Is a Muslim husband allowed to have sex with his multiple wives simultaneously?

Sources

• ✓ 4:3 · An-Nisaa

  4:3 · Muhammad Marmaduke Pickthall

  وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا۟ فِى ٱلْيَتَٰمَىٰ فَٱنكِحُوا۟ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثْنَىٰ وَثُلَٰثَ وَرُبَٰعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا۟ فَوَٰحِدَةً أَوْ مَا مَلَكَتْ أَيْمَٰنُكُمْ ۚ ذَٰلِكَ أَدْنَىٰٓ أَلَّا تَعُولُوا۟

  And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one (only) or (the captives) that your right hands possess. Thus it is more likely that ye will not do injustice.

• ✓ Tafsir Ibn Kathir on 4:3

  Sunni

  Tafsir Ibn Kathir · 4:3

  Allah commands that the wealth of orphans must be returned to them once they reach full maturity, ensuring it is complete and thoroughly preserved. He forbids consuming their wealth unlawfully or mixing it with one’s own assets. This is why Allah says: "And do not exchange the bad for the good." Sufyan al-Thawri narrated from Abu Salih that one should not rush to take unlawful earnings before receiving what is rightfully due and determined for them. Saeed ibn Jubayr explained this means: do not replace what is forbidden from others’ wealth with what is lawful from your own, warning against wasting lawful wealth while consuming the unlawful wealth of others. Similarly, Saeed ibn al-Musayyib and az-Zuhri advised against giving a weak or poor quality possession in exchange for a good one, and Ibrahim an-Nakha'i and adh-Dhahhak said not to give an inferior item when taking a good one. As-Suddi reported about someone taking a fat sheep from an orphan’s flock and putting in its place a thin sheep, as if saying “sheep for sheep,” or taking good silver coins and replacing them with counterfeit, saying “dirham for dirham.” Regarding the verse: "And do not consume their wealth with your own," Mujahid, Saeed ibn Jubayr, Muqatil ibn Hayyan, as-Suddi, and Sufyan ibn Husayn interpreted this as an admonition against mixing the orphan’s wealth with your own and consuming it altogether. The phrase "Indeed, it is a great sin" was explained by Ibn Abbas as meaning a major and serious transgression. This interpretation is supported by reports from Abu Huraira, who was asked about it, and replied: "It means a great sin." Though some weakness exists in the chain of transmission, several notable authorities including Mujahid, Ikrimah, Saeed ibn Jubayr, al-Hasan, Ibn Sirin, Qatadah, adh-Dhahhak, and others endorse the meaning Ibn Abbas gave. In a hadith recorded in Sunan Abi Dawud, the Prophet prays, "Forgive us our sins and mistakes." Ibn Mardawayh related a report from Ibn Abbas where the Prophet told Abu Ayyub that divorcing the mother of Ayyub was a sinful act. Ibn Sirin explained "al-hub" here as sin. Other narrations from Abu Dawud, Ibn Mardawayh, and al-Hakim also affirm the concept that unlawfully taking wealth or unjust divorce is a grave sin. The meaning is that consuming the wealth of orphans along with one’s own is a great fault and sin to be avoided. As for the command: "And if you fear that you will not deal justly with the orphans, then marry what pleases you of women, two or three or four," this refers to the case when a guardian has in his custody an orphaned girl and fears he will not fulfill her rightful dowry or rights; therefore he should marry other women he genuinely desires and who do not fall under the category of orphans under his care. Since there are many women, Allah does not make things difficult. Bukhari narrated from Aisha about a man who had an orphan girl under his care and married her. He also had some farmland she was entitled to, which he withheld. This verse was revealed addressing that situation, forbidding marrying an orphan without fulfilling her rights. Aisha explained that the guardian may want to marry her due to her beauty and wealth but is admonished to do so only if he can give her her due dowry and treat her justly. Later revelations clarified the guidance on marriage in more detail. Regarding "two, three or four," the wording acknowledges the allowance to marry up to four women at one time, as stated elsewhere in the Qur'an, such as concerning angels with two, three or four wings. It does not negate the existence of angels with more wings, similarly it does not allow marriage of more than four women. Ibn Abbas and the majority of scholars agree on this limitation, which is further supported by the Prophet’s instruction forbidding anyone but him from marrying more than four women. There is a unanimous scholarly consensus except for some members of the Shi'a who allow more than four wives, up to nine or unlimited, citing the Prophet’s marriages exceeding four. However, the hadith where the Prophet instructed Ghaylan ibn Salamah to keep only four wives and let go of the rest demonstrates the limitation applies to the community generally, while the Prophet had special dispensation. Further hadith transmitted by Ahmad, al-Shafi'i, and others confirm this limit of four wives for followers, with narration chains considered reliable. Although the Prophet married multiple women, his capacity is unique and not a precedent for others. The verse continues: "But if you fear that you will not be just, then marry one or what your right hand possesses," meaning if someone fears inability to be just among multiple wives, he should marry only one or his concubines. Justice is obligatory among wives, so withholding from dividing your love or maintenance unjustly is prohibited. Marrying one avoids injustice and is recommended, although not obligatory. "That is more suitable that you may not incline unjustly" is interpreted by some as meaning to prevent increasing the members of one’s household beyond one’s capacity. Zaid ibn Aslam, Sufyan ibn Uyaynah, and al-Shafi'i take it in this sense, drawing parallels to other Qur’anic verses promising God’s provision to those who face poverty. Others interpret "‘ala" as injustice and oppression, and thus the verse warns against acting unjustly or oppressively in treatment of wives. Many transmitters including Ibn Abbas, Aisha, Mujahid, and others emphasize not inclining unjustly toward one wife over another, supporting with examples and poetry expressing the gravity of justice. Regarding "And give the women their dowries willingly," Ali ibn Abi Talhah, quoting Ibn Abbas, said "nuhla" means the dowry. Muhammad ibn Ishaq narrated from az-Zuhri, quoting Aisha, that "nuhla" can mean an obligatory gift or a mandated dowry. Other scholars add nuances of the dowry being an obligation that must be given fairly and sincerely. The overall meaning is the husband's duty to pay the dowry fully and honorably, as he would give a pleasant gift, so that it is permissible for the wife to accept and enjoy it happily. This is why Allah says: "But if they willingly give you something of it, then take it graciously." Ibn Abi Hatim related that Ali said if a husband complains to his wife over a small amount of money (three dirhams or similar), he should buy honey and use blessed water to make a healing remedy. Hushaym reported that men used to take their daughters’ dowry, which Allah forbade in this verse. Another tradition narrated by Ibn Abi Hatim reports the Prophet saying: "Give the women their dowries willingly." When asked about the link between this verse and marriage conditions, he said it is what their families agree upon. Ibn Mardawayh narrates that the Prophet encouraged marrying orphans, and when questioned about the dowry, confirmed that it is up to the agreement of their guardians. Overall, this ayah deals with protecting the wealth of orphans from unlawful consumption or exchange, prescribing justice in marriage especially toward orphan girls under one’s care, and obligating honorable dowries to women. Any violation of these commands is a grave sin and strongly warned against in Islamic teachings as transmitted from the Prophet and companions via authentic reports.