Plural marriage and fair treatment of co-wives, Dought & clear, - * Validity of marrying a second wife for mere love and without consent of first wife

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Is it ok for husband to marry a second wife, without the consent of the first wife. Just because the man, or husband, in our case, falls in love with another woman. Hence, should he marry her, even though he is already married? Does Islam allow such a situation for a man?
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Al-hamdu lillah (praise be to Allah). Before responding to the this question, a comment must be made regarding an objectionable and reprehensible issue implied in the question, and that is the mentioning by the sister that he “falls in love with another woman”. It is known that it is not permissible in the Islamic religion the establishment of a relationship between a man and a woman who isajanabiyyato him (lit. foreign, i.e., marriable) before marriage, for Allah revealed in Surat al-Maa’ida (the Table), ayah 5 a verse whose meaning can be translated as:
“This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste and virtuous women who are believers, but chaste women among People of the Book, revealed before your time, when you give them their due dowers, and desire chastity, not lewdness, nor secret intrigues. If any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).”
And the word “akhdaan” that appears in this ayah (appearing above as “secret intrigues”) means intimate friend or companion, and in this case refers to a lover, and Allah has indicated in Surat al-Ahzaab (33:53) that a condition for talking with women when it is needed is: (a translation of the meaning)
“…and if you ask them (women) for something you want, ask them from behind ahijab(both in the sense of a physical barrier such as a screen or wall, as well as in clothing); that makes for greater purity for your hearts and for theirs…”
And Allah has commanded women not to speak with soft, sensual voices with a man who isajnabi(lit. foreign, meaning one to whom is not forbidden marriage for her) so that he is not tempted by their voices, and so as not to provoke feelings of lust. Allah ta’aala said in Surat al-Ahzaab ayah 32 a verse whose meaning can be translated as:
“… if you do fear (Allah) be not too complaisant of speech lest one in whose heart is a disease should be moved with desire; but utter sufficient and appropriate speech.” (33:32)
So how could it possibly be permissible after all of these injunctions to establish love or friendship relations among women and men who areajaanib(marriable)??
And as for the original matter of the question, Allahsubhanahu wa-ta’alawho isal-Hakim(All Wise)al-Khabir(All Experienced) and who is more knowledgeable about the human beings He created than they themselves are about themselves, has ordained that a man is allowed to marry whom he wills among women as long as he does not bond in marriage under his care and responsibility more than four women. And this is conditioned upon him dealing justly among them the known justice specified byshari’awhich includes overnight stays and spending. If he does not have the ability and capacity to deal with such justice, then he should suffice with one, as Allah indicates in Surat al-Nisaa’ in ayah 3, which has a meaning that can be translated as:
“… marry women of your choice, two, or three, or four; but if you fear that you will not be able to deal justly (with them) then only one…” (4:3)
And Allah’sshar’aa(Islamic law) is all just and wise, and He ordains what He wills and does what He want and it is incumbent upon as human beings to believe and have faith and submit and obey and abide by theshari’a, otherwise then we are not Muslims normu’mineen(believers). As Allah also said in Surat al-Nisaa’ ayah 65 a verse whose meaning can be translated as:
“But no, by your Lord, they can have no (real) faith until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction” (3:65)
and in Surat al-Ahzaab, ayah 36, a meaning that can be translated as:
“It is not fitting for amu’min(believing man) ormu’mina(believing woman) when a matter has been decided by Allah and His Messenger to have any option about their decision: if anyone disobeys Allah and His Apostle he is indeed strayed on a manifestly wrong path.” (33:36)
Furthermore, no evidence appears neither in the Qur’an norsunnahrequiring the permission of the first wife if her husband wishes to marry another wife, and therefore he is not required to ask her permission. However, he needs to be judicious in taking this decision and to weigh it carefully with respect to benefits and drawbacks and to look with the eye of wisdom at all of the considerations pertaining to the matter, and he should strive all he can to conciliate, reassure, and satisfy his first wife, in order to ease and mitigate the effect of the matter upon her.








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General, Dought & clear, - * Is it obligatory to remember Allah in one’s heart with every breath, and at every moment?

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There is a silsila of sufiya based in Pakistan. They recite the verse o those who believe remember Allah and make zikr e kaseer ' (surah noor ). And the ayat ' And remember ( O prophet ) your lord in your nafs , with humility and fear , and without raising your voice ; remember Him in the evening and morning and do not become those who are negligent ' ( 8:205 ) . They say this ayat makes it farz to remember allah 24 hours daily with not a second wasted and this zikr is to be done in heart. For this purpose hasan basri r.h made a way to do meditation and practice saying " Allah hu " with particular control on your breath. And they say it is said in quran and hadees that every body part of the companions made constant zikr. We ask is it obligatory to make our hearts recite name of allah 24 hours daily. What is zikr e kaseer? Is this method ok and did hasan basri r.h made this way of zikr? What do the ayats mean.?
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Praise be to Allah
Firstly:
Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! Remember Allah with much remembrance.
And glorify His Praises morning and afternoon (the early morning (Fajr) and Asr prayers)”
[al-Ahzaab 33:41, 42].
Here Allah, may He be exalted, instructs the believers to remember Him with much remembrance, such as tahleel (saying “Laa ilaaha ill-Allah (There is no god but Allah)”),tah@meed (saying “ al-hamdu Lillah (praise be to Allah)”), tasbeeh (saying “ Subhaan Allah (glory be to Allah)”), takbeer (saying “Allahu akbar (Allah is Most Great)”), and other words that bring one closer to Allah.
The minimum of that is regularly reciting the dhikr for morning and afternoon, following the five obligatory prayers, and on various occasions when there are reasons to recite dhikr.
One should persist in doing that at all times and in all situations, by virtue of which the doer may advance without much effort, for that will motivate him to love and know Allah, and it will help him to do good and will restrain his tongue from evil speech.
“And glorify His Praises morning and afternoon” that is, at the beginning and end of the day, because these are virtuous times and it is easy to do this at those times.
Tafseer as-Sa‘di(p. 65)
Allah, may He be exalted, says (interpretation of the meaning):
“and remember Allah much, that you may be successful”
[al-Jumu‘ah 62:10].
Ibn Katheer (may Allah have mercy on him) said:
That is, when you are buying and selling, giving and taking, remember Allah much, and do not let this world distract you from that which will benefit you in the Hereafter. End quote.
Tafseer Ibn Katheer(8/1 23)
And Allah, may He be exalted, says (interpretation of the meaning):
“Verily, the Muslims (those who submit to Allah in Islam) men and women, the believers men and women (who believe in Islamic Monotheism), the men and the women who are obedient (to Allah), the men and women who are truthful (in their speech and deeds), the men and the women who are patient (in performing all the duties which Allah has ordered and in abstaining from all that Allah has forbidden), the men and the women who are humble (before their Lord Allah), the men and the women who give Sadaqat (i.e. Zakat, and alms, etc.), the men and the women who observe Saum (fast) (the obligatory fasting during the month of Ramadan, and the optional Nawafil fasting), the men and the women who guard their chastity (from illegal sexual acts) and the men and the women who remember Allah much with their hearts and tongues (while sitting, standing, lying, etc. for more than 300 times extra over the remembrance of Allah during the five compulsory congregational prayers) or praying extra additional Nawafil prayers of night in the last part of night, etc.) Allah has prepared for them forgiveness and a great reward (i.e. Paradise)”
[al-Ahzaab 33:35].
An-Nawawi (may Allah have mercy on him) said:
It should be understood that this verse is something of which the author of this book (i.e., his bookal-Adhkaar) is interested in understanding the meaning.
There was a difference of opinion concerning that. Imam Abu’l-Hasan al-Waahidi said: Ibn ‘Abbaas (may Allah be pleased with him) said: What is meant is that they should remember Allah following the prayers, morning and afternoon, and when they go to bed, and whenever they wake up from sleep, and whenever a person leaves home and comes back he should remember Allah, may He be exalted.
Mujaahid said: A person will never be one of the men and women who remember Allah, may He be exalted, much until he remembers Allah, may He be exalted, standing, sitting and lying down.
‘Ata’ said: Whoever offers the five daily prayers properly is included in the words of Allah, may He be exalted: “the men and the women who remember Allah much”.
Abu ‘Amr ibn as-Salaah (may Allah have mercy on him) was asked about the amount by which a person may become one of the men and women who remember Allah much.
He said: If he regularly recites the proven narrated adhkaar, morning and evening, and at various times and in various situations, night and day.Al-Adhkaar(p. 41)
There is nothing in these verses – or elsewhere – to indicate that it is obligatory to remember Allah, may He be exalted, at every moment and every second, because this is something that hardly any human being can do, and Allah has never obliged His slaves to do that. It is not Islam that teaches or enjoins that.
If you search all the books of the scholars, whether the books of the fuqaha’, mufassireen (commentators of the Qur’an) and muhadditheen (hadith scholars), you will not find in those books that this is attributed to the religion of Allah.
Muslim narrated in hisSaheeh(2702) from al-Agharr al-Muzani (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is some kind of shadow upon my heart, so I ask Allah for forgiveness one hundred times a day.”.
An-Nawawi (may Allah have mercy on him) said in his Sharh:
The linguists said that what is meant here is that which covers the heart. Al-Qaadi said: It was said that what is meant is when he grew tired or neglected or forgot the remembrance of Allah that he did constantly. If he tired of it or neglected it, he regarded that as a sin, and sought forgiveness for it. End quote.
Thirdly:
With regard to what these people say about every body part of the Companions remembering Allah, and so on, all of that comes under the heading of exaggeration and falsehood, for which there is no basis in any history or report. Their biographies and stories are available to people, so where would the reader find these notions, except in the claims of these people and other extremists of their ilk?
Yes, they were the best of people, and the best generation among whom a Prophet was sent, but they were also people like others, who ate, drank, bought, sold, mixed with their wives and children… They even disagreed and disputed!
Muslim narrated in hisSaheeh(2750) that Hanzalah al-Usaydi (may Allah be pleased with him), who was one of the scribes of the Messenger of Allah (blessings and peace of Allah be upon him) said:
Abu Bakr met me and said: How are you, O Hanzalah?
I said: Hanzalah has become a hypocrite.
He said: Subhaan Allah! What are you saying?
I said: When we are with the Messenger of Allah (blessings and peace of Allah be upon him) he reminds us of the Fire and the Garden until it is as if we are seeing them with our own eyes, but when we depart from the Messenger of Allah (blessings and peace of Allah be upon him), we attend to our wives and children and businesses, and we forget a great deal.
Abu Bakr said: By Allah, we experience something similar.
Abu Bakr and I went and entered upon the Messenger of Allah (blessings and peace of Allah be upon him).
I said: Hanzalah has become a hypocrite, O Messenger of Allah.
The Messenger of Allah (blessings and peace of Allah be upon him) said: “Why is that?”
I said: O Messenger of Allah, when we are with you, you remind us of the Fire and the Garden until it is as if we are seeing them with our own eyes, but when we depart from you, we attend to our wives and children and businesses, and we forget a great deal.
The Messenger of Allah (blessings and peace of Allah be upon him) said:
“By the One in Whose hand is my soul, if you continued as you are when you are with me, and continued to remember (Paradise and Hell), the angels would shake hands with you in your homes and on the streets. But, O Hanzalah, there is a time for this and a time for that” (he said it) three times..
Al-Qurtubi said:
The words of Abu Bakr (may Allah be pleased with him), “By Allah, we experience something similar” offer a refutation of the extreme Sufis who claim to be constantly in such a state, and that because of it they would not go and check on their families or property.
The refutation is to be found in the fact that Abu Bakr was the best of all people after the Messenger of Allah (blessings and peace of Allah be upon him) until the Day of Resurrection, yet despite that, he did not claim to be different from other humans or to be in a state of constant remembrance of Allah and never tire of it, which is something that applies only to the angels.
Some people claim to be constantly in a state of dhikr (remembrance of Allah), but, we have mentioned above, is virtually impossible.
To sum up, Allah that human wellbeing is connected to changes in their condition and their means of drawing close to Allah is connected to their striving and efforts.
The reason for that is that this world is in between the world of the angels and the world of the devils, so He enables the angels to do good in the sense that they do what they are commanded to do, and they glorify Him night and day, and never tire of doing so. And he enables the devils to do evil and tempt people and never slacken. But He has caused this human world to vary, so that He may enable a person to be in one situation then cause it to change to another, and cause him to live then die, and cause him to find and lose. This was referred to by the one who will intercede (namely the Prophet (blessings and peace of Allah be upon him), who said: “But, O Hanzalah, there is a time for this and a time for that.” And according to the hadith of Abu Dharr (may Allah be pleased with him) he said: “The wise man should have certain times: a time when he converses with his Lord, a time when he takes stock of himself, a time when he reflects upon the creation of Allah, and a time when he attends to his need for food and drink.”
This is the way of perfections, and all others are nonsense and based on illusion.
End quote fromal-Mufhim lima Ashkala min Talkhees Kitaab Muslimby al-Qurtubi (7/67-68)
Something similar may be said about the false story that they narrated in which they claimed that al-Hasan al-Basri (may Allah have mercy on him) had a special way of remembering Allah with every breath; there is no proof of that and no basis for it as far as we know.
Al-Hasan al-Basri (may Allah have mercy on him) is one of those concerning whom fabrications were made up by the ignorant Sufis and ascetics. They attribute to him things that have not been soundly narrated from him; in fact no source is known for them.
And Allah knows best.

General, Dought & clear, - * Is it prescribed to praise Allah after burping and to seek refuge with Him after yawning?

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I noticed that some people ask Allah for forgiveness or praise Allah after burping. Is that Sunnah or is it an innovation (bid‘ah) that should be avoided?
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Praise be to Allah
Firstly:
Burping refers to the emission of air from the stomach with a sound via the mouth when one is full.
There is nothing in the Sunnah to indicate that it is mustahabb for the Muslim, if he burps, to praise Allah or ask His forgiveness or remember Him with any dhikr. A man burped in the presence of the Prophet (blessings and peace of Allah be upon him) and he did not instruct him to say any kind of dhikr (remembering Allah, may He be exalted) after burping.
At-Tirmidhi (2478) narrated – and classed the report as hasan – that Ibn ‘Umar said: A man burped in the presence of the Prophet (blessings and peace of Allah be upon him) and he said: “Keep your burps away from us, for the one who eats his fill the most in this world will be hungry for the longest time on the Day of Resurrection.” It was also classed as hasan by al-Albaani inSaheeh at-Tirmidhi.
Burping results from eating too much, and eating too much is regarded as blameworthy according to Islamic teaching.
Al-Minnaawi (may Allah have mercy on him) said: That is because the one who eats too much will drink too much, then he will sleep too much, so his body will become lazy. End quote.
At-Tayseer(1/312)
The Messenger (blessings and peace of Allah be upon him) told that man not to burp in the presence of others, because this is offensive to them and is contrary to good manners, and he encouraged that man to eat less.
But he did not encourage him to recite a particular dhikr, or instruct him to ask Allah for forgiveness or to do anything else, which indicates that reciting any dhikr after burping is not part of the Sunnah.
Secondly:
With regard to saying “al-hamdu Lillah (praise be to Allah)” after burping, it depends:
1.
If a person says that, believing that it is Sunnah and is an act of worship that will bring him closer to Allah, then this comes under the heading of innovation, because he is seeking to draw close to Allah by means of something that He did not prescribe.
2.
If he says that as a habit, without believing that it has any particular virtue, then this is not described as being either Sunnah or bid‘ah; rather it comes under the heading of permissible matters.
3.
If he says it because of an idea that is established in his mind, which is that burping results from having eaten one’s fill, which is a blessing for which Allah deserves to be praised – and by the same token, if a person yawns and remembers that this yawning comes from the Shaytaan, so he seeks refuge with Allah from him, but he does not believe that this is prescribed as a Sunnah; rather he says it because of the idea that is established in his mind,
Then in this case, it is more appropriate to say that there is nothing wrong with it.
These details concerning these three scenarios are a summary of what our Shaykh, ‘Abd ar-Rahmaan al-Barraak (may Allah preserve him) told us after this question was put to him.
Ibn Muflih said:
The one who burps does not have to respond with anything. So if he says, “Al-hamdu Lillah,” it may be said to him: “Hanee’an maree’an(May the food be delightful and pleasant for you)” or “Hanna’aka Allahu wa amraak (May Allah cause you to have the delight and pleasure of the food).” This was stated inar-Ri‘aayahal-Kubraand by Ibn Tameem, and also by Ibn ‘Aqeel. And he said: We do not know of any Sunnah concerning that; rather it is a made-up custom.
End quote fromal-Aadaab ash-Shar‘iyyah(2/346)
Shaykh ‘Abd al-Muhsin al-‘Abbaad was asked: What is the ruling when one burps?
He said: There is no report to indicate anything. But if a person praises Allah in all situations, and praises Him for having eaten his fill, which is one of the blessings of Allah, may He be glorified and exalted, there is nothing wrong with that. But if he believes that this is something that is prescribed in Islam in this situation, there is nothing to indicate that as far as I know.
End quote fromSharh Sunan Abi Dawood(492/19).
Among the fatwas of the scholars, there is a fatwa on the issue of seeking refuge with Allah after yawning, which is similar to the case under discussion here.
InFataawa al-Lajnah ad-Daa’imah(2/320), in a fatwa issued by a committee under the leadership of Shaykh Ibn Baaz, it says:
Seeking refuge with Allah after yawning was not mentioned in any report at all. Rather the individual should try to suppress yawning as much as he can, but if he seeks refuge with Allah from the Shaytaan when yawning, during prayer or otherwise, there is nothing wrong with that. End quote.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: what is the ruling on seeking refuge with Allah when yawning? Is there any evidence concerning that?
He said: There is nothing wrong with it, because yawning comes from the Shaytaan. But there is no report to indicate that doing so is mustahabb. However the Prophet (blessings and peace of Allah be upon him) told us that “yawning is from the Shaytaan, so if one of you feels the urge to yawn, let him suppress it as much as he can.” According to another version, “let him place his hand over his mouth.” This indicates that it is from the Shaytaan.
If he says “A‘oodhu Billaahi min ash-Shaytaan ir-rajeem(I seek refuge with Allah from the accursed Shaytaan),” there is nothing wrong with that, but there is no report to this effect from the Prophet (blessings and peace of Allah be upon him).
http://www.bi nbaz.org.sa /mat/9357
He also said:
Many of the common folk do that because they know that this is from the Shaytaan, and that is why they do it. Otherwise, we do not know of anything in the Sunnah concerning that. Undoubtedly yawning is from the Shaytaan, and when a believer feels lazy, or when something harmful happens to him from the enemy of Allah, it is prescribed for him to seek refuge with Allah from the accursed Shaytaan, and to remember Allah a great deal, and to send blessings upon the Prophet (blessings and peace of Allah be upon him). But we do not know of any specific report concerning this issue. But if he seeks refuge with Allah from the Shaytaan when yawning because he knows that it is from the Shaytaan, there is nothing wrong with that. However, we do not say that it is Sunnah because there is no evidence to that effect.
http://www.bi nbaz.org.sa /mat/9414
Shaykh ‘Abd al-Muhsin al-‘Abbaad said:
If a person seeks refuge with Allah from the Shaytaan on the grounds that yawning is from the Shaytaan, although he does not believe that this is a Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him), then there is nothing wrong with that. But if he believes that this is Sunnah or thinks that it is prescribed for a person to say such and such when yawning, this is not correct. But if he remembers that yawning is from the Shaytaan, so he seeks refuge with Allah from the Shaytaan because of that, without believing that this is Sunnah, there is nothing wrong with that.
fromSharh Sunan Abi Dawood(492/17)
And Allah knows best.