Plural marriage and fair treatment of co-wives, Dought & clear, - * The reason why plural marriage is permitted for men but not for women

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I have some questions about Islam, could you explain them for me? I think that Islam allows a man to marry more than one wife if he is able to take care of them in all in all aspects. Does Islam allow a woman to have more than one husband? Why not?.
Praise be to Allaah.
With regard to why Islam does not allow a woman to marry more than one man, the imams (may Allaah have mercy on them) have explained the wisdom of the Lord behind that. For example, Ibn al-Qayyim (may Allaah have mercy on him) said:
That is the wisdom of the Lord and His kindness and mercy towards His slaves and His taking care of their affairs. Exalted be He far above anything other than that. His laws are above suggesting anything other than that. If it were permitted for a woman to have two husbands or more, the world would be corrupted, lineages would be lost, the husbands would kill one another, there would be great misery and tribulation, and there would be continuous trouble.
How could a woman be in a good position if she were shared by a number of men who were fighting all the time? How could the men who share her be in a good situation?
The fact that sharee’ah brings the teachings it does is one of the greatest signs of the wisdom of the Lawgiver and His mercy and care.
If it is said, how come men are taken care of and given free rein to satisfy their desires and move from one wife to another according to their desires and needs, when a woman’s sex drive is the same as a man’s?
The answer is that because women are usually hidden behind veils and inside their houses, and women tend to be more even-tempered than men, and less active than men, and men have been given more physical strength and energy which makes men’s desires greater than woman’s and men are affected by these desires more than women, a man is allowed to marry more partners than a woman is. This is one of the things that have been given exclusively to men and not to women, one of the things in which they have been given something more than women, just as they are also favoured over women in that only men can be Messengers, Prophets, caliphs, kings, governors and judges, and go out for jihad, etc., and men have been made qawwaamoon (protectors and maintainers) of women, taking care of them, working to provide them with the means of living, exposing themselves to danger, travelling about in the land and exposing themselves to all sorts of trials in order to take care of their wives.
The Lord is Ever-Appreciative and Forbearing, so He appreciates the men's efforts and has rewarded them by giving them something that He has not given to the women.
If you compare the exhaustive efforts and hard work that men do for the sake of woman with the jealousy that women suffer, you will find that the men's share of effort and exhaustion is greater than the women’s share of having to put up with jealousy.
This is the perfect justice, wisdom and mercy of Allaah, may He be praised as He deserves.















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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)

Da'eef (weak) hadeeths, Dought & clear, - * Is there any saheeh report in the Sunnah that speaks of reciting a particular soorah of the Qur’aan before travelling?

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I read a hadeeth from Jubayr (may Allah be pleased with him) which says that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When you want to set out on a journey, you have recite Soorat al-Kaafiroon, an-Nasr, al-Ikhlaas, al-Falaq and an-Naas, but in one go, and start with the basmalah and end with the basmalah.” We need an answer to this in the light of the Qur’aan and Sunnah.
Praise be to Allah
The text of the hadeeth referred to in the question is as follows:
It was narrated that Jubayr ibn Mut‘im said: The Messenger of Allah (blessings and peace of Allah be upon him) said to me: “O Jubayr, when you set out on a journey, would you like to be the best of your companions in appearance and quantity of provisions?” I said: Yes, may my father and mother be sacrificed for you. He said: “Recite these five soorahs:‘Qul ya ayyuhal kaafiroon’ [al-Kaafiroon 109], ‘Idha ja’a nasr Allahi wal fath’ [al-Nasr 110], Qul Huwa Allahu ahad [al-Ikhlaas 112], Qul a‘oodhi bi rabbi’l-falaq [al-Falaq 113]andQul a‘oodhu bi raabi’n-naas[an-Naas 114]. Start your recitation by saying Bismillah ir-Rahmaan ir-Raheem and end your recitation by saying Bismillah ir-Rahmaan ir-Raheem.” Jubayr said: I was rich and had a great deal of wealth, and I used to set out with whomever Allah willed I should set out with on a journey, and I would be the worst of them in appearance and the least in terms of provisions. From the time the Messenger of Allah (blessing and peace of Allah be upon him) taught me it, I have never stopped reciting them, and I am one of the best of them in appearance and have the most provisions, until I come back from my journey.
This was narrated by Abu Ya‘la in hisMusnad, 13/339, hadeeth no 7419.
This is a da‘eef (weak) hadeeth; its isnaad includes unknown narrators.
Al-Haythami said concerning it inMajma‘ az-Zawaa’id(10/134): (Its isnaad) includes people who I do not know.
Shaykh al-Albaani said concerning it inas-Silsilah ad-Da‘eefah(6963): (it is) munkar.
Based on that, it is not valid to quote this hadeeth as evidence to suggest that it is mustahabb to recite any soorahs of the Qur’aan before travelling. By the same token, it is not valid to quote it as evidence for saying the basmalah at the beginning of each soorah.
And Allah knows best.





















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Da'eef (weak) hadeeths, Dought & clear, - * The hadeeth “O Allah, bless us in Rajab and Sha‘baan, and let us reach Ramadan” is da‘eef (weak) and not saheeh (sound)

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I would like to know whether it is Sunnah to say a particular du‘aa’ on the first night of the month of Rajab?
The du‘aa’ is as follows: “O Allah, bless us in Rajab and Sha‘baan, and let us reach Ramadan”.
I ask Allah, may He be glorified, to make us steadfast in acting upon the saheeh (sound) Sunnah.
Praise be to Allah.
Firstly:
There is no saheeh hadeeth from the Prophet that speaks of the virtues of the month of Rajab. Please see the answers to questions no. 75394and 171509
Ibn ‘Uthaymeen (may Allah have mercy on him) said:
There is no saheeh hadeeth that speaks of the virtues of Rajab. The month of Rajab is no different from the month of Jumaada al-Aakhirah that comes before it, except that it is one of the sacred months only. Otherwise there is no fast that is prescribed in this month, and no prayer or ‘umrah or anything else that is prescribed. It is like all other months. End quote.
Liqa’ al-Baab al-Maftooh(174/26).
Secondly:
It was narrated by ‘Abdullah, the son of Imam Ahmad, inZawaa’id al-Musnad(2346), at-Tabaraani inal-Awsat(3939), al-Bayhaqi inash-Shu‘ab(3534) and Abu Nu‘aym inal-Hilyah(6/269) via Zaa’idah ibn Abi ar-Ruqaad who said: Ziyaad al-Numayri told us, from Anas ibn Maalik who said: When Rajab began, the Messenger of Allah (blessing and peace of Allah be upon him) said: “O Allah, bless us in Rajab and Sha‘baan, and let us reach Ramadan.”
This isnaad is da‘eef. Ziyaad al-Numayri is da‘eef and was classed as such by Ibn Ma‘een. Abu Haatim said: He cannot be quoted as evidence. Ibn Hibbaan mentioned him in ad-Du‘afa’ and said: It is not permissible to quote him as evidence.
Mizaan al-I‘tidaal(2/91)
Zaa’idah ibn Abi ar-Ruqaad is more da‘eef than him. Abu Haatim said: He narrated from Ziyaad al-Numayri, from Anas, odd marfoo‘ hadeeths, which we know only from him or from Ziyaad. Al-Bukhaari said: His hadeeths are odd. an-Nasaa’i said: His hadeeths are odd. It says inal-Kuna: He is not trustworthy. Ibn Hibbaan said: He narrates odd hadeeths from well known people and his reports cannot be quoted as evidence or written down, except for the purpose of giving an example (of a weak hadeeth). Ibn ‘Adiyy said: al-Miqdami and others narrated from him obscure hadeeths, and some of his hadeeths contain odd material.
Tahdheeb at-Tahdheeb(3/305-306).
The hadeeth was classed as da‘eef by an-Nawawi inal-Adhkaar(p. 189) and Ibn Rajab inLataa’if al-Ma‘aarif(p. 121). It was also classed as da‘eef by al-Albaani inDa‘eef al-Jaami‘(4395). Al-Haythami said:
It was narrated by al-Bazzaar, and its isnaad includes Zaa’idah ibn Abi ar-Ruqaad. Al-Bukhaari said: His hadeeth is odd, and a number of scholars regarded him as ignorant.
Majma‘ az-Zawaa’id(2/165)
Moreover, the hadeeth – in addition to being da‘eef – contains nothing to indicate that this should be said on the first night of the month of Rajab; rather it is a du‘aa’ that asks for blessing during that month in general terms, which is something that is valid to do in Rajab and also before Rajab.
Thirdly:
With regard to the Muslim asking his Lord to let him reach Ramadan, there is nothing wrong with that.
Al-Haafiz Ibn Rajab (may Allah have mercy on him) said:
Ma‘alla ibn al-Fadl said: They used to pray to Allah for six months, may He be exalted, asking Him to cause them to reach Ramadan, and they used to call upon Him for six months asking Him to accept it from them. Yahya ibn Abi Katheer said: One of their du‘aa’s was: “O Allah, keep me safe until Ramadan, keep Ramadan safe for me, and accept it from me.”
End quote fromLataa’if al-Ma‘aarif(p. 148)
Ends.






















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