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Topic: Assistance please on this Hadith
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 Umm.Maimunah
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Member
Posts: 5
Joined: May 2003
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Asalaamu Alaikum,
A reference was recently made in an online discussion to this hadith
"Prophet Muhammad (sallallahu alaihi wa salam) so clearly stated about
polygyny for his daughter Fatimah:
"I will not allow Ali Ibn Abi Taled, and I repeat, I will not allow
Ali to marry another woman except under the condition that he will
divorce my daughter. She is part of me, and what harms her, harms
me" (Al Bukhari 1868, 453:67:109)."
This was offered as a justification against polygyny.
I have been told that this was stated as Ali radia allahu anhu's prospective wife was the daughter of Abu Lahab, and therefore not the equal of his daughter radia allahu anha.
Can anyone give me the source of this reference?
Is it available in english online?
Otherwise the arabic referrences will be just fine.
Jazzakalloh Khairan,
Umm Maimunah
(who finds polygyny a Blessing MaaSh'Allah)
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| Umm.Maimunah
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Member
Posts: 5
Joined: May 2003
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Al Hamdullilah Here is the information , as i found it, B'ith Nillah Online;1 0f 2
'MISCONCEPTIONS ABOUT POLYGAMY
Ahmad Shaker, a famous scholar says: "I think Prophet Muhammad (peace be upon him) did not prevent Ali ibn Abu Taleb from combining his daughter and Abu Jahl's daughter in his capacity as a prophet, for he categorically stated that he did not declare unlawful what was lawful and did not make lawful what was forbidden. He prevented Ali personally as the
head of a family, which included Ali as his cousin and Fatimah as his daughter, because it was Abu Jahl's family which sought his permission regarding Ali's proposal for marriage. It may be noted that the word of the head of the family was obeyed, especially when he was a leader of the Quraish tribe and the entire humanity!" (1)
3. Those who oppose polygamy tocredoubtsover the issue.They say that marriage with more than one woman causes enmity and hatred between the wives and often among their children, or at least, they cannot remain unaffected by this enmity.
I think this is merely a doubt without any strong basis. Ayeshah's story is the best example against this doubt, whereas
she narrated:
"Allah's Messenger asked Zainab bint Jahsh about my case. He said: `O Zainab, what have you learnt or seen?
' She replied: `O Allah's Messenger, I protect my hearing and my sight (by refraining from telling lies). I know nothing but good (about Ayeshah)."
Ayeshah narrates "Among all the wives of the Prophet Muhammad (peace be upon him) it was Zainab who competed with me most to receive from him the same favor as I used to receive,(2) yet Allah saved her (from telling lies) because of her piety."(3) Another tradition that refuted their doubt, is also narrated by Ayeshah :
"When Allah's Messenger (peace be upon him) set out on a journey, he used to cast lots amongst his wives.
Once this lotcame out in favor of Hafsah and myself. Thus, we went along with him. [Allah's Messenger used to travel (on camel)
during the night along with Ayeshah and talk with her.] Hafsah said to me: "Would you like to ride upon my camel tonight
and allow me to ride upon your camel and let us see." I agreed. So I rode upon the camel of Hafsah and Hafsah rode upon my camel. While Hafsah was riding my camel, the prophet came and greeted her and then rode with her until they came down. I missed ( the company of the Prophet) and felt jealous. I put my foot in the grass and said: "O Allah,
let the
scorpion sting me or the serpent bite me, and so far as thy Messenger is concerned, I cannot say anything about him."(4)
Look at these two traditions. Do you find there any proof of what is pretended by the opponents of polygamy? There is instead, a reflection of truth and respect in the statement of Zainab, which can be usually expected only from those who love and respect each other. You can also look at the courteous talk between Ayeshah and Hafsah. Is there
any trace of enmity and hatred that is suspected by the opponents of polygamy? No doubt, there may be some disagreement between the
co-wives. It is quite natural due to the inherent jealousy of women.
How can a wise man say that everything that causes dispute should be abolished? Dispute and competition is the nature of human life. What is required is the respect of justice and that is what Zainab did. Then, the resolution of such things depends upon the husband's wisdom, prudence, his ability to manage his family affairs and his just dealing between his
wives. He should also fear Allah in all of his individual and family affairs. If a husband is capable, then his family is in order, with no dispute creeping in. And if he does not have these qualities, disorder will find its way to his family whether he has one wife or more.
An example of Prophet Muhammad's wisdom and prudence with his wives is given here. It was reported in a Hadith (tradition) that Safiyah came to know that Hafsah had said about her that she was 'the daughter of a jew'.
She wept and reported it to the Prophet (peace be upon him). He told her: "You are the daughter of a prophet, your uncle was a
prophet and also you are married to a prophet. On what basis then can she (Hafsah) be proud over you?"
Later, he told Hafsah, "Fear Allah."(5) Once Zainab called Safiyah ' a jewish woman' and the Prophet (peace be upon him) abandoned her
for the months of Dhul Hijjah, Muharram and part of Safar. (6)
In another Hadith, Ayeshah reported that once she told the Prophet (peace be upon him) something about Safiyah insinuating that she was short. To this the Prophet replied:
"You have uttered a (vicious) word that is enough to pollute an ocean." (7)
The actual life of people refutes such doubts. There are real brothers who live a miserable life of mutual hatred and
aversion. On the other hand, there are stepbrothers who live a peaceful life of mutual love and respect.
Yes, we may find somebody who married more than one woman and spoiled his marriage because he did not deal justly with his wives. This is, no doubt, an issue that needs a remedy. However, it would not be rational to seek a remedy by prohibiting the practice of polygamy, which also has many benefits. We find that there are people who are not forthright
in their dealings because their characters have become corrupt. So, do we have to abolish the dealings because of some people who have deviated from the right path?
Would it be wise to call for abolishment of mutual dealings between human beings in order to avoid troubles created by some people? If some ignorant people have misused the case of polygamy, even then, it would be rather considered nothing if we compare the great benefits of this system and the evils that may arise out of its prohibition. (8)
(1) Ahmad Shaker, Umdatut Tafseer, Vol. 3
(2) This means that she was trying to contest me
(3) Fathul Bari, Book of Interpretation, and Muslim, Book of Penitence
(4) Fathul Bari, Book of Marriage, and Muslim, Book of Companions' Merits
(5) At-Tirmidhi, Book of Merits, and Al Mustadrak of Al Hakim
(6) Abu Dawud, Book of Sunnah, Majma Az-Zawa'id, and At Tabaranee in Al-Awsat
(7) Abu Dawud, Book of Good Manners Al Tirmidhi, Book of Qiyamah, and Musnad Ahmad
(8) Ibrahim Al Ni'mah, Al Islam Wa Ta'adduduz Zaujat, P.47-48
Your Code Goes Here
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| Umm.Maimunah
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2 of 2
Your Code Goes Here
MISCONCEPTIONS ABOUT POLYGAMY
Opponents of polygamy claim that polygamy is not permissible.
They have put forth the following arguments:
1. Allah said in the Qur'an:
"Ye will never be able to do justice between wives even if it is your
ardent desire , but turn not away ( from woman) altogether, so as
to leave her (as it were) hanging (in the air). If you come to a
friendly understanding, and practice self-restraint, Allah is
Oft-forgiving and Most Merciful." (1)
They claim: "The above-mentioned Verse has determined that men
cannot do justice between their wives, which implies
non-permissibility of polygamy."
Their arguments are not acceptable because the above-mentioned
verse reinforces the meaning of justice by taking this issue from
the context of legislation to the level of actual implementation,
from the emotional human aspect. Since a Muslim - in spite of being
keen to do justice - may not control his emotions and be inclined to
one wife rather than the other. However, he is commanded to do
justice.
The last part of this verse (If you come to a friendly
understanding and practice self-restraint) further confirms this
point and urges him to do justice in everything. However, if
anything contrary to this takes place without any intention, then
Allah would forgive him. (Allah is Oft-forgiving and Most Merciful).
This verse also implies that inability to do justice between the
wives, in love and particularly sexual intercourse, does not prevent
polygamy. However, one has to take maximum care for doing justice in everything and its violation is prohibited.
The author of Manarus-Sabeel explained: The husband has to maintain equality in sleeping with his wives. However, it is not necessary to maintain the same degree of equality in sexual acts with them because the motive behind these are desire and love from both sides and there is no way of equality in these acts. Allah said:
"Ye will never be able to do justice between wives even if it is your
ardent desire, but turn not away (from a woman) altogether, so as
to leave her (as it were) hanging (in the air). If ye come to a
friendly understanding, and practice self-restraint. Allah is
Oft-forgiving, Most Merciful." (2)
Abdullah ibn Abbas (may Allah be pleased with them) clarified:
These verses are in respect of love and sexual acts. (3)
The Prophet Muhammad (peace be upon him) who is considered to
be a man of perfect justice, used to love his wife, Ayeshah (may
Allah be pleased with her), most among his wives, for hearts are
between Allah's two fingers and He turns them as He wishes.(4)
The Prophet, after having distributed things justly between his
wives, used to pray: "O Allah this my division of what I possess, so
do not blame me respect to what you control but I cannot." (5)
2. Some people have based their arguments on the story of Ali ibn
Abu Taleb (may Allah be pleased with him) when he sent a proposal
to marry Abu Jahl's daughter, during the life of his wife Fatimah
(may Allah be pleased with her) who was the Prophet's daughter.
When permission was sought from the Prophet Muhammad (peace
be upon him), he said:
"I would not allow it, I would not allow it, I would not allow it. (The only alternative possible is) that Ali should divorce my daughter, and then marry their daughter, for she (Fatimah) is a part of me.
What disturbs her in fact disturbs me and what offends her,offends me."(6)
They did not present the Prophet's Hadith in full. Instead, they brought out only a part of the story in order to conclude that
Allah's Messenger forbade a marriage with more than one woman.
This behavior of theirs shows that they were either ignorant of
the story or they wanted to express their doubts as they wish.
However, the full Hadith itself explains the issue as Allah's Noble
Prophet said:
"I am not going to forbid what is lawful and make lawful what is
forbidden. By Allah, the daughter of Allah's Messenger and the
daughter of Allah's enemy can never be combined at one place".(7)
Allah's Messenger, whose word is final to determine what is lawful
and what is unlawful, made it clear on a very sensitive issue related
to his most beloved daughter, saying that he does not declare
lawful what is forbidden and make forbidden what is lawful. The
ruling continued without any change and polygamy remained legal.
He, however disapproved combining the daughter of Allah's
Messenger and the daughter of Allah's enemy (as co-wives).
(1) Qur'an 4 : 129
(2) Ibid
(3) Manaras Sabeel, Vol. 2 P.221-223
(4) At-Tirmidhi, Book of Divine Decree,Ibn Majah, Book of
Supplication and Musnad Ahmad
(5) Abu Dawud, At-Tirmidhi, Ibn Majah, Ad-Darami, Musnad
Ahmad, Ibn Hibban and An-Nassa'ee
(6) Fathul Bari, Book of Marriage; Muslim, Book of Companions'
Merits
(7) Muslim, Book of Companions' Merits
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04-06-2003 @ 5:49 PM
18-06-2003 @ 2:36 PM