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Rights of Wife in Polygamy



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Polygamy is an Islamic law that would apply throughout the ages until the end of the day. Polygamy is permitted provided that the husband has the ability to be fair among the wives, as in the verse which means:


"And if you fear you will not be able to do justice to the (rights) orphan girls (if ye marry), these women, then marry (other) that you enjoy: two, three, or four. Then if you fear you will not be able to do justice, then (marry) only one, or the slaves which ye have. That is nearer to prevent you from doing injustice. "
Polygamy is an Islamic law that would apply throughout the ages until the end of the day. Polygamy is permitted provided that the husband has the ability to be fair among the wives, as in the verse which means:

"And if you fear you will not be able to do justice to the (rights) orphan girls (if ye marry), these women, then marry (other) that you enjoy: two, three, or four. Then if you fear you will not be able to do justice, then (marry) only one, or the slaves which ye have. That is nearer to prevent you from doing injustice. "

Applicable in fair with his wives, by giving to each of the wives of their rights. Fair opponent of cheating here, is to give to someone shortage dipunyainya rights of others and taking advantages of its rights. So the equation can be interpreted fairly. On this basis it is fair between the wife is to equate existing rights to the wife in matters that allow for lumped in it.

Fair is to give something to a person in accordance with their rights.
What are the rights of a wife in polygamy?

Among the rights of any wife in polygamy is as follows:

A. Having your own home

Each wife has a right to have their own home. Allah Subhanahu wa Ta'ala says in verse 33 of Surat al-Ahzab, which means, "dwelt you (O Prophet's wives) in your houses." In this verse Allah Almighty mentions the house of the Prophet sallallaahu 'alaihi wa Sallam inthe plural, so it is understandable that his house is not just one.

In a hadith narrated by Bukhari, Aisha Allaah 'anha narrates that the Prophet sallallaahu' alaihi wa Sallam sick before he died he sallallaahu 'alaihi wa sallam said, "Where I am tomorrow? Home who? 'He sallallaahu' alaihi wa sallam wanted in place of Allaah Aisha 'anha, therefore his wives allowed him to be treated anywhere he wants, then he is being treated at home until he died in Aisha Aisha's side. He sallallaahu 'alaihi wa sallam died on the day of Aisha's turn. God lift his spirits in a state to rely on his chest Aisha Allaah 'anha.

Qudamah rahimahullah Ibn Al Mughni explained in the book that does not deserve a husband to collect two wives in one house without the pleasure of both. This is due to be made the cause of jealousy and hostility between the two. Each wife is possible to hear the sigh of her husband's intercourse with his wife, or even see it.But if the wife the pleasure when they gathered in one house, it is not them. Even if both are pleased if their husbands slept between his two wives in a blanket, do so. But a husband is not allowed intercourse with one's wife in front of the other wives even though there is the pleasure of the two.

Should not be brought together in one house wife with pleasure unless they are also the opinion of Imam Qurtubi in his commentary and Imam Nawawi in Sharh Al Majmu Muhadzdzab.


B. Equalizing the wives in turn issue

Every wife should turn to the same quota. Imam Muslim narrated the hadith of Anas bin Malik means that the Prophet sallallaahu 'alaihi wa Sallam had 9 wives. Habit he sallallaahu 'alaihi wa Sallam when rotating his wives, his wife and he visited all the new behenti (ends) at home wife whose turn it was.

When in travel, if a husband would take one of his wives, then conducted a lottery to determine who will participate in the trip.Ayesha Imam Bukhari narrated that Allaah 'anha said that when the Prophet sallallaahu' alaihi wa sallam wanted Safar, he cast lots among his wives, who would he sallallaahu 'alaihi wa Sallam include in safarnya. He sallallaahu 'alaihi wa sallam used to cycle through each of his wife on the day and night, but Sauda bintu Zam'ah because of its quota has been given to Aisha Allaah' anha.

Imam Ibn Qoyyim explains that a husband is allowed to enter the house all day turn her on one of them, but not intercourse with the wife's husband is not the time of turn.

A wife who is ill or menstruating still gets a small turn as adopted by the Prophet sallallaahu 'alaihi wa Sallam as narrated by Imam Bukhari and Muslim, that Aisha Allaah' anha said that if the Prophet sallallaahu 'alaihi wa Sallam like making out with his wife, but whenthe wife of the Prophet sallallaahu 'alaihi wa Sallam was menstruating, he ordered them to cover part around his cock.

Nasir Shaikh Abdurrahman As Sa'dy rahimahullah, clerics of Saudi Arabia, was once asked whether a wife who menstruation or childbirth are entitled to the distribution of turn or not. Rahimahullah He stated that the opinion is correct for a menstruating wife is entitled to turn and the wife is not entitled to turn childbirth. Because that is applicable in the customs of the time and most women in childbirth are very happy if they do not have a turn of her husband.


C. Should not be out of the house wife whose turn it into another house

A husband should not be out for another wife to the house is not a turn in the evening except for emergencies. The ban is inferred from the hadith narrated by Imam Muslim relates that when the Prophet sallallaahu 'alaihi wa Sallam in the house of Allaah Aisha' anha, not long after he lay down, he got up and walk out the door Baqi cemetery as ordered by Jibril alaihi wa sallam. Aisha Allaah 'anha then follow him because she thought that the Prophet sallallaahu' alaihi wa Sallam's wife will go to another house. When the Prophet sallallaahu 'alaihi wa Sallam go home and get Aisha Allaah' anha in breathless, he sallallaahu 'alaihi wa sallam said to Aisha Allaah' anha, "Do you think Allah and His Messenger will do is not fair to you?"

Imam Ibn Qudama rahimahullah said it was not permissible in the house another wife in the evening except for emergencies, such as the wife is ill. If the husbands stay at home wife who is not a turn, then he should change the rights of wives who turn taken that night. If not stay, then it does not need to replace it.

Nasir Shaikh Abdurrahman As Sa'dy rahimahullah was asked about the law to stay at the home of one of his wife who was not at the time of turn.

Rahimahullah He replied that in this return to the 'urf, which is a habit that is considered reasonable by the local area. If you visit one of the wives do not turn at either time of day or night is not considered an injustice and inequality, then it's okay. In such cases, urf as a determinant because there is no proof for the problem.


D. Limitation of First Night After Marriage

Imam Bukhari narrated from Anas Allaah 'anhu that includes the Sunnah if someone is married to her husband to stay for seven days, if married to the widow, he stayed for three days. Afterwards, he rotates the other wives.

In a hadith narrated by Muslim that Umm Salamah Allaah 'anha mengkhabarkan that when the Prophet sallallaahu' alaihi wa Sallam marry her, he was staying with her for three days and he said to Umm Salamah, "This I do not as an insult to your family. If indeed you want, I'll stay with you for seven days, but I would have to rotate my wives the other for seven days. "


E. Obliged to equalize living

Each wife has a right to have their own home, it is consequential that they eat on their own, but if the wives want to get together for the pleasure of eating together with them then it's okay.

Ibn Taymiyyah stated that to be fair in their living and clothing according to a strong opinion, is an obligation for a husband.

Imam Ahmad narrated that Anas Ibn Malik radi 'anhu reported that Umm Sulaim sent him to see the Prophet sallallaahu' alaihi wa Sallam with the dates as a gift to his sallallaahu 'alaihi wa Sallam.Later dates are to be distributed to a handful of his wives, a handful.

There is even a statement that was delivered by Jarir that there is someone who equate polygamous living for his wives to the extent of food or grain that can not be mixed in / be weighed as too little, he still divide pertangan hand.


F. Lottery when Safar

If a husband does not want to travel and take all his wives, then he should cast lots to determine who would be with him in Safar that.

Imam Bukhari reported that the habit rahimahullah Prophet sallallaahu 'alaihi wa Sallam if you want to Safar, he cast lots among his wives, who will be invited in the Safar.

Imam Ibn seoarang Qudamah stated that the travel and carry all his or her leave it all, then it does not require a lottery.

If the husband bring more than one wife, then he must equate the turn as he likened them when not in a state of Safar.


G. Not obliged to equate love and jima 'among the wives

A husband is not charged a duty to equate love and jima 'among his wives. Is mandatory for him to turn to his wives equally.

Verse "And you can not ever be fair tiadak among wives (mu), although you really want so" interpreted by Ibn Katheer, may Allaah have mercy that man will not be able to do justice between the wives of all terms. Even if the division can occur night after night, but still there was a difference in the taste of love, lust, and Jima '.

This verse falls on Aisha Allaah 'anha. The Prophet sallallaahu 'alaihi wa sallam loved him more than other wives. He sallallaahu 'alaihi wa sallam said, "O Allah is pembagianku that I could, then I do not engkaucela on what you have and I do not have, which is the heart."

Muhammad bin Sirrin ever asked to Ubaidah verse, and was answered that the purpose of Surat an-Nisa 'verse 29 is in matters of love and sex. Abu Bakar bin Arabiy states that fair in love problems beyond one's ability. Love is a gift from God and is in his hands, as well as intercourse, sometimes passionate with one wife, but sometimes not. It is just not allowed to deliberate, as being beyond one's ability.

Ibn Qoyyim rahimahullah mandatory for states that do not equate love between a husband to his wives, because love is a matter that can not be controlled. Aisha Allaah 'anha is the most beloved wife of the Prophet sallallaahu' alaihi wa Sallam. From this it can be taken understanding that the husband is not obliged to equate the wives of the problem jima 'as jima' is due to the love and inclination. And matters of love is in the hands of Allah Subhanahu wa Ta'ala, tossing Substances liver. If a husband leaves jima 'in the absence of the driving direction, then the husband is forgiven. According to Imam Ibn Qudama rahimahullah, if it is possible to equate the problem jima, then it is better, major, and closer to fairness.

Authors suggest Fiqh Sunnah; even so, should seoarang jima meet her husband in accordance ability levels.

Imam al Jashshaash Ahkam rahimahullah the Qur'an states, "some cite this as the right of the wife is feeling much love to hide one's wife for another wife."


Suggestion

A husband who wanted to practice polygamy should see the ability to himself, not to reward a chill when making polygamy a sin and instead turned to losses. In a hadith mentioned (which means) "Whoever has two wives, and he is more inclined to one of them compared to the other, then on the Day of Judgment will come in a paralyzed state of one shoulder lopsided." (Narrated by Five)

Allahu A’lam; Hopefully useful

Reference :
 Al-Sheikh, Abdullah bin Muhammad bin Abdurrahman bin Ishaq, 2003, Tafsir Ibnu Katsir Jilid 2, Pustaka Imam asy-Syafi’i, Bogor  Al-Wazan, Amin bin Yahya, 2004, “Fatwa-Fatwa tentang Wanita Jilid 2”, Darul Haq, Jakarta  As Sa’dani , As Sayyid bin Abdul Aziz, 2004, “Istriku Menikahkanku”, Darul Falah, Jakarta  As Salafiyah , Ummu Salamah, 1425 H, Persembahan Untukmu Duhai Muslimah, , Pustaka Haura, Jogjakarta  Sabiq, Sayyid, tt, “Fikih Sunnah 6”, cet. Ke-15, PT Al Ma’arif, Bandung  Tim Konsultan Majalah Nikah, 2004, “Nyerobot Bisa Bikin Repot, “ , Majalah Nikah Vol.3, No.9, Desember 2004, Sukoharjo 

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