In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Some of The Many Benefits of Plural Marriage For Those Who Can Do Justice and Are Financially Able- By Imam Ash-Shanqeetee and Imam Muhammad Ibn Salih Al-Uthaymin- may Allah have mercy upon them

Allah, The Most High, said:

إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ

Verily, this Quran guides to that which is most just and right. [Al-Israa 9]

Imam Ash-Shanqeetee, may Allah have mercy upon him, said:

From the guidance of the Qur’an to that which is most just and right is that it allows (a man to marry) four wives. If the man fears that he cannot be just between them, he restricts himself to one or those whom his right hand possesses, as Allah said:

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

And if you fear that you shall not be able to deal justly with the orphan- girls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (those whom) that your right hands possess”. [An-Nisaa. 3]

No doubt the path that is most just and right is that which legitimises plural marriage (polygamy) due to perceptible matters known to every sensible person. And from those matters is that Allah made it a common phenomenon that men are fewer in number than women in the various regions of the world and are more often exposed to the causes of death in all walks of life. If a man were to be restricted to one wife, there would remain a great number of women deprived of marriage, so they (both men and women) will be strongly urged towards illegal sexual intercourse.

Therefore, turning away from the guidance of the Qur’an (in relation to) to this matter is one of the greatest causes of moral deprivation, degradation to the level of animals due to lack of safeguarding chastity, preservation of nobility, good moral conduct and manners. Glorified and Exalted is (Allah) above all that evil they associate with Him, the All-Wise, All-Aware of all things.

كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ

(This is) a Book, the verses whereof are perfected (in every sphere of knowledge), and then explained in detail from One (Allah), Who is All-Wise, All-Aware of all things. [Hud 1]

No doubt the path that is the most just is that which legitimises plural marriage due to perceptible matters known to every sensible person. From those matters is that women are all readily prepared for marriage (i.e. when they reach the age of marriage and are not forced), whereas many men do not have the ability to fulfill the requirements of marriage due to poverty (i.e. because they are obligated to provide). Those prepared for marriage among men are fewer than among women. A woman is not hindered, whereas a man may be hindered by poverty.  If a man were restricted to one woman, many women prepared for marriage would have missed the opportunity for marriage. This would become a cause for loss of virtue, depravation and moral decadence, and the opportunity to preserve the human race would be lost.

If a man fears that he will not be able to deal justly between the wives, it is incumbent upon him to restrict himself to one or to those whom his right hand possesses because Allah has stated:

 إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.)'[An-Nahl. 90]

It is impermissible to incline towards preferential (treatment) with regards to the Shariah rights (to be given to each of the wives), due to the saying of Allah:

وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ  

You will never be able to do perfect justice between wives – (with regards to what is hidden in your heart as to which of them is dearer to you although you love both) – even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married)’. [An-Nisaa. 129]

As for the natural inclination towards loving some of them more than others, the human being is incapable of preventing this because it is emotional and the soul’s desire. This is what is intended by Allah’s statement: “You will never be able to do perfect justice between wives”. [An-Nisaa. 129] [1]

Imam Muhammad Ibn Salih Al-Uthaymin, may Allah have mercy upon him, was asked:

The questioner says: “Fadeelah Ash-Shaikh, what is your view on plural marriage and what is its condition?”

The Shaikh responded:

Our view regarding plural marriage due to what is therein with regards to having numerous offspring and the greater safeguard of chastity, it is better than limiting oneself to one wife. In most cases in societies, women are more than men, so they are in need of someone to safeguard their chastity.

If a man has one wife, he does good to one woman and teaches her from that which Allah has taught him regarding the issues of the Shariah. If he has two, goodness increases by teaching two, guiding and providing for them. If he has three, the good increases even more, and if he has four, it is even more. The more one has, the better and more virtuous the welfare that results from that. However, there has to be conditions.

The first condition is financial ability: (the wealth) to give as Mahr and provision for the wives. Second, physical ability:  the desire and strength such that he can fulfill what is obligated to him with regards to these wives. The third condition is being able to do justice: knows about himself that he is able to do justice between the new wife and the first wife. But if he fears for himself that he will not be just, then indeed, Allah, Blessed and Most High said: [فإن خفتم ألا تعدلوا فواحدة – But if you fear that you will not be just, then (marry only) one]- Meaning: Limit yourselves to one.[ ذلك أدنى ألا تعولوا – That is more suitable that you may not incline (to injustice)] [An-Nisaa 3]

In the situation of plural marriages, it is not befitting that a wife becomes vexed, grieved, and deals with her husband badly because he has married another (woman), for indeed, this is his right. She should exercise patience and seek reward from Allah for what has taken place and caused her discomfort. If she does this, Allah – The Mighty and Majestic – will help her bear this thing which she considers to be from the greatest calamities. Because of this, we hear that in some places – where plural marriage is a common thing for them (customary),  the first wife neither gives it much concern nor become upset or saddened when her husband marries a new wife. Therefore, the issue is based on custom (i.e. what is common, the norm). If in a country men are not accustomed to (or do not normally engage in) plural marriage, it is difficult for a woman; but if their custom is engagement in plural marriage, it is easier for her.

So, we say to the woman whose husband has married another wife: be patient and hope for reward from Allah, so that Allah aids you upon that and aids your husband to be just. And the husband has to be careful of committing injustice between the wives, for indeed the Prophet, peace and blessings of Allah be upon him and his family -in a statement of his – issued a threat of punishment to the one who does so, (saying): “Whoever has two wives and he inclines to one of them over the other, he will come on the Day of Resurrection with one of his sides collapsed”.

It is incumbent upon him to be just between the wives in everything: in speaking, friendliness, cheerfulness, spending the night – in everything he is able to do. As for the love (concealed in his heart), this is something not under a person’s control- not obligated to him (to feel exactly the same way with regards to how much his heart loves one over the other). The hearts are in Allāh’s Hand, the Mighty and Majestic, and He turns them however He wills; but with regards to what he is able to fulfil, such as being just, it is incumbent upon him. [End of quote] [2] 

 

Marrying Close Relatives, Especially Cousins

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked:

يا سماحة الشيخ

We have heard that indeed there is danger in marrying relatives as I want to marry off one of my children. Is there any hadith regarding this? May Allah reward you.

Answer: There is no danger therein. What is said (regarding this) is an error. There is no danger in marrying relatives, rather, it is good. The Prophet, peace and blessings of Allah be upon him, married from his relatives. Umm Salamah was from his relatives, Aisha was from his relatives, and Umm Habiba was from his relatives. All of them are from Quraysh, all from his tribe. There is no harm in that. Ali married Fatimah, the daughter of the Prophet, peace and blessings of Allah be upon him, who was the daughter of his cousin (i.e. The Prophet, peace and blessings be upon him). Uthman married the Prophet’s daughters, Ruqayyah and Umm Kulthum (i.e. after of them died he married the other). Abu Al Aas Ibn Ar-Rabee married the Prophet’s fourth daughter, Zainab, and all of them were cousins. There is no harm in this. [3]

The Imam, may Allah have mercy upon him, was also asked: Some people would not marry the daughter of their uncle out of fear that the children might be born with deformities. Does this negate the perfection (completeness) of (one’s) belief in pure Islamic monotheism?

Answer: Many among the people of knowledge have clarified these matters , and that indeed a person should choose a suitable spouse for their offspring to the extent that some of the Fuqaha said: “The best is that one marries a non-relative, rather than the daughter of his uncle”. This is a mistake and it has no basis, whether it is the daughter of his paternal uncle or not the daughter of his paternal uncle, the daughter of his maternal uncle or not the daughter of his maternal uncle. The Prophet, peace and blessings be upon him, married the daughter of his uncle.

But, one should examine (give thought or consideration) that if the woman comes from a family that is afflicted with hereditary defects, mental illness, or physical deformities, he should not marry (someone among) them from the angle of employing the means of precaution, because this could bring you hereditary (issues). Diseases can be passed down – by the will of Allah- to the child, the grandchild and the daughter’s child. If this (such and such) family is well-known to have hereditary diseases that affect the children, he should avoid (marrying into such family). And if nothing is known about the family (i.e. regarding hereditary diseases), he marries (someone) among them. These matters that are known – (through experience, observation etc) regarding what is passed down do occur. Due to this, scholars and physicians advise that one examines (pays attention) to these matters. [4]

[1] An Excerpt from Adwaa Al-Bayan. Tafseer Surah Al-Israa Verse 9

[2] Paraphrased from the following link: https://alathar.net/home/esound/index.php?op=codevi&coid=58048

[3]Paraphrased:https://binbaz.org.sa/fatwas/8826/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%85%D9%86-%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D8%B1%D8%A8

[4]Paraphrased:https://binbaz.org.sa/fatwas/2565/%D8%AD%D9%83%D9%85-%D8%AA%D8%B1%D9%83-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%85%D9%86-%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D8%B1%D8%A8-%D8%AE%D8%B4%D9%8A%D8%A9-%D8%A7%D9%84%D8%A7%D9%85%D8%B1%D8%A7%D8%B6