As stated in the first part, Islam brought about reforms in the customs previous nations, including Arabs, had in practicing polygamy in Islam:

The Limitation in the Polygamy in Islam

The first reform Islam enforced was the restriction it imposed upon polygamy. Before the advent of Islam, there was no limit to the number of wives. One man could keep hundreds of wives and thus establish a harem for them, just as the ones some kings had, which is strictly banned in the religion of Islam.

However, Islam put a maximum limit on their number, and an individual was not allowed to have more than four wives simultaneously.

Justice:

The other reform that was made upon polygamy in Islam was the condition under which there must never be, for any reason, discrimination between the wives or their children. The Holy Quran explicitly commands:

"But if you fear that you may not treat them fairly, then [marry only] one" (4:3)

As a matter of fact, those men who can observe full justice with a number of wives are very few. It is clearly stated in the following verse of the Quran which is in association with the previous verse:

"you will not be able to be fair between wives, even if you are eager to do so..." (4:129)

Allah explains here that justice between the wives in its true sense - to stand exactly in the middle of the extremes - is beyond human power even if one may wish it. What a man is obliged to do is that he should not be totally inclined to one of them, leaving the other one as she were in suspense… [1].

Other conditions for Polygamy in Islam

Besides these two main restrictions, there are other responsibilities and duties polygamous men have to fulfill toward all their wives; such as Nafaqah (alimony) and Mahrieh (marriage portion), etc. [see the article about the rights of the wife over her husband]

The Best Form of Marriage in Islam

Ultimately, there is no dispute about the fact that monogamy is better; it is actually the best and most natural form of marriage in Islam. Obviously, the spirit of marital life which is oneness and unity is attained better and with more perfection with a single spouse.

It is only within this form of marriage that family commitment makes sense, and the great bond that unites the hearts of husband and wife makes them become one soul and one flesh [2].

Polygamy in Islam, on the other hand, rises from a social problem that rests heavily on the shoulders of all men and married women and for which a better solution has not yet been found. We have to face the fact that monogamy is not practical in specific social circumstances, and polygamy -under the mentioned conditions- is the most significant saving factor for monogamy.

A Choice between Conflicting Alternatives

One of two alternatives should be chosen: either the restricted acceptance of polygamy -as a duty rather than pleasure-, or the love affairs system, which is common in some societies these days. In other words, a few married men should marry more than one wife -of course under the condition of fulfilling all the above-mentioned responsibilities of a husband in a polygamous family-, and these will certainly not exceed a few percents, and unmarried women should settle, get home and make a life for themselves; or else open the way for love affairs.

In the case of the second alternative, the women deprived of family life may associate at her own free will with several men, and, as a result, almost all married men will in practice be polygamists.

Even then the matter will not end. The wives who will find their husbands to be unfaithful will think of taking revenge upon them and thus will themselves become unfaithful. This final result has been summarized in the well-known Kinsey report in one sentence: “The men and women of America have surpassed all other nations in unfaithfulness” [3].

Now, which alternative do you think is better?

References:

1. polygamy
2. Morteza Motahari, women and her rights in Islam, p. 148
3. Morteza Motahari, women and her rights in Islam, p. 150
4. polygamy in islam

Islam is a comprehensive way of life, and one of the characteristics through which it is distinguished from many other religions is that it encompasses every aspect of a Muslim’s life. Islam teaches Muslims to respect the elderly whether they are parents, relatives, or any other old person. This is because caring for the elderly in Islam is considered an important obligation through which one seeks closeness to Allah.  

Status of the Elderly in Islam

There is no doubt in the special status of the elderly in Islam, as there are several texts, which urge Muslims to respect and honor them. An elderly person has a high status before Allah and His Prophet particularly if he is a believer.

In the Quran, Allah says:

“ And whomever We give a long life, We cause him to regress in creation.  ; …?”(36:68)

From the verse, it is obvious that the inception of old age is a period of decline – decline comes partly from physical and partly from psychological factors. Thus, at this critical stage of life, Islam recommends adequate caring for them because they are like a prophet in a family and a blessing in the society. The Holy Prophet (PBUH&HP) said:

“The elderly among his family is like a Prophet among his community” [1]

Moreover, honoring the elderly is synonymous with honoring Allah and His Prophet. In this regards, the Holy Prophet (PBUH) was reported to have said:

“Honor the elderly because honoring them is part of honoring Allah” [2]

Meanwhile, Imam Sajjad (AS) while describing the right of the elderly in his book ‘Treatise on rights’ said:

“The right of him who is older than you is that you show reverence toward him because of his age and you honor him because he entered Islam before you. You leave off confronting him in a dispute, you do not precede him in a path, you do not go ahead of him, and you do not consider him foolish. If he should act foolishly toward you, you put up with him, and you honor him because of the right of Islam and the respect due to it”[3].

Similarly, Islam commands a Muslim to honor and respect senior citizens because honoring the elderly will guarantee the protection against every calamity on the Day of Resurrection. The Holy Prophet (PBUH&HP) said:

“Whoever honors the gray hair due to an old age, Allah will definitely save him from the panic of the Day of Judgment”[4].

Manners of Handling the Elderly in Islam

Islam is the fountain of mercy, sentiments, and sympathy. Hence, it is not strange to see Islam paying attention to the elderly and instructing a Muslim to give them compassion. There are texts from the Quran, the sayings of the Holy Prophet (PBUH&HP) and his pure Household (AS) on how a Muslim should treat an elderly person. These include:

Always honors and be merciful to the elderly. For respecting them is considered a form of worship in the sight of Allah while disrespecting them is absolutely rebuked, and it is against the pristine teachings of Islam.

In case of necessity, always render assistance to the elderly [5].

Consult the elderly for guidance on personal and collective decisions, for they are guides in a family and the society similar to a Prophet of God.

Never insult or scold an elderly. Because a disrespect to them is reprimanded by Allah, the Holy Prophet (PBUH&HP) and his pure Household (AS).

Allow our elderly to live with us. It is a bad habit to send them to nursing homes just because they are considered as nuisances to the society.

Conclusion
Respecting the elderly and honoring them are among the characteristics of a Muslim society. Therefore, it is expected of every Muslim to imbibe the culture of respecting old people whether they are parents, relatives or not. Likewise, we should always acknowledge and appreciate their presence within us especially our parents. The presence of the elderly either in the family or the society is a blessing from Allah. Their presence will bring peace, happiness, concord, tranquility, mercy, and reward from Allah. It is indeed an un-Islamic practice to consider our elderly a public nuisance and eject them from our midst.

References:

1. Bihar al-Anwar, Vol. 72, P. 137.
2. Wasail al-Shiah, Vol. 12, P. 100.
3. Treaties on Rights, Right 44 (i.e. The right of the one older than you)
4. Mustadrak Wasail, Vol. 8, P. 391.
5. Al-Kafi, Vol. 2, P. 165; Jami at-Tirmidhi, Hadith 1919.