Pure Islaam

بسم الله الرحمن الرحيم

Q: Some (authentic) narrations with regards to polygyny have become problematic for us, like when the Prophet -sallahu alayhi wa sallam- went to each wife’s house (and had sexual relations with each) and took (only) one bath. So is it permissible for a man to have relations with each of his wives, outside of their turn, and without permission from the other?

A: Allah bestowed upon the Prophet -sallahu alayhi wa sallam- strength that He did not bestow upon anyone else from his nation. The proof for that is when Thabit asked Anas, “Is he able to do so?” or something similar in expression, and Anas replied, “He has been given the strength of 30 men.” This is the first point.

Second; From what I know of the sunnah of the Prophet -sallahu alayhi wa sallam- he did this for a purpose, that being while departing for the farewell pilgrimage he spent the night at dhul-hulaifah, there he went to each wife, and Allah knows best with regards to the wisdom (for doing so), but I do not know this to be from his habitual routine in every time. Thus what is apparent to me is that a man is not prevented from doing this with his wives if he plans to travel (away from them) for a long duration, and he is able to do this. Subsequently I have found within the sunnah that he -sallahu alayhi wa sallam- did this many times as is clearly recorded of the narration in the annotation beneath it. This is one circumstance.

The second circumstance is if one is a resident (not on a journey) and he doesn’t have to travel unexpectedly, along with having the ability to be frequent (in having sex), he doesn’t abandon the wife with right to that night until she becomes tired (exhausted from repeated sex). So if she becomes exerted, afterwards he can go to another (wife). But as long as she is able, even if he wants to enjoy some of his other women outside of their night, he must seek her permission because she is the possessor of that night and the right belongs to her.

Thus as it pertains to these two circumstances the affair is not devoid (of being apart) of (one) of the following two situations:

The first being that the possessor of the night she is able, so he comes to her (repeatedly for relations) and she is not exerted, this circumstnace he cannot go to another without her permission.

The second being that she is exerted and worn out yet with him is energy and as a result he can suffer if he doesn’t do it, thus he can go to some of his women or all of them if he wills.

Questioner: Without permission?

Sheikh Ubayd: Yes, without permission, but the first circumstance necessitates her permission as she is not tired or worn out plus with her is the ability (to keep going), so he seeks her permission because the night belongs to her. However the second circumstance is that she is exerted and worn out.

Questioner: What if she has an excuse (not to have sex)?

Sheikh Ubayd: Meaning if her menstrual cycle comes or post natal bleeding? He likewise seeks her (the woman who has right to the night despite these circumstances) permission.

Translated by Najeeb Al Anjelesi

Source: التقرير المؤكد بالإجابة على ثلاثين سؤالاً في التعدد 

بسم الله الرحمن الرحيم

Q: What is the ruling concerning polygyny in Islam?

Sheikh Ubayd Al Jaabiri: All praises are strictly for Allah, Lord of the existence, and may Allah’s commendations (in lofty gatherings) and peace be upon our prophet Muhammad, his family, and all of his companions.

Now then, undoubtedly it is obligatory upon every male and female Muslim to be pleased with Allah and His Messenger’s judgement. Allah the Exalted says:

وما آتاكم الرسول فخذوه وما نهاكم عنه فانْتهوا

“And whatsoever the messenger gives you take it, and whatsoever he forbids abstain from it.” [Al-Hashr: 7]

And The Exalted says:

وما كان لمؤمن و لا مؤمنةٍ إذا قضى الله و رسوله أمرًا أن يكون لهم الخيرة من أمرهم 

“It is not for a believer male and female to have a choice, if Allah and His messenger have decided a matter…” [Al-Ahzaab: 36]

And other than that from the explicitly suggestive verses that indicate that it is compulsory for every male and female Muslim the being pleased with whatsoever Allah and His Messenger -sallahu alayhi wa sallam- have decided, and to hold the belief that it is good. In that manner the sunnah has brought forth, from the Prophet -sallahu alayhi wa sallam-, the inciting of the male and female Muslims to being pleased with whatsoever Muhammad has brought forth, regardless if the judgement is contain within a revealed (sent down by Allah from above the seven heavens) noble verse or within the Prophet’s sunnah. From the widely spread sunnah is that which the two scholars compiled on the authority of Anas, from the Prophet -sallahu alayhi wa sallam where he said, “3 things if gathered within one finds the sweetness of faith; that Allah and His Messenger are more beloved to him than anyone besides them…”

The meaning is that you put whatsoever pleases Allah and His Messenger -sallahu alayhi wa sallam- before the statements of anyone, as is in the authentic narration, “Whoever is pleased with Allah as his Lord, Islam as his religion, and Muhammad as his messenger has savored the taste of faith.” Thus his statement “And Muhammad as his messenger” this necessitates that one believes in all of what Muhammad -sallahu alayhi wa sallam- brought forth, that it is from Allah, and that it is the truth in which there is no doubt therein.

And what is better than what Ash-Shaafi’ee stated, “I believe in Allah, what has come from Allah, upon Allah’s intent. I believe in Allah’s Messenger, whatever has come from Allah’s Messenger, upon his -sallahu alayhi wa sallam- intent. Indeed the Islamic knowledge based specialist unanimously agree on what we have mentioned, hence it is determined. So undoubtedly polygyny is the foundation (of marriage in Islam), it is explicit within the distinguished revelation. Allah the Exalted says:

فانْكحوا ما طاب لكم من النساء مثنى و ثلاثى و رباع فإن خفتم ألاَّ تعدلوا فواحدةً

“So marry whatever you have a liking for from the women, two, three, or four. But if you fear that you cannot be just then (marry) one…” [An-Nisaa: 3]

The one who examines this valuable verse, made clear to him are two things:

First: That the foundation is polygyny as Allah began with it and encouraged it. Whoever speaks with it being obligatory, then his speech has a bases for consideration because the fundamental ruling regarding a command is obligation.

Second: Contentment with one (wife) for he who fears for himself the absence of justice (between multiple wives).

Translated by Najeeb Al Anjelesi

Source: التقرير المؤكد بالإجابة على ثلاثين سؤالاً في التعدد