The Case of Polyandry - 2

In the first episode, we gave a critical look at people's, - believers', to be more precise - reactions towards polyandry. The last point we arrived was that it is necessary to look at the Qoran in order to determine if there is a conclusive prohibition on the matter. If there isn't one, then it's applicability can depend on the conditions. Experience shows that, as much as you must determine your goals,  you must determine your limits and principles so that you can guard against losing your focus or being misled. So, before we go to the Quran for this matter, it is necessary to pinpoint what we are not trying to do and what we must avoid. In doing so, I am going to make use of the items listed in another article on believers' reactions towards polygyny.

1- Just like in the case of polygyny the purpose is not to justify a situation where men enjoy life while women serve them endlessly, the purpose of polyandry cannot be  the opposite where women exploit men. Such unfair treatments in whatever kind of setting they may be are unacceptable and are not in line with the family life according to the Qoran and the prophet's example.

"They are clothing for you and you are clothing for them." (2/187)

2- From a religious point of view, the purpose of allowing polyandry cannot be maximizing the  satisfaction from the worldly life. Rather, if it is allowed, this can be due to an intention to optimize the worldly conditions in order to prosper in the afterlife. This can only be done by meticulously searching for and abiding by what is pleasing to God, even if people don't necessarily like them. Needless to say, all these also require the committment of the involved people to each other's and the children's happiness in both worlds.

"O you who have believed, whoever of you should revert from his religion – Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic. That is the favor of Allah; He bestows it upon whom He wills. And Allah is all-Encompassing and Knowing." (5/54)

3- Having enough financial means is not a prohibitive prerequisite of marriage, just like losing your financial means later on is not a reason for the invalidation of marriage. In a family, the members are committed to each other, and they work for each other, they support each other. If financial situation was a prohibitive prerequisite for marriage, the couples in monogamous marriages would have to end up in divorce if they were to lose their economical well being. The same is valid for polygamy. So, although having large economical means is culturally considered as a prerequisite for polygyny, it is not one religiously.  And similarly, if a lady marries two men when she is rich enough and she faces economical hardship later on, one cannot push the family to divorce. Again, believers establish families in order to accompany and help each other on the way of God, not to secure wealth.

"And marry the unmarried among you and the righteous among your male slaves and female slaves. If they should be poor, Allah will enrich them from His bounty, and Allah is all-Encompassing and Knowing." (24/32)

4- When discussing polygamy, fair treatment and equal treatment are often confused. In the Quran, fair treatment is given as a principle, whereas those who oppose polygamy insist on equal treatment. Equal treatment is by creation impossible, and the believers who argue against polygamy on the grounds of equality know neither the nature nor their holy book. They are simply going with their instincts. Therefore, fair treatment of the spouses in case of polyandry can be a principle from a religious stand point, but equal treatment cannot.

"And you will never be able to be equal [in feeling] between wives, even if you should strive [to do so]. So do not incline completely [toward one] and leave another hanging. And if you amend [your affairs] and fear Allah - then indeed, Allah is ever Forgiving and Merciful." (4/129)