Apakah pendapat anda tentang PPSMI?

Saya sangat teruja bila isu ini dibangkitkan semula di dalam media massa sejak kebelakangan ini. Dalam berita di TV kebanyakannya adalah bersetuju dengan PPSMI. Radio IKIM.FM lebih berani dengan mengemukan pendapat orangramai yang rata-rata tidak bersetuju dengan PPSMI dan pembelajaran sains dan matematik hendaklah di dalam bahasa ibunda masing-masing.

 Pernahkah anda melihat tesis PhD di dalam bidang kejuruteraan yang di tulis oleh sarjana-sarjana Doktor Falsafah di dalam bahasa Melayu? Sekiranya tidak pernah anda boleh melihatnya di Perpustakaan Tun Sri Lanang UKM atau di Perpustakaan Kejuruteraan, Fakulti Kejuruteraan UKM.

Salah seorang pemanggil radio IKIM.FM pagi tadi menyuarakan pendapatnya tentang PPSMI iaitu tidak bersetuju dengan pelaksanaan PPSMI di dalam sistem pendidikan negara kita dengan mengatakan bahawa terdapat perbezaan di antara penguasaan ilmu dan penguasaan bahasa. Ilmu contohnya ilmu sains dan matematik boleh diperolehi oleh seseorang itu melalui bahasa yang disampaikan di dalam bahasa ibunda mereka contohnya bahasa Melayu, Mandarin, Tamil, Arab, Indonesia, Perancis dan sebagainya. Seseorang itu perlu memahami konsep dan prinsipal yang terdapat di dalam ilmu tersebut. Dari segi penguasaan bahasa pula ianya boleh dipelajari contohnya bahasa Inggeris untuk meningkatkan tahap komunikasi pelajar-pelajar tersebut. Bagi menguasai bahasa Inggeris masa pembelajaran hendaklah ditambah dan kursus yang intensif perlu dilaksanakan.

Mari kita lihat negara Perancis, di Perancis, bahasa utama yang digunakan di dalam sistem pembelajaran mereka adalah bahasa Perancis dan bahasa Inggeris adalah bahasa kedua. Semasa saya di Paris empat tahun lepas, saya mendapati di merata-rata tempat bahasa Perancis digunakan dan di tempat-tempat awam mereka berkomunikasi dengan bahasa Perancis. Dari sekolah tadika hinggalah ke peringkat PhD bahasa pengantar yang digunakan adalah bahasa Perancis. Begitu juga di alam pekerjaan bahasa Perancis digunakan sebagai bahasa utama mereka. Perancis menjadi sebuah negara maju dengan menggunakan bahasa ibunda mereka sendiri. Contoh lain yang saya boleh utarakan di sini ialah negara Jepun, Jerman dan juga negara membangun seperti Indonesia.

Persoalannya di sini juga melibatkan isu memartabatkan bahasa Melayu di mana orang-orang Melayu yang akan mempertahankan bahasa Melayu. Janganlah kita mengharapkan bangsa lain yang akan memperjuangkan bahasa Melayu ini. Jangan anda harap. Jangan sekali-kali jangan.

Polygamy the Quranic Way

Posted in http://www.islamonline.net


Polygamy the Quranic Way






As-Salamu alaykum wa Rahmatu Allah! Regarding four marriages, there’s the verse that allows it. Then another verse advises us to marry one in case we fear that we won’t be able to establish justice. But then there’s another verse about which I am confused which says that we will never be able to establish justice between women and that we should not incline to one of them too much (4:129). Depending on the second verse, doesn’t the third verse prevent more than one marriage? Jazakum Allah Khayran.





Name of Counselor

Ahmad Sa`d


Salam, dear questioner.


Thanks for the question that reflects your deep research and reflection.


Well, in order to understand anything, we are always supposed to look deeply into the context in which it has happened. The same applies to the Quranic verses which, if ever read outside their contexts, will lead to meanings other than what is alluded to in them.


Coming to the issue of polygamy, it is well-known that Islam has allowed polygamy to solve certain problems which, if such a solution is not available, will be very rampant in the society.


Some of these problems may include fulfilling people’s desire to have children. For instance, if a man is married to a lady and it is later proved that she is infertile and he longs to have children, Islam allows him to take a second wife and still have the first one within the bond of marriage, take care of her and protect her.


Some people may say, why is the woman not given the same privilege? The answer is, she is actually given the ability to get married to another person after seeking divorce from her barren husband, who, in case he refuses to give her divorce, can be taken to court and she can obtain a divorce there.


As is known, if a woman is barren and her husband intends to take a second wife, the first wife is still entitled to full protection and fair treatment. Her being barren has nothing to do with the way she is treated because this is not something under her control.


Many other situations would encourage polygamy as a solution for many life problems and a legal framework for relations between men and women in the society.


With this in mind, we can understand that Almighty Allah has permitted man to marry more than one woman in case there is a need for this. Yet, with everything in this word, a full package of desirable and undesirable things come.


Of course, some women may like it and others may dislike it and therefore, for those who are unhappy with it, they were given the option of going for divorce.


Likewise, some men may just practice it unaware of its conditions. To these, the Quran highlights the fact that it has to be done with full justice.


Since human beings are subject to errors and tend to swerve from the balance, the Quran firstly advised a man to stick to one wife as long as there is no need for a second wife, and this is the original rule.


Yet, when people are driven by need or necessity to try the other way, I mean  having more than one wife, then new concerns will arise. One main concern is the issue of establishing justice between the wives which had to be addressed by the Quran as well.


These two things as you have stated are addressed in the same verse so as to leave no place for external tampering and put the person in light of the matter from the very onset.


The full verse reads what means:


*{… then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one.}* (An-Nisaa: 4: 3)


As clear from the verse, the Quran considers people’s needs sometimes to have more than one wife, yet, considers at the same time each wife’s welfare and right to be dealt with justly.


A person may say to himself, ‘well, I will establish full justice between my wives and try to cater for the welfare of both of them to the best of my ability, yet, there is something I cannot control which is love and emotions.’


This will put such a person in a bit of embarrassment and dilemma. Since the Quran solves the whole problem along with all its aspects, expected and unexpected scenarios, it has given later on an answer to this query.


We read in verse number 129 of the same Surah what gives the meaning of:


*{And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely Allah is Forgiving, Merciful.}* (An-Nisaa’ 4:129)


The verse does not mean that men who have a need to have a second wife should abstain from doing so or should be discouraged to do so.


Rather, it removes the hardship which they may feel when they do justice to the best of their abilities but still find their feelings and their love inclining a bit more towards one of them, something which is totally uncontrollable.


As Imam Al-Fakhr Ar-Razi comments on the verse in his well-known work Mafatih Al-Ghayb (The Keys to the Unseen);


“The verse means, you will not be able to incline equally or have equal amount of feeling for both of them as this is not under your control and since, it is not under your control, you are not required to do it.


This means that you are not forbidden from feeling more inclination towards one over the other as this is something you cannot control, but you are not allowed to show any unequal treatment in actions or words.


Al-Shafi (one of the Islamic scholars) narrated that the Prophet (peace be upon him) used to treat his wives equally and then say: “O Allah, this is what I can control and you know about what I cannot control.” The Quran justifies this further and tells people that failing to provide just treatment in words and deeds and care will leave the woman in suspense, I mean as if she is in an in between state neither fully married nor unmarried.” (www.altafsir.com)


Therefore, the verse does not discourage second marriage or prevent it. Rather, it tries to regulate it and remove some kind of hardship which comes with the package to make people feel as naturally human as possible.


It gives a message that can be summarized as follows: Do justice between your wives to the best of your abilities, care for them equally. Yet, if love overwhelms you towards one of them and it is out of your hand, do not worry as this is something you cannot control as long as you do treat them equally.


I hope this answers your question. Please keep in touch.




Useful Links:


Polygamy: Norm or Exception?


One Eve For Adam, So Why Polygamy?


Apostasy, Polygamy, and Adultery


Polygamy Between Fairness and Hypocrisy


Questioning Polygamy


About Divorce and Polygamy


Polygamy Between Islam and the West


The Messenger of Peace… A Man of Polygamy?!


Polygamy and Polyandry

Polygamy in Christianity and Islam




Can We Want to Marry?

Question and Answer Details

Name of Questioner




Can We Want to Marry?






Is it right for girls to wish that they want to get engaged even though the parents are not planning to get her engaged any time soon? What if it is just a wish and there is not any guy whom she loves?







Name of Counselor

Sahar El-Nadi


Salam, Sister Shereen.


Thank you for trusting our page with your dreams. We wish you and all Muslims joyful lives in stable homes.


Your question implies that you’re probably a teenager, so I’m proud of you for your maturity, choosing to consult before getting involved in a relationship. May Allah always guide you to what pleases Him.


Romantic daydreaming is part of a stage in everyone’s life, where emotions take us on sentimental journeys to imaginary worlds with invented people. However, as good Muslims, we shouldn’t let daydreaming waste our lives! So what should we do? Stop dreaming or do something useful with our dreams?


There is nothing wrong with wishing to find a mate as Allah decreed for humans. Your feelings are quite natural and they’re recognized by Islam. Love as a pure emotion for the right person under proper guidelines is actually encouraged in Islam. What’s forbidden is abusing love to fulfill desires without legal commitment.


I must ask you here: do you want to get engaged to be married and bear the heavy responsibility of a Muslim home, or just to have a man in your life to “have fun with” as seen in movies and musical videos? Please be careful, because while pop culture pressures us to look for “sexy” people who can turn heads, Islam teaches us to look for righteous people who can turn souls!


We must not let our rush —to be in love— drag us into dangerous situations with the wrong people. You need, first, to know the Islamic guidance on how to choose a good Muslim husband and how to be a good Muslim future-wife to be chosen by one.


All parents dream of seeing their daughters married, and I’m sure your parents want what’s best for you, so they probably have good reasons for postponing that. They probably see you are still unprepared, due to your young age or your need to reach a certain level of education first.


In any relationship, we have to fulfill certain responsibilities first in order to earn our rights. So, while you are dreaming of your right to be engaged, it’s wise to explore the responsibilities attached and check if you’re prepared to handle them yet.


A Muslim has a responsibility to invest every moment of precious life in doing something useful. So, try turning your wishes into energy to make you a better Muslim, who is ready for taking charge of a home. Here are some suggestions:


1- It is a psychological fact that we grow into the images we make for ourselves. So try to imagine a detailed vision of yourself as a good and correct Muslim wife and mother, and ask yourself: how am I going to be that woman? How do I make that dream come true?


2- Do you have a role model? Someone you look up to and want to grow like? Is that person worthy of your admiration and pleases Allah. Or do you have the wrong example on a poster above your bed? Do you read and listen to lectures about women who made a difference for our Ummah (Muslim nation)? If not, my advice is that you search to know them and study their personal biographies and extract lessons for yourself to live by and to follow until the right man comes along.


3- You need to make an effort to prepare yourself for handling the pressures of our modern world too, so consider in parallel with learning your religion, to focus on your role in life. Why has Allah created you and what is your mission in this world? What is your goal for the next life and how are you going to get there? Keep an eye on the news of the world in all aspects of life; learn computer and Internet skills and languages. Search how to lead a healthy life and how to be physically fit. You will need to be fit to manage a successful life. Read about good housekeeping, home budgeting, successful relationships, effective communication, child upbringing, decoration, crafts and healthy cooking. Attend classes in those and other topics to improve your skills.


Once you are fully prepared for your responsibilities and you have chosen the right Muslim man to be the focus of your dreams, make sure to adjust your niyyah (intention). Raising a good Muslim family with your dream-man should be with the intention of pleasing God Almighty and Prophet Muhammad (peace be upon him).


Your question indicates that you are a good person Shereen, so I don’t need to remind you to listen to your parents. Please don’t do anything behind their back. Get them involved in your matters and ask for their guidance as soon as you meet someone you like. If you want Allah to bless your future life, make sure that your path to Him passes through the hearts of your parents.


Also, bare in mind that this man —when you find him— is not a mahram to you (not legal husband, brother or father, etc.) until he is legally your husband, so your behavior with him should reflect the Islamic teachings you respect. Don’t let emotions lead you into what may displease Allah. If Allah has destined him for you, then there will be plenty of time, after you become officially husband and wife, to express your feelings for each other. However, if he is not meant for you, then why commit something you will regret later?


Until that time comes —and I pray that Allah may send him soon to you— would you consider sharing the pure love in your heart with those who really need it? Think of joining a charity to take care of orphan kids or weak animals and lavish your love on them. Besides giving you an outlet for your feelings, it will also hopefully gain you enough rearward to grant you Allah’s approval and pleasure. He is the Only One Who can give you what you want, so never stop making du`a’ and good deeds.


We will pray for you too, and may Allah guide all Muslims to suitable mates and support them in raising good Muslim families, amen.


I hope this answers your question. If you have any other questions, please do not hesitate to send us again. Thank you and please keep in touch.




Useful Links:


Purity of Man-Woman Relationship


To Love or to Know, What Comes First?


Distinguishing Culture from Religion Concerning Marriage


Parents Opinion in Marriage


Asking God for the Right Mate


The Philosophy of Marriage in Islam


My Parents Refuse the Person I Love: What to Do?


Du`a’ to Hasten Marriage


Foundation of Successful Marriage


1,2,3’s of Marital Life


Love in Islam



Most Common Questions asked by Non-Muslims – 2




If a man is allowed to have more than one wife, then why does Islam prohibit a woman from having more than one husband?


A lot of people, including some Muslims, question the logic of allowing Muslim men to have more than one spouse while denying the same ‘right’ to women.

Let me first state emphatically, that the foundation of an Islamic society is justice and equity. Allah has created men and women as equal, but with different capabilities and different responsibilities. Men and women are different, physiologically and psychologically. Their roles and responsibilities are different. Men and women are equal in Islam, but not identical.

Surah Nisa’ Chapter 4 verses 22 to 24 gives the list of women with who you can not marry and it is further mentions in Surah Nisa’ Chapter 4 verse 24 “Also (prohibited are) women already married”

The following points enumerate the reasons why polyandry is prohibited in Islam:

1.   If a man has more than one wife, the parents of the children born of such marriages can easily be identified. The father as well as the mother can easily be identified. In case of a woman marrying more than one husband, only the mother of the children born of such marriages will be identified and not the father. Islam gives tremendous importance to the identification of both parents, mother and father. Psychologists tell us that children who do not know their parents, especially their father undergo severe mental trauma and disturbances. Often they have an unhappy childhood. It is for this reason that the children of prostitutes do not have a healthy childhood. If a child born of such wedlock is admitted in school, and when the mother is asked the name of the father, she would have to give two or more names! I am aware that recent advances in science have made it possible for both the mother and father to be identified with the help of genetic testing. Thus this point which was applicable for the past may not be applicable for the present.

2.   Man is more polygamous by nature as compared to a woman.

3.   Biologically, it is easier for a man to perform his duties as a husband despite having several wives. A woman, in a similar position, having several husbands, will not find it possible to perform her duties as a wife. A woman undergoes several psychological and behavioral changes due to different phases of the menstrual cycle.

4.   A woman who has more than one husband will have several sexual partners at the same time and has a high chance of acquiring venereal or sexually transmitted diseases which can also be transmitted back to her husband even if all of them have no extra-marital sex. This is not the case in a man having more than one wife, and none of them having extra-marital sex.

The above reasons are those that one can easily identify. There are probably many more reasons why Allah, in His Infinite Wisdom, has prohibited polyandry.


This question and answer is extracted from Most Common Questions asked by Non-Muslims by Dr. Zakir Naik


Most Common Questions asked by Non-Muslims




Why is a man allowed to have more than one wife in Islam? i.e. why is polygamy allowed in Islam?


Definition of Polygamy


Polygamy means a system of marriage whereby one person has more than one spouse. Polygamy can be of two types. One is polygyny where a man marries more than one woman, and the other is polyandry, where a woman marries more than one man. In Islam, limited polygyny is permitted; whereas polyandry is completely prohibited.



2.  The Qur’an is the only religious scripture in the world that says,”marry only one”.

The Qur’an is the only religious book, on the face of this earth, that contains the phrase ‘marry only one’. There is no other religious book that instructs men to have only one wife. In none of the other religious scriptures, whether it be the Vedas, the Ramayan, the Mahabharat, the Geeta, the Talmud or the Bible does one find a restriction on the number of wives. According to these scriptures one can marry as many as one wishes. It was only later, that the Hindu priests and the Christian Church restricted the number of wives to one.

Many Hindu religious personalities, according to their scriptures, had multiple wives. King Dashrat, the father of Rama, had more than one wife. Krishna had several wives.

In earlier times, Christian men were permitted as many wives as they wished, since the Bible puts no restriction on the number of wives. It was only a few centuries ago that the Church restricted the number of wives to one.

Polygyny is permitted in Judaism. According to Talmudic law, Abraham had three wives, and Solomon had hundreds of wives. The practice of polygyny continued till Rabbi Gershom ben Yehudah (95% C.E to 1030 C.E) issued an edict against it. The Jewish Sephardic communities living in Muslim countries continued the practice till as late as 1950, until an Act of the Chief Rabbinate of Israel extended the ban on marrying more than one wife.

3.  Hindus are more polygynous than Muslims

The report of the ‘Committee of The Status of Woman in Islam’, published in 1975 mentions on page numbers 66 and 67 that the percentage of polygamous marriages between the years 1951 and 1961 was 5.06% among the Hindus and only 4.31% among the Muslims. According to Indian law only Muslim men are permitted to have more than one wife. It is illegal for any non-Muslim in India to have more than one wife. Despite it being illegal, Hindus have more multiple wives as compared to Muslims. Earlier, there was no restriction even on Hindu men with respect to the number of wives allowed. It was only in 1954, when the Hindu Marriage Act was passed that it became illegal for a Hindu to have more than one wife. At present it is the Indian Law that restricts a Hindu man from having more than one wife and not the Hindu scriptures.

Let us now analyse why Islam allows a man to have more than one wife.

4.   Qur’an permits limited polygyny

As I mentioned earlier, Qur’an is the only religious book on the face of the earth that says ‘marry only one’. The context of this phrase is the following verse from Surah Nisa of the Glorious Qur’an:

“Marry women of your choice, two, or three, or four; but if ye fear that ye shall not be able to deal justly (with them), then only one.”

                                  [Al-Qur’an 4:3]

Before the Qur’an was revealed, there was no upper limit for polygyny and many men had scores of wives, some even hundreds. Islam put an upper limit of four wives. Islam gives a man permission to marry two, three or four women, only on the condition that he deals justly with them.

In the same chapter i.e. Surah Nisa verse 129 says:

“Ye are never able to be fair and just as between women….”

                                 [Al-Qur’an 4:129]

Therefore polygyny is not a rule but an exception. Many people are under the misconception that it is compulsory for a Muslim man to have more than one wife.

Broadly, Islam has five categories of Do’s and Don’ts:

         i.            Fard i.e. compulsory or obligatory

       ii.            Mustahab’ i.e. recommended or encouraged

      iii.            Mubah’ i.e. permissible or allowed

      iv.            Makruh’ i.e. not recommended or discouraged

        v.            Haraam’ i.e. prohibited or forbidden

Polygyny falls in the middle category of things that are permissible. It cannot be said that a Muslim who has two, three or four wives is a better Muslim as compared to a Muslim who has only one wife.

5.  Average life span of females is more than that of males

By nature males and females are born in approximately the same ratio. A female child has more immunity than a male child. A female child can fight the germs and diseases better than the male child. For this reason, during the pediatric age itself there are more deaths among males as compared to the females.

During wars, there are more men killed as compared to women. More men die due to accidents and diseases than women. The average life span of females is more than that of males, and at any given time one finds more widows in the world than widowers.

6.   India has more male population than female due to female foeticide and infanticide

India is one of the few countries, along with the other neighbouring countries, in which the female population is less than the male population. The reason lies in the high rate of female infanticide in India, and the fact that more than one million female foetuses are aborted every year in this country, after they are identified as females. If this evil practice is stopped, then India too will have more females as compared to males.

7.   World female population is more than male population

In the USA, women outnumber men by 7.8 million. New York alone has one million more females as compared to the number of males, and of the male population of New York one-third are gays i.e sodomites. The U.S.A as a whole has more than twenty-five million gays. This means that these people do not wish to marry women. Great Britain has four million more females as compared to males. Germany has five million more females as compared to males. Russia has nine million more females than males. God alone knows how many million more females there are in the whole world as compared to males.

8.   Restricting each and every man to have only one wife is not practical

Even if every man got married to one woman, there would still be more than thirty million females in U.S.A who would not be able to get husbands (considering that America has twenty five million gays). There would be more than four million females in Great Britain, 5 million females in Germany and nine million females in Russia alone who would not be able to find a husband.

Suppose my sister happens to be one of the unmarried women living in USA, or suppose your sister happens to be one of the unmarried women in USA. The only two options remaining for her are that she either marries a man who already has a wife or becomes public property. There is no other option. All those who are modest will opt for the first.

In Western society, it is common for a man to have mistresses and/or multiple extra-marital affairs, in which case, the woman leads a disgraceful, unprotected life. The same society, however, cannot accept a man having more than one wife, in which women retain their honourable, dignified position in society and lead a protected life.

Thus the only two options before a woman who cannot find a husband is to marry a married man or to become public property. Islam prefers giving women the honourable position by permitting the first option and disallowing the second.

There are several other reasons, why Islam has permitted limited polygyny, but it is mainly to protect the modesty of women.


This question and answer is extracted from Most Common Questions asked by Non-Muslims by Dr. Zakir Naik



Seruan dari orang-orang yang dipengaruhi oleh Barat untuk menghalang poligami

The call of westernized people to forbid polygamy

(Seruan dari orang-orang yang dipengaruhi oleh Barat untuk menghalang poligami)

Unfortunately, some people calling for Westernization in our Arab and Islamic countries have made use of what has happened because of the Muslims who transgress; they raise their voices asking for polygamy to be abolished completely. Day and night the disadvantages of polygamy are reiterated while silence is kept about the disadvantages of adultery and fornication, which is, unfortunately, allowed by local laws which rule over Muslim states nowadays. The mass media, especially films and serials, have played a serious role in spreading repulsive feelings toward polygamy, among women in particular, so that some of them would tolerate the husband when he commits adultery but not when he marries another.

(The Status Of Women In Islam by Prof. Dr. Yusof Al-Qaradawy)


Malang sekali, sesetengah orang yang menyeru Pengaruh Barat di dalam negara-negara Arab dan Islam kita telah mempergunakan apa yang telah dilakukan oleh orang-orang Islam yang telah melampau; mereka menaikkan suara-suara mereka menuntut supaya poligami dihapuskan secara keseluruhannya. Siang dan malam mereka mengulang-ulangi keburukan-keburukan poligami sementara keburukan-keburukan zina dan perhubungan di luar nikah dipandang sepi di mana lebih malang lagi zina dan pelacuran diterima oleh undang-undang tempatan di setengah-setengah Negara Muslim pada masa ini. Media massa melalui filem dan drama bersiri telah memainkan peranan yang serius di dalam menyebarkan perasaan supaya menolak poligami terutama di kalangan kaum wanita sehingga ada sesetengah wanita merelakan suami mereka melakukan zina tetapi tidak merelakan suami mereka berkahwin lain.

(Status Wanita Di Dalam Islam oleh Prof. Dr. Yusof Al-Qaradawy)


Dialog Tentang Poligami

Dialog ini dipetik dari internet tentang isu poligami.
Zul:  “Aslkm, Sila rujuk petikan dari suratkhabar baru-baru ini yang mengetatkan syarat untuk berkahwin lebih dari satu. Kalau kita lihat buku Fiqh Sunnah karangan Sayid Sabiq ianya sangat berbeza. Adakah ulama’ dulu tidak pandai dalam mengeluarkan sesuatu hukum bagi kepentingan umat Islam seluruhnya? Atau hukum ulama’ dulu tidak mengikut peredaran zaman, kolot, tidak moden? Ulasan Sheikh Yusuf al Qaradawi adalah selari dengan Sheikh Sayid Sabiq? Tidak adakah cendikiawan (intelek) Islam dalam dunia ini yang ingin membuat penyelidikan (research; MA atau PhD) tentang hikmah Allah membolehkan Muslim berkahwin lebih dari satu tetapi tidak melebihi empat? Siapakah kita yang hendak mengkritik apa yang telah diwahyukan oleh Allah? Allah Maha Mengetahui akan rahsia kenapa Dia membenarkan Muslim boleh berpoligami. Ini adalah peringatan untuk diri sendiri yang sangat dhaif ini. Maaf kiranya ada terkasar bahasa atau tersinggung perasaan. Wassalam.”


Petikan dari akhbar berbunyi:

  1. Perkahwinan (kedua) hanya patut atau perlu atas faktor kemandulan, keuzuran jasmani, sengaja ingkar mematuhi perintah hak persetubuhan atau gila di pihak isteri;
  2. Pemohon berkemampuan menanggung semua isteri dan tanggungannya termasuk yang bakal ditanggung;
  3. Pemohon berupaya memberi layanan adil kepada semua isteri;
  4. Perkahwinan tidak menyebabkan ‘darar Syarie’ atau bahaya yang menyentuh isteri mengenai agama, nyawa, tubuh badan, akal, maruah dan harta benda mengikut kebiasaan yang diakui hukum syarak; dan
  5. Kuasa mahkamah mengkehendaki seseorang membuat pembayaran nafkah kepada isteri atau isteri-isteri yang sedia ada.


Zul:  ”Ada pembetulan tentang ayat ” Ulasan Sheikh Yusuf al-Qaradawi adalah selari dengan Sheikh Sayid Sabiq?” sebenarnya dibaca ” Ulasan Sheikh Yusuf al Qaradawi adalah selari dengan Sheikh Sayid Sabiq.” Wassalam.”


Irfan:  ”Tak ada pembetulan pun! Atau saya tak nampak?!”


Zul:  ”Tanda soal (?) sepatutnya tidak ada. Hasil kajian saya, kedua-dua Sheikh mempunyai pendapat yang sama iaitu berpoligami disebabkan oleh sorry to say “strong sexual desire” atau mengikut seorang ustaz dalam kuliah yang saya ikuti “engine turbo”. Saya minta maaf sebab guna bahasa-bahasa yang begini. Tapi itulah hakikat yang Allah jadikan manusia ini seperti dalam Surah Al-Imran ayat 14. Cinta kepada wanita itu adalah kesenangan hidup dunia. Apa yang ada di sisi Allah itu lebih baik. Wassalam.”


Fandi:  “Assalamu ‘alaikum. Bagi saya itu bukan the only reason why poligamy! Kalau inilah reasonnya musuh Islam akan mengatakan bahawa Rasulullah s.a.w. kuat nafsu. Sebenarnya setiap perkahwinan Rasulullah ada different reasons behind it. Bagi saya yang lebih utama adalah menjaga maruah dan kehormatan wanita. Dalam situasi maruah dan kehormatan wanita terjamin melalui poligami, maka poligami harus digalakkan. Namun dalam keadaan kehormatan wanita dan maruah wanita tidak terjamin dengan poligami maka sesuatu harus dilakukan agar poligami yang diharuskan oleh Islam itu dilaksanakan dalam keadaan yang terkawal, berperaturan agar hikmah poligami itu dapat dicapai dengan sempurna. Ini tidak menafikan dalam keadaan tertentu, banyak sebab-sebab lain yang mengharuskan poligami termasuk apa yang disebutkan oleh Zul tadi, namun sebab itu sahaja tidak sepatutnya menjadi satu-satu sebab mengapa berpoligami kerana hal itu adalah relatif bagi setiap individu.


Tanpa mengambil kira faktor kemampuan yang lain, keadilan dan dharar(mudarat) yang berlaku hasil dari poligami, maka poligami sebegitu adalah tidak selaras dengan kaedah Fekah, “Mengutamakan Maslahah umum berbanding Maslahah Peribadi”, “Menolak Mafsadah lebih utama dari Maslahah” dan lain-lain kaedah yang berkaitan. Apatah lagi maslahah yang ingin dicapai tersebut adalah maslahah peribadi semata-mata. Walaubagaimanapun, tidak dinafikan peraturan yang terlalu ketat dan tidak munasabah juga boleh membawa kepada mafsadah dan dharar yang lebih berat yang juga harus ditangani dengan sewajarnya. Inilah dilema sebenarnya di pihak penggubal undang-undang yang harus difahami oleh setiap dari kita dalam apa jua peraturan yang hendak dilaksanakan termasuk dalam kes Hudud, Qisas dan sebagainya. Wallahu a’lam.”


Zul:  “Aslkm, Sekadar satu perbincangan. Boleh tak sekiranya saya mengatakan bahawa masalah peribadi itu boleh menjadi masalah umum bila terdapat ramai peribadi yang mempunyai masalah yang sama atau yang sewaktu dengannya. Saya lihat banyak ayat-ayat Al-Quran yang diturunkan menyentuh masalah peribadi dan diselesaikan melalui wahyu untuk menjadi pengajaran kepada umat pada masa itu dan seterusnya sehingga hari Qiamat. Sebab itu saya mengambil rujukan dari Sheikh Besar seperti Yusuf al-Qaradawi, Sayid Sabiq yang melihat kepentingan umat Islam seluruhnya.


Lebih-lebih lagi masalah poligami ini sangat mudah difahami bagi yang orang yang telah berkahwin. Kalau seseorang yang belum berkahwin mungkin memahaminya secara teoritikal sahaja. Sekiranya mahu melihat perspektif individu maka bagaimana dengan perkahwinan pertama yang juga banyak masalah yang ditimbulkan oleh sesetengah individu yang mana sekiranya teori untuk menjaga kepentingan orang lain supaya tidak timbul masalah maka syarat-syarat harus diperketatkan juga bagi perkahwinan yang pertama maka ianya akan mengalami nasib yang sama seperti poligami di mana akan ada yang tidak layak untuk berkahwin bagi perkahwinan yang pertama.


Islam itu agama yang mudah di mana tidak semestinya seseorang itu perlu menjadi Profesor dahulu baru boleh memahami Islam hatta seorang pemandu teksi pun boleh memahami Islam asalkan ada yang boleh menerangkan dengan cara yang berhikmah maka boleh saja dia memahami Islam dan mempraktikkannya.”


Zul:  “Saya tidak faham kenapa hendak menyusahkan pensyariatan poligami ini yang sebenarnya sangat jelas sejelas bintang di langit adakah kerana takut ianya terkena kepada diri sendiri dan bukannya untuk menjaga maslahah umat. Kita lihat the first place kenapa Allah membenarkan orang lelaki Islam berpoligami di mana hikmahnya hanya Allah Taala sahaja yang tahu dan saya rasa kita boleh mencari, mengkaji hikmahnya terpulanglah kepada kita di antara hendak dengan tak hendak. Tapi realiti sekarang mungkin kerana takut dicop sebagai kuat nafsu maka tak ada orang berani hendak buat research tentang ini. Ini sebenarnya satu challenge. Kalau kita tak buat maka orang orientalis akan menghentam kita dengan meracuni fikiran generasi sekarang supaya melihat poligami ini sesuatu yang mesti dijauhi dan menimbulkan banyak problem kepada masyarakat.


Masyarakat barat hari ini tak memerlukan poligami kerana mereka telah jauh terpesong dari norma-norma agama dan mereka hidup lebih dahsyat dari haiwan dan they can stay together man and woman without marriage and they can even change their partners every week or even everyday without feeling guilty.”


Zul:  “Bila saya menulis ni bukannya saya tuju kepada seseorang tapi anggaplah ini sebagai suatu diskusi yang bertujuan untuk mencari keredhaan Allah. Dalam ilmu kejuruteraan, jika sesuatu hukum (law) itu sudah diputuskan maka ianya boleh dijadikan rujukan tapi bukan bermakna ianya tidak mengalami kesilapan kerana ianya adalah buatan manusia yang bersifat dhaif dan melakukan kesilapan. Hanya ketetapan dan hukum Allah sahaja yang perfect dan hanya Allah sahaja yang mengetahui hikmahnya. Wallahu’alam.”


Fandi: “Assalamu ‘alaikum. Memang tiada siapa yang boleh mempertikaikan bahawa pensyariatan poligami membawa hikmah besar kepada individu (lelaki dan perempuan), masyarakat, ummah dan agama. Dari segi teorinya beres, kita menentang sekeras-kerasnya pihak yang mempertikaikan pensyariatan poligami kerana poligami adalah ubat yang amat mujarab untuk menyelesaikan masalah ummah.


Cuma apa yang harus diperhalusi ialah perlaksanaannya dalam kontek sekarang kerana kita sedia maklum our legal framework is not Islamic. Oleh itu dalam isu poligami pihak2 tertentu wajib mengambil tanggungjawab melaksanakan peraturan-peraturan tertentu agar hikmah poligami itu dapat dicapai. Bayangkan jika setiap orang diberi kebebasan seluas-luasnya untuk berpoligami semata-mata berasaskan keperluan nafsu tanpa sebarang syarat dan peraturan, maka dalam keadaan umat Islam yang amat jahil dengan hukum hakam Allah, maka semua orang akan berlumba-lumba untuk berpoligami dan sudah tentu keadaan ini membawa dharar kepada masyarakat khasnya para wanita.


Walaubagaimanapun ini tidak bermakna kita bersetuju dengan syarat-syarat yang dicadangkan oleh pihak-pihak tertentu. Yang penting bagi saya ialah kesedaran ummah terhadap Islam dan hukum hakamnya supaya setiap individu yang ingin berpoligami faham akan hukum dan tuntutan poligami agar mampu mencapai hikmah pensyariatan poligami tersebut. Peranan kita menyedarkan masyarakat. Kalau ada antara kita yang mampu berpoligami, tidak salah untuk kita buktikan dan tunjukkan kepada masyarakat bahawa poligami itu mampu membawa kebahagiaan kepada individu, ummah, agama dan negara. Wallahu a’lam.”


Zul: “Saya rasa jika undang-undang poligami ini dilaksanakan yang sepatutnya menurut Islam, ianya tidak akan menimbulkan masalah kepada kaum wanita atau masyarakat kerana kita yakin yang mana poligami ini dibenarkan oleh Allah Taala adalah untuk menyelesaikan permasalahan ummah dan menjaga kedudukan kaum wanita untuk semua umat Islam dan pada setiap zaman. Bukankah dengan poligami maka kedudukan sorry to say wanita-wanita janda akan terjamin, juga sorry to say wanita-wanita yang agak berumur akan berteman kerana naluri mereka berkehendakkan teman hidup, dan juga sorry to say wanita-wanita yang muda pun akan dapat melahirkan zuriat dengan cepat dan ramai sekiranya ada rezeki. Bukankah kaum wanita lebih ramai sekarang ini berbanding dengan kaum lelaki? Walaupun tak ada statistik tapi rasanya gitulah. Saya rasa kalau seseorang itu berkahwin kerana nafsu itu tidak menjadi masalah sebab ianya masih disalurkan on the right track (halal). Sebab kuat nafsu jugalah Allah membenarkan 2, atau 3, atau, 4 saya rasa walaupun this is not the only reason. Wallahu’alam.”


Zul: “Aslkm, “The problem is sekiranya undang-undang poligami ini disekat atau dipayahkan aplikasinya maka semuanya terlibat samada orang baik atau tak berapa baik. Ini seolah-olah kita menidakkan undang-undang itu sendiri. Sebab itu kita perlu tengok juga kepada Islam yang asal. Bukan bermakna bila kita bergelar profesor kita saja yang pandai. Ulama’-ulama’ dulu-dulu lagi intelligent, mereka menghafal banyak hadis, buku, Al-Quran tak payah ceritalah dalam dada dan terbukti keikhlasan mereka sehingga ada yang sanggup masuk jel dan ramai yang syahid kerana mempertahankan pendirian mereka. Dari sudut masalah dulu dan sekarang lebih kurang sama saja, orang lelaki dulu dengan sekarang sama saja, kita makan nasi dia makan roti, makan juga jadi nak kata fatwa zaman dulu tak sesuai dengan sekarang saya kurang setuju.”


Fandi:  “Assalamu ‘alaikum. “Saya rasa isu ini sama jugak dengan perkahwinan pertama. Islam mengharuskan kahwin asal saja sudah mencapai baligh tetapi mengapa peraturan semua Negara Islam menetapkan umur yang dibenarkan berkahwin? Kalau nak ikut apa yang disebutkan oleh ulama’ dulu dalam kitab-kitab mereka, asal saja baligh, biar sahajalah sapa nak kahwin, kahwinlah, tak perlu ada apa-apa peraturan mengenai umur dsbnya. Mengapa di Malaysia perkahwinan wajib didaftarkan? Mengapa kena ada ujian darah? Mengapa…? Mengapa…? Mengapa….? Bukan soal ulama’ dulu tak intelligent tapi zaman berubah, suasana berubah, perlaksanaan sesuatu hukum pun harus berubah.  La yunkar taghayyur al-ahkam bi taghayyur al-azman. Ini bukan bermaksud fatwa dulu tak boleh pakai, kita yakin apa yang difatwakan dan ditulis oleh ulama’ dulu adalah mutiara yang harus dijadikan sandaran dan panduan untuk kita semua. Tidak timbul soal Islam asal atau Islam sekarang, tapi soal perlaksanaan hukum Islam wajib mengambil kira suasana semasa, sebab itulah peraturan-peraturan perkahwinan dilaksanakan. Tetapi tidak bermakna kita setuju dengan semua peraturan yang telah dan akan dilaksanakan. Cuma tidak salah dari sudut pandangan Fekah untuk menetapkan peraturan seperti menetapkan umur tertentu untuk perkahwinan demi menjaga maslahah ummah dan agama. Perkara yang sama boleh diaplikasikan untuk isu poligami, tak salah dibuat peraturan. Kita harus faham bahawa mengenakan peraturan yang tidak pernah dikenakan oleh orang terdahulu, jika ianya berasaskan kepada fatwa yang memenuhi syarat-syarat fatwa berasaskan kepada sumber hukum dan dalil yang sahih adalah tidak bercanggah dengan kehendak Syariah. Cuma jangan kita faham, apa sahaja yang tidak difatwakan oleh ulama’ dulu sebagai tambahan kepada hukum “Islam asal” dan bercanggah dengan kehendak Syariah dan Islam! Itu amat merbahaya. Soal fatwa itu kita setuju atau tidak itu boleh dibahaskan dan dibincangkan dan common untuk semua isu. Kalau mereka mengeluarkan fatwa yang salah, jika melalui proses yang betul mereka mendapat satu ganjaran, kalau fatwa mereka betul mereka mendapat dua ganjaran. Pokoknya, perbezaan pandangan di kalangan cerdik pandai Islam adalah perkara biasa dan ini tidak bermakna satu pihak mesti benar satu pihak mesti salah. Soal ulama’ dulu masuk jel atau Syahid kerana mempertahankan pandangannya, itu saya tak berani nak komen. Wallahu a’lam.”


Zul:  ”Aslkm, Saya nak minta tolong seseorang menghuraikan ayat ini “Kalau mereka mengeluarkan fatwa yang salah, jika melalui proses yang betul mereka mendapat satu ganjaran, kalau fatwa mereka betul mereka mendapat dua ganjaran.” dengan berdasarkan persoalan berikut:-

1. Siapakah “mereka” yang boleh mengeluarkan fatwa?

2. Apakah maksud “melalui proses yang betul”?

3. Adakah ijtihad berbentuk lokaliti (baru) tanpa mengambil kira ijtihad ulama’-ulama’ lain yang mu’tabar yang mana ijtihadnya (ijtihad ulama’ muktabar telahpun ada sebelumnya) telah sedia ada dan relevan dengan subjek yang dibincangkan boleh diambilkira?. Wallahu a’lam.”



Polygamy – Pt 11 (End)

2- The right of the person in authority to prevent what is allowed

As to the claim that the person in authority has the right to prevent some of what is allowed, we have the following to say: what the Law has given to the person in authority is the right to limit some of what is permitted for a weighty interest at some times, or in some cases, or for certain people. He should not generally or utterly prevent it forever because that would be like forbidding, which is only Allah’s right, denied by the Qur’an to the People of the Book. “They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah”. [Surah 9:31] The Hadith came to interpret the verse, “They allowed for them and forbade them and thus followed them”. [ Transmitted by Al-Termithy on the authority of Adeyy ibn Hatim in the interpretation sections (3095) and by lbn Jarir in his interpretation section (16631). Al-Termithy said this Hadith is ghareeb (i.e., it has only one transmitter), but in the section about Hudhaifa, it is mauqf (i.e., it was narrated by the Companions, not by the Prophet [blessings and peace be upon him]) and transmitted by Al-Tabary (16634).] To limit what is allowed is like preventing the slaughter of animals on certain days to lessen their consumption, as happened at the time of `Umar, may Allah be pleased with him; or like preventing excess cultivation of a certain crop so cultivation space will not encroach upon the space attributed to growing grains and other nutritious crops that are staple foods for the people. It is also similar to preventing the highest ranks of military officers or diplomats from marrying foreigners for fear of leaking state secrets through women to the enemies. It is also like preventing men from marrying a Christian or a Jew out of fear that it would affect Muslim women, especially in the communities that have small Islamic minorities and limited Muslim expatriates. But to come to something allowed by Allah in His Book and mentioned by His Prophet (blessings and peace be upon him), established in the state, such as divorce or polygamy, and to prevent it utterly and forever is considered something different from limiting what is allowed according to the examples given. The meaning of You will never be able to do perfect justice between wives. [Surah 4:129] As to the illustration from the Glorious Qur’an, it is wholly rejected. It is a corruption of the order of words and carries within it an accusation against the Prophet Mohammed (greetings and peace be upon him) and his companions (may Allah be pleased with them), implying they did not understand the Qur’an, or maybe that they did but intentionally deviated from its precept. The verse quoted to illustrate the point also gives an answer if the meaning is perused; Almighty Allah has allowed polygamy on the condition of fairness, then highlights the fairness needed in the same chapter when He says: ” You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married)”. [Surah 4:129] This verse indicates that complete and absolute justice between women is impossible due to the nature of the human being because complete justice requires equity between them in everything, even in the inclination of the heart and in sexual desire, and that cannot be controlled by the man. He may love one more than the other, incline towards one more than another. Hearts are controlled and turned by Allah in the way He likes. Therefore, the Prophet (blessings and peace be upon him) used to say after dividing between his women the apparent affairs of maintenance, clothing and spending nights, “Allah, that is my division as it is in my power to do so. So not blame me for what You have and I have not”. [ Transmitted by Abu Dawud (2134), Al-Termithy (1140), Ibn Majah (1971) Al-Doramy Book of Marriage p.154; and Ahmad 61144 on the authority of – isha] He meant the heart’s inclination. It is this inclination in which one cannot be fair that Allah has pardoned, as the Almighty does not rebuke man for something beyond his ability when it is not in his power to do it. Therefore the noble verse says: “You will never be able to do pefect justice between wives even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other suspended (i.e. neither divorced nor married)”. [Surah 4:129] What is understood from this verse is that some inclination, which is the emotional inclination, is forgivable. The amazing thing is that some Arab countries adopt the forbiddance of polygamy, though in their legislation they do not forbid adultery, except in certain cases when one is forced (rape), or in the case of the woman’s marital infidelity if the husband does not drop the charge. Adultery is described by Allah as a great sin: “And come not near to the unlawful sexual intercourse. Verily, it is a fahshah (a great sin), and an evil way”. [Surah 17:32] I came to know through the great Imam Sheikh `Abd Al Haleem Mahmud, may Allah have mercy on his soul, that a Muslim living in an African-Arab country which had laws against polygamy secretly married another wife through a legitimate conventional contract, abiding by all its conditions except that it was not authenticated. This is because the country’s established law refused to authenticate or admit it and considered such a marriage a crime for which he would have to be punished. The man used to frequent the house of his (second) wife, so the police watched him and came to assume that she was his wife and that he had committed an offence against the law. One night they waited for him, arrested him at his wife’s place and took him to court accusing him of marrying a second wife. The man was clever and asked those interrogating him, “But who told you she is my wife? She is not a wife. She is a mistress whom I took as a companion and I call on from time to time ” The interrogators were taken aback and told the man very politely, “We are awfully sorry for the misunderstanding. We thought she was a wife and did not know she was a companion.” Thereupon, they released him because, to them, to have the illicit company of a woman as a mistress to commit adultery with is considered within the framework of personal freedom protected by the law.

This article Polygamy (Pt. 1 – pt. 11) was extracted from the book “The Status of Women in Islam” by Prof. Dr. Yusof Al-Qaradawy.


Polygamy – Pt 10

1- Islamic Law does not allow something whose evil outweighs its good

The claim that polygamy has caused social and familial corruption and detriment is an open fallacy; Islamic Law cannot permit something which will do harm; likewise, it does not forbid something of benefit. This is expressed in the Qur’an in the most eloquent and comprehensive phrases with the description of the Messenger (blessings and peace be upon him), and addressing the people of the Book (i.e., the Jews and Christians). “He commands them for Al-Ma’ruf (i.e. islamic Monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e.disbelief polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful At-Tayyibat [(all i.e. good and lawful) as regards things deeds, beliefs, persons, foods etc] , and prohibits them as unlawful Al-Khabaith (all i.e. evil and unlawful as regards things, deeds, beliefs, persons, foods etc.), he releases them from their heavy burdens (of Allah’s Covenant), and from the fetters (bindings) that were upon them. [Surah 7: 157] All that is permitted by Islamic Law has pure benefit or benefits which outweigh harm. All that is forbidden by Islamic Law must have pure harm or the harms must outweigh the benefits. This is clear in what is said in the Qur’an about alcohol and gambling: Say, “In them is great sin, and (some) benefit for men, but the sin of them is greater than their benefit”. [Surah 7:219] This is also what Islamic Law has provided for in polygamy, as it balances interests and corrupting matters, benefits and harms. It permits what the individual needs and is able to do as long as he is sure of his fairness, and is not afraid of being unjust or having a greater inclination towards one of them: “but if you fear that you shall not be able to deal justly (with them), then only one”. [Surah 4:3] It may be in the interest of the first wife to be the sole one on the throne of marriage without any rivals, and she sees that she will be harmed by the presence of another wife; but it is also in the interest of the husband to marry another to protect him from illicit relationships or bring him an awaited-for child, etc.; moreover it may also be in the interest of the second wife to have someone take care of her. To have half a husband, to live under his protection and be in his charge may be better than living as a spinster, widow or divorcee, in deprivation. It is also in the interest of society to protect its men and women by legitimate marriage-in which each of them bears the responsibility for himself or herself and the spouse and for what Allah may give them of children-that is, instead of promiscuity, allowing the multiplicity of mistresses, which is immoral and inhuman, and in which each has the pleasure of a companion without any responsibility for what follows, even if a child is born of that illicit relationship. In turn, the child is then considered a wild plant without a father to belong to, or a family to give him love and compassion or a heredity to cherish. Which harms should be avoided then? On the other hand, Islamic Law has reserved the first wife’s right to equity between herself and the second wife concerning maintenance, housing, clothing and staying at her place. That is the equity put as a condition for polygamy. It is true that some husbands do not observe the justice commanded by Allah, but the misapplication does not mean the basic principle should be cancelled; otherwise the whole of Islamic Law and all other laws would be abolished. Adherence of the law should be enforced.  

Polygamy – Pt 9

The basis on which those who call for rejection of

polygamy rely


Such advocates have succeeded in some Arab and Islamic countries, and laws have been issued forbidding what God has ordained and made lawful, thus allowing the laws of the West. There are still others who call for these changes in other countries. The incredible thing in this case is they want to justify their system of polygamy in the name of Islamic Law and have proofs in the form of jurisprudence. They have objected it is the right of the person in authority to prevent what is allowed when it is in the interest of the people, or to avoid harm. Such a pretext is unacceptable by Islamic Law. Some have even gone so far as to attempt, in a rude and audacious way, to use the Qur’an to justify their claims. The Qur’an has put a condition for the man who marries more than one to be sure of his fair treatment of the two (or more) wives, and whoever is afraid of not being fair should keep only one. Allah says: “And if you fear that you shall not be able to deal justly with the orphan-girls, then many (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one”. [Surah 4:3] This is the Qur’an’s condition for polygamy-fairness. However, the Quran, they claim, has clarified in another verse in the same Surah that the conditioned fairness is not possible, in the verse: “You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision)”. [Surah 4:129] Therefore, it is claimed, this verse has negated the previous one. In fact, all the evidence which is being used is false and cannot stand sound criticism. Each will be discussed.