Promoting Wives’ Rights From a Hadith Perspective

In Islam, women have equal rights to those of men, albeit with certain differences in specific contexts. This research explores the impact of hadiths concerning women's rights as wives on the formation of contemporary Muslim identity. Employing a qualitative approach and library research methodology, this study collects and analyzes data from various secondary sources, including journals, tafsir (Quranic exegesis), and relevant hadiths. The analysis reveals several hadiths that has the matan that concerns to the rights of wives. Research findings indicate that these hadiths provide guidelines that support women's empowerment. The study emphasizes the significance of interpreting hadiths contextually to nurture dynamic and responsive female identities capable of addressing contemporary challenges.


Introduction
Discussions surrounding women's emancipation and gender equality within the context of Islam often provoke varied interpretations and viewpoints, particularly outside the Muslim world.It's frequently argued that differences in the treatment of men and women exist within Islamic societies, both legally and regarding freedom of movement.For instance, a prevailing perception in some non-Muslim societies suggests that Islam discourages women's education while prioritizing educational opportunities for men. 1 To gain a correct understanding of Islam, it is essential to engage in detailed study and exploration of its various aspects.Islam encompasses teachings that are both absolute and flexible.Absolute teachings also referred to as fixed teachings, are primarily derived from the Quran and Hadith (the teachings and practices of Prophet Muhammad, known as As-Sunnah). 2 Meanwhile, teachings that are flexible or relative stem from ijtihad (the scholarly interpretation), which draws from the Qur'an and As-Sunnah but allows for debate influenced by contemporary factors, conditions, and interpretations of Islamic law (furu').These teachings require clarification on how to implement them. 3.
In the encounter between Islam and culture, two types of interactions may occur: Islam influencing culture, or culture influencing Islam.It is important to note that patriarchal and patrilineal cultures are widespread globally.Therefore, when Islam encounters these cultures, certain Islamic teachings may be influenced by them.However, it's also possible for cultural practices to align with Islamic teachings.This underscores the idea that Islam can be embraced following the Quran, which emphasizes it as the religion of Allah.
When discussing the influence of religion on culture, it's essential to distinguish between two aspects: the absolute teachings (ushul) of religion, which inherently shape culture, and the flexible teachings influenced by culture.The absolute teachings of religion form the foundation through which culture is influenced.On the other hand, the flexible aspects of religion, such as interpretations requiring ijtihad (the result of human thought), pertain to nonfoundational matters (furu').These interpretations are intertwined with scientific knowledge, social conditions, and local culture, among other factors. 4.
The issue of gender differences is frequently debated.Before Islam, women faced dire circumstances; the birth of a daughter was often considered shameful, leading to the practice of burying female infants.However, Islam significantly elevated the status of women, granting them relief in worship and emphasizing their crucial roles in society, including their roles in spreading Islamic teachings as highlighted in hadiths.
In today's reality, women are often viewed merely as complements, relegated to roles primarily focused on childbirth, domestic service, cooking, and maintaining appearance.Sadly, domestic violence against women remains all too common.Despite the rapid growth of Islam in contemporary times, conservative viewpoints persist in portraying women as inherently weak and marginalized.This outlook sometimes leads to women's freedoms being restricted under the perception of male superiority5 .
Therefore, researchers aim to explore the depiction of women's rights in hadith literature and its influence on the identity of present-day Muslims.The presence of women in the narration of hadith underscores their equal educational opportunities and rights.This historical evidence supports the contention that women have equal rights, which is particularly significant in today's globalized era where women enjoy freedom in education and the dissemination of religious teachings.
Previous research on this topic includes the work of Sifa Muya Nurani, whose findings highlight that the relationship between husband and wife in Islam emphasizes equal rights.According to this research, the wife's responsibilities are considered the husband's rights, meaning she is expected to manage and care for all that belongs to her husband6 .Next, Taufik's research focuses on the rights and obligations of husbands and wives as outlined in the Quran.According to his findings, husbands are obligated to provide for their wives' livelihood, and a place to reside, treat them kindly, offer a dowry voluntarily, and express love toward them 7 .
Following that, Eka Rahmiyanti's research delves into the rights and obligations of husbands and wives, along with the concept of nusyuz and dayyuz in Islamic jurisprudence.According to her findings, a husband's obligations can be categorized into two types: material and non-material.Material obligations encompass providing dowry and sustenance, while non-material obligations include fostering a kind, fair, and harmonious relationship, as well as exhibiting good conduct 8 .This research will complement previous studies by examining the rights of wives as internalized in hadith literature, a topic that has not been extensively explored.This discussion is crucial for developing a comprehensive understanding and addressing the issues that have been highlighted.
This research employs qualitative methods, specifically an exploratory approach focused on understanding the role of women in hadith literature and its influence on contemporary Muslim identity.Data was primarily sourced through library research.Primary data collection involved selecting hadiths about women's rights and assessing their quality, while secondary data included journals, articles, and other relevant literature.The study utilized an analytical thematic method to systematically examine and synthesize insights from the hadiths and related literature, aiming to provide a comprehensive understanding of the topic.

Commandments to Men Against Women
A woman was created from a crooked rib.If you try to straighten it, it will break.Therefore, one should be gentle with her, adept at educating and advising her when she errs."This concept is emphasized in a hadith narrated by Ibn Majah, This hadith was narrated by Ja'far bin Muhammad from his father, Muhammad bin Ali bin Al-Husain, from Jabir bin Abdullah (may Allah be pleased with him).He conveyed this hadith at Arafah during his Hajj while performing the Farewell Pilgrimage.The phrase "Fattaqullah fi An-Nisa" from this hadith, Al-Munawi explains, means "be fearful of their rights."In the book Sharh Sahih Muslim, Imam Nawawi states, "This hadith encourages attention to the rights of women, advising them, and treating them with wisdom." "fainnakum akhdzakhadz tumuhunna bi amanillah, in another narrative the pronunciation "bi amanatillah" is "bi"ahdillah (Allah"s promise), namely a promise to be gentle and get along well."wa istahlaltum furujahunna bi kalimatillah, intents with His Syariah or His command and law, allowed from Allah, and His words, "fan kihuma thaba lakum min an-nisa" (marry the woman whom you like)", the meaning is Ijab Kabul, which a holy promise that Allah"s commands."walakum "alayhinna an la yuthi"na furu syakum ahadan takrahunahu" According to Ustadz Yahya, "awn al-ma"bud means, she (wife) should not permit anyone (who is disliked by the husband) to come to the husband's house.The prohibition is for both men and women".
Imam An-Nawawi stated, "The meaning of this statement is that wives should not allow anyone whom their husbands dislike to enter their home and sit therein, whether these individuals are unrelated men or women, or even the wife's mahram relatives.This prohibition is comprehensive in scope.According to jurists, the essence of this ruling is that it is impermissible for a wife to permit entry into her husband's home by another person, regardless of whether they are mahram or non-mahram unless the husband does not object to that person.The fundamental principle here is that it is forbidden to enter someone's residence without their permission or the permission of someone authorized by them.If uncertainty exists regarding permission and cannot be definitively resolved without clear evidence, entry should not be allowed, and a wife does not possess the authority to grant such permission.
"fa in fa"alna dzalika fadhribuhunna dharban ghayr mubarrih".Maens, if they (wives) permit the person who is disliked by his husband into the house, then beat them with the beating ghayr mubarrih to educate the wife.In Surah An-Nisa, verse 34 of the Quran, the sequence of steps regarding dealing with marital discord is outlined.After advising and attempting reconciliation, if the issue persists, then separate beds are recommended.If even this measure does not resolve the situation, then a symbolic or light strike (darb) is mentioned as a last resort.This verse emphasizes a gradual approach to resolving conflicts within marriage, starting with advice and progressing to more serious measures only if necessary "wa lahunna"alaykum rizquhunna wa kiswatuhunna bi al-ma"ruf," If the husband has rights that constitute the wife's obligations, then it must be remembered that the wife also has rights that constitute the husband's obligations, namely the right to a standard of living, including adequate clothing, food, shelter, and so on.Mu"awiyah bin Haydah Al-Qusyairi asks for Rasulullah SAW, "Oh Messenger of Allah, what rights do our wives have?"He answered, "You should feed her when you eat and clothe her when you dress.Do not hit her in the face, do not criticize her, and do not keep her away except within your house."(HR.Abu Dawud and Ahmad).
"Bi al-Ma"ruf, according to Al-Munawi, means to observe the husband"s condition, poor or rich, or makruf (proper) proportionally and admirable manner. 9his Hadith narrates the Prophet's guidance on treating one's wife with kindness, attentiveness to her needs, gentleness in interactions, and providing her with religious knowledge.When she makes a mistake, he advised advising her well, applying appropriate sanctions wisely, and if necessary, using physical discipline without causing harm or leaving marks.As the hadith of the prophet, "The kindest person among you is the kindest to his wife, and I am the kindest among you to my wife."(HR.At-Tirmidzi, Abu Dawud, and Ad-Darimi).
In this Hadith and verse, the term 'An-Nisa' signifies a general meaning applicable to all women.Therefore, it is incumbent upon individuals to communicate effectively with women.Effective communication entails not only verbal interaction but also acknowledging their presence, advocating for women's rights, and supporting their comprehensive needs.

The Identity of Contemporary Muslim Woman
The changing times have brought about significant transformations in both men's and women's lives.In the pre-Islamic era, a woman's presence within a family was often viewed as a shameful burden that needed to be concealed or even eliminated, a sentiment prevalent not only within Islamic societies but across various cultures.However, with the advent of the Islamic religious message, the status of women began to undergo a positive transformation, supported by evidence from the Quran and Hadith.Women started to be recognized for their contributions and were increasingly involved in decision-making processes and policy formulation.Despite these advancements, the issue of women's rights remains a persistently unresolved challenge.Almost daily, we encounter heartbreaking news of violence against women, including incidents of rape and other forms of abuse10 .
When discussing women's rights as outlined in the Hadith and supported by Quranic verses, it is evident that these principles have not been universally translated into practice.Many men continue to adhere to pre-Islamic attitudes, viewing women as mere objects they can control at will.Tragically, news reports frequently highlight extreme cases where husbands resort to violence, and in some instances, even murder, when their wives refuse to comply with their demands.Domestic violence has sadly become rampant within families, often escalating to life-threatening situations.This situation underscores the ongoing struggle to fully implement and uphold the rights and dignity of women, despite the clear teachings and guidance provided by Islam.Efforts to address and eradicate such behaviors remain crucial to achieving justice and equality for all individuals, regardless of gender 11 .
However, it's important to note that not all women have been oppressed or denied justice.Many women have made significant strides: they have become leaders, preachers, and teachers, and have expanded their freedoms to express their identities freely 12 .
The context of contemporary Muslims is a multidimensional concept that reflects how individuals and communities interpret and apply Islamic teachings in the context of modern life.This identity is diverse and varies significantly based on factors such as geography, culture, socio-economic conditions, politics, and historical influences within a particular region.This diversity highlights that Muslim identity is not uniform or monolithic; rather, it is shaped by a complex interplay of local and global dynamics.As a result, interpretations of Islamic principles and practices can differ widely among different Muslim communities and individuals worldwide 13 .
In contemporary times, significant strides have been made in fulfilling women's rights.Women have become integral members of families, no longer marginalized.Detailed explanations of women's rights are found in Hadith and Quranic teachings, influencing contemporary Muslim identities.This issue is of great concern within Muslim communities, prompting feminist movements and women's organizations to advocate for women's rights and protections.Countries have enacted specific laws to safeguard women against violence and discrimination, underscoring ongoing efforts to promote gender equality and justice.
In the era of globalization, it's not surprising that many women have gained greater freedom to express themselves and assert their rights.Despite progress in women's rights globally, there are still concerns and challenges.In some parts of the world, regrettably, women continue to face discrimination and are not afforded the same freedoms as men. 14.

Wives' Rights From Hadith Perspective
From the perspective of Hadith, the rights of wives encompass various aspects of domestic life that prioritize the welfare, justice, and honor of the wife Abu Bakr bin Abu Syaibah narrated to us, who said: Al Husain bin Ali informed us, from Za'idah, from Syabib bin Gharqadah Al-Bariq, from Sulaiman bin Amru bin Al-Ahwash, who said: My father told me that he once attended the farewell Hajj with the Prophet (peace be upon him).The Prophet praised and glorified Allah, and reminded and advised the people.
After that, he said: "Treat your wives well, for they are your partners and committed helpers.You have no rights over them except what has been entrusted to you.However, if they openly commit adultery, then refrain from sharing their beds and discipline them without causing injury.If they obey you, do not seek ways against them.Indeed, you have rights over your wives, and your wives have rights over you.Your rights over your wives are that you should not allow into your beds those whom you dislike, nor should you allow into your homes those whom you dislike.Their rights over you are that you should treat them well in terms of clothing and food.(HR.Ibnu Majah)