Q&A › Polygyny: rulings & justice
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Polygyny: rulings & justice
The condition of justice, the rotation, the limit of four. Arranged by the most frequently asked questions.
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1What is the ruling on polygyny in Islam?
The basic ruling on polygyny is that it is permissible (harus), not obligatory, on condition that the man is able to be just and to provide maintenance.
The evidence is Allah's word in Surah an-Nisa' verse 3: marry the women who please you, two, three or four; but if you fear you will not be just, then only one. The same verse ties the permission to justice, so polygyny is not an absolute, unconditional right. Scholars explain that the ruling can change according to the individual's circumstances: it becomes forbidden for a man who is certain he will act unjustly or cannot provide maintenance. In Malaysia, besides the Shariah conditions, polygyny is also subject to the permission of the Syariah Court. See Ruling on polygyny and Fiqh of polygyny.
The evidence is Allah's word in Surah an-Nisa' verse 3: marry the women who please you, two, three or four; but if you fear you will not be just, then only one. The same verse ties the permission to justice, so polygyny is not an absolute, unconditional right. Scholars explain that the ruling can change according to the individual's circumstances: it becomes forbidden for a man who is certain he will act unjustly or cannot provide maintenance. In Malaysia, besides the Shariah conditions, polygyny is also subject to the permission of the Syariah Court. See Ruling on polygyny and Fiqh of polygyny.
Surah an-Nisa' 4:3Act 303, s.23
2What does justice mean in polygyny? Justice in what matters?
The fairness required is fairness in what can be controlled: the rotation of nights, maintenance, accommodation and outward treatment.
The husband must divide the nights equally between his wives, give each wife sufficient maintenance according to his means, and provide suitable accommodation for each. Love and the inclination of the heart are not required to be equal, as they are beyond human control, as in Surah an-Nisa' verse 129. Yet the husband is forbidden to incline wholly to one so that another is left as if suspended. This fairness is measured in actions, not feelings. See Fiqh of polygyny and Husband's responsibilities.
The husband must divide the nights equally between his wives, give each wife sufficient maintenance according to his means, and provide suitable accommodation for each. Love and the inclination of the heart are not required to be equal, as they are beyond human control, as in Surah an-Nisa' verse 129. Yet the husband is forbidden to incline wholly to one so that another is left as if suspended. This fairness is measured in actions, not feelings. See Fiqh of polygyny and Husband's responsibilities.
Surah an-Nisa' 4:3Surah an-Nisa' 4:129
3Why may a man marry a maximum of four wives?
The limit of four wives is set by Surah an-Nisa' verse 3 and clarified by the Sunnah; it is held by all four schools.
The verse says "two, three or four". The Sunnah details it: when Ghailan ath-Thaqafi embraced Islam with ten wives, the Prophet ﷺ told him to choose four and separate from the rest (narrated by at-Tirmidhi and Ibn Majah, graded sahih). The wisdom is that this limit restricts the permission to a real ability to be just and provide maintenance, while protecting women's rights from neglect; it is a maximum, not a target. The more-than-four that applied to the Prophet ﷺ was a special exemption for him and may not be followed by his community. See Ruling on polygyny.
The verse says "two, three or four". The Sunnah details it: when Ghailan ath-Thaqafi embraced Islam with ten wives, the Prophet ﷺ told him to choose four and separate from the rest (narrated by at-Tirmidhi and Ibn Majah, graded sahih). The wisdom is that this limit restricts the permission to a real ability to be just and provide maintenance, while protecting women's rights from neglect; it is a maximum, not a target. The more-than-four that applied to the Prophet ﷺ was a special exemption for him and may not be followed by his community. See Ruling on polygyny.
Surah an-Nisa' 4:3Narrated by at-Tirmidhi and Ibn Majah (sahih) — the story of Ghailan ath-Thaqafi
4How should a husband divide the nights between his wives?
The husband must divide the nights equally, for example one night for each wife in turn.
In the Shafi'i school, the basis of the rotation (qasm) is the night for one who works during the day; the day follows its night. The rotation may be one, two or three nights for each wife provided it is equal. A rotation of more than three nights each requires the wives' consent according to the authoritative view. The first cycle is begun by drawing lots or by mutual agreement so that no wife feels given precedence. What is obligatory is spending the night together (mabit), not necessarily intimacy. See Fiqh of polygyny and Managing the rotation.
In the Shafi'i school, the basis of the rotation (qasm) is the night for one who works during the day; the day follows its night. The rotation may be one, two or three nights for each wife provided it is equal. A rotation of more than three nights each requires the wives' consent according to the authoritative view. The first cycle is begun by drawing lots or by mutual agreement so that no wife feels given precedence. What is obligatory is spending the night together (mabit), not necessarily intimacy. See Fiqh of polygyny and Managing the rotation.
Difference between schools. All four schools make division of the rotation obligatory; differences arise over the maximum length of each round without the wives' consent and how the cycle is started.
Surah an-Nisa' 4:3Surah an-Nisa' 4:129Sahih al-Bukhari 2593
5How many nights does a husband stay with a new wife — virgin and previously married?
Bagi isteri baru yang dara, suami tinggal bersamanya tujuh malam berturut-turut; bagi janda, tiga malam, kemudian barulah giliran biasa bermula.
Anas bin Malik RA berkata, termasuk sunnah apabila seseorang berkahwin dengan gadis sedangkan dia sudah beristeri, dia tinggal bersamanya tujuh malam, dan jika janda, tiga malam, kemudian barulah dia membahagikan giliran (Sahih al-Bukhari 5213; Sahih Muslim 1461). Malam-malam permulaan ini hak isteri baru dan tidak perlu diganti kepada isteri-isteri lain. Ia bertujuan membantu isteri baru menyesuaikan diri dan menghilangkan rasa asing. Lihat Fiqh poligami.
Anas bin Malik RA berkata, termasuk sunnah apabila seseorang berkahwin dengan gadis sedangkan dia sudah beristeri, dia tinggal bersamanya tujuh malam, dan jika janda, tiga malam, kemudian barulah dia membahagikan giliran (Sahih al-Bukhari 5213; Sahih Muslim 1461). Malam-malam permulaan ini hak isteri baru dan tidak perlu diganti kepada isteri-isteri lain. Ia bertujuan membantu isteri baru menyesuaikan diri dan menghilangkan rasa asing. Lihat Fiqh poligami.
Perbezaan mazhab. Jumhur (Maliki, Syafi'i, Hanbali) menerima hak tujuh/tiga malam ini; mazhab Hanafi berpendapat isteri baru dan lama disamakan tanpa keistimewaan malam permulaan.
Sahih al-Bukhari 5213Sahih Muslim 1461
6The husband is going on a journey — which wife should he take?
If a husband wants to take only one wife on a journey, the way is to draw lots between the wives.
Aisha RA narrated that when the Prophet ﷺ wanted to travel, he drew lots between his wives, and whoever's lot came out, he took her with him (Sahih al-Bukhari 2593). According to the Shafi'i school, if a wife is taken by drawing lots, the travel period need not be made up to the wives who stayed behind. Lots can be replaced by the agreement of all the wives, for example if they are content for a particular wife to go because of a need. This closes the door to any sense of favouritism. See Fiqh of polygyny.
Aisha RA narrated that when the Prophet ﷺ wanted to travel, he drew lots between his wives, and whoever's lot came out, he took her with him (Sahih al-Bukhari 2593). According to the Shafi'i school, if a wife is taken by drawing lots, the travel period need not be made up to the wives who stayed behind. Lots can be replaced by the agreement of all the wives, for example if they are content for a particular wife to go because of a need. This closes the door to any sense of favouritism. See Fiqh of polygyny.
Differences between the schools. Shafi'i and Hanbali require drawing lots (or agreement); Hanafi and some Maliki scholars regard lots as recommended to preserve feelings, not obligatory.
Sahih al-Bukhari 2593
7If a husband takes one wife on a journey without drawing lots, is he sinful?
According to the Shafi'i school, a husband who takes one wife on a journey without drawing lots or without the other wives' agreement has breached justice and must make up that period to them.
The basis is the Prophet's ﷺ practice of drawing lots among his wives before travelling (Sahih al-Bukhari 2593). If the husband chooses by himself, the wives left behind are entitled to make-up (qada') nights equal to the time spent with that wife during the journey. The best course is to discuss it beforehand; if all the wives agree, there is no problem. The husband must also repent if he was deliberately unjust. See Fiqh of polygyny.
The basis is the Prophet's ﷺ practice of drawing lots among his wives before travelling (Sahih al-Bukhari 2593). If the husband chooses by himself, the wives left behind are entitled to make-up (qada') nights equal to the time spent with that wife during the journey. The best course is to discuss it beforehand; if all the wives agree, there is no problem. The husband must also repent if he was deliberately unjust. See Fiqh of polygyny.
Difference between schools. The Hanafis do not require make-up (qada') of the travel period, because for them drawing lots is only recommended.
Sahih al-Bukhari 2593
8What is the warning for a husband who is unjust and inclines towards one wife?
The Prophet ﷺ gave a stern warning: a husband who has two wives and inclines towards one of them will come on the Day of Judgement with one side of his body leaning.
This hadith is narrated by Abu Dawud (2133) with a sahih chain. The inclination meant is injustice in matters within one's control, such as the rotation, maintenance and treatment, not the feeling of love in the heart. This threat shows that injustice in polygyny is a major sin punished in the Hereafter, besides being actionable in this world through the Syariah Court. Therefore, whoever is not confident of being just should be content with one wife, as Surah an-Nisa' verse 3 advises. See Fiqh of polygyny.
This hadith is narrated by Abu Dawud (2133) with a sahih chain. The inclination meant is injustice in matters within one's control, such as the rotation, maintenance and treatment, not the feeling of love in the heart. This threat shows that injustice in polygyny is a major sin punished in the Hereafter, besides being actionable in this world through the Syariah Court. Therefore, whoever is not confident of being just should be content with one wife, as Surah an-Nisa' verse 3 advises. See Fiqh of polygyny.
Sunan Abu Dawud 2133 (sahih)Surah an-Nisa' 4:3
9What was the occasion of revelation of the polygyny verse (an-Nisa' verse 3)?
According to Aisha RA, this verse was revealed about male guardians who looked after orphan girls and wanted to marry them without giving a fair mahr.
Aisha explained that some guardians were attracted to the wealth and beauty of an orphan girl in their care, and wanted to marry her with a mahr lower than usual. They were forbidden to do so unless they were just and gave an equivalent mahr, and were told to marry other women who pleased them (Sahih al-Bukhari 4574; Sahih Muslim 3018). This shows that the core of the verse is protecting the vulnerable and justice, not merely permission to take more wives. See Ruling on polygyny.
Aisha explained that some guardians were attracted to the wealth and beauty of an orphan girl in their care, and wanted to marry her with a mahr lower than usual. They were forbidden to do so unless they were just and gave an equivalent mahr, and were told to marry other women who pleased them (Sahih al-Bukhari 4574; Sahih Muslim 3018). This shows that the core of the verse is protecting the vulnerable and justice, not merely permission to take more wives. See Ruling on polygyny.
Surah an-Nisa' 4:3Sahih al-Bukhari 4574Sahih Muslim 3018
10Can a man be married to a woman and her aunt at the same time?
No. It is forbidden to be married at the same time to a woman and her paternal aunt ('ammah) or maternal aunt (khalah).
Abu Hurairah RA narrated that the Prophet ﷺ forbade a woman being joined (in marriage) with her paternal aunt, or with her maternal aunt (Sahih al-Bukhari 5109; Sahih Muslim 1408). If a husband marries both in one contract, both contracts are void; if one after the other, the second contract is void. This prohibition is temporary: if the first wife dies, or is divorced and her ʿiddah ends, only then may he marry the other. See Mahram.
Abu Hurairah RA narrated that the Prophet ﷺ forbade a woman being joined (in marriage) with her paternal aunt, or with her maternal aunt (Sahih al-Bukhari 5109; Sahih Muslim 1408). If a husband marries both in one contract, both contracts are void; if one after the other, the second contract is void. This prohibition is temporary: if the first wife dies, or is divorced and her ʿiddah ends, only then may he marry the other. See Mahram.
Sahih al-Bukhari 5109Sahih Muslim 1408
11Can a man be married to two sisters at the same time?
It is forbidden to be married to two sisters at the same time, whether full sisters, paternal half-sisters, maternal half-sisters or sisters through breastfeeding.
Allah SWT says in the list of forbidden women: "and (forbidden is) that you take two sisters together, except what has already passed" (Surah an-Nisa' 4:23). If they are married in a single contract, both marriages are void; if one after the other, the second marriage is void. This prohibition is only temporary: after the wife dies, or is divorced and her ʿiddah ends, the husband may marry her younger or older sister. See Mahram and Glossary.
Allah SWT says in the list of forbidden women: "and (forbidden is) that you take two sisters together, except what has already passed" (Surah an-Nisa' 4:23). If they are married in a single contract, both marriages are void; if one after the other, the second marriage is void. This prohibition is only temporary: after the wife dies, or is divorced and her ʿiddah ends, the husband may marry her younger or older sister. See Mahram and Glossary.
Difference between schools. If a wife is divorced with an irrevocable (ba'in) talaq, the Shafi'is permit marrying her sister during the ʿiddah; the Hanafis and Hanbalis forbid it until the ʿiddah ends. With a revocable (raj'i) talaq, all the schools forbid it until the ʿiddah ends.
Surah an-Nisa' 4:23
12A husband loves one wife more — is he sinful?
There is no sin if merely the feeling of love in the heart is unequal, because feelings are beyond one's control; the sin is when those feelings are translated into unjust actions.
Allah SWT says: you will never be able to be perfectly just between wives even if you strongly wish to, so do not incline wholly (towards the one you love) and leave the other as if suspended (Surah an-Nisa' 4:129). So the husband must still make the rotation, maintenance and outward treatment equal. He should also hide that inclination from the other wives to spare their feelings. See Fiqh of polygyny.
Allah SWT says: you will never be able to be perfectly just between wives even if you strongly wish to, so do not incline wholly (towards the one you love) and leave the other as if suspended (Surah an-Nisa' 4:129). So the husband must still make the rotation, maintenance and outward treatment equal. He should also hide that inclination from the other wives to spare their feelings. See Fiqh of polygyny.
Surah an-Nisa' 4:129Sunan Abu Dawud 2133 (sahih)
13Verse 4:3 commands justice, verse 4:129 says you cannot be just. Is polygyny actually forbidden?
No; the two verses do not contradict each other because they refer to two different kinds of justice.
Verse 3 of Surah an-Nisa' requires the justice that can be achieved, namely the rotation, maintenance and housing. Verse 129 denies that humans are able to be perfectly just in feelings and love, then continues: "so do not incline wholly". If verse 129 meant that polygyny is forbidden, it would not have mentioned a prohibition on inclining wholly, and the Prophet ﷺ and the Companions would not have practised polygyny. This is the interpretation held by mainstream exegetes. In conclusion: polygyny is permissible, outward justice is obligatory, and feelings are not required to be equal. See Ruling on polygyny.
Verse 3 of Surah an-Nisa' requires the justice that can be achieved, namely the rotation, maintenance and housing. Verse 129 denies that humans are able to be perfectly just in feelings and love, then continues: "so do not incline wholly". If verse 129 meant that polygyny is forbidden, it would not have mentioned a prohibition on inclining wholly, and the Prophet ﷺ and the Companions would not have practised polygyny. This is the interpretation held by mainstream exegetes. In conclusion: polygyny is permissible, outward justice is obligatory, and feelings are not required to be equal. See Ruling on polygyny.
Surah an-Nisa' 4:3Surah an-Nisa' 4:129
14Is polygyny a sunnah of the Prophet? Is it more virtuous to practise polygyny?
Polygyny was practised by the Prophet ﷺ, but most scholars hold that its basic ruling is permissible, not a sunnah recommended generally to all men.
Surah an-Nisa' verse 3 permits up to four, but follows with "if you fear you will not be just, then only one... that is nearer to not doing injustice". On this basis, some Shafi'i scholars state that it is better to be content with one wife for one who has no need. Other scholars see it as encouraged for a man who has the need and the means and is confident he can be just. So whether it is preferable depends on the individual's circumstances, not on a general ruling. See Ruling on polygyny.
Surah an-Nisa' verse 3 permits up to four, but follows with "if you fear you will not be just, then only one... that is nearer to not doing injustice". On this basis, some Shafi'i scholars state that it is better to be content with one wife for one who has no need. Other scholars see it as encouraged for a man who has the need and the means and is confident he can be just. So whether it is preferable depends on the individual's circumstances, not on a general ruling. See Ruling on polygyny.
Difference between schools. Views differ: some Shafi'i and Hanbali scholars say it is preferable to be content with one wife; other scholars consider it encouraged for one who has the need and the means.
Surah an-Nisa' 4:3
15When does polygyny become forbidden for a man?
Polygyny becomes forbidden for a man who is certain, or strongly suspects, that he will act unjustly, whether in the rotation, maintenance or treatment.
Allah says: "if you fear you will not be just, then (marry) only one" (Surah an-Nisa' 4:3). Examples of situations that make it forbidden: being unable to provide obligatory maintenance to the existing wife and children, intending to harm the first wife, or using a second marriage to neglect responsibilities. Although the second marriage contract is still valid if its pillars and conditions are complete, he is sinful. In Malaysia, the court also assesses ability and justice before granting permission. See Fiqh of polygyny and Two-household finances.
Allah says: "if you fear you will not be just, then (marry) only one" (Surah an-Nisa' 4:3). Examples of situations that make it forbidden: being unable to provide obligatory maintenance to the existing wife and children, intending to harm the first wife, or using a second marriage to neglect responsibilities. Although the second marriage contract is still valid if its pillars and conditions are complete, he is sinful. In Malaysia, the court also assesses ability and justice before granting permission. See Fiqh of polygyny and Two-household finances.
Surah an-Nisa' 4:3Act 303, s.23
16Is justice a condition for a valid marriage to a second wife?
No. Justice is a condition of permissibility and an obligation after marriage, not a pillar or condition of a valid marriage contract.
A second marriage contract is valid when its pillars are complete: bride and groom, wali, two witnesses and ijab and qabul, and it is free of impediments such as a fifth wife or joining two sisters. But a man who marries knowing he will act unjustly is sinful, and every injustice after that is also sinful and can be claimed against. In Malaysia, practising polygyny without the court's permission is an offence under state Islamic family law even if the marriage is valid under the Shariah. See Fiqh of polygyny and Polygyny in Malaysia.
A second marriage contract is valid when its pillars are complete: bride and groom, wali, two witnesses and ijab and qabul, and it is free of impediments such as a fifth wife or joining two sisters. But a man who marries knowing he will act unjustly is sinful, and every injustice after that is also sinful and can be claimed against. In Malaysia, practising polygyny without the court's permission is an offence under state Islamic family law even if the marriage is valid under the Shariah. See Fiqh of polygyny and Polygyny in Malaysia.
Surah an-Nisa' 4:3Act 303, s.23Act 303, s.123
17What is the ruling on a man who marries a fifth wife?
A marriage contract with a fifth wife while still having four wives is void and invalid, and the relationship is forbidden.
The limit of four wives is set by Surah an-Nisa' verse 3, and the Prophet ﷺ told Ghailan ath-Thaqafi, who embraced Islam with ten wives, to choose only four (narrated by at-Tirmidhi and Ibn Majah, sahih). The couple must be separated immediately. If intercourse took place out of ignorance, questions of mahr, ʿiddah and the child's lineage must be referred to the Syariah Court for determination. A man who wishes to marry again must divorce one of his wives and wait for her ʿiddah to end (see the school-of-law note). See Ruling on polygyny.
The limit of four wives is set by Surah an-Nisa' verse 3, and the Prophet ﷺ told Ghailan ath-Thaqafi, who embraced Islam with ten wives, to choose only four (narrated by at-Tirmidhi and Ibn Majah, sahih). The couple must be separated immediately. If intercourse took place out of ignorance, questions of mahr, ʿiddah and the child's lineage must be referred to the Syariah Court for determination. A man who wishes to marry again must divorce one of his wives and wait for her ʿiddah to end (see the school-of-law note). See Ruling on polygyny.
Surah an-Nisa' 4:3Narrated by at-Tirmidhi and Ibn Majah (sahih) — the story of Ghailan ath-Thaqafi
18I divorced my fourth wife. Can I marry again straight away or must I wait for her ʿiddah to end?
If the talaq is revocable (raj'i), you must wait for her ʿiddah to end because she still counts as a wife; if the talaq is irrevocable (ba'in), the Shafi'i school permits marrying during the ʿiddah, but other schools forbid it.
A wife in the ʿiddah of a revocable talaq still has the status of a wife in most matters, so marrying another woman would mean having five wives. For an irrevocable talaq (for example a triple talaq or khulʿ), the marital bond has ended, so the Shafi'is permit it. Since this issue also involves registration and polygyny permission, consult your state Religious Affairs Office or Syariah Court. See ʿIddah & reconciliation.
A wife in the ʿiddah of a revocable talaq still has the status of a wife in most matters, so marrying another woman would mean having five wives. For an irrevocable talaq (for example a triple talaq or khulʿ), the marital bond has ended, so the Shafi'is permit it. Since this issue also involves registration and polygyny permission, consult your state Religious Affairs Office or Syariah Court. See ʿIddah & reconciliation.
Difference between schools. The Shafi'is and Malikis permit it after an irrevocable (ba'in) talaq even during the ʿiddah; the Hanafis and Hanbalis require waiting until the ʿiddah ends even after an irrevocable talaq.
Surah an-Nisa' 4:3Surah al-Baqarah 2:228
19A non-Muslim man with more than four wives embraces Islam — what must be done?
Dia perlu memilih empat orang isteri sahaja (jika mereka juga boleh dinikahi menurut Islam) dan berpisah dengan selebihnya.
Dalilnya kisah Ghailan ath-Thaqafi yang memeluk Islam dengan sepuluh isteri, lalu Nabi ﷺ memerintahkannya memilih empat (riwayat at-Tirmidhi dan Ibn Majah, sahih). Dalam mazhab Syafi'i, dia bebas memilih mana-mana empat, tidak semestinya yang dikahwini terdahulu. Isteri-isteri yang dilepaskan berhak dilayan dengan baik dan dijelaskan hak mereka. Bagi mualaf di Malaysia, urusan pendaftaran dan kesan undang-undang sivil perlu dirujuk kepada Jabatan Agama Islam negeri dan peguam. Lihat Antara agama & mualaf.
Dalilnya kisah Ghailan ath-Thaqafi yang memeluk Islam dengan sepuluh isteri, lalu Nabi ﷺ memerintahkannya memilih empat (riwayat at-Tirmidhi dan Ibn Majah, sahih). Dalam mazhab Syafi'i, dia bebas memilih mana-mana empat, tidak semestinya yang dikahwini terdahulu. Isteri-isteri yang dilepaskan berhak dilayan dengan baik dan dijelaskan hak mereka. Bagi mualaf di Malaysia, urusan pendaftaran dan kesan undang-undang sivil perlu dirujuk kepada Jabatan Agama Islam negeri dan peguam. Lihat Antara agama & mualaf.
Perbezaan mazhab. Hanafi berpendapat jika akad-akad itu berlaku berturutan, yang dikekalkan ialah empat yang terawal; jumhur membenarkan memilih mana-mana empat.
Riwayat at-Tirmidhi dan Ibn Majah (sahih) — kisah Ghailan ath-ThaqafiSurah an-Nisa' 4:3
20If a convert is already married to two sisters, what is the status after embracing Islam?
He must choose one of them and separate from the other, because Islam forbids combining two sisters.
Allah forbids combining two sisters in Surah an-Nisa' 4:23. In the report of Fairuz ad-Dailami, who embraced Islam while married to two sisters, the Prophet ﷺ told him to choose one of them (narrated by Abu Dawud and at-Tirmidhi, graded hasan). The choice was left to him. The separation is not due to any fault of the wife, so she should be released kindly and in line with the procedure set by the state Islamic Religious Department. See Mahram.
Allah forbids combining two sisters in Surah an-Nisa' 4:23. In the report of Fairuz ad-Dailami, who embraced Islam while married to two sisters, the Prophet ﷺ told him to choose one of them (narrated by Abu Dawud and at-Tirmidhi, graded hasan). The choice was left to him. The separation is not due to any fault of the wife, so she should be released kindly and in line with the procedure set by the state Islamic Religious Department. See Mahram.
Surah an-Nisa' 4:23Narrated by Abu Dawud and at-Tirmidhi (hasan): the story of Fairuz ad-Dailami
21Besides two sisters, which other women may not be joined as wives?
The rule: two women who, if one of them were considered a man, would be forbidden to marry each other because of lineage or breastfeeding, may not be joined.
This includes two sisters (Surah an-Nisa' 4:23), a woman with her paternal or maternal aunt (Sahih al-Bukhari 5109; Sahih Muslim 1408), and a woman with her niece and so on along the same relationships, including through breastfeeding. Conversely, a woman and her cousin may be joined because cousins are not mahram. A mother-in-law and a stepdaughter fall into the category of permanent prohibition, not merely a prohibition on joining. See Mahram and Glossary.
This includes two sisters (Surah an-Nisa' 4:23), a woman with her paternal or maternal aunt (Sahih al-Bukhari 5109; Sahih Muslim 1408), and a woman with her niece and so on along the same relationships, including through breastfeeding. Conversely, a woman and her cousin may be joined because cousins are not mahram. A mother-in-law and a stepdaughter fall into the category of permanent prohibition, not merely a prohibition on joining. See Mahram and Glossary.
Surah an-Nisa' 4:23Sahih al-Bukhari 5109Sahih Muslim 1408
22Why could the Prophet Muhammad ﷺ marry more than four wives?
Ia adalah kekhususan (khususiyyah) yang Allah berikan kepada Nabi ﷺ sahaja, dan tidak terpakai kepada umatnya.
Allah SWT menyebut keizinan khusus bagi Nabi ﷺ dalam Surah al-Ahzab 33:50, yang diakhiri dengan "khusus untukmu, bukan untuk orang-orang mukmin". Kemudian Allah menetapkan dalam ayat 52 bahawa tidak halal lagi bagi baginda wanita selepas itu dan tidak boleh menukar isteri-isterinya. Para ulama menjelaskan banyak perkahwinan baginda mempunyai hikmah dakwah, perundangan dan penyatuan kabilah, dan kebanyakan isteri baginda adalah janda. Umat Islam tetap terikat dengan had empat. Lihat Rumah tangga Nabi ﷺ.
Allah SWT menyebut keizinan khusus bagi Nabi ﷺ dalam Surah al-Ahzab 33:50, yang diakhiri dengan "khusus untukmu, bukan untuk orang-orang mukmin". Kemudian Allah menetapkan dalam ayat 52 bahawa tidak halal lagi bagi baginda wanita selepas itu dan tidak boleh menukar isteri-isterinya. Para ulama menjelaskan banyak perkahwinan baginda mempunyai hikmah dakwah, perundangan dan penyatuan kabilah, dan kebanyakan isteri baginda adalah janda. Umat Islam tetap terikat dengan had empat. Lihat Rumah tangga Nabi ﷺ.
Surah al-Ahzab 33:50Surah al-Ahzab 33:52Surah an-Nisa' 4:3
23What is the wisdom behind Islam permitting polygyny?
Polygyny is permitted as a lawful and responsible solution in certain circumstances, not as an encouragement for everyone.
Among the wisdoms mentioned by scholars: protecting widows and orphans (in keeping with the context of Surah an-Nisa' verse 3), offering a lawful alternative to divorce when a wife is chronically ill or cannot have children, protecting men from zina, and giving the woman who is married full rights as a lawful wife rather than an unlawful relationship with no rights at all. These wisdoms appear only when the conditions of justice, maintenance and a right intention are met. Without them, polygyny can become a source of injustice. See Wisdom & criticism and FAQ.
Among the wisdoms mentioned by scholars: protecting widows and orphans (in keeping with the context of Surah an-Nisa' verse 3), offering a lawful alternative to divorce when a wife is chronically ill or cannot have children, protecting men from zina, and giving the woman who is married full rights as a lawful wife rather than an unlawful relationship with no rights at all. These wisdoms appear only when the conditions of justice, maintenance and a right intention are met. Without them, polygyny can become a source of injustice. See Wisdom & criticism and FAQ.
Surah an-Nisa' 4:3Surah an-Nisa' 4:129
24Why may a man have four wives but a woman may not have more than one husband?
Poliandri (seorang wanita bersuami lebih daripada seorang) adalah haram dalam Islam; wanita yang masih bersuami termasuk dalam senarai yang haram dikahwini.
Surah an-Nisa' 4:24 menyebut "wanita-wanita yang bersuami" (al-muhsanat) antara yang diharamkan. Para ulama menjelaskan antara hikmahnya ialah memelihara nasab: anak perlu diketahui bapanya dengan pasti kerana nasab, nafkah, perwalian dan pusaka bergantung kepadanya. Ia juga menjaga kestabilan kepimpinan dalam rumah tangga. Ini bukan bermaksud wanita kurang nilainya; Islam memberi wanita hak mahar, nafkah, harta sendiri dan hak menuntut cerai jika dizalimi. Lihat Hikmah & kritikan.
Surah an-Nisa' 4:24 menyebut "wanita-wanita yang bersuami" (al-muhsanat) antara yang diharamkan. Para ulama menjelaskan antara hikmahnya ialah memelihara nasab: anak perlu diketahui bapanya dengan pasti kerana nasab, nafkah, perwalian dan pusaka bergantung kepadanya. Ia juga menjaga kestabilan kepimpinan dalam rumah tangga. Ini bukan bermaksud wanita kurang nilainya; Islam memberi wanita hak mahar, nafkah, harta sendiri dan hak menuntut cerai jika dizalimi. Lihat Hikmah & kritikan.
Surah an-Nisa' 4:24
25Must a husband provide a separate home for each wife?
Yes, each wife is entitled to suitable housing of her own; the husband may not force the wives to live under one roof without their free consent.
Allah SWT says: house them where you live, according to your means (Surah at-Talaq 65:6). The jurists state that a dwelling (maskan) must have its own privacy and facilities. It need not be a large house or a separate plot; a separate unit in one building with its own door and facilities is enough if it suits the husband's means and custom. Bringing them together in one shared residence is only permitted with everyone's consent. See Maintenance (nafkah) and Two-household finances.
Allah SWT says: house them where you live, according to your means (Surah at-Talaq 65:6). The jurists state that a dwelling (maskan) must have its own privacy and facilities. It need not be a large house or a separate plot; a separate unit in one building with its own door and facilities is enough if it suits the husband's means and custom. Bringing them together in one shared residence is only permitted with everyone's consent. See Maintenance (nafkah) and Two-household finances.
Surah at-Talaq 65:6
26Can the first and second wives live in the same house?
It is allowed if both wives are truly willing, and each has her own room and privacy.
Separate accommodation is the wife's right, so she may waive it willingly (not under pressure). Nevertheless, the husband must protect each wife's modesty and privacy, may not be intimate with one wife in the presence of another, and must be ready to provide separate accommodation if either withdraws her consent or conflict arises. The experience of many families shows that living separately reduces friction more. Discuss it openly, and if problems arise, seek counselling. See also Maintenance.
Separate accommodation is the wife's right, so she may waive it willingly (not under pressure). Nevertheless, the husband must protect each wife's modesty and privacy, may not be intimate with one wife in the presence of another, and must be ready to provide separate accommodation if either withdraws her consent or conflict arises. The experience of many families shows that living separately reduces friction more. Discuss it openly, and if problems arise, seek counselling. See also Maintenance.
Surah at-Talaq 65:6Surah an-Nisa' 4:19
27Can a husband be with two wives in one room or one bed?
It is not permitted; scholars forbid a husband from gathering his wives in one bed or having relations with one wife in front of another.
This goes against propriety and modesty (haya'), exposes one's ʿawrah and private matters to others, and hurts the wives' feelings. It also denies each wife her right to her turn and her privacy. Even if the wives agree, many scholars still rule it haram or strongly disliked because it involves exposing the ʿawrah and indecency. Islam teaches that every intimate relationship between husband and wife be conducted privately and with dignity. See Fiqh of polygyny.
This goes against propriety and modesty (haya'), exposes one's ʿawrah and private matters to others, and hurts the wives' feelings. It also denies each wife her right to her turn and her privacy. Even if the wives agree, many scholars still rule it haram or strongly disliked because it involves exposing the ʿawrah and indecency. Islam teaches that every intimate relationship between husband and wife be conducted privately and with dignity. See Fiqh of polygyny.
Surah an-Nisa' 4:19Surah al-Mu'minun 23:5-6
28Must each wife's maintenance be the same amount in ringgit?
What is obligatory is that each wife receives sufficient maintenance according to the husband's means and custom ('urf); the ringgit amount need not be the same, because needs can differ.
Allah SWT says: let the man of means spend according to his means (Surah at-Talaq 65:7). For example, a wife with more children or living in a city with a high cost of living may need more. However, the husband may not reduce one wife's right in order to favour another. For gifts beyond the obligatory amount, many scholars recommend equality to protect feelings. See Maintenance (nafkah) and the Calculator.
Allah SWT says: let the man of means spend according to his means (Surah at-Talaq 65:7). For example, a wife with more children or living in a city with a high cost of living may need more. However, the husband may not reduce one wife's right in order to favour another. For gifts beyond the obligatory amount, many scholars recommend equality to protect feelings. See Maintenance (nafkah) and the Calculator.
Difference among the schools. Some Maliki and Hanbali scholars state that giving more than the obligatory amount need not be equal, but it is still forbidden if it causes harm or injustice to another wife.
Surah at-Talaq 65:7Surah al-Baqarah 2:233
29Must a husband be equally intimate with each wife?
In the Shafi'i school, what must be equal is the rotation of nights, not the number of intimate encounters, because desire is not always within one's control.
However, a husband may not deliberately hold back from one wife to save his energy for another, because that counts as harm and the inclination forbidden in Surah an-Nisa' 4:129. Every wife is entitled to intimacy in a reasonable manner so that she is protected from temptation. If a wife feels her right has been neglected over a long period, she may talk it over, seek counselling, or refer the matter to the Syariah Court. See Fiqh of polygyny and Counselling.
However, a husband may not deliberately hold back from one wife to save his energy for another, because that counts as harm and the inclination forbidden in Surah an-Nisa' 4:129. Every wife is entitled to intimacy in a reasonable manner so that she is protected from temptation. If a wife feels her right has been neglected over a long period, she may talk it over, seek counselling, or refer the matter to the Syariah Court. See Fiqh of polygyny and Counselling.
Difference between schools. The Hanbalis hold that the husband must be intimate with his wife at least once every four months if there is no valid excuse; the Shafi'is set no specific obligatory limit but urge that it not be neglected.
Surah an-Nisa' 4:129Surah an-Nisa' 4:19
30After the new wife's initial nights, whose turn comes first?
After the seven nights (virgin) or three nights (previously married) for a new wife end, the ordinary rotation begins, and its order is decided by drawing lots or by mutual agreement.
The right to the opening nights is based on the hadith of Anas (Sahih al-Bukhari 5213; Sahih Muslim 1461). After that, the husband may not keep extending his time with the new wife outside the rotation. In the Shafi'i school, to begin the cycle, the husband draws lots for who goes first so that no wife feels sidelined, following the spirit of the Prophet's ﷺ practice of drawing lots in Sahih al-Bukhari 2593. If all the wives agree on a particular order, that is also sufficient. See Fiqh of polygyny.
The right to the opening nights is based on the hadith of Anas (Sahih al-Bukhari 5213; Sahih Muslim 1461). After that, the husband may not keep extending his time with the new wife outside the rotation. In the Shafi'i school, to begin the cycle, the husband draws lots for who goes first so that no wife feels sidelined, following the spirit of the Prophet's ﷺ practice of drawing lots in Sahih al-Bukhari 2593. If all the wives agree on a particular order, that is also sufficient. See Fiqh of polygyny.
Sahih al-Bukhari 5213Sahih Muslim 1461Sahih al-Bukhari 2593
31My new wife was previously married, but she asks for seven nights. Is that allowed?
It is allowed, but if the previously married wife chooses seven nights, the husband must also make up seven nights to each of the other wives; her original right of three nights without make-up is then forfeited.
When the Prophet ﷺ married Umm Salamah RA, he stayed with her three nights and then offered: if you wish, I will stay seven nights with you, but I will also stay seven nights with my other wives (Sahih Muslim). This gives the new wife a choice while protecting the rights of the other wives. So the husband should explain this choice kindly. See Fiqh of polygyny.
When the Prophet ﷺ married Umm Salamah RA, he stayed with her three nights and then offered: if you wish, I will stay seven nights with you, but I will also stay seven nights with my other wives (Sahih Muslim). This gives the new wife a choice while protecting the rights of the other wives. So the husband should explain this choice kindly. See Fiqh of polygyny.
Sahih Muslim — hadith of Umm SalamahSahih al-Bukhari 5213
32Can a wife give her turn to her co-wife?
Yes. A wife may give her turn to a particular co-wife, or to the husband to allocate, provided the husband agrees.
Sawdah bint Zam'ah RA, wife of the Prophet ﷺ, gave her day in the rotation to Aisyah RA, and the Prophet ﷺ then allotted Aisyah two days (Sahih al-Bukhari; Sahih Muslim). Surah an-Nisa' 4:128 also permits reconciliation between husband and wife by giving up part of one's rights. This gift must be made willingly, not under compulsion or pressure. The wife may withdraw the gift for the future at any time, and her original turn returns to her. See Fiqh of polygyny.
Sawdah bint Zam'ah RA, wife of the Prophet ﷺ, gave her day in the rotation to Aisyah RA, and the Prophet ﷺ then allotted Aisyah two days (Sahih al-Bukhari; Sahih Muslim). Surah an-Nisa' 4:128 also permits reconciliation between husband and wife by giving up part of one's rights. This gift must be made willingly, not under compulsion or pressure. The wife may withdraw the gift for the future at any time, and her original turn returns to her. See Fiqh of polygyny.
Surah an-Nisa' 4:128Sahih al-Bukhari — the story of SawdahSahih Muslim — the story of Sawdah
33Can a wife 'sell' her turn to a co-wife for money?
In the Shafi'i school, it is not valid to take money in exchange for a turn, because the rotation is not property or a benefit that can be bought and sold.
The rotation is a right to the husband's company, not a commodity. If money changes hands, the giving of the turn is not valid as a sale and the money must be returned; the rotation reverts to its original state. However, a wife may give her turn voluntarily without payment, as Sawdah RA did to Aisyah RA (narrated by al-Bukhari and Muslim). A sincere gift between co-wives without conditions is also allowed. If you are unsure about a particular arrangement, consult your state mufti's office. See Fiqh of polygyny.
The rotation is a right to the husband's company, not a commodity. If money changes hands, the giving of the turn is not valid as a sale and the money must be returned; the rotation reverts to its original state. However, a wife may give her turn voluntarily without payment, as Sawdah RA did to Aisyah RA (narrated by al-Bukhari and Muslim). A sincere gift between co-wives without conditions is also allowed. If you are unsure about a particular arrangement, consult your state mufti's office. See Fiqh of polygyny.
Difference between schools. Some Maliki scholars allow a wife to accept payment in exchange for her turn; the Shafi'is and Hanbalis do not validate such payment.
Surah an-Nisa' 4:128Sahih al-Bukhari — the story of Sawdah
34My wife is menstruating or in confinement. Is she still entitled to her turn?
Yes. A wife who is menstruating, in postnatal bleeding or ill is still entitled to her night in the rotation, because the purpose of the rotation is affection and companionship, not merely intimacy.
The husband still spends the night with her, keeping her company, helping and being affectionate within permitted limits, without intercourse during menstruation and postnatal bleeding (Surah al-Baqarah 2:222). Postponing her turn or moving it to another wife on the grounds that he cannot be intimate with her is an injustice. Indeed, the confinement period after childbirth is when a wife most needs support. See Fiqh of polygyny.
The husband still spends the night with her, keeping her company, helping and being affectionate within permitted limits, without intercourse during menstruation and postnatal bleeding (Surah al-Baqarah 2:222). Postponing her turn or moving it to another wife on the grounds that he cannot be intimate with her is an injustice. Indeed, the confinement period after childbirth is when a wife most needs support. See Fiqh of polygyny.
Surah al-Baqarah 2:222Surah an-Nisa' 4:129
35Can a husband drop in at another wife's home on her co-wife's day?
During the day, the husband may drop in briefly for needs such as delivering things or seeing the children; at night, only for urgent needs such as a wife who is gravely ill.
Aisha RA related that the Prophet ﷺ used to visit all his wives during the day without being intimate with them, until he reached the wife whose turn it was and spent the night with her (narrated by Abu Dawud, hasan). In the Shafi'i school, if a husband enters another wife's house on a turn night without necessity and stays long there, he must make up that time. Intercourse with another wife on her co-wife's turn is not permitted. See Managing the rotation.
Aisha RA related that the Prophet ﷺ used to visit all his wives during the day without being intimate with them, until he reached the wife whose turn it was and spent the night with her (narrated by Abu Dawud, hasan). In the Shafi'i school, if a husband enters another wife's house on a turn night without necessity and stays long there, he must make up that time. Intercourse with another wife on her co-wife's turn is not permitted. See Managing the rotation.
Narrated by Abu Dawud (hasan) — Aisha's hadithSurah an-Nisa' 4:129
36The husband works night shifts. How is his rotation counted?
Bagi suami yang bekerja pada waktu malam, asas giliran berpindah ke waktu siang, iaitu waktu dia berehat dan berada di rumah.
Para fuqaha Syafi'i menjelaskan bahawa asas giliran ialah waktu rehat seseorang: bagi kebanyakan orang ialah malam, tetapi bagi pengawal keselamatan, jururawat atau pekerja syif malam, siang menjadi asasnya. Prinsip utamanya tetap sama, iaitu masa berkualiti di rumah dibahagikan sama rata. Jika jadual syif berubah-ubah, suami boleh merancang kitaran mengikut blok hari dengan persetujuan isteri-isteri. Catatan jadual yang telus membantu mengelakkan salah faham. Lihat Mengurus giliran.
Para fuqaha Syafi'i menjelaskan bahawa asas giliran ialah waktu rehat seseorang: bagi kebanyakan orang ialah malam, tetapi bagi pengawal keselamatan, jururawat atau pekerja syif malam, siang menjadi asasnya. Prinsip utamanya tetap sama, iaitu masa berkualiti di rumah dibahagikan sama rata. Jika jadual syif berubah-ubah, suami boleh merancang kitaran mengikut blok hari dengan persetujuan isteri-isteri. Catatan jadual yang telus membantu mengelakkan salah faham. Lihat Mengurus giliran.
Surah an-Nisa' 4:3Surah an-Nisa' 4:129
37The wives live in different states. Can the rotation be week by week?
It is allowed if all the wives agree; without consent, the Shafi'i school does not permit a rotation of more than three nights per wife.
Long distances often make daily rotation difficult, so a block arrangement such as one week for each wife is a practical solution, provided the period is the same for each. The husband must also make sure his presence is enough to fulfil his responsibilities to the children in each home. If distance causes one wife to be all but neglected, the husband must reassess his ability. See Managing the rotation and Two-household finances.
Long distances often make daily rotation difficult, so a block arrangement such as one week for each wife is a practical solution, provided the period is the same for each. The husband must also make sure his presence is enough to fulfil his responsibilities to the children in each home. If distance causes one wife to be all but neglected, the husband must reassess his ability. See Managing the rotation and Two-household finances.
Difference between schools. Some Hanbali and Maliki scholars give the husband more latitude to set the length of a round so long as it is equal; the Shafi'is limit it to three nights without consent.
Surah an-Nisa' 4:129Surah an-Nisa' 4:3
38The husband missed one wife's turn. Must he make it up?
Yes. In the Shafi'i school, if a husband misses a wife's turn without a permitted excuse, he must make it up (qada').
The make-up is done by taking time from the other wives' turns until the missed wife's right is fulfilled. For example, if the husband spends the night at wife B's home on wife A's night, he must give wife A an extra night. If it was missed because of an excuse unrelated to another wife, such as being admitted to hospital, no one gained an advantage, so the cycle simply resumes. The principle is that no wife may profit from her co-wife's turn. See Fiqh of polygyny.
The make-up is done by taking time from the other wives' turns until the missed wife's right is fulfilled. For example, if the husband spends the night at wife B's home on wife A's night, he must give wife A an extra night. If it was missed because of an excuse unrelated to another wife, such as being admitted to hospital, no one gained an advantage, so the cycle simply resumes. The principle is that no wife may profit from her co-wife's turn. See Fiqh of polygyny.
Surah an-Nisa' 4:129Sunan Abu Dawud 2133 (sahih)
39The husband is seriously ill. At which wife's home should he stay?
A sick husband must still keep the rotation of nights if he is able; if he cannot move about, he may stay at one wife's house with the permission of the other wives.
When the Prophet ﷺ was ill before his death, he asked "where will I be tomorrow?" hoping for Aisha's turn, and his wives then allowed him to be nursed in the house of Aisha RA (narrated by al-Bukhari and Muslim). This shows the rotation is still kept during illness, and that the wives' agreement can change it. The other wives may visit and help with his care. If there is no agreement, the choice can be made by drawing lots. See Fiqh of polygyny.
When the Prophet ﷺ was ill before his death, he asked "where will I be tomorrow?" hoping for Aisha's turn, and his wives then allowed him to be nursed in the house of Aisha RA (narrated by al-Bukhari and Muslim). This shows the rotation is still kept during illness, and that the wives' agreement can change it. The other wives may visit and help with his care. If there is no agreement, the choice can be made by drawing lots. See Fiqh of polygyny.
Sahih al-Bukhari — Aisha's hadith on the Prophet's ﷺ illnessSahih Muslim — Aisha's hadith on the Prophet's ﷺ illness
40Is a nushuz wife still entitled to her turn in the rotation?
According to the Shafi'i school, a wife who is nushuz (disobedient without a Shariah-recognised reason) forfeits her right to her turn and to maintenance for as long as she remains nushuz.
Examples of nushuz: leaving the home without permission and without a reasonable excuse, or refusing to move to the home provided without a Shariah-recognised reason. However, nushuz status must be assessed carefully; a wife who refuses because she is wronged, abused or not given maintenance is not considered nushuz. When she returns to obedience, her rights are restored. A husband may not allege nushuz merely to avoid the rotation. Disputes are best decided by the Syariah Court. See Nushuz & conflict and Counselling.
Examples of nushuz: leaving the home without permission and without a reasonable excuse, or refusing to move to the home provided without a Shariah-recognised reason. However, nushuz status must be assessed carefully; a wife who refuses because she is wronged, abused or not given maintenance is not considered nushuz. When she returns to obedience, her rights are restored. A husband may not allege nushuz merely to avoid the rotation. Disputes are best decided by the Syariah Court. See Nushuz & conflict and Counselling.
Surah an-Nisa' 4:34Surah an-Nisa' 4:35
41On the first day of Hari Raya, at which wife's home should we celebrate?
No specific text sets which wife should come first on Hari Raya; the principle is to follow the existing rotation cycle, or mutual agreement, or drawing lots.
Hari Raya is just an ordinary day in counting the rotation, but its emotional value is high. Many families choose to alternate year by year, or to divide morning and afternoon with everyone's agreement. A wise husband plans it early, discusses it openly and avoids surprises. If there is no agreement, drawing lots is a fair method taken from the practice of the Prophet ﷺ (Sahih al-Bukhari 2593). The children of each household should also be made to feel celebrated. See Managing the rotation.
Hari Raya is just an ordinary day in counting the rotation, but its emotional value is high. Many families choose to alternate year by year, or to divide morning and afternoon with everyone's agreement. A wise husband plans it early, discusses it openly and avoids surprises. If there is no agreement, drawing lots is a fair method taken from the practice of the Prophet ﷺ (Sahih al-Bukhari 2593). The children of each household should also be made to feel celebrated. See Managing the rotation.
Sahih al-Bukhari 2593Surah an-Nisa' 4:129
42If a husband gives a gift to one wife, must he give the same to the others?
Gifts beyond obligatory maintenance need not be equal according to many scholars, but making them equal is strongly encouraged to protect feelings and avoid any sense of favouritism.
Unfairness in gifts can cause jealousy, friction and a feeling of not being valued. The Prophet's ﷺ warning against a husband who inclines towards one wife (Sunan Abu Dawud 2133, sahih) is a reminder that inclination should not show itself in actions. If circumstances justify a difference, for example a gift when a wife gives birth, give it wisely and in moderation. See Fiqh of polygyny.
Unfairness in gifts can cause jealousy, friction and a feeling of not being valued. The Prophet's ﷺ warning against a husband who inclines towards one wife (Sunan Abu Dawud 2133, sahih) is a reminder that inclination should not show itself in actions. If circumstances justify a difference, for example a gift when a wife gives birth, give it wisely and in moderation. See Fiqh of polygyny.
Difference between schools. Some scholars require equality in visible gifts as part of justice; the majority require only the level of obligatory maintenance and forbid gifts that cause harm.
Sunan Abu Dawud 2133 (sahih)Surah an-Nisa' 4:129
43How much income is needed before one may practise polygyny?
The Shariah sets no specific figure; the condition is being able to provide obligatory maintenance reasonably (ma'ruf) to all wives and children, without reducing the rights of existing dependants.
Allah tells those who cannot yet afford it to keep chaste until Allah enriches them (Surah an-Nur 24:33), and maintenance is measured by one's means (Surah at-Talaq 65:7). In Malaysia, the Syariah Court assesses income, commitments and the number of dependants before granting permission for polygyny under section 23. Work out the costs of two homes, food, schooling, healthcare, vehicles and emergency savings. See Two-household finances and Calculator.
Allah tells those who cannot yet afford it to keep chaste until Allah enriches them (Surah an-Nur 24:33), and maintenance is measured by one's means (Surah at-Talaq 65:7). In Malaysia, the Syariah Court assesses income, commitments and the number of dependants before granting permission for polygyny under section 23. Work out the costs of two homes, food, schooling, healthcare, vehicles and emergency savings. See Two-household finances and Calculator.
Surah an-Nur 24:33Surah at-Talaq 65:7Act 303, s.23
44Is it true that polygyny is only permitted when marrying widows or orphans?
No. The context of Surah an-Nisa' verse 3 relates to orphans, but the wording "women who please you" is general and does not require the second wife to be a widow or an orphan.
Aisha RA explained that the reason this verse was revealed was the prohibition on wronging orphan girls in their mahr (Sahih al-Bukhari 4574; Sahih Muslim 3018), so guardians were told to marry other women who pleased them. Yet that context highlights the spirit of the verse, namely protecting the vulnerable and justice. Supporting widows and single mothers is a noble deed and can be done in many ways; it is not a condition for a valid polygynous marriage nor a reason to set aside the condition of justice. See Wisdom & criticism.
Aisha RA explained that the reason this verse was revealed was the prohibition on wronging orphan girls in their mahr (Sahih al-Bukhari 4574; Sahih Muslim 3018), so guardians were told to marry other women who pleased them. Yet that context highlights the spirit of the verse, namely protecting the vulnerable and justice. Supporting widows and single mothers is a noble deed and can be done in many ways; it is not a condition for a valid polygynous marriage nor a reason to set aside the condition of justice. See Wisdom & criticism.
Surah an-Nisa' 4:3Sahih al-Bukhari 4574Sahih Muslim 3018
45Why did the Prophet not allow Ali to take another wife while married to Fatimah?
Nabi ﷺ tidak mengharamkan poligami, tetapi menegaskan bahawa puteri Rasulullah dan puteri musuh Allah tidak akan dihimpunkan di bawah seorang lelaki.
Apabila Ali RA dilamar untuk mengahwini anak perempuan Abu Jahal, Nabi ﷺ berkhutbah bahawa Fatimah adalah sebahagian daripada dirinya, apa yang menyakitinya menyakiti baginda, dan baginda tidak mengharamkan yang halal, tetapi kedua-dua wanita itu tidak akan dihimpunkan (Sahih al-Bukhari; Sahih Muslim). Ulama menjelaskan ia kes khusus berkaitan peribadi Nabi ﷺ dan ancaman fitnah kepada agama Fatimah. Pengajarannya: kesan emosi terhadap isteri dan keluarga perlu diambil kira dengan serius. Lihat Hukum poligami.
Apabila Ali RA dilamar untuk mengahwini anak perempuan Abu Jahal, Nabi ﷺ berkhutbah bahawa Fatimah adalah sebahagian daripada dirinya, apa yang menyakitinya menyakiti baginda, dan baginda tidak mengharamkan yang halal, tetapi kedua-dua wanita itu tidak akan dihimpunkan (Sahih al-Bukhari; Sahih Muslim). Ulama menjelaskan ia kes khusus berkaitan peribadi Nabi ﷺ dan ancaman fitnah kepada agama Fatimah. Pengajarannya: kesan emosi terhadap isteri dan keluarga perlu diambil kira dengan serius. Lihat Hukum poligami.
Sahih al-Bukhari — kisah Ali dan anak Abu JahalSahih Muslim — kisah Ali dan anak Abu Jahal
46Is a woman who dislikes her husband practising polygyny considered to be rejecting Allah's ruling?
Tidak. Rasa cemburu dan tidak suka suami berkahwin lagi adalah fitrah, dan tidak sama dengan menolak atau mengingkari hukum Allah.
Isteri-isteri Nabi ﷺ sendiri pernah cemburu, dan baginda melayani perasaan itu dengan lembut. Yang tidak boleh ialah menafikan atau menghina keharusan poligami sebagai syariat. Seorang isteri boleh tidak bersetuju, menyuarakan kebimbangan, malah memohon syarat dalam taklik atau menuntut cerai jika dimudaratkan, tanpa menjejaskan imannya. Begitu juga suami tidak boleh menggunakan dalil agama untuk memaksa isteri "redha" atau menuduhnya kurang iman. Lihat Hak wanita dan Kaunseling.
Isteri-isteri Nabi ﷺ sendiri pernah cemburu, dan baginda melayani perasaan itu dengan lembut. Yang tidak boleh ialah menafikan atau menghina keharusan poligami sebagai syariat. Seorang isteri boleh tidak bersetuju, menyuarakan kebimbangan, malah memohon syarat dalam taklik atau menuntut cerai jika dimudaratkan, tanpa menjejaskan imannya. Begitu juga suami tidak boleh menggunakan dalil agama untuk memaksa isteri "redha" atau menuduhnya kurang iman. Lihat Hak wanita dan Kaunseling.
Surah an-Nisa' 4:3Surah an-Nisa' 4:19
47Is it wrong to practise polygyny merely because one is attracted to another woman?
Being attracted to another woman is not a sin if channelled lawfully, but an intention driven purely by desire, without preparation to be just and responsible, carries a great risk of leading to injustice.
Surah an-Nisa' verse 3 permits marrying "women who please you", so the attraction itself is not condemned, but it is not a sufficient reason. Yet the same verse puts justice first, and the Prophet's ﷺ warning about a husband who inclines to one wife (Sunan Abu Dawud 2133, sahih) shows a heavy reckoning. A man must assess his financial means, time, emotions and the effect on his existing wife and children. If he is not yet able, guarding his gaze and chastity is the safer path. See Fiqh of polygyny and Criteria.
Surah an-Nisa' verse 3 permits marrying "women who please you", so the attraction itself is not condemned, but it is not a sufficient reason. Yet the same verse puts justice first, and the Prophet's ﷺ warning about a husband who inclines to one wife (Sunan Abu Dawud 2133, sahih) shows a heavy reckoning. A man must assess his financial means, time, emotions and the effect on his existing wife and children. If he is not yet able, guarding his gaze and chastity is the safer path. See Fiqh of polygyny and Criteria.
Surah an-Nisa' 4:3Sunan Abu Dawud 2133 (sahih)Surah an-Nur 24:30
48The first wife is older and no longer wants her turn. Can the husband stop spending nights at her home?
If the wife herself willingly gives up her turn, the husband may go along with her wish; but the responsibility for maintenance, kind treatment and visits continues.
Sawdah RA, as she grew older, gave her turn to Aisyah RA and remained a wife of the Prophet ﷺ (narrated by al-Bukhari and Muslim). Surah an-Nisa' 4:128 says that reconciliation by giving up part of one's rights is better. But the willingness must come from the wife, not from the husband's pressure. She also has the right to withdraw and ask for her turn back at any time. The husband should keep visiting her and make sure she does not feel cast aside. See Fiqh of polygyny.
Sawdah RA, as she grew older, gave her turn to Aisyah RA and remained a wife of the Prophet ﷺ (narrated by al-Bukhari and Muslim). Surah an-Nisa' 4:128 says that reconciliation by giving up part of one's rights is better. But the willingness must come from the wife, not from the husband's pressure. She also has the right to withdraw and ask for her turn back at any time. The husband should keep visiting her and make sure she does not feel cast aside. See Fiqh of polygyny.
Surah an-Nisa' 4:128Sahih al-Bukhari — the story of SawdahSahih Muslim — the story of Sawdah
49After returning from a journey with one wife, do the other wives get make-up days?
If the wife was taken by drawing lots or with everyone's agreement, the travel period need not be made up to the other wives according to the Shafi'i school.
This is based on the Prophet's ﷺ practice of drawing lots among his wives before travelling (Sahih al-Bukhari 2593); Shafi'i scholars explain that the wife who travels also bears the hardship of the journey, so it is not purely an advantage. However, if the husband settles (bermukim) at the destination for a long period, or takes a wife without drawing lots, the other wives are entitled to make-up nights. After returning, the rotation cycle resumes as usual. See Fiqh of polygyny.
This is based on the Prophet's ﷺ practice of drawing lots among his wives before travelling (Sahih al-Bukhari 2593); Shafi'i scholars explain that the wife who travels also bears the hardship of the journey, so it is not purely an advantage. However, if the husband settles (bermukim) at the destination for a long period, or takes a wife without drawing lots, the other wives are entitled to make-up nights. After returning, the rotation cycle resumes as usual. See Fiqh of polygyny.
Difference between schools. The Hanafis do not require make-up (qada') of travel time in any circumstances, because choosing which wife travels is left to the husband.
Sahih al-Bukhari 2593
50Should a wife with more children get more turns?
No. The rotation is the equal right of every wife, not based on the number of children, age, beauty or whether the wife was a virgin or previously married (after the initial nights).
Justice in the rotation means each wife receives the same time in every cycle, in keeping with the requirement of Surah an-Nisa' 4:3 and the prohibition of inclination in 4:129. However, maintenance may differ because children's needs differ, and the husband may spend daytime with the children in another home within permitted limits. If all the wives agree to a different arrangement, that is their right. See Fiqh of polygyny and Children & polygyny.
Justice in the rotation means each wife receives the same time in every cycle, in keeping with the requirement of Surah an-Nisa' 4:3 and the prohibition of inclination in 4:129. However, maintenance may differ because children's needs differ, and the husband may spend daytime with the children in another home within permitted limits. If all the wives agree to a different arrangement, that is their right. See Fiqh of polygyny and Children & polygyny.
Surah an-Nisa' 4:3Surah an-Nisa' 4:129
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