Plural marriage and fair treatment of co-wives, Dought & clear, - * Ruling on kissing and embracing one wife in front ofher co-wives!

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Is it lawful to kiss and embrace (wives) in front of other wives. Is it haram if the other wife can see when having intimacy (not intercourse) with them with clothes on?.
Praise be to Allaah.
Allah has prescribed the rulings of sharee‘ah as guidance for mankind, and there is nothing in them that is off-putting or shameful. Rather it is guidance to the best of conduct. The one who ponders these rulings and understands them will not need to think hard in order to work out that what is mentioned in the question about the husband kissing and touching his wife in the presence of his other wives is undoubtedly an abhorrent and off-putting action which is contrary to sharee‘ah, decency and modesty.
Ibn al-Qayyim (may Allah have mercy on him) said:
If a person is uncertain about the ruling on something, whether it is permissible or forbidden, he should look at where it leads to and whether there are any bad consequences. If there are any clearly negative consequences that outweigh anything else, then it is impossible for the Lawgiver to have enjoined it or permitted it; rather it is definitively known that it is forbidden, especially if it is something that leads to that which incurs the wrath of Allah and His Messenger. Those who have insight will not doubt that this is haraam.
End quote fromMadaarij as-Saalikeen, 1/496
The basic principle concerning marital relationships is that they remain private and do not include anyone other than the husband and his wife. Hence we may understand why Allah, may He be exalted, forbade children who have reached the age of discernment from entering their parents’ rooms at times of sleep, rest and siesta. The only reason for that is the fear that the child’s gaze may fall upon some ‘awrah, kissing or intercourse, which is the most serious of the three. Hence too we may understand the reason why Allah, may He be exalted, forbade spouses to speak of what happens between them in the marital bed. Were it not that it is not permitted to speak of what happens between the spouses of their intimate relationship, it would not be forbidden for children who have reached the age of discernment to enter at times of privacy or for the spouses to tell people about what happens between them in the marital bed.
We think that what we have said is completely clear. If we add to that what you have mentioned about this taking place in front of the co-wives of that wife, that is more emphatically prohibited and forbidden, because of what it causes of jealousy, severing ties between co-wives, and resentment against the husband. All of these are things that sharee‘ah dislikes to exist in the lives of Muslims and there is no way that Islam could allow that.
Ibn Qudaamah (may Allah have mercy on him) said:
He should not have intimate relations where anyone can see them or hear them, and he should not kiss her or touch her in the presence of other people.
Ahmad said: I do not like any option except concealing that completely.
Al-Hasan said, concerning a man who has intercourse with one wife where the other can hear it: They used to disapprove of any sound of intimacy being audible to others.
And he should not speak of what happens between him and his wife. End quote fromal-Mughni, 8/136
Shaykh Muhammad ibn Ibraaheem (may Allah have mercy on him) was asked about the ruling on kissing one’s wife in front of other people.
He replied:
Some people -- Allah forbid -- who are badly behaved may kiss their wives in front of other people and so on. This is something that is not permitted. End quote.
Fataawa ash-Shaykh Muhammad ibn Ibraaheem, 10/277
The husband should develop the attitude of modesty and instil that in the hearts and minds of his wives and children.
And Allah knows best.

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Quraanic Exegesis, Dought&clear, - * Why did Allaah cause the children of Israel to die with a thunderbolt (lightning) then bring them back to life?

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If all muslims will die once and then be resurrected on the Day of Judgment, why were the People of Israel caused to die by a lightening and then brought back to life ? (Quran 2:55).
Praise be to Allaah.
Allaah tells us in His Holy Book the story of the smiting of the Children of Israel, then how He brought them back to life after death, in two places. It is mentioned in the context of speaking of the Children of Israel and the blessings that Allaah bestowed upon them, and how they responded to those blessings with ingratitude, denial and forgetfulness.
Allaah, may He be exalted, says: (interpretation of the meaning):
“And (remember) when you said: ‘O Moosa (Moses)! We shall never believe in you until we see Allaah plainly.’ But you were seized with a thunderbolt (lightning) while you were looking.
56. Then We raised you up after your death, so that you might be grateful”
[al-Baqarah 2:55-56]
And He says (interpretation of the meaning):
“The people of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Moosa (Moses) for even greater than that, when they said: “Show us Allaah in public,” but they were struck with thunderclap and lightning for their wickedness. Then they worshipped the calf even after clear proofs, evidences, and signs had come to them. (Even) so We forgave them. And We gave Moosa (Moses) a clear proof of authority”
[al-Nisa’ 4:153]
The thunderbolt was a punishment for them for their transgressions against Allaah and their persisting in stubbornly asking questions and their arrogance despite all the signs and proof that Allaah showed to them. And despite that they asked Allaah to let them see Him plainly in this world, and they made their faith conditional upon this sign, although Allaah is far above weak eyes seeing Him in this world; rather they will see Him in Paradise. So He punished them with death by thunderbolt which seized them mightily, but because of His forbearance, forgiveness and tolerance towards His slaves, He resurrected them after death to this world, so that they might know how great Allaah's blessing to them was and give thanks to Him for giving them a respite and allowing them the opportunity once again to repent and turn back to Him. So the thunderbolt was a punishment for them and the resurrection after death was a sign and a blessing from Him so that they might learn a lesson and be reminded by it, and then give true and sincere thanks for the blessing of Allaah. Hence the verse in Soorat al-Baqarah ends with the words “so that you might be grateful”.
Al-Haafiz Ibn Katheer (may Allaah have mercy on him) says:
Remember My blessing to you, when I brought you back to life after the thunderbolt, when you asked to see Me plainly, which you and those like you cannot do – as Ibn Jurayj said.
Ibn ‘Abbaas said concerning this verse, “And (remember) when you said: ‘O Moosa (Moses)! We shall never believe in you until we see Allaah plainly in’”: (it means) clearly. End quote.
Tafseer al-Qur’aan il-‘Azeem(1/264).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
The words “And (remember) when you said: ‘O Moosa (Moses)!” mean: remember also, O Children of Israel, when you said... This is addressed to those who were alive at the time of the Messenger (blessings and peace of Allaah be upon him), but His blessings to the first of the nation are also blessings to the last of them, so it is valid to address it to the latter ones, even though this blessing came to those who went before them. And His words “ ‘We shall never believe in you’” mean: we will never follow you, and we will never believe, and we will never acknowledge that which you have brought.
His words “you were seized with a thunderbolt (lightning)” mean: death which was sent upon them.
And His words: “Then We raised you up after your death”: this is a great blessing to them, that Allaah seized them with its punishment, then He raised them again so that they might be deterred and it might be an expiation for them. Hence He said:“so that you might be grateful”, i.e. that you might give thanks to Allaah. This is explaining the reason. End quote.
Tafseer Soorat al-Baqarah1/191
Al-Taahir ibn ‘Ashoor (may Allaah have mercy on him) said:
This was an alert and a rebuke to them, hence He said: “for their wickedness.” The wickedness in question is what is narrated in Soorat al-Baqarah, when they refused to believe Moosa until they saw Allaah plainly. Their wickedness was not in merely asking to see Him, because Moosa had made a similar request on another occasion, of which Allaah tells us in the verse where He says (interpretation of the meaning):
“And when Moosa (Moses) came at the time and place appointed by Us, and his Lord (Allaah) spoke to him; he said: ‘O my Lord! Show me (Yourself), that I may look upon You.’ Allaah said: ‘You cannot see Me, but look upon the mountain; if it stands still in its place then you shall see Me.’ So when his Lord appeared to the mountain, He made it collapse to dust, and Moosa (Moses) fell down unconscious. Then when he recovered his senses he said: ‘Glory be to You, I turn to You in repentance and I am the first of the believers’”
[al-A’raaf 7:143]
End quote.
Al-Tahreer wa’l-Tanweer(4/301)
And Allaah knows best.

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Quraanic Exegesis, Dought&clear, - * The meaning of al-huroof al-muqatta’ah in the Qur’aan

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what is meant by the ayah Alim Lam Meem, and other similar ayahs in the quran? What have the scholars said regarding them?
Praise be to Allaah.
A group of scholars, such as the Rightly-Guided Khaleefahs (may Allaah be pleased with them), and others among the Sahaabah, Taabi’een and their followers, refrained from interpreting this aayah and others which contain al-huroof al-muqatta’ah [letters which appear at the beginning of some soorahs]. It was not narrated that the Prophet (peace and blessings of Allaah be upon him) interpreted them, so it is preferable for us to say Allaah knows best what they mean. But it was narrated that some of the mufassireen among the Sahaabah, Taabi’een and their followers did interpret them, and they differed as to their interpretation.
Al-Saheeh al-Masboor min al-Tafseer bi’l-Ma’thoorby Dr Hikmat Basheer, vol 1, p. 94
Some of the scholars tried to discover the wisdom behind these letters and said: These letters are mentioned – and Allaah knows best – at the beginning of soorahs which point to the miraculous nature of the Qur’aan, which implies that all mankind is unable to match it, even though it is composed of the letters that they use in their daily speech. This was the view supported by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) and was approved of by Abu’l-Hajjaaj al-Mazzi (may Allaah have mercy on him). And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.
Fataawa al-Lajnah al-Daa’imah, vol. 4, p. 144.

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