Maghza Nasr Hamid Abu Zayd's Interpretation Concept As a Counter of Polygamy Pragmatism

The main objective of this study is to reveal the deep meaning of polygamous verses by using the theoretical approach of Nasr Hamid Abu Zayd's text study. As a critical Islamic thinker, Nasr produced many controversial views with classical thinkers, including interpreting the quranic polygamy verse. Nasr views the meaning of polygamy in quranic verse in its historical context as a limitation of the human relationship between men and women in the tradition of pre-Islamic Arabia. This initial meaning of that verse has a historical character and is only a starting point for understanding that verse. It is not the main message of the Qur'an. Nasr views the meaning of the quranic polygamy verse in the whole context of the Qur'an. The text's comprehensive context produces the original and significant meanings (magza). Then it also reveals the hidden dimension of meaning (al maskut 'anhu), namely the monogamy principle. By revealing this hidden meaning, it can counteract the pragmatic polygamists' statements, which are currently conducted on the pretext of religion.


INTRODUCTION
Polygamy is a sensitive and debatable issue, especially regarding gender equality and human rights.Having more than one wife has always been questionable for Muslims and other religions (Hoffman-Ladd 1987;McDonough 1987;Stowasser 1998Stowasser , 2011Stowasser , 2021)).
In the contemporary era, the debate on the polygamy issue is becoming more attractive, and discussions and texts related to this issue are easily found.In 2005, Canada held a world conference about polygamy and sharia.
That conference discussed the balance between faith and family law.There was also debate over British legal policy regarding polygamy (Shah 2020).In America, research was conducted about the side effects of polygamy among American Muslim women, which resulted in an abusive practice of polygamy.Then in Indonesia, the debate about the pros and cons of polygamy can be read in Nina Nurmila's book Women, Islam and Everyday Life: Renegotiating Polygamy in Indonesia.(Nirmala 2009).Recently, at the beginning of 2022, the author had intense discussions with several polygamists, among them some who practice polygamy ideally by following the terms and conditions of polygamy.However, some practice polygamy pragmatically to pursue the pleasure "believed" to be lawful without paying attention to the polygamy requirements such as justice and others principle (Basyar 2017).
Although many Islamic thinkers allow polygamy, it requires certain conditions, especially the ability to be fair.On the other side, some people reject the practice of polygamy for various reasons, and it is considered contrary to progressive world norms.
They believe that Islam implicitly prohibits polygamy.The basic spirit and ultimate goal is monogamy.Some thinkers who actively study the issue of polygamy and tend to refuse it include Riffat Hasan, Fatima Mernissi, Asma Barlas, Amina Wadud, and Nast Hamid Abu Zayd.Generally, they consider that some inequalities and injustices are produced in a patriarchal society.Then, they try to deconstruct and reconstruct the discourse about polygamy that tend to be a patriarchal bias (Mustaqim 2002).Triggering the increasing number of "pragmatic" polygamists among the Muslim community, at least the Muslims who have discussed with the author, the study of polygamy verses is interesting.Through a bibliographic study (library research), this paper will discuss the application of polygamy verses within the theoretical framework of the Nasr Abu Zayd text interpretation (w. 2010) as one of the phenomenal and controversial scientists who tend to reject polygamy.
The verse of polygamy is part of the revealed text of the Qur'an in the form of language.The text of the Qur'an became the central text of Arab civilization after the Jahiliyah era.The Qur'an's gradual descent is evidence of a dialectical relationship between the text and reality.The text of the Qur'an in the Arabian Peninsula responds to the facts that occurred and regulated the process of forming civilization.The formation of civilization is solely affected by the text and the interaction between the text and reality.As usual in literary texts, the Qur'anic text is inseparable from the reality surrounding it.The construct of interpretation theory stated by Naṣr Hāmid Ab Zayd to find the meaning (dalalah) and significance (maghza) behind the text and hidden message (al-maskut 'anh) of the polygamy Qur'anic verses can be seen by dialogue between the quranic text and the reality.(Beirut, 1982).

Text Interpretation of Naṣr Hāmid Ab Zayd theory
Discussion about Qur'an includes polygamy verse as a massage that is inseparable from the consciousness of the Qur'anic interpreter as linguistic text with a specific character.According to Nasr, in the meaning of language, two dimensions seem contradictory but complement each other (Zayd 1992).This explanation is seen in distinguishing between the concepts of tafsir and ta'wil.Tafsir has the meaning of revealing something hidden or unknown.It can be known because there is a medium of interpretation (Zayd 1992).Meanwhile, Ta'wil is to return to the origin of something to reveal ma'na and magza (Zayd 1992).Ma'na is a meaning (dalalah) composed of grammatical text.So the resulting meanings are grammatical (ma'ani al-nahwi) (Zayd 1992).Meanwhile, magza refers to the meaning in a socio-historical context.In the process of interpretation, these two things are closely related, magza always follows ma'na and vice versa (Zayd 1992(Zayd , 2003a)).
Interpreting the Qur'an as a linguistic text cannot examine only by analyzing the language inherently.As we know, the Qur'an came to an uncivilized society.At least the existence of asbab al-nuzul proved that the Qur'an responded to society's conditions at that time.Therefore, based on Naṣr the cultural context that was developing at that time was an important issue, and it cannot separate in the interpretation process (Moch 2022).The magza, but Nasr uses the dialectic between the terms dalalah and magza.Basically, dalalah and magza are two-term that describe one action.Magza is insperable with dalalah, because dalalah brings magza to the most distant meanings (Zayd 1992).Meanwhile, to reveal the meaning of dalalah, it must go through the medium of al-tafsirah (denotatum/sign).
Language signs to obtain textual meaning correlate with the meaning of the socio-historical context to get magza (Zayd 2003a(Zayd , 2004)).
The opinion that asbab al-Nuzul can also be obtained from the text of the Qur'an, but it is not necessarily through narrations.
After the discussion of al-siyaq al-khariji turned to the debate on internal context (alsiyaq al-dakhili), it directly discusses the musyqilan of the Qur'anic text.For Nasr, the basis for munasabah between verses and letters is because the text of the Qur'an is a structural unity.Then, each part is interrelated according to al-siyaq al-dakhili al-Quran.It also has substantive characteristics because its existence as a text has similar substantive parts.
These characteristics can be seen from the content and stylistic aspects of the Qur'an (Zayd 1992).(Zayd 1992).
The following context is the language context (al-siyaq al-lughawi) which directly produces grammatical meaning (ma'ani al-nahwi).Quoting Abdul Qahir, Naṣr explained that al-siyaq al-lughawi is an analysis of style phenomena (al-zawahir al-uslubiyyah) at the level of numbers (kalimah) such as al-taqdim, al-ta 'khir, al-hazf, al-idmar, the relationship between sentences, balaghoh, and problems related to linguistic analysis in general (Zayd 1992).Naṣr added that the analysis at the level of al-siyaq al-lughawi is not only limited to linguistic analysis but also seeks to expand the analysis to reveal hidden meaning (al-dalalah almaskut'anha).It means al-siyaq al-lughawi analysis not only aims to explore the grammatical meaning but also must be able to reveal the hidden meaning behind the text.Al-dalalah almaskut'anha means looking for the most profound meaning to show the overlapping relationship between the outside meaning of the text and the meaning in the context of language (Zayd 1992).Naṣr gives an example of the language context in surah al-jin.Surah al-jin talks about the description of the form of the jinn, which is related to cultural realities that are outside the text.It shows that the language of the text describes the cultural reality outside the text.
The last context is the reading context (siyaq al-qiroah).The text reading that separates the relationship between several levels of context describes the ideological- In the interpretation, it is found many interpretations.It is not only due to the large number of readers but also to the factors of different backgrounds and ideologies.In interpreting the text, a reader must be aware of those things.This fact makes Naṣr think that the context of the reading is part of the structure of the text.Therefore, it can be seen that Nasr states these interpreters become important factors inseparable from revealing the text's meaning (Zayd 1992).

Qur'anic Verses
According to Nasr, equality between men and women is one of the things contained in the Qur'an (Zayd 1992).Based on Nasr, texts related to this matter no longer require interpretation.Abu Zayd referred to the Qur'anic explanation of the position of Adam and Eve when they were sent down to earth after eating the forbidden fruit.
According to him, the Qur'an clearly explains that both Adam and Eve were responsible for these transgressions, so they deserved punishment.Regarding the equal position between men and women, Abu Zayd also refers to a verse explaining that both are created from one soul (nafs wahidah, QS.4:1 and 7:180), and they also have religious obligations and get a reward.and the same torment (Surah 3:195,4:124, (Hasan 1990;Mernissi and Hasan 1995;Zayd 1999).
Nasr Hamid Abu Zayd conducted a critical study of women's discourses, as described in his book Dawa'ir al-Khauf.Nasr disagreed with some groups who tended to harm women, including the issue of polygamies.It is such as the opinion of Muhammad allalibi and the Salafis.Al-Lalibi argues that polygamy can be tolerated for two reasons: first, the history of male dominance over women in leadership, and second, the gap between male sexual libido (which is high) and female libido naturally from a biological aspect.He also said that although polygamy is strange, polygamy is better than adultery.In response to this, Nasr Abu Zayd stated that this kind of opinion is more of a justification than an interpretation because the interpretation of the historical dominance of men over women must start from developmental anthropology rather than from biological sciences.
doing injustice (Zayd 1999).Through this analysis, Abu Zayd finds the meaning (ma'na), the direction of the text (dalalah al-nass), and the significance (maghza) of the text.By considering these things, it seems that Nasr has concluded that the ultimate goal of revelation (which is not stated [maskut'anhu]) from polygamous verses as stated in the Qur'an is monogamy (Faiz 2007;Ichwan 1999).More emphatically, it can be said that the law on the practice of polygamy, in Abû's Zayd view, can be haram when there is a fear of doing injustice.More firmly, it can be said that the law on the practice of polygamy, in Abû Zayd's view, can be forbidden when there is a fear of doing injustice or, from the start, only thinking of pleasure in doing polygamy.
In the current context, the hidden meaning (maskut > 'anhu) generated by Abû Zayd's theory is very significant in countering the development of polygamy practices in Muslim societies.It tends to be pragmatic, namely only to get biological pleasure on the grounds of religious legality through sirri marriages (unregistered married by the state).In the author's intense discussion with several polygamists this year (2022), it is known that two things motivate polygamy.Some practice polygamy "ideally" by following the terms and procedures of polygamy, while others practice polygamy "pragmatically," which only seeks pleasure on the grounds of religious legality.Understanding the Qur'anic polygamy verse offered by Nasr Hamid Abu Zaid can be a strong baseline to decline pragmatic polygamy.

CONCLUSION
Differences in context and methods in studying texts, including polygamous verses, can reveal various understandings or interpretations over time.Understanding the first generation of Muslims towards text messages is not considered a final and absolute understanding.The language construction of the Qur'an is essentially the same as other languages.Language always develops dynamically through a continuous coding process that does not end.It means that the text has a meaning that will develop into significance, or there will always be a continuous production of meaning.The dynamics of the meaning of the text make it possible to interpret the text continuously throughout time.
The interpretation of polygamy verses in the theory of text studies, Naṣr Hāmid Abū Zayd, has produced an understanding relatively contradictory to the established classical interpretation.Several things can be concluded from the theory of the analysis of Nasr Hamid Abu Zayd's text in the interpretation of the polygamy verse.First, awareness

DISCUSSION
and became an assistant lecturer and later a lecturer in the fields of adab and philosophy.Then, he moved and settled in the Netherlands and became a professor of Islamic Studies at Leiden University until now.Naṣr has become widely known among academics in the last ten years (Sucipto 2003).Naṣr Hāmid Abū Zayd is a very productive Muslim scientist.He wrote more than twenty-nine (29) works from 1964 to 1999, both in books and articles.Nine important works have been published, namely: The al-Qur'an: God and Man in Communication (Leiden, 2000), Al-Khitab wa al-Ta'wil (Dar el-Beida, 2000), Dawair al-Kawf Qira'ah fi al-Khitah al-Mar'ah (Dar el-Beidah, 1999), AI-Nass.al-Sultah, al-Haqiqah: al-Fikr al-Diniy bayna lrdaat al Ma'rifah wa lradat al-Haymanah (Cairo, 1995), AI-Tafkir fi Zaman al-Tafkir: Didda al-lahl wa al-RELIGIA Vol. 25 No. 2 Oktober 2022 Zayf wa alKhurafah ( Cairo, 1995), Naqd al-Khitab al-Diniy (Cairo, 1994), Mafhum al-Nash: Dirasah fi 'Ulum Qur'an (1994) (Cairo, 1994), Philosophy of al-Ta'wil: Dirasah fi al-Ta' wil al-Qur'an 'ind Muhyi al-Din Ibn 'Arabiy (Beirut, 1993), AI-lttijah al-'Aqli fi al-Tafsir: Dirasah Qaqiyyat al-Majaz fi al-Qur 'an analysis and interpretation process of the Qur'anic text and Prophet PBUH tradition must consider the past context.It is because the message of Islam does not have various effects if the people who first receive it can not understand it.Meanwhile, these people can only understand the message of the Qur'an based on their socio-cultural context(Zayd 1992).This view causes different understandings of the messages of the Qur'an by the community in different socio-cultural contexts(Sumaryono 1999;Zayd 2004).Naṣr Hamid Abu Zayd offers a reading model called al-qiraah al-muntijah.In this model, Naṣr re-emphasizes the discussion about the relationship between ma'na and Vol. 25 No. 2 Oktober 2022 structure of the text and the production of the text meaning for Naṣr cannot be separated from the problem of al-siyaq (context).Although the word al-siyaq is in the form of a single sentence, it shows many numbers.It means that the word al-siyaq has a broad meaning in various contexts.The texts that exist in ordinary languages have various diversity.Therefore, the variety will increase if you look at cultural texts (al-nusus alsaqofiyyah) or semiotic meaning texts.In this case, Naṣr views context (al-siyaq) as an important issue in producing meaning(Zayd 1992).Naṣr's view above shows that the Qur'an text has several context levels.Those are the socio-cultural context (al-siyaq al-saqofi al-ijtima'i), the external context (al-siyaq al-khariji or siyaq al-takhatub), internal context (alsiyaq al-dakhili), language context (al-siyaq al-lughawi) and the context of reading or interpretation (siyaq al-qiroah or siyaq al-ta'wil).If al-siyaq al-saqafi describes the relationship of the text with something outside the text in various ways.Then, al-siyaq al-khariji complements each other with al-siyaq al-saqofi.The external context (al-siyaq al-khariji) represents the context of the conversation (siyaq altakhatub), namely the communication relationship between the speaker (qail) or the messenger and the recipient of the message (al-mutalaqqi).Al-siyaq al-khariji al-Qur'an is thick with the historical aspects that created the text and is related to the natural changes of the text's audience (al-mukhatab) (Zayd 1992).Each verse of Al-Qur'an always has a reason behind it.It is the step of the Islamic da'wah phase, either in the Mecca or Medina phases.For Nasr, al-siyaq al-khariji is not only limited to issues of asbab al-nuzul and makki-madani, but textually the verses of the Qur'an also have their respective audiences.The Qur'an has a wide and varied structure of speech (al-kitab al-Qur'an).Some of these audiences include the Prophet Muhammad as the first audience (al-mukhatab al-awwal).Other contexts include the audience of the Prophet's wives, women, men, and others.This view results in the RELIGIA Vol. 25 No. 2 Oktober 2022 reading type(al-qiroah al-aidiyu lu jiyah al-nafi'iyah al-muqridah).This reading activity involves sending messages (al-mursil), who always reads the text to the message recipient (al-mutalaqqi).

1. Short Biography of Naṣr Hāmid Abū Zayd
his Master's at the University of Cairo and completed his thesis with the title "Qadhiyat al-Majaz fi al-Qur'an 'inda Mu'tazilah" and achieved cum laude grades in 1976.Then in 1981, he obtained a doctorate from Cairo University with his dissertation entitled "Ta'wilu al-Qur'an 'inda Muhyiddi al-'Arabi'' and received a very satisfactory score as well and received first-rate awards.From his intellectual result, he finally decided to serve at his alma mater The problem of al-siyaq al-dakhili is not limited to the issue of munasabah, which classical Qur'anic scholars have discussed.Al-siyaq al-dakhili still has other contexts, namely the context of the discussion (siyaq al-qaul) or conversation (siyaq al-khitab).Some of the contexts that fall into this category include the context of the story (siyaq al-qisah), threats (siyaq nahi wa amr, al-targib, al-tarhib), debate (jadal), rivalry(sajal), tahdid, inzar, aqidah, sharia,   halal, haram, mubah, sunnah and so on