Plural marriage and fair treatment of co-wives, Dought & clear, - * She is asking her husband to divorce her co-wife

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I left my country to live in an environment more condusive to learning about Islam, and Alhamdulillah, Allah provided me with a wonderful family who looked after me, JazahumAllahu kheyran. The father of this family took the responsibility of walayah (my family is not Muslim) - in looking for an appropriate husband for me, making arrangements for my accomodations, provision, and Islamic education. As we began to go through potential husbands, he became aware that he had most of the qualities I was looking for. He first discussed it with his wife, and then several months later opened the subject with me.
However, his first wife made it clear to me that she didn't want the marriage to take place. I requested another brother to take the role of wali for me, and on his advice, and the advice of other learned people who know him and his family, and after much istikhara, the marriage took place. My question is two parts - Now, the first wife is claiming that my marriage to her husband is ungratefulness for all of the kindness she had previously shown me, and that I oppressed her by responding to her husband's proposal without consulting her, and by accepting the marriage with the knowledge that she wasn't happy with it.
1. Is her claim valid? Have I oppressed her, and did our former friendship create a relationship between us that should have prevented me from marrying her husband?
Since then, she has insisted on divorce if he continues with me. As they have seven children, and I have none, the mafsadah in divorcing her was greater than the mafsadah in divorcing me. And as such, she forced him to divorce me even though I was giving up much of my rights to his time and agreed to her stipulations that their children should not know of the matter.
2. Is it within the rights of the first wife to force her husband to divorce the second wife .
Praise be to Allaah.
Firstly:
It is not permissible for a woman to ask her husband to divorce his second wife:
It was narrated that Abu Hurayrah (may Allaah be please with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “It is not permissible for a woman to demand her sister’s divorce so that she may take her place and get married; she cannot have more than what is decreed for her.”
(Narrated by al-Bukhaari, 5144; Muslim, 1413).
According to another version, the Prophet (peace and blessings of Allaah be upon him) forbade women to stipulate (in the marriage contract) that their sister be divorced. (Narrated by al-Bukhaari, 2577). Al-Bukhaari included this hadeeth in a chapter entitled “Marriage conditions which are not permissible.”
(a) Ibn al-Qayyim (may Allaah have mercy on him) said: the ruling of the Prophet (peace and blessings of Allaah be upon him) indicates that it is haraam for a woman to stipulate that her sister be divorced, and that the husband is not obliged to fulfil this condition.
(Zaad al-Ma’aad, 5/107).
(b) Al-Haafiz Ibn Hajar said: The apparent meaning of the phrase “it is not permitted” is that this is forbidden. This is to be understood as being the rule so long as there is no reason to allow that, such as there being some suspicion concerning the woman which implies that she should not remain married to the husband. The woman (the new wife) may suggest that to the husband by way of advice only or so as to avoid harm that either party may cause to the other.
Ibn Battaal said: Saying that it is not permitted clearly means that it is forbidden, but that does not necessarily mean that the marriage is annulled, rather it is to emphasize that the woman (the new wife) should not demand that he divorce the other wife. She should be content with that which Allaah has decreed for her.
(al-Fath, 9/274)
(c) Al-Nawawi said: the meaning of this hadeeth is that it is not permitted for a non-mahram woman to ask the man to divorce his wife and to marry her so that she becomes the only one on whom he spends, whom treats kindly, has intercourse with, etc, as the divorced woman used to be.
Sharh Muslim, 9/193
Based on the above, it is not permissible for the first wife to ask her husband to divorce you, so you should not pay any attention to what she says. Note that this is a case of the jealousy that exists in all women; indeed, jealousy existed even in the best of women, namely the wives of the Prophet (peace and blessings of Allaah be upon him), the Mothers of the Believers. Jealousy is something natural.
Secondly:
The fact that she had treated you kindly is something for which she will be rewarded, but that does not allow her to ask her husband to divorce you. So be patient and ignore her demand, and treat her kindly as much as you can. The first wife should realize that she will not have anything other than that which is decreed for her, as it says at the end of the hadeeth quoted above from al-Bukhaari.
Al-Haafiz Ibn Hajar said:
Hence he ended by saying, “she cannot have more than what is decreed for her,” to show that even if she asks for that or insists on it and stipulates it as a condition, nothing will happen except that which is decreed by Allaah.
Al-Fath , 9/275
And Allaah knows best.









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Editor and Publisher

M NAJIMUDEEN. MD,IRI. (Managing Director, Islamic Research Institution)
* CONTACT- aydnajimudeen@gmail.com

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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