al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355
ISSN: 1907-591X.
E-ISSN: 2442-3084
DOI: https://doi.
org/10.
19105/al-lhkam.
Happiness Permissibility: Negotiating Hadith on Polygamy as Perfection of Worship in Wahdah Islamiyah Muslim Women Rahmin Talib Husain Institut Agama Islam Negeri Sultan Amai Gorontalo.
Indonesia email: rahmin.
husain@iaingorontalo.
Abd.
Hamid Wahid Universitas Nurul Jadid Probolinggo.
Indonesia email: hamidw@gmail.
Mahbub Ghozali Universitas Islam Negeri Sunan Kalijaga.
Yogyakarta.
Indonesia email: mahbub.
ghozali@uin-suka.
Zumiyati Sanu Ibrahim Institut Agama Islam Negeri Sultan Amai Gorontalo.
Indonesia email: zumiyati@iaingorontalo.
Misbahuddin Asaad Institut Agama Islam Negeri Sultan Amai Gorontalo.
Indonesia email : misbahuddin@iaingorontalo.
Article history: Received: December 07, 2023.
Accepted: January 11, 2024.
Published: October 18, 2024 Abstract:
The practice of polygamy, which is debated among women, is accepted by Wahdah Islamiyah Muslim women as an embodiment of religious teachings enshrined in the hadith.
This acceptance does not negate the complexities and contradictions inherent in the hadith that discuss the practice.
This study explores the reading position of Wahdah Islamiyah Muslim Author correspondence email: rahmin.
husain@iaingorontalo.
Available online at: http://ejournal.
id/index.
php/alihkam/ Copyright .
2024 by Al-Ihkam.
Jurnal Hukum dan Pranata Sosial Rahmin Talib Husain, et al.
women in understanding and practicing the hadith of Using qualitative methods, data were collected through in-depth interviews with 12 persons consisting of 5 first wives, 5 second wives, 1 daAoyah .
, and 1 head of the Wahdah Islamiyah Muslim women.
In-depth observations were also made of key informant activities.
The data were analyzed using a fiqh (Islamic Jurisprudenc.
analysis model combined with the framework of Stuart Hall's reception theory.
The findings of this study reveal three different reading positions: .
The hegemonic reading model using the argument of belief in an authoritative text.
the negotiated reading model emphasizing the fulfillment of the husband's needs driven by concerns about the husband's compliance with the principles of .
the oppositional reading model rooted in the vulnerability of wives who challenge of ensuring fair treatment.
These three positions emerge from the structure of the hadith discourse where the textual affirmation of polygamy serves as the basis for its resolution.
The incorporation of settlement in an interpretive and counterintuitive perspective in the development of fiqh signifies a full acceptance of the law while also considering the goals of responsible individuals .
aqAid almukallaf.
Keywords:
WomenAos Reception.
Hadith of Polygamy.
Muslim Women.
Wahdah Islamiyah Introduction Despite its widespread rejection among women due to its perceived association with violence and a violation of women's and gender rights,1 polygamy finds nuanced acceptance among Wahdah Islamiyah Muslim women, exhibiting a range of interpretations that may appear paradoxical.
These women embrace the interpretation of 1 Jonathan Brown.
AuScripture.
Legal Interpretation and Social Praxis in the Islamic Tradition: The Cases of Polygamy and Slavery,Ay Religious Minorities In Christian.
Jewish and Muslim Law .
thAe15th Centurie.
: 99Ae113, https://doi.
org/10.
1484/m.
relmin-eb.
Wely Dozan.
AuFakta Poligami Sebagai Bentuk Kekerasan Terhadap Perempuan: Kajian Lintasan Tafsir dan Isu Gender,Ay Marwah: Jurnal Perempuan.
Agama dan Jender 19, no.
: 131,
https://doi.
org/10.
24014/marwah.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Happiness Permissibility: Negotiating Hadith on Polygamy as Perfection of Worship in Wahdah Islamiyah Muslim Women the hadith on polygamy through a transformative pedagogical journey encompassing taAorfyah .
, takwnyah .
, and tanfeyah .
2 This interpretation is hegemonically accepted by a majority of Wahdah Islamiyah Muslim women, primarily due to their deep-rooted belief in the authority of the hadith Variations in the interpretation of the hadith on polygamy stem from differing perspectives on the associated terms and conditions.
Concerns about a husbandAos impartiality serve as the primary argument employed to negotiate the meaning of the hadith on Expressions of doubt regarding a husbandAos ability to uphold fairness resonate with the vulnerabilities experienced by Wahdah Islamiyah Muslim women in polygamous households giving rise to oppositional stances towards the interpretation of the hadith.
The articulation of arguments rooted in concern and vulnerability underscores the negotiated and oppositional positions adopted by Wahdah Islamiyah Muslim women towards the hadith on polygamy, which their organization wholeheartedly embraces as a fundamental teaching .
Existing research on polygamy typically delves into religious texts, examining the debate surrounding the permissibility and prohibition of this practice from a doctrinal standpoint.
3 Studies advocating for the prohibition of polygamy argue that it undermines womenAos dignity and self-worth, contravening fundamental human On the other hand, studies supporting the legalization of polygamy within religious frameworks draw upon the ProphetAos practices which hold devotional value as embodiments of the 2 Marhaeni Saleh M.
AuEksistensi Gerakan Wahdah Islamiyah Sebagai Gerakan Puritanisme Islam di Kota Makassar,Ay Aqidah-Ta : Jurnal Ilmu Aqidah 4, no.
73Ae94, https://doi.
org/10.
24252/aqidahta.
Rohmansyah.
AuPolygamy in the Text of the Qur an.
Hadith and Bible: Theory Systems Approach of Jasser Auda,Ay AlIhkam: Jurnal Hukum dan Pranata Sosial 14, no.
: 320Ae41, https://doi.
org/10.
19105/al-lhkam.
3 Erwanda Safitri.
AuPemahaman Hadis tentang Poligami (Sebuah Kajian Teologis Terhadap Hadis-Hadis Sosial tentang Poligam.
,Ay Jurnal Studi Ilmu-Ilmu AlQurAoan dan Hadis 17, no.
: 187, https://doi.
org/10.
14421/qh.
Ahmad Muzaki.
Sayful Islam Ali, and Moh Toriquddin.
AuKajian dan Analisis Hadis tentang Poligami,Ay El-Sunnah: Jurnal Kajian Hadis dan Integrasi Ilmu 1, no.
162Ae75, https://doi.
org/10.
19109/elsunnah.
Erwanda Safitri.
AuPemahaman Hadis tentang Poligami (Sebuah Kajian Teologis Terhadap Hadis-Hadis Sosial tentang Poligam.
,Ay Jurnal Studi Ilmu-Ilmu Al-QurAoan dan Hadis 17, no.
: 187,
https://doi.
org/10.
14421/qh.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Rahmin Talib Husain, et al.
Sunnah.
4 The ramifications of implementing religious doctrine through polygamy have also been a central focus of research.
Adenike explored the impact of polygamy on academic cognition, concluding that children from polygamous families outperformed those from monogamous families.
5 However, the prevailing research model on polygamy, which revolves around the debate surrounding its permissibility, often overlooks the internal struggles of women within organizations that endorse polygamyAos provisions.
This research deviates from the assertion that acceptance of hadith texts as an embodiment of religious obedience is subject to a process of negotiation and rejection shaped by cultural responses to these texts.
The experiences and practices embedded within societyAos culture regarding polygamy play a role in fostering new associations of meaning.
In this context, culture paves the way for questioning established truths and advocating for a renewed understanding of the value inherent in those truths.
6 Cultural significance acts as a dialectical force propelling the Wahdah Islamiyah Muslim women community who embrace these texts as authoritative towards diverse interpretations of hadith.
Interpretation is framed based on the implications or meanings .
ilAlA.
suggested by the textAos linguistic 7 This reality underscores the dynamic nature of hadith interpretation, a process of meaning negotiation shaped by the 4 Zunita Santiwi.
AuSunnah Sebagai Alasan Permohonan Poligami (Studi Kasus Nomor 1142/Pdt.
G/2019/PA.
Ay (Institut Agama Islam Negeri Ponorogo, 2.
, 1Ae154.
5 Adesehinwa Olayinka Adenike.
AuEffects of Family Type (Monogamy or Polygam.
on StudentsAo Academic Achievement in Nigeria,Ay International Journal of Psychology Counselling .
153Ae56, https://doi.
org/https://doi.
org/10.
5897/IJPC10.
6 Vicky Ball and Christine Gledhill.
AuCultural Representations and Signifying Practices,Ay in Genre and Gender: The Case of Soap Opera, ed.
Barry Hall (London:
Culture.
Media Identities 347Ae48, http://sure.
uk/id/eprint/2611.
7 Jasser Auda.
MaqAid asy-SyarAoah as Philosophy of Islamic Law: A Systems Approach (London: The International Institute of Islamic Thought, 2.
, 93.
Hotnidah Nasution and Ahmad Rifqi Muchtar.
AuNegotiating Islamic Law: The Practice of Inheritance Distribution in Polygamous Marriages in Indonesian Islamic Courts,Ay AlManahij:
Jurnal Kajian Hukum Islam .
125Ae44, https://doi.
org/10.
24090/mnh.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Happiness Permissibility: Negotiating Hadith on Polygamy as Perfection of Worship in Wahdah Islamiyah Muslim Women evolving cultural landscape and complexities of human experience,8 involving a re-examination of its implied meanings .
ilAlah al-ma'nA).
The dialectical nature of this process allows for shifts in reading positions within communities that accept texts governing polygamy as integral components of religious teachings.
This paper seeks to identify seemingly contradictory reading positions among Wahdah Islamiyah Muslim women, an organization that wholeheartedly embraces polygamy based on religious texts, particularly hadiths, as a means to address shortcomings of previous The diverse interpretations of hadith texts pertaining to polygamy reveal that acceptance among Muslim women extends beyond religious doctrine and encompasses social constructions manifested in social realities.
To uncover the factual basis of Wahdah Islamiyah Muslim womenAos response to polygamy, this research presents three pieces of evidence.
The first evidence highlights the hegemonic stance adopted by Wahdah Islamiyah Muslim women towards hadiths related to polygamy.
This evidence reveals a dominant interpretation of meaning embedded within the hadiths.
The second piece of evidence pertains to readings that seek to introduce specific conditions in the interpretation of polygamy-related Meanwhile, the third piece of evidence showcases a reading position that contradicts the textual construction of the hadiths.
These three pieces of evidence collectively represent the Wahdah Islamiyah Muslim womenAos reading model which generally approves of the practice of polygamy considering it an integral part of religious Methods This study delves into diverse reading positions of groups who uphold the validity of polygamy towards relevant hadiths.
Qualitative methods were employed in this study, leveraging their ability to schematize data and uncover meaning from a variety of 9 To harmonize the responses of Wahdah Islamiyah 8 Ernest Gellner.
AuUniversities as Vectors of Cultural Diplomacy: The Case of Mexico,Ay in The Politics of Culture: An Interrogation of Popular Culture, ed.
Elena Colombo and Robyn Muir Ibtisam Ahmed (London: Cambridge University Press, 2.
, 21Ae40.
9 John W.
Creswell.
Research Design: Qualitative and Quantitative Approaches (London: SAGE Publications, 1.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Rahmin Talib Husain, et al.
Muslim women, this study narrows its focus on specific themes found in the hadiths related to polygamy which consist of 49 hadith-reports, namely 5 hadith-reports about limiting the number of wives, 22 hadith-reports about dividing time between wives, 8 on emphasize justice towards wives, and 13 hadith-reports about casting lots to choose a wife to travel with.
The four criteria, which this research focuses on, consider the conditions that make polygamy permissible for Muslims as stated in the Qur'an, specifically QS.
an-NisA .
: 3.
These criteria also form the basis for the polygamy practice of the Prophet, including limitations on the number of wives, fair treatment in terms of time-sharing, companionship, and the consequences of failing to meet these conditions.
11 These polygamy hadith-reports can be classified as in Table 1.
Table 1.
Classification of Hadith on Polygamy in the Nine Books of Hadiths .
utub al-tisAoa.
No Hadiths on Polygamy Source Description AnA Musnad Ahmad Maximum a AaEeaeA: A ayAUAoA a a a A eca seA a AaUe aeA bin Hanbal No.
number of An saeA a A aeaEaeAUAaseA e aUea auau aA 4609, 4631.
Sunan wives a An a AoA a A aeaoeAUA aUaea a a A sA a Ibnu Majah No.
A seaoe aea aEeacUUaA:A aeaoaayAUA a1952, 1953.
Sunan It was narrated that Abu Dawud No.
Qais bin Harith said: AuI 2241 became Muslim and I had eight wives.
I went to the Prophet pbuh and told him about He said: AoChoose four of themAo 10 Abu Ameenah Bilal Philips and Jameelah Jones.
Polygamy in Islam (Buraydah: Tawheed Publications, 1.
Sukring Syamsuddin.
AuA Legal Debate on Polygamy: Classical and Contemporary Perspectives,Ay Esensia: Jurnal Ilmu-Ilmu Ushuluddin .
https://doi.
org/https://doi.
org/10.
14421/esensia.
Suprijati Sarib et al.
AuPolygamy among Muallaf in Manado: Islamic Legal Perspectives and Social Challenges,Ay Juris: Jurnal Ilmiah Syariah 23, no.
: 241Ae52, https://doi.
org/10.
31958/juris.
11 Philips and Jones.
Polygamy in Islam.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Happiness Permissibility: Negotiating Hadith on Polygamy as Perfection of Worship in Wahdah Islamiyah Muslim Women AauaeA Bukhari a UAoA s A eca a a A aEu aEaAUA aUe aaoaeASahih No.
284, 5068,
AaEu aae sa s U auaauA Sahih UaUa ae seaai seasaeA a Ac aUa aA a A aaEAMuslim No.
alAaseA e AaO aA e A a aeaaUs aASunan Turmudzi No.
Narrated from Qatadah that Anas bin Malik 140.
Sunan al No.
the Nasai Sunan Prophet pbuh used to Abu Daud No.
go around to his wives in a single night, and at 218.
Sunan Ibnu that time he had nine Majah No.
Sunan al-Darimy No.
Musnad Ahmad Ibnu Hanbal No.
13505, 13648
3 AA
a A sA a A aUa saeAUA aUe aEac aaeaaeASunan al-NasaAoi No.
Sunan An aa seaaEauA e A ae aua:AaUaea a ayA al-Turmudzi No.
A a aea seaoaiAUA aeay aNa aNeasa1141.
Sunan Ibnu A aaoa aUUAMajah No.
Narrated from Abu Sunan Abu Daud Hurairah: The Prophet No.
Sunan No.
pbuh said: AuAnyone al-Darimy Musnad who has two wives and 2252.
Ahmad Ibnu inclines to one of them Hanbal No.
will come on the Day of Resurrection with a 8568, 10.
f Sharing time with multiple Upholding justice in his bod.
Ay al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Rahmin Talib Husain, et al.
Aay saA Bukahri a An auaau aA e A aUAaiA a A aUe aUaaUASahih No.
2593, 2688,
A s U Naas Eaasa aiaUsA Sunan alAy aea a A aeaEaoa aUaUaA a AO acea aA a A aEeaANasaAoi No.
Aa aauA a A aauaau aeoAUAy acaa aaUaA a A a8880, 8881.
Sunan Ibnu Majah A aaea aEuAUA seaaEse aea aea aaeaaoaNo.
An aea e An aeaUai aeA a A aeaae aceASunan Abu Daud Ay sae sA a Aai aeA a A aaUaaUAUA aaeaaoaNo.
Sunan al-Darimi No.
aA U aeeoa caoa a aayA2254.
Drawing lots to select a companion in Asa s U A Narrated from Aisha prophet pbuh wanted to go on a journey, he would draw lots as to which of his wives would accompany him.
He would take one whose name came out.
He used to fix for each of them a day and a But Sauda bint Zam`a gave up her .
day and night to AoAisha, a wife of the Prophet pbuh in order to seek the pleasure of AllahAos Messenger .
y that actio.
This research utilizes two data types, namely primary and secondary data sources.
The primary data source for this study is Wahdah Islamiyah Muslim women in Gorontalo, an Islamic mass organization that adheres to the principles of the QurAoan and Sunnah al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Happiness Permissibility: Negotiating Hadith on Polygamy as Perfection of Worship in Wahdah Islamiyah Muslim Women as interpreted by as-salaf a-Aliu .
anhAj ahl as-sunnah wa al-jamAAoa.
The selection of this organization stems from its acceptance of polygamy as an integral component of Islamic Shariah In addition, this study collected data from 40 Wahdah Islamiyah Muslim women conducted through closed interviews using Google form and open interviews with 12 Muslim women, consisting of five Muslim women as first wives, five Muslim women as second wives, one Muslim woman leader of Wahdah Islamiyah, and one Muslim woman of daAoyah Wahdah Islamiyah Gorontalo.
Likewise, indepth observations were also made of informantsAo activities in this In general, the informants are considered worthy to represent the Wahdah Islamiyah Muslimah community which has 432 people.
The overall data collected is studied and analyzed as a mutually influential whole using Stuart Hall's concept of reception.
Result and Discussion Hegemonic Reading of the Hadith Hadith, as a meaningful discourse, is expressed through a series of linguistic codes that convey a complex structure of meanings with various potential connotations.
The selection of a particular connotative meaning, referencing a preferred interpretation, reflects a determination to follow its discursive structure.
14 The extent of these discursive domains, shaped by the social experience of a discourse, forms part of a hegemonic reading pattern.
This pattern is closely linked to culture, knowledge, and daily social actions that influence linguistic and semantic systems to produce the desired meaning.
Engaged in the practice of polygamy.
Wahdah Islamiyah Muslim women align their beliefs with the interpretations presented in hadith texts.
The acquired data suggests their endorsement of the hadith narrative that advocates for hegemonic polygamy.
This Editors.
AuProfil Lembaga Muslimah,Ay https://wahdah.
id/profil-lembaga-muslimah/.
13 R6.
Interview, 25 September 2022.
14 Stuart Hall.
AuEncoding-Decoding .
,Ay in Crime and Media, ed.
Chris Greer.
Editio (London:
Routledge, 44Ae55, https://doi.
org/https://doi.
org/10.
4324/9780367809195.
15 Roland Barthes.
AuRhetoric of the Image,Ay Communications 4, no.
: 40Ae 51, https://doi.
org/https://doi.
org/10.
3406/comm.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Rahmin Talib Husain, et al.
acceptance is evident in three primary inclinations.
The first aspect is the ideological system.
The presence of a hadith outlining the restrictions on the number of wives is perceived as an integral component of a divine command demanding absolute compliance.
In accordance with Islamic teachings.
I have granted my husband permission to remarry .
ther wome.
, adhering to the prescribed limit of four wives.
Despite having two wives currently.
I wholeheartedly embrace the possibility of him taking another, as our faith permits up to four wives.
Embracing polygamy aligns with the Prophet Muhammad's example and reinforces Islamic values as a guiding principle in our lives.
accepting polygamy.
Muslim women demonstrate a deep understanding of our faith.
As a Muslim woman.
I strive to accept polygamy as a divine provision from Allah and approach it with kindness and understanding.
The widespread acceptance of polygamy is motivated by a desire to interpret the text in a way that aligns with the belief in its inherent wisdom.
This belief is asserted to stem from Wahdah Islamiyah Muslim womenAos profound understanding of religious The second aspect is the resonance of meaning it creates.
The implementation of hadith teachings reinforces the perception of its veracity by aligning practical experiences with its directives.
In the context of polygamy, the hadith's emphasis on upholding justice is corroborated by the experiences of husbands who practice it.
Respondent R1, a first wife, shared her experience, affirming that her husband's ability to fulfill the hadith's requirement of fairness is evident in his equal love and support for all his wives.
19 She described how her husband consistently demonstrates his commitment to 16 R1.
Interview, 7 December 2022.
17 R2.
Interview, 27 September 2022.
18 R3.
Interview, 6 December 2022.
19 R1.
Interview, 7 December 2022.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Happiness Permissibility: Negotiating Hadith on Polygamy as Perfection of Worship in Wahdah Islamiyah Muslim Women treating all his wives with respect, compassion, and consideration, ensuring that their needs are met and their feelings are valued.
Despite being the second wife.
I receive the same love and respect from my husband as his first wife does with her full approval.
I am thankful for my husband's fairness.
We support each other with household chores, especially during my It is obvious here that the concept of fairness embraced by Wahdah Islamiyah Muslim women is confined to tangible actions that positively influence harmony within polygamous families.
The third aspect is implementing the hadith values.
The underlying message of the hadith suggests that the husband's decision is sufficient to determine which wife should accompany him without resorting to the lottery method mentioned by the hadith The deliberation method was chosen as an alternative to drawing lots, as it achieves the same outcome of ensuring fairness and equity.
In practice, my husband has never resorted to drawing lots to determine which wife should accompany him on a Instead, a mutually agreed-upon decision is reached through deliberation.
Whenever my husband travels.
I accept his decision regarding his traveling companion, as I trust that he has discussed it with the other wives.
Different from what the prophet Pbuh practiced, it turns out that the concept of willingness serves as the foundation of justice for Wahdah Islamiyah Muslim women, rendering the hadith's method of drawing lots unnecessary since alternative approaches can achieve the same objective.
20 R4.
Interview, 16 October 2022.
21 R3.
Interview, 6 December 2022.
22 R2.
Interview, 27 September 2022.
23 R1.
Interview, 7 December 2022.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Rahmin Talib Husain, et al.
Those all show that acceptance of the hadith on polygamy among Wahdah Islamiyah Muslim women stems from their firm belief in the truth of authoritative texts.
According to Jasser Auda, this belief is based on the understanding that texts are constructed with clear expressions that do not require specification or interpretation, have never been abrogated, and are not context-dependent.
24 Maliki scholars, on the other hand, hold that belief in the benefit of the law can arise from general wording of permissibility,25 such as in the hadith on polygamy.
The belief in the textual meaning is reinforced by actual experience through precise synergy .
l-munAsib al-mulAAoi.
in practicing fairness which influences the dominant reading of the polygamy hadith.
This hegemonic mode of reading focuses on the clear structure of the text .
Ari.
,26 and overlooks the implications .
that many scholars have identified within the hadith on The hadith on the permissibility of having four wives, based on its clear linguistic structure, suggests that the dominant interpretation among Wahdah Islamiyah Muslim women leads to a transparent form of communication aligned closely with practical In this context, the obedience, willingness, and submission of the wifeAielements that become normativeAiare technical factors that determine the application of the dominant meaning in interpreting the hadith.
28 This interpretation focuses on the linguistic structure with a pragmatic approach to what is apparent in the textual This approach emphasizes that the legislative process in legal understanding is shaped by the agreement of words rather than 24 Auda.
MaqAid asy-SyarAoah as Philosophy of Islamic Law: A Systems Approach.
Khoirul Amru Harahap.
AuKebijakan Pemerintah Republik Indonesia dan Hukum Islam Mengenai Poligami: Sebuah Kajian Perbandingan,Ay Volksgeist: Jurnal Ilmu Hukum Konstitusi .
89Ae105, https://doi.
org/10.
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25 Abdul Aziz bin Sattam.
Sharia and the Concept of Benefit: The Use and Function of Maslaha in Islamic Jurisprudence (London: I.
Tauris, 2.
, 22.
Ibnu Elmi A.
Pelu et al.
AuPolygamy Law Reform Through the Development of the Aceh Qanun: A New Approach to Protecting the Rights of Women and Children in Indonesia,Ay ElMashlahah .
149Ae68, https://doi.
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23971/elmashlahah.
26 Ali Hasaballah.
Ul Al-TasyrAo Al-IslAm (Cairo: DAr al-MaAoArif, n.
), 283.
27 Ibn al-Qayym Al-Jauzyah.
Tahb Sunan Ab DAwud Wa IsAu AoIllalih Wa MusykilAtih.
Vol.
1 (Bairut: DAr Ibn azm, 2.
, 552.
28 Hall.
AuEncoding-Decoding .
Ay al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Happiness Permissibility: Negotiating Hadith on Polygamy as Perfection of Worship in Wahdah Islamiyah Muslim Women intentions or purposes.
29 The primary focus on the textual construction of hadith, driven by a hegemonic reading, does not imply that Wahdah Islamiyah Muslims' reading aligns with the ahir model of legal legislation.
Unlike the ahir known for its literalism and emphasis on context and history as crucial elements of meaning formation, the Wahdah Islamiyah Muslim hegemonic reading model tends to ignore these aspects.
30 Ignoring the elements of history and context leads to overlooking the fact that polygamy was initially an effort to curtail the unjust practices of Arab society, which placed no limits on the number of wives, and was established in response to specific circumstances.
Therefore, its permissibility was confined to the boundaries of urgent need .
l-uAjah al-mulua.
Negotiated Reading of the Hadith The ability to interpret the meaning of hadith through its textual narrative, aligning with general situations, is limited for some Wahdah Islamiah Muslims due to individual considerations.
These considerations lead to various exceptions in accepting hadiths on In this context, some Wahdah Islamiyah women engage in a negotiated reading.
As described by Stuart Hall,31 it means that they reject hadith texts that permit polygamy while adopting those emphasizing fairness.
This adaptive and oppositional approach involves bargaining with dominant definitions in the textual hadith by introducing contradictions based on their local experiences.
This local context, termed particular logic or situational logic,32 tends to have different and unequal relationships with the broader discourse and power dynamics.
Wahdah Islamiyah Muslim women uphold the authority of the meaning in hadiths related to polygamy while negotiating its practical application through adherence to the conditions stipulated in 29 Amr Osman.
The eAhir Madhhab .
rd/9thAe10th/16th Centur.
: A Textualist Theory of Islamic Law (Leiden: Brill Academic Publishers, 2.
, 176.
30 Al ibn Aumad Ibn azm.
Al-IukAm F Ul Al-AukAm.
Vol.
1 (Cairo:
Mabaat al-ImAm, n.
), 141.
31 Stuart Hall.
AuEncoding/Decoding,Ay in Culture.
Media.
Language: Working Papers in Cultural Studies, ed.
Stuart Hall (London: University of Birmingham, 2.
, 1972Ae1979.
32 Stuart Hall.
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, 1Ae19.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Rahmin Talib Husain, et al.
other hadiths.
The data reveals two tendencies among Wahdah Islamiyah Muslim women in interpreting hadith texts concerning polygamy instructions.
The first tendency favors the dominant interpretation of the hadith's meaning.
Acceptance of the polygamy directive is fully embraced through the preferred interpretive approach which links it to the fulfillment of conditions specified in other hadiths.
Respondent R6 emphasized fair and just requirements as the cornerstone of implementing the hadith's meaning in practice.
While Islam permits polygamous marriages, it is subject to stringent conditions, particularly the husband's obligation to treat all wives with fairness and equity, preventing any favoritism.
Polygamy is restricted to a maximum of four wives, and adherence to strict conditions, such as ensuring fairness among wives, is paramount.
Although religion allows for marriages with up to four wives, prioritizing the prevention of harm is of utmost The excerpts indicate how the concept of justice as a main prerequisite for polygamous marriages stands as another interpretive framework guiding its implementation.
The hadith's stern warning to husbands to uphold fairness .
a'a yaum al-qiyAmah wasiquh mA'ilu.
empowers Wahdah Islamiyah Muslim women to establish additional Respondent R5 emphasized the gravity of this warning:
The threat to husbands who fail to act justly in this hadith is not a mere scare tactic.
On the Day of Judgment, they will appear with tilted shoulders, bearing the weight of their injustice.
Husbands should fear their inability to treat their wives fairly, for this is the cornerstone of successful polygamy.
33 R6.
Interview, 25 September 2022 34 R12.
Interview, 29 October 2022.
35 R6.
Interview, 27 October 2022.
36 R5.
Interview, 12 December 2022.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Happiness Permissibility: Negotiating Hadith on Polygamy as Perfection of Worship in Wahdah Islamiyah Muslim Women Similarly.
Respondent R11 underscores the consequences of neglecting fairness in polygamous relationships:
The hadith of the Prophet Pbuh cautions polygamous husbands who fail to treat their wives with equity that they will face the Day of Judgment with sloping shoulders, symbolizing the burden of their unjust Similarly, it is also said that attaining justice in polygamy demands an individual with deep religious understanding and the wisdom to navigate polygamous life in accordance with religious 38 Religious knowledge, a novel requirement not explicitly mentioned in textual hadiths, serves as a means for Wahdah Islamiyah Muslim women to introduce novel interpretations, reflecting their personal preferences.
This emphasis on religious knowledge stems from the commitment to uphold equal treatment and preserve religious values as described in the following two For a man considering polygamy, a thorough understanding of religious principles is paramount.
Polygamy should not be undertaken merely to fulfill carnal desires or to exploit and oppress women.
Polygamous husbands must possess a comprehensive understanding of sharia law, particularly the provisions governing polygamous relationships.
Wahdah Islamiyah Muslimah women's acceptance of polygamy is restricted to men who possess a profound understanding of religion, ensuring that polygamy is not used for sexual exploitation.
They believe that such misuse would be harmful to women.
The second tendency is the incorporation of personal context and experience shaping the interpretation of the polygamy hadith.
Reflective experiences from families who have practiced polygamy serve to negotiate the application of the hadith's meaning in action, 37 R11.
Interview, 27 October 2022.
38 R12.
Interview, 29 October 2022.
39 R6.
Interview, 27 October 2022.
40 R5.
Interview, 12 December 2022.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Rahmin Talib Husain, et al.
establishing limitations on its implementation.
Respondent R5's statement mentioned that uneven allocation of time spent with each wife and the availability of housing are identified as common practices that deviate from the principles of fairness.
She acknowledges that the practice of placing multiple wives in the same household is prevalent, contravening sharia principles.
41 Her statement aligns with respondent R11's observation that successful polygamy hinges on the husband's financial, physical, and psychological capacity to treat each wife with equity and fulfill their housing, physical, and spiritual needs.
42 Similarly, fairness in the rotation of overnight stays is deemed not merely confined to sexual fulfillment but also extends to providing a sense of security.
Fulfilling these requirements serves as the cornerstone for implementing the hadith's meaning in practice.
Furthermore, negotiation of meaning among Wahdah Islamiyah Muslims involves a dominant reading of the hadith on the number of wives which is simultaneously tempered by emphasizing the requirement of fairness derived from hadiths that threaten those who are not fair.
The clear stipulation .
in hadith limiting polygamy to four wives is challenged by another hadith warning against unfairness, supported by experiences of families practicing polygamy who often struggle to treat their wives fairly.
In this context, the hadith specifying the permissibility of four wives is interpreted through the mechanism of implication .
with indirect implication .
syAra.
rather than implicit implication .
A') that focuses on an appropriate cause (Aoilla.
44 The reflection of experience as the basis for understanding the hadith about the threat of being unjust aligns with the isyArah .
ndirect implicatio.
mechanism in fiqh which emphasizes linguistic analysis.
45 This shift in interpreting the hadith about the threat of unfairness to limit .
the permissibility of having up to four wives, by involving actual experience, represents the Wahdah Islamiyah Muslims' negotiated reading mechanism.
41 R5.
Interview, 12 December 2022.
42 R11.
Interview, 27 October 2022.
43 R6.
Interview, 27 October 2022.
44 Ali bin AoAbd al-KAf Al-Subk.
Al-IbhAj F Syaru Al-ManhAj.
Vol.
6 (Dubai: DAr al-Buu li al-DirAsah al-IslAmiyah wa IuyAAo al-TurA, 2.
, 2301.
45 Auda.
MaqAid asy-SyarAoah as Philosophy of Islamic Law: A Systems Approach.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Happiness Permissibility: Negotiating Hadith on Polygamy as Perfection of Worship in Wahdah Islamiyah Muslim Women The responses to the meaning of hadith on polygamy, reflected through shifting interpretations of the text, reveal contradictions in the acceptance of the hadith among Wahdah Islamiyah Muslims in both public and private spheres.
The public stance, which emphasizes the permissibility of polygamy based on clearly stated .
text reflects adherence to the dominant ideology and ideals.
46 However, in private, there is often less visible loyalty to these ideals with a tendency to limit the permissibility of having four wives through restrictions based on husband's ability of fairness.
This indicates a model of limiting the cause within the same theme .
ttiuad al-maus' wa dukhl al-ilAq wa al-taqyd 'ala al-saba.
47 The interpretation that prioritizes personal experience over textual authority differentiates the Wahdah Islamiyah Muslims' conception of meaning from general fiqh interpretation mechanism.
This divergence arises from a commitment to reconcile meaning with specific circumstances, contrasting with universal morals and ideals presented by the hadith Hall notes that the morals and ideals of dominant consciousness .
ext and ideolog.
, when faced with new situations, can lead emergence of new consciousness.
48 The dialectic between the text's moral values and evolving circumstances fosters a negotiated reading model, reflecting a fatalistic attitude towards the hegemonic meanings of texts and addressing personal anxieties based on differing factual Oppositional Reading of the Hadith The dominant reading of hadith on the permissibility of polygamy, as reflected in its textual narrative, is sometimes fully understood by certain Wahdah Islamiyah Muslims to create an oppositive meaning.
This resistance identity plays a crucial role in oppositional reading, manifested through the use of alternative codes that translate the discourse in a globally contrary manner.
49 This translation involves the politics of signification, representing a 46 John Clarke and Tony Jefferson.
AucS Selected Working Papers,Ay in Working Class Youth Cultures, ed.
Ann Gray et Al.
Volume 2 (London: Routledge, 2.
, 207.
47 Hasaballah.
Ul Al-TasyrAo Al-IslAm.
48 Stuart Hall.
AuRepresentation,Ay in Introduction (London: SAGE Publications, 1.
, 9Ae10.
49 Hall.
AuEncoding/Decoding.
Ay al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Rahmin Talib Husain, et al.
struggle against the hegemonic discourse.
Resistance in this oppositional reading is not merely contingent but represents a fundamental stance that rejects the legitimacy of prevailing social norms and seeks to transform them.
Wahdah Islamiyah Muslim women uphold the meaning of the hadith permitting polygamy while emphasizing the associated challenges and potential negative impacts on women, effectively limiting the practice.
Their pursuit of alternative interpretations manifests in three primary tendencies.
The first tendency is historical The realities of the Prophet Muhammad's polygamous life are juxtaposed with contemporary considerations for implementing polygamy, highlighting the inherent difficulties of practicing it justly and responsibly.
While polygamy is permitted, it is not a simple Even the Prophet Muhammad, a man of exemplary character and divine guidance, struggled to maintain absolute fairness among his wives.
Examining the Prophet's household life reveals that he entered into polygamy only two years after the passing of his beloved wife.
Siti Khadijah.
Moreover, the duration of his polygamous relationships was shorter than his monogamous ones, indicating a greater inclination towards monogamy.
The inherent emotional complexities of polygamous relationships extend to women's reluctance to enter such Even Siti Aisyah, the Prophet Muhammad's wife, experienced jealousy upon hearing him reminisce about his time with his first wife.
Siti Khadijah, despite her passing.
This emotional sensitivity is further underscored in another hadith, where the Prophet advised Ali against polygamous marriage to safeguard Fatimah from the potential emotional distress it could 50 Clarke and Jefferson.
AucS Selected Working Papers.
Ay 51 R7.
Interview, 17 November 2022.
52 R9.
Interview, 20 October 2022.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Happiness Permissibility: Negotiating Hadith on Polygamy as Perfection of Worship in Wahdah Islamiyah Muslim Women Both show how the complexities of the Prophet's polygamous life serve as the cornerstone for presenting a nuanced interpretation of the hadith on polygamy, challenging the simplistic notion of its The second tendency is the use of a factual interpretation To provide an alternative meaning to the hadith that authorizes polygamy, the reality of families that have practiced polygamy is examined.
R8 proposed that the reality of polygamous family life is often short-lived due to the unfulfilled requirement of This argument, according to her, suggests that the practice of polygamy is far more challenging than it may seem, with demanding conditions for its successful implementation.
53 Accordingly, it is mentioned that the stringent conditions outlined in the hadith are linked to the concept of justice, which encompasses love and affection, elements that cannot be easily measured or distributed in practical 54 The respondents make it clear that standards of justice observed in polygamous families that fail to endure serve as an opposing mechanism in interpreting hadiths on polygamy.
The third tendency is women's empowerment.
As one of its consequences, acceptance of polygamy's permissibility is reinterpreted to ensure that its application considers the emotional well-being of polygamous women.
Polygamy often causes emotional distress to women, disrupting the harmony of the household.
The initially happy marriage turns into a source of turmoil due to the coming of a third party, even if it is religiously permitted.
However, emotional pain cannot be feigned.
Husbands should be more empathetic towards their wives' feelings.
Polygamy can be considered haram if it causes emotional anguish to the wife, and there is no such thing as polygamy that does not cause the wife broken-hearted.
The notion implies how the interpretation of polygamy hadiths necessitates consideration of the wife's inner state.
Moreover, 53 R8.
Interview, 12 November 2022.
54 R9.
Interview, 20 October 2022.
55 R8.
Interview, 12 November 2022.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Rahmin Talib Husain, et al.
in reality, the practice of polygamy often stems from the consequences of infidelity rather than adherence to religious directives, resulting in more women becoming victims.
56 It seems that respondents believe that acknowledging the inner turmoil experienced by women serves as the foundation for discovering alternative and nuanced interpretations of the polygamy hadith.
The expression of alternative meanings to counter the dominant interpretation of polygamy as allowing up to four wives does not represent a direct rejection of the hadith's content but rather a rejection of its total application.
Historical arguments and actual experiences are grounded in the hadith about the threat of failing to do justice.
The redaction of the hadith, which does not explicitly mention the requirement, is interpreted through a contrary implication .
afhm al-mukhalafa.
that refutes the opposite by establishing a fact.
57 The phrase famAla ilA auAdihimA .
nd inclines to one of the.
becomes a basis for establishing justice as a AuconditionAy for implementing polygamy, thereby prohibiting men who cannot be fair from practicing it.
The attribute .
l-wa.
limits the full implementation of polygamy despite acknowledging the permissibility in the hadith.
This approach, which maintains the permissibility of four wives while enforcing the condition of fairness, exemplifies a model of contrary implication focused on the lafad.
AlZarkasyi refers to this as itsbAt naqs al-manq bih li al-maskt Aoanhu .
he existence of a fact implies the absence of the contrar.
, which restricts the wording rather than the meaning,58 ensuring that the permissibility of having four wives remains upheld.
Considering practical benefits for women.
Wahdah Islamiyah Muslims build their oppositional stance through a comprehensive rejection of implementing polygamy.
The concept of malauah they refer to is based on analogies between the Prophet's time and current 56 R9.
Interview, 20 October 2022.
Abd al-Karm bin AoAl Al-Namlah.
Al-JAmiAo Li MasAAoil Ul Al-Fiqh wa TabqAihA AoalA al-Madhhab al-RAjiu (Al-RiyAs: Maktabah al-Rusyd, 2.
Syaiful Bahri.
AuParadigma Fikih Baru Jamal al-Banna dan Relevansinya Terhadap Pembaruan Peran Perempuan dalam Hukum Keluarga Islam (Fiqh al-MunAkahA.
,Ay Ijtihad : Jurnal Wacana Hukum Islam Kemanusiaan .
1Ae26, https://doi.
org/10.
18326/ijtihad.
58 Badr al-Dn Al-Zarkasy.
SalAsil A-ahb (Madinah: Al-Muuaqqaq, 2.
, 283Ae84.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Happiness Permissibility: Negotiating Hadith on Polygamy as Perfection of Worship in Wahdah Islamiyah Muslim Women realities rather than relying on embellishments and aversions like the Mu'tazilah or on textual arguments .
l-Qur'an, hadith, ijmA', and qiyA.
as seen in the MAlik and Hanbal schools.
59 Meaningful opposition is likely be constructed by using hadiths that prohibit polygamy, such as those concerning 'Ali ibn Ab Alib,60 as part of a conclusive argumentation model that synthesizes conflicting hadiths to generate new interpretations.
61 The Wahdah Islamiyah Muslims' rejection of the hadith on polygamy does not incorporate experience as a basis for forming oppositional meanings which contrasts with typical contextualist approach that uses experience to challenge textual hegemony and develop a more beneficial interpretation.
Their rejection of the hadith text is rooted solely in the belief that men are incapable of true justice and in the fear of enduring the emotional pain of jealousy.
This difference highlights that oppositional reading is employed to counteract the comprehensive practical meanings imposed by the dominant text.
The hegemony of hadith on the permissibility of having four wives within the Wahdah Islamiyah Muslim community is deeply ingrained in their religious consciousness overshadowing responses to its interpretation and application.
The negotiation process, which incorporates personal anxieties, fails to foster a broader interpretive awareness that would involve other hadiths and produce a necessary oppositional consciousness.
This lack of critical consciousness results in opposition only during the implementation phase rather than challenging the text itself.
Negotiation and opposition are confined to 59 Auda.
MaqAid asy-SyarAoah as Philosophy of Islamic Law: A Systems Approach.
60 Ahmad Muzakki.
AuSosiologi Gender: Poligami Perspektif Hukum Islam,Ay Lisan al-Hal: Jurnal Pengembangan Pemikiran dan Kebudayaan 10, no.
2 (December 2.
353Ae72, https://doi.
org/10.
35316/lisanalhal.
61 Muhammad Tayyeb Nadeem.
AuAl-JAddah al-Qawmah fi al-Fiqh: Analyzing the Juristic (R.
Interpretation of ShAh Wal AllAh for Reconciliation among Fiqh Polemics,Ay Majallah-e-Talim Tahqiq .
172Ae82, https://ojs.
pk/index.
php/mtt/article/view/154.
Rina Abidin Bahren.
AuResolving The Contradictory Hadiths on Cupping,Ay Proceedings of the 5th International Graduate Conference in Islam and Interdisciplinary Studies.
IGCIIS 5 .
1Ae14, https://doi.
org/10.
4108/eai.
19-10-2022.
Kamarudin Kamarudin and Sabil Mokodenseho.
AuA Debate on the Islamic Practice of Pilgrimage to the Grave:
Study of the Hadth on Grave Pilgrimage for Women,Ay Al-Quds: Jurnal Studi Alquran dan Hadis 6, no.
: 495, https://doi.
org/10.
29240/alquds.
62 Ziauddin Sardar.
Reading the QurAoan: The Contemporary Relevance of the Sacred Text of Islam (New York: Oxford University Press, 2.
, 33.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Rahmin Talib Husain, et al.
private practice with the majority accepting and doctrinally endorsing hadith on the permissibility of polygamy,63 even when it is perceived as harmful to women.
64 The dialogical awareness that informs negotiation and oppositional readings sets Wahdah Islamiyah Muslims apart from other communities in terms of reasoning.
Conclusion This study suggests the perception that Wahdah Islamiyah Muslim women hold divergent views on polygamy by revealing a nuanced stance that encompasses both negotiation and opposition.
Their negotiation, expressed through arguments of vulnerability and concern for their husbands, ultimately reflects their acceptance of polygamy's permissibility.
This mechanism fills the void left by ambiguous discourses on polygamy hadith, complementing the meaning that Muslimah Wahdah Islamiyah derives from these hadiths with an emphasis on justice and protection.
This dynamic illustrates that Muslimah Wahdah Islamiyah's engagement with polygamy hadith is limited to its permissibility, leading to interpretations that reinforce the traditional provisions of polygamy in Islamic texts.
By employing Stuart Hall's representation model within the framework of reception theory, this study unveils the complementation of meaning through negotiation and oppositional readings among Muslimah Wahdah Islamiyah.
This theoretical underpinning allows for a deeper understanding of the structure indicated by readers' responses to the discourse on hadith's meaning.
However, the study acknowledges limitations in its focus on the decoding process, potentially overlooking the influence of meaning production on the decoding process.
To address this, further research is warranted to explore how preachers and religious figures within 63 Muzakki.
AuSosiologi Gender: Poligami Perspektif Hukum Islam.
Ay 64 Santiwi.
AuSunnah Sebagai Alasan Permohonan Poligami (Studi Kasus Nomor 1142/Pdt.
G/2019/PA.
Ay.
Masthuriyah SaAodan.
AuPoligami Atas Nama Agama: Studi Kasus Kiai Madura,Ay Esensia: Jurnal Ilmu-Ilmu Ushuluddin 16, no.
: 89Ae100, https://doi.
org/10.
14421/esensia.
Moh Afandi et al.
AuAuthority.
Culture, and Sexuality in the Polygamy of Madurese Ulamas,Ay Ahkam:
Jurnal Ilmu Syariah 24, no.
: 1Ae16, https://doi.
org/10.
15408/ajis.
65 Adenike.
AuEffects of Family Type (Monogamy or Polygam.
on StudentsAo Academic Achievement in Nigeria.
Ay al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 329-355 Happiness Permissibility: Negotiating Hadith on Polygamy as Perfection of Worship in Wahdah Islamiyah Muslim Women the Wahdah Islamiyah community receive and interpret complex discourses presented to the congregation.
Acknowledgment The author is grateful to the informants who have been involved and contributed to the completion of this article.
The author would also like to thank LP2M (Institute for Research and Community Servic.
IAIN Sultan Amai Gorontalo for the funds provided for this research.
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