said social emergency can be prohibited. Currently, the prohibition of polygamy seems to be a historical certainty since humanitarian
awareness, in which Islam has a role in initiating, has become stronger. The cultural background of polygamy among others is the view that
women are subordinate to men. In developed culture this view no longer exists. That is the reason why although there are proponents of
polygamy, the process of disallowing the institution remains on going. This process is undoubtedly inseparable to the intrinsic values of
developed culture which views violence against women not only in the form of physical violence, but also psychological and sexual as well.
Nowadays people asses polygamy as a form of psychological violence towards the wife woman.
This value is not something completely new in Islam. This can be seen from eradication of violence against women agendas at the time of
the Prophet which are found in al-Qur’an as follows: 1 female infanticide by burying them alive at-Takwir, 81:8-9; 2 beating an-
Nisa’, 4:30; 3 divorcing a wife due to old age al-Mujadilah, 58:2; 4 evicting the wife from home at-Thalaq, 65:1; 5 causing suffering
and misery at-Thalaq, 65:6; 6 complicating the life of women al- Baqarah, 2:236.
4.10 Conclusion
This writing attempts to elaborate on the implementation of Qur’anic teachings in marriage ethics by analysing human nature. This effort is
line with al-A’la, 87:3 which affirms that in the creation of man, God bestowed human nature form, existence, and potential, then provided
guidance. This affirmation, on the one hand, shows that for its own good man must actualize his human nature in line to God’s guidance. On the
other hand, the affirmation also means that the formulation of the teachings of al-Qur’an must be in line with human nature so that it can
be executed well. It is already known that al-Qur’an was revealed as a
guide al-Baqarah, 2:2 and 185. Its elaboration with the pattern above is expected to have fulfilled the second intention of the affirmation found
in al-A’la, 87:3.
4.11 Reference
Ar-Raghib al-Ashfahani. t.t. Mu’jam Mufradat Alfadh al-Qur’an. Beirut: Dar al-Fikr.
Departemen Agama RI. T.t. Al-Qur’an dan Terjemahnya. Bandung: Syaamil Cipta Media.
Ibn Hajar al-’Asqalani. t.t. Bulugh al-Maram min Adillat al-Ahkam. Hamid al-Faqi ed.. Semarang: Thaha Putera.
Ibn Jarir at-Thabari. 2005. Jami’ al-Bayan ’an Ta’wil Ay al-Qur’an. Beirut: Dar al-Fikr.
Mahmud bin ’Umar az-Zamakhsyari. t.t. A l-Kasyaf ’an Haqaiq at- Tanzil wa ’Uyun al-Aqawil fi Wujuh at-Ta’wil. Teheran: Intisyarat
Afitab. Majelis Tarjih PP Muhammadiyah. 2000. Tafsir Tematik al-Qur’an
tentang Hubungan Sosial antarumat Beragama. Yogyakarta: Pustaka SM.
Muhammad Abduh dan Rasyid Ridla. t.t. Tafsir al-Manar. Beirut: Dar al-Fikr.
Muhammad bin Ismail al-Bukhari. 2009. Shahih al-Bukhari. Beirut: Dar al-Fikr.
Muslim bin al-Hajjaj an-Nisaburi. 2000. Shahih Muslim. Beirut: Dar al- Fikr.
Wahbah az-Zuhaili. 1989. al-Fiqh al-Islami wa Adillatuh. Beirut: Dar al-Fikr.
