You see unmarried men are not as worried about their status as women for as the saying goes men are never worried until they get married and women are always worried until they get married. So a lot of unmarried are not bound to do something about their condition because they are not very compelled and I might also add time favours them as their is no biological ticking. And you rightly put it a lot of women stay unmarried because of not being able to lower their standards, but look at them tumbling when the desperation of time and longings or yearning of kids catch up, forget about standards they make terrible mistakes cause they can't think straight anymore.
Hadith on wifes permission for second marriage
- Thread starter Qeelbax
- Start date
Not true at all. Do you live under a rock? What is the whole incel movement about? The shootings of schools ect. Unmarried men who desperately want to be with a woman but who are also idle are a threat to society. Male lonliness ect has been on the rise and that is why you have figures like Jordan pettersons ect. Men care deeply and you could argue that men without mates suffer more due their higher needs ect (according to some).
Time might favor them, but if you're unwilling to work on the issues that set you back from marrying, you'll be single forever.
Either way, your point doesn't negate the fact that there are now currently equal amounts of men and women and that many women (Somalis in the West) don’t want to marry because they feel there are shortage of men they deem marriageble amongst other factors. Polygamy isn't going to solve that particular issue as most of the girls view married men as unmarriageable due to their current relationship status.
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As long as men want sex more than marriage and women want marriage more than sex we have a problem..I think that seeing that we live mainly in a Liberal world order, women should learn to use sex more as a weapon to entice men to marriage rather than the old ways of as a means to money particularly amongst the heavily sex repressed somali society. You will be surprised how somali men are so sex crazed an under satiated that they don't think straight anymore, take advantage of them and turn them into your pussy whiped husbands.
The thing is men being sex crazed is their own fault they have a responsibility to control their desires
WHat?
How?What?Why?
Why did the Prophet (blessings and peace of Allah be upon him) not allow ‘Ali ibn Abi Taalib to take a second wife when he was married to Faatimah (may Allah be pleased with them both)?
162287Publication : 07-03-2014
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Question
Why did the Prophet (blessings and peace of Allah be upon him) not allow ‘Ali (may Allah be pleased with him) to marry the daughter of Abu Jahl even though she was Muslim, and her father had also died by that time? Why did the Prophet (blessings and peace of Allah be upon him) forbid him to do that even though it was something that was basically permissible?Answer
Praise be to Allah.The Muslim should accept everything that has been proven from the Prophet (blessings and peace of Allah be upon him) of words and deeds, and should understand that all wisdom is in what the Prophet (blessings and peace of Allah be upon him) said or did. Those who know that know it, and those who are unaware of it are unaware of it.
Plural marriage or polygyny is something that is well established in Islam on the basis of clear, unambiguous texts which cannot be undermined in any way whatsoever, no matter what skeptics and fabricators say.
However this marriage could have exposed him to problems and negative consequences that outweighed any benefits; in such cases plural marriage is disallowed, as in the case where the husband is not able to treat all his wives fairly, and he is afraid of being unfair or unjust towards them, or other cases in which the negative consequences outweigh any benefits that may be sought.
It is on this basis that the Prophet (blessings and peace of Allah be upon him) forbade ‘Ali ibn Abi Taalib to take another wife in addition to his daughter Faatimah (may Allah be pleased with her), even though plural marriage was permissible in principle for him and for others.
It was narrated from al-Miswar ibn Makhramah that ‘Ali ibn Abi Taalib proposed marriage to the daughter of Abu Jahl, when he was already married to Faatimah, the daughter of the Messenger of Allah (blessings and peace of Allah be upon him).
When Faatimah heard about that, she went to the Prophet (blessings and peace of Allah be upon him) and said to him: Your people are saying that you do not get angry for the sake of your daughters, and ‘Ali is going to marry the daughter of Abu Jahl.
Al-Miswar said: The Prophet (blessings and peace of Allah be upon him) stood up and I heard him when he bore witness, then he said: “I gave a daughter of mine in marriage to Abu’l-‘Aas ibn ar-Rabee‘; when he spoke he told me the truth and when he made me a promise he fulfilled his promise. Faatimah is a part of me, and whatever hurts her hurts me. By Allah, the daughter of the Messenger of Allah and the daughter of the enemy of Allah will not be joined together as wives of one man.”
So ‘Ali abandoned that proposal.
Narrated by al-Bukhaari, 3110; Muslim, 2449.
The scholars mentioned a number of reasons for the Prophet (blessings and peace of Allah be upon him) forbidding ‘Ali ibn Abi Taalib to go ahead with this marriage. These reasons all boil down to four things:
-1-
This marriage would be hurtful to Faatimah; whatever hurt her would hurt the Prophet (blessings and peace of Allah be upon him), and whatever hurts the Prophet (blessings and peace of Allah be upon him) is a major sin. The Prophet (blessings and peace of Allah be upon him) stated that clearly when he said: “Faatimah is a part of me, and whatever hurts her hurts me.”
According to another version: “She is a part of me; what disturbs her disturbs me and what hurts her hurts me.”
Narrated by al-Bukhaari, 5230; Muslim, 2449
Ibn at-Teen said:
The most correct way to interpret this story is that the Prophet (blessings and peace of Allah be upon him) forbade ‘Ali to be married at the same time to his daughter and the daughter of Abu Jahl, because he gave as the reason for that the fact that this would hurt him, and hurting him is haraam according to consensus.
It would have been permissible for him if he had not been married to Faatimah; but being married to them at the same time, which would have been hurtful to the Prophet (blessings and peace of Allah be upon him) because Faatimah would have been hurt by it, meant that it was not permissible.
Quoted from him in Fath al-Baari, 9/328
An-Nawawi said: Because that would have led to hurting Faatimah, in that case it would have hurt the Prophet (blessings and peace of Allah be upon him) too, and the one who hurts him is doomed. For that reason he forbade him to do that, out of compassion towards ‘Ali and towards Faatimah.
End quote from Sharh Saheeh Muslim, 16/3
Ibn al-Qayyim said: By mentioning his other son-in-law (Abu’l-‘Aas ibn ar-Rabee‘), and praising him for having spoken the truth and fulfilled his promise, he hinted to ‘Ali (may Allah be pleased with him) and encouraged him to follow his example. This gives the impression that he had made him a promise that he would not disturb her or hurt her, so he encouraged him to fulfil that promise, as his other son-in-law had fulfilled a promise he made.
End quote from Zaad al-Ma‘aad, 5/118
What is mentioned above does not apply to any woman other than Faatimah (may Allah be pleased with her).
-2-
The fear that this would put Faatimah to trial with regard to her religious commitment
It was narrated by al-Bukhaari (3110): “I fear lest she be put to trial with regard to her religious commitment.”
According to Muslim (2449): “Faatimah is part of me, and I fear lest she be put to trial with regard to her religious commitment.”
Jealousy is something natural in women, and the Prophet (blessings and peace of Allah be upon him) feared that jealousy might push her to do something that would not be befitting to her status, as she is the leader of the women of the worlds.
Moreover, she had lost her mother and then her sisters one after another, so she had no one to comfort her and help to make things easier for her, or listen to her concerns if she became jealous.
Al-Haafiz Ibn Hajar said: This incident occurred after the conquest of Makkah, at which time none of the daughters of the Prophet (blessings and peace of Allah be upon him) was still alive except her; after losing her mother, she had lost her sisters, and giving her cause to become jealous would have exacerbated her grief.
End quote from Fath al-Baari, 7/86
-3-
Objection to joining the daughter of the Messenger of Allah and the daughter of the enemy of Allah together as wives of one man.
As the Prophet (blessings and peace of Allah be upon him) said: “By Allah, the daughter of the Messenger of Allah and the daughter of the enemy of Allah will not be joined together as wives of one man.”
An-Nawawi said: It was said that what is meant here is not the prohibition on them being joined together; rather what is meant is: I know by the grace of Allah that they will not be joined together.
It may also be understood as meaning that it was haraam to join them together… So one of the things that are haraam with regard to marriage is being married to both a daughter of the Prophet of Allah and a daughter of the enemy of Allah at the same time.
End quote from Sharh Saheeh Muslim, 8/199
Ibn al-Qayyim said: By disallowing ‘Ali to join together Faatimah (may Allah be pleased with her) and the daughter of Abu Jahl as co-wives there is great wisdom: because a woman will follow her husband and be at the same level as him in Paradise, but she may deserve to be of a high level by virtue of her own merits in addition to those of her husband. This is applicable in the case of Faatimah and ‘Ali (may Allah be pleased with them both).
But Allah, may He be glorified and exalted, would not allow the daughter of Abu Jahl to be of the same status as Faatimah (may Allah be pleased with her), whether on her own merits or those of her husband, when there was such a great difference between them. For her to become a co-wife of the leader of the women of the worlds would not be something appropriate, either in terms of sharee‘ah or in terms of the divine decree.
The Prophet (blessings and peace of Allah be upon him) indicated that when he said: “By Allah, the daughter of the Messenger of Allah and the daughter of the enemy of Allah will not be joined together in one place.” This may refer to the Hereafter too.
End quote from Zaad al-Ma‘aad, 5/119
-4-
Out of respect for Faatimah and so as to highlight her great status.
Ibn Hibbaan said: If ‘Ali has done this deed, it would have been permissible, but the Prophet (blessings and peace of Allah be upon him) disliked it out of respect for Faatimah, not because this deed was haraam.
End quote from Saheeh Ibn Hibbaan, 15/407
Al-Haafiz Ibn Hajar said: The context indicates that it was permissible for ‘Ali, but the Prophet (blessings and peace of Allah be upon him) disallowed it out of care for Faatimah’s feelings, and ‘Ali accepted it out of obedience to the instructions of the Prophet (blessings and peace of Allah be upon him). Thus it seems to me that it is not far-fetched to suggest that one of the unique characteristics of the Prophet (blessings and peace of Allah be upon him) was that his sons-in-law were not to marry other wives when they were married to his daughters. Or it may be that this is something that applied only to Faatimah (may Allah be pleased with her).
End quote from Fath al-Baari, 9/329
In conclusion:
These reasons, as a whole or individually, explain why the Prophet (blessings and peace of Allah be upon him) did not let ‘Ali go ahead with this marriage.
This story does not give the slightest support to those who try to use it to restrict plural marriage. The Prophet (blessings and peace of Allah be upon him) dealt with this when he said, in the same story, “and I am not making any permissible thing forbidden, or any forbidden thing permitted.”
Narrated by al-Bukhaari, 3110; Muslim, 2449
And Allah knows best.
Objection to joining the daughter of the Messenger of Allah and the daughter of the enemy of Allah together as wives of one man.
As the Prophet (blessings and peace of Allah be upon him) said: “By Allah, the daughter of the Messenger of Allah and the daughter of the enemy of Allah will not be joined together as wives of one man.”
An-Nawawi said: It was said that what is meant here is not the prohibition on them being joined together; rather what is meant is: I know by the grace of Allah that they will not be joined together.
It may also be understood as meaning that it was haraam to join them together… So one of the things that are haraam with regard to marriage is being married to both a daughter of the Prophet of Allah and a daughter of the enemy of Allah at the same time.
End quote from Sharh Saheeh Muslim, 8/199
Ibn al-Qayyim said: By disallowing ‘Ali to join together Faatimah (may Allah be pleased with her) and the daughter of Abu Jahl as co-wives there is great wisdom: because a woman will follow her husband and be at the same level as him in Paradise, but she may deserve to be of a high level by virtue of her own merits in addition to those of her husband. This is applicable in the case of Faatimah and ‘Ali (may Allah be pleased with them both).
But Allah, may He be glorified and exalted, would not allow the daughter of Abu Jahl to be of the same status as Faatimah (may Allah be pleased with her), whether on her own merits or those of her husband, when there was such a great difference between them. For her to become a co-wife of the leader of the women of the worlds would not be something appropriate, either in terms of sharee‘ah or in terms of the divine decree.
The Prophet (blessings and peace of Allah be upon him) indicated that when he said: “By Allah, the daughter of the Messenger of Allah and the daughter of the enemy of Allah will not be joined together in one place.” This may refer to the Hereafter too.
End quote from Zaad al-Ma‘aad, 5/119
-4-
Out of respect for Faatimah and so as to highlight her great status.
Ibn Hibbaan said: If ‘Ali has done this deed, it would have been permissible, but the Prophet (blessings and peace of Allah be upon him) disliked it out of respect for Faatimah, not because this deed was haraam.
End quote from Saheeh Ibn Hibbaan, 15/407
Al-Haafiz Ibn Hajar said: The context indicates that it was permissible for ‘Ali, but the Prophet (blessings and peace of Allah be upon him) disallowed it out of care for Faatimah’s feelings, and ‘Ali accepted it out of obedience to the instructions of the Prophet (blessings and peace of Allah be upon him). Thus it seems to me that it is not far-fetched to suggest that one of the unique characteristics of the Prophet (blessings and peace of Allah be upon him) was that his sons-in-law were not to marry other wives when they were married to his daughters. Or it may be that this is something that applied only to Faatimah (may Allah be pleased with her).
End quote from Fath al-Baari, 9/329
In conclusion:
These reasons, as a whole or individually, explain why the Prophet (blessings and peace of Allah be upon him) did not let ‘Ali go ahead with this marriage.
This story does not give the slightest support to those who try to use it to restrict plural marriage. The Prophet (blessings and peace of Allah be upon him) dealt with this when he said, in the same story, “and I am not making any permissible thing forbidden, or any forbidden thing permitted.”
Narrated by al-Bukhaari, 3110; Muslim, 2449
And Allah knows best.
Hamzza
VIP
No, a woman can not place a condition that restricts the husband from his rights, like marrying a second wife in the marriage contract. Such conditions are null and void.
What are you saying? Have you tried to search for interpretations of the hadeeth? Or listen to the shaikhs? Oh no, you interpreted the hadith on your own; And said a fatwa that is neither valid nor legislated for you. Do I have to call you a “scholar” now? At least read this and know your position and do not say fatwa ever — until you learn enough:
binbaz.org.sa
خصوصية عدم الزواج على بنت النبي ﷺ
الجواب: ليس بصحيح، الله يقول: فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلَاثَ
binbaz.org.sa
According to Islamqa and major scholars like Ibn Baz, Fawzan and the like it isn’t. It is allowed. This is allowed in various Madhabs like the Hanbalis. And this is the view of Salafis. So it seems to me you pick and choose what you want
I don’t know who you think you are to say it isn’t. Qeelbax even provided the opinion of Ibn Qudaamah and Al-bani, so why should we follow YOU Sheikh Hamzaa lol? Do you think you know better?!
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Hamzza
VIP
Islamqa presented the Hanbali opinion. According to the Hanafi, Maliki and Shafi'i Madhabs, such conditions are void.
The view of the majority is based on the prophetic narration:
with all due respect to the Hanabilah and the contemporary major Salafi scholars, I find the majority view to be more in line with the Quran and Sunnah.
It looks like @Qeelbax who is anti-Salafi to the core, will not hesitate to follow the Salafi Opinions when it fits her worldview.
This is a question that I had my older brother ask our local imam back when I made this thread. Aside from all the other sheikhs that I quoted, he said it is absolutely permissible. These guys are talking from their fuutos because they don’t want women to be given their rights.
I don’t even know why they keep quoting me. I discard everything they say. I don’t take these guys seriously. They’re always looking for the most obscure and weak hadiths to humble women.
it’s halal and you can keep everything else to yourself. I have already ask Shafi sheikh and it’s allowed.
Go and take care of your slave wives and leave me alone. I know my islamic rights.
And I don’t hate Hanbalis, I don’t like Salafis who are reformist Hanbalis. I like traditional Hanbalis, like I do Hanafis, Malikis and Shafii.
And thank you for recognizing that I’m anti-salafi to the core, now stay out of my mentions
Nope, Hanafis believe it is a valid condition:
A woman requesting that a man may not engage in polygamy as part of her -
Assallamu allaikkum warahmatullah wabarakathu dear elders. I humbly request your opinions on a matter that has come up regarding polygamy in Islam. In Malaysia, women now have the right to include a
islamqa.org
d) Imaam Abu Hanifa (RA) ? it is compulsory upon the husband to fulfil the conditions.
Also, in Hanafi fiqh they believe that a woman can put in her contract the right to divorce herself for any reason by the way:
Can a Woman Require the Right to Divorce in Her Marriage Contract?
Answered by Ustadh Tabraze Azam Question: Assalam’aleykum, Is it permissible for a girl or girl’s parents to ask that the girl be given the right to divorce, and then for this to be included as a clause in the marriage contract? Answer: Wa alaikum assalam wa rahmatullah, Yes, it is permitted for...
seekersguidance.org
This condition does not make something permissible forbidden; rather it gives the wife the right to annul the marriage. Such conditions were made at the time of the Sahaabah (may Allah be pleased with them). So it doesn’t make sense for you to say it makes the halal, haram.
It is not the majority, but two/four madhabs. Also, I’ve read that even Imam Malik believed it is halal:
‘The view of Maalik is that if she stipulates that if he takes another wife or takes a concubine, she has the right to decide [whether to stay married to him or not], then this condition is also valid, and the woman has the right to leave him. This is similar to the view of Ahmad. That is because of the report narrated by [al-Bukhaari and Muslim] in al-Saheehayn, that the Prophet (blessings and peace of Allah be upon him) said: “The conditions that are most deserving to be fulfilled are those by means of which intimacy becomes permissible for you.” And ‘Umar ibn al-Khattaab said: “Rights are connected to conditions’.
It isn’t the majority view. Hanafis, Hanbalis and even some Malikis. So clearly not. Looks like the majority view is that a woman can and it is something that women in the early days of Islam did, much more than modern women do now. There are many examples of the Salafis and Tab’ieen having this marriage contracts.
It isn’t merely a Salafi view. But one of the Hanbalis and Hanafis and some Malikis. I even read somewhere that Imam Malik commented that such conditions where common in Madina during this time period. The people then had a better understanding of Islam and yet still had these conditions. This was also seen as valid by Umar bin Khattab and other Sahabis such as Amr ibn al-‘Aas, Shurayh al-Qaadi, al-Awzaa‘i and Ishaaq.
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Hamzza
VIP
Why isn't the statement of Imam Abu Hanifa referenced as they did for the other 3 Imams' statements in the article???Nope, Hanafis believe it is a valid condition:
d) Imaam Abu Hanifa (RA) ? it is compulsory upon the husband to fulfil the conditions.A woman requesting that a man may not engage in polygamy as part of her -
Assallamu allaikkum warahmatullah wabarakathu dear elders. I humbly request your opinions on a matter that has come up regarding polygamy in Islam. In Malaysia, women now have the right to include a
The condition clearly restricts the man from his right of marrying 2nd, 3rd and 4th wife. By marrying a second wife which is completely Halal, he will risk losing or will lose his first wife.
Can you provide Examples of such conditions being made at the time of the Sahabah(radiyalahu 'anhum)?
Imam Maliki's opinion on conditions in marriage:
إسلام ويب - المدونة - كتاب النكاح الأول - شروط النكاح- الجزء رقم2
تتناول هذه الفقرة أحكام الزكاة المتعلقة بالإبل والغنم، كما تتضمن توضيحات حول الخيارات المتاحة للساعي في جمع الزكاة. تتحدث عن موقف الإمام مالك من مسألة دفع الزكاة، حيث يُطلب من رب المال دفع بنت مخاض أو ابن لبون إذا لم توجد أجيال مختلفة ضمن قطيع الإبل. كما يشير النص إلى كيفية تحديد الزكاة بناءً...
www.islamweb.net
I'm not sure about Imam Abou Hanifas' opinion about this matter as the article you shared is without reference, but will share with you some statements of the major Hanafi fuqaha saying such conditions are void.
Because it’s an official Hanafi website and Hanafi scholars, therefore they probably have a whole corpus that is within their own madhab. That’s my guess. Islam.org is Hanafi and they’re my go to if I want to find out Hanafi positions.
It isn’t making the haram, halal though. Losing her doesn’t mean he can’t go forward with it. Polygamy isn’t wajib it’s optional and a man doesn’t have to be in a polygamous marriage with the first wife. His rights to exercising polygamy isn’t tied to who he is married to, so no, it isn’t making the haram, halal. Making the haram halal would be to prevent him point blank, but this merely gives her the right to divorce. After she leaves, he can marry as much as he wants.
This is according to Islamqa, through statements of Umar bin Khattab and the like. They clearly have their own other references as well. I’ve read that the Prophet’s s.a.w’s own granddaughter Sakina did it as well.
There seems to be conflicting views. In some references he allowed it and in others he didn’t. There can be two views within a madhab btw. That isn’t unusual. Islamqa say that he did and provide a qoute. Also, I’ll try and find you a screenshot of Imam Maliki saying that such conditions were common in Madina during his time period. It’s on my other phone, need to switch it on to see if I can find it.Imam Maliki's opinion on conditions in marriage:
View attachment 267589
إسلام ويب - المدونة - كتاب النكاح الأول - شروط النكاح- الجزء رقم2
تتناول هذه الفقرة أحكام الزكاة المتعلقة بالإبل والغنم، كما تتضمن توضيحات حول الخيارات المتاحة للساعي في جمع الزكاة. تتحدث عن موقف الإمام مالك من مسألة دفع الزكاة، حيث يُطلب من رب المال دفع بنت مخاض أو ابن لبون إذا لم توجد أجيال مختلفة ضمن قطيع الإبل. كما يشير النص إلى كيفية تحديد الزكاة بناءً...
It’s from a Hanafi website. The scholars and the whole website is Hanafi. Hence, they’ll obviously have a more holistic understanding of the Hanafi view than Islamweb which is Hanbali.
At the end of the day, women have the rights to put in clauses. It doesn’t restrict your right as you can easily refuse and not marry her and marry someone else. Hence, the idea of making the halal, haram doesn’t even make logical sense to me but to each their own.
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Odious Delirium
VIP
A marriage clause is only not valid if it's asking you to go against islam or commit any sins or do something that is illogical/impossible to do.
Asking a man not to take multiple wives doesn't fall under invalid clauses and if someone doesn't like the conditions if a clause they can just not agree to go into it in the first place.
Asking a man not to take multiple wives doesn't fall under invalid clauses and if someone doesn't like the conditions if a clause they can just not agree to go into it in the first place.
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