Terhadap Poligami Menurut Ulama Klasik dan Feminisme." Al-Syakhsiyyah: Journal of Law & Family Studies 4, no. 1 (September 2, 2022): 130. http://dx.doi.org/10.21154/syakhsiyyah.v4i1.4683.
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The practice of polygamy was circulated long before the arrival of Islam. Polygamy is believed to have existed long before Islam came and was already practiced by humans around the world, they did it, and made it part of the dynamics of normal life. That being said, no civilization of that era was alien to polygamy. Studies of polygamy today are growing and crowded, where the classic opinion that is mostly pro-polygamy is widely protested by feminists. According to feminism, that polygamy should be tightened or precisely abolished. The pros and cons of polygamy with feminism are so extraordinary, in Indonesia this discourse can be seen in the CLD-KHI. For that the author makes the focus of the question a). how polygamy according to classical scholars and feminism and b). how is the sharia maqasid analysis of the dialectic of polygamy with feminism. This research was conducted using a literature research method with primary sources in the form of books related to the views of classical scholars and feminism and supported by secondary sources that will be analyzed with a maqasid-based dialectic approach. Departing from the above, the author is interested in conducting research with the aim of providing a middle ground for the two camps, by providing dialectics, through sharia maqasid it is hoped that it will be able to provide concepts or rules about polygamy that represent the two camps, the view of classical ideas and the Marriage Law Number 1 of 1974 and the discourse of polygamy in the view of feminism.
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Saleh, Muhammad, Siti Risnawati Basri, and Megawati Megawati. "Poligami Perspektif Fikih Islam dan Tarjih Muhammadiyah." Al-Azhar Islamic Law Review 4, no. 2 (July 16, 2022): 69–82. http://dx.doi.org/10.37146/ailrev.v4i2.153.
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AbstractBasically, the principle of marriage is monogamy, which is done only once in a lifetime and only consists of one wife and one husband. However, in reality there are some people who are married more than once and have more than one wife which is known as polygamy. The reasons for people who practice polygamy themselves are different, as well as the response of the surrounding community in responding to the practice of polygamy. There are those who support the practice of polygamy, but there are also those who think that polygamy is a form of oppression of women. Seeing the background of the problem as well as the pros and cons of this polygamy polemic, the question arises, how is the law of polygamy in the perspective of Islamic fiqh and Muhammadiyah tarjih.The aim of this research is to know and understand the law of polygamy according to Islamic jurisprudence and Tarjih Muhammadiyah. This research itself is included in the type of library research, which is a type of research that emphasizes research on literatures related to the object being analyzed. Using descriptive analysis method, which is a method used for data that has been collected and then compiled, explained and analyzed. The presentation of the data that has been obtained from the field and from the library is then analyzed to a conclusion.Based on the research that has been done, that polygamy in Islamic jurisprudence is something that is allowed on the condition that the husband is able to treat his wives fairly. Whereas in Muhammadiyah tarjih, polygamy is something that can be done, but is not recommended. This polygamy is also permitted for social emergencies, not only for individual emergencies.Keywords: Polygamy, Islamic law, tarjih Muhammadiyah.
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Nur Agustina, Hiqma. "Tradition and belief in Kegelisahan Madu." E3S Web of Conferences 202 (2020): 07021. http://dx.doi.org/10.1051/e3sconf/202020207021.
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For someone who has studied Islam at a pesantren, the point of view about polygamy is reasonable and permissible. Kegelisahan Madu is interesting to study because it tells the author's perspective of a woman. Polygamy often creates an endless contradiction to be discussed and debated. Polygamy can see as a solution or problem depending on the perpetrators. As a result of this study, the author clearly shows her partiality towards women who experienced polygamy or her disapproval of polygamy practices.
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Ambarayadi, Bian, and Andi Molawaliada Patodongi. "Poligami dalam Negara-Negara Islam." As-Syar'i: Jurnal Bimbingan & Konseling Keluarga 6, no. 2 (May 28, 2024): 1764–83. http://dx.doi.org/10.47467/as.v6i2.6663.
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Polygamy is a problem faced by contemporary society that is considered discrimination against women. Since the beginning of the 20th century, there has been a phenomenon of family law reform in several countries where the majority of the population is Muslim. These countries have reformed Islamic law in family law, triggered by various factors, including political, socio-cultural, economic, and others. This renewal of Islamic law is a new interpretation, where some countries collaborate between Western legal rules and Islamic law. This research aims to study polygamy regulations in nine countries, namely Indonesia, Malaysia, Pakistan, Egypt, Morocco, Jordan, Syria, Turkey, and Tunisia. The method used in this research is a comparative approach to examine the rules of polygamy in the nine countries that are comparing regulations to see the differences and similarities in the rules of polygamy in each country so it can be described according to the group. The results of the discussion show that polygamy in Ulama's view is permissible, and polygamy in 9 Islamic countries can grouped into two, namely, countries that allow polygamy and countries that prohibit polygamy.
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Gunawan, Edi, and Faradila Hasan. "Divorce Lawsuit Due to Polygamy in the Manado Religious Court." Al-Mizan 13, no. 2 (December 1, 2017): 272–93. http://dx.doi.org/10.30603/am.v13i2.914.
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This article discusses the claim that the Manado City Religious Court which discussed polygamy could be the reason for filing a lawsuit for divorce and court consideration in resolving cases of divorce for polygamy in the Manado Religious Court. The research method used in this study is a descriptive qualitative presentation method with the type of field research (literature study). Polygamy can be made as an excuse for wives to ask for divorce in court. In principle, a wife may not ask for polygamy, but if someone refuses disobedience to her husband after polygamy. The consideration used by the judge in deciding divorce cases, polygamy, is in accordance with the reasons filed by the plaintiff in filing for divorce.
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Solikin, Nur. "Praktik Poligami Masyarakat Kalisat Rembang Pasuruan Tinjauan dalam Perspektif Teori Behavior." Islamika Inside: Jurnal Keislaman dan Humaniora 7, no. 1 (July 28, 2021): 146–66. http://dx.doi.org/10.35719/islamikainside.v7i1.149.
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Abstract: This study examines the practice of polygamy in the Kalisat community from the point of view of behavior theory. The two main questions to be answered in this paper are about views the Kalisat community about polygamy and the process of polygamy in the perspective of behavior theory which places the actor's actions as being affected by the stimulus and then it becomes a new stimulus for the continuation of the practice of polygamy. Through behavior theory as a study tool, this study concludes that polygamy in the perception of the Kalisat community is no different from the view of the majority of jurists who say that polygamy is permissible on the condition that there is justice in it, regardless of what justice is demanded, whether in the material or immaterial fields. Another conclusion, the practice of polygamy carried out by the Kalisat community, on the one hand as acknowledged by one of the informants is a trait that has been passed down from generation to generation, on the other hand, it is also closely related to the community environment which has considered polygamy as a normal thing and therefore they Those who do not have polygamy are considered as "husbands who are afraid of their wives".
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Taufiqurohman, Taufiqurohman, and M. Ulul Albab Musaffa. "Decoding Polygamy Permits: Unraveling Sociological and Legal Anthropological Perspectives on Marriage Motives and Conditions." Al-Ahkam: Jurnal Ilmu Syari’ah dan Hukum 8, no. 2 (December 31, 2023): 155–67. http://dx.doi.org/10.22515/alahkam.v8i2.8504.
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Polygamy never runs out to be a subject of study for academics and the general public. One of the derivative issues is the issue of polygamy permits issued by the court. The problem is no longer on whether or not polygamy is allowed, but rather with permission from the court based on the conditions that have been set for those who want to be polygamous. Where these conditions often emphasize the condition of the wife, while the condition of the husband, the polygamous actor has not been given much attention in granting permits. Departing from this background, this paper tries to understand the polygamy permit regulated by stakeholders with a sociological and legal anthropological approach. This approach is used to trace the importance of polygamy permits issued by courts based on the conditions stipulated for polygamy in the realm of sociology and anthropology of Indonesian society itself. As a result, in sociology and legal anthropology, the practice of polygamy in society is based on different motives. Likewise, the granting of polygamy permits the conditions that must be met. The tendency that occurs in the community is that the law is not used as a benchmark in carrying out polygamy. People tend to use their respective customary laws and customs. Thus, the existence of a polygamy permit regulation is one of the preventive efforts to regulate the motives of the marriage by taking into account the conditions that have been agreed upon.
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Andressa Muthi’ Latansa. "Poligami dalam Al Qur’an Surat An-Nisa’ Ayat 3 Perspektif Kitab Tafsir Al-Azhar Karya HAMKA." El-Faqih : Jurnal Pemikiran dan Hukum Islam 9, no. 2 (October 27, 2023): 307–20. http://dx.doi.org/10.58401/faqih.v9i2.1235.
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This study discusses polygamy in the perspective of Hamka. Polygamy is a man who has a wife more than one up to four people. In Islamic view, polygamy can be done if it meets the requirements that are clearly mentioned in the Qur'an, that is, being able to be fair. The fair referred includes several parts, namely: fair in the shared time, fair in living, fair in the place of residence and fair in the cost of the child. Rasulullah's polygamy is different from the polygamy phenomena that we face today. The practice of the Prophet's polygamy is not based on biological needs, but there are several considerations including wanting to honor the widow, raising the degree of widows and women who offer herself to be married. In the present, polygamy is based solely on biological needs, and lose the element of justice in it.
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Nadia nadia and Sapruddin Idris. "MENELAAH HUKUM PERNIKAHAN MONOGAMI DAN POLIGAMI PERSPEKTIF HADIS." Comparativa: Jurnal Ilmiah Perbandingan Mazhab dan Hukum 2, no. 2 (October 13, 2022): 123–40. http://dx.doi.org/10.24239/comparativa.v2i2.32.
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The debate about polygamy and monogamy in Islam has been going on for a long time. This happens because of many interpretations of what has been determined by Al-Qur’an and Al-hadith. Therefore, it is important to review the verse or hadith about polygamy and monogamy. Many problems have arisen related to polygamy at this time. Thus, the history of monogamy and polygamy in Islam is being discussed again by some parties. The author, in this context, examines the aspects of hadith which are the source of law in the Islamic world, apart from of Al-Qur’an which is the main source. Basically, Islam adheres to a monogamous marriage system (tawahhud al-Zauj) but does not forbid polygamy, still allows polygamy with strict limits and conditions.
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Syahrin, Alfi. "THE POLYGAMY ESSENCE ACCORDING TO QURAISH SHIHAB “Reject prejudice, eliminate confusion”." Nurani: Jurnal Kajian Syari'ah dan Masyarakat 21, no. 1 (June 10, 2021): 147–58. http://dx.doi.org/10.19109/nurani.v21i1.8489.
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This journal discussed Quraish Shihab's thoughts about the true essence of polygamy, where Quraish Shihab considers that many groups who misinterpreted and misunderstand polygamy so that he pours his thoughts on polygamy in neutral glasses, it means he is not supporting or rejecting polygamy. By using Descriptive-qualitative approach, the researcher can describe the characteristics of the population or a phenomena in his research to measure the phenomenon of a reality with ideal parameters, in other words the reality of polygamy that occurs in a society is measured by polygamy theories in accordance with Islamic shari'a. Quraish Shihab explained in detail about the meaning, caused, requisite, and also offers the criteria of women who can be polygamous so it can being concluded that polygamy is an emergency door in the aircraft that can be opened during emergencies and follow the interruption of the aircraft crew, this door should not be closed nor should it will be opened under normal circumstances.
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Hertina, Hertina, Muhammad Nurwahid, Haswir Haswir, Hendri Sayuti, Amri Darwis, Miftahur Rahman, Rado Yendra, and Muhammad Luthfi Hamzah. "Data mining applied about polygamy using sentiment analysis on Twitters in Indonesian perception." Bulletin of Electrical Engineering and Informatics 10, no. 4 (August 1, 2021): 2231–36. http://dx.doi.org/10.11591/eei.v10i4.2325.
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Polygamy remains one of the interesting key topics in various society, especially Indonesia. Polygamy is the act of marrying multiple spouses that means having more one wife at the same time, is common case in worldwide. In this problem, the most of Muslim in Indonesia adopt Islamic law that let men to do the polygamy with certain requirements. In worldwide communities, this has been a prominent feature and has become the subject of numerous books, heated debates, journal articles, discussion papers, and so on. Furthermore, in Indonesia the polygamous marriage has recently become a heated topic. Despite controversy, Indonesia’s law, of recent, allows people for doing polygamy in certain conditions. Because the polygamy is often debated, this study focuses on assessment of Indonesian’s perceptions through sentiment analysis and would determine people’s perception about polygamy issue from 500 tweets on Twitter. To conclude, it elucidates that the polygamy in Indonesia is a normal thing and few assume the case is as negative thing.
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Latif, Mariana, and Andi Nur Fikriana Aulia Raden. "Polemik Gerakan Mentoring Poligami." SANGAJI: Jurnal Pemikiran Syariah dan Hukum 6, no. 2 (October 26, 2022): 53–60. http://dx.doi.org/10.52266/sangaji.v6i2.702.
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This research started from the polemic of polygamy mentoring which became a hot and viral conversation in cyberspace, namely one of the movements that campaigned for polygamy on the basis of a shallow understanding of religion. The method in this research uses two research techniques, namely library research and document research. The primary data in this study were sourced from the Youtube channel Narasi Newsroom: Revealing the Other Side of Paid Polygamy Mentoring and the CokroTV channel: polygamous mentors demeaning women. This research was then analyzed using a descriptive quantitative method. The results showed that the polygamy mentoring movement was a mistake in responding to the permissibility of polygamy in Islamic law and positive law. It was found from what Hafidin said as a polygamous mentor that many men have high libido but are afraid of adultery and wife's permission is not needed in polygamy so this error shows that polygamy places women only as mere lust gratification.
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Hakim, Abdul. "Reasons for Polygamy and Its Impact on Muslim Family Life: Experiences of Polygamous Perpetrators in Babat, Lamongan, Indonesia." JIL: Journal of Islamic Law 3, no. 1 (January 31, 2022): 34–53. http://dx.doi.org/10.24260/jil.v3i1.529.
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The discourse on polygamy has sparked controversy after Salafi clerics have intensively campaigned and practised polygamy. Meanwhile, the issue of polygamy is opposed by feminist activists because it is considered haram. For this reason, this article describes the contested responses of scholars regarding polygamy and its impact on Muslim family life in Babat, Lamongan, East Java, Indonesia. Using empirical research and a case study approach, the authors find that the concept of polygamy most compatible with Islamic family law in Indonesia is the concept of polygamy proposed by most fiqh scholars. They argue that polygamy is allowed under strict conditions, especially justice. The opinions of these scholars became the basis for the perpetrators to practice polygamy because his first wife was barren, requests from his first wife and interest in other women. The author finds that most polygamists impact disharmony in fostering family life, evidenced by the first wife and second wife always fighting. In addition, the author also finds a harmonious polygamous family. The husband's role as the head of the family who is firm and supported by wives who accept each other is the key to harmony in the family life of polygamists.
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Roszi, Jurna Petri. "Problematika Penerapan Sanksi Pidana dalam Perkawinan Terhadap Poligami Ilegal." Al-Istinbath : Jurnal Hukum Islam 3, no. 1 (June 29, 2018): 45. http://dx.doi.org/10.29240/jhi.v3i1.419.
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This article aims to describe the problems of the application of criminal sanctions against polygamy committed illegally in the middle of society. Regardless of the controversy of agreeing and disagreeing, the issue of polygamy is a reality that occurs in society. The purpose of polygamy is the same as the purpose of marriage itself, that is worship. However, when the issue of marriage, that in is fact private law, violates the provisions, then the perpetrators may be subjected to criminal sanctions. Criminal sanctions imposed on illegal polygamists are very diverse. This is supported by the attitude of government's ambiguity in viewing illegal polygamy. The Government's doubt and uncertainty in viewing the illegal act of polygamy has implications for the inherent criminal sanctions against the act, strangely the criminal sanction inherent in the law depends on the degree to which the regulations are looked at. This research uses normative law research method whith normative juridical approach. The results of illegal polygamy research is not seen as overspel acts that can be threatened with criminal provisions Article 284 of the Criminal Code because the element of overspel is not the same as polygamy. Polygamy remains a legitimate marriage as the norms contained in the Law No.1 of 1974 onmarriage.Nevertheless the marriage of polygamy must still fulfill the terms and conditions as determined by the Law No.1 of 1974.
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Yasin, Dzulfatah. "Persepsi Dosen Universitas PTIQ Jakarta." Qonuni: Jurnal Hukum dan Pengkajian Islam 3, no. 01 (June 16, 2023): 40–48. http://dx.doi.org/10.59833/qonuni.v3i01.1165.
Full textAbstract:
This research aims to analyze the views of students from the College of Quranic Sciences (PTIQ) in Jakarta regarding polygamy in the context of religion and culture in Indonesia. The study adopts a qualitative approach by conducting a literature review and interviews with students from the mentioned college. The analysis reveals two dominant perspectives, those who support and those who reject polygamy. Some students perceive polygamy as a legitimate option within the teachings of Islam and specific contexts, while others reject it on the grounds of gender equality and the protection of women's rights. Moreover, the understanding of polygamy is also influenced by cultural factors, social environments, and personal experiences of the students. This research contributes to the existing literature on the views towards polygamy in Indonesia and aligns with previous studies that show how social, cultural, and religious factors influence perspectives on polygamy. In conclusion, students from the College of Quranic Sciences (PTIQ) in Jakarta hold complex views on polygamy within the framework of religion and culture in Indonesia. In addressing such a sensitive issue, a holistic approach is necessary to comprehend the factors influencing attitudes and perspectives towards polygamy. The findings of this research are expected to provide new insights and a deeper understanding of the dynamics of views on polygamy, serving as a foundation for further discussions within the realms of religion, culture, and society in Indonesia.
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Sholeh, Muhammad. "Uang Panai di Maros: Perspektif Hukum Adat dan Fiqih." Qonuni: Jurnal Hukum dan Pengkajian Islam 3, no. 01 (June 16, 2023): 49–57. http://dx.doi.org/10.59833/qonuni.v3i01.1166.
Full textAbstract:
This research aims to analyze the views of students from the College of Quranic Sciences (PTIQ) in Jakarta regarding polygamy in the context of religion and culture in Indonesia. The study adopts a qualitative approach by conducting a literature review and interviews with students from the mentioned college. The analysis reveals two dominant perspectives, those who support and those who reject polygamy. Some students perceive polygamy as a legitimate option within the teachings of Islam and specific contexts, while others reject it on the grounds of gender equality and the protection of women's rights. Moreover, the understanding of polygamy is also influenced by cultural factors, social environments, and personal experiences of the students. This research contributes to the existing literature on the views towards polygamy in Indonesia and aligns with previous studies that show how social, cultural, and religious factors influence perspectives on polygamy. In conclusion, students from the College of Quranic Sciences (PTIQ) in Jakarta hold complex views on polygamy within the framework of religion and culture in Indonesia. In addressing such a sensitive issue, a holistic approach is necessary to comprehend the factors influencing attitudes and perspectives towards polygamy. The findings of this research are expected to provide new insights and a deeper understanding of the dynamics of views on polygamy, serving as a foundation for further discussions within the realms of religion, culture, and society in Indonesia.
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Hakim, Abdurrahman, and Kutbuddin Aibak. "POLIGAMI DI DUNIA ISLAM." Ahkam: Jurnal Hukum Islam 9, no. 1 (July 31, 2021): 105–28. http://dx.doi.org/10.21274/ahkam.2021.9.1.105-128.
Full textAbstract:
This paper compares the legal verses of polygamy in Saudi Arabia, Pakistan, and Indonesia. Apart from the controversy considered as detrimental and degrading to women, term of polygamy is not as easy as Westerners think in the license process. This study compares legal verses, licensing procedures, fines, either imprisonment or punishment, to husbands who violate the applicable regulations. Therefore, this research serves as evidence talthough polygamy is permitted, the procedures and requirements regulated by Saudi Arabia, Pakistan, and Indonesia contain elements of protection and respect for women. The method is qualitative with the library type. This research is classified as a co-comparative approach, which is a study that compares one legal case between several countries. The results are: 1) in Saudi Arabia, polygamy is still based on the classical Islamic fiqh school of Imam Hambali. Therefore, polygamy is not so much a concern in parliament that there is no legal reform there. As a result, polygamy is very free and tends to harm women. 2) in Pakistan, polygamy is also based on Islamic teachings, it's just that there is a legal reform that states that there must be written permission from the Arbitration Council if a husband wants to do polygamy. 3) in Indonesia, polygamy is very complicated, because basically the Marriage Law No. 16 of 2019 concerning Marriage contains the principle of monogamy. In addition, polygamy can be carried out by the husband if he has received permission from the wife and the board of judges in court.