النص المفهرس

Shāmī:
(قوله وبل يكره الزفاف) وبو بالكسر كالكتاب إبداء المرأة إلى زوجها،
قاموس، والمراد به بنا اجتماع النساء لذلك لأنه لا زم له عرفاً، أفاده الرحمتي.
(شامی: ٩١٣، كتاب النكاح، سعيد)
Dhakhā'ir al-'Uqbā:
وعن أنس رضي الله تعالى عنه قال جاء أبو بكر وعمر رضي الله تعالى عنهما
يخطبان فاطمة رضي الله تعالى عنها إلى رسول الله صلى الله عليه وسلم
فسكت ولم يرجع إليهما شيئاً فانطلقا إلى علي رضي الله تعالى عنه يأمرانه
بطلب ذلك ... إلى قوله وأمريم أن يجهزوبا فجعل لها سرير مشرط ووسادة من
أدم وحشوبا ليف، وقال لعلى رضي الله تعالى عنه: إذا أتتك فلا تحدث شيئاً
حتى آتيك فجاءت مع أم أيمن رضي الله تعالى عنها ... (ذخائر العقبى لأحمد
بن عبد الله الطبرى: ١\٢٨، باب ذكر تزويجها بعلي رضي الله تعالى عنه. ومثله
في سبل الهدى والرشاد في سيرة خير العباد لمحمد بن يوسف الشامي: ١١\٤١،
الباب التاسع في بعض مناقب السيدة فاطمة رضی الله تعالى عنها بنت رسول
الله صلى الله عليه وسلم. وكذا في اتحاف السائل بما لفاطمة من المناقب
للمناوي: ٥١١، الباب الثانى في تزويجها بعلي رضي الله تعالى عنه)
The above narration contains the words sarir musharrat. This refers to
a bed made with ropes of date-palm fibres.
Allāh ta ālā knows best.
Decorating the groom's car
Question
Is it permissible to decorate the car of the groom?
Answer
This is a custom which is not established and which ought to be
discarded. It is the way of Christians and it is essential to keep away
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from it. Even if it is not considered to be necessary and Sunnah, it
ought to be discarded because it is unnecessary and futile.
Rasūlullāh sallallahu 'alayhi wa sallam prohibited us from adopting the
practices and culture which are peculiar to non-Muslims. He said:
من تشبه بقوم فهو منهم. (رواه أبو داؤد في باب لبس الشهرة)
The one who emulates a nation is included among them.
The following is stated in Fatawā Mahmudīyyah with reference to the
bride and bridegroom sitting on a palanquin:
This is a custom which is not established. Adhering to such a custom
entails adhering to something which is not necessary. It is purely a
custom. It ought to be discarded. If anyone feels that it is a way of
gaining proximity to Allah ta'ala, then it will be worse and classified as
a bid'at.1
The following is stated in Fatawa Rahīmiyyah with reference to
marriage customs:
The jurist and Hadīth expert Qādī Thanā'ullah Panīpattī rahimahullah
writes: It is haram for a Muslim to emulate the ways of non-Muslims
and flagrant sinners.2
Kifāyatul Muftī:
(The need to put an end to marriage customs): There is absolutely no
doubt that the reason for the present destruction and economic crisis
facing Muslims is more because of these extravagant and wasteful
customs. Like a weevil, these customs are eating away the wealth,
honour and independence of Muslims from within. As regards the
customs which Muslims learnt and adopted from non-Muslims, there
can be no hesitation in classifying them as unlawful, and have to be
compulsorily given up.3
For further details refer to Islamī Fiqh, vol. 2, pp. 85-88; Ap Ke Masā'il Aur
Oen Kā Hull, vol. 5, p. 200.
Allāh ta ālā knows best.
1 Fatāwā Mahmūdīyyah, vol. 11, p. 211.
2 Fatāwā Rahīmīyyah, p. 189.
3 Kifāyatul Muftī, vol. 5, p. 155.
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Applying henna on the occasion of marriage
Question
What is the ruling with regard to applying henna on the occasion of
marriage? Certain customs are adhered to on such an occasion. The
women get together and apply it to each other. It is also accompanied
by singing and music. What is the ruling of the Shari' ah in this regard?
Answer
It is mustahab (desirable) for women to apply henna on the occasion of
marriage and other occasions, but individually. Following customs in
this regard, singing, music, and other associated evils are all
impermissible. It is essential to give them up.
Ahsan al-Fatāwā:
It is mustahab for women to apply henna. However, the current
custom where several women assemble results in many evils and
harms. It is therefore essential to give it up. Women can apply henna
to themselves individually.1
Fatāwā Mahmūdīyyah:
It is permissible for women to apply henna. In fact, it is there reserve
to apply on their hands and feet. It is not permissible for men to
imitate them.2
Halāl Wa Harām:
More concessions have been given to women to beautify and embellish
themselves. They can also apply henna to their hands and feet.3
Allāh ta ālā knows best.
Scattering dates at the time of the marriage
Question
What is the ruling with regard to scattering dates at the time of the
marriage? Is this practice established from any narration?
1 Ahsan al-Fatāwā, vol. 8, p. 160.
2 Fatāwā Mahmūdīyyah, vol. 11, p. 214
3 Maulānā Khalid Sayfullāh: Halāl Wa Harām, p. 209.
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Answer
The jurists permit the distribution of dates on the occasion of
marriage. They can also be scattered. However, when inside a masjid,
it will be better to distribute them out of respect for the masjid. There
are narrations in this regard, but Imam Bayhaqī rahimahullah is of the
view that they are all weak narrations.
As-Sunan al-Kubrā:
قال الإمام البيهقي وقد روي في الرخصة فيه أحاديث كلها ضعيفة. (السنن
الكبرى: ٢٨٧١٧)
For an investigation into the narrations, refer to Fatāwā Dār al-'Ulūm
Zakarīyyā, vol. 1, p. 406, Abwāb al-Hadīth.
Al-Fatāwā al-Hindīyyah:
لا بأس بنثر السكر والدرابم في الضيافة وعقد النكاح كذا في السراجية.
(الفتاوى الهندية: ٣٤٥١٥، الباب الثالث عشر فى النهبة ونثر الدرابم
والسكر ... )
Kitab al-Fatāwā:
If the marriage is performed inside the masjid, it will be better to
distribute the dates individually as opposed to scattering them. In this
there is more consideration and respect to the masjid.1
Allāh ta ālā knows best.
Shaking hands and embracing after the marriage
Question
People shake hands and embrace each other after a marriage is
performed. What is the ruling in this regard according to the Shari'ah?
What will the ruling be if people do not consider it to be a Sunnah, and
merely resort to it as a way of expressing happiness and love, and also
do not deride those who do not adhere to this practice?
1 Kitab al-Fatāwā, vol. 4, p. 445.
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Answer
We learn from many narrations that it is permissible to shake hands
and embrace each other as a way of expressing happiness and love. It
will therefore be permissible on the occasion of marriage as well.
However, it is a bid'ah to believe it to be a Sunnah and an act of
worship. This has been stated by our seniors. One sign of considering it
to be an act of worship is when those who do not do it are derided and
castigated.
For details on narrations in this regard, refer to Fatāwā Dār al-'Ulūm
Zakarīyyā, vol. 2, pp. 590-591.
Allāh ta ālā knows best.
To be impregnated by a jinn
Question
A woman falls pregnant and when she is asked about how this
happened, she says it came from a jinn. Will her claim be accepted?
Can a human be impregnated by a jinn?
Answer
Marriage relations with the jinn is not permissible. Details in this
regard were given previously. However, it is possible for a woman to
be impregnated by a jinn. Despite this, the claim of the woman will not
be accepted because claims of this nature could cause a spread in
corruption.
Al-Ashbāh wa an-Nazā'ir:
وبعضهم استدل بما رواه حرب الكرماني في مسائله عن أحمد وإسحاق، قال:
حدثنا محمد بن يحي القطيعي حدثنا بشر بن عمر بن لهيعة عن يونس بن
يزيد عن الزبري قال: نهى رسول الله صلى الله عليه وسلم عن نكاح الجن.
وبو وإن كان مرسلاً فقد اعتضد بأقوال العلماء. (الاشباه والنظائر: ٩٤١٣،
احكام الجان، ادارة القرآن)
وكريه الإمام مالك فقال: أخشى أن توجد بنت حاملاً وتسأل عن حملها
فتقول: تزوجني جني، وبذلك يكثر الفساد. (قرة العين لعبد الله بن محمد بن
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الصديق الغمارى ص ٦٩، بيروت. ومثله فى الأشباه والنظائر: ٣\٩٥، احكام
الجان، ادارة القرآن)
Allāh ta ālā knows best.
When a Christian woman embraces Islam
Question
The wife of a Christian embraces Islam. What must she do? If a
Christian man embraces Islam while his wife is still a Christian, will the
marriage remain intact?
Answer
If only the woman from a non-Muslim couple embraces Islam, then - if
it is possible - Islam must be presented to her husband three times. If
he accepts, their marriage will remain intact. If he refuses or remains
silent, and it is possible, then a judge must separate the two. The
woman can then marry a Muslim after observing her 'iddat. If it is not
possible to present Islam to the man or a judge cannot have them
separated, her marriage to her husband will end after three menstrual
cycles, after three months if she does not experience menstrual cycles,
or after she gives birth in the case where she was pregnant. She will
then observe the 'iddat, and she will be permitted to marry after that.
ولو أسلم أحد الزوجين عرض الإسلام على الآخر فإن أسلم وإلا فرق بينهما
كذا في الكنز، وإن سكت ولم يقل شيئاً فالقاضي يعرض الإسلام عليه مرة
بعد أخرى حتى يتم الثلاثة احتياطاً كذا في الذخيرة ... وإذا أسلم أحد الزوجين
في دار الحرب ولم يكونا من أبل الكتاب أو كانا والمرأة بي أسلمت فإنه
يتوقف انقطاع النكاح بينهما على مضي ثلاث حيض سواء دخل بها أو لم
يدخل بها كذا في الكافي، فإن أسلم الآخر قبل ذلك فالنكاح باق ولو كانا
مستأمنين فالبينونة إما بعرض الإسلام على الآخر أو بانقضاء ثلاث حيض ...
ولو کانت لا تحیض بصغر أو کبر لا تبین إلا بمضي ثلاثة أشهر. (عالمگیری:
١\٣٣٨، وبكذا فى الدر المختار مع رد المحتار: ٢\٥٣٤ -٥٣٦)
وإن كانت حاملاً فحتى تضع حملها، ح من القهستاني. (رد المحتار: ٢\٥٣٧)
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If only the husband embraces Islam and the wife is from the People of
the Book, the marriage will remain intact. If the wife is not from the
People of the Book and it is possible to present Islam to her, then it
will be presented to her three times. If she accepts Islam or enters the
religion of the People of the Book, the marriage will remain intact. If
not, the two will be separated. If it is not possible to present Islam to
her nor can they be separated, the marriage will dissolve
automatically after three menstrual cycles, after three months if she
does not experience menstrual cycles, or after she gives birth in the
case where she was pregnant.
أسلم زوج الکتابیة بقی نكاحهما كذا فى الكنز. (عالمكيرى: ١\٣٣٨)
أن زوج الكتابية إذا أسلم يبقى النكاح لجواز التزوج بها ابتداء. (البحر الرائق:
٣\٢١١)
إذا أسلم الزوج وبي مجوسية فتهودت أو تنصرت، داما على النكاح كما لو
كانت يهودية أو نصرانية من الابتداء كذا في المبسوط. (البحر الرائق: ٣\٢١١)
(قوله ولو أسلم زوج الكتابية بقي نكاحهما) فهو مخصوص لكل من المسئلتين
صادق بصورتين مع إذا كان الزوج كتابياً أو مجوسياً لأنه يصح النكاح بينهما
ابتداء فلأن يبقى أولى ولو تمجست يفرق بينهما لفساد النكاح. (البحر
الرائق: ٢١٣١٣. وبكذا فى الدر المختار مع رد المحتار: ٣\٥٣٥). (مأخوذ از
مجموعة قوانين اسلامى ص ٧٠٠٦٩، دفعر ٦٦-٦٧)
Allāh ta ālā knows best.
A treatment for breaking down sexual desire
Question
I cannot marry because of certain compelling reasons. By fasting
continuously, I feel extremely weak to the extent of being on the verge
of dying. Despite this, my sexual desire remains the same. Is there any
other way to break down my sexual desire?
Answer
A Hadith states that if a person cannot marry, then fasting is an
excellent shield for him. But if it does not help a person, then Imam
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Ghazzālī rahimahullāh said that he must remain hungry, lower his gaze,
and occupy himself in activities which do not cause his mind to think
about sexual desires. If these steps are not of any help, then marriage
is the best way for him. No matter what, masturbation is prohibited
under most circumstances, and castration is forbidden according to
the Sharī ah.
Sahīh Bukhārī:
قال رسول الله صلى الله عليه وسلم: يا معشر الشباب من استطاع منكم
الباءة فليتزوج ومن لم يستطع فعليه بالصوم فإنه له وجاء. (رواه البخارى:
٢\٧٥٨)
Rasūlullāh sallallahu 'alayhi wa sallam said: O assembly of youth! Whoever
has the ability to marry should do so. Whoever cannot, he must resort to
fasting because it is a shield for him.
Fath al-Bārī:
وفي الحديث أيضاً إرشاد العاجز عن مؤن النكاح إلى الصوم، لأن شهوة النكاح
تابعة لشهوة الأكل تقوى بقوته وتضعف بضعفه، واستدل به الخطابي على
جواز المعالجة لقطع شهوة النكاح بالأدوية، وحكاه البغوي في شرح السنة. و
ينبغي أن يحمل على دواء يسكن الشهوة دون ما يقطعها إصالة لأنه قد يقدر
بعد فیندم لفوات ذلک في حق، وقد صرح الشافعية بإنم لا يكسرہا بالكافور
ونحوه والحجة فيه أنهم اتفقوا على منع الجب والخصاة فيلحق بذلك ما في
معناه من التداوي بالقطع أصلاً ... واستدل به بعض المالكية على تحريم
الاستمناء لأن أرشد عند العجز عن التزويج إلى الصوم الذي ينقطع الشهوة،
فلو كان الاستمناء مباحاً لكان الإرشاد إليه أسهل. (فتح البارى: ١١١١٩، باب
قول النبى صلى الله عليه وسلم من استطاع الباءة فليتزوج)
'Umdah al-Qārī:
واستدل به الخطابي على جواز المعالجة لقطع شهوة النكاح بالأدوية، وحكاه
البغوي في شرح السنة وينبغي ... واستدل به بعض المالكية على تحريم
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الاستمناء، وقد ذكر أصحابنا الحنفية أن يباح عند العجز لأجل تسكين
الشهوة. (عمدة القارى: ١٤\٩، ملتان)
Ihyā' al-'Ulūm:
فلينظر المريد إلى حاله وقلبه فإن وجده في العزوبة فهو الأقرب وإن عجز عن
ذلك فالنكاح أولى به ودواء بذه العلة ثلاثة أمور: الجوع، وغض البصر،
والاشتغال بشغل يستولى على القلب، فإن لم تنفع بذه الثلاثة فالنكاح بو الذي
يستاصل مادتها فقط، لهذا كان السلف يبادرون إلى النكاح وإلى تزويج
البنات. (احياء علوم الدين: ١٠٠١٣، كتاب كسر الشهوتين)
Mishkāt:
وعن سعد بن أبي وقاص رضي الله تعالى عنه قال: رد رسول الله صلی الله علیه
وسلم على عثمان بن مظعون التبتل ولو أذن له اختصينا. متفق عليه. (مشكاة:
٢\٢٦٧، كتاب النكاح)
Ad-Durr al-Mukhtār:
فرع في الجوبرة الاستمناء حرام وفيه التعزير، وفي الشامي: قوله الاستمناء
حرام أي بالكف إذا كان لاستجلاب الشهوة أما إذا غلبته الشهوة وليس له
زوجة ولا أمة ففعل ذلك لتسكينها فالرجاء أنه لا وبال عليه كما قاله أبو
الليث ويجب لو خاف الزنا. (الدر المختار مع رد المحتار: ٢٧١٤، سعيد)
Allāh ta ālā knows best.
Coitus interruptus
Question
Is it permissible to practice coitus interruptus with one's wife? Is there
any such incident in the era of Rasūlullah sallallahu 'alayhi wa sallam?
What is the ruling if a person practices coitus interruptus in order to
maintain a gap between children?
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Answer
The manner of contraception which was prevalent in the era of
Rasūlullāh sallallahu 'alayhi wa sallam is known as 'azl (coitus
interruptus). There are several statements of Rasūlullah sallallahu
'alayhi wa sallam in response to questions posed to him on this subject.
From those answers, neither is prohibition explicitly established nor
permissibility. However, what is certainly gauged is that Rasūlullah
sallallahu 'alayhi wa sallam did not like this practice. This is why the
imāms of the past differed on this subject. Some of them say that it is
totally unlawful. Others say that this practice is disliked in itself, but
can be permitted in certain situations. And if it is done for a corrupt
purpose, then it is unlawful. For example, a person thinks that if a girl
is born, he will be maligned and defamed. In such a case, this practice
cannot be lawful because it is based on a notion which the Qur'an
repeatedly disapproved. Similarly, if a person practices it for fear of
poverty, it will also be unlawful because such a belief goes against the
fundamental principles of Islam.
Some of the excuses which the Shari'ah considers to be valid are:
The woman is so weak that she cannot bear the burden of pregnancy.
She is on a very distant journey. She is in a place where it is not
possible for her to live. She is in danger. The mutual relations between
husband and wife have turned sour, and they intend separating. The
environment and era in which a person is living are so corrupt and evil
that there is a strong possibility that the children will become corrupt,
then contraception can be permitted.
Radd al-Muhtār:
وفي الفتاوى إن خاف من الولد السوء في الحرة يسعى العزل بغير رضايا لفساد
الزمان، ويحتمل أن أراد الحاق مثل بذا العذر به كأن يكون في سفر بعيد، أو
في دار الحرب فخاف على الولد، أو كانت الزوجة سيئة الخلق ويريد فراقها
فخاف أن تحبل. (رد المحتار: ١٧٦١٣، سعيد)
The gist of these excuses is that if a person has a personal and
individual excuse, then this practice will be permitted to the extent of
that excuse. Once that excuse no longer exists, it will not be permitted.
As for people in general, it is disliked and makrūh to make this a
common practice.
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Kitab al-Fatāwā:
The form of contraception which you mentioned is known as 'azl in
Arabic. If contraception is practised solely out of fear for sustenance, it
is not permissible. However, it can be permitted for medical reasons.
Allāh ta'ālā knows best.
Other forms of contraception
Question
There are other forms of contraception apart from 'azl (coitus
interruptus). Are they permissible?
Answer
Apart from 'azl, the other forms of contraception whether by injection,
pills, etc. will be permitted if resorted to for a reason accepted by the
Shari'ah. If using any of these methods has negative effects on the
health of the body - also known as side effects - then they should not
be used without the advice of an expert doctor. This is because it is
essential to protect the body as per the teachings of the Qur'an and
Sunnah.
If semen reaches the womb several weeks later, it is not classified as
'azl. The ruling in this regard is that it is not permissible unless due to
a severe necessity and after the advice of an expert doctor.
Jadīd Fiqhī Masā'il:
Another form of contraception is when semen reaches the womb but
such medications are taken that conception does not take place. Based
on juridical parallels, it is learnt that they are impermissible in normal
situations. This, notwithstanding the fact that it is devoid of a soul and
life. To destroy the semen in this way will not be classified as a
"murder". Had it been left to follow its own course, it would have
taken on a living soul. Therefore, when taking the end result into
consideration, it will be considered to be synonymous to killing a soul.
The jurists present the following parallel: A person is in a state of
ihrām and he breaks a bird's egg. Had he killed a bird, dumm and
kaffarah would have been wajib on him. In the same way, breaking a
bird's egg will make dumm and kaffarah wajib on him.
Therefore, in the absence of extraordinary compelling reasons, it is
not permissible to resort to such forms of contraception merely to
avoid having children. Yes, if there is the possibility of a major harm,
then this minor harm can be tolerated to save one's self from the
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major harm. For example, based on reliable medical estimation, there
is the possibility of the mother dying while giving birth to the child, or
in the course of the pregnancy there is a danger of the child inheriting
a serious ailment, or it is a pregnancy due to adultery, then permission
could be given to resort to such means of contraception.1
Allāh ta'ālā knows best.
Pausing for 3-4 years without any reason
Question
Nowadays, most couples resort to their own planning. For example,
they feel it is necessary to have a gap of 3-4 years between each child.
Is this permissible if there is no compelling medical need? At the same
time, the couples do not fear any challenges in their livelihood.
Answer
Many people think to themselves that there is no need to take on the
burdens of children immediately. They feel they must allow a few
years to pass, so they resort to various forms of contraception. This
reason doesn't appear to be against any objective of the Shari'ah.
Therefore, based on the principles, there seems to be permission to do
this. At the same time, because it smacks of disinterest in children, it is
not devoid of reprehensibility.2
Allāh ta ālā knows best.
Contraception for the sake of a suckling child
Question
Can contraception be resorted to while a woman is breastfeeding her
child? This is done to ensure a continuous supply of milk for the
present child.
Answer
It happens sometimes that a woman is breastfeeding, and she falls
pregnant. In other words, she hasn't recovered from the weakness and
fatigue of the first child as yet, and she now has to worry about the
next one. Furthermore, the milk of a mother ceases gradually and she
1 Jadīd Fiqhī Masā'il, vol. 5, p. 127.
2 Bahth Wa Nazar, vol. 2, p. 353 on the issue of contraception. Compiled under
the supervision of Hadrat Maulana Qādī Mujahid al-Islam Sahib Qasimī
rahimahullāh.
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is not able to nurture the first one properly. Consequently, the child
also becomes weak and the mother too is affected. In order to protect
one's self from this harm, permission is given to resort to
contraception.1
Allāh ta'ālā knows best.
Contraception through surgical sterilization
Question
A woman has already turned 40, and she has six children. Husband and
wife now feel that they are gone too old to have more children. Can
this excuse be accepted, and will it be permissible to resort to surgical
sterilization to prevent the woman falling pregnant?
Answer
It is absolutely haram to resort to such an operation. Both must
exercise patience. If they cannot, they may resort to medicines.
Although the latter option is makrūh, it is not haram.
Jadīd Fiqhī Masā'il:
The fourth form of contraception is surgical sterilization. In other
words, to have an operation which permanently severs the possibility
of falling pregnant ... This is an un-Islamic method in the light of the
Qur'an and Hadith. We learn from the practices of the Sahabah
radiyallahu 'anhum and the statements of the jurists that its
impermissibility has been unanimously stated by experts in Islamic
law.2
For more details refer to: Ahsan al-Fatawa, vol. 8, pp. 347-353; Jadīd Fiqhī
Masā'il, 137-143.
Allāh ta ālā knows best.
A student resorting to temporary contraception
Question
Zayd is a married-student. He wants to resort to a temporary form of
contraception until he graduates. Is this permissible? He feels that
having children while being a student could harm his studies.
Furthermore, he has no source of income except what he receives
1 Ibid. vol. 2, p. 355.
2 Jadīd Fiqhī Masā'il, pp. 137-143.
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from his parents. Bearing in mind these conditions, will it be
permissible for him to resort to any form of temporary contraception?
Answer
It is possible that Allah ta'ala may provide him with some form of
contraception, and his wishes are fulfilled. However, if they are not
fulfilled from Allah's side, it will not be permissible to resort to
contraception while fearing the sustenance of the child. Furthermore,
getting married and having children while being a student is not
harmful to one's studies. When this has been proven through
experience, an innocent child will be even less harmful.
The 'ulama' have written a lot on the subject of contraception. If you
want more details, refer to the following: Jadīd Fiqhī Masa'il, pp. 92-147;
Ahsan al-Fatāwā, vol. 8, pp. 347-353.
Allāh ta'ālā knows best.
Wisdom behind polygamy
Question
What is the wisdom behind polygamy at the time of need? Some
people consider this to be blameworthy.
Answer
1. The first wisdom: The most important thing for a believer is piety
and Allāh-consciousness. Allah ta'ālā caused some men to have strong
sexual urges. One wife is not enough for such people. Women are faced
with many excuses and impediments due to which they are unable to
engage in intercourse whenever the husband wants. If more than one
wife was not permitted, the man could lose his piety.
2. The most important objective of marriage is procreation. A man can
obtain children from several wives at one time. This objective can be
realized through several wives.
3. It is the norm and temperament of men to have several wives. A
man sometimes prides himself over others in this way. Lawful boasting
is permitted. For example, having several houses, vehicles, garments,
etc. Having several wives is a fulfilment of a natural urge.1
1 Rahmatullāhi al-Wāsi ah Sharh Hujjatullah al-Bālighah, vol. 5, p. 98.
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Fatāwā 'Ulamā' al-Balad al-Harām:
ففي إباحة تعدد الزوجات حِكَم:
(١) أن الإحصاء والاستقراء دل على أن عدد من يولد من الإناث أكثر من عدد
من يولد من الذكور، وأن عدد من يتوفى من الذكور أكثر من عدد من يتوفون
من الإناث، لكثرة ما يتعرض لم الذكور دون الإناث من أسباب الموت،
كالمواجهات في الحروب ... فلو منع تعدد الزوجات لبقي عدد من النساء بلا
أزواج، وفات عليهن المتعة وإشباع الغريزة الجنسية ...
(٢) أن في تعدد الزوجات كثرة النسل، لتعدد محل الحرث، وقضاء الوطر، وفي
بذا زيادة في بناء الأمة، ودعم لقوتها .. وقد حث الشرع على النكاح تحقيقاً
للعفة، وكثرة النسل، وصيانة للأعراض، ومحافظة على بقاء النوع.
(٣) ما جرت به سنة الله الكونية من أن النساء يحضن ويحملن ويلدن ويستمر
بهن دم النفاس زمناً، فإذا كان في عصمة الرجل أكثر من زوجة وجد الزوج
لديه من يعف بها فرجه عن الحرام ...
(٤) أن الزوجة قد تكون عقيماً، وبينها وبين زوجها وئام، ويرغب في الزواج
للنسل المحبب إلى الله .. فأباح الشرع لم تعدد الزوجات ... إلى غير ذلك من
الحكم. (فتاوى علماء البلد الحرام: ١٤٢٠، حكمة إباحة تعدد الزوجات)
Allāh ta'ālā knows best.
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TRANSLATOR'S NOTE
All praise is due to Allah ta'ala translation of the third volume of
Fatāwā Dār al-'Ulūm Zakarīyya was completed on 22 Rabī al-Awwal 1441
A.H./20 November 2019. We pray to Allah ta'ala to accept this humble
effort and to make it a source of our salvation in this world and the
Hereafter.
رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيْمُ، وَتُبْ عَلَيْنَا إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيْمُ
As with all human endeavours, there are bound to be errors, mistakes
and slip-ups in the translation. I humbly request the reader to inform
me of them so that these could be corrected in future editions.
Constructive criticism and suggestions will be highly appreciated. I
can be contacted via e-mail: maulanamahomedy@gmail.com
Was salām
Mahomed Mahomedy
Durban, South Africa.
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