النص المفهرس

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wild rue [a herbaceous plant whose leaves are placed in a fire
and the fumes of which have a narcotic effect]. He saw that
their faces, skin, eyebrows and carnelian-like red lips are
glittering like the sun through a flimsy veil. He saw that their
height and stature were like flowers swaying to and fro in a
garden, and their cheeks were like roses, jasmines and dog
roses.
When he saw this elegance and grace before him, Satan jumped
out of joy. He gauged that this was the best snare to lead man
astray and to whisper evil thoughts into his mind. He realized
that this was a reflection of the beauty of Allah s through a
flimsy veil. Those who truly recognized Allah % and fathomed
through the doors of reality did not pay any attention to this
fleeting and transitory beauty and attraction [of women].
Wherever there is beauty and splendour in this universe, it is
just a minute reflection and manifestation of Allah % whose
light is the light of the heavens and the earth. Every particle in
this universe is a mirror of His beauty and splendour. However,
which mirror can we look at and which we cannot look at - this
has been shown to us by the Prophets of Allah . The Shari'ah
says that it is permissible to look at the beauty of one's wife
while it is totally forbidden to look at the beauty of someone
else's wife. Look at the mirror which Allah gave you [your
wife] you are not permitted to use other mirrors [other women].
The mirror which Allah s gave you can be used by you only
and no one else. Let alone giving your mirror to others, you are
not even permitted to show your mirror to others. The Shari'ah
says that you can look at your daughter and sister with the eyes
of kindness and sympathy. But you are prohibited to look at
them with the eyes of lust. You can look at the beauty and
handsomeness of your son with the eyes of love but you cannot
look at the beauty and handsomeness of other boys. The person
who considers it lawful to look at the wife, sister or daughter of
others is indirectly allowing and inviting others to look at his

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wife, sister or daughter. No self-respecting person will ever
allow this for a single moment.
On looking at the coquetry, alluring and enticing nature of
women, a person who is engrossed in this world is left
stupefied and astonished. It was for this reason that Satan liked
this snare the most - there is no means better than this to
ensnare man and to lead him astray. This story ends here.1
Umm al-Mu'minīn Juwayriyah bint Harith radiyallahu 'anhā
Juwayriyah radiyallahu 'anha was the daughter of Harith ibn
Dirār, the leader of the Banu Mustaliq tribe. Her first marriage
was with Musafih ibn Safwan Mustalaqī who was killed in the
battle of Muraysī'. Many women and children were captured in
this battle. Juwayriyah radiyallahu 'anha was among the
captives. Rasūlullah % freed her and brought her into his
marriage. Her dowry was set at 400 dirhams. Details with
regard to how she came to marry Rasulullah were given
under the chapter concerning the battle of Banī Mustaliq.
She married Rasulullah % in 5 A.H. She was 20 years old at the
time. She passed away in Rabī' al-Awwal 50 A.H. She was 65
years old at the time of her demise. Marwan ibn Hakam, who
was the governor of Madinah at the time, performed her
janāzah salāh. She was buried in the famous graveyard of
Madīnah, Jannatul Baqī‘.2
She was particularly attached to engaging herself in the
worship of Allah %. She set aside a special place in her house
for her worship. She referred to this place as her musjid.
1 Mathnawî, chapter 5, p. 413, Naul Kishor print, Lucknow. Chapter 5, p.
84, Kanpur print.
2 Al-Isabah, vol. 4, p. 265, under the biography of Juwayriyah radiyallāhu
‘anhā.

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'Abdullah ibn 'Abbas 4% narrates from Juwayriyah radiyallahu
'anhā: "One morning, Rasulullah % came into my house while
I was busy in my musjid. He therefore went away. He returned
around mid-day and found me at the same spot. He asked:
'Have you been engaging in worship from that time till now?' I
replied: 'Yes.' He said to me: 'I am going to teach you some
words. You should read them constantly. They are:
سُبْحَانَ اللهِ عَدَدَ خَلْقِهِ - times 3
سُبْحَانَ اللهِ رِضَا نَفْسِهِ - times 3
سُبْحَانَ اللهِ زِنَةَ عَرْشِهِ - times 3
سُبْحَانَ اللهِ مِدَادَ كَلِمَاتِهِ - times 3
The Tradition of Muslim and Abū Dā'ūd states that Rasūlullah
said to her: "I will now recite four sentences three times
each. If these are weighed against all the invocations which you
read from morning till now, these four will out-weigh your
invocations. The sentences are:
سُبْحَانَ اللهِ وَبِحَمْدِهِ عَدَدَ خَلْقِهِ وَرِضَا نَفْسِهِ وَزِنَةَ عَرْشِهِ وَمِدَادَ كَلِمَاتِهِ
"Glory and praise to Allah equal to the number of His creation,
the extent of His pleasure, the weight of His throne and the
number of His words."1
Umm al-Mu'minīn Umm Habībah bint Abī Sufyan radiyallāhu
‘anhā
Her name was Ramlah while Umm Habībah was her kunnīyat.
She was the daughter of Abu Sufyan ibn Harb Umawi, the
famous leader of the Quraysh. Her mother's name was
1 Zurqānî, vol. 3, p. 255.

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Safīyyah bint Abī al-'As who was the paternal aunt of 'Uthman
She was born 17 years before prophet-hood. Her first
marriage was with 'Ubaydullah ibn Jahsh.
Umm Habībah radiyallāhu 'anhā embraced Islam at the very
beginning and so did her husband, 'Ubaydullah ibn Jahsh. They
both emigrated to Abyssinia. While there, she gave birth to a
daughter whom they named Habibah. She is therefore known as
Umm Habībah [the mother of Habībah] and became popular by
this name. While in Abyssinia, her husband, 'Ubaydullah,
renounced Islam and became a Christian. However, Umm
Habībah radiyallāhu 'anhā remained steadfast on Islam.
Umm Habībah radiyallāhu 'anhā says: “Before 'Ubaydullah
could become a Christian, I saw him in a dream and he was in a
very ugly and repulsive form. I became very scared. The next
morning I learnt that he became a Christian. I related this dream
to him so that he may come to his senses. But he paid no
attention and became totally immersed in alcohol. He
eventually died in this intoxicated state. A few days later I saw
a dream in which a person addressed me as 'O Mother of the
Believers.' I became nervous by this dream. No sooner I
completed my 'iddah, I received Rasūlullah's * proposal of
marriage."1
In the meantime, Rasulullah % sent 'Amr ibn Umayyah Damrī
to Najāshī, the king of Abyssinia, telling him that if Umm
Habibah agrees to marry me, you should act as my
representative and perform our marriage. You should then
convey her to me. Najashī sent his slave-woman, Barrah, to
Umm Habībah radiyallāhu 'anhā with the following message:
"I have received a message from Rasulullah % that he proposes
1 Narrated by Ibn Sa'd. Another narration states: "On seeing this dream I
became nervous. But at the same time, the thought crossed my mind that
Rasûlullah % will marry me." Ibn al-Jauzî: Sifatus Safwah, vol. 2, p. 22.

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The Life of Muhammad #
to marry you. If you accept his proposal, you should appoint a
representative on your behalf." Umm Habībah radiyallahu
'anhā accepted the proposal and appointed Khalid ibn Sa'īd ibn
al-'As Umawi as her representative. When she received the
good news of Rasūlullah's # proposal, she removed the two
bangles from her hands, anklets from her feet, and rings from
her fingers, and gave them all to Barrah, who brought the good
news. Najashī then gathered Ja'far 4% and all the other Muslims
who were in Abyssinia and performed the marriage. His
marriage sermon was as follows:
الحمد لله الملك القدوس السلام المؤمن المهيمن العزيز الجبار أشهد أن لا إله إلا الله وأن
محمدا عبده ورسوله وأنه الذي بشر به عيسى بن مريم صلى الله عليهما وسلم. أما بعد،
فإن رسول الله صلى الله عليه وسلم كتب إلي أن أزوجه أم حبيبة بنت أبي سفيان فأجبت
إلى ما دعا إليه رسول الله صلى الله عليه وسلم وقد أصدقتها أربعماته دینار.
After praising Allah % with some of His names, Najashi said:
"I testify that there is none worthy of worship except Allah and
that Muhammad is His servant and Messenger. And that he is
the Prophet regarding whom 'Îsa ibn Maryam gave glad
tidings. The Messenger of Allah &# wrote to me asking me to
perform his marriage to Umm Habībah bint Abī Sufyan. I have
discharged his request and given her 400 dinars as dowry."
Najashī then handed the 400 dinars over to Khalid ibn Sa'id 4
The latter then stood up and said:
الحمد لله أحمده وأستعينه وأستغفره وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد
أن محمدا عبده ورسوله أرسله بالهدى ودين الحق ليظهره على الدين كله ولو كره
المشركون. أما بعد، فقد أجبت إلى ما دعا إليه رسول الله صلى الله عليه وسلم وزوجته أم
حبيبة بنت أبي سفيان فبارك الله لرسول الله صلى الله عليه وسلم.

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"All praise is due to Allah. I praise Him, seek His help and His
forgiveness. I testify that there is none worthy of worship
except Allah, who is one and He has no partner. I testify that
Muhammad is His servant and Messenger. He sent him with
guidance and the true religion so that it may supercede all other
religions even though the polytheists may dislike it. I have
discharged the request of Rasulullah % and got him married to
Umm Habībah bint Abī Sufyan. May Allāh % bless Rasūlullah
紫.”
The people who were present began getting up from the
assembly. Najāshī said to them: "Please remain seated. It is the
Sunnah of the Prophets that there should be a walimah
(wedding feast) after the marriage." Food was thus presented to
them. The people departed after having partaken of the meal.
When the dowry was conveyed to Umm Habībah radiyallahu
'anhā, she gave 50 dinars of it to Barrah. Barrah took that 50
dinars and all the jewellery which Umm Habībah radiyallahu
'anhā had given her previously and returned everything to
Umm Habībah radiyallāhu 'anhā. She said to her that Najāshī
had emphasised upon her not to take anything. She then said to
her: "I am now a follower of Muhammad % and I have
embraced the religion of Islam. The king has just today sent an
order to all his wives to present to you some of the perfumes
and fragrances that they have in their possession."
Consequently, Barrah came the following day with various
perfumes including 'ūd and 'umber. Umm Habībah radiyallāhu
'anhā says: "I kept all those perfumes and took them with me
when I went to Rasulullah ." Barrah said to her: "I have one
request. When you go back, convey my salāms to Rasūlullah
and tell him that I have embraced his religion." Umm Habībah
radiyallāhu 'anhā says: "Right till my departure from
Abyssinia, Barra would come to me everyday and remind me
about her request. When I went to Madinah, I informed
Rasulullah of everything that transpired while I was in

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The Life of Muhammad
Abyssinia. Rasūlullah % continued smiling and eventually
replied to the salam of Barrah and said: 'And peace be on her,
and also the mercy and blessings of Allah fleg. "">1
Umm Habībah radiyallāhu 'anhā passed away in Madīnah in
44 A.H. Some scholars say that she passed away in Damascus.
However, the authentic report is that she passed away in
Madīnah.2
Since she was born 17 years before prophet-hood, it would
mean that she was 37 years old at the time of her marriage and
74 years old at the time of her death.
'Ā'ishah radiyallāhu 'anhā says: "When Umm Habībah was
departing from this world, she called me and said to me: 'You
are fully aware of what transpires amongst co-wives. Forgive
me for whatever I may have said or did. May Allah % forgive
you and me.' I said to her: 'Everything is forgiven. May Allah
forgive you and me.' She said: 'O 'A'ishah! You have made
me happy. May Allah & keep you happy.' She then called for
Umm Salamah radiyallahu 'anhā and said the same thing to
her."3
Umm al-Mu'minīn Safīyyah bint Huyayy radiyallahu 'anhā
Safīyyah radiyallāhu 'anhā was the daughter of Huyayy ibn
Akhtab, the leader of the Banu Nadir tribe. Huyayy was from
the progeny of Harun , the brother of Musa Sak. Her
mother's name was Darrah. Her first marriage was with Salam
ibn Mishkam Qurazī. When he divorced her, she married
Kinanah ibn Abī al-Huqayq. This Kinānah was killed in the
1 Sifatus Safwah, vol. 2, p. 22. Zurqānî, vol. 3, p. 243.
2 Zurqānî, vol. 3, p. 245.
3 Narrated by Ibn Sa'd. al-Isabah, vol. 4, p. 236 under the biography of
Ramlah bint Abî Sufyan radiyallāhu 'anhā. Sifatus Safwah, vol. 2, p. 24.

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The Life of Muhammad *
battle of Khaybar and she was captured in this battle.
Rasūlullah % freed her and brought her into his marriage. This
freeing of her was her dowry. On proceeding from Khaybar,
Rasūlullah % stopped at a place called Sahbā, which was the
first stop over point from Khaybar. It was at this place that
Rasūlullah % consummated the marriage and also prepared a
walīmah.1
This walimah was quite unique. A leather mat was laid down
and Rasūlullah ¿ asked Anas 4% to announce that whoever has
any food should come with it. Someone brought dates,
someone brought cheese, someone brought broth, someone
brought ghee, etc. When all these items were brought together,
everyone sat down and partook of this meal. There was no meat
and bread in this walīmah.2
Rasūlullah remained at Sahbā for three days during which
Safīyyah radiyallāhu 'anhā remained in hijāb. When
Rasūlullah % was departing from there, he personally seated
Safīyyah radiyallahu 'anhā onto the camel. He then gave her
his cloak with which she covered herself so that no one would
be able to see her. This was a sort of announcement that she
was his wife (Umm al-Mu'minin) and not a slave woman.3
When she came into the marriage of Rasūlullah , he saw a
green mark in her eyes. Rasūlullah % asked her about it. She
replied: "One day I was sleeping with my head on my
husband's lap. I dreamt that the moon came and fell in my lap.
I related this dream to my husband. He gave me a hard slap and
'Uyun al-Athar, vol. 2, p. 307.
2 Narrated by Bukhārî and Muslim.
3 Zurqānî, vol. 3, p. 257.

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The Life of Muhammad #
said: 'You are desiring the king of Yathrib?"" (Referring to
Rasūlullah g).1
When Safiyyah radiyallahu 'anhā came to Madinah from
Khaybar, she was taken to the house of Harithah ibn an-
Nu'man. When the Ansar women heard about her beauty and
attractiveness, they all came to see her. 'A'ishah radiyallahu
'anhā also came, but she covered herself in a veil so that she
will not be recognized. However, Rasūlullah % recognized her.
When he returned [to 'A'ishah's house] he asked her: "O
'A'ishah! What did you see?" She replied: "I saw a Jew."
Rasūlullah % said: "Do not say that. She has embraced Islam
and she has done so very well."2
On one occasion Rasūlullah % went to Safiyyah radiyallahu
'anhā and saw her crying. When he asked her the reason for
this, she replied: ""'A'ishah and Hafsah are interfering with me
and claiming that they are more beloved and more honoured in
your eyes than I am. Apart from being your wives, they are also
related to you." Rasūlullah % replied: "Why did you not say to
them: 'How can you be better than me? My father is Harun (a),
my uncle is Musa stall and my husband is Muhammad ."3
'Ā'ishah radiyallahu 'anhā says: "On one occasion I said to
Rasūlullah % that Safiyyah is so much sufficient for you, and I
then described how short she was." Rasulullah # said: "You
have said such a thing that if what you said were placed in the
1 Narrated by Abû Hatim and Tabaranî on the authority of Ibn 'Umar
.
Zurqānî, vol. 3, p. 257.
2 Al-Isabah, vol. 4, p. 347, under the biography of Safiyyah bint Huyayy
radiyallāhu 'anhā.
3 Narrated by Tirmidhî on the authority of Safîyyah radiyallahu 'anhā. Also,
al-Işābah, vol. 4, p. 347.

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The Life of Muhammad %
oceans, they would all become impure." (Narrated by Abū
Dā'ūd and Tirmidhī)
On one occasion Rasulullah was on a journey when
Safīyyah's radiyallāhu 'anha camel fell ill. Zaynab bint Jahsh
radiyallāhu 'anhā had one extra camel. Rasūlullah % said to
her: "If you give your extra camel to Safiyyah, it will be a good
act from you." She replied: "Yes! I will give it to that Jew!"
Rasūlullah % became displeased with this reply and did not go
to her for two to three months.1
When Rasulullah was in his final illness, all his wives
gathered around him. Safīyyah radiyallāhu 'anhā said to him:
"O Prophet of Allah! It is my wish that your entire illness
comes to me while you recover from your illness." On hearing
this, the other wives began making signs to each other [trying
to say that she was merely putting up an act]. Rasūlullah saw
this and said: "I take an oath by Allah that she is certainly
saying the truth."
Abū 'Umar ibn 'Abd al-Barr says: "Safiyyah radiyallahu 'anhā
was a very intelligent, forbearing and virtuous woman. One of
the slave women of Safiyyah radiyallahu 'anha went to 'Umar
and said to him that Safiyyah likes Saturdays a lot and that
she has very good relations with the Jews. 'Umar 45 sent a
message to her, asking her about this. She replied: 'Ever since
Allah % gave me Friday in place of Saturday, I never liked
Saturdays. As for my good relationships with the Jews, the
reason for that is that I have many relatives among them and I
maintain my family ties [as is the teaching of Islam].' On
hearing this, 'Umar 4% asked the slave woman: 'What made you
say such a thing?' The slave woman spoke the truth and said
1 Al-Işābah, vol. 4, p. 347.

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The Life of Muhammad #
that it was from Satan.' Safīyyah radiyallahu 'anha freed this
slave woman."1
Sa'īd ibn Musayyib relates that when Safiyyah radiyallahu
'anhā came to Madinah, she had gold earings on her. She gave
some of the gold from there to Fatimah radiyallahu 'anha and
some to a few other women.2
Glory to Allah! No sooner she became the wife of Rasūlullah
the love for this world disappeared from her heart. She
,
passed away in Ramadan 50 A.H. and was buried in Jannatul
Baqī‘.3
Umm al-Mu'minīn Maymūnah bint Harith radiyallahu 'anhā
Her name is Maymunah,4 father's name is Harith and mother's
name, Hind. Rasūlullah % married her in Dhul Qa'dah 7 A.H.
at the time when Rasulullah % went to Makkah to perform
'umratul gadā'. Ibn Sa'd rahimahullāh says that this was his
last wife. He did not marry any woman after her. She was
previously married to Abū Rahm ibn 'Abdul 'Uzza. When he
passed away, she married Rasulullah . The dowry was set at
500 dirhams.
Ibn 'Abbas 4% says that when Rasulullah * proposed to her, she
appointed 'Abbas 4% as her representative, who consequently
got her married to Rasūlullah . (Narrated by Ahmad and
Nasa'ī)
1 Al-Işābah, vol. 4, p. 347.
2 Ibid.
3
Zurqānî, vol. 3, p. 259.
4 Maymûnah radiyallāhu 'anhā was the maternal aunt of 'Abdullah ibn
'Abbas 4%. Her sister, Umm Fadl, was the mother of 'Abdullah ibn 'Abbas
4
and Fadl ibn 'Abbas 4%, and the wife of 'Abbas 45.

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There are conflicting narrations as to whether he was in ihrām
or not at the time of marrying her. Imam Bukhārī rahimahullah
says that the preferred opinion is that he was in ihram at the
time of his marriage to her. On leaving Makkah, Rasūlullah
stopped at a place called Sarif and consummated the marriage
there.
It is gauged from some Traditions that the marriage and the
consummation of it - both took place at Sarif. It was also at this
place that she passed away in 51 A.H. She was also buried at
this place. The janazah salah was performed by 'Abdullah ibn
'Abbas 45. She was lowered in the grave by 'Abdullah ibn
Abbas , Yazid ibn Asamm, 'Abdullah ibn Shaddad and
'Ubaydullah Khaulanī. The first three were her nephews while
the fourth was an orphan who was brought up by her.2
The above are the eleven women whom Rasulullah # married.
They are given the title of Ummahatul Mu'minin - the Mothers
of the Believers. There were other women whom Rasulullah
married but divorced before the marriage could be
consummated. They were Asma' bint Nu'man, Jaunīyah,
‘Amrah bint Yazīd Kilābīyyah.
Slave women
Rasulullah % had four slave women, two of whom are well
known.
1. Mariyah Qibtīyyah radiyallāhu 'anhā: She was his
Umm walad (mother of his child). Rasūlullah's ¿ son,
Ibrahim, was born from her. Muqawqis, the ruler of
Alexandria, had sent Māriyah radiyallāhu 'anhā as a
gift to Rasūlullah . She passed away in 16 A.H. during
1 Al-Işābah, vol. 4, p. 411.
2 Al-Istî'āb, vol. 4, p. 408.

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The Life of Muhammad #
the caliphate of 'Umar 4% and was buried in Jannatul
Baqī‘.
2. Rayhānah bint Sham'un radiyallāhu 'anhā: She was
either from the Banu Qurayzah or Banu Nadir. She was
brought as a captive and remained as Rasulullah's
slave woman. She passed away after the Farewell
Pilgrimage in 10 A.H. and was buried in Jannatul Baqī'.
Another opinion is that Rasulullah # freed her and
married her. Allah s knows best.
3. Nafīsah radiyallāhu 'anhā: She was originally the slave
woman of Zaynab bint Jahsh radiyallahu 'anhā. When
relating the life of Safīyyah radiyallahu 'anhā, we
mentioned that Rasūlullah % got angry with Zaynab
radiyallāhu 'anhā because of what she said about
Safīyyah radiyallahu 'anhā. And that Rasūlullah % did
not go to Zaynab radiyallahu 'anhā for two to three
months. When Rasūlullah % forgave her, she gave this
slave woman of hers to Rasulullah
as a way of
expressing her joy to Rasūlullah .
There was one other slave woman whose name could not be
established. Refer to Zurqānī, vol. 3, pp. 271-274.
Polygamy
It is an accepted fact of history that before the advent of Islam,
the entire world practised polygamy, i.e. one person used to
have several wives. This practice was prevalent throughout the
world. Even the Prophets of Allah s were not excluded from
this practice. Ibrahim ch) had two wives. Ishaq ck and Musa
Stacey had several wives. Sulayman su had numerous wives.
Da'ud sey had 100 wives. The Torah, the Bible and other
scriptures make mention of the fact that the Prophets had
several wives. In none of these books is there the slightest
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The Life of Muhammad
and Yahya & are the only two Prophets who did not marry at
all. Therefore, if their action is used as evidence that polygamy
is prohibited, then even having one wife would be prohibited
[because they did not marry at all]. Although 'Isa stall did not
marry before his ascension to the heavens, when he returns to
this world, he will marry and also have children - as related in
the Traditions.
In short, the Jewish and Christian scholars have no right
whatsoever to object to polygamy on religious grounds. When
Islam came, it permitted polygamy. However, it set a limit and
said that a person should not have more than four wives. The
purpose of marriage is chastity and protection of the private
part from adultery. If a person has four wives and returns to
each one after every three nights, this will not have any ill
effects on his responsibilities as a husband.
The Shari' ah has taken the most just and equitable stand in this
regard. It has neither left this matter without limits like jāhilī
times whereby a person could have any number of wives and
which thereby opened the doors of following one's lusts, nor is
it so restrictive that it did not permit more than one wife.
Instead, it followed a medium path and permitted upto four
wives so that the purpose and objective of marriage may be
easily fulfilled. The purpose and objective being: chastity,
safeguarding of the gaze, protecting the private part, acquisition
of children, and total protection from adultery. Some people
have been created extremely strong, healthy, free of worries
and prosperous to the extent that one wife cannot be sufficient
for them. Due to their physical strength, fitness and hale and
hearty nature, they are easily able to fulfil the marital rights of
four wives. If such people were stopped from having more than
one wife, then let alone piety, righteousness and modesty
leaving them, they will fall into sin and shameless acts.

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If such a physically strong person is also very wealthy and
marries four poor women from his family with this intention
that he wants to remove them from poverty and bring them into
a home of comfort and wealth, and thereby express his
gratitude to Allah % for all these bounties, then from the
Islamic point of view such a marriage is without doubt an act of
worship. And from the social point of view, this would be the
highest form of social well-being and social welfare.
A very wealthy person or rich land owner who, for example,
has 10 000 workers and from whose earnings 10 000 families
are supported - if this wealthy person brings four wives into his
house and they also enjoy his wealth, living a life of comfort,
honour and ease in such a way that their honour and respect is
also protected, then there is no rational nor traditional harm in
this.
In fact, if a king, president of a country, minister of parliament,
or any other wealthy person falls ill, and through the media
announces that he wants to marry four women, each of whom
will receive 100 000 in dowry and each one will be made
outright owners of a palatial home. Whoever is interested in
marrying him should send in their requests. The first
respondents to this will be those very women who lay
objections to this concept of polygamy. It is these very western-
influenced women who will be the first ones to take
themselves, their daughters, their nieces and their
granddaughters to the palaces of the leaders and ministers. It
will not be far-fetched to assume that there will be such a huge
crowd of these women, that the minister or leader will have to
bring in the police to control the crowd. If any leader or
minister were to display any hesitance in accepting any of these
women, it is these very women who will explain to him in a
very endearing manner, the benefits and advantages of
polygamy.

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Moreover, a woman is not able to engage in intercourse with
her husband all the time. The reason being that first of all, she
experiences her menstrual periods of 5-6 days [or even more]
every month. During this time, it is necessary for the husband
to abstain from her. Secondly, when she is expecting a child,
the husband has to exercise caution or else intercourse during
such a time could prove detrimental to the child. Thirdly, a
woman falls ill, or due to pregnancy, or childbirth, etc. she
experiences pain and difficulty and the husband is therefore
unable to take enjoyment from her. In such a situation, there is
no other rational way for the person to safeguard himself from
adultery that is better than marrying more than one woman. If
not, the man will resort to unlawful means in order to fulfil his
desire and lust.
There is a story that a person's wife became blind. He married
another woman so that she could come and be of service and
assistance to his first wife. Can the muftis give a fatwa to the
following: a person's first wife falls severely ill. The husband
marries another woman so that she could come and serve his
first wife and see to the children's upbringing. Will this second
marriage not be exactly what human welfare and human well-
being demands?
At times, due to illness or being barren, a woman is unable to
bear children. And a man has the natural desire to see his
lineage continuing. In such a situation, what is better? To
divorce this wife without reason, or to accuse her of certain
things and divorce her (as is the norm in the west) or will it be
better to continue keeping her, fulfilling her rights,
safeguarding the marriage and the husband be given the
permission to get a second wife? Which of the two sceniaros
are better?
If a nation wishes to increase its numbers, the best way to do so
is for a person to have more than one wife so that he could have

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many children in a short space of time. In jāhilī times, only
female children were buried alive out of fear poverty and need.
While the present civilization has invented such medicines for
birth control, that it has surpassed the jāhilī civilazation of pre-
Islamic times. Modern medicine has invented such medications
and means, that not only is it able to prevent the birth of
children, it is also able to conceal and cover up illicit
relationships and cases of adultery. This was unimaginable
previously.
It is noticed through population counts and the taking of census
that the number of women has been naturally and generally
more than that of men. This is a natural proof for polygamy.
Less men than women are born while more men than women
die. Hundreds of thousands of men are killed in battles.
Thousands are drowned due to calamities at sea. Thousands of
others are killed in mines or due to falling from high buildings.
On the other hand, more women are born but less die. If men
are not permitted to marry more than one woman, these extra
women will be left useless. Who is going to be responsible for
their livelihood? How can they subdue their natural desires and
safeguard themselves from adultery? The promulgation of
polygamy is thus a refuge for such helpless women. It is the
only way for the protection of their honour and chastity. It is a
guard and protector of their lives and honour.
It is incumbent on women to thank Islam for this kindness to
them that it has saved them from hardship, provided them with
comfort and gave them refuge. That it protected them from the
slander and evil thoughts of people.
When there is a major battle or war in the world, it is the men
who are killed and the number of helpless women increases. It
is at this time that those who are concerned about their people
raise their eyes towards these teachings of Islam. After the
second world war, countries like Germany and other European

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countries, in which polygamy was not permitted, began
thinking about legalizing it after seeing the large number of
helpless women. They wanted to legalize it but were too scared
to do so.
We ask those who consider polygamy to be an evil that when
the number of women increases by hundreds of thousands over
that of men, then what solution do they have for the fulfilment
of the natural feelings and emotions of women, and for the
solution to their material needs? What laws have they passed
for the removal of the pain and hardship that is experienced by
these helpless women?
Hakīmul Ummah, Maulānā Ashraf 'Alī Thānwī rahimahullāh
writes in his al-Masālih al-'Aqlīyyah, vol. 1, p. 173: "In the
previous population census, some of the census officers looked
at the number of men and women in Bengal alone and learnt
that the women were more than the men. This is an obvious
proof in favour of polygamy. If anyone has any doubt in this,
he may, on his own, obtain all the information from the Indian
census board and he will learn that the number of women is
more than that of men."
"Together with this, we draw your attention towards Europe
which is considered to be most vociferously against polygamy
and the need for it. Now look at the big difference in the
number of men and women over there. In pre-war Britain, there
were 1269350 women, who, according to the rule of one wife
per person, could not get husbands. According to the census of
1900 in France, there were 432709 women more than men.
According to the census of 1900 in Germany, there were 1032
women for every 1000 men. In other words, from the entire
population, there were 887648 women who had no men to
marry them. According to the census of 1901 in Sweden, there
were 122870 more women. According to the census of 1890 in

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Spain, there were 457262 more women. According to the
census of 1890 in Austria, there were 644796 more women."
"We now ask the question: It is very easy to boast that we
consider polygamy to be evil. But tell us what law are you
going to promulgate for these four million women because
according to your rule of one wife per person, these four
million women cannot find husbands? Our question is that
when rules are made to fulfil the needs of humans, should they
be according to the needs of humans or not? The law that
prohibits more than one wife is actually saying to these four
million women that they should live against their natural
disposition and that they should never have any desire for men.
But this is something that is impossible, as proven by
experience. The result of this will be that because they are
prohibited from lawful means, they will resort to unlawful
means. In this way, there will be a proliferation of adultery and
this is a result of opposition to polygamy. When we say that
adultery will increase, this is not just a thought but an
established fact - as proven by the thousands of illegitimate
children that are born every year."
It is extremely sad that the west considers this lawful and
sensible polygamy permitted by Islam to be based on lust,
while it considers limitless and illicit relationships to be culture
and civilization. Adultery has been considered unlawful by the
Shari'ah of all the Prophets, all wise men and sages consider it
to be reprehensible and shameless, but the western proponents
of culture cannot see the reprehensibility of this sin. While
polygamy, which is considered good and lawful by all the
Prophets, Messengers, wise men and sages, is seen by the west
as reprehensible. These "cultured" nations consider polygamy
to be a crime but adultery, immorality and illicit relationships
with women are not a crime. These "cultured" nations have
laws prohibiting polygamy but they have no laws prohibiting
adultery.

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The actual reason for the permissibility of polygamy is that it is
a means to great qualities like chastity, morality, piety and
righteousness. Those who are opposed to polygamy should
study internal desires and external actions. Nations that are
verbally opposed to pure polygamy, are practically involved in
impure polygamy, i.e. adultery and immorality. The extent of
their lusts and desires has proved that the desire for plurality
and variety is in their natural dispositions. If not, they would
have been satisfied with one woman. Allah, the all-knowing
and all-wise, has taken into account the inclinations of man and
laid down such rules that take into consideration different
dispositions and at the same time live within the circle of
chastity, piety and purity.
Why did Rasulullah _ enter into several marriages?
The purpose of Rasulullah's _ prophet-hood was to remove
mankind from the whirlpool of destruction and the whirlwind
of difficulties. For this purpose, Allah % sent a perfect code of
law, i.e. the Qur'an, after which there is no need for any other
code of law right till the day of resurrection. Furthermore,
Allah g made Rasūlullah's life an example for mankind
whereby they could look at it and act accordingly. The reason
for this is that a mere code of law is not sufficient for the
reformation of the masses unless there is a practical example
before them which could incline them towards that example.
Another reason for this is so that the world can see that the
message towards which the Prophet # is inviting the people -
there is not even an atom's contradiction between his words and
his actions.
Every human's life has two aspects - one external and one
internal. In order to correctly gauge a person's practical life, it
is necessary that both these aspects be well known. The
external aspect refers to the person's life which he spends
among the masses and the general public. Many witnesses are