Fruitful Living
Polygamy in Islam
Alhamdulillah, all praise is due to Allah, Who has blessed us with guidance in every aspect of our lives, including marriage.
We thank Him for providing us with a system that upholds fairness, justice, and compassion.
We send blessings upon our beloved Prophet Muhammad (PBUH), who exemplified love, patience, and justice in his family life. May Sallah (SWT) enable us to follow his example in all our relationships.
Introduction to Polygamy in Islam
Servants of Allah, today’s khutbah is on Polygamy in Islam – a topic often misunderstood but rich in wisdom and compassion when viewed through the lens of Islamic teachings. Polygamy in Islam is not a mere cultural practice; it is a regulated structure rooted in social responsibility and fairness.
The Prophet Muhammad (PBUH) himself practiced polygamy under divine instruction, setting an example of responsibility and compassion. Through polygamy, Islam offers solutions to social needs and supports a framework that prioritises justice.
Today, we will explore what Islam says about polygamy, the conditions attached, the responsibilities of the husband, the blessings it brings, and the challenges it may entail.
What does Islam say about Polygamy?
Polygamy is permissible in Islam under specific guidelines aimed at ensuring fairness and justice. Allah (SWT) says in the Qur’an:
“Then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one…” (Qur’an 4:3).
This verse clearly places conditions on the practice of polygamy, allowing it only if the husband can be just and fair. Polygamy is therefore not a right but a responsibility that requires honesty and commitment.
Islam’s allowance for polygamy provides a solution to social circumstances such as caring for widows, orphans, and cases where multiple marriages serve the greater welfare of the community.
The Example of the Prophet (PBUH):
The Prophet Muhammad (PBUH) practiced polygamy later in his life, and his marriages were largely motivated by social and humanitarian reasons. He married widows, older women, and women who had been previously divorced to provide them with protection, social standing, and support.
His actions illustrate the spirit of compassion and responsibility that underpins polygamy in Islam.
One notable marriage was to Sawda bint Zam’a (RA), an older widow. This marriage provided her with security and respect, highlighting the Prophet’s (PBUH) empathy and commitment to supporting women who were vulnerable or marginalised in society.
References:
• Qur’an, Surah An-Nisa (4:3, 4:34, 4:129), Surah Al-Baqarah (2:83)
• Hadith from Sahih Bukhari, Sahih Muslim, Sunan Abu Dawud (2133), Sunan Tirmidhi (3895)
(To be continued)
By Imam Alhaji Saeed Abdulai, 1BN – Michel Camp
Though debated, women’s leadership is not prohibited in Islam if practiced within Islamic ethics. Muslim women historically influenced governance through education, economic power, and advisory roles (Ahmed, 2021). Contemporary Muslim women in public office embody the Qur’anic principle of justice (Qur’an 4:135).
Islam encourages professions that benefit society. Female physicians, gynecologists, and nurses are essential in Muslim societies, ensuring culturally sensitive healthcare (Shaikh, 2015). Similarly, Muslim women in education, media, and business embody the Prophetic principle of service to humanity.
The Ghanaian context
In Ghana, Muslim women play a pivotal role in sustaining both families and communities. Beyond managing households, many women assume the role of primary breadwinners, paying school fees, supporting relatives, and financing community projects. Their contributions extend into professional and public life. In academia, Dr Rabiyatu Armah, an Islamic educationist and lecturer at University of Ghana, has championed girls’ schooling and equal opportunities in religious studies. In politics and governance, Hajia Samira Bawumia, Ghana’s former Second Lady, has promoted literacy, health, and women’s empowerment through nationwide initiatives. In the media, Madam Shamima Muslim, who serves as Deputy Presidential Spokesperson under President John Dramani Mahama, stands as a role model for young Muslim journalists. Her career reflects how Muslim women can excel in public communication while upholding modesty and Islamic values. These examples affirm that empowering Muslim women in education, media, and governance strengthens both families and national development.
Education and economic empowerment
The Prophet Muhammad (peace be upon him) stated: “The best of you are those who are best to their women.” (Tirmidhi, Hadith 1162). Honouring women means enabling them to access education and livelihood. Denying women education contradicts both the Qur’an and Sunnah and weakens the Muslim ummah (Barazangi, 2008).
A call to rethink our attitudes
Muslim societies today must critically re-examine cultural practices that continue to restrict women’s potential and return to Islam’s authentic message. The Qur’an and Sunnah affirm women as not only homemakers but also scholars, professionals, and leaders in society. True empowerment lies in realising the framework Islam already provides.
The role of Muslim scholars (‘ulama) is crucial. Those trained in Sharia and Islamic jurisprudence (fiqh) must guide women in balancing modesty with participation in business, education, and public service. History offers powerful precedents: Aisha bint Abu Bakr (RA), one of the Prophet’s wives, transmitted over 2,000 hadiths and was a leading authority in law; and Fatima al-Fihri founded the University of al-Qarawiyyin in Morocco, the world’s oldest existing university. Their legacy demonstrates how knowledge and faith combined to shape civilisations. Equipping today’s Muslim women with similar guidance will strengthen families, uplift communities, and ensure a prosperous ummah.
Conclusion
Islam dignified women at a time when they were devalued, transforming them from marginalised figures to partners in faith, family, and society. From Khadijah (RA), who invested her wealth in the Prophet’s mission, to Aisha (RA), who transmitted knowledge and shaped Islamic scholarship, women have always stood at the heart of the ummah. The Qur’an enshrined their rights to inheritance, education, economic participation, and spiritual equality (Qur’an 4:7; 33:35).
Equally significant is the role of Muslim women in marriage and family life. The Qur’an describes spouses as “garments for one another” (Qur’an 2:187), highlighting marriage as a bond of comfort and protection. As wives and mothers, Muslim women nurture faith, instill moral discipline in children, and create homes rooted in mercy, patience, and cooperation. This domestic leadership complements their contributions in business, education, health, and governance, ensuring balance in both private and public life.
Allah reminds us: “For men is a share of what they earn, and for women is a share of what they earn.” (Qur’an 4:32). Empowering women in marriage, education, and work is therefore central to building thriving families, resilient communities, and a strong ummah.
By Imam Alhaji Saeed Abdulai, the Author
“Again Jesus call the crowd to Him and said, “Listen to me, everyone, and understand this. Nothing outside a man can make him ‘unclean’ by going into him. Rather, it is what comes out of a man that makes him ‘unclean.” – Mark 7:14-16 (NIV)
Introduction
The Lord is really awesome in His wisdom and as Moses said when they were led to cross the Red Sea – “Who is like unto you, O Lord, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders?” – Exodus 15:11 (KJV)
CHANNEL
The word channel connotes action – real action because as a verb, it means:
- to direct
- to show the way
- shepherd
- lead
- train; among others.
And as a noun it can mean:
- a conduit
- an access
- an artery
- a pipeline
- a means of.
But the other words I found in the Thesaurus which really thrilled me and gave me a greater understanding of who we are called to be as Christians are meaning of channel as
- Advertiser;
- Delegate;
- Witness;
- Narrator;
- Go between;
- Spokesman,
- Communicator;
- Publiciser;
- Speaker.
Fascinating isn’t it. This reminds us of our calling as stated in Acts 1:8 that we will receive power when the Holy Spirit comes and we will be His witness here on earth – we are to be those through whom others come to know the Lord Jesus Christ. So as I found in the Thesaurus, we are Jesus’ delegates here on earth – we represent Him. We are His spokespersons. His go between when He wants to reach out to people. We are His communicators – we are really the ones who should be on radio each day telling people about the Lord Jesus Christ as the only means of salvation and redemption from sin. Alas, political party communicators seem to have the upper hand because media houses prefer their cacophony and not our soothing but very powerful words that ONLY Jesus saves.
By Rev. Dr Joyce Aryee, the author
