Is the wife sinful when refusing polygamy and husband adultery? This is the full explanation – Darul Ma’arif Islamic Boarding School

Darulmaarif.net – Indramayu, June 19, 2025 | 16.00 WIB

Polygamy phenomenon Always a sensitive issue in the dynamics of the household of every married couple. In many cases, polygamy requests from husbands often reap rejection from their wives, especially if their emotional relationships have been built exclusively for years. However, what if a husband uses the rejection as an excuse to commit adultery? Did the wife bear the sin of her husband because he did not allow polygamy?

A wife did not come to sin because of her husband’s adultery. Polygamy requirements are just doing just and able to support. There are no provisions to get permission from the wife first.

The restrictions of the permissibility of pluralism: the sharia stipulated to permit multiple two fundamental conditions: 1 – providing justice between wives: that is, the justice that a person can, and is estimated at it, which Cohabitation and Overnight

So the husband of adultery because the wife does not allow her husband to marry anymore, it cannot be an alibi.

The wife does not bear the sins committed by the husband’s actions, because sin is borne by each person, unless he can carry the sins of others if he becomes a cause or intermediary (Wasilah) of other people to do or sin, for example: spreading pornographic content that can be accessed or downloaded by anyone then the sin is ta’adi (can be a child):

Anyone who registered peacefully is a good year, so he has gifts and gifts from those who do it afterwards, without being abbreviated from the wages of people who are good things. He was overwhelmed by him and he worked with him afterwards, from something they declined

Meaning: “Whoever gives a good example in Islam, for him the reward and the reward of people who do it afterwards without being reduced in their rewards, and whoever gives an ugly example in Islam then the sins and sins of people who do after it without being reduced in the slightest of their sins.”

Regarding the problem of polygamy, it is complicated, because on one side there are pros and the other side there are cons with a variety of basic models, here I personally agree more in the contra direction because there are two reasons for idza ‘and justice and also follow the fatwa of the Grend Sheik Al Azhar (whether the reason must be idzin or not idzin)

Injustice for women and children too

In the episode of Yesday of his program, al -tayeb said that the issue of polygamy is witnessing an injustice to women and children offen, and it is one of the things that witnessed a distortion of the correct understanding The Verse in which the issue of polygamy was fully mentioned, some read “Muthanna, Three and Quarters”, and this is part of the verse, and there is no complete verse, there is a whole. Al -Tayeb asked: Is a Muslim really free to remarry, third and fourth over his first wife, or does this freedom limit restrictions and conditions? He continued that multiplicity was the right for the husband, but it was a “limited right” in accordance with his description, by saying that “we can say that it is a license, and a license requires reasons. For example, which limits the license prayer is conditional in the journey, and if the reasons are resistant, the license is invalid.” Sheikh al -Azhar emphasized that “pluralism is a conditional in justice, and if there is no justice that prohibits pluralism”, adds that justice is not left to experience, which means that the person is married second, and if he adjusts, he will not continue, “there is no damage, but because it will be released, but with fear of justice, there is no damage,” There is no damage, but because there is no damage, but because it is not fair, but because it is not fair, there is no damage, but because it is not fair.

“If according to حلمى اسمر he stated that asking for permission / permission from the first wife is not mandatory or fardhu but as a husnu suluk (good behavior) because of emulating the attitude of Sayyidina Ali when he wants to politicize the daughter of the Prophet Muhammad with the daughter of Abu Jahal. idzin, the following information:

The question that happened to me in the hands of this amendment is: Should the husband get permission from his wife when he wants to marry another? Does the sharia allow that the law of personal status includes requirements for husbands who want to double permission from the first wife? It appears in the effect that our master Ali (may God be happy with him) wants to marry Fatima, the daughter of God’s messenger (may God bombard him and give him peaceful), and Ali wants to marry the daughter of Abi Jahl, and the Prophet, hopefully the prayers under the gods, a daughter, do not satisfy the children, not satisfying, people who are not satisfying About God, but when Mrs. Fatima died, Ali married more than one woman, Alia did not get married until after permission, and the scholars commented on this incident by saying that this was a good behavior problem, not a task, or legal obligation, but no one showed him, no one showed him for him) and from such an incident, we realize that it is better for the husband to show him and him, and tell him to him) and from such an incident we realize that it is better to show him to show him) and from him For him, he is to bear it) and from such an incident, we realize that it is better for the husband to show it to his wife and to him for him, and from him: and he does not have to prevent it.

Regarding polygamy according to Aswaja Ulama (Nahdlatul Ulama) in reacting to it, regarding the practice of polygamy, the scholars of different opinions are at least divided into two. First, the Syafiiyah and Hanbaliyah who seemed to close the polygamy door because it was vulnerable to injustice so that both did not recommend the practice of polygamy. While the Hanafiyah declared a change in the practice of polygamy with the record of the prospective perpetrators ensured justice among his wives.

Al -Shafi’i and Gowhia go to the fact that it is desirable that the man did not increase in marriage for a woman who had never happened before, so that it was a ziada man to the forbidden person, God said, and you would not be able to adjust between women, and if you were forbidden. And he said, “Anyone who has two women tends to be one of them above the other, the resurrection day has reached four, if the biggest hijab between them, then if he does not believe, he will be taken from what can only be among them if you are afraid, do not adjust

Meaning: “For the Shafi’iyah and Hanbaliyah, a person is not recommended to polygamy without a clear need (especially if it has been awake [dari zina] with a wife) because the practice of polygamy has the potential to bring down someone on the haram (injustice). Allah said, you won’t be able to do justice among your wives even if you want. ‘ Rosululloh SAW said, ‘People who have two wives, but tend to be one of them, so on the Day of Judgment he walked tilted because his stomach was biased.’ … For Hanafiyah, the practice of polygamy up to four wives is allowed with a safe record of tyranny (injustice) of one of his wives. If he cannot ascertain his justice, he must limit himself to Monogamy based on the Word of God, ‘If you are worried about injustice, you should monogamous,’ “(See Mausu’atul Fiqhiyyah, Kuwait, Wazaratul Awqaf Was Syu’unul Islamiyyah, First Printing, 2002 AD/1423 H, Juz 41, page 220).

Syafi’i schools clearly do not encourage polygamy practices. Even the Syafi’i school of schools emphasized his attitude that the practice of polygamy was not required as the quote of Sheikh Khatib As-Syarbini in the following mughnil Muhtaj:

Conversely, it is not obliged to tell him, so they will not have what you have to do with women, because their duties are not related to rent, and the words of many people must be unanimous

Meaning: “Marriage is not mandatory in God’s Word (letter verse 3) ‘Marriage is a good woman.’ In fact, its obligations are not related to good choices.

Problems raised in the above quote to question whether or not polygamy practices are based on justice and injustice related to the schedule of attendance, financial living, or affection for children.

Sheikh Wahbah Az-Zuhayli views that polygamy practices are not the ideal building of Muslim households. According to him, the ideal building of Muslim households is monogamy. The practice of polygamy is an exception in household practice. This practice can be done with general causes and special causes. As a result, only an emergency condition allows someone to take polygamy practices.

If a wife does not give her husband’s permission to polygamy, That’s not a legitimate reason For husbands to commit adultery. The sin of adultery is the husband’s personal responsibility. Wife Don’t follow sinUnless he really becomes a direct cause of the immorality (for example facilitating, provoking, or telling directly).

Hope it is useful. Wallohu a’lam.