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'''Polygyny''' (in Persian: [[:fa:تعدد_زوجات|تعدد زوجات]]), meaning a man's permanent marriage to more than one woman, is a historical phenomenon that was prevalent in various societies and religions before Islam, particularly in the Orient. Islam did not invent this tradition; rather, with a restrictive and regulated approach, it confirmed it subject to specific conditions such as the observance of justice and with a numerical limitation. However, contemporary social, economic, and cultural developments, accompanied by increased sensitivity towards women's rights and the institution of the family, have caused the issue of polygyny to once again be placed critically at the center of attention in Fiqh, law, and social sciences.
'''Polygyny''' (in Persian: [[:fa:تعدد_زوجات|تعدد زوجات]]), meaning a man's permanent marriage to more than one woman, is a historical phenomenon that was prevalent in various societies and religions before Islam, particularly in the Orient. Islam did not invent this tradition; rather, with a restrictive and regulated approach, it confirmed it subject to specific conditions such as the observance of justice and with a numerical limitation. However, contemporary social, economic, and cultural developments, accompanied by increased sensitivity towards women's rights and the institution of the family, have caused the issue of polygyny to once again be placed critically at the center of attention in Fiqh, law, and social sciences.


In traditional Islamic Fiqh, the dominant view is the absolute permissibility and sometimes the recommendability (Istihbab) of polygyny. This view is substantiated by Quranic verses, specifically [[Verse 3 of Surah An-Nisa|Verses 3]] and [[Verse 129 of Surah An-Nisa|129 of Surah An-Nisa]], narrations from both sects (Shi'a and Sunni), and the [[Consensus]] of jurists. To resolve the apparent conflict between the condition of observing justice among wives in the third verse of Nisa and the indication of the impossibility of its full realization in verse 129 of the same Surah, jurists have distinguished between "practical justice" (in [[Nafaqa]], housing, and sleeping rights) and "heart justice" (emotional inclination), considering only the former as a condition of obligation.
In traditional Islamic Fiqh, the dominant view is the absolute permissibility and sometimes the recommendability (Istihbab) of polygyny. This view is substantiated by Quranic verses, specifically [[Quran 4:3]] and [[Verse 129 of Surah An-Nisa|Quran 4:129]], narrations from both sects (Shi'a and Sunni), and the [[Consensus]] of jurists. To resolve the apparent conflict between the condition of observing justice among wives in the third verse of Nisa and the indication of the impossibility of its full realization in verse 129 of the same Surah, jurists have distinguished between "practical justice" (in [[Nafaqa]], housing, and sleeping rights) and "heart justice" (emotional inclination), considering only the former as a condition of obligation.


In contrast to this approach, diverse contemporary Fiqhi views have emerged. These approaches have shifted the ruling of permissibility from an absolute permission towards a restricted and conditional permission. The main axis of these restrictions is justice and the prevention of oppression (Zulm). Some, citing the impossibility of justice in current conditions, consider polygyny effectively impermissible. Another group has deemed it Makruh (disliked) due to the difficulty of justice. Some views also condition the permissibility or even the validity of remarriage on the consent of the first wife, or the realization of justice in all individual and social dimensions. Among the Sunnis, the theory of "restricted permissibility" also has proponents who emphasize the precedence of repelling social harms (Mafasid) over acquiring benefits (Masalih).
In contrast to this approach, diverse contemporary Fiqhi views have emerged. These approaches have shifted the ruling of permissibility from an absolute permission towards a restricted and conditional permission. The main axis of these restrictions is justice and the prevention of oppression (Zulm). Some, citing the impossibility of justice in current conditions, consider polygyny effectively impermissible. Another group has deemed it Makruh (disliked) due to the difficulty of justice. Some views also condition the permissibility or even the validity of remarriage on the consent of the first wife, or the realization of justice in all individual and social dimensions. Among the Sunnis, the theory of "restricted permissibility" also has proponents who emphasize the precedence of repelling social harms (Mafasid) over acquiring benefits (Masalih).
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=== Quran Verses ===
=== Quran Verses ===
The most important Quranic reasons for the proponents of the permissibility of polygyny are [[Verse 3 of Surah An-Nisa|Verses 3]] and [[Verse 129 of Surah An-Nisa|129 of Surah An-Nisa]]. In the third verse, the phrase "Fankihu ma taba lakum..." (Then marry those that please you...) is considered the main Quranic documentation for the permissibility of polygyny.<ref>Mufid, Ahkam al-Nisa, p. 42.</ref> Jurists have inferred only permissibility from the imperative form in this verse;<ref>Jassas, Ahkam al-Qur'an, vol. 2, pp. 342-343; Kazemi, Masalik al-Afham ila Ayat al-Ahkam; vol. 3, p. 179.</ref> because this command is suspended on "fear" and is in the context of the illusion of prohibition.<ref>Najafi, Jawahir al-Kalam, vol. 29, pp. 10-11; Yazdi, Al-Urwa al-Wuthqa, vol. 2, p. 748, marginal note by Makarem Shirazi.</ref> Additionally, the "waw" (and) in "Mathna wa Thulatha wa Ruba'a" (two and three and four) is considered, based on consensus, to mean "or" for limiting the ruling to four wives.<ref>Tusi, Al-Khilaf, vol. 4, pp. 293-294.</ref>
The most important Quranic reasons for the proponents of the permissibility of polygyny are [[Quran 4:3]] and [[Verse 129 of Surah An-Nisa|Quran 4:129]]. In the third verse, the phrase "Fankihu ma taba lakum..." (Then marry those that please you...) is considered the main Quranic documentation for the permissibility of polygyny.<ref>Mufid, Ahkam al-Nisa, p. 42.</ref> Jurists have inferred only permissibility from the imperative form in this verse;<ref>Jassas, Ahkam al-Qur'an, vol. 2, pp. 342-343; Kazemi, Masalik al-Afham ila Ayat al-Ahkam; vol. 3, p. 179.</ref> because this command is suspended on "fear" and is in the context of the illusion of prohibition.<ref>Najafi, Jawahir al-Kalam, vol. 29, pp. 10-11; Yazdi, Al-Urwa al-Wuthqa, vol. 2, p. 748, marginal note by Makarem Shirazi.</ref> Additionally, the "waw" (and) in "Mathna wa Thulatha wa Ruba'a" (two and three and four) is considered, based on consensus, to mean "or" for limiting the ruling to four wives.<ref>Tusi, Al-Khilaf, vol. 4, pp. 293-294.</ref>


Verse 3 of Surah An-Nisa conditions the permissibility of plurality on the observance of justice: "Fa-in khiftum alla ta'dilu fa-wahidah" (But if you fear that you will not be just, then [marry only] one), while verse 129 of the same Surah considers its realization impossible: "Wa lan tastati'u an ta'dilu bayn an-nisa" (And you will never be able to be equal [in feeling] between wives). The famous Fiqhi view, by distinguishing between "practical justice" — meaning matters such as providing [[Nafaqa]], housing, clothing, and observing the right of sleeping together, which they consider possible — and "heart justice" which they consider impossible and outside of obligation, has attempted to resolve the apparent conflict between the two verses. According to them, polygyny is permissible with the observance of the condition of practical justice.<ref>Mufid, Al-Muqni'a, p. 517; Tusi, Al-Mabsut, vol. 8, p. 149; Zamakhshari, Al-Kashshaf, vol. 1, p. 572; Hilli, Kanz al-Irfan, vol. 2, p. 215.</ref>
Verse 3 of Surah An-Nisa conditions the permissibility of plurality on the observance of justice: "Fa-in khiftum alla ta'dilu fa-wahidah" (But if you fear that you will not be just, then [marry only] one), while verse 129 of the same Surah considers its realization impossible: "Wa lan tastati'u an ta'dilu bayn an-nisa" (And you will never be able to be equal [in feeling] between wives). The famous Fiqhi view, by distinguishing between "practical justice" — meaning matters such as providing [[Nafaqa]], housing, clothing, and observing the right of sleeping together, which they consider possible — and "heart justice" which they consider impossible and outside of obligation, has attempted to resolve the apparent conflict between the two verses. According to them, polygyny is permissible with the observance of the condition of practical justice.<ref>Mufid, Al-Muqni'a, p. 517; Tusi, Al-Mabsut, vol. 8, p. 149; Zamakhshari, Al-Kashshaf, vol. 1, p. 572; Hilli, Kanz al-Irfan, vol. 2, p. 215.</ref>
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=== Conditioning Permissibility and Validity on First Wife's Consent ===
=== Conditioning Permissibility and Validity on First Wife's Consent ===
[[Yousef Saanei]] considers the principle of permissibility and also the validity of polygyny to be conditioned, both in terms of religious duty (Taklifan) and situational validity (Wad'an), on the consent of the first wife. In his belief, remarriage is only permissible when it is not Munkar (disapproved) and offensive to the first wife, but rather accepted and consented to by her. Saanei, pointing to the verse "Wa 'ashiruhunna bil-ma'ruf" ([[Verse 19 of Surah An-Nisa|Nisa/ 19]]), which emphasizes the necessity of consorting with women in kindness, argues that remarriage without the consent of the first wife and annoying her is contrary to this Quranic command and is therefore not permissible Taklifan, and Wad'an, its contract is void. Only if the first wife consents out of free will and choice, not out of coercion and pressure, is there no obstacle.<ref>Saanei, "Discussion regarding the Family Protection Bill", in Safir-e Hayat Magazine.</ref>
[[Yousef Saanei]] considers the principle of permissibility and also the validity of polygyny to be conditioned, both in terms of religious duty (Taklifan) and situational validity (Wad'an), on the consent of the first wife. In his belief, remarriage is only permissible when it is not Munkar (disapproved) and offensive to the first wife, but rather accepted and consented to by her. Saanei, pointing to the verse "Wa 'ashiruhunna bil-ma'ruf" ([[Quran 4:19]]), which emphasizes the necessity of consorting with women in kindness, argues that remarriage without the consent of the first wife and annoying her is contrary to this Quranic command and is therefore not permissible Taklifan, and Wad'an, its contract is void. Only if the first wife consents out of free will and choice, not out of coercion and pressure, is there no obstacle.<ref>Saanei, "Discussion regarding the Family Protection Bill", in Safir-e Hayat Magazine.</ref>


=== Conditioning Permissibility on Justice ===
=== Conditioning Permissibility on Justice ===
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==References==
==References==
{{References}}
{{References}}
 
* The Holy Quran
The Holy Quran
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* Mostafavi, Hassan, Al-Tahqiq fi Kalimat al-Qur'an al-Karim, Tehran: Ministry of Culture and Islamic Guidance, 1368 SH.
 
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Saanei, Yousef, [https://saanei.xyz/?view=01,02,48,378,0 "Discussion regarding the Family Protection Bill"], in Safir-e Hayat Magazine, No. 24, 1391 SH.
 
Tabatabai, Muhammad Husayn, Al-Mizan fi Tafsir al-Qur'an, Beirut: Al-A'lami Institute, 1390 SH.
 
Tusi, Muhammad bin Hasan, Al-Khilaf, Qom: Islamic Publications Office, 1407 AH.
 
Tusi, Muhammad bin Hasan, Al-Mabsut fi Fiqh al-Imamiyyah, Tehran: Al-Maktabah al-Murtadawiyyah, 1387 SH.
 
Amili, Sayyid Muhammad Husayn Tarhini, Al-Zubdah al-Fiqhiyyah, Qom: Dar al-Fiqh, 1427 AH.
 
Fakhr Razi, Muhammad bin Umar, Al-Tafsir al-Kabir, Beirut: Dar Ihya al-Turath al-Arabi, 1420 AH.
 
Qummi, Sayyid Taqi, Mabani Minhaj al-Salihin, Qom: Qalam al-Sharq, 1426 AH.
 
Kazemi, Jawad, Masalik al-Afham ila Ayat al-Ahkam, n.p.: n.p., n.d.
 
Kadivar, Mohsen, [https://kadivar.com/10912 "Monogamy is the Fixed Ruling of Islam"], located on the author's website, accessed Jan 1, 2026.
 
Le Bon, Gustave, The Civilization of Arabs, translated by Mohammad Taqi Fakhr-e Daei Gilani, Tehran: Elmi, 1318 SH.
 
Mostafavi, Hassan, Al-Tahqiq fi Kalimat al-Qur'an al-Karim, Tehran: Ministry of Culture and Islamic Guidance, 1368 SH.
 
Motahhari, Morteza, The System of Women's Rights in Islam, Tehran: Sadra, 1373 SH.
 
Mughniyya, Muhammad Jawad, Al-Tafsir al-Kashif, Qom: Dar al-Kitab al-Islami, 1424 AH.
 
Mufid, Muhammad bin Muhammad, Ahkam al-Nisa, Qom: Congress of Sheikh Mufid, 1413 AH.
 
Mufid, Muhammad bin Muhammad, Al-Muqni'a, Qom: Congress of Sheikh Mufid, 1413 AH.
 
Najafi, Muhammad Hasan, Jawahir al-Kalam, Beirut: Dar Ihya al-Turath al-Arabi, 1404 AH.
 
Yazdi, Sayyid Muhammad Kazim, Al-Urwa al-Wuthqa, Qom: Imam Ali bin Abi Talib School Publications, 1428 AH.
{{End}}
{{End}}
[[fa:تعدد زوجات]]
[[fa:تعدد زوجات]]
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