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A harrowing new sociological study has exposed the profound economic deprivation and psychological distress plaguing Muslim women in polygamous marriages across India, releasing its findings just as the political push to criminalize the practice gains critical momentum in the northeastern Bengali populated state, Daily Dazzling Dawn realized.
The comprehensive survey, titled Breaking Silence: Lived Reality of 2,500 Muslim Women in Polygamous Marriages, was conducted by the Bhartiya Muslim Mahila Andolan (BMMA) across seven states. The report paints a grim picture of domestic instability, revealing that among the 2,508 women interviewed, a staggering 87 per cent reported their husbands had taken two wives. Furthermore, 10 per cent of the husbands had three wives, and 3 per cent had four or more, underscoring the prevalence of multi-spouse households within specific demographic pockets.
Released on Wednesday, the data challenges the narrative that polygamy is a benign cultural practice, instead highlighting it as a significant source of trauma and financial ruin. BMMA co-founders Zakia Soman and Noorjehan Niaz stated that the study was designed to amplify the voices of those suffering silently behind closed doors. They argued that religion is frequently misused to justify injustice, resulting in a discarding of the Islamic tenets of compassion and fairness.
The Economics of Neglect-The study provides a granular look at the economic disparity inherent in these unions. The data indicates that financial insecurity is rampant, with 59 per cent of the first and second wives—mostly aged between 31 and 50—possessing only a secondary school education. The earning power of these women is alarming low, with 65 per cent of first wives earning less than ₹5,000 (approx. $60 USD) per month, while the remainder reported no independent income at all.
The financial abandonment begins early in many of these marriages. According to the report, 84 per cent of first wives had no income at the time of marriage. Post-marriage, 61 per cent of first wives and 32 per cent of second wives reportedly never received ‘Mehr’ (a mandatory payment in Islam paid by the groom to the bride). For the few who did, the amounts were negligible, with some receiving as little as ₹786.
Conversely, the practice of dowry remains pervasive despite religious prohibitions. Approximately 32 per cent of first wives were forced to pay dowries ranging between ₹50,000 and ₹200,000. The financial burden often forces women back to their parental homes; the survey noted that 47 per cent of first wives returned to their parents but remained dependent on charity, as 40 per cent received zero maintenance from their husbands.
The Theological Paradox-Beyond the socio-economic fallout, the study reignites a longstanding debate regarding the interpretation of Islamic scripture, with reformists arguing that the Quran effectively mandates monogamy through impossible conditions. While Surah An-Nisa (4:3) historically permitted up to four wives to address the post-war welfare of orphans and widows, it explicitly commands men to marry "only one" if they fear they cannot maintain absolute justice between them. Legal scholars and activists point to a subsequent verse (4:129), which unequivocally states that "you will never be able to be equal between wives, even if you should strive to do so." This scriptural paradox is increasingly cited by groups like the BMMA to argue that the divine intent was always monogamous, rendering the modern, unchecked practice of polygamy a violation of the Quranic spirit rather than a religious right.
Legislative Action in Assam-As the BMMA advocates for judicial intervention, legislative machinery in Assam has begun to move. On Tuesday, Assam Chief Minister Himanta Biswa Sarma tabled The Assam Prohibition of Polygamy Bill, 2025 in the State Assembly. The proposed legislation seeks to ban polygamy entirely within the state, categorizing it as a criminal offence carrying a prison term of up to seven years for the first violation.
The bill, however, includes specific exemptions, proposing to keep Scheduled Tribe (ST) members and areas under the Sixth Schedule outside its purview to protect indigenous customary laws. This legislative move aligns with the sentiments of the surveyed women, 87 per cent of whom demanded that polygamous Sunni Muslim men be prosecuted under strict provisions equivalent to Section 494 of the Indian Penal Code (Bigamy) or the new Section 86 of the Bharatiya Nyaya Sanhita (Cruelty).
A Call for Codification-The intersection of lack of education and legal awareness remains a critical barrier to reform. The BMMA survey highlighted that while 97 per cent of women admitted formal consent was taken by the Qazi, 83 per cent had never read their Nikaah-nama (marriage contract), and 38 per cent were unaware that such a document existed. This lack of agency is exacerbated by the husbands' socio-economic status, as 60 per cent of the men in these marriages were educated only up to Class X or less.
Activists from the Indian Muslims for Secular Democracy (IMSD), including Javed Anand and Feroze Mithiborwala, joined the BMMA in calling for a full codification of Muslim Personal Law. They emphasized that 86 per cent of the respondents want legal protection, transparency, and accountability rather than the current ad-hoc application of personal laws.
Soman and Niaz noted that while the scourge of Triple Talaq has declined—acknowledged by 89 per cent of respondents—thanks to legal reforms in 2019, the "polygamy plague" continues to affect an estimated 20 per cent of the Sunni Muslim community in India. The activists argue that piecemeal legislation is insufficient and are pressing for a Supreme Court judgment on their Public Interest Litigation (PIL) to end both polygamy and halala.
The report concludes that without immediate legal intervention and the codification of family laws, thousands of women will continue to face desertion and destitution. As the Assam bill moves toward debate, it sets a potential precedent for how the world’s most populous democracy balances religious freedom with the constitutional rights of women todignity and equality.
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