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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.
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.
Some, like Ali, argue that the overall condition of women who lived in the jahiliyya improved with the advent of Islam.
So they (such guardians) have been forbidden to marry them unless they do justice to them and give them their full Mahr, and they are ordered to marry other women instead of them." The Qur’anic context can be explained by Surah 4:2, which states "To orphans restore their property (When they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up) with your own.
For this is indeed a great sin." Therefore, the first part of verse 4:3 is dealing with orphan women who are under the protection of a male guardian, and it is advising the guardian to "deal justly" with the orphans.
Traditional Sunni and Shia Islamic marital jurisprudence allows Muslim men and women to be married to multiple times (a practice known as polygyny and polygamy), up to four any one time as per their situations.