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
Fruitful Living
Islam and the environment (Part 1)
We praise and glorify Allah, the Creator and Sustainer of the universe. We send salutations upon the best of creation, Prophet Muhammad (peace and blessings be upon him), the final Messenger of Allah, who taught us to live in balance, justice, and compassion with all creatures of the earth.
Introduction
The preservation of the environment is not merely a contemporary global concern; it is deeply
rooted in divine revelation.
In Islam, the environment is a manifestation of Allah’s signs (Ayatullah) and a trust (Amaanah) given to humanity. Unfortunately, modern civilisation, driven by profit, exploitation, and ignorance, has led to climate change, deforestation, water pollution, biodiversity loss, and global warming.
Islam’s holistic worldview offers timeless ethical principles that advocate environmental protection, making it highly compatible with international frameworks like the United Nations Sustainable Development Goals (SDGs).
As Muslims, safeguarding the earth is both a spiritual duty and a social responsibility.
Definition of Environment and the Islamic Perspective
The environment is broadly defined as the surroundings or conditions in which a person, animal, or plant lives or operates.
The Cambridge Dictionary defines it as “the air, water, and land in or on which people, animals, and plants live.”
In academic terms, it includes all external physical, biological, and chemical factors influencing living organisms (Miller & Spoolman, 2011).
From an Islamic standpoint, the environment is the creation of Allah entrusted to humanity to use with responsibility and moderation.
Allah says: “And do not cause corruption on the earth after it has been set in order, and invoke Him in fear and aspiration. Surely, the mercy of Allah is near to the doers of good.”
(Surah Al-A’raf, 7:56)
This verse explicitly commands humans not to destroy the balance (mīzān) that Allah has
established.
The Prophet Muhammad (peace be upon him) further reinforced environmental
ethics through his actions and sayings, encouraging tree planting, animal welfare, cleanliness,
and the preservation of water sources.
Components of the Environment in Islam
The environment encompasses various ecosystems and natural elements, including:
• Dry and fertile lands – used for agriculture and housing.
• Forests – sources of oxygen, biodiversity, and medicine.
• Water bodies – such as rivers, lakes, lagoons, seas, and oceans, essential for life.
• Ramsar Sites and World Heritage Areas – designated for ecological protection due to
their unique natural value.
Islam values every element of nature. For instance, the Prophet (peace be upon him) said:
“If a Muslim plants a tree or sows seeds, and then a bird, or a person, or an animal eats from it, it is regarded as charity.” (Sahih al-Bukhari, Hadith 2320)
By Imam Saeed Abdulai
Fruitful Living
Why Should I forgive others? (Part 1)
“Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.”- Ephesians 4:32 (NIV)
INTRODUCTION
CONFLICT is never easy—especially when it happens within the church. Many believers can relate to the heartache of strained relationships, misunderstandings, or even church splits.
Though these moments don’t make us lose our salvation, they often test our faith deeply. At times, the discouragement can feel so intense that quitting the Christian walk seems like a tempting option.
Yet, in Christ, we are called into a new kind of family—a family transformed by grace. We are to be peacemakers, reconcilers, and forgivers because we ourselves have been forgiven so completely.
Scripture doesn’t just call us to live in peace; it calls us to reflect the heart of Christ, the One who gave Himself for His enemies. The brief but powerful letter to Philemon offers timeless wisdom on this topic.
Living in grace
The Apostle Paul’s letter to Philemon is only 335 words in the original Greek, yet it carries profound lessons about grace, forgiveness, and reconciliation.
Paul writes not as an authoritarian apostle but as a loving brother in Christ, appealing to Philemon on behalf of Onesimus—a runaway slave who had since become a believer.
Paul gently urges, “Though I could be bold enough in Christ to command you to do what is proper, yet for love’s sake I prefer to appeal to you…” (Philemon 1:8–9). He pleads with love, not law. He even offers to pay any debt Onesimus owes: “If he has wronged you or owes you anything, charge that to my account” (v. 18).
This is not “forgive and forget.” This is a real reckoning of wrong, met with real grace. Paul illustrates what Christ has done for all of us—He takes our debt and pays it with His own life.
Our identity in Christ
Paul emphasises that Onesimus has undergone a radical transformation. Once “useless,” he is now “useful” (v. 11)—a beautiful play on the meaning of his name. The point? In Christ, our identity is changed. We’re not defined by our failures or past offenses. We are made new.
Philemon, a slave master, is being asked to receive Onesimus not as property, but as a brother in Christ. This is a powerful call to the Church: we must see each other through the lens of our shared redemption. Grace transforms social structures, erases labels, and redefines our relationships.
By Rev. Dr Joyce Aryee,
the author
