KAFĀ’AH IN THE AHMADIYYA MARRIAGE: HOMOGAMOUS- HETEROGAMY AND SECT PRESERVATION Ikhwanul

Ahmadiyya has a different concept of kafā’ah in marriage compared to several Muslims communities. The majority of Muslim scholars agree the main factor of kafā’ah in marriage is religiosity which is interpreted as theistic and moral, but Ahmadiyya interprets it as religious commonality. As a result, an Ahmadi woman is forbidden to marry a non-Ahmadi man. Meanwhile, an Ahmadi man is allowed to marry a non-Ahmadi woman, even a non-Muslim woman. Any adherent who violates the provision will be removed from the sect as an organizational sanction. Related to the facts, this paper aims to discuss the motivation, strategy, and goal of the provision. It uses a descriptive-analytic approach to analyze kafā’ah provision in Ahmadiyya literature with homogamy and heterogamy concepts. The results of this study show that the provision is motivated by historical and social factors, such as group discrimination, operational prohibitions, physical and non-physical violence. In addition, Ahmadiyya 320 AKADEMIKA: Jurnal Pemikiran Islam Vol. 24, No. 02 July – December 2019 implements a homogamous-heterogamy concept in the provision as a strategy to preserve its teachings and resist its adherents from other religious affiliations. The provision has been preserving the existence of Ahmadiyya from its establishment to the present.

proscribe the spread of its teachings. 6 Consequently, its members get various violence from Muslim society. Furthermore, this violence still occurs in the 21 st century, such a research conducted by Nina Mariani Noor, Siti Syamsiyatun, and JB. Banawiratma. They find the violence is in the form of assaults on Ahmadiyya mosques and its adherents' homes, even murder too. Besides, the government commits indirect violence by banning the existence of this sect in sundry regions and neglecting the legal protection of this sect against the violence. 7 However, Asysyafiiyah 8 and Feriana 9 state that the violence is caused by Ahmadiyya teachings which is disparate with the majority of Muslim communities and blasphemy of religion.
Regardless of the controversy, Ahmadiyya is a sect that adopts Islam in its teachings. It has its own fiqh which guides their ways of life just like other Muslims. Additionally, It also regulates its adherents' marriage, especially regarding the provision of kafā'ah. 10 Furthermore, it asserts the kafā'ah provision in its book of Fiqh Ahmadiyyah 11 , Rishta Nata Handbook, and the other Ahmadiyya literature. 12 Ahmadiyya has a different kafā'ah provision compared to several Muslim communities. The majority of Muslim scholars have concurred that the main factor in determining kafā'ah is the religious aspect in the form of Islam and morals. 13 Conversely, Ahmadiyya interprets the religious aspect with similar sect affiliation. This sect prohibits Ahmadi women to marry non-Ahmadi men, they have to be marry with Ahmadi men. On the other hand, Ahmadi men are allowed to marry non-Ahmadi women and even 322 AKADEMIKA: Jurnal Pemikiran Islam Vol. 24, No. 02 July -December 2019 non-Muslim women. 14 Furthermore, the purpose of the provision is to protect its adherents against exterior effects, because they have suffered from unfriendly treatment, even hostility from other Muslim communities. 15 There are several studies about Ahmadiyya marriage. Azizah has found that matchmaking institution, Rishta Nata, among Ahmadiyya adherents in Indonesia had risen from its establishment to the present. 16 Moreover, Zulhamdani has discovered that the measure of kafā'ah in Ahmadiyya Qadian is the similarity of religious affiliation, while its measure in Ahmadiyya Lahore is piety. 17 Whereas, in the other study, Maulani has revealed that Ahmadiyya had a norm which prohibits Ahmadi women to marry with non-Ahmadi men. 18 Thus, the previous studies have discussed about Rishta Nata, the measure of kafā'ah, and kafā'ah provision. None of it discusses further to uncover the strategy of the kafā'ah provision used by Ahmadiyya.
Departing from the facts and the previous studies, this study discusses the motivation, strategy, and goal of the provisions used by Ahmadiya. It uses a descriptive-analytics approach to analyze kafā'ah provision in the Ahmadiyya literature, such as Rishta Nata Handbook, Fiqh Aḥmadiyyah 2 nd volume, etc. Furthermore, it uses homogamy and heterogamy concepts to uncover the strategy and goal of the provision.

B. Homogamy and Heterogamy in the Sect
Generally, there are two types of marriage. The first type is Homogamy, which is a marriage between two spouses in one similar group, ethnicity, affiliation, or religion. The second type is heterogamy, which is a marriage between spouses in different groups, ethnicities, Kafā'ah in the Ahmadiyya Marriage … .
affiliations, or religions. Furthermore, these two types occur in society. In particular, this discussion will focus on marriage related to sects or religious affiliations.
Several scholars have investigated religious affiliation in their researches. Newport 19 ,Kluegel 20 ,Stark and Glock 21 , argue that religious affiliation may change after an individual moved to a new community or gained a new social status. Therefore, some religious groups applied homogamy to preserve their members' affiliation from religious change. In this case, two studies conducted by Babchuk 22 ,Crockett,23 and Ballweg, it reveals that several religious groups applied religious homogamy to maintain their members' affiliation.
Religious Homogany can be a motivation for religious affiliation change. It may occur when two spouses of different affiliations got married once. In this case, they may change their affiliations to one of two affiliations. The change is to make their second marriage based on one teaching of the same belief. This matter as Musick argues, homogamy is one of the motivations for an individual to convert his affiliation. 24 Religious homogamy may cause a positive effect rather than religious heterogamy. Heaton has found that religious homogamy makes husband and wife more harmonious and more cheerful because of less family conflict as conversely arise in religious heterogamy. 25 Furthermore, Glenn argues that religious heterogamy arises sorrow for husbands, but it arises lower sorrow for wives because of their stronger position in controlling their children's religiosity. 26 Thus, religious homogamy will minimize conflicts in the family, because family members have the same perception 324 AKADEMIKA: Jurnal Pemikiran Islam Vol. 24, No. 02 July -December 2019 in their beliefs, as well as family religiosity will form family behavior to gain harmony between its members.
Myers found that religious homogamy has declined in intensity from generation to generation due to being affected by gender, job, and family issues. Otherwise, a lot of homogeneous actors state the prosperity of marriage is caused by perceptions built by religious authorities. 27 In brief, it shows that religious rules set the perception of the adherents, so this perception has implications for the concept of blessedness that is believed by them.
Religious heterogamy can trigger family conflict due to the differences in the faith and the lack of tolerance. However, the conflict may not occur if family members can understand and respect one another. Thus, it will determine harmony and family happiness.
Religious Heterogamy also influences the confidence of couples who undergo this type of marriage. Bouma 28 , Adams and Mogey 29 discovered that a wife would be inclined to adhere to her husband's confidence in religious heterogamy. Furthermore, the husband is considered as a leader in a family formed by marriage in society. As a result, it is no doubt that other family members will tend to adhere the family leader. Indeed, religious heterogamy may be allowed for men members of an affiliation as a strategy to acquire a new member and preserve the existence of the affiliation.

C. A Brief History of Ahmadiyya
Ahmadiyah was founded by Mirzā Ghulām Aḥmad. 30 He was born on Friday, 13 th of February 1835 in the city of Qadian, India. His father was a physician, and his grandfather was a judge (qāḍī). At that period, Islam was suffering a setback in India caused by missionary movements of Christianity evangelism in various parts of the world including India, as called The Great Century of World Evangelization. Moreover, Muslim communities in India were facing educational and moral degradation in society. 31 Consequently, that case can trigger the rise of religious sects as a form of protest movement. 32 Accusations of infidels and colony accomplices were directed at Ahmadiyya members. The accusations was obtained due to the controversy of its founder, Mirzā Ghulām Aḥmad, who claims to be al-Masīḥ and al-Mahdī. He had expressed different prophetic conception from Muslims communities. Furthermore, he had a close intercourse with the colonial government, Britain. 33 Otherwise, for some of his followers, Mirzā Ghulām Aḥmad was not a new prophet, but rather he was a great sufi in the 19th century. 34 Indeed, several indications support those accusations, however, those indications can not be used as a reason to oppose them.
After the death of Mirzā Ghulām Aḥmad, Ahmadiyya was led by his successors. The successor was referred to as the Khalīfah of Ahmadiyah or  35 In the development, Ahmadiyya was divided into two fractions. These fractions were Ahmadiyya Qodiani and Ahmadiyah Lahore. Ahmadiyya Qadiani as known as Ahmadiyya Community had a conservative understanding of Ahmadiyya teachings. Unlike, Ahmadiyya Lahore as known as Ahmadiyya Movement had a liberal view compared to the Ahmadiyya Community. 36 However, they still apply similar teaching from his founder.
Ahmadiyya members were continuously increasing for several times. In 1896, there were only 300 members of the Ahmadiyya Community. However, its members had reached nearly 50,000 people in 1900. Moreover, its members had reached 70,000 people in 1918. 37 In brief, the number of its members rose steadily every year. Gradually, Ahmadiyya members spread all over the world. Especially, its members grow in Europe. In the case, George Bernard Shaw said that the British kingdom would accept Islam in the late 20th century because he saw the religion that Muhammad brought had high respect and was widely accepted. 38 Furthermore, Ahmadiyya has grown in 206 countries with numerous adherents which are more than 200 million people. 39 In particular, the Ahmadiyya sect still exists in America until the 21 st century. 40 Indeed, its members can survive and arise all over the world.

D. The Concept of Kafā'ah in the Ahmadiyya Marriage
Mirza Tahir Ahmad affirms that Islam is a religion that gives full attention to the matter of marriage. 41 The selection of a marriage partner is important in marriage because it determines the happiness and harmony of the household. 42 Mukhtar Ahmad Cheema asserts that kafā'ah is an important thing that ought to be considered in life mate selection based on the hadith narrated by Ibn Mājah,43 which guides for selective in choosing an equivalence partner. 44 Mirzā 'Abd al-Ḥaq in his book Fiqh Aḥmadīyah, explains the four criteria for kafā'ah in marriage. These criteria are wealth, beauty, heredity, and religion. These criteria are chosen based on a hadith narrated by al-Bukhārī, 45 whose content informs that marrying a woman should base on four matters including the aspect of wealth, descent, beauty, and religion, however, it is recommended to prioritize the aspect of religion. 46 Mirza 'Abd al-Ḥaq gives further explanation as bellow: 47 Means: The mean of that hadith is settled four main factors that are most important in life to build a household with a woman in it. These four Kafā'ah in the Ahmadiyya Marriage … .
factors are: First, ownership of the property of the woman and her family. Second, family lineage or ancestry of the woman. Third, the woman's beauty. And fourth, religiosity and moral of the woman. A pious believer ought to give priority to religious and moral factors in the selection of a life mate rather than the other three factors.
Ahmadiyya prioritizes religious aspects in the selection of spouses because of some reasons. Mirza Bashir Ahmad explains that the suggestion to prioritize aspects of religion contained great wisdom. He adds that the consideration in fostering the household is not only based on mere pleasure but also aims to compose a harmonious family and good offspring. 48 Additionally, Mukhtar Ahmad Cheema quotes hadith narrated by Ibn Mājah which explains that a pious wife is the world's foremost jewelry. While other factors are only supporting aspects and not on the same level as the religiosity. 49 There are several further explanations about the aspect of beauty, ownership, and ancestry in the Ahmadiyya teaching of kafā'ah. Mirza Bashir Ahmad explained that the beauty factor does not last long and will fade with age. Similarly, property is only temporary and does not guarantee harmony and happiness for the family. 50 Furthermore, Rishta Nata Handbook, explains that all people are descendants of the Prophet Adam, so basically, everyone has the same social status. 51 The Rishta Nata Handbook explains further about the religious aspect in kafā'ah which located in Qur'an. The most important kafā'ah is the factor of piety as verse of Allah in Q.S. al-Ḥujurāt (49): 13, 52 which means "O people! truly We have created you from a man and a woman, then We have made you races and tribes so that you recognize one another. Indeed, the most noble of you in Allah's sight is the most pious person. Truly, Allah is All-Knowing, All-Conscientious." 53 A pious woman will educate her children better than an irreligious woman. Mirza Bashir Ahmad explained that a pious woman would educate the personality of her children well. While women who are not 329 Kafā'ah in the Ahmadiyya Marriage … .
sanction for violating this provision is expenditure from its membership, but the perpetrator will be forgiven when he has truly repented. In that case, the perpetrator was forgiven after 6 years expelled from the sect. 62 The provision of marriage prohibition with non-Ahmadi does not be applied to an Ahmadi man. An Ahmadi man may marry a non-Ahmadi Muslim woman. Moreover, he is allowed to marry a Hindu and Sikh woman. 63 It is intended that women who are married to Ahmadi men will adhere the teachings of this sect because a wife should follow her husband as a priest. 64

F. Sanctions of the Violation of Kafā'ah Provision in Ahmadiyya Marriage
There are several sanctions for Ahmadiyya adherents who do not comply with the provision of kafā'ah. This sanction was confirmed by Hadhrat Khalifatul Masih V Atba in a letter sent to Sadr Lajnah Imailah Indonesia on 6 th of December 2003 regarding the provisions of the marriage between Ahmadi women with non-Ahmadi men whose contents were as follows: 1. This marriage was considered irtidad or departing from Ahmadiyya.
Consequently, the perpetrator is considered out of the sect. 2. The member of the Lajnah who had been given advice and warnings but remained in rebellion and wanted to marry a non-Ahmadi man was expelled from Nizam Jamaat. 3. Ahmadiyya adherents who participated in assisting the implementation of this marriage ceremony were considered to be against the rules and procedures, and they will get sanctions recommended by the sect. 4. The member of Lajnah who continues the marriage process with a non-Ahmadi man before the sect decision is ruled, he also gets the sanctions. 5. The member of the Lajnah who did not disclose his intention to marry a non-Ahmadi man to the sect will be removed from it. 65 Although this provision explicitly applies only to female members of this sect, it is also applied to male members. However, it is not as strict as the provision for female members. For instance, Hariadi should get 330 AKADEMIKA: Jurnal Pemikiran Islam Vol. 24, No. 02 July -December 2019 sanctions when he married with non-Ahmadi woman, but it can be avoided by taking baiat a potential partner before marriage. 66

G. The Ahmadiyah Marriage Strategy in Preserving Its Teachings
From the discussion above, there are several facts that Ahmadiyya enforces an unequal kafā'ah between male and female adherents. Male adherent has a higher bargaining position than female adherent. The female adherent is forbidden to marry a man outside the sect. Conversely, male adherent is allowed to marry women outside the sect.
The background of the kafā'ah provision enactment is the hostility and violence that is obtained by Ahmadiyya adherents. As a result, Ahmadiyya applies the prohibition of heterogamy for female members to guarantee the harmony and happiness of its female members, as Heaton argues. 67 Because women have a low bargaining position in the family which is possible to get violence from her husband who is not in one belief. Additionally, a wife may adhere to her husband's belief as a homage to the head of the family. On the other hand, women have a high bargaining position towards the religious affiliation of their children as Glenn argues. 68 In this case, Ahmadiyah views conservative to prioritize the protection of female adherents. Therefore, Ahmadiyya applies homogamy concept for them due to preserve their religious affiliation as argued by Babchuk, 69 Crockett, 70 and Ballweg. Furthermore, religious homogamy will minimize family conflict caused by differences in the views of married couples. Additionally, homogamy ensures that their offspring will be affiliated to participate in their sect membership.
The provision of kafā'ah for Ahmadi male adherents is laxer than female adherents. Ahmadiyya allows its male adherents to marry non-Ahmadi Muslim women and even women from other religions. This matter shows that Ahmadiyah has an assumption which a man has a strong bargaining position in the family. Conversely, it is different from Glenn's argument, he says that heterogamy results in unhappiness for the husband because it will lead to conflict with other family members. 71 As a consequence, his children will be inclined to adhere their mother's confidence compared to their father's confidence.