The Qur’an On Polygamy
There is a widespread misconception that Muslim societies
are essentially polygamous. However, in the Qur’an, permission to marry more
than one wife is given under highly exceptional circumstances and with stringent
conditions attached.
After his hijrah
to Madina from Makkah in
622 AD, Prophet Mohammad (PBUH) laid the foundations
of the first Muslim society which from the start faced grave threats from the Meccans who waged three major wars against it — the battles
of Badr (624 AD), Uhud (625
AD), and Khandaq (627 AD). At a time when the Muslim
community in Madina was very small in number, the
death of many men in these wars left a large number of dependent children and
women who had lost the male member(s) of their family, and had to be provided
for.
In addition, the property of the orphans had to be protected. In English, the
word ‘orphan’ refers to a child who has lost both parents. However, in Arabic,
it refers to a child who has lost his or her father. The Qur’an, showed deep
concern regarding this matter enjoined in Surah 4: An-Nisa’: 2, “Render unto the orphans
their possessions, and do not substitute bad things (of your own) for the good
things (that belong to them), and do not consume their possessions together
with your own: this, verily, is a great sin.”
In prescribing moral or legal norms which believers are required to follow in
the future, the Qur’an upholds the highest ethical ideals. However, it also
recognizes that most human beings would not selflessly undertake the
responsibility of caring for disadvantaged children and women, and states in Surah 4: An-Nisa’: 3:
“And if you have reason to fear that you might not act equitably towards
orphans, then marry from among (other) women such as are lawful to you — (even)
two, or three, or four: but if you have reason to fear that you might not be
able to treat them with equal fairness, then (only) one — or (from among) those
whom you rightfully possess. This will make it more likely that you will not
deviate from the right course.”
In order to understand the full meaning or implications of the verses referred
to above, a systematic analysis of the text is required. The well-being of
orphans is the primary concern of this text, and verse 2 begins by enjoining
Muslim men to safeguard their property. Verse 3 begins with the words: “And if you have reason to fear that you
might not act equitably towards orphans, then marry from among (other) women
such as are lawful to you — (even) two, or three, or four.”
The implications of this statement are as follows: One,
equitable treatment of orphans is of primary importance and, therefore, the Qur’an
stipulates that justice must be done to orphans; two, the best moral course for
a Muslim man is to treat orphans justly simply because this is what God
desires; three, if a Muslim man is not fearful that he cannot do what God
desires selflessly, then — and only then — is he allowed to marry more than one
woman, and up to four.
Permission for polygamy was given in order to safeguard the rights of orphans.
This means that there has to be a relationship between the woman
or women whom the Muslim man marries and the orphans, because marrying a woman
unrelated to orphans will not be of help in safeguarding their rights. While doing
justice to orphans is mandatory, so also is doing justice to all the women whom
a Muslim man marries. If he cannot do justice to all his wives, he must have
only one.
Polygamy, then, is permitted by the Qur’an — not readily but reluctantly as the
last resort — and only in conditions of great social hardship and for
humanitarian purposes. It is very important to note that there are two
commandments to do justice in Surah 4: An-Nisa’: 2-3, and that polygamy was
allowed for the benefit of orphans and the women who were their guardians or
caretakers.
If understood correctly in its Qur’anic context,
polygamy was a grave responsibility for Muslim men. In practice, however, it
has often been regarded as a male privilege intended for the pleasure of men.
The stringent conditions relating to justice which are stated in Surah 4: An-Nisa’: 2-3
have generally been disregarded by the traditional interpreters.
The writer is a scholar of Islam and Iqbal, teaching
at the University of Louisville, Kentucky, U.S.
Posted June 7, 2009. The above editorial
was published at Dawn.com, it is posted here with the kind permission of the author.