Islamic polygamy dating site
Their opinion was derived from performing ijtihad (independent legal reasoning) which determined their belief that it is to be deemed preferable (even for the male individual who is capable of delivering justice to the multiple families) to refrain from joining more than one wife in the marital bond.This opinion has been codified into the official positions of the Hanbali and Shaafi’i schools of jurisprudence which assert that it is held recommended for a Muslim male to have only one wife, even if he may act equitably with more than one woman.Noteworthy was the fact that it was customary for men to marry women without limit, a practice that ended with the advent of the Qur'an and its divine revelation.
As Leila Ahmed states in her work, Women and Gender in Islam, "evidence suggests that among the types of marriage practiced was matrilineal, uxorilocal marriage, found in Arabia, including Mecca, about the time of the birth of Muhammad (circa 570)--the woman remaining with her tribe, where the man could visit or reside with her, and the children belonging to the mother's tribe--as well as polyandrous and polygamous marriages." Thus, it is widely accepted that polygyny was not the only type of matrimony practiced during the jahiliyya (pre-Islamic era), but one part of a highly variegated and diverse pool of matrimony types.
Al-Maawardi, from the Shaafi’i School of jurisprudence, said: "Allaah has permitted a man to marry up to four wives, saying: , but Allah advised that it is desirable for man to marry only one wife, saying: " [al-Hawi al-Kabir 11/417].
Ibn Qudaamah from the Hanbali School of jurisprudence, said in Ash-Sharh Al-Kabeer: "It is more appropriate to marry only one wife. Abul Barakaat Al-Majd ibn Taymiyyah] said this, based on the saying of Allaah (which means) ." [Ash-Sharh Al-Kabeer authored by Shams-ud-deen Ibn Qudaamah].
It was not until Islam, one could say, standardized marriage and therefore what it constituted, that matrimony assumed a different set of characteristics beyond those of the purely contractual.
To amplify the context within which polygyny occupies an Islamic relevance, one should look to the current debates surrounding polygyny in Islam, and more broadly, polygamy, and the implications that emerged from their contextual transition from the jahiliyya to the Islamic era.
One verse that is often cited in these arguments is that which was quoted earlier — verse 3 of Surah 4.