Qur’an 4:3 Is Not About Polygamy

Introduction

Most readers and traditional readings of the Qur'an assume verse 4:3 permits men to marry multiple wives, but the Arabic text says otherwise. The verse speaks about fairness and responsibility toward dependents, not marriage.

When read contextually, fa-inkiḥū means “formalize agreements,” and mā ṭāba lakum refers to what is proper or manageable — not women. Together with 4:129, the passage limits overextension and demands justice, dismantling the idea of Qur’anic "permission" of polygamy.

1. What 4:3 Actually Says

The verse begins by addressing those responsible for orphans (yatāmā). It warns against exploiting or being unjust to those under one’s care. The Arabic phrase:

fa-inkiḥū mā ṭāba lakum “then contract what is proper for you”

does not say man ṭāba lakum (“who pleases you”). The word mā indicates things, matters, or duties — not persons.

2. “Fa-inkiḥū” Means “Formalize a Contract,” Not “Marry”

The key word فَانكِحُوا (fa-inkiḥū) comes from the root n-k-ḥ (نكح), which means to join or contract formally.[¹] Across the Qur’an (24:32, 24:33, 4:25), nikāḥ consistently describes a regulated agreement involving rights and obligations.

So fa-inkiḥū in 4:3 means:

“Then formalize agreements”— not “then marry.”

This interpretation fits with mā ṭāba lakum min an-nisāʾ meaning “of those (affairs or dependents) under your care,” that is, the ones dependent on you.

3. “Mā ṭāba lakum mina al-nisāʾ” — What Is Proper, Not Whom You Desire

The verse says “mā ṭāba lakum,” not “man ṭāba lakum.”[²] That single letter shift changes the sense:

• mā refers to things or matters;

• man refers to persons.

Al-nisāʾ here refers to a vulnerable group of people (not necessarily women; the orphans mentioned at the beginning of the verse could also be boys). The phrase thus points to good contracts for them, not women or orphans who are pleasing to you.

4. “Two, Three, or Four” as Task Load, Not Spouses

The numbering — two, three, or four — reflects the number of contractual responsibilities you can undertake, not the number of wives. The verse continues:

“But if you fear you will not deal equitably, then (limit yourself to) one, or what your right hand is already bound to.”

This phrasing makes far more sense in an administrative framework: manage only what you can justly handle. “Two, three, or four” then sets a practical cap: take on only what you can manage fairly. If fairness is doubtful, limit yourself to one — or continue with what is already within your responsibilities (mā malakat aymānukum). The message is restraint, not privilege.

5. 4:129 Confirms the Reading

Later, 4:129 declares:

“You will never balance perfectly between your obligations, however much you wish…”

This confirms the ethical point of 4:3: total equality is impossible; balance and mindfulness are the goals. If 4:3 were about polygamy, 4:129 would contradict it. Together, they form a coherent directive on responsibility and justice, not marriage count.

6. Rational Translation

Based on this discussion, the following are revised translations of verses 4:3 and 4:129

4:3

وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَىٰ فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ۚ ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا

If you fear that you might not be just to orphans under your care, then formalize agreements for what is right with the most vulnerable, two, three, or four. But if fairness seems uncertain, limit yourself to one, or to what is already within your charge. That is closer to staying balanced and avoiding wrongdoing.

4:129

وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ وَإِنْ تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا

You will never manage to keep complete balance among your obligations, however much you wish to. So do not give all your attention to one and neglect another. If you act with reconciliation and remain mindful, you will find forgiveness and compassion.

7. Thematic Scope and Support Across the Qur’an

Verses 4:2–4:10 form one continuous passage about fairness toward dependents and property. Other passages — 24:32–33, 2:282, 17:35 — reinforce the same ethics: write contracts, act equitably, give full measure, and stay within your limits.

• Care for dependents responsibly.

• Formalize duties through fair, transparent agreements.

• Avoid overextension; limit to what can be handled justly.

• Accept that perfect equality is impossible, but strive for balance and reconciliation.

7.1. Fairness and Responsibility Toward Dependents

These set the moral frame within which 4:3 and 4:129 operate.

• “Give orphans their property; do not substitute your own for theirs or consume it unjustly.” (4:2)

• “Test the dependents (yatāmā); when they reach maturity, hand over their property responsibly.” (4:6)

• “Those who consume the wealth of dependents unjustly consume fire into themselves.” (4:10)

7.2. Contractual and Formal Arrangements

These use nikāḥ and related terms in a broader “formal connection” sense.

• “Contractually connect (ankihū) the single among you and those fit among your dependents.” (24:32)

• “Those who cannot find such contracts should remain patient until God provides independence.” (24:33)

• “Whoever cannot manage a contract with the free ones may contract with those under your authority.” (4:25)

7.3. Limits and Justice in Commitments

These echo 4:3’s emphasis on limits, fairness, and non-overreach.

• “Record contracts of debt in fairness; do not let writers refuse to write.” (2:282)

• “Give full measure and weight in justice.” (17:35)

• “God commands justice, balanced conduct, and generosity toward kin.” (16:90)

7.4. Human Limits in Fairness

These parallel 4:129 directly.

• “God does not forbid you from acting justly and kindly toward those who do not fight you.” (60:8)

• “If two parties fight, make peace fairly; act equitably — God loves the equitable.” (49:9)

In a broader sense, these passages outline a social-ethical framework for ethical stewardship, not marital multiplicity.

8. Entry into “mā malakat aymānukum”

Qur’an 4:3 also represents one of the legitimate ways a person comes under your aymān — your contractual trust or responsibility.

The phrase mā malakat aymānukum literally means “what your right hands possess,” but Qur’anic usage often links yameen (right hand) with covenant, obligation, or pledge. In this context, it refers to people or duties to which you are formally bound, not personal property.

Thus, 4:3 functions as an entry point — an ethical process through which someone becomes part of that trust. The verse lays down conditions:

• Only contract what is appropriate (mā ṭāba lakum).

• Limit your scope to two, three, or four responsibilities.

• If you fear injustice, restrict yourself to one or those already bound to you (mā malakat aymānukum).

  
  

This reframing makes mā malakat aymānukum a category of entrusted dependents, not a justification for concubinage or servitude. It connects directly with the Qur’an’s broader theme of just management of power and care for the vulnerable, consistent with 4:2–6 on orphans and fiduciary trust.

This understanding closes the loop between mā ṭāba lakum and mā malakat aymānukum. Both describe structured, accountable relationships grounded in fairness, not ownership or desire. The Qur’an’s concern here is social integrity — how people enter and exist within networks of responsibility. Justice, restraint, and ethical guardianship are the true boundaries of authority.

Conclusion

Qur’an 4:3 and 4:129 together dismantle the idea of sanctioned polygamy. They set an ethical limit: only take on what you can handle justly. The passage is about contractual fairness and moral accountability, not marital multiplication.

When the Qur’an’s language is read on its own terms — without later cultural filters — it speaks of equity, responsibility, and compassion. The real message is not about permissions, but about boundaries: justice before desire, restraint before excess.

Developed on chatGPT/Claude AI and with thanks to br Wan Ahmad Zulhafirie.

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Linguistic Notes

[1] Root n-k-ḥ (نكح): Classical lexicons such as Lisān al-ʿArab and Tāj al-ʿArūs record its core meaning as “to contract, to connect formally.” The later sense “to marry” is contextual, not primary.

[2] Particle mā (ما): Refers to things or matters; man (من) refers to persons. Qur’an 4:3 uses mā ṭāba lakum, indicating impersonal or abstract objects — what is proper or suitable — not whom you desire.