Nur Khosiah, Reza Hilmy Luayyin, David Prabowo
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引用次数: 1

摘要

本研究是采用定性描述方法的图书馆研究。本研究回顾了Muhammad Abduh和Muhammad Syarhrur的思想。他们都是当代的学者,他们的作品举世闻名。研究者之所以有兴趣研究二者关于一夫多妻制的思想,是因为从解读《古兰经》中关于一夫多妻制的经文,即《古兰经》第3节和第129节的角度来看,两者有显著的异同。当涉及到一夫多妻制时,两者都有不同的条件。Abduh以正义为理由禁止一夫多妻制,Syahrur以质量为理由发誓。但就数量而言,它们之间没有区别。这项研究的结果表明,穆罕默德·阿卜杜拉在紧急情况下允许一夫多妻制。在这种情况下,在第一个妻子中,有一些迹象表明,毫无疑问,在执行正义方面,或者在婚后不担心发生争执。Abduh并没有过多考虑一夫多妻制的妻子的素质。虽然Syahrur允许一夫多妻制,但在质量方面有资格条件,其中有孩子的妻子的寡妇地位适用于第二,第三或第四妻子。这两者在数量上没有区别。
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POLIGAMI PERSPEKTIF MUHAMMAD ABDUH DAN MUHAMMAD SYAHRUR
This research is library research that uses qualitative descriptive methods. This study reviewed Muhammad Abduh and Muhammad Syarhrur thought. Both of them contemporary scholars whose work is well known to the world. The Researcher is interest in studying the thinking of their both about polygamy because there are significant has similarities and differences from the perspective in interpreting polygamy verses in the Qur'an, surah An-Nisa verses 3 and 129. Both of them have different conditions when it comes to polygamy. Abduh banned polygamy on the grounds of justice and Syahrur vowed in terms of quality. But in terms of quantity there is no difference between them. The result of this study showed that Muhammad Abduh allowed polygamy by using conditions in an emergency. The conditions that allow among the first wife there are indications of barrenness, no doubt in doing justice, or no fear of a dispute after marriage. Abduh did not think too much in terms of the quality of the wife who would be polygamy. While Syahrur allows polygamy with qualification conditions in terms of quality where the status of widows of wives who have children applies to the second, third or fourth wives. There is no difference between the two in terms of quantity.
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