Polygyny in Islam

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The concept of polygyny in Islam becomes a necessity under certain circumstances, but can only be practiced only under certain conditions, and with restrictions. Otherwise, polygyny in Islam is not promoted, but merely accepted as a way to safeguard women and children. According to the Qur’an, a man can marry again if his wife is chronically ill and cannot fulfil the obligations of marriage; or if she is unable to have children; or under certain conditions of wartime, when marrying widows to provide for orphans may be necessary to protect the morals of society.

 

Polygyny in the Al-Qur’an of Prophet Muhammad is centered around children. 4:3; 17:34

 

Orphan: “fatherless," literally "deprived," from orphos "bereft." from PIE *orbho- "bereft of father.”

 

At the focal point of polygyny mentioned in the Qur’an, the absolute intent must be the wellbeing of the children and the mother. In fact, most honest analysts of the topic center around the root reason for it. A) being the issue of woman out numbering men; B) the issue of war and the scarcity of men. Which, in my opinion, both stem from the lack of men; C) Cultural norms; and D) Children born out of lust, also known as “wedlock.” Which often results in the children being orphans (fatherless). 

 

According to https://prospect.org/health/consequences-single-motherhood/

Children who grow up with only one of their biological parents (nearly always the mother) are disadvantaged across a broad array of outcomes. As shown in figure 1, they are twice as likely to drop out of high school, 2.5 times as likely to become teen mothers, and 1.4 times as likely to be idle -- out of school and out of work -- as children who grow up with both parents. Children in one-parent families also have lower grade point averages, lower college aspirations, and poorer attendance records. As adults, they have higher rates of divorce. These patterns persist even after adjusting for differences in race, parents' education, number of siblings, and residential location.

 

As stated by Prophet Drew Ali, you will be able to have as many wives as you can afford. But this is not merely based on your carnal desire for women, but as stated in the Qur’an, for the children and widowed or single mothers.

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Murdock v. Pennsylvania, 319 U.S. 105 (1943).
https://supreme.justia.com/cases/federal/us/319/105/

The mere fact that the religious literature is "sold", rather than "donated" does not transform the activities of the colporteur into a commercial enterprise.

A State may not impose a charge for the enjoyment of a right granted by the Federal Constitution.

A community may not suppress, or the State tax, the dissemination of views because they are unpopular, annoying, or distasteful.

But the mere fact that the religious literature is "sold" by itinerant preachers, rather than "donated," does not transform evangelism into a commercial enterprise. If it did, then the passing of the collection plate in church would make the church service a commercial project. The constitutional rights of those spreading their religious beliefs through the spoken and printed word are not to be gauged by standards governing retailers or wholesalers of books. The right to use the press for expressing one's views is not to be measured by the protection afforded commercial handbills. It should be remembered that the pamphlets of Thomas Paine were not distributed free of charge. It is plain that a religious organization needs funds to remain a going concern. But an itinerant evangelist, however misguided or intolerant he may be, does not become a mere book agent by selling the Bible or religious tracts to help defray his expenses or to sustain him. Freedom of speech, freedom of the press, freedom of religion are available to all, not merely to those who can pay their own way. As we have said, the problem of drawing the line between a purely commercial activity and a religious one will, at times, be difficult. On this record, it plainly cannot be said that petitioners were engaged in a commercial, rather than a religious, venture. It is a distortion of the facts of record to describe their activities as the occupation of selling books and pamphlets. And the Pennsylvania court did not rest the judgments of conviction on that basis, though it did find that petitioners "sold" the literature. The Supreme Court of Iowa, in State v. Mead, 230 Iowa 1217, 300 N.W. 523, 524, described the selling activities of members of this same sect as "merely incidental and collateral" to their "main object, which was to preach and publicize the doctrines of their order." And see State v. Meredith, 197 S.C. 351, 15 S.E.2d 678; People v. Barber, 289 N.Y. 378, 385-386, 46 N.E.2d 329. That accurately summarizes the present record.

Those who can tax the exercise of this religious practice can make its exercise so costly as to deprive it of the resources necessary for its maintenance. Those who can tax the privilege of engaging in this form of missionary evangelism can close its doors to all those who do not have a full purse. Spreading religious beliefs in this ancient and honorable manner would thus be denied the needy. Those who can deprive religious groups of their colporteurs can take from them a part of the vital power of the press which has survived from the Reformation.