DOUBLE
MOVEMENT OF FAZLURRAHMAN
Fiana
Shohibatussholihah (16110067), Indah Yuliza Tri Hartati (16110146)
Students of Islamic Religious
Education Class I
Islamic University state of Maulana
Malik Ibrahim of Malang
Abstract
Polygamy is one of the problems in family law.
The word polygamy itself comes from Greece "polygamie", namely poly
means a lot and gamie means male, so the meaning of polygamy is a man
who has more than one woman in a marriage bond. Islamic interpreters and
thinkers have different understandings of verse 3 in the An-Nisa 'surah that
allows polygamy. Behind the pros and cons that occur in the problem of
polygamy, Fazlur Rahman (1919-1988 AD), a Pakistani intellectual, is one of the
reformers who made an original contribution to the emergence of a major
breakthrough in the notion of Islam, especially in the Al-Quran in the 20th
century. polygamy in the contemporary era using the theory of double movement.
That is an interpretation method which contains 2 (two) movements, the first
movement departs from the present situation towards the situation when the
Qur'an was revealed and the second movement returns again, that is, from the
situation of the Qur'an revealed to the present this will presuppose the
progress of revelation.
Keywords: Fazlur Rahman ,
Double-Movement Theory, Polygamy
Abstrak
Poligami
merupakan salah satu persoalan di dalam hukum keluarga. Kata poligami sendiri
berasal dari Yunani “polygamie”, yaitu poly berarti banyak dan gamie berarti
laki-laki, sehingga arti dari
poligami adalah laki-laki
yang beristri lebih
dari satu orang wanita dalam satu
ikatan perkawinan. Para mufassir dan pemikir Islam memiliki pemahaman yang
berbeda-beda terhadap ayat 3 dalam surah An-Nisa’ yang memperbolehkan
berpoligami.Dibalik pro dan kontra yang terjadi dalam masalah poligami, Fazlur
Rahman (1919-1988 M), seorang intelektual berkebangsaan Pakistan, adalah salah
seorang reformer yang memberikan kontribusi orisinal pada munculnya gebrakan besar
pemikian Islam khususnya bidang al Quran di abad 20 yang juga
beliaumembahastentangpoligami di zaman kontemporerinidenganmenggunakanteoridouble
movement.Yaitusebuah metode penafsiran yang memuat di dalamnya 2 (dua)
gerakan, gerakan pertama berangkat dari situasi sekarang menuju ke situasi masa
Al-Qur’an diturunkan dan gerakan kedua kembali lagi, yakni dari situasi masa Al-Qur’an
diturunkan menuju ke masa kini, yang ini akan mengandaikan progresivitas pewahyuan.
Kata Kunci:Fazlur Rahman ,
Teori Double-Movement, Poligami
A.
Preliminary
Marriage
in the form of polygamy has developed for a long time, but the discussion and
debate between agreeing and disagreeing with polygamy remains up to date in the
community, and in discussions of Muslim intellectuals. Among the reasons for
opposing polygamy are because many are considered to have negative effects and
are considered to discriminate against women. While those who agree with this
practice, state the reason that Islam does not prohibit polygamy, and in
certain conditions polygamy is one of the solutions to the problems of
households and society.Islamic interpreters and thinkers have different
understandings of verse 3 in the An-Nisa 'surah that allows polygamy. Some
scholars make the verse the basis for polygamy. Some others affirm that the verse
is related to fair treatment of orphans who are married, as well as to wives
who are not from orphans.
Behind the pros and cons of the problem of polygamy,
Fazlur Rahman (1919-1988 AD), a Pakistani intellectual who grew up in America,
was one of the reformers who made an original contribution to the emergence of
a major Islamic ideology, especially the Al-Quran in the 20th century The
agenda for reform is centered on a reinterpretation or reinterpretation of the
Qur'an, which will have implications for the problem of polygamy in this
contemporary age.
This simple paper will examine Fazlur Rahman's thinking
about the building of the method of interpreting the Qur'an, namely the
hermeneutic double movement and its implications for the current problem of
polygamy.
B.
Biography
Fazlur Rahman who has the full name of Fazlur
Rahman Malik(Urdu: فضل الرحمان ملک),the
child of the couple Maulana Shihab al-Din and Zabair Hadir, was born on
September 21, 1919 in an area called Hazara, the empire of the Indo-Pakistani
subcontinent now known as the country of Pakistan. The social situation of the
community when Fazlur Rahman was born was marked by a public debate between the
three warring groups, namely: modernists, traditionalists and fundamentalists
who all claimed the truth of their opinions. The debate heated up after when
Pakistan as a country was declared separated from India and became a sovereign
and independent country on August 14, 1947.[1]With
this socio-historical setting, it is not surprising that Rahman developed into
a liberal and radical thinker in the map of renewal of Islamic thought.[2]
During
his childhood, Fazlur Rahman grew up in a religious Hanafi’s madzhab family, a
madzhab that was more rationalistic than Maliki, Syafi'i, and Hanbali madzhab.
He received intense religious education from his parents so that at the age of
ten, he was able to memorize the holy Quran by heart. He was also skilled and
used to performing prayers, fasting, without ever leaving it. From his father,
Fazlur Rahman received a lot of education in the study of interpretation,
hadith, and fiqh. Whereas while hanging out with his mother, Rahman learned
valuable lessons about the values of truth, love, and loyalty.[3]
But since
he was a teenager, Rahman was skeptical of hadiths. According to him, in the
early days of Islamic history, most of the hadiths that existed were not
sourced from the Prophet Muhammad, but came from sahabah, tabi'in, and the third generation
of Muslims (atba at-tabi’in). This is not because the Prophet's hadiths
are indeed few in number, but because of the actions of later generations.[4]
At the age of
14, Rahman began to experience the modern school and higher education in Lahore
in 1933 and still continues to study with his father. Even at Punjab University
of Lahore, Fazlur Rahman graduated with an award for Arabic (BA) and there he
also received his MA degree. Fazlur Rahman is a very critical thinker so he is
considered different from people in general. He criticized the low quality of
education in India at the time. So he decided to continue his education in
England. At that time it was considered very taboo if there were Muslims who
studied Islam in the plains of Europe. Even if they succeed in passing and
returning to their place of origin, it will be difficult to accept by the
surrounding community. But it did not dampen Fazlur Rahman's determination to
study in England. Fazlur Rahman received his Ph.D. in philosophy at Oxford
University, England, in 1951. During his time at Oxford University, he actively
studied many languages. At least he mastered English, Latin, Greek, Turkish,
Persian, Arabic and Urdu. He also gave lectures on Islamic Philosophy at Durham
University, England and the Institute of Islamic Studies, McGill University,
Canada.[5]
In 1950-1958,
he became a lecturer in Persian Studies and Islamic Philosophy at Durhan
University. In 1958, Fazlur Rahman was appointed as Associate Professor at the
Institute of Islamic Studies at McGill University in Montreal, where Fazlur
Rahman settled in this area until 1961. After the Pakistani government rolled
in the hands of the modern-minded Ayyub Khan, Fazlur Rahman was called to fix
his native country. Rahman was willing to leave his academic career for a
challenge in facing his own country. In the following year (1962 to 1968),
Fazlur Rahman was appointed as Director of the Central Institute of Islamic
Research in Pakistan.[6]He
was also listed as a member of the Islamic Ideology Advisory Board which gave
him the opportunity to review the practice of power up close. At this time, he
was noted to have initiated the publication of the Journal of Islamic Studies,
where Fazlur Rahman accommodated his ideas.
Still
while in that position, Fazlur Rahman sent several people abroad to receive training
and degrees in Islamic studies, both to universities in the West and East.
However, this effort and his position did not last long because Fazlur Rahman
often reaped criticism and attacks from traditionalists and fundamentalists.
This situation continued until it was aggravated by the explosion of political
tension between Ayyub Khan and traditional clerics. Fazlur Rahman had to move
to Chicago and was immediately crowned professor of Islamic thought at the
University of Chicago until the end of his life.
During
his time in Pakistan, Fazlur Rahman published two important books, Islamic
Methodology in History (1964) and Islam (1966). The first is a
historical-critical analysis of the prophetic tradition (or aḥādīth) and the
role they play in the development of the Sunnah of the Prophet, one of the two
main sources of Islamic law. The latter text, on the other hand, is a general
reader of Islam which views various branches of Islamic learning, including
theology, sharia, and Sufism, in addition to the textual sources of Islam (the
Qur'an, Sunnah, etc.). This book remains an important work reference about
Islam. This can also be described as a translation of the Islamic worldview in
the context of modernity.
More specifically, there are several works by Fazlur Rahman which
are published in book form, including:
1.
Avicenna’s
Psychology (1952)
2.
Prophecy in
Islam: Philosophy and Orthodoxy (1958)
3.
Islamic Metodology
in History (1964)
4.
Islam (1966)
5.
The Philosophy
of Mulla Sadra (1975)
6.
Major Themes of
the Quran (1980)
7.
Islam &
Modernity: Transformation of an Intellectual Tradition (1982)
8.
Health and
Medicine in Islamic Tradition: Change and Identity (1987)
9.
Revival and
Reform in Islam (2000)
Throughout his
life story, Fazlur Rahman became famous as a leading Muslim modernist
intellectual who had the aim of arousing Islamic thought. Fazlur Rahman became
the first Muslim recipient of the Giorgio Levidella Vida medal, which
symbolized the peak of achievement in the field of Islamic civilization studies
from UCLA's Grunebaum Center for Near Eastern Studies.
C.
Double-Movement
Theory
Islamic studies that include text and social
studies, of course, must continue to be developed, so that they have the wealth
and variants of the findings that will benefit scientific existence and have
pragmatic benefits for the community. Integration and interconnection of
Islamic Studies with other fields of study is clearly inevitable. The study of
texts in Islamic Studies is an important part that needs attention. The
development of this study can be done by trying to associate with other fields,
such as lingusitics and hermeneutics.
The hermeneutic method emphasizes awareness
in text, context, and contextualization. So all of that has also become part of
the consciousness of classical interpreters. The study of text for example, has
become the basic instrument of the mufassir and usuli (experts of
fiqh proposal). The contextualization aspect is also inseparable from the
attention of some classical period Qur'an reviewers. The study of the concept
of maslahah or maqasid al-syari'ah can be included in this
domain. Maqasid al-syari'ah is intended as a result of interpretation or
the product of ijtihad is truly capable of bringing good to the people. The
books of ushul fiqh by classical Muslim scholars have provided a significant
portion of this.
The nature of the Qur'an which is historical
causes hermeneutic ideas and hermeneutics theory (methods of interpretation).
This theory becomes very urgent work to be developed in understanding the
meaning of the Qur'an as a whole. The hope, the theological parts and legal
ethics can be placed in a unified whole. Through this method, a weltanschauung
(worldview) of the Qur'an can be formulated and understood. If humans want to
think optimally and want to take advantage of their rational minds, they will
realize that in fact the immense blessings of the Qur'an are thoughts and
understanding of the intentions and meanings contained in them to then realize
their ideas in acts of religious and world.
The description of Fazlur Rahman's thoughts
was important because he was a prominent contemporary Islamic thinker and
figure. His expertise is reflected in ideas that are appreciated in a number of
books and articles, ranging from the problems of philosophy, theology,
mysticism, law to contemporary development issues, which are no longer
doubtful, requiring new interpretations of the content of the Qur'an. The
challenges of modern and contemporary life require Fazlur Rahman to think hard
in finding prescriptions in order to overcome the life problems that arise,
realizing him to review some standard views among Muslims, but not
accommodating and even difficult to apply in people's lives. Fazlur Rahman
views the need to reinterpret the Qur'an. In this case, he offered a method of
contemporary interpretation that was different from the previous interpretation
methods of the era. Interpretation methods that have unique and interesting
nuances to be studied intensively, namely the popular method with names “DoubleMovement”.
[7]
Fazlur
Rahman considers it necessary to develop several scientific tools to control
the progress of the Qur'anic interpretation. According to him there are 3 tools
that must be mastered by everyone who will interpret the Qur'an. First, not only
knowledge of the language is needed to understand the holy Quran correctly, but
also about the idioms of Arabic Language. From here, it develops the grammar of
Arabic, sciences, and Arabic literature. Second, the background of the decline
of the verses of the Qur'an (asbabun nuzul). Third, the hostoris
tradition which contains a report on how people in the Prophet's community
understood the commands of the Qur'an. After these requirements are met, then
the use of human reason is given a place.[8]
In
connection with that, he made the category of Islam into two, namely: Normative
Islam and Historical Islam. The method of historical criticism as a method is
used fully in studying historical Islam in all its aspects. The development of
this method of renewing Islamic law is clearly seen in its historical studies,
as in his book Islamic Methodology in History; Islam; dan Islam and
Modernity:Transformation of an Intelectual Tradition, Mayor Themes of
The Qur’an, TowardReformulation the Methodology of Islamic law and Interpreting
the Qur’an.Other method that often called isHermeneutic Methodis a
method for understanding and interpreting ancient texts such as scripture,
history, law, also in philosophy. The text of the Divine Book so that it can be
understood and understood requires an effort of interpretation. Historical
texts written in the past few centuries using complex language cannot be understood
in a certain period of time without proper interpretation. Solid legal language
also requires an effort of interpretation, because a legal provision contains
two aspects, namely the express and the implicit aspects, or between the sound
of the law and the spirit of law.
In terms of this second method, Rahman uses
it to interpret Normative Islam, namely the Holy Quran. As far as hermeneutic
principles are concerned: understanding the text as a whole is not piecemeal,
understanding the text according to the will of its creator, reviving it in the
situation of the subjects who interpret it. But Rahman denies Gadamer's subjective
hermeneutics by continuing through two principal steps, namely: First, by
adhering to the general principles contained in the Qur'anic text. Second,
taking into account the background or objective situation of the holy Qur'an's
downward period, where it is a response to the objective situation at that
time. The handle of the general principles of the holy Quran is a normative
value in hermeneutics.[9]
Hermeneutic
double movement is a method of interpretation which contains 2 (two) movements,
the first movement departing from the present situation towards the situation
of the Quranic time revealed and the second movement back again, that is, from
the situation of the Qur'anic period down to the present, this will presupposes
the progression of revelation. The first movement in the process or method of
interpretation consists of 2 (two) steps, namely: The first step, namely
when an interpreter will solve a problem that arises from the current
situation, the interpreter should understand the meaning or meaning of a verse
by examining historical situations or problems where the verse al Quran is the
answer. Of course, before examining specific verses in the light of their
specific situations, a study affects the macro situation within the boundaries
of society, religion, customs, institutions, even about life as a whole in
Arabia without overriding Persian-Byzantine warfare to be carried out. The
second step, generalizes the answers to these specific answers and states
them as statements that have general moral-social goals, which are filtered
from the specific verses in the light of the historical background and the
frequently stated legislation. In this process attention must be given to the
direction of the teachings of the holy Quran as a whole so that each particular
meaning is understood, every law is stated, and every goal formulated is
coherent with the others. This is because the teachings of the Qur'an do not
contain contradictions, they are all solid, cohesive, and consistent.
The
second movement, the general teachings were embodied in the concrete
socio-historical context in the present. This once again requires careful study
of the current situation and analysis of various component elements so that we
can assess the current situation and change the current conditions as far as
necessary and determine new priorities to be able to implement the values of
the Qur'an as well as the core of Rahman's thinking above is to formulate a
complete ethical vision of the Koran as a general principle and then apply the
general principle in special cases that arise in the current situation.
According to the author, Rahman's idea has such advantages because the
opportunity to accommodate and provide the basis for solutions to various
special problems becomes very open. Especially when we look at the limited
nature of the text area (read: ayat al Quran), while the problem areas are
unlimited. Furthermore, if put in 3 (three) basic concepts of hermeneutics
above, Rahman is a thinker behind Schleiermacher and Dilthey, who wants an
objective product of interpretation. Indicators of objectivity will be measured
in accordance with the ethical vision of the Koran as general principles or
not. From here the interpreter, according to Rahman, will be able to escape
from its effective history. [10]
D.
Polygamy
There are two forms of marriage in Islam,
namely monogamy and polygamy. Monogamy is a natural form of marriage, because
in it there is an exclusive spirit in bestowing compassion, love and sexual
services a pair of husband and wife without sharing with others. On this basis,
some scholars say that the principle of marriage in Islam is monogamous,
because this form of marriage is considered more appropriate and can form the
goal of sakinah marriage, mawaddahwarahmah.
The opposite of monogamy is polygamy, meaning marriage
with more than a woman. In terms of terminology, polygamy means the form of
joint ownership of a wife or husband. If you have more than one partner, your
husband is called polygyny, while those who have more than one partner are
called polyadri. But in everyday language, the term more popular polygamy shows
the form of marriage where a husband has more than one wife. In Islam, the
maximum limit for the number of women who can be married according to the
number of ulama is four. The practice of polygamy has existed far from before
the Prophet Muhammad practiced polygamy and Islam allowed it. In the old
covenant it was stated that Solomon had seven hundred noble wives and three
hundred concubines. Polygamy expanded in addition to the Arab Jahiliyah
community, also in the Hebrews and Sicilians, who later spread most of the
Russians, Lithuanians, Poles, Czechoslovakia, and Yogoslavia, as well as parts
of Germany, Switzerland, Norway and England. Until the 17th century or early
18th century the church still recognized polygamy.[11]
Polygamy
is one of the problems in family law. The word polygamy itself comes from
Greece "polygamie", namely poly means a lot and gamie
means male, so the meaning of polygamy is a man who has more than one woman in
a marriage bond. Like a husband may have two wives or more at the same time.[12]The
majority of women refuse polygamy for various reasons they have and the
minority agrees to commit polygamy against themselves.
Fazlur
Rahman's interpretation of the verses of polygamy is one form of hermeneutical
application that he initiated. Fazlur Rahman does not specifically discuss the
issue of polygamy in his book, but the verses of polygamy are only one example
of the problem discussed by Rahman in interpreting the verses of the Qur'an,
which is written in his book "The Main Theme of the Qur'an". In this
case the verses of polygamy are discussed in the human theme as members of
society. These thematic interpretations are presented with philosophical
reflections.[13]
This issue of polygamy was highlighted by Fazlur Rahman because it
became an actual discussion at that time in Pakistan. The purpose of the
spotlight is to respond to the views of the early ulama who formed a
self-proclaimed state as an Islamic state of Pakistan. Pakistani scholars
generally believe that the practice of wives is more than one permissible in
Islam. This is justified by the Qur'an, even given tolerance to four wives.
This
view for Fazrul Rahman reduces the desire of the quran itself which is actually
the desire of the quran not the practice of many wives. The practice is not in
accordance with the dignity that has been given by the quran to women. The
status of women who have tended to be subordinated as human beings to two will
become even stronger if the practice of polygamy remains in force.
Holy
Quran states that men and women have the same position and rights. Then the holy
Quran statement that men may have a wife of up to four wife should be
understood in a comprehensive ethical sense. There are conditions that are
proposed by holy Quran, which are related to justice in the household. This
requirement in the assumption of Fazlur Rahman is actually an figurative
indication to illustrate how men cannot treat their wives equally or fairly.
Ayat al-quran is used as the basis for validating the practice of polygamy, the
Sura An Nisa verse 3:
وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي
الْيَتَامَىٰ فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ
وَرُبَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ
أَيْمَانُكُمْ ۚ ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا
The meaning: “And if you fear that you will not deal justly with
the orphan girls, then marry those that please you of [other] women, two or
three or four. But if you fear that you will not be just, then [marry only] one
or those your right hand possesses. That is more suitable that you may not
incline [to injustice].” (An Nisaa: 3)
To understand the message of al-quran in the verse,
socio-historical search should be carried out. Because the problem relates to
the orphans revealed in the previous verse, namely in the surah An Nisa verse
2:
وَآتُوا الْيَتَامَىٰ أَمْوَالَهُمْ ۖ
وَلَا تَتَبَدَّلُوا الْخَبِيثَ بِالطَّيِّبِ ۖ وَلَا تَأْكُلُوا أَمْوَالَهُمْ
إِلَىٰ أَمْوَالِكُمْ ۚ إِنَّهُ كَانَ حُوبًا كَبِيرًا
The Meaning: “And give to the orphans their properties and do not
substitute the defective [of your own] for the good [of theirs]. And do not
consume their properties into your own. Indeed, that is ever a great sin.” (An
Nisaa: 2)
After
the unjustified emphasis of the guardians on the property of orphans,
especially the orphans, the al-quran then allowed the guardians to marry them
to four people. But according to Fazlur Rahman, there is one principle that is
often ignored by scholars in this case, namely the impossibility of justice
that can be done by the husband towards each of his wives. So, the deepest
message of the moral ideal of the quran does not advocate polygamy and advocate
monogamy. Life which is generally agreed upon by two parties, men and women.
Holy
Quran accepts the legal provisions for more than one (two, three or four) wives
because of the impossibility of removing the practice of far-reaching polygamy
at once, considering the practice of polygamy known long before Islam came.
Polygamy already exists in the nations that lived in ancient times, such as
Greece, China, India, Babylon, Ashria, Egypt, and others. In fact, polygamy in
the community is not limited to 130 wives for a husband. A king in China
actually has as many as 30,000 wives.[14]Even
the practice of polygamy has become a tradition for Arab society to continue
until the Qur'an is revealed.
According
to Fazlur Rahman, the moral ideal of the holy Qur'an must compromise the actual
conditions of Arab society in the 7th century, when polygamy was deeply rooted
in society, so that legally it cannot be revoked instantly because it will
destroy the moral ideal itself. Thus, the logical consequence of holy Quran
statements is that in the normal situation polygamy is prohibited. However, as
an institution that already exists, polygamy is legally recognized, with the
consideration that if the social environment has allowed polygamy to be
prohibited. This supposition occurs because the absence of any reformer, if he
is to succeed, can ignore the real situation of the field and merely issue
visionary statements. Unfortunately, this is not understood by the generation
of Muslims who came later, and the fact that it frustrates the basic goals (moral
ideals) contained therein.[15]
E.
Closing
After going through a long explanation about
biography, the theory of double-movement along with its application in
polygamy,that Fazlur Rahman as an intellectual born in Pakistan has carried out
a reconstruction of the interpretation of the Koran by formulating a
hermeneutic double movement or multiple movement hermeneutics which has
implications for the viewpoint that discusses polygamy.
Polygamy is one of the problems in family law. The word
polygamy itself comes from Greece "polygamie", namely poly means a
lot and gamie means male, so the meaning of polygamy is a man who has more than
one woman in a marriage bond. Like a husband may have two wives or more at the
same time.Fazlur Rahman's interpretation of the verses of polygamy is one form
of hermeneutical application that he initiated. Fazlur Rahman does not
specifically discuss the issue of polygamy in his book, but the verses of polygamy
are only one example of the problem discussed by Rahman in interpreting the
verses of the Qur'an, which is written in his book "The Main Theme of the
Qur'an" . In this case the verses of polygamy are discussed in the human
theme as members of society. These thematic interpretations are presented with
philosophical reflections.
According to Fazlur Rahman, the moral ideal of the
Qur'an must compromise with the actual conditions of Arab society in the 7th
century, when polygamy was deeply rooted in society, so that legally it cannot
be revoked instantly because it will destroy the moral ideal itself. Thus, the
logical consequence of al-quran statements is that in the normal situation
polygamy is prohibited. However, as an institution that already exists, polygamy
is legally recognized, with the consideration that if the social environment
has allowed polygamy to be prohibited. This supposition occurs because the
absence of any reformer, if he is to succeed, can ignore the real situation of
the field and merely issue visionary statements.
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Notes:
Oke,
I want to watch your presentation tomorrow...
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[2]Sucipto,
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[7]RifkiAhdaSumantri. “Hermeneutika Al-Qur’an Fazlur
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[8]Ajahari, “Pemikiran
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[9]Budiarti, “StudiMetode Jihad Double Movement Fazlur
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[11]Usman, “PerdebatanMasalahPoligamidalam Islam”, AN-NidA’, vol 39, no. 1, Januari-Juni 2014,Hlm.
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