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Amongst the issues today that people have mixed up and misunderstood is the issue of Polygamy. Although it is correctly understood to be a permissible practice, many have promoted it as a recommended practice for all. If we review the arguments and the various writings and verdicts of today, we soon find that the evidences have been inadequately gathered and poorly presented. In addition many texts have been dissected and presented piecemeal which has greatly impacted on the Fiqh derived from the texts. Inshaa Allah, in this article we discuss ten specific points related to Polygamy which serve to shed light on its true position, description and prescription.

Polygamy is a general word for multiple marriages which may be restricted to Polygyny (marriage to more than one wife) or Polyandry (marriage to more than one husband). For this reason we see the word Polygyny being used in Islamic writings. However in Islam, the use of the word Polygamy automatically becomes restricted to Polygyny as a synonym for there is no such thing as Polyandry in Islam. For this reason, in this article, the more familiar word Polygamy has been used to describe the practice of a Muslim man marrying more than one wife.

Point No. 1: Both Monogamy & Polygamy are from the Sunna

Indeed in the Messenger of Allah you have a good example (Qur’aan 33:21)

Aaeyshah narrated that the Prophet would say, ‘Khadeejah was such and such, and from her I had children.’ (saheeh of bukhaari)

Narrated Anas bin Maalik, ‘The Prophet used to visit all his wives in one night and he had nine wives.’ (saheeh of bukhaari)

We hear that polygamy is a recommended Sunna that should be imitated, for our Prophet (saw) had multiple wives and indeed in the Messenger of Allah we have a good example. However we should know that monogamy and polygamy were both equally the practices and Sunan of our Prophet (saw). Whether a man takes one wife or four- the Sunna has been followed. The Messenger of Allah (saw) lived a life of monogamy in Makkah whilst married to Khadeejah and he lived a life of polygamy in Madeenah whilst married to nine wives at a time namely- Saudah; Aaeyshah; Hafsah; Umm Salamah; Zainab bint Jahsh; Juwaireyah; Umm Habeebah; Safiyyah and Maymoonah. For this reason it is not proper to promote polygamy as a recommended act to the exclusion of monogamy for both are examples of our Prophets life.

Aaeyshah narrated, ‘I did not feel jealous of any of the wives of the Prophet as much as I did of Khadeejah although she died before he married me.’ (saheeh of bukhaari)

Furthermore, when we review the texts which describe the Prophets married life to Khadeejah nobody can promote polygamy over monogamy. In fact his monogamous marriage to Khadeejah was very special, close, intimate, full of love, companionship and friendship and a marriage which occupied a greater portion of his married life. Even after the death of Khadeejah he greatly remembered her to the point that Aaeyshah would feel greatly jealous of her.

Narrated Anas bin Maalik, “A group of three men came to the houses of the wives of the Prophet asking how the Prophet worshipped and when they were informed about that, they considered their worship insufficient and said, ‘Where are we from the Prophet as his past and future sins have been forgiven.’ Then one of them said, ‘I will offer Salaat throughout the night forever.’ The other said, ‘I will observe fast throughout the year and not break my fast.’ The third said, ‘I will keep away from women and will not marry forever.’ Allah’s Messenger came to them and said, ‘Are you the same people who said such and such? By Allah I am more in awe with Allah and more afraid of Him than you, yet I fast and leave fasting, I offer Salaat and sleep, and I marry women. So he who does not follow my Sunna is not from me.’” (saheeh of bukhaari)

If we want to understand the Sunna we should also look at that which opposes it. In the above hadeeth our Prophet (saw) answered the man who vowed a life of celibacy by saying, ‘He who does not follow my Sunna is not from me.’ From this we know that the Sunna is marriage. This is the Sunna whether monogamous or polygamous.

Narrated Anas bin Maalik that Allah’s Messenger used to command us to marry and forbid celibacy with a severe forbiddance. (musnad of ahmad; sunan of abu dawood; sunan of nasaa’e)

The above hadeeth further links the Sunna with the command and prohibition. The command is for marriage and the prohibition is for a life of celibacy when the person has the means to marry.

In summary, it is not correct to state that polygamy was our Prophets Sunna to the exclusion of monogamy for both practices were his Sunan, with opposition to the Sunna being a life of abstinence from marriage all together. A Muslim man who takes on a single wife should be proud of himself for he has followed the Sunna. Similarly a Muslimah who likes that she be the only wife should be proud of herself for she has supported the Sunna. Likewise those who live in polygamy have lived in accordance to the Sunna. And all of this is from the Sunna.

Point No. 2 : The Prophets Polygamy Was Unique

Indeed in the Messenger of Allah you have a good example (Qur’aan 33:21)

Narrated Abu Hurairah, “Allah’s Messenger forbade Wisaal in fasting. So one of the Muslims said to him, ‘But you practice Wisaal O Allah’s Messenger.’ The Prophet replied, ‘And who amongst you is like me? I am given food and drink during the night by my Lord.’” (saheeh of bukhaari’ saheeh of muslim)

At times our Prophet (saw) was permitted that which the Muslims were not permitted such as Wisaal which is continuous fasting. Although fasting was for all, only our Prophet (saw) was allowed this distinct form of fasting. Similarly Allah allowed polygamy for all but our Prophet (saw) was allowed a distinct form of polygamy where the number of wives was not limited to four. This by itself is enough to make the polygamy given to the Prophet (saw) unique, distinct, specific and special for him.

O Prophet! Verily We have made lawful to you your wives to whom you have paid their due……, and a believing woman if she offers herself to the Prophet and the Prophet wishes to marry her, a privilege only for you from amongst the believers. (Qur’aan 33:50)

Aaeyshah used to feel jealous of the women who offered themselves to the Prophet and she used to say, ‘Would a woman not feel shy to offer herself without any Mahr (dowry)? (musnad of ahmad)

In addition, when believing women offered themselves in marriage to our Prophet (saw), he was not required to pay them Mahr. This was a privilege for him alone and a distinct feature of the kind of polygamy given to him.

You can postpone whom you will of them, and you may receive whom you will (Qur’aan 33:51)

And despite doing so, he was not required to strictly divide his time between his wives. This was another specific feature of the polygamy given to him.

And it is not right for you that you should annoy Allah’s Messenger nor that you should ever marry his wives after him. Verily, with Allah that would be an enormity (Qur’aan 33:53)

And his wives were not allowed to remarry after his death. This again was a ruling specific for him making his polygamy further distinct from the polygamy of the people.

So when we talk about the polygamy of the Prophet (saw), then this is not something the Muslims can imitate and follow for he took more than four wives at a time, and he was not required to give Mahr (dowry) to women who offered themselves, nor was he required to strictly divide his time, nor could his wives remarry after his death. Along with similarities between his polygamy and that prescribed for the people these were some of the key differences. It is clear from all these characteristics that the Prophet’s polygamy was that of a unique kind. Instead when we talk about polygamy for ourselves, we need to talk about the general polygamy that Allah prescribed for the people and not the specific polygamy that Allah prescribed for our Prophet.

Point No. 3: Polygamy is not better than Monogamy

We have already refuted the claim that ‘polygamy is recommended over monogamy because it is the Sunna of Allah’s Messenger’ by explaining firstly, that both monogamy and polygamy are from the Sunna and secondly, that the Prophets polygamy was of a unique kind. However there is also a claim that ‘polygamy is recommended over monogamy due to the wording of the verse of polygamy in the Qur’aan.’

Marry those that please you of the women, two or three or four. But if you fear that you will not be just, then one (Qur’aan 4:3)

Some argue that because Allah (swt) began with two, that marrying at least two women was the preference and recommendation. This is incorrect from several angles.

And if you fear that you will not deal justly with the orphan girls, then marry those that please you of the women, two or three or four. But if you fear that you will not be just, then one (Qur’aan 4:3)

Aaeyshah said regarding the above verse, ‘This is about the orphan girl who lives with her guardian and shares his property. Her wealth and beauty may tempt him to marry her without giving her an adequate Mahr (dowry) which might have been given by another. So, such guardians were forbidden to marry such orphan girls unless they treated them justly and gave them the most suitable Mahr, otherwise they were ordered to marry women besides them.’ (saheeh of bukhaari)

Firstly, the subject of the verse is unjust treatment of orphan girls by their guardian who marries them without giving them their due Mahr. This is how Aaeyshah explained the meaning of the verse. Thereafter Allah (swt) continues by reminding the men that, rather than causing injustice to orphan girls, they should marry other women that are readily available, and they can even marry multiple women two, three or four- for He has made women available in abundance and He has made polygamy permissible in law. This sequence of words serves to cut off any excuse a man might have for marrying an orphan girl while causing her injustice.

At the same time this verse also highlights the ruling on polygamy in that it is permissible, restrictive and conditional. Permissible- because Allah continued to allow it at a time when it was already in practice. Restrictive- because Allah limited the number to four at a time when men would be seen with wives in excess of four. Conditional- because Allah allowed polygamy only if justice could be observed between wives.

The Prophet said, ‘The believers with the most complete Emaan are the ones with the best characters and the best of you are those who are best to their women (Nisaaihim) and I am the best of you towards my family.’ (sunan of abu dawood; sunan of tirmidhi)

Secondly, if Allah intended preference to polygamy over monogamy when He began by saying ‘two, three, or four,’ then this would have been confirmed in the Sunna for the Sunna confirms the true explanation and meaning of the Qur’aan. Yet we do not find that our Prophet (saw) recommended polygamy over monogamy to the people. Some scholars have quoted and referenced certain hadeeth to support the ruling that polygamy is recommended over monogamy but the evidence they quote has been misapplied. The above hadeeth and others like it has been used to encourage polygamy. However the text does not prove this. In the above hadeeth our Prophet (saw) was addressing the believers in plural, hence the use of the words ‘believers,’ ‘the ones,’ ‘best characters,’ and ‘their women.’ The grammatical structure of the sentence was in plural and the hadeeth had nothing to do with polygamy so it cannot be used as evidence to support the ruling that polygamy is preferred.

Ibn Abbaas narrated, ‘The best of this nation is the one with the most women.’ (saheeh of bukhaari)

Thirdly, we hear that Ibn Abbaas encouraged polygamy as a preference over monogamy and the above text is commonly presented. However this text has been distorted in its translation and presented piecemeal with loss of context. The text should read as follows:

Narrated Sa’eed bin Jubair, “Ibn Abbaas asked me ‘Are you married?’ I said, ‘No.’ He said, ‘Marry for the best person of this nation had the largest number of wives.’” (saheeh of bukhaari)

We can see how the translators dramatically changed the meaning of this text. Ibn Abbaas made this statement to a man who was not married and he was encouraging marriage. He was not encouraging polygamy to a man already married. Also, he was talking in past tense, referring to our Prophet who married many wives, more than that allowed for other men. By this he was placing an ‘emphasis’ on the act of marriage- addressing one who was single.

In summation, we cannot give preference to polygamy over monogamy for the texts do not allow this. Rather what we can honestly conclude is that polygamy is permissible and allowed provided justice is observed between wives. There is absolutely no ground for changing its ruling from being one of ‘permissibility’ to being one of a ‘recommendation.’

Point No. 4: Justice includes ensuring polygamy does not cause devastation to the first wife

But if you fear that you will not be just, then one (Qur’aan 4:3)

And live with them Ma’roof (Qur’aan 4:19)

There is a difference between jealousy and devastation. There is a difference between jealousy and devastation. There is a difference between jealousy and devastation. Jealousy is to be expected amongst co-wives but when marriage to a second wife results in complete devastation to the first wife to the point that she cannot properly function or suffers depression with her heart and life shattered, then justice cannot be observed and marriage to a second woman cannot be justified. This is because the first wife deserves to be treated with justice and Ma’roof, with kindness and protection from harm. It makes no sense to please the second wife by inflicting harm to first wife by making her severely depressed. This most surely does not make sense.

Narrated Miswar bin Makhrama that Allah’s Messenger said, ‘By Allah, the daughter of Allah’s Messenger and the daughter of Allah’s enemy cannot be the wives of one man.’ So Ali gave up that idea. (saheeh of bukhaari)

Miswar bin Makhrama narrated that he heard Allah’s Messenger, who was on the pulpit, saying ‘Bani Hishaam bin Mugheerah have requested me to allow them to marry their daughter to Ali bin Abi Taalib but I do not give permission and will not give permission unless Ali bin Abi Taalib divorces my daughter in order to marry their daughter, because Faatimah is a part of me and I hate what she hates to see, and what hurts her hurts me.’ (saheeh of bukhaari)

The above incident was not without reason. We should know that Allah (swt) placed our Prophet (saw) and his family into certain situations so that He (swt) could guide our Prophet (saw) in what to do as a precedence and example for the believers. Our Prophet (saw) glanced at a woman and returned to his wife Zainab to have sexual relations. Why- So Allah could instruct the believers in how to deal with such situations. Aaeyshah went through the fitnah of the slander. Why- So Allah could expose the hypocrites and make known the enormity of slander. Similarly Ali wished to take on a second wife whilst married to Faatimah and this caused Faatimah great hurt. Why- So Allah could make known the limitations of polygamy. All these incidents have lessons to be derived and knowledge to be gained and this is the reason for their occurrence.

In the above incident with Faatimah, our Prophet clearly mentioned one of the reasons why he did not give permission for Ali to take on another wife. Although some people argue that the sole reason was because the woman was the daughter of Abu Jahl, the enemy of Allah, this is insufficient and reflects poor study of the collective texts. Although this was one reason, there were other reasons including the fact that Faatimah was greatly hurt by it all. So Allah made an example and prevented the second marriage through His Messenger who said, ‘Faatimah is a part of me and I hate what she hates to see, and what hurts her hurts me,’ describing devastation and harm far greater than that of mere jealousy. From this we should learn that if, by a man taking a second wife, the first wife becomes greatly devastated then the man should not proceed for this would not be just. Instead he would be causing great harm, hurt and devastation to his first wife while acquiring a new wife and this is not from justice and Ma’roof. And in the life and times of our Prophet (saw) and the situations which arose within his household we have tremendous lessons.

Point No. 5: Justice includes ensuring polygamy does not cause tribulations in the religion of the first wife

But if you fear that you will not be just, then one…(Qur’aan 4:3)

O you who believe! Protect yourselves and your families from the Fire (Qur’aan 66:6)

Miswar bin Makhramah narrated, ‘When Ali demanded the hand of the daughter of Abu Jahl to be his wife besides Faatimah, I heard Allah’s Messenger on his pulpit delivering a Khutbah before the people in this regards, and I had then attained the age of puberty. Allah’s Messenger said, ‘Fatima is from me, and I am afraid she will be subjected to trials in her religion.’ (saheeh of bukhaari)

The above text is another text which deals with the incident of Ali wishing to take on another wife. Yet despite being a similar text narrated by the same narrator, this text offers additional pieces of information. This is the case with the one in pursuit of Fiqh for the objective is to study the collective texts before concluding the truth. Yet in our time the study of collective texts has been largely abandoned and the above text has been buried despite it being readily available in the saheeh of bukhaari. Although it has been preserved in writing it has been abandoned by failure to make its mention whether in reminders, sermons or writings. This text is extremely important for it shows another reason why our Prophet (saw) refused Ali to take another wife, namely that it would cause Faatimah tribulations in her religion. The husband is the one who helps his wife in her religion, making it easy for her and protecting her from the Fire of Jahannam. This is one of the responsibilities Allah has entrusted him with. Then how can he take on a second wife and teach her the religion and share with her the practices of Islam while causing tribulations and harm to the religion of his first wife who is his companion on a path to Jannah? This will never be considered just and in such situations the man must either divorce his first wife or abandon the idea of a second wife for he cannot do justice to both in this case. Yet what are we seeing today. Even women new to the religion are being hurt and put to trial in their religion by men who are taking second wives while paying no attention to the fact that the religion of the first wife may be greatly affected. Suffice it to say that we should all remember the words of our Prophet (saw) when he said, ‘Fatima is from me, and I am afraid she will be subjected to trials in her religion.’ When we hear verdicts from scholars that oppose this reasoning and encourage polygamy despite its causing tribulations in the religion of the first wife, then we should place the hadeeth of our Prophet (saw) on the right side and the verdicts of the scholars on the left side, and we should remember the words of our Prophet (saw) in the hadeeth when he said, ‘Fatima is from me, and I am afraid she will be subjected to trials in her religion.’ This statement is conclusive, enough to through away that which is on our left. The past scholars spoke the truth when they said that everyone will have their statements accepted and rejected- not so the Prophet.

Point No. 6: Polygamy does not ensure increased offspring

The Prophet said, ‘Marry the loving (Wadood) and the productive (Walood) for I shall have the largest number of followers on the Day of Resurrection (sunan of nasaa’ee)

Some of the scholars encourage the people to take on multiple wives in order to increase their offspring. They often quote the above Hadeeth as evidence linked to the Prophetic guidance. However the above text has been presented in piecemeal with omission of that which preceded from the tongue of Anas bin Maalik who described the context in which the statement was made. It is permissible and beneficial to quote selected parts of a text- provided meaning and context is not lost. But this is a case where meaning and context has been lost. The above text should read:

Narrated Anas bin Maalik that Allah’s Messenger used to command us to marry and forbid celibacy with a severe forbiddance and would say, ‘Marry the loving (Wadood) and the productive (Walood) for I shall have the largest number of followers on the Day of Resurrection.’ (sunan of nasaa’e)

Firstly, the statement of our Prophet (saw) was made in context of the command to marry and the prohibition of celibacy. This text has to do with marriage and has nothing to do with polygamy. Secondly, after issuing the command to marry he described two characteristics of a preferable wife and the reasons for it. He mentioned how a man should look for a woman who is Wadood (loving) and Walood (productive). Again this has nothing to do with polygamy- rather these are two characteristics which are found in an individual woman. A woman may be sexual but infertile; another may be fertile but not very sexual; another may be sexual and fertile and this is the one that is Wadood and Walood. Thirdly he was describing increased number of followers by increased offspring through fertile women- not through multiple women. The Walood is the key!

Narrated Ma'qil ibn Yasar “A man came to the Prophet and said ‘I have found a woman of rank and beauty, but she does not give birth to children. Should I marry her?’ He said, ‘No.’ He came again to him, but he prohibited him. He came to him the third time and he (the Prophet) said, ‘Marry the Wadood (loving) and Walood (child bearing), for I shall outnumber the peoples by you.’” (sunan abu dawood)

This hadeeth further clarifies the Fiqh derived from the previous hadeeth in that the woman who was not Walood was the one who could not bear children. It is clear that these texts concern themselves with characteristics of an individual woman and have nothing whatsoever to do with polygamy. So we cannot recommend polygamy on the grounds that our Prophet (saw) prescribed it as a means for producing more offspring for the texts do not imply this and never did he say this.

Aaeyshah narrated that the Prophet would say, ‘Khadeejah was such and such, and from her I had children.’ (saheeh of bukhaari)

Just because one has multiple wives does not mean Allah (swt) will ensure greater offspring. We know that Allah (swt) is the One Who bestows children giving however many He wills to whoever He wills whenever He wills. This is our Aqeedah. Allah (swt) did not mention polygamy as a means to secure His Grace, nor did He establish it through the Sunna for He bestowed children to our Prophet (saw) whilst married to Khadeejah during a life of monogamy. He may choose to increase offspring through polygamy or He may choose to increase them through monogamy. This is His Will and His Grace that He bestows to whom He wills.

Point No. 7 : Polygamy is not the solution to preservation of chastity

Narrated Abdullah, “We were with the Prophet while we were young and had no wealth. So Allah’s Messenger said, ‘O young people! Whoever among you is able to get marry should marry, for it helps him lower his gaze and guard his chastity. And whoever is not able to marry should fast, as fasting will diminish his sexual urge.’” (saheeh of bukhaari)

Some of the scholars have advocated polygamy on the grounds that it helps a man lower his gaze and guard his chastity. This is completely and uttering false. Firstly the act of marriage is what helps lower the gaze- not polygamy. A single wife suffices to ward off this evil. This is clear for all those who read the above hadeeth regarding the young unmarried men who were advised to marry so as to help control their gaze and guard their chastity.

Jaabir bin Abdullah narrated that the Messenger of Allah saw a woman, so he came to his wife Zainab as she was tanning leather and had sexual intercourse with her. He then went to his companions and told them, ‘The woman advances and returns in the shape of a devil, so when one of you sees a woman, he should have intercourse with his wife for that will repel what he feels in his heart.’ (saheeh of muslim)

Secondly, Polygamy is neither a tool for safeguarding one’s chastity nor a weapon to ward off the evil suggestions of Shaytaan. In fact Allah (swt) would direct our Prophet (saw) to specific situations so that a precedence and example could be set, and the believers would know what to do. The above incident is an example where our Prophet (saw) repelled evil with good, returning to his wife after catching a glimpse of a woman. This occurred despite him having many wives so polygamy was not a safeguard against it. In addition he gave clear instructions to the Muslims as to what they should do in such situations and he instructed them to do what he himself did- to return to ones wife and have sexual intercourse with her. This is the way for the believers to handle the fitan of non Mahram women and the whisperings of shaytaan.

Yet despite such texts which offer clear instructions, some scholars have devised their own solution to this problem, offering words of advice much different to that of the Messenger of Allah (saw). Instead of following the guidance in the Sunna and instructing a married man to return to his wife when shaytaan provokes their lusts, they offer an innovated solution for this problem-polygamy. Instead of a wife expecting that her husband would come to her when inflicted by such tribulations, today she may find that her husband took on another wife, all on the grounds that his action helped him lower his gaze and guard his chastity. This is ignorance and injustice. This is ignorance and injustice. This is ignorance and injustice on the part of the husband and every wife should demand to be a Zainab for this is what is prescribed should the fitnah befall.

Point No. 8 : Monogamy can be stipulated in the marriage contract

Narrated Uqbah bin Aamir that Allah’s Messenger said, ‘From amongst all the conditions you have to fulfil, the conditions which make it legal for you to have sexual relations have the greatest right to be fulfilled.’ (saheeh of bukhaari; saheeh of muslim)

We should know that marriage is a blessed union, an important contract between husband and wife, and the conditions specified therein have the greatest right to be fulfilled.

Aaeyshah narrated that the Prophet said, ‘Any condition which is not in the book of Allah is invalid.’ (saheeh of bukhaari)

All stipulations must be in accordance with the Book of Allah and His Law, and monogamy is from Islam so there is no problem with a wife stipulating it. She may even be more specific such as saying, ‘I have placed a condition that my husband does not take on another wife while married to me, for this will cause me great injustice by causing me great hurt, pain and tribulations in my religion.’

Imaam Maalik said, ‘The custom amongst us is that when a man marries a woman, and he makes a condition in the marriage contract that he will not marry after her or take a concubine, it means nothing unless there is an oath of divorce or setting-free attached to it. Then it is obliged and required of him.’ (muwatta of maalik)

When reading the Muwatta of Maalik it is important to understand the context of Maaliks words. For example, there is a difference between the phrase ‘Maalik said,’ and the phrase ‘Maalik said that the custom amongst us is,’ for the second phrase shows consensus in Madeenah. In the above statement Maalik informed us that the scholars of Madeenah agreed that stipulation for monogamy in the marriage contract needs to be followed up by an oath of divorce. So a woman agrees to marry a man under the condition he does not take a second wife, and the man agrees to have this stipulated in the marriage contract, and he agrees to take an oath that should be take another wife his first marriage is null and void. This was the way of stipulating monogamy at the time of Maalik in Madeenah. Other scholars such as Imaam Ahmad, have also explained how monogamy can be stipulated in the marriage contract as a valid condition and that the wife has a right for divorce should her husband violate the condition. And if we take from where these scholars took we will return to the glorious hadeeth of our Prophet (saw) and his statement when he said, ‘From amongst all the conditions you have to fulfil, the conditions which make it legal for you to have sexual relations have the greatest right to be fulfilled.’

Abu Hurairah narrated that Allah’s Messenger prohibited that a woman stipulate her husband to-be divorce his (first) wife.’ (saheeh of bukhaari)

In contrast, an example of a condition that is invalid would be that the second wife demand that her husband to-be divorce his first wife for Allah (swt) has protected the rights of the wife and this would be transgression and something prohibited in Islam.

Point No. 9 : Divorce is a good option for the one being forced into Polygamy

A woman does not have to live in polygamy just like she does not have to live in a forced marriage. Allah (swt) has granted her freedoms. She can divorce her husband if he wishes to take another wife, just like she can divorce a husband she was forced to be with. If the reasons are acceptable before Allah (swt) He will make a way for the woman to find happiness elsewhere, especially if by divorce she is protecting her religion and worship of Him.

Some people are quick to criticize the use of divorce for a woman who does not wish to be a co-wife. Do they not know the origin and connection between the two? It was our Prophet (saw) who mentioned divorce as a solution for a wife who did not wish to be a co-wife. In the above hadeeth our Prophet (saw) ruled that the only way Ali could take on another wife was by divorcing Faatimah. It was our Prophet (saw) who talked about divorce in this context so nobody can criticise another for mentioning divorce as an option for a woman who does not wish to be a co-wife. This fact should be clear to all.

Point No. 10: Summation of Polygamy in a few words

We should know that Polygamy for the people, in general, is not a ‘recommended’ act rather it is a ‘permissible’ act provided justice can be observed with justice including protecting the first wife from being devastated and affected in her religion. We should know that polygamy is not the ‘prescribed’ answer to increase offspring nor is it the ‘prescribed’ means to preserve chastity and help lower the gaze. This is not what our Prophet conveyed. We should know that polygamy is a permissible act for the man with the provision of divorce for the woman for there is no compulsion for a wife to live in polygamy. She may even stipulate the condition of monogamy in the marriage contract should she wish.

This is what we can derive from the collective evidences of the Qur’aan and Sunna and the sound reasoning they bring. No attention is paid to the religious verdicts which oppose this, for the evidences have been placed on the right and the opposing verdicts have been placed on the left, and the evidences have been made available for the readers to observe.

Kamillah Khan