ByAbu Hafs Osama bin Kamal bin Abdir Razzaq
As you well know that religion gives us a lot of suggestions to get married.
Allah mentioned in many verses in His Book and encourage us to carry it out. Among them, the word of Allah Ta'ala in the letter of Ali 'Imran remarks about Zakariya Alaihissalam
"Yes my Lord, grant me from Thee a good boy. Thou art the Hearer of prayer. "[Ali 'Imran: 38]
Allah Subhanahu wa Ta'ala says
"And (remember) Zakariya, when he cried to his Lord: 'O my Lord let me live Thou and Thou alone was Waris the Most Good.'" [Al-Anbiyaa ': 89]
Allah wa Ta'ala says Subahanhu
"And verily We sent a Messenger before you, and We gave them wives and descendants ..." [Ar-Ra'd: 38]
Allah Subhanahu wa Ta'ala says
"And kawinkanlah the people who alone among you, and decent people (spouse) of the sahayamu servants and men servants sahayamu a woman. If they are poor, Allah will make them capable of with his grace ... "[An-Nuur: 32]
And the hadiths about it very much.
Anas bin Malik of Allaah 'anhu, that the Prophet sallallaahu' alaihi wa Sallan said.
"If a slave married, then he has perfected the half of his religion: therefore let him fear Allah for the remaining half." [1]
He sallallaahu 'alaihi wa sallam said
"Whoever is preserved by God from the evil of two cases, he will undoubtedly go to Heaven: What is there between the two bones in his chin (mouth) and what is between his legs (his genitals)." [2]
So, get into Heaven, O my brother, because you keep yourself from ugliness of what is in between your legs, and this by way of marriage or fasting.
Dear brother! Marriage is the greatest tool to keep humans from falling into the case are forbidden of God, such as adultery, liwath (homosexual) and in others. Explanation on this matter will be submitted.
The Prophet sallallaahu 'alaihi wa sallam, with his saying recommends us-to get married and looking for the descendants, as narrated by Abu Umamah Allaah' anhu.
"Marry me, because actually I'm going to boast about the number of people you are to other people on the Day of Judgment, and you do not like the Christian clergy." [3]
The Prophet sallallaahu 'alaihi wa sallam in many hadith encourages us to marry and bear children. He encourages us about it and we forbade celibacy, because of this act menyelisihi Sunnah.
I mentioned to you, my dear, a number of hadith that shows it.
[1]. Marriage is the Sunnah of the Apostles.
Marriage is one of the Sunnah of the Prophet, what are you going away, my dear brother?
At-Tirmidhi narrated from Abu Ayyub Allaah 'anhu, he said that the Prophet sallallaahu' alaihi wa sallam said.
"There were four cases which includes the Sunnah of the Prophet: shame, wear fragrances, bersiwak, and married." [4]
[2]. Who's In Between You Able To Marry, Marry then.
The Prophet sallallaahu 'alaihi wa sallam commanded us so, as narrated by al-Bukhari from' Abdullah ibn Mas'ud Allaah 'anhu. He said: "We were with the Prophet sallallaahu 'alaihi wa sallam as a young man who does not have anything, then he says to us:
"O youth, whoever of you is able to marry, then marry. Because marriage can withstand more and more to maintain pubic view. And those who can not afford, then let him fast, because fasting can suppress syahwatnya (the shield). '" [5]
[3]. People Who Married With Intent Maintaining Purity Himself, then God must Helping.
Dear brother, if you want to get married, then know that Allah will help the case.
At-Tirmidhi narrated from Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam said.
"There are three groups who would be helped by God, a slave who wants to redeem himself in installments to his master, who married because they want to preserve the sanctity, and the fighters in the way of Allah." [6]
[4]. Marry a woman of compassion and Fertile (Many Children) is the pride For you on the Day of Judgment.
Dear brother, if you want to get married, find a family of the women known fertility (many children) and compassion for her husband, because the Prophet peace and blessings' alaihi wa sallam membanggakanmu about it on the Day of Judgment.
Based on what was narrated by Abu Dawood from Ma'qil Allaah ibn Yasar 'anhu, he said: "Someone came to the Prophet sallallaahu' alaihi wa sallam said:" I got a woman (in one another narration (mentioned), 'has a position and beauty '), but he can not bear children (infertile); if I could marry her?' He replied: 'No.' Then she came to him a second time, but he forbade it. Then she came to him for the third time, then he said: "Marry women who are more compassionate more children, because I'm going to boast about the amount you are to other peoples. '" [7]
[5]. Intercourse one of you is Sadaqah.
Semuslim brother, your sexual activity with your wife in order to have offspring, or to maintain yourself or him, then you get a reward; based on the hadith narrated by Muslim from Abu Dharr Allaah 'anhu, that the number of Companions of the Prophet sallallaahu' alaihi wa sallam said to him: " Messenger of Allah, the rich have been getting a lot of merit. They prayed as we pray, they fast as we fast, and they can bershadaqah in excess of their property. "
He said: "Has not God made for you what you can shadaqahkan. Each rosary is a sadaqah, every Takbir is a sadaqah, every tahmid is a sadaqah, every tahlil is Sadaqah, sent to the ma'ruf is Sadaqah, preventing it from being evil is Sadaqah, and intercourse one of you (his wife) is sadaqah. "
They asked: "O Messenger of Allah, if one of us who wreak syahwatnya will be rewarded?"
He said: "What do you think if he was venting syahwatnya to the haram, whether he got sin? And so too if he took it out to the lawful, then he got the reward." [8]
[Copied from the book Isyratun Nisaa Minal Ilal Alif Yaa, Indonesia Edition Complete Guide From A To Z Marriages, author Abu Hafs Osama bin Kamal bin Abdir Razzaq, Saikhu Translator Ahmad, Ibn Reader Publishers Katsair]
Prompts for Marriage: Married to Restore the Spirit of Youth
ByAbu Hafs Osama bin Kamal bin Abdir Razzaq
[6]. Returns the spirit to get married "Youth".
Marriage can restore strength and youth agencies. Because when people feel at ease, the body becomes active.
This is a friend who explained it to us, as narrated by al-Bukhari from 'Alqamah Allaah' anhu, he said: "I was with 'Abdullah (bin Mas'ud), then' Uthman met him at Mina, he said : 'O Abu' Abdirrahman, actually I have a basic need of thee. 'Then they talked (a lot of' Alqamah). 'Uthman said to him:' O Abu 'Abdirrahman, I would marry you with a girl who will remind you of what you've experienced before?' When 'Abdullah felt he did not need it, then he signaled to me saying:' O 'Alqamah! 'When I refused, he said:' If you say so, then indeed the Prophet sallallaahu 'alaihi wa sallam said to us:' O youth, whoever of you is able to marry, then marry. And whoever is not able, then fasted; for control fasting syahwatnya. '"[9]
[7]. Alaihi Wa Sallam Prophet Encourage Husband Wife To Perform Sexual Activity In order to obtain offspring, and married a girl.
Imam al-Bukhari narrated from Abu Hurayrah Radhiyalllahu 'anhu, he said: "The Prophet Sulayman ibn Dawud said:' I really would rotate 70 wives on the night, each of which the wife will give birth to a mujahid who strive in the path of Allah. ' A friend said to him: 'God willing.' But Solomon did not say, and none of them are pregnant except one person. Prophet sallallaahu 'alaihi wa sallam said:' Had he said Insha Allah, they would become the mujahid in Allah. '"[10]
In Muslim history (mentioned): "I swear to the Lord that the soul of Muhammad is His hand! 'If he were to say' inshallah ', they would strive in Allah's way as a soldier all.'" [11]
Al-Bukhari narrated from Jabir ibn 'Abdillah, he said: "I was with the Prophet sallallaahu' alaihi wa sallam in a war, it turns out untaku slow and fatigue. Then the Prophet sallallaahu 'alaihi wa sallam came to me and rebuke:' Jabir! ' I replied: 'Yes.' He asked: 'What's wrong with you?' I replied: 'Untaku slow and tired, so I left.' Then he went down to tie it with string, then said: 'Come!' I was up. Really I want to keep him from the Prophet sallallaahu 'alaihi wa sallam. He asked:' Are you married? ' I replied: 'Yes.' He said: 'The girl or widow?' I replied: 'widow.' He said: 'Why do not you marry a girl just so you can play around with it and he was playing around with you?'I replied: 'Surely I have sisters, so I want to marry a woman who could collect them, combing them, and guide them.' He said: 'You will come, if you come, then so, so.' [12] He asked: 'Are you going to sell your camel?' I replied: 'Yes.' Then he bought it from me with one uqiyah (ounces of silver). Then the Messenger of n to before me, while I was up in the morning. When we come to the mosque, I met him at the door of the mosque. He asked: 'What now thou hast come?' I replied: 'Yes.' He said: 'Leave your camel and go to the mosque, then do pray two rak'ahs.' Then I went and prayed. Then he ordered Bilal to bring one uqiyah to him, then Bilal weigh significantly in the scales. When I left, he said: 'Call me Jabir.' I said: 'Now that the camel is returned to me, but there is nothing I hate more than a camel.' He said: 'Take your camel, and the price for you.' "[13]
Ibn Majah narrated from the Prophet sallallaahu 'alaihi wa sallam, that he said
"Nikahlah with a virgin; because their lips were sweeter, more fertile womb, and a little more pleased with." [14]
[8]. Can the child's mother and father Entering Into Heaven.
How the child's father and his mother enter into Heaven? Let us listen to the answer of the Prophet sallallaahu 'alaihi wa sallam in the hadith qudsi. Imam Ahmad narrates from some Companions of the Prophet sallallaahu 'alaihi wa sallam, that he said.
"On the command to the children in Heaven: 'Go to Heaven.' They said: 'O my Rabb, (we do not go) to the father and mother we get (first).' When they (father and mother) to come, the Almighty Allah said to them: 'I do not see them blocked. Go you into Heaven.' They say: 'O Lord, my father and our mother?' He said: 'Go to Heaven with your parents.' "[15]
Some people decided to pray and be a "priest" and not married, for the reason that all this is taqarrub (closer) to Allah. We mentioned to them the following two hadith, so they know the teachings of the Prophet sallallaahu 'alaihi wa sallam and the need to follow the Sunnah in what disabdakannya. This is the ninth point:
[9]. Not Married For All Utilizing Time to Worship is the Sunnah of the Prophet sallallaahu alaihi menyelisihi Wa Sallam
O my dear brother. You decide not to marry in order to use all your time menyelisihi worship is Sunnah of the Prophet sallallaahu 'alaihi wa sallam. Because, our religion is not religion "clergy" and he sallallaahu 'alaihi wa sallam did not recommend the matter to us.
In a hadith narrated by al-Bukhari from Anas bin Malik, he said: There are three people who came to the house wives of the Prophet sallallaahu 'alaihi wa sallam to ask about the worship of the Prophet sallallaahu' alaihi wa sallam. When they were given the news, they seemed to feel insignificant. They say: "What does that mean we compared the Prophet sallallaahu 'alaihi wa sallam, when God has forgiven his sins of past and of later?" One of them said: "I will pray the night forever." The second man says: "I will fast all the time and will never break." The third man said: "I would stay away from women and not be married forever." Then the Prophet sallallaahu 'alaihi wa sallam came and asked: "Did you say so and so? By Allah, I fear God more and more cautious than you, but I fast and break the fast, pray and sleep, and marry her. Whoever who hates Sunnahku, it is not included golonganku. '"[16]
The Prophet sallallaahu 'alaihi wa sallam approve of Salman of Allaah' anhu over what he said to his brother, Abud Darda 'Allaah' anhuma who had married, so do not spend the time to worship and stay away from his wife, namely Ummud Darda 'Allaah' anha. He told us the events that have occurred.
Al-Bukhari narrated from Wahb ibn 'Abdillah Allaah' anhu, he said: The Prophet sallallaahu 'alaihi wa sallam unite in friendship between Salman and Abud Darda'. When Salman visited Abud Darda ', he saw Ummud Darda' mubtadzilah (what to wear and not wear the nice clothes). [17] He asks: "How are you?" He replied: "Your brother, Abud Darda ', no need of this world, (namely women. In addition there is a history of Ibn Khuzaimah:" He fasted during the day and pray at night'). "
Then Abud Darda 'came and Salman made the food. "Eat, because I'm fasting," said Abud Darda '. He replied: "I will not eat until you eat." Abud Darda 'ate. When evening came, Abud Darda 'went to his prayers.
Salman said to him: "Go to bed!" He was asleep. Then he went to pray, then Salman said to him: "Go to bed!" When at the end of the night, Salman said: "Get up now." Then they prayed together.
Then Salman said to him: "Lord you have the right upon you, you have the right upon you, and your family have a right upon you. Therefore, give a right to their respective owners."
Then Abud Darda 'came to the Prophet n to tell it to him, then he said: "Salman is true." [18]
Al-Bukhari narrated from 'Abdullah ibn' Amr ibn al-`Allaah 'anhu, he said: Messenger of Allah sallallaahu' alaihi wa sallam said:" O 'Abdullah, I was given the news, did you always fasted during the day and pray at night day? " I replied: "Yes, O Messenger of Allah."He said: "Do not do it! Fasting and eat, get up and go to sleep. For thrown you have rights over you, your eyes have rights over you, and your wives have rights over you. '" [19]
[Copied from the book Isyratun Nisaa Minal Ilal Alif Yaa, Indonesia Edition Complete Guide From A To Z Marriages, author Abu Hafs Osama bin Kamal bin Abdir Razzaq, Saikhu Translator Ahmad, Ibn Reader Publishers Katsair]
Dismissed Against Polygamy Errors of view
ByCleric Abu Muhammad Sa'ad Nurhuda
Among the instructions al Qur `an, which provide clues to the straight path, the permissibility of a polygamous man to four wives.However, if a man feels unable to do justice to worry, it required him to have enough to have one wife only or female slave, as the word of Allah Almighty in the letter an-Nisa verse 3.
"Which means: And if you fear you will not be able to do justice to the (right) female orphans (if ye marry), then marry women (the other) that you enjoy, two, three or four. Then if you fear you will not be able to do justice, then (marry) only one, or the slaves which ye have. That is closer to not doing injustice "[1]
There are several reasons why a man may practice polygamy, among which is for the good of women, due to obstruction of some women from getting married. Also for the good of men, so that there is benefit in itself can be optimized, the optimization was not possible to happen if only have one wife only. Another reason, is for the good of the ummah, which expanded the number of Muslims.Due to the number of Muslims who were born of this marriage, enabling them to elevate the sentence against the enemies of Allah Subhanahu wa Ta'ala as the highest.
Polygamy was sharia is the Wise, the Knower. No one denounced him, except one who had been blinded by God Almighty's eye with his infidelity. Restrictions on polygamy to four wives, is also a limitation that comes from the Most Wise, the Knower. This limitation is the number halfway between the least (monogamy), which led to neglect of some of the benefits of men, or many (more than four) who feared the lack of ability to fulfill the obligations of households throughout the wives of [2]
At the recently emerging generation has thought of as western people. They get a western education, either at home or in the land of the unbelievers, and fed with orientalist ideas hostile to Islam.
Sometimes very obvious iniquities and also sometimes it looks good, but behind it there is a hidden aberrations, to cause confusion and chaos of thought among the Muslims. Which eventually evolved to the extent they thought the denial of the Shari'ah. Confusion of thought between them, namely in terms of polygamy. According to them, polygamy is considered as an act of wrongdoers, so it is not true if it is allowed. There are some who openly oppose polygamy, some subtle way.
Here we demonstrated in the doubtful, doubtful that they are bringing.
First doubtful.Opponents of the ban on polygamy claim the Prophet sallallaahu 'alaihi wa sallam told Ali to marry the daughter of Abu Jahl and compiled by Fatimah bint Prophet sallallaahu' alaihi wa sallam [3].
By leaning to the prohibition of the Prophet sallallaahu 'alaihi wa sallam told Ali not to collect the daughter Fatima Abu Jahl, most opponents of polygamy to comment and said, behold the Prophet sallallaahu' alaihi wa sallam has forbidden Ali to marry the daughter of Abu Jahl and collected with Fatima. When the Prophet sallallaahu 'alaihi wa sallam as an example, we forbid the husband to marry another woman along with our daughters, and we also do not practice polygamy, because these were among the matters that could hurt the parents and wives we.
Answer:Doubtful that they launched it, essentially already rejected the word of Allah Subhanahu wa Ta'ala:
"It means: So these women marry (other) that you enjoy, two, three or four. Then if you fear you will not be able to do justice, then (marry) only one ".
In this verse, Allah Almighty allow a man to marry more than one woman, and also ordered to marry one wife only if worry can not do justice. The Prophet sallallaahu 'alaihi wa sallam which has banned the mixing Fatimah Ali, he sallallaahu' alaihi wa sallam, himself married to nine wives, then saying he is proof, as well as actions.Rebuttal in detail, among which there are in the hadith itself. This opinion is more mainstream, while others are the conclusions and opinions of the scholars. Here is the explanation.
[1]. The denial came in the hadith texts as described in the words of the Prophet sallallaahu 'alaihi wa sallam:
لا تجتمع بنت نبي الله صلى الله عليه وسلم وبنت عدو الله أبدا
Daughter will not get together with the daughter of the Prophet of Allah enemies of God forever and ever.
In Muslim history:
مكانا واحدا أبدا
In one place forever.
In the history of the others mentioned:
عند رجل واحد أبدا
On one man forever.
So this is among of marriage, which collects between the daughter of the Prophet sallallaahu 'alaihi wa sallam with enemy girls Allaah.Thus the opinion of some scholars.
Ibn Fig said: "The most correct opinion in bringing the meaning of this story is, that the Prophet sallallaahu 'alaihi wa sallam forbidden to Ali, the daughter he did not collect sallallaahu' alaihi wa sallam with the daughter of Abu Jahl because it will hurt him, and hurt the Prophet haraam, by consensus. The Prophet sallallaahu 'alaihi wa sallam:' I do not proscribe the case of halal, "meaning, she (the daughter of Abu Jahl) lawful for him if it was not his wife Fatimah. While collecting both of which could harm the Prophet 'alaihi wa sallam, then it should not be ". [4]
Imam Nawawi rahimahullah argues, are forbidden to collect between them and the meaning of the Prophet's words "I do not proscribe a lawful case," the point is, I (the Prophet) did not say anything menyelisihi law of Allah Subhanahu wa Ta'ala. If Allah Subhanahu wa Ta'ala justify anything, I would not mengharamkannya. And if God forbid something, I would not menghalalkannya. And I, nor silence of condemning something, because my silence means penghalalan thing. So, these are among of marriage, which collects between the daughter of the Prophet sallallaahu 'alaihi wa sallam with girls wa Ta'ala Subhanhu enemy of God. [5]
[2]. This hadeeth indicates in the specificity of the Prophet sallallaahu 'alaihi wa sallam, that his daughters should not be a co-wife. [6]
[3]. It is special for Fatima, because she had lost her mother and sisters, so that no more people left who can be invited to exchange ideas or ease the burden on the mind, or to reveal the secret if there is a sense of jealousy [7]. Unlike the wives of the Prophet sallallaahu 'alaihi wa sallam, because if they get a problem like the above, then they can complain to someone who can solve this problem, namely their husbands, that the Prophet sallallaahu' alaihi wa sallam. This is caused by what is on his sallallaahu 'alaihi wa sallam, the gentle nature, kindness, keeping feelings. So that all the wives he sallallaahu 'alaihi wa sallam pleased with the good morals and the whole attitude he sallallaahu' alaihi wa sallam, so if it appears jealousy, it could be resolved in quick time.
[4]. But that does not mean a ban, but that is, the Prophet sallallaahu 'alaihi wa sallam with the attitude of confidence and determination to Allah Subhanahu wa Ta'ala, he knows that Allah Subhanahu wa Ta'ala-and this includes the gift of Allah Subhanahu wa Ta' style to him, will not collect Fatima the daughter of Abu Jahl. Like what Anas ibn Nadir friend when his sister to break the incisor of a woman, and the Prophet sallallaahu 'alaihi wa sallam ordered to enforce the Qisas, but Nadir bin Anas said: "Do you want to break the teeth Rabi'? No, by Allah. You do not may break his teeth, for ever. So her family is finally willing to accept diyat and incisors Rabi'tidak's broken, so said the Prophet sallallaahu 'alaihi wa sallam:
إن من عباد الله من لو أقسم على الله لأبره
"Which means: Verily among the servants of God, if he swears by the name of God, God was pleased to grant it" [8]
Second doubtful.Opponents of polygamy claim, it is impossible for the husband is able to do justice between the wives, on the pretext of the word of Allah Subhanahu wa Ta'ala:
"It means: If you fear you will not be able to do justice, then (marry) only one." [An-Nisa ': 3]
And Allah has said:
"Which means: And you never will be able to do justice between wives (mu), although you really want to do so" [An-Nisa ': 129]
AnswerWhat is meant by "And you never will be able to do justice" in this verse is the feeling of love, humor and sex. As for the Zahir matters, such as shelter, spending money and time to spend the night, then it is obligatory for a man men who have more than one wife to do justice.
Imam Ibn Taymiyah said: "They should not prefer one of the wives in the division. However, if he loves one more than the others, or having intercourse more than others, then this is not why. In this issue, Allah Subhanahu wa Ta'ala has lowered his verse:
"It means: (And you never will be able to do justice between wives (mu), although you really want to do so)" [An-Nisa ': 129]
"That is the feeling of love and sex".
Imam Nawawi in Sharh Muslim book explains: "As for love, he sallallaahu 'alaihi wa sallam much loved' Aisha than others. And the Muslims agreed, that equates the feeling of love to all of them is not an obligation, because it is beyond the ability of anyone except Allah Subhanahu wa Ta'ala wills. As for being fair, it is so ordered ". [10]
Imam Ibn Hajar also found similar. He said, "If the husband to meet the needs of food, clothing and shelter for all the wives, it does not matter to him if he preferred some others in terms of humor or gift giving. [11]
In this issue of justice, Sheikh Mustafa al Adawi gave two warnings.
[1]. Equalize the sex even though it is not mandatory but the Sunnah to do justice in this case, this is better, more complete and far from being exaggerated in humor, as expressed by many scholars'.Imam Ibn Qudaamah in his book "Mughni" says: Whenever possible it is to equate the sex is better, more mainstream and more in accordance with the fair meaning of [12]
In the book al Majmu 'Sharh al Muhadzab mentioned, it is advisable for him to equate the intercourse, because it is more perfect in doing justice. If he did not do it, then why not. Because the impetus for the act of intercourse is lust and love. And it is not possible to equate between the wives. That is why Allah Subhanahu wa Ta'ala says:
"Which means: And you never will be able to do justice between wives (mu), although you really want to do so" [An-Nisa ': 129]
According to 'Abdullah ibn' Abbas, namely in terms of love and sex.'Aisha himself explained, that the Prophet sallallaahu' alaihi wa sallam divided among his wives, and do justice, then (he sallallaahu 'alaihi wa sallam) said: "Oh, God. This pembagianku on my wives that I have, and You do not reproach myself on what you have and I do not have, "the heart. [13] And in another section it says:" However it is recommended to equalize between the wives in berhungan body, because it is the goal ".
[2]. A husband is obliged to fulfill the biological needs of his wife, of course, according to his ability. If he did not do it, then he would not feel safe from damage, which may happen to his wife, and even sometimes can lead to animosity, hatred and strife between the two. [15]
Third doubtful.Opponents of polygamy argued that polygamy would likely rise to many problems that threaten the integrity of the building Mahligai household. Frequent squabbles arise. Not to mention the domino effect of psychological development of children born of polygamous marriages. Often they feel less attention, affection-hungry and, unfortunately, is not directly brought up in an atmosphere of discord and strife is impermeable. [16]
AnswerThis opinion can be argued as follows:Disputes that arise between the wives is a natural, growing from the jealousy which is the nature of women. To overcome this, depending on the husband's ability to manage household affairs, justice to his wives, a sense of responsibility towards his family, as well as tawakalnya to Allah Subhanahu wa Ta'ala
If this all has been fulfilled, it will tegaklah family life, filled with love and affection among family members. Or if not met, will Destroyed families, both families are polygamous or not. In fact in domestic life seem like it, though married only one wife (monogamy). Even many quarrels, to usher in a divorce, and causes children to be neglected.
It is true, sometimes quarrel in a family, people who practice polygamy, but this is the case for lack of irresponsible husband, and because of lack of adilannya against his wife. This requires the completion of the road, not by rejecting the practice of polygamy, in which there is much good. Actions and behavior of individuals, can not be used as an argument to reject the permissibility of polygamy.
Fourth doubtful.Opponents say polygamy, Islam, the religion which descended to uphold justice, had never commanded his followers practice polygamy. Al-Qur'an letter Annisa verse 3 pretext often used as justification. In fact, scholars read the verse is not uniform. There are at least 3 opinions assessing the verses. First, it should be unconditional. Second, should an emergency condition, and Third, lighairihi haram. The third opinion suggests that in essence, polygamy is not forbidden. However, because of the excesses that caused incredible bring harm, then polygamy to be unlawful [17]
AnswerSubhanallah! This is a big lie on the religion of Allah and His verses.How is it possible at all to say that Islam has never commanded his followers practice polygamy? What about the verse mentioned Subhanhu Allah wa Ta'ala, namely:
"It means: So these women marry (other) that you enjoy, two, three or four" [An-Nisa ': 3]
The scholars explain this verse's interpretation, that the legal origin of polygamy is allowed. In fact, some scholars say the case is recommended for those who can afford.
Shaikh Mohammad Amin said in the book of tafsir Adwa'ul-Bayan, that Islam permits marrying more than one wife, (ie) two, three or four [18]
Also Imam Ibn Kathir, in his commentary on this verse says, marry a woman who you want apart from them, if you want two, three or four people [19]
Similarly, the command of the Prophet sallallaahu 'alaihi wa sallam: "Marry women who bear children and love to the husband. I am proud of you guys in front of many people, other people". [20]
'Abdullah bin' Abbas also said: "Marry me! Truly the best of these people are the most wives". [21]
Meaning, with so many people getting married will increase, and this is the destination wedding. The scholars' explained, may practice polygamy, the terms must be fair. In this case, the fair is the Zahir is the case, not the mind, such as love, humor, as described above.
The word "but, because of the excesses that caused incredible bring harm, then polygamy to be unlawful".
The question arises, whether something is allowed by Allah and will bring good cause harm? Allah is most knowing about the good of His servants, and the most prudent in establishing His law. So if there is a shortage in polygamous behavior caused some individuals, it is not then equated averaging law. Mengeneralisir assessment is, it's a very wrong judging.
Thus some of the mistaken view that dilesatkan the enemies of Islam to the Muslims about polygamy. So that could be growing doubts among the Muslims in general. Thus, step by step, this doubt can lead to rejection of the Shari'ah of Allah as a whole. We take shelter and ask help from Allah, may Allah Subhanahu wa Ta'ala always lead us to the truth. Still adhere to Al Qur `an and the Sunnah of the Prophet sallallaahu 'alaihi wa sallamAllaah-Musta'an.
Polygamy: Equalizing Liability Wife In Adil All Material In This provision Livelihoods
ByUmm Salamah As-Salafiyyah
In the book al-Fatawa (XXXII/270), Ibn Taymiyyah said, "The problem of justice in their living and clothing, then the disunahkan is to follow the Prophet sallallaahu 'alaihi wa sallam, when he was very fair in giving a living in between his wives, as he is also fair in turn divide. With a difference of opinion among the human race (he is a scholar intent,-ed) Regarding this division, if such it is a matter that required its part or sunnah? And they also disagree about the fairness in terms of providing a living, whether mandatory or sunnah such? And the necessity of stronger laws with support by the Qur'an and Sunnah ".
Sheikh Mustafa Al-Adawi said, "And that seemed outwardly-wallahu knows best-is that the opinion that it requires more powerful with support by the Qur'an and Sunnah, as stated by Ibn Taymiyyah may Allaah have mercy. And knowledge about it is only in the hand of God Almighty "[1]
Anas bin Malik of Allaah 'anhu that Um Sulaim never sent the Prophet sallallaahu' alaihi wa sallam to bring a cloth on which there is ruthab dates (which have not been dried). Then the Prophet sallallaahu 'alaihi wa sallam was holding it and then send it to multiple wives. And after that he was taking more part these dates and give it to some of the other wives. Then he sat down and ate the rest, like feeding a person who knows that he is very tasteful to him "[Hadith Reported by Ahmad] [2]
THE ATTITUDE JUST a little about the Salaf
Ibn Abi Syaibah rahimahullah in the holy Al-Mushannaf (IV/387) said, Abu Dawud Ath-Thayalisi preach to us from Harun ibn Ibrahim, he said, I've heard Muhammad say about a man who has two wives, " Dimakruhkan him to perform ablution at the home of one of them and others not at home ". This is a saheeh atsar.
Ibn Abi Syaibah rahimahullah says in the book Al-Mushannaf (IV/387), "Jarir told us of Mughirah of Ibrahim Abu Ma'syar from about a man who collects between the two honey, and then he said, 'Surely he leveler in between them all so that the remaining excess flour and foods that have been mixed, and then he divided it by a handful of a handful, to still remain mixed but can not anymore ".
Atsar is saheeh. And Abu Ziyad bin Kulaib Ma'syar is, that he bersetatus tsiqah (trustworthy).
HOLD LOTTERY TO DETERMINE WHO WILL PARTICIPATE IN A WAY
From Ayesha of Allaah 'anha, she said, "If the Prophet sallallaahu' alaihi wa sallam wanted to make a journey, then he held a lottery among his wives. Who among those who earn the draw that he would go out with her. And he used to divide to every one of his wives, day and night, only Sauda bint Zam'ah has provided day and night to Aisha, the wife of the Prophet sallallaahu 'alaihi wa sallam in hopes of getting the pleasure of the Prophet sallallaahu' alaihi wa sallam '[ Al-Bukhari Hadith History]
From Aisha that the Prophet sallallaahu 'alaihi wa sallam used to, when going on a journey, then he held a lottery among his wives.Then draw it fell on Aisha and Hafsah. And if the night of the Prophet sallallaahu 'alaihi wa sallam walking with Aisha while chatting. So Hafsah said, "Did you tonight (Aisha) untaku up and I'll ride your camel to both see each other?" So he replied, "Yes". So he rose.Then the Prophet sallallaahu 'alaihi wa sallam went to Aisha's camel on which there is Hafsah, then he would say hello to him, then he walked until they finally stopped. And Aisha lose him. And when they stop, both feet are in between the plants Aisha Idzkhir and said, "Oh my Lord, send me a scorpion or a snake that will sting me, and I can not say anything" [Al-Bukhari Hadith History and Muslim]
In the book Al-Mughni (VII/40), Ibn Qudama rahimahullah said, "Globally we can say that a husband if you want to travel, and all he wanted to bring his wife or leave her, so she does not need to perform the lottery, because lotteries were only necessary to determine the choice among those who will participate in the trip.And here means he has treated the same. And if he wanted to travel with some of them, then he should not do perjalanann with him, but after a draw. And this is the opinion of most scholars. Malik said of her husband that he does not need to hold a lottery, but opinion is not authentic, because Allaah Aisha 'anha has narrated that the Prophet sallallaahu' alaihi wa sallam when going to travel, so he always held a lottery among his wives. Any of his wives who earn the draw, then he would go with him "[Agreed alaih]
And due to travel with one of the wives without going through the lottery will mean as favoritism so that should not be done without a lottery, as in determining the initial turn.
And if a husband wants to travel with more than one wife, then he should also do the lottery. Aisha has narrated that the Prophet sallallaahu 'alaihi wa sallam which if he would go, then he did draw among his wives so that the draw falls on Aisha and Hafsah. {Al-Bukhari Hadith History]
And whenever he would travel with more than one wife, then he likened between them, as he treats the same time do not go "
[Copied from the book Al-li Intishaar Huquuqil Mu'minaat, Issue Indonesia Get your rights O Muslim women, Author of Umm Salamah As-Salafiyyah, Ibn Kathir Publisher Reader, Translator Abdul Ghoffar EM]
Polygamy: No Liability For Husband For Equalizing Love And Relationships In The Body
ByUmm Salamah As-Salafiyyah
Imam Al-Bukhari rahimahullah said, Abdul Aziz bin Abdullah told us, he said, Solomon tells us, from Yahya bin Ubaid bin Hunain, he heard from Ibn Abbas of Umar 'anhu, "She never enter upon Hafsah and said,' O my daughter, do not be deceived in a woman, which made the Prophet amazed by her beauty, that she meant was, Aisha. Then I told the Messenger sallallaahu 'alaihi wa sallam and he smiled "
Aisha anha of Allaah, he said, "The Messenger sallallaahu 'alaihi wa sallam when ill be wondering,' Where am I now? Where am I next? 'Because he felt too old to wait for the turn of Aisha. And when my day comes, God mewafatkan him by leaning on my chest and buried in my house "[Al-Bukhari Hadith History and Muslim]
From Ayesha of Allaah 'anha, she said, "Wife, wife of the Prophet sallallaahu' alaihi wa sallam never sent Fatima bint Prophet sallallaahu 'alaihi wa sallam, the Messenger sallallaahu' alaihi wa sallam. He requested permission to him that when it was lying with me on the kainku. Then he gave him permission.Fatima then said, 'Messenger of Allah, the real wives have sent me to you to ask for justice regarding the daughter of Abu Quhafah (Aisha), and I was silent ".
Aisha said, "Then the Prophet sallallaahu 'alaihi wa sallam said to him,' O my daughter, would not you love what I love? '.Fatima replied, 'Yes'If so, then the love of this woman ', asked the Prophet "
Furthermore, Aisha said, "Then Fatima's stand when he heard about it from the Prophet sallallaahu 'alaihi wa sallam. Then he returned to the wives of the Prophet sallallaahu 'alaihi wa sallam, then tell them what he had said and also the answers given by the Prophet sallallaahu' alaihi wa sallam to him. 'So they said to him,' We think you have not managed to convey Our message at all.Therefore, it was back to the Prophet sallallaahu 'alaihi wa sallam and said to him,' Surely your wife asks istei-fair attitude concerning Abu Quhafah daughter (Ayesha).
Fatima then said, 'By Allah, I will not speak to him about her (for good) ".
Aisha said, "So istei-wife of the Prophet sallallaahu 'alaihi wasallam sent Zainab bint Jahsyin, wife of the Prophet sallallaahu' alaihi wa sallam, who when he was standing on the side are with the Prophet sallallaahu 'alaihi wa sallam. And I do not see a woman in the world better than Zainab, more God fearing, more truthful in speech, and even harder to connect a relationship, more in charity, a greater determination to exert itself in charity and bertaqarrub to Allah Ta 'style ".
Aisha said, "Then Zainab asked for permission from the Prophet sallallaahu 'alaihi wa sallam is the Messenger of Shallalahu' alaihi wa sallam was with Aisha in the fabric is in a state such as Fatima entered the house, who was with him. Then the Prophet sallallaahu 'alaihi wa sallam was allowed. Then Zainab said, 'Messenger of Allah, the real wives sent me to you to ask for a fair attitude towards the daughter of Abu Quhafah ".
Aisha said, "Then he goes on talking about myself so that I felt something inside me about it. As I watched the Prophet sallallaahu 'alaihi wa sallam and watched his eyes, did he allow me to defend myself. Zainab was not pleased that he knew that the Prophet sallallaahu 'alaihi wa sallam would not mind if I defend myself ".
Aisha said, "Then I saw it, I did not stay long to see that I was turned away from him".
Furthermore, 'Aisha said, "Then the Prophet sallallaahu' alaihi wa sallam said with a smile:
"Indeed she is the daughter of Abu Bakr" [Hadts Muslim History]
Ibn al-Qayyim rahimahullah (V/151) said: "There is no obligation to equalize between the wives in terms of love, because it is beyond human power. And Aisha Allaah 'anha is the most beloved wife of the Prophet sallallaahu' alaihi wa sallam. From the hadiths can be concluded that there is no obligation to generalize among the wives in terms of intercourse, because it depends on the passion and the trend. And this is definitely in the hands of Allah, the flip-back the heart. And in this issue are detailed explanations, that if he left the trend in the absence of driving and a lack of desire to him, then it can be forgiven. And if the tendency to leave the driving force to push him but honey is stronger, then it is still under control and his power, so if she fulfilled her obligations, it is no longer right for him (his wife) and there is no necessity for him (husband) to generalize.And if he (the husband) who must leave him (siteri), then he is entitled to demand it from him (husband) ".
Sheikh Mustafa Al-Adawi Hafizhahullah give two warnings.
The first warning: Equality in sexual intercourse though it is mandatory, just that he is Sunnah to be fair in the matter. And it's better and more perfect and far from extravagant tendencies. And it has been suggested by some scholars.
Ibn Qudama rahimahullah says in the book Al-Mughni (VII/35), 'If it is possible to make the equation between the two in terms of intercourse, so it's better and right. And so it is more perfect in terms of justice '.
In the book Al-Sharh Majmuu Muhadzdzab (XVI/430) mentioned, 'Likes no longer a husband who gives a turn of his wives to generalize in terms of fun (entity relationship), because that implies a more perfect in terms of justice " .
In the same book (XVI/433) also stated, ".... It's just like the menayamakan between them in terms of intercourse, because it is the goal ".
The second warning: A husband and wife must meet the biological needs according to his ability. Because, if he did not secure the wife of the damage, then so be it could be the cause of hostility, hatred, and divisions among them "[1]
[Copied from the book Al-li Intishaar Huquuqil Mu'minaat, Issue Indonesia Get your rights O Muslim women, Author of Umm Salamah As-Salafiyyah, Ibn Kathir Publisher Reader, Translator Abdul Ghoffar EM]
Is Polygamy was recommended?
ByUmm Salamah As-Salafiyyah
Allah Ta'ala says.
"It means: ... then marry women (the other) that you enjoy: two, three, or four. Then if you fear will not be able to do justice, then (marry) only one .... "[An-Nisa: 3]
Question: Is polygamy is recommended?
AnswerSheikh Mustafa Al-Adawi Hafizhahullah Ta'ala says: "The location of dianjurkannya polygamy is if a man can do justice to his wives. This corresponds to the word of Allah, the Exalted:
"It means: ... Then if you fear will not be able to do justice, then (marry) only one ...."
And if he felt safe from the fitnah of his wives and would not waste the right of Allah on him because they, as well as to occupy the Lord as they worship. Tabaraka Allah wa Ta'ala says.
"Meaning: O ye who believe, verily among your wives and your children there is an enemy to you, so be careful you are to them" [At-Taghabun: 14]
In addition, he saw the ability to maintain their purity and to provide protection to them so he would not give any damage to them.Because, Allah does not like the damage.
And according to his ability he should give them a living. Tabaraka Allah wa Ta'ala says.
"Which means: And those who are unable to maintain the sanctity of marriage let (self) it, thus enabling them with the grace of God" [An-Nuur: 33] [1]
Sheikh Muqbil bin Hadi Al-Wadi'i rahimahullah was asked about polygamy law, whether the sunnah?
He replied, "No sunnah, but should".
MAKE EVERY EFFORT AS A HOUSE WIFE FOLLOWING Prophet sallallaahu 'alaihi wa sallam
Allah Ta'ala says.
"Which means: And let them remain in their rumahj" [Al-Ahzab: 33]
He also said.
"Which means: And remember what is recited in your houses of the revelations of Allah and wisdom (the Sunnah of your Prophet)" [Al-Ahzaab: 34]
He also said.
"Meaning: O ye who believe, do not enter the Prophet's houses, except when you are allowed to" [Al-Ahzab: 53]
Thus, Allah Subhanahu wa Ta'ala has mentioned that the Prophet's sunnah there are some pieces and not just one.
From Ayesha of Allaah 'anha that the Prophet sallallaahu' alaihi wa sallam never ask when the pain drove his death, "Where am I tomorrow? Where I am tomorrow? "What he meant was the day (shift) Aisha. Then his wives allowed him to settle where he pleases, so he lived at home until he died in Aisha's side. Aisha said, "So he died on the day that became my turn at my house. Then Allah kill him while he rests his head on my chest, while he mingled with the sweat sweat "[Al-Bukhari Hadith History]
From Anas Allaah 'anhu, he said, "The Prophet had been in the house of one wife, then one of Ummahatul Mumineen (wives of the Prophet) sent a plate of food. Then the woman whose house was occupied by the Prophet sallallaahu 'alaihi wa sallam hit the waiter's hand so that the plate is dropped and broken. Then the Prophet sallallaahu 'alaihi wa sallam collect fractions plates and then collect the food back into it and said,' Your mother was jealous'.Furthermore, the waiter was arrested so he was given a plate of the house occupied by the Prophet's wife. Then the waiter handed him a good dish to the wife of a broken plate. While the Prophet still hold the plate that broke out at home plate event ruptured the incident "[Al-Bukhari Hadith History]
Ibn Syaibah rahimahullah in the holy Al-Mushannaf (IV/388) said, "The Age of bin Al-Layman reported to me of Ghalib, he said," I never ask-Hasan, or asked about a man who has two wives in in one house? He replied, They (the Companions) memakruhkan al-wajs, that he intercourse with one of them while others see ". Atsar is saheeh.
In the book Al-Mughni (VII/26), Ibn Qudama rahimahullah said, "A man can not collect two wives at the pleasure of living without them, whether young or old, because between them there is harm, where there is enmity between kedunaya and jealousy. While the unification of the two can be a fight and war. And each of them will hear the motion if he intercourse with his wife to another, or it could be he will see it. And if they both agree with that, then it is permissible, because this right belongs to them, so they are both tolerant to leave.
Likewise, if both are willing to sleep on their husbands between them in a blanket. And if both are willing to interfere in their husbands' one of them witnessed by others, then so it is not allowed, because it contains the humiliation, disgrace, and the collapse of authority, so they are not allowed even if they allow ".
Imam Al-Qurtubi (XIV/217) said, "Not allowed to collect his wife in a house, unless they are willing".
In the book Al-Majmu Syarhul Muhadzdzab say (XVI/415), "If a man has several wives who are not placed in a home, but with their willingness, or one of them, because it can cause a quarrel between them. And not allowed him to intervene in one of them when the others were to be with him because of the demikiian it is not good manners anymore damage relations "
Records.Among the forms of the prevalence of self-contained house for each wife is no interference in terms of food among the wives. It has been shown by previous hadith, "Then one of the Faithful Ummahatul send one in which there is a plate of food". This hadith shows that each food apart from the other wives. But, if they were gathered in a banquet with all the good pleasure of his wife, then it is no problem.And Allaah knows best.
[Copied from the book Al-li Intishaar Huquuqil Mu'minaat, Issue Indonesia Get your rights O Muslim women, Author of Umm Salamah As-Salafiyyah, Ibn Kathir Publisher Reader, Translator Abdul Ghoffar EM]
Woman-woman marriage Prohibited
BySheikh Abdullah bin Abdurrahman bin Ali Bassam Salih
Women are forbidden to marry are of two kinds: Women are forbidden to marry for eternity, and the woman is forbidden to marry until a certain time. The first group of seven people for nasab relations, namely:
[1]. Mother and so on into the path of the[2]. Female children and so on to the bottom line[3]. Her half-brother or half-Seibu Seibu or[4]. Wife's daughter (her stepdaughter)[5]. Brother girls[6]. Paternal aunt[7]. Aunt of the mother
In their prohibition, is the word of God.
"It means: Forbidden for you (to marry) your mothers" .. And so on [An-Nisa: 23]
Also forbidden are like this because of their position breastfeeding relationship, based on the words of the Prophet sallallaahu alayhi wa sallam, "Forbidden because of breastfeeding as an anathema because nasab".
The woman forbidden to marry because the relationship is perbesanan.
[1]. Wife's mother and so on into the path of the[2]. Their female children, and so on to the bottom line if the wife is fucked.[3]. Wives, fathers, sisters and so on to the top jalaur[4]. Wives, sons and so on to the bottom line
Also forbidden are like them because of breastfeeding. The evidence is the word of God: "Mom your wives." [An-Nisa: 23]
The women are forbidden to marry until a certain time, the wife of her brother, aunt of the line of father and mother, wife of five independent man who already has four wives, female adulterers who have repented, been divorced women who settled down until she is married to Another man, woman ihramnya ihram until he had completed, the woman at the expiration of the waiting period until iddahnya.
In addition to these mentioned lawful marriage, as the word of God when it says that women should not marry.
"Which means: And lawful to you in addition to such". [An-Nisa: 24]
In the following two hadith in this chapter mentioned some of those listed above cues.
"Meaning: From Umm Habibah bint Abu Sufyan anhuma Allaah that he said," O Messenger of Allah, marry her sister, the daughter of Abu Sufyan. "He asked:" Do you like it? "He replied," Yes. I have no reservations against you and I love the people who are allied with the good, that his own sister. "The Prophet sallallaahu alaihi wa sallam said," Truly that is not allowed for me ". Umm Habibah said," We hear that you want married the daughter of Abu Salama. "He is a beta," Daughter of Abu Salamah? "I said," Yes. "He said, 'If he's not my stepson who kubesarkan in my house, he still is not lawful for me. He is also the daughter and sister because I sesusuanku Abu Salamah equally to Tsuwaibah feeding. Therefore thou shalt not offer any more to me your daughters nor your female relatives. "Urwa said, "is the slave of Abu Lahab Tsuwaibah. First Abu Lahab freed himself, and he was feeding the Prophet sallallaahu 'alaihi wa sallam.When Abu Lahab was about to die, most of his family see him in a weak condition. He asked, "What you find?" Abu Lahab replied, "I did not find any good after you. It's just that I've nursed this kumerdekakan slaves, namely Tsuwaibah".
GENERAL MEANINGUmm Habibah bint Abu Sufyan was one of the Faithful Ummahatul anhuma Allaah. He gained a prominent position and feel the happiness of the marriage to the Prophet sallallaahu alayhi wa sallam. It is appropriate that he felt it. Then he demanded that he marry his sister.
Prophet sallallaahu alaihi wa sallam was ta'ajub, because how could he tolerate her husband marries another woman who would become the honey, because women have a great jealousy in this.So he asked with a sense of wonder, "Did you like it?"
He replied, "Yes, I like it". Then he describes his favorite causes Had he wanted to marry his sister, that there must be other women who allied with him in kindness and goodness he did not want it for himself. So what's the harm if it is allied in its favor is his own sister.
As if he did not know the prohibition to marry two brothers. That is why the Prophet sallallaahu alayhi wa sallam told him, that his sister should not marry him. Then Umm Habibah tells him that he heard the news that he will marry the daughter of Abu Salama.
Again he asked, "What do you mean the daughter of Um Salama?"??
Umm Habibah replied, "Yes".
Then he explained the story lies, "Behold, the daughter of Umm Salamah is not lawful for me for two reasons.
First: Because he's my stepson who kuasuh in my house, because she was the daughter of my wife.Second: Because he's my brother's daughter from sesusuan, because me and her father, Abu Salamah to Tsuwaibah never breastfed, the former slave of Abu Lahab. Means I'm also an uncle.
Therefore do not you offer your daughters and your sisters to me. I know better and have more right than you to set up my business of this kind ".
CONCLUSION HADITS[1]. Prohibition to marry the sister wives, and it is not allowed[2]. Prohibition to marry her stepdaughter, the daughter of a wife who has been interfered with.[3]. The mention of this house, not the target here, but mention of the purpose of evasion.[4]. Sesusuan brother married the daughter of a ban, because of sesusuan forbidden as forbidden from nasab[5]. A mufti must submit details of the fatwa when asked about a legal issue is different, with differences on all sides.[6]. Mufti should direct the requester with an explanation of what should be presented and accepted, especially against those who did have his point and he guide, such as child and wife.[7]. According zhahirnya, Umm Habibah understand pembolehan sister wife to the Prophet sallallaahu alayhi wa sallam, because it includes specialty for him. That is because there is no qiyas between sister wives and stepchildren. But when he heard he would marry her stepson, padahl is forbidden under clause which forbids the union of two brothers, then he thought of the specialization of this generality.
"Meaning: From Abu Hurayrah radi anhu, he said: Messenger of Allah sallallaahu 'alaihi wa sallam said," No woman should marry well with her aunt from the paternal and maternal lines nor of ".
GENERAL MEANINGShari'a is the sacred is coming to bring something in which are the good and welfare, fight against all that it contains the damage and harm. Among other things, he sent to his love and affection, prohibits termination, hostility and hatred
When the Prophet sallallaahu alayhi wa sallam mempebolehkan polygamy because of the benefit, when some women came together to be the wife of a man, it is not uncommon enmity and hatred among them, the nucleus of which is jealousy. That's why he banned polygamy among relatives, fear an adversarial relationship between relatives.
He forbade the brothers to marry, as well as paternal aunt's daughter's brother, brother's daughter with her maternal aunt and others, which if any of them were boys and the other women, thenher marriage is forbidden according to the calculations nasab.
This Hadith to the specialization of the generality of the word of God, "And lawful to you in addition to such". We've got the clarity of laws that do not need anymore details, because after all its meaning was clear and no longer common.
FAIDAH HADITSBrothers married women, women with a paternal aunt, a woman with a maternal aunt, is forbidden, which according to Ibn al-Mundhir statement, "I do not see a difference of opinion so far on the matter. The scholars had to agree". Ibn Abd al-Barr, Ibn Hazm, Al-Qurthuby and An-Nawawy quoting consensus on this issue, according to Ibn al-Id Daqiq, that is inferred from the Sunnah. If the statement of the Book pembolehan set, which is based in the Word of God. "And lawful to you than the way", only the priests throughout the region specializing in the paragraph above the generality of the hadith.This is an argument of specialized generality allowed the Book with khabar ahad. This is the opinion of the four priests.
According to Ash-Shan'any, khabar ahad meant here is not one person preaching, but preaching than mutawatir. According to Al-Hafiz Ibn Hajar mentions that the hadith is narrated thirteen companions. This is a rebuttal to those who think that this hadeeth narrated by Abu Hurairah only.
Another Faidah, married a woman of the Book is allowed under paragraph Al-Maidah. This is the opinion of the Salaf and Khalaf jumhur, four priests and others. Perhaps it should say, God characterize them (the Book) by Shirk, in his words, "They made the priests and monks, as opposed to other than Allah". This can be answered as follows: In a basic religion of the Book there is no shirk. Even if they were attributed to shirk, because shirk that they create. The basis of their religion is to follow the scriptures handed down, which brought monotheism and not polytheism. This is the word of Shaykh al-Islam Ibn Taymiyyah.
[Copied from the book Sharh Umdatul Taisirul Ahkam-Allam, Indonesia Issue Options Sharh Bukhari Hadith Muslim, Sheikh Abdullah bin Abdurrahman Author Salih bin Ali Bassam, Publisher Darul Fallah]
Tabdzir and exaggeration in the Wedding Party
BySheikh Abdul Aziz bin Abdullah bin Baz
Grateful for Any obligation Pleasure And Not Use It's not the place.
Praise be to Allah, prayers and greetings to the Prophet may Allah pour, her family and friends. Amma ba'du.
Sometimes Allah Subhanahu wa Ta'ala to test His servants with indigence and poverty, as happened to the people of this country (Saudi Arabia) in the early 14th century Hijri. Allah Subhanahu wa Ta'ala has said.
"It means: Be sure we shall test thee give, with little fear, hunger, lack of wealth, lives and fruits. And give glad tidings to those who wait. That is men who, when misfortune befalls, they say 'Behold we belong to God and only Him is our return ". [Al-Baqarah: 155-156]
Allah Subhanahu wa Ta'ala give his trials in the form of pleasure and leisure Rizki, as our current reality, to test their faith and gratitude to god. He spoke as follows.
"Which means: Verily wealth and your children are temptations. And God on his side there is a huge reward." [A-Taghabun: 15]
Commendable in the sequel that all trials are for those who fear Him, that is, people who their conduct in line with what God disyari'atkan, such as patient and just expect reward in poor condition, thank God for every gift and use the property on the proper use and rich in simple time spent on the property in place, both for eating and drinking, with no stingy toward self and family, nor israf (exaggerated) in spending on property something that there was no need.
Allah Subhanahu wa Ta'ala has prohibited such a bad attitude, as he says.
"Which means: And do not make your hands shackled to your neck (stingy) and do not be too handed (israf) therefore you become blameworthy and regret". [Al-Isra: 29]
And words.
"Which means: And do not leave it to people who have not been perfect wits, their property (which is in your power) which serve God as a staple of life". [An-Nisa: 5]
In the above verse Allah forbids surrender the property to people who do not complete their minds, because they will spend it not in place. Then it means that instead of spending the wealth of place (which syar'i) is a matter that is prohibited.
Allah Subhanahu wa Ta'ala also says.
"Meaning: O Children of Adam (man), wear beautiful clothes in every (enter) mosque, eat and drink, and do not be exaggerated. Allah loves not those who exaggerated." [Al-A'raf : 31]
"Which means: And do not squander (your wealth) is wasteful. Lo-waster wasters are brothers satan". [Al-Isra: 26-27]
Israf is spending wealth that should exceed the requirements. While tabdzir are not spending it at the appropriate place.
Indeed, many people today who were given a trial, which is excessive in terms of food and beverages, especially when it held a rapid-party and wedding reception, they are not satisfied with merely the necessary means, even many of those who throw away food left over from the food you've eaten at other people, thrown in the trash and in the streets. This is a delicious Kufr and the factor that causes the loss of enjoyment.
A rational person is one who is able to weigh all things by weight requirement, so if there is a slight excess of the required food, it was soon looking for people who need it, and if he does not get it, then he put the rest away from the place of humiliation, to be eatenby the creeping things of God or anyone who wants, and in order to avoid humiliation. It is obligatory upon every Muslim do everything possible to avoid the prohibition Allaah and be wise in all his actions while expecting good pleasure of God, celebrate His grace, so as not to belittle or use them instead in the right place.
Allah Subhanahu wa Ta'ala says.
"Which means: And remember, when your Lord proclaimed: Except ye be thankful, I would add (ni'mat) to you, and if ye deny (ni'mat me), then indeed Allaah my very painful". [Ibrahim: 7]
"It means: Therefore, remember you told me, anyway I will remember you, and be grateful to Me and do not deny (ni'mat)-I".[Al-Baqarah: 152]
Allah Subhanahu wa Ta'ala also informed that grateful (thank you) it must be a charitable, not just with words. He said.
"It means: Work O house of David to give thanks (to Allah) and very few of My servants are grateful". [Saba: 13]
So thank God it's done with care, oral and deeds. Whoever thank Him in the form of words and deeds, Allah will add to him a portion of the gift and gave him the sequel (fate) is good, and those who deny God and ni'mat not use it on the right, then he is in a position of danger that is large, because Allaah has threatened him with Allaah is a very poignant.
May God deign to improve the condition of the Muslims and guide us and them to be thankful to Him and to use all the gifts and obedience to Him and ni'matNya for the good of His servants. He alone has power to do it all. Prayers and greetings may still be delegated to our prophet, Muhammad, his family and his shabatnya.
[Ibn Baz, Fatawa wa Majmu Maqalat Mutanawwi'ah vol 4, p. 37]
[Transcribed from. The Book of Ash-Al-Fatawa Al-Masa'il Syar'iyyah Fi Al-Fatawa Min Ashriyyah Ulama Al-Balad Al-Haram Al-Khalid Composer Juraisy, Indonesia Fatwa Fatwa Edition Latest, translators Musthofa Aini et al, publisher Dar al-Haq]
There is no contradiction in the verse Polygamy
BySheikh Abdul Aziz bin Abdullah bin Baz
Question.Sheikh Abdul Aziz bin Abdullah bin Baz was asked: In the Qur'an there is a scripture that talks about polygamy mengatkan.
"Meaning: Then if you fear you will not be able to do justice, then (marry) only one". [An-Nisa: 3]
And in another verse Allah says.
"Which means: And you never will be able to do justice between wives (mu), although you really want to do so." [An-Nisa: 129]
In the first paragraph it was stated that polygamy fair condition, while in the second paragraph explained that the fair is a requirement of polygamy is not unattainable. Does this mean that the first verse is abrogated (removed law) and must not marry more than one, because the terms must be fair not to be met? We request an explanation, may Allah repay sheikh.
Answer.There is no contradiction between two verses were abrogated and no verses to one another, because real justice commanded in the verse, is to do justice, that is fair in the division mu'asyarah and provide a living. As for fairness in terms of mecintai, including the issue of intercourse (jima ') is a justice that is not possible. That is from the word of Allah Subhanahu wa Ta'ala.
"Which means: And you never will be able to do justice between wives (mu), although you really want to do so." [An-Nisa: 129]
Hence there is the hadith of the Prophet who comes from a history of Allaah anha Aisha. He said.
"Meaning: The Prophet sallallaahu 'alaihi wa sallam make distributions (among his wives) and his justice, and he prayed:' O Allah is pembagianku according to my ability, so be not thou in the things mencercaku you can do and I unable to do so. "[Reported by Abu Dawud, At-Timidzi, An-Nasa'i, Ibn Majah and Ibn Hibban rated Saheeh by Al-Hakim and]
[Fatawal mar'ah, hal.62 by Shaykh Ibn Baz]
[Transcribed from. The Book of Ash-Al-Fatawa Al-Masa'il Syar'iyyah Fi Al-Fatawa Min Ashriyyah Ulama Al-Balad Al-Haram Al-Khalid Composer Juraisy, Indonesia Fatwa Fatwa Edition Latest, translators Musthofa Aini et al, publisher Dar al-Haq]
Mut'ah marriage, the arguments mengharamkannya, Ulama Statement About Pengharamannya
ByAbu Hafs Osama bin Kamal bin Abdir Razzaq
That is, married women until a certain time. If the time has expired, then the divorce happens automatically.
Shari'ah strictly forbids it, but the sect of Shia Imami allow it.Marriage is already popular in Europe at this time, and they called it a "marriage experiment". [1]
Such marriages are also spread among the Muslims, on the grounds that the marriage was not forbidden by the shari'ah. That happens because of ignorance about Muslims mayorits. Therefore, I would like to discuss it separately in our discussion.
Mengharamkannya arguments from the hadiths authentic.
1). What is narrated by Abu Dawud and at-Tirmidhi from Ibn 'Abbas Allaah' anhuma, he said: "Islam is in the early mut'ah mut'ah women. Someone came in a country with the merchandise, while he did not have people who can perniagaannya guard and collect him, and he married a woman until the time he needed to finish his business. At that time the verses of the Qur-an (a) to read (and apply the word of God):
"Then the wives who have you enjoyed (interfere) in between them, give them her dowry (to perfection)." [An-Nisa ': 24]
Up down the verse:
"Forbidden unto you (married) mother-mother; the female children; your brothers are women; brothers your father's sisters; brothers mother's sisters; daughters of thy brethren the men; daughters of thy brethren that woman; mother-mother who menyusuimu; sepersusuan sister; wives, mothers (in law); wives, children who are in pemeliharaanmu of the wife that you have little control, but if you have not mixed with wife of yours (and already you are divorced), then you marry her innocent, (and forbidden unto you) wives of your birth child (daughter) and gather (in marriage) two women are sisters, but that has happened in the past. surely Allah is Forgiving, Merciful. And (also forbidden to marry you) a married woman, except those whom your right hands possess. (God has ordained the law) as his statutes upon you. Lawful unto you than that way, (ie)looking for wives with your wealth to marry, not to commit adultery ... "[An-Nisa ': 23-24]
Mut'ah later abandoned, and (specified) permanent marriage. If not, he may divorce her, and if you like it, he keep it on the wife. Both are inherited, and they do not have any authority in this matter. "[2]
2). Al-Bukhari narrated from 'Ali ibn Abi Talib Allaah' anhu, that the Prophet sallallaahu 'alaihi wa sallam forbade married women to marry and eat meat mut'ah at Khaibar domestic asses. [3]
3). Muslim narrated from al-Rabi 'bin Saburah Radhiyalahu' anhu, that his father had fought alongside RasulullahShallallahu 'alaihi wa sallam Fat-hu in Makkah. He said: "We lived for 15 days, then the Prophet sallallaahu 'alaihi wa sallam allow us to marry women while.Then I went out with someone of my people. I have it in excess of beauty, while he has way less handsome. Each of us has a shawl.Selendangku ugly, while the scarf is a scarf that my cousin is still new. Until when we are in the bottom of Makkah region, or the highest, a girl like virgin camels passed us. So we asked: 'Are any of us can marry while?' He asked: 'What will you give?' So each of us give up her shawl, and then he began to see these two men. My friend saw when he looked at himself, then he said: 'This poor man scarf, and selendangku still new.' He said: 'Shawl is not why, (saying) three times or two times.' Then I married a while, and I did not come out until the Messenger n mengharamkannya. "[4]
Mentioned in a history.
"Anyone who has been married to a woman until a certain time, then give him what is the equivalent for him and not ask for return of something that has been given to him, and divorced him. Therefore, Allah Almighty has mengharamkannya until the Day of Resurrection." [5]
In Muslim history, that the Messenger of Allaah 'alaihi wa sallam said:.
"Anyone who has something of the women who married a while, then let her divorce him." [6]
4). Muslim narrated from ibn Salamah Iyas, from Labiyyah Allaah 'anhu, he said: "The Prophet sallallaahu' alaihi wa sallam gave relief in Authas [7] for a temporary marriage for three (days), then he forbade it." [8]
[Copied from the book Isyratun Nisaa Minal Ilal Alif Yaa, Indonesia Edition Complete Guide From A To Z Marriages, author Abu Hafs Osama bin Kamal bin Abdir Razzaq, Saikhu Translator Ahmad, Ibn Reader Publishers Katsair]__________Footnotes[1]. 'Audatul Hijaab (II/60).[2]. HR. At-Tirmidhi (no. 1121) an-Nikaah book, and in it there is Musa ibn 'Ubaydah, he Da'eef, and other narrators-narrators tsiqah.See 'Aunul Ma'buud (V/58).[3]. HR. Al-Bukhari (no. 5115) book an-Nikaah, Muslim (no. 1406) an-Nikaah book, at-Tirmidhi (no. 1135) an-Nikaah book, Ibn Majah (no. 1961) an-Nikaah book.[4]. HR. Muslim (no. 1406), an-Nikaah book. Between this hadith and hadith before her there kemusykilan. Al-Hafiz Ibn Hajar said in al-Fat-h (IX/168, 169), as-Suhaili said: "In relation to this hadith (ie, the hadeeth of 'Ali bin Abi Talib) there is a warning on kemusykilan. Because it was may ban marriage on the day of Khaibar mut'ah. This is something that no man knew of the historian and narrator of hadith. What appeared was the introduction and ending in az-Zuhri lafazh.
Ibn 'Abd al-Barr said of the street bin Qasim al-Humaidi Ashbagh that mention of Ibn' Uyainah that the ban on the Khaibar is about the domesticated donkey meat. While beyond the day of marriage mut'ah Khaibar.Ibn 'Abd al-Barr said: "This is the most widely held opinion of men."
Abu 'Awaanah in Shahihnya said: "I hear the scholars say:' The meaning of the hadeeth of 'Ali, that he was banned on the day of Khaibar of donkey meat. As for mut'ah, he squelched it. He was mengharamkannya on the conquest of Makkah. '"There are other opinions to eliminate kemusykilan, the men on the basis of the prohibition on the day of Khaibar mut'ah, and provide relief of him after that, then mengharamkannya once again on the day of the conquest of Makkah. But 'Ali did not deliver relief in it. "
Upon this, Ibn al-Qayyim said in Zaadul Ma'aad (III/460): "On the hadith narrations Saburah no more that a ban on the Hajj of Wada ', this is a strange history, and strong is a mention in history conquest of Mecca. "
STATEMENT OF PENGHARAMANNYA ULAMA.1). Ibn Qudama rahimahullah said: "The meaning of marriage is to marry a woman mut'ah while. For example, someone says: 'I married you with my daughter for a month, a year, or until the end of the season. "This is a false marriage. Ahmad menashkannya with the words: 'Marriage mut'ah is unlawful.' "[9]
2). Rahimahullah Imam Shafi'i said: "All mut'ah marriage is prohibited. All of wedlock to a future, both short and long term. That is, someone said to her: 'I married one day, ten days or a month.' "Then he continued:" Similarly, married to a certain time or not known, then the marriage is considered invalid. "[10]
3). Rahimahullah Ibn Hazm said: "Marriage is not allowed mut'ah, the marriage until a certain time. It is never permissible at the time of the Prophet sallallaahu 'alaihi wa sallam, then remove them via the oral Messenger of Allah sallallaahu' alaihi wa sallam forever until the Day of Judgment. [11]
4). Al-Hafiz Ibn Hajar said in Sharh rahimahullah ash-Shahiih book: "The statement: 'The Prophet Chapter mut'ah Marriage Ban', meaning to marry her until a certain time. If the time has expired, then the divorce happens." [12]
SUMMARY OF OPINIONS ABOUT NIKAH mut'ah.Al-Khaththabi rahimahullah stated: "The prohibition of marriage mut'ah a consensus among Muslims. Marriage is never allowed in the early days of Islam, then Allah mengharamkannya ... "to his statement:" There is no dispute about it at this day among the people, except the opinion of some of the Rafidhah (Shiite). "[13]
Among the talk about marriage penya'ir mut'ah Ghana is Abul-im Muhammad bin 'Ali an-Nursi al-Kufi, who said
O my friend, let meOf opinion about marriage mut'ahWhoever is declared lawfulThis means that such marriage raj'ahYou lieAllah does not like anything that resembles fraudWomen have two husbands in a state of purityAnd the objec sacred (well) he has sevenIf that is divorcedSo that it took the help ofThis woman of all peopleMut'ah get in her womb [14]
[Copied from the book Isyratun Nisaa Minal Ilal Alif Yaa, Indonesia Edition Complete Guide From A To Z Marriages, author Abu Hafs Osama bin Kamal bin Abdir Razzaq, Saikhu Translator Ahmad, Ibn Reader Publishers Katsair]__________Footnotes[9]. Al-Mughni bisy Syarhil Kabiir (7/571).[10]. Al-Umm (V/113).[11]. Al-Muhalla (IX/519).[12]. Fat-Hul Baari (IX/167).
Note:Most of their response about the hadiths that allow mut'ah marriage.Hadeeth of Jabir bin 'Abdillah, no. 5117 in Saheeh al-Bukhari, from Jabir ibn 'Abdillah and Salamah ibn al-Akwa', they said: "We are at the center of force, then the Prophet sallallaahu 'alaihi wa sallam came to us saying:" Allah permits you to get married while , then do it. 'denial over it from two aspects, as stated by Shaykh Mustafa al-' Adawi in Ahkaamun Nisa ':
1). Jabir bin 'Abdillah Allaah' anhu and his Companions who mut'ah marriage during Abu Bakr and 'Umar, they have not gotten the news about the prohibition from the Prophet sallallaahu' alaihi wa sallam (either from the hadeeth of 'Ali Allaah' anhu and hadith Saburah).
2). 'Umar' anhu mut'ah marriage ban through the narrative of Jabir Allaah 'anhu in Muslim history, while' Umar was rightly guided caliph and the Prophet sallallaahu 'alaihi wa sallam commanded us to follow the Sunnah of Khilafat-al-ur Rashidun Mahdiyyin.Ibn al-Qayyim said in Zaadul Ma'aad v (III/462), quoting from the statement of some classes of hadith. He said: "The second group argues about hadith validity Saburah. Even if not authentic, then the hadeeth of 'Ali Allaah' anhu is authentic, that the Prophet sallallaahu 'alaihi wa sallam has forbidden marriage mut'ah. Therefore, the hadith must be understood that Jabir what is reported about the mut'ah marriage to do so, because of his haraman to him about it yet. prohibition has not been popular until the time of 'Umar' anhu. When there is a dispute about it, condemning it to the fore and become popular. Thus the hadith- hadith that was allegedly about bolehnya mut'ah marriage is not valid anymore, and it is enough for us that Jabir had quit after hearing mut'ah marriage ban of 'Umar and he abrogated the strong. "
On rebuttal Speech Ibn 'Abbas:Al-Hafiz Ibn Qayyim rahimahullah Shamsuddin said, commenting on Sunan Abi Dawud, who was quoted from 'Aunul Sharh Sunan Abi Dawud Ma'buud (VI/1158): "As for Ibn' Abbas, he is in the way of allowing it when necessary and under conditions emergency, but does not allow it absolutely. When it came to him that many people do, then he pulled his opinion, and forbid the people that do not require it. "
Al-Khaththabi said of al-Minhal, from Ibn Jubair, he said: I asked Ibn 'Abbas: "Do you know what you have per-made and about what you fatwakan? People who have been abused fatwamu and the penya'ir manifest it. " He asks: "What do they say?" I replied: "They said:I said to a parent when the long heldO my friend, is not there a fatwa of Ibn 'Abbas?Did not you get reliefCoupled with the girl until the people go?Ibn 'Abbas said: "Innaa lillaahi innaa ilaihi raaji'uun wa. For the sake of Allah, so I do not berfatwa and not like that's what I mean. I do not menghalalkannya except as halal carcasses, blood and pork.Everything is halal except for those who really need (an emergency).So, marriage is nothing but mut'ah like carrion, blood and pork. "
Rahawaih bin Ishaq says that Ibn 'Abbas said: "Islam is in the early mut'ah mut'ah women. Someone came in a country with the merchandise, while she has no one who could look after him and collect the goods perniagaannya him, then he marry a woman until the time it takes to finish his business. Then the verses of the Qur'an reads:
"Then the wives who have you enjoyed (interfere) in between them, give them her dowry was to (perfectly)." [An-Nisa ': 24]
Up down the verse:
"Forbidden on you (married) mother-mother; the female children; your brothers are women; brothers your father's sisters; brothers mother's sisters; daughters of thy brethren the men; children The girls from the women's brothers; mother-mother who menyusuimu; sepersusuan sister; wives, mothers (in law); wives, children who are in pemeliharaanmu of the wife that you have little control, but if you have not mixed with wife it (and have your divorce), then you marry her innocent, (and forbidden unto you) wives of your birth child (daughter) and gather (in marriage) two women are sisters, but that has happened in the past. Surely Allah is Forgiving, Merciful. And (also forbidden to marry you) married women, except those whom your right hands possess. (God has ordained the law) as his statutes upon you. Lawful unto you than that way, (is) looking for wives with your wealth to marry, not to commit adultery ... "[An-Nisa ': 23-24]
Mut'ah then left to look after themselves. If you prefer, she divorced him and if you like, keep it on the wife. Both are inherited, and they do not have any authority in the matter. Then Ibn al-Qayyim said: "Two of the limits of history Ibn 'Abbas is to interpret the intention of Ibn' Abbas from a history that is absolutely the limit, wallaahu knows best."
Al-Khaththabi said: "It (the first history of Ibn 'Abbas) to explain to you that he is simply the way of qiyas and likening the people who really hunger for food. That qiyas this is not true, because of an emergency in this issue is not realized as an emergency in the matter of food that become the foundation of the soul, and its absence will cause death. But this (marriage) is a matter of lust that dominates and the patient can still be done about it. Lust can dipupuskan with fasting and good deeds. One of the two (married) are not included in the category of emergency laws as everyone else (eating). Wallaahu knows best. "(Quoted from Ahkaamun Nisa ', al-' Adawi).
Ibn 'Abd al-Barr says after mentioning atsar of Ibn' Abbas about this chapter, "The whole of the Companions and scholars as well as after their Tabi'in Khalaf and jurists of the Muslims, they were all forbidden to mut'ah. Among them was Imam Malik from among the people of Madinah, ath-Tsauri and Abu Hanifa of Kufa among the population, among the Shafi'i who pursue the course of the experts of hadith and fiqh and nazhar with ittifaaq (agreement), al-Auza'ifrom among the Sham, al-Layth ibn Sa'id from among the population of Egypt, and all ahlul atsar. (At-Tamhiid (X / 121)).
Shaykh al-'Azhim in Sharh Abi Dawood Century (VI/59) says: "Know that he said in al-Hidaayah, rahimahullah Malik said:' Marriage mut'ah is allowed. '" Ibn Hammam said: "This speech Penisbatan toMalik is wrong. " Daqiq Ibn al-'Eed said: "What did mention some of Malik about bolehnya Hanafiyyah mut'ah marriage is wrong. For Malikiyyah is expressly prohibits temporary marriage, so they take time off to determine the reason halal." 'Iyadh said: "They agreed that the terms of the cancellation is confirmed by the condition."[13]. Quoted from 'Aunul Ma'buud, Sunan Abi Dawood (II/558).[14]. Az-Zawaaj fil Islaam, Ahmad al-Husayn (p. 71-72).
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