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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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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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Pribil, S., and Jaroslav Picman. "Polygyny in the red-winged blackbird: do females prefer monogamy or polygamy?" Behavioral Ecology and Sociobiology 38, no. 3 (March 26, 1996): 183–90. http://dx.doi.org/10.1007/s002650050231.
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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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Kończak, Izabela. "Polygyny Amongst Muslims in the Russian Federation." International Studies. Interdisciplinary Political and Cultural Journal 21, no. 1 (June 30, 2018): 141–55. http://dx.doi.org/10.18778/1641-4233.21.10.
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Polygynous families had been living legally in Russia in the areas inhabited by Muslims from the October Revolution to the mid-twentieth century. However, such a family model was not common among the followers of Islam. An act penalizing bigamy or polygamy was introduced into the Penal Code in 1960. During perestroika, and later changes in the political system, imams who came from abroad began to visit areas inhabited by Muslims. They contributed to the rebirth of religion and promoted the idea of polygamy. Polygyny is the visible sign of dissimilarity and Muslim identity and was an important point in their teaching. In this context the number of polygynous relationships in Russia has increased significantly. The article is dedicated to the analysis of social and political discourse in Russia that has been taking place for several years.
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Grinkov, Vladimir G., Andreas Bauer, Sergey I. Gashkov, Helmut Sternberg, and Michael Wink. "Diversity of social-genetic relationships in the socially monogamous pied flycatcher (Ficedula hypoleuca) breeding in Western Siberia." PeerJ 6 (December 6, 2018): e6059. http://dx.doi.org/10.7717/peerj.6059.
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We explored the genetic background of social interactions in two breeding metapopulations of the pied flycatcher (Ficedula hypoleuca) in Western Siberia. In 2005, we sampled blood from birds breeding in study areas located in the city of Tomsk and in a natural forest 13 km southward of Tomsk (Western Siberia, Russia). We sampled 30 males, 46 females, 268 nestlings (46 nests) in the urban settlement of pied flycatcher, and 232 males, 250 females, 1,485 nestlings (250 nests) in the woodland plot. DNA fingerprinting was carried out using eight microsatellite loci, which were amplified by two multiplex-PCRs and analyzed by capillary electrophoresis. About 50–58% of all couples were socially and genetically monogamous in both study plots. However, almost all possible social and genetic interactions were detected for non-monogamous couples: polygamy, polyandry, helping, adoption, and egg dumping. Differences in the rate of polygyny and the rate of extra-pair paternity between both study sites could be explained by differences in environmental heterogeneity and breeding density. Our findings suggest that egg dumping, adoption, polygamy, extra pair copulation, and other types of social-genetic interactions are modifications of the monogamous social system caused by patchy environment, breeding density, and birds’ breeding status.
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Elisha, Omri. "Sustaining Charisma Mormon Sectarian Culture and the Struggle for Plural Marriage, 1852––1890." Nova Religio 6, no. 1 (October 1, 2002): 45–63. http://dx.doi.org/10.1525/nr.2002.6.1.45.
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Through the latter half of the nineteenth century, Mormons in the United States engaged in a highly charged struggle to defend a religious principle——plural marriage (polygyny)——against political and cultural opposition among non-Mormon groups and institutions. The practice of plural marriage, however, remained statistically rare, hierarchical, and rooted in Victorian marriage and family norms. Moreover, the struggle took place as Mormon communities and businesses gradually assimilated to mainstream institutional and political economics. This article asks why, in light of such ambiguities, the Latterday Saints defended plural marriage with such vigor, capitulating only in the face of the most aggressive federal anti-polygamy legislation. I argue that plural marriage was a vital symbol of early Mormon sectarian identity, and that sustained activism in support of the principle allowed Mormons to embody the radical "peculiarity" of the church's charismatic origins. This has theoretical implications for an understanding of charisma as a complex and fundamentally socio-cultural phenomenon.
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Esiri, May Omogho. "Social change and marriage structure in Nigeria." International research journal of management, IT and social sciences 8, no. 3 (April 19, 2021): 228–35. http://dx.doi.org/10.21744/irjmis.v8n3.1487.
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Marriage as a social institution has undergone changes in structure in contemporary Nigeria. Whether in simple or complex societies, social change is a universal phenomenon. In most cultural groups in indigenous Nigeria, marriage is usually an arrangement between two individuals. As a result there is pressure on the spouses to make the marriage a success bearing in mind the fact that any problem will usually affect both families and strain the otherwise cordial relationship between them. Again, polygyny commonly known as polygamy is the most practiced marriage system. However, the marriage structure in Nigeria today has not been the same. It is found in the name of modernization or civilization that a girl and a boy may decide to marry away from their parents’ place of residence and without their consent. Monogamous marriage is now increasingly encouraged and practiced. The paper thus examines the extent of social change in the Nigerian marriage structure.
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Feeney, William E., and Christina Riehl. "Monogamy without parental care? Social and genetic mating systems of avian brood parasites." Philosophical Transactions of the Royal Society B: Biological Sciences 374, no. 1769 (February 11, 2019): 20180201. http://dx.doi.org/10.1098/rstb.2018.0201.
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Classic evolutionary theory predicts that monogamy should be intimately linked with parental care. It has long been assumed, therefore, that avian brood parasites—which lay their eggs in the nests of ‘host’ species and provide little, if any, parental care—should be overwhelmingly promiscuous. However, recent studies have revealed that the social mating systems of brood parasites are surprisingly diverse, encompassing lek polygyny, monogamy, polygamy and promiscuity. What ecological or phylogenetic factors explain this variation, and why are some brood parasites apparently monogamous? Here we review the social and genetic mating systems of all 75 brood parasitic species for which data are available and evaluate several hypotheses that may help explain these patterns. We find that social monogamy is widespread, often co-occurring with territoriality and cooperative behaviour by the mated pair. Comparative studies, though preliminary, suggest that in some species, monogamy is associated with low host density and polygamy with higher host density. Interestingly, molecular data show that genetic and social mating systems can be entirely decoupled: genetic monogamy can occur in parasitic species that lack behavioural pair-bonds, possibly as a by-product of territoriality; conversely, social monogamy has been reported in parasites that are genetically polygamous. This synthesis suggests that social and genetic monogamy may result from very different selective pressures, and that male–female cooperative behaviours, population density and territoriality may all interact to favour the evolution of monogamous mating in brood parasites. Given that detailed descriptive data of social, and especially genetic, mating systems are still lacking for the majority of brood parasitic species, definitive tests of these hypotheses await future work. This article is part of the theme issue ‘The coevolutionary biology of brood parasitism: from mechanism to pattern’.
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GIBSON, MHAIRI A., and RUTH MACE. "POLYGYNY, REPRODUCTIVE SUCCESS AND CHILD HEALTH IN RURAL ETHIOPIA: WHY MARRY A MARRIED MAN?" Journal of Biosocial Science 39, no. 2 (July 3, 2006): 287–300. http://dx.doi.org/10.1017/s0021932006001441.
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Summary.This study examines the reproductive success of men and women in rural Ethiopia as a function of their marital status, specifically by comparing polygamously and monogamously married individuals. In line with predictions from evolutionary theory, polygamy is beneficial to male reproductive success (i.e. producing larger numbers of surviving offspring). The success of polygamously married females depends on wife rank: the first wives of polygamous husbands do better than monogamously married women and much better than second or third wives. These effects are mirrored in child nutritional status: the children of second and third wives have lower weight for height. Due to potential, largely unmeasurable differences in marriageability (quality) between individuals, it was not possible to support a model of either resource-holding polygyny combined with female choice or female coercion into unwanted marriages. First wives of polygamously married men marry at a younger age and attract a higher brideprice, suggesting that both the males and females in the marriage are likely to be of higher quality (due to wealth, family status or some other factor such as beauty). Unions that end up monogamous are likely to be between slightly lower quality individuals; and second and third wives, who marry at the oldest ages and attract the lowest brideprice, may be ‘making the best of a bad job’. The relatively long gap between first and second marriages may mean that first wives of highly marriageable males can enjoy considerable reproductive success before their husbands marry again.
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Hossain, Md Kohinoor. "DEATH IN 2020 AND A COVID-19 GREAT EPIDEMIC: AN ISLAMIC ANALYSIS." Psychosophia: Journal of Psychology, Religion, and Humanity 2, no. 2 (December 27, 2020): 126–41. http://dx.doi.org/10.32923/psc.v2i2.1303.
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Only love to almighty Allah is the greatest love. From ages to ages, Allah has sent his messengers to preach only love to Him. Many destructions, disruptions, and explosions have occurred in this world. This paper tries to explore the causes of the great disasters in the world. The global people when they lead an invalid way, there occurs a terrible crisis. None of the worlds saves it. Only Allah can save global people. Today, the present world is full of share-ism, idolatry-ism, usury-ism, zakat-free-ism, killing-ism, injustice-ism, and inhumanity-ism. They practice about Gods and Goddesses. They believe that the sun, the moon, the stars, the trees, the stone, the angels, the jinn, and other animals can reach Allah. They are the dearest persons who are God, Gods, Goddess, and Goddesses related. Above eleven million people think and say that there is no creator of the universe. It is operating as automated. Marriages and sexism are human to animal. They practice as same-sex, polygamy, polygyny, and polyandry. Most of the global people pray to Materials, Death Guru, God, Gods, Goddess, Goddesses, Peer, Saai, Baba, Abba, Dihi Baba, Langta Baba, Khaja Baba, Joy Guru, Joy Chisty, Joy Baba Hydery, Joy Maa Kali, Maa Durga, Moorshid Kibla, Baba Haque Bhandary, Joy Ganesh Pagla, Joy Deawan Baggi, Joy Chandrapa, Joy Sureshwaree, Fooltali Kebla, Sharshina Kebla, Foorfoora Kebla, Joy Ganapati, Joy Krishnan, Joy Hari, Joy Bhagaban and Mazzarians. The new religions have preached in the world such as Baha’i, Kadyany, Khaljee, Din-E-Elahi, Brahma, and Humanism. The world is full of Shirkism, Moonafikism, Goboatism, Bohtanism, Mooshrikiaism, Oathlessism, and Khianotkariism. In the past, undetermined civilizations have vanished but none can save civilization. This Covid-19 great destruction is human-made. It is from climate change that comes to the global people as a great curse.
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Zheng, Yuchi, Shuqiang Li, Jinzhong Fu, and Duncan Deng. "Aspects of the breeding biology of the Omei mustache toad (Leptobrachium boringii): polygamy and paternal care." Amphibia-Reptilia 31, no. 2 (2010): 183–94. http://dx.doi.org/10.1163/156853810791069092.
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AbstractThe Omei mustache toad, Leptobrachium boringii, has a male biased sexual size dimorphism, which may be associated with either male-male combat behaviour or parental care. The breeding biology of this species was studied during the 2004, 2006, and 2007 breeding seasons in a population at Mount Omei in western China. The size and sex ratio of this breeding population fluctuated over the years. Males constructed nests under large rocks in mountain streams and a single “resident” male typically occupied one nest and remained in the same nest for the entire study periods with rare exceptions. Males with egg masses in their nests stayed in their nests for many days after oviposition, with few or no additional matings during this period, suggesting that males were possibly providing paternal care rather than waiting for more mating opportunities. Furthermore, males lost a significant amount (7.3%) of their body mass during the breeding season. In 2006 and 2007, we also found a positive correlation between the body size of the resident male and the number of egg masses in his nest. However, parentage analysis using microsatellite DNA loci indicated that resident males were not necessarily the fathers of all eggs in their nests. Both polygyny and polyandry occur in this species. Overall, evidence suggests that Omei mustache toads provide paternal care and larger males have higher mating success.
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Rourke, Meaghan L., Helen C. McPartlan, Brett A. Ingram, and Andrea C. Taylor. "Polygamy and low effective population size in a captive Murray cod (Maccullochella peelii peelii) population: genetic implications for wild restocking programs." Marine and Freshwater Research 60, no. 8 (2009): 873. http://dx.doi.org/10.1071/mf08218.
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Stocking of freshwater fish species with hatchery-bred fish is a common response to depleted wild stocks, but may have numerous genetic implications. Murray cod, Maccullochella peelii peelii (Mitchell), have been produced in captivity for wild stocking programs for more than 30 years. The potential genetic impacts of this stocking program on wild populations was investigated by using eight microsatellite markers to determine the parentage of 1380 offspring from 46 separate spawnings collected over three consecutive breeding seasons, and by estimating the effective population size of the broodfish generation through demographic and genetic methods. Results revealed unexpected incidences of polygamous spawnings (both polygyny and polyandry), multiple spawnings by both sexes within a season and repeated matings between pairs of fish across multiple seasons. Furthermore, approximately half of the broodfish failed to spawn at all over the 3-year study period. This likely contributed to the estimated effective population size of around half of the census size, moderate but significant reductions in allelic richness in all three cohorts investigated and a small but significant reduction in heterozygosity in two cohorts. These results allowed us to make recommendations regarding captive husbandry that will maximise genetic diversity of fish intended for stocking.
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Ross, Kenneth G., Michael J. B. Krieger, and D. DeWayne Shoemaker. "Alternative Genetic Foundations for a Key Social Polymorphism in Fire Ants." Genetics 165, no. 4 (December 1, 2003): 1853–67. http://dx.doi.org/10.1093/genetics/165.4.1853.
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Abstract Little is known about the genetic foundations of colony social organization. One rare example in which a single major gene is implicated in the expression of alternative social organizations involves the presumed odorant-binding protein gene Gp-9 in fire ants. Specific amino acid substitutions in this gene invariably are associated with the expression of monogyny (single queen per colony) or polygyny (multiple queens per colony) in fire ant species of the Solenopsis richteri clade. These substitutions are hypothesized to alter the abilities of workers to recognize queens and thereby regulate their numbers in a colony. We examined whether these same substitutions underlie the monogyny/polygyny social polymorphism in the distantly related fire ant S. geminata. We found that Gp-9 coding region sequences are identical in the polygyne and monogyne forms of this species, disproving our hypothesis that one or a few specific amino acid replacements in the protein are necessary to induce transitions in social organization in fire ants. On the other hand, polygyne S. geminata differs genetically from the monogyne form in ways not mirrored in the two forms of S. invicta, a well-studied member of the S. richteri clade, supporting the conclusion that polygyny did not evolve via analogous routes in the two lineages. Specifically, polygyne S. geminata has lower genetic diversity and different gene frequencies than the monogyne form, suggesting that the polygyne form originated via a founder event from a local monogyne population. These comparative data suggest an alternative route to polygyny in S. geminata in which loss of allelic variation at genes encoding recognition cues has led to a breakdown in discrimination abilities and the consequent acceptance of multiple queens in colonies.
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Abdullah, Keilani. "Polygyny." American Journal of Islam and Society 34, no. 1 (January 1, 2017): 119–22. http://dx.doi.org/10.35632/ajis.v34i1.866.
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Polygyny is titled precisely to reflect the form of plural marriage practiced byMuslims: one husband with up to four wives, as described in Q. 4:3. DebraMajeed employs the term living polygyny to describe the experiences of thoseinvolved in such marriages: men with multiple wives, the first or subsequentwives, those married both civilly and religiously, those only religiously marriedin a nikāḥ (Islamic marriage contract) ceremony, publically recognizedmarriages, closeted polygynous marriages not publically recognized, and“back door” marriages in which at least one wife is unknown to the other(s).The participants discussed in this book presently live in or have been part ofa polygynous marriage.Polygyny is a qualitative ethnography that utilizes womanist theoreticalapproaches through dialogical performance, an approach in which interviewdata are dialogues performed through “imaginary interplay” (p. 31) acrossparticipant responses. It also constructs a rich and comprehensive presentationof her findings in the form of the participants’ voices as well as triangulatesdata by using focus groups, surveys, and interviews. However, the methodsrequire greater detail to specify how the surveys were used. Majeed’s paradigmis rooted in gender justice, which acknowledges the intersectionality ofall social statuses held by women in these cases: religion, race, gender, maritalstatus, motherhood, age, class, and ability. She asserts that Muslim womanismis not only a lens for seeing the world, but also a “way of knowing ...
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Cook, Cynthia T. "Polygyny." Journal of Black Studies 38, no. 2 (March 19, 2007): 232–50. http://dx.doi.org/10.1177/0021934705285695.
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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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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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Betzig, Laura. "Roman polygyny." Ethology and Sociobiology 13, no. 5-6 (September 1992): 309–49. http://dx.doi.org/10.1016/0162-3095(92)90008-r.
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ALAM, ASIYA. "Polygyny, Family and Sharafat: Discourses amongst North Indian Muslims, circa 1870–1918." Modern Asian Studies 45, no. 3 (November 9, 2010): 631–68. http://dx.doi.org/10.1017/s0026749x10000168.
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AbstractWhile historians of South Asia have examined in elaborate detail critiques of sati and child marriage in the Hindu community, a similar approach to Muslim familial reform also needs serious attention. By investigating discourses on the question of polygyny1, this paper is an attempt in this direction. In the light of these discourses, the paper argues that polygyny, influenced by modern sensibilities of reform and social change, underwent different interpretations during the colonial period. The debate on polygyny was not homogenous and uniform and research reveals a plurality of viewpoints on the subject. The argument was often based on an assumption of sexual difference which, in some cases, emphasized the infertility and reproductive incapacity of the first wife, and in others, presented an idealization of domestic ideology where the second wife made the ‘perfect’ home. Simultaneously, there were also strong critiques of polygyny by women writers who underscored the misery of the first wife. These debates do not necessarily settle the question in favour of a particular position, but reflect a conversation held on marriage, children and family,andexpress how love, conjugality and affection were narrated in the public sphere.
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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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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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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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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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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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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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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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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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Gadaborshev, Abu. "Anyone for Polygamy?" Anthropology & Archeology of Eurasia 38, no. 4 (April 2000): 86–88. http://dx.doi.org/10.2753/aae1061-1959380486.
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Pagel, Mark. "Polygamy and parenting." Nature 424, no. 6944 (July 2003): 23–24. http://dx.doi.org/10.1038/424023a.
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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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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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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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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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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.
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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.
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Futra, Fahmil Huda Dinil, Ismail Ismail, and Edi Rosman. "TINJAUAN MASHLAHAH TERHADAP SANKSI PIDANA POLIGAMI DALAM DRAFT RKUHP PASAL 465-466." Islam Transformatif : Journal of Islamic Studies 3, no. 2 (December 18, 2019): 100. http://dx.doi.org/10.30983/it.v3i2.1837.
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<p><em>Polygamy is a permissible and justified religion in Islam. The practice of polygamy was done long before the Islamic religion came until the hereditary is done until now. Polygamy practiced in Indonesia itself is governed by Law No. 1 of 1974 and government Regulation number 9 the year 1975. The laws and regulations of the Government shall be governed by the reason of polygamy, polygamy requirement to the procedure which must be taken by a person to polygamy. Not only that, seeing the phenomenon of polygamy practiced by the community, it appears the idea for the government to set the polygamy practice in order so that all people who polygamy meet the requirements and procedures that have been established. The idea was designed in the draft RKUHP article 465-466 which threatens with imprisonment and criminal penalties for illegal polygamy or those who do not meet these requirements and procedures. Therefore it is necessary to Further analysis related to the pipetting of polygamists who are illegal in Indonesia. The research uses library research. The data collection technique used is to take direction from the books that contain the idea of Maqashid Syariah theory, Indonesian marriage Law, and books related to polygamy. In the data processing using the analysis method of content (content analysis). While in drawing conclusions using the deductive method whereby the collected data is processed selectively and systematically then it is placed a special conclusion that is the result of the research. The results of this discussion showed that the design was to realize Mashlahah in order to save women's rights and maintenance to women's honors.</em></p>
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Tsurayya, Rachma Vina. "POLIGAMI DALAM PERSPEKTIF FAKHR AL-DÎN AL-RÂZÎ DAN FAQIHUDDIN ABDUL KODIR." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 20, no. 2 (November 4, 2019): 203. http://dx.doi.org/10.14421/qh.2019.2002-05.
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One of the religious and social issues that is intriguing and interesting to discuss is polygamy with various differences of opinion in it. This article will compare polygamy in the view of two classical and contemporary scholars, Fakhrudin Ar-Rozi and Faqihuddin Abdul Kodir. The background to the selection of these two figures is due to their opinions in the interpretation of the polygamy verse which is different from most commentators. In this verse we will discuss classical polygamy verse interpretation, verse background, and contemporary polygamy interpretation and then examine the contextualisation in this modern era and can see a more moderate interpretation by comparing them. This study concludes that the problem of polygamy is no longer focused on the underlying motives, but rather on the impact experienced by his wife and children. The interpretation of al-Râzî and Faqihuddin Abdul Kodir has been able to represent the voicing of women's rights in polygamy. This does not get the agreement of all parties, in the sense that there will still be parties that allow it for different reasons. However, the existence of this analysis can help each party to be more sensitive to the reality experienced by women. al-Râzî and Abdul Kodir are on a linear line that has severe conditions for permitting polygamy and encouraging other worship. Although both of them use different approaches and perspectives, they produce thoughts which in the author’s view are almost the same. Keyword: Polygamy; Contextualization; Moderation
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Makrum, Makrum. "POLIGAMI DALAM PERSPEKTIF AL-QUR’AN." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 1, no. 2 (November 14, 2016): 35–50. http://dx.doi.org/10.24090/maghza.v1i2.739.
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This paper is discusion the polygamy is still a controversial problem, although much discussed and examined. The difference of opinion among scholars make this problem continues to potentially raises the agree and disagree. Even though it has been regulated in Act Number 1 of 1974 concerning marriage and the compilation of Islamic law (KHI), this does not necessarily make the problem of polygamy is complete. Not a few perpetrators of polygamy choose married under the hand or by sirri. This research uses qualitative approach by implementing thematic interpretation method (maudhu'i) to obtain a comprehensive understanding about polygamy in the Qur'an. The Data obtained through the study of a library research by sharing the data that comes from the various verse of the Qur'an, hadith, book fiqh, research results, books and the news in various media outlets in order to complete the interpretation of the verses of polygamy. Based on the results of this research it is known that the verses of the Qur'an gives a very tight restrictions for those who want to in polygamy. Justice that the conditions of polygamy is not only were quantitative but also qualitative research. In the context of historical-socio, the command of polygamy is intended as a form of the solution to avoid injustice to orphans women. Even if polygamy still want to do, should the husband marrying the widows who have lighten the orphan.
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Makrum, Makrum. "POLIGAMI DALAM PERSPEKTIF AL-QUR’AN." MAGHZA 1, no. 2 (November 14, 2016): 35. http://dx.doi.org/10.24090/mza.v1i2.2016.pp35-50.
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This paper is discusion the polygamy is still a controversial problem, although much discussed and examined. The difference of opinion among scholars make this problem continues to potentially raises the agree and disagree. Even though it has been regulated in Act Number 1 of 1974 concerning marriage and the compilation of Islamic law (KHI), this does not necessarily make the problem of polygamy is complete. Not a few perpetrators of polygamy choose married under the hand or by sirri. This research uses qualitative approach by implementing thematic interpretation method (maudhu'i) to obtain a comprehensive understanding about polygamy in the Qur'an. The Data obtained through the study of a library research by sharing the data that comes from the various verse of the Qur'an, hadith, book fiqh, research results, books and the news in various media outlets in order to complete the interpretation of the verses of polygamy. Based on the results of this research it is known that the verses of the Qur'an gives a very tight restrictions for those who want to in polygamy. Justice that the conditions of polygamy is not only were quantitative but also qualitative research. In the context of historical-socio, the command of polygamy is intended as a form of the solution to avoid injustice to orphans women. Even if polygamy still want to do, should the husband marrying the widows who have lighten the orphan.
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Muhammad, Imron Rosyidi. "Poligami dalam Perspektif Kitab Al-Amsal fi Tafsir Kitab Allah Al-Munazzal." BUANA GENDER : Jurnal Studi Gender dan Anak 2, no. 1 (June 21, 2017): 15. http://dx.doi.org/10.22515/bg.v2i1.832.
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This article talks about polygamy in the perspective of “al-Amsal fi Tafsir Kitab Allah al-Munazzal”, the Quran’s commentary wich written by Nāṣir Makārim al-Syīrāzī. This article is kind of library’s research. By employing gender theory and discriptical analysis method, this article aims to explore the various concept of polygamy in Islam. As the result of this research, “al-Amṡal Fī Tafsīr Kitāb Allah Al-Munazzal” explained that polygamy was been known and practically committed by many nations in many places for a long time ago. This commentary book also explains the revelation’s occasion of polygamy with the general description. Nāṣir Makārim al-Syīrāzī in this commentary book believes that Islam allows a man to commit the polygamy in requisite he had to treat all his wives fairly as possible. According to this commentary book, Polygamy in Islam is not just about the relation men and their wives, but also firmly related with the social aspect, that means, in some conditions, polygamy will be needed to be committed by the society. Despite in such points of its view of polygamy, this commentary book shows the gender justness, but in other points, this commentary book is seemingly showing the biased gender instead.
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Iskandar, Iskandar, Nuraeni Novira, Eka Syahriani, and Aswar Aswar. "Poligami dalam Perspektif Kader Muslimah Wahdah Islamiyah Makassar." NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam 6, no. 2 (December 18, 2020): 329–53. http://dx.doi.org/10.36701/nukhbah.v6i2.129.
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This study aimed to determine the concept of polygamy in Islam and to identify polygamy from the perspective of the Muslimah Wahdah Islamiyah's cadres in Makassar. The problems that the authors raise in this study are; First, what is the concept of polygamy in Islam. Second, what is the perspective of Muslimah Wahdah Islamiyah Makassar's cadres on polygamy. To find answers to these problems, the author employed a quantitative approach which is designed as survey research using a questionnaire for data collection. Then the understanding of the results of the analysis is interpreted descriptively. The results of the study found that the perspective of Muslimah Wahdah Islamiyah's cadres in Makassar on polygamy can be seen based on two things, namely the level of knowledge and understanding of the Muslimah Wahdah Islamiyah's cadres in Makassar towards polygamy which is in the medium category and the level of agreement of statements regarding the perceptions and attitudes of Muslimah Wahdah Islamiyah Makassar's cadres against polygamy which is classified as positive and falls into the "approved" category
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Nurdiansyah, Firman. "Pendapat Muhammad Syahrur Tentang Poligami Serta Relevansinya Bagi Rencana Perubahan KHI." AL-HUKAMA' 8, no. 2 (December 3, 2018): 354–78. http://dx.doi.org/10.15642/alhukama.2018.8.2.354-378.
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One of the topics that continues to reap controversy is polygamy. In the Islamic world, polygamy is interpreted differently through its main source, the Qur’an. One of the Muslim thinkers who contributed to the interpretation in this matter was Muhammad Syahrur who used the boundary theory in seeing the case of polygamy. By observing the context of the verse as a whole, Syahrur emphasized that polygamy can only be done if the second wife and so on are widows and have orphans. This paper is a study of the thoughts of Muhammad Syahrur through his monumental work Al-Kitab Wa Al-Qur’an Qira’ah Mu’asirah and his other works. The thought of Muhammad Syahrur is described and then analyzed for its relevance to the amendment plan. Compilation of Islamic Law as a material law in deciding polygamy issues. The requirement for polygamy must be with widows with orphans as a valuable input for KHI, which has included the conditions for polygamy which have departed from the shortcomings and weaknesses of women, a requirement considered by feminist as a gender bias.
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Chen, Bin. "Lost Voices: Chinese Muslim Modernists and the Issue of Polygamy in the Republican Era." International Journal of Asian Studies 18, no. 1 (August 11, 2020): 103–17. http://dx.doi.org/10.1017/s1479591420000364.
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AbstractThis study brings the voices of Chinese Muslim modernists back into discussions on polygamy in the Republican era. Starting from the late nineteenth century, abolishing the practice of polygamous marriage became a vital component of Chinese modernizing elites’ vision of modern Chinese society, as they saw polygamy as an obstacle to modernization. Chinese Muslim modernists actively engaged in China's struggle with polygamy. Their dynamic discussions on polygamy were not insignificant and peripheral. On the contrary, when the Republican law promoting monogamy was hard to implement, some Chinese Muslim modernists pushed their fellow Muslims to set examples for other Chinese to obey the law. The Chinese translations of Arabic scholarly work even helped some Chinese Muslim modernists take a different approach to the issue of polygamy by arguing that polygamy, if properly regulated, could be beneficial to modern societies.
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Helim, Abdul. "Poligami Perspektif Ulama Banjar." ISLAMICA: Jurnal Studi Keislaman 12, no. 1 (September 1, 2017): 50–79. http://dx.doi.org/10.15642/islamica.2018.12.2.176-205.
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This article attempts to discuss the views of Banjarese ‘ulama and the legal method used in responding to the issue of polygamy. The Banjarese ulama interviewed are nine. This study reveals the existence of different opinions among the Banjarese ulama. There are many ulama who accept polygamy, the minority being not too rigid in terms of conditions for polygamy, while the majority emphasize rigid conditions. However, there are ulama who reject polygamy due to various considerations and recent conditions. The desire to polygamy can be tolerated, but the conditions are required. The difference of opinions between the Banjarese ulama cannot be separated from the method of Islamic law used in understanding this phenomenon. If related to uṣūl al-fiqh, most views of the Banjarese ulama with regard to polygamy can be concludedas using the method of istiḥsān and dharī‘ah.
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Spiegel, Andrew D. "Polygyny as myth." African Studies 50, no. 1 (January 1991): 145–66. http://dx.doi.org/10.1080/00020189108707739.
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Chamie, J. "Polygyny Among Arabs." Population Studies 40, no. 1 (March 1986): 55–66. http://dx.doi.org/10.1080/0032472031000141836.
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Ranta, Esa, and Veijo Kaitala. "Punishment of polygyny." Proceedings of the Royal Society of London. Series B: Biological Sciences 266, no. 1435 (November 22, 1999): 2337–41. http://dx.doi.org/10.1098/rspb.1999.0928.
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Bahrum, Mukhtaruddin. "PROBLEMATIKA ISBAT NIKAH POLIGAMI SIRRI." Al-Adalah: Jurnal Hukum dan Politik Islam 4, no. 2 (October 10, 2019): 194–213. http://dx.doi.org/10.35673/ajmpi.v4i2.434.
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The law No. 1 of 1974 concerning marriages annunciates that the success of marriages conducted must be by their religion and beliefs, in addition to being valid and approved by the state, therefore marriages must be approved by those invited. However, in reality, some people deviate from marriage registration requirements. The cause is not only lack of people's awareness to register a marriage, also driven by the difficulty to obtain permission to do polygamy, thus those who want to do polygamy prefer sirri polygamy. The awareness of how important the marriage registration is will only arise if in the future there is an interest in dealing with the law. These things encourage someone to ask for marriage isbat upon the sirri polygamy in the Religious Court. Therefore, marriage isbat upon Sirri polygamy will cause positive and negative effects in its implementation. To discuss the positive and negative effects of sirri polygamy marriage, the researcher uses normative juridical research methods with qualitative descriptive research analysis. The results showed that from a positive perspective, marriage is required for Sirri marriage to get a Legal Guarantee (Article 6 Paragraph 2 KHI). Since with the stipulation of Sirri polygamy, candidates of Sirri polygamy have a basis to get a marriage book (Article 7 Paragraph 1 KHI). As a result, there is an increase regarding the social status in the community that was once Sirri has now become official. Besides, the changes occur in the status of children as well as rights in shared assets and inheritance before the law. While from the negative side, if the Sirri polygamy is granted and/or the marriage is accepted, it means those who has deviated the law are approved and justified. The indirect impact is the assertion of values that must be issued by the provisions regarding the requirements of polygamy. Therefore, based on SEMA No. 3 of 2018, the Supreme Court no longer gives the permission to ratify Sirri polygamy.
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Roisin, Y., and J. M. Pasteels. "Reproductive mechanisms in termites: Polycalism and polygyny inNasutitermes polygynus andN. costalis." Insectes Sociaux 33, no. 2 (June 1986): 149–67. http://dx.doi.org/10.1007/bf02224595.
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