In fact, throughout his life, Prophet bermonogami longer than polygamy. Imagine, monogamy is the Prophet in the community who think polygamy is common. Household with his wife solo Prophet, Khadija Bint Khuwalid RA, lasted for 28 years. Just then, two years stopped up Khadija, the Prophet's polygamy. That, too, lived only about eight years from the rest of his life. From these calculations, it is not unreasonable statement "polygamy is the sunna."
EXPRESSIONS "polygamy is sunna" is often used as justification for polygamy.
However, take refuge in that statement, actually another form of transfer of responsibility for the claim to be fair because in reality, as affirmed in the Qur'an, justice is very difficult to do (An-Nisa: 129).
Evidence "polygamy is sunna" is usually presented as text back to the Qur'an (Sura An-Nisa, 4: 2-3) are more easily broken. The only verse that speaks of polygamy do not disclose this fact in the context of motivating, let alone appreciate polygamy. This verse has put polygamy in the context of the protection of orphans and widows of war casualties.
From these two paragraphs, some contemporary scholars, like Sheikh Muhammad Abduh, Sheikh Rashid Rida, and Sheikh Muhammad al-Madan - Azhar, Egypt's leading scholars third - would prefer to tighten.
Abduh further states, polygamy is a deviation from normal marital relations and justified only in emergencies syar'i social, such as war, provided no damage and tyranny (Tafsir al-Manar, 4 / 287).
Oddly enough, the verse is for those in the propoligami twisted into "full rights" of men to polygamy. Excuse them, the action was to follow the sunna of the Prophet Muhammad. Becomes laughable when the practice of polygamy is even used as benchmark for Islamic one: the more active the better poisisi polygamy is considered religious. Or, the patient receives a wife polygyny, the better the quality of his faith. Frequent slogans raised for example, "polygamy brings blessing," or "polygamy is beautiful," and more popular is "polygamy is sunna."
In the definition of fiqh, sunnah means the act of a good thing to do. Generally refers to the behavior of the Prophet. However, the practice of polygamy, which dinisbatkan to the Prophet, is clearly very distorsif.
The reason is, if it is considered sunna, why the Prophet did not do it since it was first married?
In fact, throughout his life, Prophet bermonogami longer than polygamy. Imagine, monogamy is the Prophet in the community who think polygamy is common. Household with his wife sole Prophet, Khadija bint Khuwalid RA, lasted for 28 years. Just then, two years stopped up Khadija, the Prophet's polygamy. That, too, lived only about eight years from the rest of his life. From these calculations, it is not unreasonable statement "polygamy is the sunna."
Sunna, as defined Imam Shafi'i (d. 204 AH), is the application of the Prophet towards revelation. In cases of polygamy were manifest Prophet An-Nisa Verses 2-3 of the dead and the protection of widows and orphans. By tracing the book Jami 'al-Usul (a compilation of six books of hadith known) works of Imam Ibn al-Athir (544-606H), we can find no evidence that polygamy prophet is a medium to solve social problems at the time, when the social institutions which have not yet sturdy enough for a solution.
Evidence that the Prophet's marriage to the settlement of social problems can be seen in the hadith texts which discuss the marriages of the Prophet. Most of them are widows die, unless Aisha bint Abu Bakr RA.
In addition, as a historical record of Islamic jurisprudence, the phrase "that polygamy sunna" is also a very big reduction. Marriage, according to jurisprudence, have different legal predicate, subject of the prospective husband, the candidate's wife, or the condition of the community. Marriages can be obligatory, sunna, permissible (be), or merely permitted. In fact, Imam al-allusions in his commentary, Ruh al-Ma'âni, states, the marriage can be forbidden, when the prospective husband knew he would not be able to fulfill the rights of the wife, much less to hurt and harm. So it is with polygamy. Therefore, Muhammad Abduh of Egypt by looking at the conditions at that time, preferring to forbid polygamy.
Prophet and the ban on polygamy
In the book of Ibn al-Athir, who carried out the Prophet's polygamy is an effort of social transformation (see the Jami 'al-Usul, chapters XII, 108-179). The mechanism adopted polygamy prophet is a strategy to improve the position of women in the Arab feudal tradition in the 7th century AD. At that time, the social value of a woman and a widow so low that a man can be married as many as they like.
Conversely, carried the Prophet is to restrict the practice of polygamy, criticized arbitrary behavior, and confirms the necessity to be fair in polygamy.
When the Prophet saw some friends have been married eight to ten women, they were asked to divorce and leaving only four. That is what the Prophet told Ghilan ibn Salamah al-Thaqafi RA, Wahb al-Asadi, and Qais ibn al-Harith. And, this is an explicit statement in which restrictions on the custom of polygamy, initially without limit altogether.
On many occasions, more precisely the Prophet emphasizes the principles of justice have polygamy. In a phrase stated: "Whoever marries two women, while he could not do justice to both, in the later half of his body the next day will be off and disconnected" (Jami 'al-Usul, chapters XII, 168, hadith number: 9049). In fact, on many occasions, the Prophet stressed the importance of being patient and not to irritate his wife.
Hadith texts actually lead to criticism of polygamy, streamlining, and the return on the principles of justice. From this angle, the statement "polygamy is sunna" is contrary to what the Prophet. Especially by looking statements and attitudes of the Prophet which was flatly refused polygamy Ali Ibn Abi Talib RA. Oddly, the text of this tradition is rarely raised among propoligami. In fact, this text is narrated the hadith scholars prominent: Bukhari, Muslim, Turmudzi, and Ibn Majah.
The Prophet SAW was furious when he heard his daughter, Fatima bint Muhammad, would polygamy Ali bin Abi Talib RA. When he heard the plan, the Prophet entered directly into the mosque and climbed the pulpit, and exclaimed: "Some families Banu Hashim ibn al-Mugheerah me to ask permission to marry their daughter to Ali bin Abi Talib. You know, I'm not going to allow, once again not will allow. Really I do not allow, except Ali ibn Abi Talib divorces daughter, kupersilakan marry their daughter. Know, my daughter was part of me, what annoys her feelings are also bothered me, what hurt him was also hurt me. " (Jami 'al-Usul, chapters XII, 162, hadith number: 9026).
Same with the prophet who spoke of Fatima, almost every parent will not be willing, if her daughter dimadu. As the prophet says, polygamy would hurt women, and also hurt them.
If the statement of the Prophet like base, then we can be sure that traditions are not practiced polygamy precisely because it is not desired Prophet. And, Ali ibn Abi Talib RA itself remains bermonogami until the death of Fatima RA.
Polygamy does not need the support of the text
Actually, the practice of polygamy is not a matter of text, a blessing, especially the sunna, but a cultural issue. In understanding the culture, the practice of polygamy can be seen from different social levels.
For the poor or farmers in the agrarian tradition, polygamy is considered as a survival strategy for saving resources management. Without difficulty, polygamy will be obtained through a double labor without wages. This culture is brought migration to the city even though the structure of society has changed. While for the priayi, polygamy was none other than the form pembendamatian women. He disepadankan with the treasure and the throne that is useful to support the improvement of the degree of social man.
From the cultural point of view it becomes clear that polygamy is a process of dehumanization of women. Taking the view of education experts Freire, dehumanization seen in the context where polygamy polygamy when women have self-Beban. They justify, even concur with the actions of polygamy despite suffering physically and spiritually extraordinary. Not least among those who think that suffering is a sacrifice that has been duly served, or polygamy is because the fault.
In demographic terms, the illegal polygamy argument often put forward statistics. That what they do is work to devote to cover the gap population is not balanced between men and women. Of course, this argument is in fact a laughingstock. Because, statistically, although the number of women is slightly higher, but that only happens at age above 65 years old or under 20 years old. Even in the age group 25-29 years, 30-34 years and 45-49 years the number of men is higher. (DKI and the National Census in 2000, thanks to IHS research institute that has been supplying this data).
However, if religious arguments are used, then as the principle which was conceived by the religious texts, the basis of polygamy should be viewed as an emergency road. In fiqh rules, emergencies are allowed. This is the same as eating the carcass; an action that is justified when there is nothing else to eat except the carcass.
In the character of Islamic Jurisprudence, monogamy or polygamy is actually considered the option of partial problems. Legal predicate will follow the conditions of space and time. Behavior of the Prophet himself showed how this problem can be different and change from one condition to another condition. Therefore, the choice of monogamy, polygamy is not something that principle. The principle is the necessity to always refer to the basic principles of sharia, ie justice, to bring benefit and not bring harm or damage (mafsadah).
And, when applicable, to identify the principal values in relation to this practice of polygamy, women should be placed as the subject of determinants of justice. This principle because it is they who directly receive the result of polygamy. And, for the examination of these values must be done empirically, interdisciplinary, and objectively by looking at the effects of the social reality of polygamy in the community.
And, when that measure is applied, as witnessed by Muhammad Abduh, it's going to produce more evil than good. That's why Abduh and then ask for ban on polygamy.
In this context, the text cites Abduh hadith the Prophet: "Not allowed any form of damage (dharar) against themselves or others." (Jâmi'a al-Usul, VII, 412, hadith number: 4926). This expression is certainly more the principle than the statement "polygamy is the sunna."
Abdul Faqihuddin Kodir Lecturers and researchers STAIN Cirebon Cirebon Fahmina Institute, Faculty of Sharia Alumnus University of Damascus, Syria (Original Source
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