Dr. Fathiyya Al‑Nabarawi, a professor at Al‑Azhar University Faculty of Islamic Studies, says, “A Muslim woman rejects or hates polygamy only when she is ill‑educated and weak in faith. During the prophet’s, peace be upon him, era, Muslim women did not object to polygamy, although women are naturally known to be averse to polygamy; even the prophet’s, peace be upon him, wives were known to be jealous of each other.


However, the situation stabilized and society acknowledged polygamy as licensed by religion which has been sent down from Allah. A woman cannot object to polygamy as long as her husband is so financially secure that he can provide for her and his children by her; she can not object either, so long as her husband will assuredly mete out justice to, and protect, her and his children by her as against the new wife.


Is not it better that such a marriage be permitted and made public, or should men be denied access to such a marriage while granted unrestricted access to the then imperative course of action involving sin? A polygamist husband should then be held in high esteem on the grounds that he is a Muslim typically fearful of Allah.


Nevertheless, I find fault with a lot of men who, having got a second wife, keep a second marriage secret although they have got legally married. They obviously feel awkward to make this marriage public because children are brought up to regard a second wife as a catastrophe, with media fallaciously striking the same note and imported Western patterns of thought rife”.


Dr. Fathiyya Nabarawi goes on to say further, “I have known some colleagues who have, from the very beginning, accepted being second wives. However, since marriages were consummated, they have been attempting to grab husbands only for themselves and to send them abandoning their first wives ‑ one of those wives has even requested her husband to divorce his first wife. Is that logical? Does such a behavior stand to reason?


Our society has been undergoing a multitude of blurry, fallacious precepts which make themselves most manifest in terms of an issue like polygamy, but they do exist ‑ though to a lesser degree ‑ in a lot more areas of our lives”.


Another woman professor of fiqh (Islamic jurisprudence), Dr. Nadia Hashem, airs her viewpoint as follows, ” In terms of Shari’aa, what does the verse (Marry women of your choice, two, or three, or four) exactly mean? Does the verse signal general and absolute permissiveness, or rather, permissiveness qualified by certain curbs attached by Shari’aa?


Whereas some jurists have said that the verse signals absolute permissiveness, regardless of necessity or not, some other jurists have interpreted the verse as signaling only qualified permissiveness.


However, I advocate the latter team of jurists who believe the verse as. having permitted polygamy only qualifiedly.


Of the reasons I deem warranting taking a second wife, or more, are an ill or infertile wife, a husband who is so excessively potent that he fails to content himself with only one wife, or simply females outnumbering males in society.


There are estimated thirteen million unmarried girls ‑at, or well above, the age of marriage ‑ in Egypt, with girls above thirty years of age accounting for four millions girls.


In my own opinion, a necessity arises for polygamy against a background as such: if we do not resort to polygamy under these circumstances, a half of society’s girls will remain bachelor girls unable to be sexually abstinent”.


to be continued…


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