PAS Leader’s Polygamy Solution for Late Marriage Among Muslim Women
A recent proposal by Tuan Ibrahim Tuan Man, a prominent leader of the PAS party, has ignited a heated debate. In a parliamentary session, he pointed to polygamy as a suggested solution to late marriages among Muslim women—a proposition that intertwines deeply with religious, cultural, and gender dynamics. This exploration of this topic through a philosophical lens, particularly focusing on intersectionality and feminism, is not just timely but crucial. It offers a unique opportunity to dissect and understand the multi-layered fabric of Malaysian society, where traditional beliefs often intersect with modern values of gender equality and individual rights.
Polygamy in Malaysia: Divided Sentiment
In Malaysia, the topic of polygamy is marked by a pronounced divide according to research carried out in the country as revealed by survey statistics that demonstrate contrasting viewpoints. The article titled “Islam and Polygamy: A Case Study in Malaysia” by Aurangzaib Alamgir, published in Procedia – Social and Behavioral Sciences in 2014, focuses on the perceptions of university students regarding polygamy in Malaysia.
The study’s participants were final year female Muslim undergraduates from the University of Malaya, encompassing three faculties: Arts and Social Sciences, Academy of Islamic Studies, and Science. The study employed a quantitative survey method, with a sample size of 218 respondents determined by Krejcie and Morgan’s (1970) sample size determination formula. The research aimed to understand the varying perceptions across different academic fields on the issue of polygamy in Malaysia.
On one side of the spectrum, Muslim feminists in Malaysia advocate for restrictions or even a ban on polygamy. They argue that it is a pre-Islamic practice and contend that the conditions for just and fair polygamy, as stipulated by religious texts, cannot be realistically met in contemporary society. This perspective is supported by about 34% of respondents who see polygamy as a form of sexism and the 51% who disagree with engaging in polygamous marriages.
On the other side, a substantial segment of the Malaysian Muslim population upholds polygamy as an unassailable Islamic practice, deeply rooted in the teachings of the Qur’an, and therefore beyond question. This belief is echoed by the 47% of respondents who view polygamy as a social or moral issue and another 47% who believe that as an Islamic practice, it should not be questioned. Additionally, 42% disagree that polygamy is more beneficial to men than women, highlighting the complexity of views within the community. These statistics underscore a societal polarization, reflecting a clash between traditional religious interpretations and evolving perspectives on gender equality and women’s rights.
Furthermore, within Islamic philosophy itself, various interpretations of polygamy prevail. Some scholars argue that polygamy, as permitted in the Islamic tradition, emphasizes that it is a solution for specific social circumstances rather than a general practice. Conversely, other scholars and modern Islamic thinkers may critique polygamy from an ethical standpoint, questioning its alignment with contemporary values of gender equality and individual rights, thus presenting a spectrum and diversity of views within the Islamic philosophical tradition.
Why Is Polygamy in Malaysia Accepted?
To better understand the perspectives of those who accept polygamy in Malaysia, it is helpful to revisit the history of Polygamy. Polygamy, while rooted in ancient Islamic tradition, traces back to the early days of pre-Islamic Arabia. The practice of polygamy predates Islam, and the arrival of Islamic law brought more regulation and limitations to the practice.
Within the context of Islamic teachings and some interpretations of Muslim feminism, there can be perspectives that seek to reconcile or justify polygamy. Polygamy was a practice aimed at protecting the rights and welfare of widows and orphans in a war-torn society. In Surah An-Nisa of the Holy Quran, the following is written: “ If you fear that you will not do justice to the orphans, then, marry the women you like, in twos, in threes and in fours. But, if you fear that you will not maintain equity, then (keep to) one woman, or bond women you own. It will be closer to abstaining from injustice.”
In this view, polygamy was not about gender inequality but about social responsibility and protection.
Moreover, polygamy was more about regulating an existing practice rather than promoting it, and accounting for the needs of the local communities. It is bound by stringent conditions aimed at ensuring fairness and justice among all parties involved. It was emphasized in the ancient period that the husband must be financially capable of supporting multiple wives and their families. This includes providing for their basic needs such as food, clothing, and shelter and romantic attention. And the standard of living should be equal among all households.
In many interpretations of Islamic law, the consent of the existing wife or wives is considered important before marrying additional wives. This principle is based on the importance of mutual agreement and respect in marital relationships. The husband must also be mentally and physically capable of taking on the responsibilities that come with multiple marriages.
Feminist View on Polygamy in Malaysia
However, the global movement towards gender equality has catalyzed a shift in attitudes towards polygamy in Malaysia. This shift is not a mere reaction to international trends but a reflection of an evolving society grappling with traditional values and modern human rights principles. As Malaysian society becomes more exposed to global perspectives on gender equality and individual rights, the traditional views on polygamy are increasingly questioned and reevaluated.
Polygamy, through the lens of feminist philosophy, invites a multi-dimensional analysis. Simone de Beauvoir, a pioneering feminist philosopher, might argue that polygamy perpetuates the notion of women as “the Other,” reinforcing their secondary status in society. This view criticizes a gendered worldview where women’s societal roles are narrowly defined by marital status, and where a woman’s individual value, identity and social mobility are intrinsically linked to her relationship with a man.
As a consequence of polygamy, women’s autonomy is diminished, and they are positioned as mere appendages to male-centered narratives. As rightly pointed out by Yeo Bee Yin, a member of the opposition who criticized PAS MP Tuan Ibrahim Tuan Man for his remarks on polygamy, she highlighted that women should not be deemed as having a “problem” for being unmarried, underscoring that marriage is a personal choice for women.
Framing polygamy as a solution to the ‘problem’ of unmarried women risks objectifying women, treating them as entities to be paired off in a societal arrangement rather than as individuals with their own rights and desires. Furthermore, this perspective fails to acknowledge the right of women to choose whether and whom to marry, a fundamental aspect of personal freedom and autonomy.
The Complexitites of Intersectionality in Polygamy
Conversely, contemporary intersectional feminists like Kimberlé Crenshaw might offer a more nuanced perspective. Crenshaw’s theory highlights the intersecting identities of women, suggesting that the experience of a Muslim woman in a polygamous relationship in Malaysia could differ significantly from the generalized narratives often depicted in Western feminist discourse. Crenshaw discusses the idea of ‘structural intersectionality,’ which focuses on how the specific social and cultural positioning of women of color (at the intersection of race and gender) creates unique experiences for them. This concept highlights how different structures of oppression (like racism, sexism, classism) intersect and influence individuals’ lives.
In the case of Muslim women in polygamous relationships in Malaysia, Crenshaw’s view would argue that their experiences cannot be fully understood through a singular lens of either feminism or cultural relativism. Instead, their lives are shaped by the intersection of their religious, cultural, and gender identities. The distinct experience of Muslim women however in a polygamous relationship in Malaysia can be attributed to the concept that human agency and choice are deeply embedded within and influenced by cultural and religious contexts.
In this view, autonomy is not an isolated, individualistic phenomenon but is interwoven with the societal and ideological frameworks in which a person must consider individual obligations and responsibilities to one’s paradigm. This means that choices, even within structures that might appear patriarchal, are shaped by and resonant with the cultural and religious values and norms of Malaysian society. Therefore, understanding these choices requires acknowledging the complex, culturally specific contexts in which they are made and should not be amputated from the broader discussion of the topic.
As such, it is essential to recognize that the challenges faced by Muslim women in polygamous relationships are multifaceted. Gender plays a crucial role, but it’s intertwined with religious identity. Unlike their non-Muslim counterparts, these women must contend with societal expectations deeply rooted in religious beliefs. This intersection of gender and religion creates a unique set of challenges. For instance, while feminist discourse often focuses on gender equality, for Muslim women, there’s an added layer of religious expectations and norms that further complicate their quest for equality.
Moreover, the socio-economic status of these women can’t be overlooked. For those who are financially less secure, the pressure to enter into polygamous relationships might be more pronounced. This economic dimension adds yet another layer to their experience, suggesting that discussions around polygamy and women’s rights need to be more nuanced and considerate of these intersecting factors.
Final Thoughts
The philosophical journey of reconciling these complex identities with contemporary understandings of equality and autonomy is not straightforward. Approaching the debate over polygamy in Malaysia requires a nuanced and respectful understanding that considers cultural, religious, and ethical perspectives.
By using intersectionality as a lens, feminists and scholars can gain a more comprehensive understanding of these experiences. It allows for a more inclusive and empathetic approach to addressing the issues faced by these women, moving beyond generalized narratives to recognize the individuality and agency of each woman within her specific context.
