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Wednesday, February 9, 2011
Forced Marriages
Forced Marriages
By Imam Ibn Taymiyyah
Reprinted from Islaam.com
May a father force his virgin daughter who attained puberty to marry? Two well-known opinions in this regard are reported from Ahmad:
That he may compel her. This is also the opinion of Maalik, ash-Shaafi`ee, and others.
That he may not. This is also the opinion of Aboo Haneefah and others, and is the correct one.
People have differed as to the reason permitting the compulsion: whether it is virginity, the daughter being underaged, or a combination of both. The closest opinion to the truth is her being underaged, whereas no one can compel an adult virgin in marriage. Aboo Hurayrah, radhiallahu `anhu, reported that the Prophet, sallallahu `alaihi wa sallam, said:
"A non-virgin woman may not be married without her command, and a virgin may not be married without her permission; and enough permission for her is to remain silent (because of her natural shyness)." [Al-Bukhaaree, Muslim, and others]
Thus the Prophet, sallallahu `alaihi wa sallam, prohibits forcing a virgin in marriage without her permission, whether it be her father or someone else. Furthermore, `Aa';ishah, radhiallahu `anhaa, said that she asked the Prophet, sallallahu `alaihi wa sallam, "In the case of a young girl whose parents marry her, should her permission be sought or not?" He replied, "Yes, she must give her permission." She then said, "But a virgin will be shy, O Allaah’s Messenger." He answered:
"Her silence is [considered as] her permission." [Al-Bukhaaree, Muslim, and others]
This applies to the father as well as others. Furthermore, Islam does not give the father the right to use any of her wealth without her permission, how then could he be allowed to decide, without her permission, how her body (which is more important than her wealth) is to be used, specially when she disagrees to that and is mature to decide for herself?
Also, there is evidence and consensus in Islam to restrict an underage person’s free control of his wealth or person. However, to make a virginity a reason for the restriction contradicts the Islamic basis.
As for the difference between the non-virgin and virgin in the hadeeth of the Prophet, sallallahu `alaihi wa sallam, it is not a differentiation between compulsion and non-compulsion; rather, the difference between the two cases is that
(a) the former gives her instructions for the marriage whereas the latter gives permission, and that
(b) the virgin’s silence counts as a permission.
The reason for this is that a virgin would be shy to discuss the matter of marriage, so she is not proposed to directly; rather, her walee (guardian) is approached, he takes her permission, and then she gives him the permission not the command to marry her.
And as for a non-virgin, she would not have the shyness of virginity anymore; thus she can discuss the matter of her marriage, she can be proposed to, and she gives the command to her walee to perform the marriage, and he must obey her.
Thus the walee is command-executor in the case of the non-virgin, and is permission-seeker in the case of the virgin. This is what the Prophet's words indicate. As for compelling her to marry despite her loathing to do so, this would contradict the fundamentals and reason. Allaah ta`ala did not permit a walee to force her to sell or rent her property without her permission. Neither did He permit him to force her to eat or drink or wear that which she does not wish. How would He then oblige her to accompany and copulate with a person whose company she hates - at the time when Allaah ta`ala has sent between the two spouses love and mercy? If such company happens despite her hatred and repulsion, where is the love and mercy.
By Imam Ibn Taymiyyah
Reprinted from Islaam.com
May a father force his virgin daughter who attained puberty to marry? Two well-known opinions in this regard are reported from Ahmad:
That he may compel her. This is also the opinion of Maalik, ash-Shaafi`ee, and others.
That he may not. This is also the opinion of Aboo Haneefah and others, and is the correct one.
People have differed as to the reason permitting the compulsion: whether it is virginity, the daughter being underaged, or a combination of both. The closest opinion to the truth is her being underaged, whereas no one can compel an adult virgin in marriage. Aboo Hurayrah, radhiallahu `anhu, reported that the Prophet, sallallahu `alaihi wa sallam, said:
"A non-virgin woman may not be married without her command, and a virgin may not be married without her permission; and enough permission for her is to remain silent (because of her natural shyness)." [Al-Bukhaaree, Muslim, and others]
Thus the Prophet, sallallahu `alaihi wa sallam, prohibits forcing a virgin in marriage without her permission, whether it be her father or someone else. Furthermore, `Aa';ishah, radhiallahu `anhaa, said that she asked the Prophet, sallallahu `alaihi wa sallam, "In the case of a young girl whose parents marry her, should her permission be sought or not?" He replied, "Yes, she must give her permission." She then said, "But a virgin will be shy, O Allaah’s Messenger." He answered:
"Her silence is [considered as] her permission." [Al-Bukhaaree, Muslim, and others]
This applies to the father as well as others. Furthermore, Islam does not give the father the right to use any of her wealth without her permission, how then could he be allowed to decide, without her permission, how her body (which is more important than her wealth) is to be used, specially when she disagrees to that and is mature to decide for herself?
Also, there is evidence and consensus in Islam to restrict an underage person’s free control of his wealth or person. However, to make a virginity a reason for the restriction contradicts the Islamic basis.
As for the difference between the non-virgin and virgin in the hadeeth of the Prophet, sallallahu `alaihi wa sallam, it is not a differentiation between compulsion and non-compulsion; rather, the difference between the two cases is that
(a) the former gives her instructions for the marriage whereas the latter gives permission, and that
(b) the virgin’s silence counts as a permission.
The reason for this is that a virgin would be shy to discuss the matter of marriage, so she is not proposed to directly; rather, her walee (guardian) is approached, he takes her permission, and then she gives him the permission not the command to marry her.
And as for a non-virgin, she would not have the shyness of virginity anymore; thus she can discuss the matter of her marriage, she can be proposed to, and she gives the command to her walee to perform the marriage, and he must obey her.
Thus the walee is command-executor in the case of the non-virgin, and is permission-seeker in the case of the virgin. This is what the Prophet's words indicate. As for compelling her to marry despite her loathing to do so, this would contradict the fundamentals and reason. Allaah ta`ala did not permit a walee to force her to sell or rent her property without her permission. Neither did He permit him to force her to eat or drink or wear that which she does not wish. How would He then oblige her to accompany and copulate with a person whose company she hates - at the time when Allaah ta`ala has sent between the two spouses love and mercy? If such company happens despite her hatred and repulsion, where is the love and mercy.
Saturday, February 5, 2011
Forced Marriages
Forced Marriages
By Imam Ibn Taymiyyah
Reprinted from Islaam.com
May a father force his virgin daughter who attained puberty to marry? Two well-known opinions in this regard are reported from Ahmad:
That he may compel her. This is also the opinion of Maalik, ash-Shaafi`ee, and others.
That he may not. This is also the opinion of Aboo Haneefah and others, and is the correct one.
People have differed as to the reason permitting the compulsion: whether it is virginity, the daughter being underaged, or a combination of both. The closest opinion to the truth is her being underaged, whereas no one can compel an adult virgin in marriage. Aboo Hurayrah, radhiallahu `anhu, reported that the Prophet, sallallahu `alaihi wa sallam, said:
"A non-virgin woman may not be married without her command, and a virgin may not be married without her permission; and enough permission for her is to remain silent (because of her natural shyness)." [Al-Bukhaaree, Muslim, and others]
Thus the Prophet, sallallahu `alaihi wa sallam, prohibits forcing a virgin in marriage without her permission, whether it be her father or someone else. Furthermore, `Aa';ishah, radhiallahu `anhaa, said that she asked the Prophet, sallallahu `alaihi wa sallam, "In the case of a young girl whose parents marry her, should her permission be sought or not?" He replied, "Yes, she must give her permission." She then said, "But a virgin will be shy, O Allaah’s Messenger." He answered:
"Her silence is [considered as] her permission." [Al-Bukhaaree, Muslim, and others]
This applies to the father as well as others. Furthermore, Islam does not give the father the right to use any of her wealth without her permission, how then could he be allowed to decide, without her permission, how her body (which is more important than her wealth) is to be used, specially when she disagrees to that and is mature to decide for herself?
Also, there is evidence and consensus in Islam to restrict an underage person’s free control of his wealth or person. However, to make a virginity a reason for the restriction contradicts the Islamic basis.
As for the difference between the non-virgin and virgin in the hadeeth of the Prophet, sallallahu `alaihi wa sallam, it is not a differentiation between compulsion and non-compulsion; rather, the difference between the two cases is that
(a) the former gives her instructions for the marriage whereas the latter gives permission, and that
(b) the virgin’s silence counts as a permission.
The reason for this is that a virgin would be shy to discuss the matter of marriage, so she is not proposed to directly; rather, her walee (guardian) is approached, he takes her permission, and then she gives him the permission not the command to marry her.
And as for a non-virgin, she would not have the shyness of virginity anymore; thus she can discuss the matter of her marriage, she can be proposed to, and she gives the command to her walee to perform the marriage, and he must obey her.
Thus the walee is command-executor in the case of the non-virgin, and is permission-seeker in the case of the virgin. This is what the Prophet's words indicate. As for compelling her to marry despite her loathing to do so, this would contradict the fundamentals and reason. Allaah ta`ala did not permit a walee to force her to sell or rent her property without her permission. Neither did He permit him to force her to eat or drink or wear that which she does not wish. How would He then oblige her to accompany and copulate with a person whose company she hates - at the time when Allaah ta`ala has sent between the two spouses love and mercy? If such company happens despite her hatred and repulsion, where is the love and mercy.
By Imam Ibn Taymiyyah
Reprinted from Islaam.com
May a father force his virgin daughter who attained puberty to marry? Two well-known opinions in this regard are reported from Ahmad:
That he may compel her. This is also the opinion of Maalik, ash-Shaafi`ee, and others.
That he may not. This is also the opinion of Aboo Haneefah and others, and is the correct one.
People have differed as to the reason permitting the compulsion: whether it is virginity, the daughter being underaged, or a combination of both. The closest opinion to the truth is her being underaged, whereas no one can compel an adult virgin in marriage. Aboo Hurayrah, radhiallahu `anhu, reported that the Prophet, sallallahu `alaihi wa sallam, said:
"A non-virgin woman may not be married without her command, and a virgin may not be married without her permission; and enough permission for her is to remain silent (because of her natural shyness)." [Al-Bukhaaree, Muslim, and others]
Thus the Prophet, sallallahu `alaihi wa sallam, prohibits forcing a virgin in marriage without her permission, whether it be her father or someone else. Furthermore, `Aa';ishah, radhiallahu `anhaa, said that she asked the Prophet, sallallahu `alaihi wa sallam, "In the case of a young girl whose parents marry her, should her permission be sought or not?" He replied, "Yes, she must give her permission." She then said, "But a virgin will be shy, O Allaah’s Messenger." He answered:
"Her silence is [considered as] her permission." [Al-Bukhaaree, Muslim, and others]
This applies to the father as well as others. Furthermore, Islam does not give the father the right to use any of her wealth without her permission, how then could he be allowed to decide, without her permission, how her body (which is more important than her wealth) is to be used, specially when she disagrees to that and is mature to decide for herself?
Also, there is evidence and consensus in Islam to restrict an underage person’s free control of his wealth or person. However, to make a virginity a reason for the restriction contradicts the Islamic basis.
As for the difference between the non-virgin and virgin in the hadeeth of the Prophet, sallallahu `alaihi wa sallam, it is not a differentiation between compulsion and non-compulsion; rather, the difference between the two cases is that
(a) the former gives her instructions for the marriage whereas the latter gives permission, and that
(b) the virgin’s silence counts as a permission.
The reason for this is that a virgin would be shy to discuss the matter of marriage, so she is not proposed to directly; rather, her walee (guardian) is approached, he takes her permission, and then she gives him the permission not the command to marry her.
And as for a non-virgin, she would not have the shyness of virginity anymore; thus she can discuss the matter of her marriage, she can be proposed to, and she gives the command to her walee to perform the marriage, and he must obey her.
Thus the walee is command-executor in the case of the non-virgin, and is permission-seeker in the case of the virgin. This is what the Prophet's words indicate. As for compelling her to marry despite her loathing to do so, this would contradict the fundamentals and reason. Allaah ta`ala did not permit a walee to force her to sell or rent her property without her permission. Neither did He permit him to force her to eat or drink or wear that which she does not wish. How would He then oblige her to accompany and copulate with a person whose company she hates - at the time when Allaah ta`ala has sent between the two spouses love and mercy? If such company happens despite her hatred and repulsion, where is the love and mercy.
Thursday, June 3, 2010
Sunday, February 28, 2010
To the Prospective Muslim Husband: What is a Wife?
To the Prospective Muslim Husband: What is a Wife?
By getting married you are not just getting a wife, you are getting your whole world. From now until the rest of your days your wife will be your partner, your companion, and your best friend.
She will share your moments, your days, and your years. She will share your joys and sorrows, your successes and failures, your dreams and your fears. When you are ill, she will take the best care of you; when you need help, she will do all she can for you;
When you have a secret, she will keep it; when you need advice, she will give you the best advice. She will always be with you: when you wake up in the morning the first thing your eyes will see will be hers; during the day, she will be with you, if for a moment she is not with you by her physical body, she will be thinking of you, praying for you with all her heart, mind, and soul; when you go to sleep at night, the last thing your eyes will see will be her; and when you are asleep you will still see her in your dreams. In short, she will be your whole world and you will be her whole world.
The best description that I personally have ever read describing the closeness of the spouses to each other is the Qur'anic verse which says: "they are your garments and you are their garments" (Surah Al Baqarah 2:187). Indeed, spouses are like garments to each other because they provide one another with the protection, the comfort, the cover, the support, and the adornment that garments provide to humans. Just imagine a journey in the winter of Alaska without garments! Our spouses provide us with the same level of comfort, protection, cover, and support in the journey of our lives on this earth as garments would do in the Alaskan journey.
The relationship between the spouses is the most amazing of all human relations: the amount of love and affection, intimacy and closeness, mercy and compassion, peace and tranquillity that fills the hearts of the spouses is simply inexplicable. The only rational explanation for these most amazing of all human feelings is that: it is an act of Allah Subhanahu wa Ta'ala, "And Allah has made for you Mates (and Companions of your own nature ..." (Surah Al Nahl 16:72) Only our Almighty Allah Subhanahu wa Ta'ala in His Infinite Power, Boundless Mercy, and Great Wisdom can create and ingrain these amazing and blessed feelings in the hearts of the spouses. In fact Allah Subhanahu wa Ta'ala is reminding those who search for His signs in the universe that these feelings in the hearts of the spouses are among the signs that should guide humans to His existence as He says in the Qur'an, "And among His signs is this, that He created for you mates from among yourselves that you may dwell in tranquillity with them and He has put love and mercy between your hearts: verily in that are signs for those who reflect." (Surah Al Rum 30:21)
But Allah Subhanahu wa Ta'ala knows that the human heart is not a static entity, it is sometimes weak and at times dynamic. Feelings can and do change with time. Love may wither and fade away. The marital bond might weaken if not properly cared for. Happiness in marriage cannot be taken for granted; continuous happiness requires constant giving from both sides. For the tree of marital love to remain alive and keep growing, the soil has to be sustained, maintained, watered and nurtured.
Remember that our Prophet Muhammad Salallaahu 'aliahi wa'sallaam had found the time to go out to the desert and race with his wife Aisha. She out ran him but later after she had gained some weight, he out ran her.
Remember that the Prophet Salallaahu 'aliahi wa'sallaam took his wife to watch the young Ethiopians playing and dancing their folk dances. The show of emotions is necessary to keep the marital bond away from rusting and disintegrating.
Remember that you will be rewarded by Allah Subhanahu wa Ta'ala for any emotions you show to your wife as the Prophet Salallaahu 'aliahi wa'sallaam said "one would be rewarded for anything that he does seeking the pleasure of Allah even the food that he puts in the mouth of his wife"
Never underestimate the importance of seemingly little things as putting food in your wife's mouth, opening the car's door for her, etc. Remember that the Prophet Salallaahu 'aliahi wa'sallaam used to extend his knee to his wife to assist her up to ride the camel.
Try to always find some time for both of you to pray together. Strengthening the bond between you and Allah Subhanahu wa Ta'ala is the best guarantee that your own marital bond would always remain strong. Having peace with Allah Subhanahu wa Ta'ala will always result in having more peace at home.
Remember that the Prophet Salallaahu 'aliahi wa'sallaam gave glad tidings for those couples who wake up at night to pray together. The Prophet Salallaahu 'aliahi wa'sallaam even urged the spouse who rises up first to wake the other spouse up even by throwing cold water on his/her face.
Always try your best to be good to your wife by words and by deeds. Talk to her, smile to her, seek her advice, ask for her opinion, spend quality time with her and always remember that the Prophet Salallaahu 'aliahi wa'sallaam said "the best of you are those who are best to their wives"
Finally, it is common that spouses vow to love and honor their spouses until death do them part. I do believe that this vow is good or even great, but not enough! It is not enough that you love your wife. You have to love what she loves as well. Her family, her loved ones must also become your loved ones. Don't be like my colleague who was unhappy about his wife's parents coming to visit for few weeks. He candidly said to her "I don't like your parents" Naturally she angrily looked at him straight in the eye and said " I don't like yours either"... Also, it is not enough that you love her until death do you part. Love should never end and we do believe there is life after death where those who did righteousness in this world will be joined by their spouses (Surah Al Zukhruf 43:70) and offsprings.
The best example in this regard is the Prophet Salallaahu 'aliahi wa'sallaam whose love for Khadija, his wife of 25 years extended to include all those she loved and continued even after her death. It was many years after her death and he never forgot her and whenever a goat was slaughtered in his house he would send portions of it to Khadija's family and friends and whenever he felt that the visitor at the door might be Khadija's sister Hala, he would pray saying "O Allah let it be Hala
By getting married you are not just getting a wife, you are getting your whole world. From now until the rest of your days your wife will be your partner, your companion, and your best friend.
She will share your moments, your days, and your years. She will share your joys and sorrows, your successes and failures, your dreams and your fears. When you are ill, she will take the best care of you; when you need help, she will do all she can for you;
When you have a secret, she will keep it; when you need advice, she will give you the best advice. She will always be with you: when you wake up in the morning the first thing your eyes will see will be hers; during the day, she will be with you, if for a moment she is not with you by her physical body, she will be thinking of you, praying for you with all her heart, mind, and soul; when you go to sleep at night, the last thing your eyes will see will be her; and when you are asleep you will still see her in your dreams. In short, she will be your whole world and you will be her whole world.
The best description that I personally have ever read describing the closeness of the spouses to each other is the Qur'anic verse which says: "they are your garments and you are their garments" (Surah Al Baqarah 2:187). Indeed, spouses are like garments to each other because they provide one another with the protection, the comfort, the cover, the support, and the adornment that garments provide to humans. Just imagine a journey in the winter of Alaska without garments! Our spouses provide us with the same level of comfort, protection, cover, and support in the journey of our lives on this earth as garments would do in the Alaskan journey.
The relationship between the spouses is the most amazing of all human relations: the amount of love and affection, intimacy and closeness, mercy and compassion, peace and tranquillity that fills the hearts of the spouses is simply inexplicable. The only rational explanation for these most amazing of all human feelings is that: it is an act of Allah Subhanahu wa Ta'ala, "And Allah has made for you Mates (and Companions of your own nature ..." (Surah Al Nahl 16:72) Only our Almighty Allah Subhanahu wa Ta'ala in His Infinite Power, Boundless Mercy, and Great Wisdom can create and ingrain these amazing and blessed feelings in the hearts of the spouses. In fact Allah Subhanahu wa Ta'ala is reminding those who search for His signs in the universe that these feelings in the hearts of the spouses are among the signs that should guide humans to His existence as He says in the Qur'an, "And among His signs is this, that He created for you mates from among yourselves that you may dwell in tranquillity with them and He has put love and mercy between your hearts: verily in that are signs for those who reflect." (Surah Al Rum 30:21)
But Allah Subhanahu wa Ta'ala knows that the human heart is not a static entity, it is sometimes weak and at times dynamic. Feelings can and do change with time. Love may wither and fade away. The marital bond might weaken if not properly cared for. Happiness in marriage cannot be taken for granted; continuous happiness requires constant giving from both sides. For the tree of marital love to remain alive and keep growing, the soil has to be sustained, maintained, watered and nurtured.
Remember that our Prophet Muhammad Salallaahu 'aliahi wa'sallaam had found the time to go out to the desert and race with his wife Aisha. She out ran him but later after she had gained some weight, he out ran her.
Remember that the Prophet Salallaahu 'aliahi wa'sallaam took his wife to watch the young Ethiopians playing and dancing their folk dances. The show of emotions is necessary to keep the marital bond away from rusting and disintegrating.
Remember that you will be rewarded by Allah Subhanahu wa Ta'ala for any emotions you show to your wife as the Prophet Salallaahu 'aliahi wa'sallaam said "one would be rewarded for anything that he does seeking the pleasure of Allah even the food that he puts in the mouth of his wife"
Never underestimate the importance of seemingly little things as putting food in your wife's mouth, opening the car's door for her, etc. Remember that the Prophet Salallaahu 'aliahi wa'sallaam used to extend his knee to his wife to assist her up to ride the camel.
Try to always find some time for both of you to pray together. Strengthening the bond between you and Allah Subhanahu wa Ta'ala is the best guarantee that your own marital bond would always remain strong. Having peace with Allah Subhanahu wa Ta'ala will always result in having more peace at home.
Remember that the Prophet Salallaahu 'aliahi wa'sallaam gave glad tidings for those couples who wake up at night to pray together. The Prophet Salallaahu 'aliahi wa'sallaam even urged the spouse who rises up first to wake the other spouse up even by throwing cold water on his/her face.
Always try your best to be good to your wife by words and by deeds. Talk to her, smile to her, seek her advice, ask for her opinion, spend quality time with her and always remember that the Prophet Salallaahu 'aliahi wa'sallaam said "the best of you are those who are best to their wives"
Finally, it is common that spouses vow to love and honor their spouses until death do them part. I do believe that this vow is good or even great, but not enough! It is not enough that you love your wife. You have to love what she loves as well. Her family, her loved ones must also become your loved ones. Don't be like my colleague who was unhappy about his wife's parents coming to visit for few weeks. He candidly said to her "I don't like your parents" Naturally she angrily looked at him straight in the eye and said " I don't like yours either"... Also, it is not enough that you love her until death do you part. Love should never end and we do believe there is life after death where those who did righteousness in this world will be joined by their spouses (Surah Al Zukhruf 43:70) and offsprings.
The best example in this regard is the Prophet Salallaahu 'aliahi wa'sallaam whose love for Khadija, his wife of 25 years extended to include all those she loved and continued even after her death. It was many years after her death and he never forgot her and whenever a goat was slaughtered in his house he would send portions of it to Khadija's family and friends and whenever he felt that the visitor at the door might be Khadija's sister Hala, he would pray saying "O Allah let it be Hala
Who is One Allowed to Marry?
Who is one Allowed to Marry
Allah mentioned most of the categories of women involved in this question in the folowing verses:
{And do not marry women whom your fathers married except what has already passed. It was indeed obscene, hateful and an evil way. (22) Forbidden to you in marriage are: your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother’s sisters, your sister’s daughters, your wet nurse, your ’sisters’ by nursing, your wives mothers, your step daughters under your guardianship born of your wives with whom you have consummated – if you did not consummate then there is no sin upon you, the wives of your blood sons, two sisters at the same time, except for that which has already passed. Verily, Allah is Forgiving, Merciful. (23) And those already married except those whom your right hand possesses (through capture). Allah’s ordinance upon you. And allowed for you are all besides these if you seek them with your property seeking chastity not fornication… (24)} An-Nisaa:22-24
Those Who Are Forbidden Forever
This category includes those one is forbidden to marry due to relationship of blood as well as some who are forbidden due to marital relations.
Those Forbidden Due to Blood Relations
Descendants due to a relationship with a woman no matter how far (a man’s daughter, granddaughter, etc.)
Ascendants of women no matter how far (mother, maternal and paternal grandmother, etc.)
Descendants from his parents no matter how far (sisters, half sisters, sisters children, etc.)
Siblings of male and female ascendants no matter how far (paternal and maternal aunts, great aunts, etc.)
The student may notice that of these, the grandmother was not explicitly mentioned in the verse. This is because frequently in Arabic and in Qur’an (as in some of the verses on inheritance), the term “mother” includes the grandmother and ascending.
Those Permanently Forbidden Because of Marital Relations
Wives of ascendants no matter how far (father’s wife, grandfather’s wife, etc.). Consummation is not required, the mere completion of the marriage contract makes this marriage forbidden forever.
Wives of descentants no matter how far. Again, the mere marriage contract is what is considered here with or without consummation.
Ascendants of wives (such as the mother-in-law) whether consummated or not.
Descendants of wives (step-daughters and their children) only if the man consummated the marriage with the wife in question. The phrase “under your guardianship” is mentioned here only to portray the usual case and not as a condition. The ruling holds whether the step-daughter was ever under his care or not. This is the opinion of the majority of scholars.
Those Permanently Forbidden Due to Breast Feeding
The verse actually mentions “mothers” and “sisters” by breast feeding. From these two, the other can be derived based on the hadith of the Prophet (sas):
“Breast feeding make forbidden what is forbidden through blood relations.” Muslim
In another hadith, the Prophet (sas) was asked to marry the daughter of his uncle Hamza and he said:
“She is not permissible for me. She is the daughter of my brother through breastfeeding. And breastfeeding forbids what is forbidden through blood relations. Bukhari & Muslim with different wording.
Another time, the brother of a woman who had breastfed Aisha came to visit her. She refused to let him in uuntil she asked the Prophet (sas) about it and he said:
“Idhiniy lahu fa innahu ‘ammuka.”
“Give him permission for he is our uncle.” Bukhari & Muslim
Minimum Requirement in Breast Feeding
There is a wide variety of opinion on how many “sessions” of breastfeeding create the prohibition including one, five, ten, seven and three. One common opinion which you may hear is that the child must have nursed on three separate occasions. This is based on the hadith:
“Laa tuharrimu al-massatu wa al-massataan”
“The prohibition is not established by one suck or two.”
The strongest opinion is that of Malik, Abu Hanifa, Ali ibn Abi Talib, Abdullah ibn Umar, Abdullah ibn Abbas and others that a single session is sufficient. This is the strongest opinion because it is the apparent meaning of ridhaa’a in the verses and the hadith and because the above hadith could easily to refer to “sucks” and not “sessions” so in other words if the baby merely sucks once or twice it doesn’t count unless the baby completes the “session”, drinking to satisfaction.
Women included in this Category
His female ascendants through nursing. This includes the woman who nursed him and her mother, etc. The husband of the wet-nurse is considered the “cause” of the milk involved. So, for example, if a girl is nursed by a woman, that woman’s husband becomes forbidden to her just as her own blood father is.
Descendants through nursing. The man who is the “cause” of the milk is forbidden from marrying the one his wife nursed or their children, etc.
Descendants of “parents” through nursing, i.e., “sisters”. One cannot marry any of the children (either by blood or nursing) of the wet-nurse or her husband.
Siblings of ascendants by nursing i.e., brothers and sisters of the wet nurse or her husband. This does not include their children (“cousins” by nursing).
Note the following important point as stated by Ibn Uthaimeen: “The relatives of the child that is nursed, except for his/her children, has no relation to the breastfeeding mother [or her husband] and there is no effect on them from that nursing. So it is allowed for a boy’s blood brother to marry his brother’s wet nurse or her daughters. However, the children of the child who was nursed will become like the children of the wet nurse and her husband in the same way that their father (the one originally nursed) was a “child” (by nursing) to those two.”
Those Forbidden for Temporary Reasons
The second category of women a man is forbidden to marry are those forbidden for temporary reasons. If the reason ceases to exist, marriage between them becomes lawful. They include the following:
While being married to a woman, a man cannot marry her sister or any of her aunts. The first was mentioned in the verses previously mentioned and the second is mentioned in the following hadith:
“Inna an-nabiyya nahaa an yajma’a baina al-mar’ati wa ‘ammatihaa wa baina al-mar’ati wa khaalatihaa.”
“The Prophet (sas) prohibited joining (in marriage at the same time) a woman and her paternal aunt or a woman and her maternal aunt.” Bukhari & Muslim
If a person divorces his wife three times, it is not allowed for him to marry her again unless and until she marries someone else (not as a trick to get back to him), consummates that marriage and that marriage is subsequently legally ended.
Any woman if a man already has four wives.
Marrying a slave girl when one is already married to a free woman.
Marrying a woman who is already married or who is in ‘idda. A woman in ‘idda due either to death or divorce is not allowed to marry until it is finished.
A woman upon whom a man has made li’aan unless he confesses that he lied. Al-li’aan is where the husband accuses the wife of adultery but cannot bring witnesses so he swears that it occurred and the two are separated after the wife swears that she is innocent. He can never marry her again unless he confesses that he was lying.
A woman who is neither Muslim, Jewish or Christian.
Miscellaneous Questions about Whom One May Marry
Do Illegal Relations Rule Out Marriage?
Suppose a man and a woman are living illegally as boyfriend and girlfriend and then decide that they would like to me Islamically married. Is it possible for them to be married now, or has what they have already done made marriage between them impermissable? According to reports in Sunan Ad-Daraqutni, two different opinions existed among the Companions. One of them said that the two of them should never be allowed to marry while another said that the first act was a sin but the second act was lawful.
Perhaps this is a case where the situation is different in different cases and in different times and one in which the ruler or imam should judge based on that. For example, suppose this practice becomes widespread among the Muslims as it is among most of the disbelievers today: living with someone in sin in order to “get to know them” before getting married. In such a case, the imam should perhaps forbid their marriage altogether in order to combat this wicked practice. On the other hand, suppose ignorance becomes so great (for example, among people who recently entered Islam) that people do this without really being aware of the seriousness of the issuue. In such a case, the imam would probably want to allow the marriages until the people can be better educated.
One thing that is clear in this issue which is not being practiced in the masajid in this country (where this issue comes up almost every day) is that the two actions must be kept entirely separate. It is very important in Islamic law to distinguish between a child born of fornication and one born of marriage. For that reason and at minimum, a couple who have engaged in illicit relations should be ordered to make istibraa’. This means that they must separate and have no contact with one another for one full month until it can be established that she is not pregnant. Also, they should be asked to make tauba (repentance) from what they have done as a requirement before thay are married Islamically. This is to avoid the prohibition (according to one of two interpretations) found in Surat An-Noor, verse 3 (coming).
Marrying a Woman While She is On Her Period
Although a man is not allowed to divorce his wife during this period, there is nothing wrong with marrying her during this time. However, they should not consummate the marriage until she has become clean.
Is it Allowed to Marry a Fornicatress?
There is a difference of opinion among the scholars over whether or not it is allowed to marry a woman whom one knows to be a fornicatress. The majority of scholars do not take this to the level of prohibition while other scholars hold that it is haram. Most of this difference revolves around the understanding of the following verse:
{Az-zaaniy laa yankihu illa zaaniyatan au mushrikatan wa az-zaaniyatu laa yankihuhaa illa zaanin au mushrikun wa hurrima dhalika ‘alaa al-mu’mineen.}
{The fornicator “weds” none but a fornicatress or an associationist and the fornicatress is “wed” by none but a fornicator or an associationist and that has been forbidden to the believers.} An-Noor:3
The difference revolves around some basic questions about this verse:
Is this verse a statement of prohibition, a statement simply condemning that act while not prohibiting it or a statement of fact?
Is the meaning of the word “nakaha” here the marriage contract, the actual physical relation or both?
Based on the previous point, is the prohibition mentioned in the last portion of the verse about the act of fornication itself or about marriages between such people?
Clearly, the safest position with regard to this verse is to understand the work “nakaha” with both of its meanings: i.e., the marriage contract and the physical act between man and woman. Understood in this way, the verse is clearly a strong warning to the believers against undertaking a marriage relation with an unchaste woman who has not repented or a man in a similar condition. Clearly, if they repent then this verse does not even apply to them since repentance wipes out what came before. Let’s see what a couple of sholars of tafsir had to say about the above verse:
“The condition of most fornicators is that they do not desire marriage except with a fornicator like themselves. The intention here is: sternly warning the believers against marrying fornicators after they have just been sternly warned about staying away from fornication and adultery (in the previous verse). This is the opinion best supported by the evidence. {and that has been forbidden to the believers.} i.e., the marrying of fornicators or associationists – because of the intensity of resembling the people of corruption and opening the door to accusation and because of the possibility of having a child which is not his. Thus, it is not lawful for the chaste Muslim man to knowingly marry an unchaste woman nor for a chaste Muslim woman to knowingly marry an unchaste Muslim man.” Zubdatu At-Tafsir min Fath Al-Qadeer, p. 457
“This is a clear statement of the lowliness of fornication and that it drags down the reputation of its doer as well as one who pairs with them or intermingles with them in a way that no other sin can. So Allah informed us that the fornicator is not desired in marriage except by a fornicatress – whose condition is similar to his – or one who associates partners with Allah who does not believe in the resurrection nor reward and punishment and who does not abide by Allah’s laws. And likewise the fornicatress: none marries her but a fornicator or an associationist. {and that has been forbidden to the believers.} i.e., it has been forbidden to the believers to marry a fornicator or a fornicatress.
And the meaning of the verse is: Anyone who seeks to marry another who fits the description of “fornicator” and who has not repented from that is of necessity either 1) one who does not abide by the laws of Allah – and that is nothing but an “associationist” or 2) one who does abide by the laws of Allah but who engaged in this type of marriage in spite of his knowledge of their fornication. This marriage is itself fornication and the one marrying is a fornicator and one seeking obscenity. If he (or she) truly believed in Allah, he would not engage in such a marriage. This is explicit evidence of the prohibition of marriage to a fornicatress until she repents and likewise of the prohibition of marriage to a fornicator until he repents because the pairing and closeness of a husband to his wife or of a wife to her husband is the closest of all bonds.” Tafsir As-Saadi, p. 510
Nevertheless, the majority of the scholars of fiqh state that this verse is showing such marriage acts to be blameworthy but not prohibited. They also base this position on the following hadith:
“A man came to the Messenger of Allah (sas) and said: I have a wife who is most beloved to me but she does not repel the hand of the toucher. He (sas) said: ‘Divorce her.’ The man replied: But I cannot do without her. He (sas) said: ‘Then enjoy her.’”
This is a weak argument for several reasons. First, there is doubt about the validity of the hadith. Iman Ahmad considered it weak although some other scholars considered it authentic. Second, the words do not clearly indicate adultery. They could just well (or even more clearly) be taken to mean that she has a “flirtatious” demeanor around men and does not maintain the proper etiquette of a Muslim woman. In fact, it is highly unlikely that the man intended adultery since that would not be lawful for him to state such a thing and the Prophet (sas) would have only three choices in such a situation: 1) demand of him four witnesses, 2) tell him that he must make li’aan, or 3) beat him eighty lashes.
Obviously, if it is not allowed to marry an unchaste Muslim woman until she repents according to the stronger opinion, this must be even more so the case with respect to an unchaste non-Muslim woman. Since a non-Muslim has to capability of tauba – since belief is a requirement of tauba and all other acts of worship and she is not a believer – it is highly doubtful that the stigma of fornication/adultery can ever be removed. In the next section insha Allah, we will cover in detail the rulings regarding marriages to “the people of the book” (Christians and Jews).
Is it Allowed to Marry Christian or Jewish Women?
This question has always generated varying opinions among the scholars if Islam and especially in our times when Islam has become so weak in the earth and great numbers of Muslims are living under non-Islamic states and in non-Islamic societies. The essential verses of Qur’an which relate to this question are:
{Wa la tankihu al-mushrikaati hattaa yu’minna.}
{And do not marry associationist women until they believe.} Al-Baqara:221
{Al-yauma uhilla lakum at-tayyibaatu wa ta’aamu alladhina ootoo al-kitaaba hillun lakum wa ta’aamukum hillun lahum wa al-muhsinaatu min al-mu’minaati wa al-muhsanaati min alladhina ootoo al-kitabi min qablikum idhaa aataitumuhunna ujoorahunna muhsineena ghaira musaafiheena wa la muttakhidhee akhdaanin. Wa man yakfur bi al-imaani faqad habita ‘amaluhu wa huwa fiy al-aakhirati min al-khaasireen.}
{Today all good things have been made lawful for you and the food of the People of the Book is lawful for you and your food is lawful for them and the chaste women among the believing women and the chaste women among those who were given the book before you when you you give them their due as protectors (of their honor), not (engaged) in promiscuity or having a lover. And whoever rejects faith has nullified his actions and is, in the hereafter, among those in loss.} Al-Maidah:5
{the food of the People of the Book} The reference here is to their meat which they have sacrificed. It is lawful for Muslim to eat, unlike the meat of all other disbelievers.
{your food is lawful for them} There is nothing wrong with providing them from our food.
{chaste women among the believing women} Free and chaste Muslim women. Further evidence that, a stated earlier, a Muslim may not marry an unchaste Muslim woman who has not repented and chaged her ways. Also, a Muslim man may not marry an enslaved Muslim woman except with two conditions: his inability to do otherwise and his immediate fear of falling into sin if he does not.
{chaste women among those who were given the book before} i.e., the Christians and the Jews. This is a takhsees (qualification) of the verse from Sura Al-Baqarah. A Muslim is permitted to marry the free and chaste among the People of the Book. As for the corrupt women – who do not restrain themselves from zina in its two forms mentioned later (promiscuity or having a lover) – it is not allowed to marry them whether they are Muslim or from the People of the Book.
{give them their due} i.e., We have made your marriage to them lawful when you have given them their dowry. By using the word “dues” or “wages” (ujoor) there is an indication that this dowry should be fair, meaning the “going rate” (mahr al-mithl). So, if one intends not to turn over the dowry to her, then she is not halal to him.
{as protectors (of their honor)} i.e, that you, O husbands, will be the protectors of your wives from dishonor by protecting yourselves from sin.
{not (engaged) in promiscuity or having a lover} Zina in the jahiliya was of two types: those who promiscuously went with all and sundry and those who engaged in long-term but illicit relationships with a partner. Here Allah informs us of no distinction between the two and both are opposite to chastity and protecting of honor and that one of the requirements of marriage is that the husband be free of zina.
Al-Baqarah Abrogates Al-Ma’idah or Al-Ma’idah Qualifies Al-Baqarah?
There is a weak opinion that the verse in Al-Baqarah which prohibits marriage to all associationists (which includes the Christians and the Jews) abrogates the above verse from Al-Ma’idah which allows Muslim men to marry Christian and Jewish women. It is well known that Al-Baqarah was one of the earliest surahs to be communicated in Madinah while Al-Ma’idah was one of the last. Thus, it must be concluded – as the vast majority of scholars agree – that the verse in Al-Ma’idah which give the permission constitutes a qualification or modification (tadhsees) of the general prohibition found in Al-Baqarah.
Who are the People of the Book?
Another rejected opinion held by some scholars says that A Muslim man may only marry a Christian or Jewish woman descended from those who were Christians or Jews before their books were distorted or before their religions were superceded by Islam. Ibn Hajr, the author of Fath Al-Bari (the most famous commentary on Sahih Al-Bukhari) responded to this while commenting on the hadith about a letter sent by the Prophet (sas) to the Roman emperor which contained the verse:
{O People of the Book, come to a statement that is fair and just between us…} Aal-’Imraan:64
Ibn Hajr writes:
“Everyone who follows the religion of the People of the Book takes on the same ruling as them with respect to marriage and slaughtering. This is based on the fact that Hercules and his people were not from the tribes if Israel but were from the people who entered in Christianity after it had already been distorted. He (i.e., the Prophet (sas)) said to him and his people, “O, People of the Book.” This indicates that they have the same ruling as the People of the Book, in opposition to those who say that it is just meant for the people from the tribes if Israel or it refers to those who are known to have embraced Judaism or Christianity before those religions were distorted. And Allah knows best.”
In General, It is Permitted
Clearly, the correct understanding here is that the permission in Al-Ma’idah modifies or particularizes the general prohibition in Al-Baqarah. That is, associationists generally are not allowed to be married but an exception has been made for Jewish and Christian women although, without a doubt, Jews and Christians have been described as associationists in the Qur’an. Ibn Al-Mundhir wrote: “It is not recorded from any of the early scholars that such is impermissible.”
But Some Seem to Have Prohibited It
Abdullah Ibn Umar was asked about a man marrying a Christian woman and he said: “Allah has forbidden the polytheistic women for the believers and I do not know of any assoicating of partners which is greater than for a woman to say the Jesus or any of Allah’s slaves is her Lord.” Also, it is well known that his father Umar ibn Al-Khattab was opposed to such marriages but would not state that they were forbidden. It seems that we must understand the son’s statement in this context – or he would be in clear contradiction of the Qur’an. Umar ordered a number of people to divorce their non-Muslim wives. They all did so except for Hudhaifa. Hudhaifa asked Umar if he could state that such a marriage was forbidden and Umar refrained from making such a statement. From this we must conclude that those who opposed it did so without believing it to be forbidden.
Strongest Opinion: It is Allowed but not Preferred
Jabir ibn Abdullah was asked about such marriages and he said: “We married them during the time of the conquest of Kufah along with Saad ibn Abi Waqqas but we could hardly find any Muslim women there. When we returned, we divorced them.”
There is no question that such marriages can lead to a great deal of harm for the Muslim and that this situation is more serious today with the weakness of most Muslim men in their knowledge and practice. Furthermore, as Shaikh Ibn Baz pointed out, “nowadays men are listening to and obeying their wives more and more. Hence, such a marriage could be dangerous for his own religion as well as for the religion of the children.”
Conditions for Marrying Such Non-Muslim Women
Even those who allow (and disapprove of) these marriages lay down some conditions for its permissibility.
She must be chaste (‘afeefa). This condition alone would eliminate the vast majority of such marriages which take place in this country. Note that since a non-Muslim woman cannot possibly make tauba (repentance) since it is an act of worship and no act of worship is accepted without the prerequisite of belief which she is lacking, the attribute of “fornicatress” once applicable cannot be lifted unless she becomes Muslim regardless of how long she has left the practice itself.
She must not be from Ahl Al-Harb (those peoples who are at war with the Muslims). It is reported that Ibn Abbas stated: “It is not allowed to marry the women of the People of the Book if they are from the people fighting Islam.” While it can be debated whether the United States is at this time “Ahlu Al-Harb” or not since their opposition to Islam is clear, but there is no actual ongoing war at this time, it is clearly disadvantageous for a Muslim man to marry a non-Muslim woman in this context. If anything should go wrong, his property and his innocent children will almost surely be seriously violated due to the injustice and bias of the courts in this regard.
Review Questions
Marrying one’s granddaughter is not expressly forbidden in the verse from An-Nisaa. Where is the proof that it is forbidden?
If a woman’s mother breastfed three brothers, is it permissible for her to marry their other brother who was not breastfed by her mother?
Discuss the difference of opinion regarding marrying Christian or Jewish women.
What is the ruling regarding marrying a person who is a known fornicator?
True or false: If a fornicator has repented from the act, it is still not allowed to marry him/her.
What is the difference in ruling between marrying the step-mother or the daughter-in-law when a person has married a woman and divorced her without consummation.
Is it allowed to marry the daughter-in-law who has not been under one’s care? Why?
True or false: It is forbidden to marry a woman while she is on her menses.
Mention with examples the different categories of women whom one is never allowed
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Allah mentioned most of the categories of women involved in this question in the folowing verses:
{And do not marry women whom your fathers married except what has already passed. It was indeed obscene, hateful and an evil way. (22) Forbidden to you in marriage are: your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother’s sisters, your sister’s daughters, your wet nurse, your ’sisters’ by nursing, your wives mothers, your step daughters under your guardianship born of your wives with whom you have consummated – if you did not consummate then there is no sin upon you, the wives of your blood sons, two sisters at the same time, except for that which has already passed. Verily, Allah is Forgiving, Merciful. (23) And those already married except those whom your right hand possesses (through capture). Allah’s ordinance upon you. And allowed for you are all besides these if you seek them with your property seeking chastity not fornication… (24)} An-Nisaa:22-24
Those Who Are Forbidden Forever
This category includes those one is forbidden to marry due to relationship of blood as well as some who are forbidden due to marital relations.
Those Forbidden Due to Blood Relations
Descendants due to a relationship with a woman no matter how far (a man’s daughter, granddaughter, etc.)
Ascendants of women no matter how far (mother, maternal and paternal grandmother, etc.)
Descendants from his parents no matter how far (sisters, half sisters, sisters children, etc.)
Siblings of male and female ascendants no matter how far (paternal and maternal aunts, great aunts, etc.)
The student may notice that of these, the grandmother was not explicitly mentioned in the verse. This is because frequently in Arabic and in Qur’an (as in some of the verses on inheritance), the term “mother” includes the grandmother and ascending.
Those Permanently Forbidden Because of Marital Relations
Wives of ascendants no matter how far (father’s wife, grandfather’s wife, etc.). Consummation is not required, the mere completion of the marriage contract makes this marriage forbidden forever.
Wives of descentants no matter how far. Again, the mere marriage contract is what is considered here with or without consummation.
Ascendants of wives (such as the mother-in-law) whether consummated or not.
Descendants of wives (step-daughters and their children) only if the man consummated the marriage with the wife in question. The phrase “under your guardianship” is mentioned here only to portray the usual case and not as a condition. The ruling holds whether the step-daughter was ever under his care or not. This is the opinion of the majority of scholars.
Those Permanently Forbidden Due to Breast Feeding
The verse actually mentions “mothers” and “sisters” by breast feeding. From these two, the other can be derived based on the hadith of the Prophet (sas):
“Breast feeding make forbidden what is forbidden through blood relations.” Muslim
In another hadith, the Prophet (sas) was asked to marry the daughter of his uncle Hamza and he said:
“She is not permissible for me. She is the daughter of my brother through breastfeeding. And breastfeeding forbids what is forbidden through blood relations. Bukhari & Muslim with different wording.
Another time, the brother of a woman who had breastfed Aisha came to visit her. She refused to let him in uuntil she asked the Prophet (sas) about it and he said:
“Idhiniy lahu fa innahu ‘ammuka.”
“Give him permission for he is our uncle.” Bukhari & Muslim
Minimum Requirement in Breast Feeding
There is a wide variety of opinion on how many “sessions” of breastfeeding create the prohibition including one, five, ten, seven and three. One common opinion which you may hear is that the child must have nursed on three separate occasions. This is based on the hadith:
“Laa tuharrimu al-massatu wa al-massataan”
“The prohibition is not established by one suck or two.”
The strongest opinion is that of Malik, Abu Hanifa, Ali ibn Abi Talib, Abdullah ibn Umar, Abdullah ibn Abbas and others that a single session is sufficient. This is the strongest opinion because it is the apparent meaning of ridhaa’a in the verses and the hadith and because the above hadith could easily to refer to “sucks” and not “sessions” so in other words if the baby merely sucks once or twice it doesn’t count unless the baby completes the “session”, drinking to satisfaction.
Women included in this Category
His female ascendants through nursing. This includes the woman who nursed him and her mother, etc. The husband of the wet-nurse is considered the “cause” of the milk involved. So, for example, if a girl is nursed by a woman, that woman’s husband becomes forbidden to her just as her own blood father is.
Descendants through nursing. The man who is the “cause” of the milk is forbidden from marrying the one his wife nursed or their children, etc.
Descendants of “parents” through nursing, i.e., “sisters”. One cannot marry any of the children (either by blood or nursing) of the wet-nurse or her husband.
Siblings of ascendants by nursing i.e., brothers and sisters of the wet nurse or her husband. This does not include their children (“cousins” by nursing).
Note the following important point as stated by Ibn Uthaimeen: “The relatives of the child that is nursed, except for his/her children, has no relation to the breastfeeding mother [or her husband] and there is no effect on them from that nursing. So it is allowed for a boy’s blood brother to marry his brother’s wet nurse or her daughters. However, the children of the child who was nursed will become like the children of the wet nurse and her husband in the same way that their father (the one originally nursed) was a “child” (by nursing) to those two.”
Those Forbidden for Temporary Reasons
The second category of women a man is forbidden to marry are those forbidden for temporary reasons. If the reason ceases to exist, marriage between them becomes lawful. They include the following:
While being married to a woman, a man cannot marry her sister or any of her aunts. The first was mentioned in the verses previously mentioned and the second is mentioned in the following hadith:
“Inna an-nabiyya nahaa an yajma’a baina al-mar’ati wa ‘ammatihaa wa baina al-mar’ati wa khaalatihaa.”
“The Prophet (sas) prohibited joining (in marriage at the same time) a woman and her paternal aunt or a woman and her maternal aunt.” Bukhari & Muslim
If a person divorces his wife three times, it is not allowed for him to marry her again unless and until she marries someone else (not as a trick to get back to him), consummates that marriage and that marriage is subsequently legally ended.
Any woman if a man already has four wives.
Marrying a slave girl when one is already married to a free woman.
Marrying a woman who is already married or who is in ‘idda. A woman in ‘idda due either to death or divorce is not allowed to marry until it is finished.
A woman upon whom a man has made li’aan unless he confesses that he lied. Al-li’aan is where the husband accuses the wife of adultery but cannot bring witnesses so he swears that it occurred and the two are separated after the wife swears that she is innocent. He can never marry her again unless he confesses that he was lying.
A woman who is neither Muslim, Jewish or Christian.
Miscellaneous Questions about Whom One May Marry
Do Illegal Relations Rule Out Marriage?
Suppose a man and a woman are living illegally as boyfriend and girlfriend and then decide that they would like to me Islamically married. Is it possible for them to be married now, or has what they have already done made marriage between them impermissable? According to reports in Sunan Ad-Daraqutni, two different opinions existed among the Companions. One of them said that the two of them should never be allowed to marry while another said that the first act was a sin but the second act was lawful.
Perhaps this is a case where the situation is different in different cases and in different times and one in which the ruler or imam should judge based on that. For example, suppose this practice becomes widespread among the Muslims as it is among most of the disbelievers today: living with someone in sin in order to “get to know them” before getting married. In such a case, the imam should perhaps forbid their marriage altogether in order to combat this wicked practice. On the other hand, suppose ignorance becomes so great (for example, among people who recently entered Islam) that people do this without really being aware of the seriousness of the issuue. In such a case, the imam would probably want to allow the marriages until the people can be better educated.
One thing that is clear in this issue which is not being practiced in the masajid in this country (where this issue comes up almost every day) is that the two actions must be kept entirely separate. It is very important in Islamic law to distinguish between a child born of fornication and one born of marriage. For that reason and at minimum, a couple who have engaged in illicit relations should be ordered to make istibraa’. This means that they must separate and have no contact with one another for one full month until it can be established that she is not pregnant. Also, they should be asked to make tauba (repentance) from what they have done as a requirement before thay are married Islamically. This is to avoid the prohibition (according to one of two interpretations) found in Surat An-Noor, verse 3 (coming).
Marrying a Woman While She is On Her Period
Although a man is not allowed to divorce his wife during this period, there is nothing wrong with marrying her during this time. However, they should not consummate the marriage until she has become clean.
Is it Allowed to Marry a Fornicatress?
There is a difference of opinion among the scholars over whether or not it is allowed to marry a woman whom one knows to be a fornicatress. The majority of scholars do not take this to the level of prohibition while other scholars hold that it is haram. Most of this difference revolves around the understanding of the following verse:
{Az-zaaniy laa yankihu illa zaaniyatan au mushrikatan wa az-zaaniyatu laa yankihuhaa illa zaanin au mushrikun wa hurrima dhalika ‘alaa al-mu’mineen.}
{The fornicator “weds” none but a fornicatress or an associationist and the fornicatress is “wed” by none but a fornicator or an associationist and that has been forbidden to the believers.} An-Noor:3
The difference revolves around some basic questions about this verse:
Is this verse a statement of prohibition, a statement simply condemning that act while not prohibiting it or a statement of fact?
Is the meaning of the word “nakaha” here the marriage contract, the actual physical relation or both?
Based on the previous point, is the prohibition mentioned in the last portion of the verse about the act of fornication itself or about marriages between such people?
Clearly, the safest position with regard to this verse is to understand the work “nakaha” with both of its meanings: i.e., the marriage contract and the physical act between man and woman. Understood in this way, the verse is clearly a strong warning to the believers against undertaking a marriage relation with an unchaste woman who has not repented or a man in a similar condition. Clearly, if they repent then this verse does not even apply to them since repentance wipes out what came before. Let’s see what a couple of sholars of tafsir had to say about the above verse:
“The condition of most fornicators is that they do not desire marriage except with a fornicator like themselves. The intention here is: sternly warning the believers against marrying fornicators after they have just been sternly warned about staying away from fornication and adultery (in the previous verse). This is the opinion best supported by the evidence. {and that has been forbidden to the believers.} i.e., the marrying of fornicators or associationists – because of the intensity of resembling the people of corruption and opening the door to accusation and because of the possibility of having a child which is not his. Thus, it is not lawful for the chaste Muslim man to knowingly marry an unchaste woman nor for a chaste Muslim woman to knowingly marry an unchaste Muslim man.” Zubdatu At-Tafsir min Fath Al-Qadeer, p. 457
“This is a clear statement of the lowliness of fornication and that it drags down the reputation of its doer as well as one who pairs with them or intermingles with them in a way that no other sin can. So Allah informed us that the fornicator is not desired in marriage except by a fornicatress – whose condition is similar to his – or one who associates partners with Allah who does not believe in the resurrection nor reward and punishment and who does not abide by Allah’s laws. And likewise the fornicatress: none marries her but a fornicator or an associationist. {and that has been forbidden to the believers.} i.e., it has been forbidden to the believers to marry a fornicator or a fornicatress.
And the meaning of the verse is: Anyone who seeks to marry another who fits the description of “fornicator” and who has not repented from that is of necessity either 1) one who does not abide by the laws of Allah – and that is nothing but an “associationist” or 2) one who does abide by the laws of Allah but who engaged in this type of marriage in spite of his knowledge of their fornication. This marriage is itself fornication and the one marrying is a fornicator and one seeking obscenity. If he (or she) truly believed in Allah, he would not engage in such a marriage. This is explicit evidence of the prohibition of marriage to a fornicatress until she repents and likewise of the prohibition of marriage to a fornicator until he repents because the pairing and closeness of a husband to his wife or of a wife to her husband is the closest of all bonds.” Tafsir As-Saadi, p. 510
Nevertheless, the majority of the scholars of fiqh state that this verse is showing such marriage acts to be blameworthy but not prohibited. They also base this position on the following hadith:
“A man came to the Messenger of Allah (sas) and said: I have a wife who is most beloved to me but she does not repel the hand of the toucher. He (sas) said: ‘Divorce her.’ The man replied: But I cannot do without her. He (sas) said: ‘Then enjoy her.’”
This is a weak argument for several reasons. First, there is doubt about the validity of the hadith. Iman Ahmad considered it weak although some other scholars considered it authentic. Second, the words do not clearly indicate adultery. They could just well (or even more clearly) be taken to mean that she has a “flirtatious” demeanor around men and does not maintain the proper etiquette of a Muslim woman. In fact, it is highly unlikely that the man intended adultery since that would not be lawful for him to state such a thing and the Prophet (sas) would have only three choices in such a situation: 1) demand of him four witnesses, 2) tell him that he must make li’aan, or 3) beat him eighty lashes.
Obviously, if it is not allowed to marry an unchaste Muslim woman until she repents according to the stronger opinion, this must be even more so the case with respect to an unchaste non-Muslim woman. Since a non-Muslim has to capability of tauba – since belief is a requirement of tauba and all other acts of worship and she is not a believer – it is highly doubtful that the stigma of fornication/adultery can ever be removed. In the next section insha Allah, we will cover in detail the rulings regarding marriages to “the people of the book” (Christians and Jews).
Is it Allowed to Marry Christian or Jewish Women?
This question has always generated varying opinions among the scholars if Islam and especially in our times when Islam has become so weak in the earth and great numbers of Muslims are living under non-Islamic states and in non-Islamic societies. The essential verses of Qur’an which relate to this question are:
{Wa la tankihu al-mushrikaati hattaa yu’minna.}
{And do not marry associationist women until they believe.} Al-Baqara:221
{Al-yauma uhilla lakum at-tayyibaatu wa ta’aamu alladhina ootoo al-kitaaba hillun lakum wa ta’aamukum hillun lahum wa al-muhsinaatu min al-mu’minaati wa al-muhsanaati min alladhina ootoo al-kitabi min qablikum idhaa aataitumuhunna ujoorahunna muhsineena ghaira musaafiheena wa la muttakhidhee akhdaanin. Wa man yakfur bi al-imaani faqad habita ‘amaluhu wa huwa fiy al-aakhirati min al-khaasireen.}
{Today all good things have been made lawful for you and the food of the People of the Book is lawful for you and your food is lawful for them and the chaste women among the believing women and the chaste women among those who were given the book before you when you you give them their due as protectors (of their honor), not (engaged) in promiscuity or having a lover. And whoever rejects faith has nullified his actions and is, in the hereafter, among those in loss.} Al-Maidah:5
{the food of the People of the Book} The reference here is to their meat which they have sacrificed. It is lawful for Muslim to eat, unlike the meat of all other disbelievers.
{your food is lawful for them} There is nothing wrong with providing them from our food.
{chaste women among the believing women} Free and chaste Muslim women. Further evidence that, a stated earlier, a Muslim may not marry an unchaste Muslim woman who has not repented and chaged her ways. Also, a Muslim man may not marry an enslaved Muslim woman except with two conditions: his inability to do otherwise and his immediate fear of falling into sin if he does not.
{chaste women among those who were given the book before} i.e., the Christians and the Jews. This is a takhsees (qualification) of the verse from Sura Al-Baqarah. A Muslim is permitted to marry the free and chaste among the People of the Book. As for the corrupt women – who do not restrain themselves from zina in its two forms mentioned later (promiscuity or having a lover) – it is not allowed to marry them whether they are Muslim or from the People of the Book.
{give them their due} i.e., We have made your marriage to them lawful when you have given them their dowry. By using the word “dues” or “wages” (ujoor) there is an indication that this dowry should be fair, meaning the “going rate” (mahr al-mithl). So, if one intends not to turn over the dowry to her, then she is not halal to him.
{as protectors (of their honor)} i.e, that you, O husbands, will be the protectors of your wives from dishonor by protecting yourselves from sin.
{not (engaged) in promiscuity or having a lover} Zina in the jahiliya was of two types: those who promiscuously went with all and sundry and those who engaged in long-term but illicit relationships with a partner. Here Allah informs us of no distinction between the two and both are opposite to chastity and protecting of honor and that one of the requirements of marriage is that the husband be free of zina.
Al-Baqarah Abrogates Al-Ma’idah or Al-Ma’idah Qualifies Al-Baqarah?
There is a weak opinion that the verse in Al-Baqarah which prohibits marriage to all associationists (which includes the Christians and the Jews) abrogates the above verse from Al-Ma’idah which allows Muslim men to marry Christian and Jewish women. It is well known that Al-Baqarah was one of the earliest surahs to be communicated in Madinah while Al-Ma’idah was one of the last. Thus, it must be concluded – as the vast majority of scholars agree – that the verse in Al-Ma’idah which give the permission constitutes a qualification or modification (tadhsees) of the general prohibition found in Al-Baqarah.
Who are the People of the Book?
Another rejected opinion held by some scholars says that A Muslim man may only marry a Christian or Jewish woman descended from those who were Christians or Jews before their books were distorted or before their religions were superceded by Islam. Ibn Hajr, the author of Fath Al-Bari (the most famous commentary on Sahih Al-Bukhari) responded to this while commenting on the hadith about a letter sent by the Prophet (sas) to the Roman emperor which contained the verse:
{O People of the Book, come to a statement that is fair and just between us…} Aal-’Imraan:64
Ibn Hajr writes:
“Everyone who follows the religion of the People of the Book takes on the same ruling as them with respect to marriage and slaughtering. This is based on the fact that Hercules and his people were not from the tribes if Israel but were from the people who entered in Christianity after it had already been distorted. He (i.e., the Prophet (sas)) said to him and his people, “O, People of the Book.” This indicates that they have the same ruling as the People of the Book, in opposition to those who say that it is just meant for the people from the tribes if Israel or it refers to those who are known to have embraced Judaism or Christianity before those religions were distorted. And Allah knows best.”
In General, It is Permitted
Clearly, the correct understanding here is that the permission in Al-Ma’idah modifies or particularizes the general prohibition in Al-Baqarah. That is, associationists generally are not allowed to be married but an exception has been made for Jewish and Christian women although, without a doubt, Jews and Christians have been described as associationists in the Qur’an. Ibn Al-Mundhir wrote: “It is not recorded from any of the early scholars that such is impermissible.”
But Some Seem to Have Prohibited It
Abdullah Ibn Umar was asked about a man marrying a Christian woman and he said: “Allah has forbidden the polytheistic women for the believers and I do not know of any assoicating of partners which is greater than for a woman to say the Jesus or any of Allah’s slaves is her Lord.” Also, it is well known that his father Umar ibn Al-Khattab was opposed to such marriages but would not state that they were forbidden. It seems that we must understand the son’s statement in this context – or he would be in clear contradiction of the Qur’an. Umar ordered a number of people to divorce their non-Muslim wives. They all did so except for Hudhaifa. Hudhaifa asked Umar if he could state that such a marriage was forbidden and Umar refrained from making such a statement. From this we must conclude that those who opposed it did so without believing it to be forbidden.
Strongest Opinion: It is Allowed but not Preferred
Jabir ibn Abdullah was asked about such marriages and he said: “We married them during the time of the conquest of Kufah along with Saad ibn Abi Waqqas but we could hardly find any Muslim women there. When we returned, we divorced them.”
There is no question that such marriages can lead to a great deal of harm for the Muslim and that this situation is more serious today with the weakness of most Muslim men in their knowledge and practice. Furthermore, as Shaikh Ibn Baz pointed out, “nowadays men are listening to and obeying their wives more and more. Hence, such a marriage could be dangerous for his own religion as well as for the religion of the children.”
Conditions for Marrying Such Non-Muslim Women
Even those who allow (and disapprove of) these marriages lay down some conditions for its permissibility.
She must be chaste (‘afeefa). This condition alone would eliminate the vast majority of such marriages which take place in this country. Note that since a non-Muslim woman cannot possibly make tauba (repentance) since it is an act of worship and no act of worship is accepted without the prerequisite of belief which she is lacking, the attribute of “fornicatress” once applicable cannot be lifted unless she becomes Muslim regardless of how long she has left the practice itself.
She must not be from Ahl Al-Harb (those peoples who are at war with the Muslims). It is reported that Ibn Abbas stated: “It is not allowed to marry the women of the People of the Book if they are from the people fighting Islam.” While it can be debated whether the United States is at this time “Ahlu Al-Harb” or not since their opposition to Islam is clear, but there is no actual ongoing war at this time, it is clearly disadvantageous for a Muslim man to marry a non-Muslim woman in this context. If anything should go wrong, his property and his innocent children will almost surely be seriously violated due to the injustice and bias of the courts in this regard.
Review Questions
Marrying one’s granddaughter is not expressly forbidden in the verse from An-Nisaa. Where is the proof that it is forbidden?
If a woman’s mother breastfed three brothers, is it permissible for her to marry their other brother who was not breastfed by her mother?
Discuss the difference of opinion regarding marrying Christian or Jewish women.
What is the ruling regarding marrying a person who is a known fornicator?
True or false: If a fornicator has repented from the act, it is still not allowed to marry him/her.
What is the difference in ruling between marrying the step-mother or the daughter-in-law when a person has married a woman and divorced her without consummation.
Is it allowed to marry the daughter-in-law who has not been under one’s care? Why?
True or false: It is forbidden to marry a woman while she is on her menses.
Mention with examples the different categories of women whom one is never allowed
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Dr. Zakir Naik
Islamic Research Foundation An International Resource Centre For Understanding And Clarification, On Islam And Comparative Religion. Islamic Research Foundation Provides For Free Hire And Sale, Video And Audio Cassettes, On Islam And Comparative Religion. This Being, The Largest And Best Collection Internationally. It Includes Films, Television Programmes, Documentaries, Qur’anic And Islamic Studies Programmes As Well As Interviews, Lectures, Symposia, Debates, Etc., Of World Renowned Speakers Like Shaikh Ahmed Deedat – South Africa, Dr. Zakir Naik- India, Dr. Jamal Badawi – Canada, Dr. Khalid Al-Mansoor – U.S.A., Brother Yusuf Islam – U.K., Brother Gary Miller – Canada, Dr. Israr Ahmed -Pakistan, Maulana Abdul Karim Parekh- India, And Many Others. Islamic Research Foundation Also Provides On Request, Free Literature On Islam And Comparative Religion. Please Phone, Call, Or Write To Islamic Research Foundation, 56/58, Tandel Street (North), Dongri, Mumbai 400 009.
(Azan Continued….)
(Dr. Mohammed) Bismillah Hiraman Nirrahim. We initiate today’s programme with the Qirat, the recitation from the Holy Qur’an by Brother Ashraf Muhammedy.
(Ashraf Mohammedy) (Arabic)…The translation from Surah Al-Baqarah, Chapter 2 – verse 255. ‘I seek refuge with Allah from satan the accursed.
In the Name of Allah, Most Gracious, Most Merciful. Allah, there is no God but He, the Living, the Self Subsisting, Eternal – No slumber can seize Him nor sleep. His are all the things in the heavens and on earth. Who is there can intercede in His presence except as He permits. He knows what appears to His creatures, as before or after, or behind Him. Nor shall they compass aught of His knowledge, except as He wills.
His throne does extend over the heavens and the earth, and He feels no fatigue in the guarding and preserving them, for He is the most High, the Supreme in glory’.
In the Name of Allah, Most Gracious, Most Merciful. ‘Say: O people of the Book come to common terms as between you and us. That we worship none but Allah, that we associate no partners with Him. That we erect not from amongst ourselves, Lords and patrons other than Allah.
If then they turn back, say: Bear witness that we at least are Muslims bowing to the will of Allah. Verily Allah has spoken the truth’.
(Dr. Muhammed) Respected brothers and sisters, Assalaam Alaiykum, May peace be upon you. On behalf of the Islamic Research Foundation, I Dr. Muhammad Naik, welcome all of you to today’s programme. As did I, you may too have read, two days back, in the sacred space of ‘The Times of India’, Mumbai, the following verses…And I quote…‘Hold fast all together, to God’s rope and be not divided among yourselves. Remember with gratitude, God’s favour on you, for you were enemies, and He joined your hearts in love – So that by His grace you became brethren. Let there arise out of you, one community, inviting to all that is good, enjoining what is right, and forbidding what is wrong’ - Holy Qur’an, Surah Al Imran, Ch. 3, verses 103 and 104. This quotation aptly represents, the Islamic Research Foundation’s striving for Islamic Dawa’h, the proper presentation, understanding and clarification of the message of Islam, amongst Muslims and Non-Muslims, as well as removing misconceptions about Islam, amongst Muslims and Non-Muslims. Reason, logic, and modern scientific understanding, are the basis of all our presentations. The IRF office complex has a Video cassette library, a Publication department, a Cable and Satellite Television production studio, an Audio Video Recording department, and a Computer department. It also has a multi purpose Audio Visual reading room, an Auditorium, a Sales Outlet called Islamic Dimensions, a Ladies’ Wing and a Children’s Wing. These provide the much needed facilities and services for understanding the overall excellence of Islam and its proper teachings. The IRF office complex and its facilities are open from 10.00 am to 8.30 p.m. daily, except Fridays. The regular programmes of the IRF include, organizing public lectures, followed by open question and answer sessions like this one today. Symposia, Open forum Interactions and other such programmes, Providing more than 3500 video cassette titles on Islam and comparative religion to the public, on free hire. Free distribution of more than 50 publications on Islam, on request. Distribution of the Holy Qur’an with translation for understanding the message of God, meant for the whole of humankind. Regular interactions internationally on the Internet for presenting the proper message of Islam as well as removing misconceptions about Islam. The IRF also has its own web site for providing information and clarifications about Islam. Through the cable TV relay networks in Mumbai alone, The IRF videocassettes, on Islam reach more than one million homes daily, for approximately 3 hours. The ATN satellite TV channel, telecasts IRF programmes on Mondays, Wednesdays and Fridays from 6 to 6.30 A.M. Indian Standard Time across 68 countries of the world. The NEPC satellite TV channel and other TV channels too telecast IRF programmes regularly. Dr. Zakir Naik, though a medical doctor by professional training, has devoted himself for analyzing Islam, and other religions objectively to understand and spread the real truth, understanding and clarifications about religion, as a way of life. He is an International orator on Islam and Comparative Religion. In fact in the last one year itself, in addition to his many talks in India, Dr. Zakir has delivered more than 160 public talks abroad, in the United States of America, Canada, the United Kingdom, South Africa, Singapore, Malaysia, Saudi Arabia, Srilanka and Bahrain. He will Inshallah leave, next weekend for a series of public talks in Kuwait. He is acclaimed widely for his logical, reasonable and scientific approach towards his subject. He is appreciated for his comparative knowledge of Hinduism, Judaism, Christianity and Islam, specially for his verbatim quotations from Religious Scriptures. ‘Concept of God in Major Religions’ – Why have we chosen this topic? We not only need to understand and realize what God is, and what are His qualities, but also… and it is very important…we need to know, what God certainly is not. Brothers and Sisters, to promote better understanding and integration on similarities between religions, as well as living in real harmony along with the differences, the Islamic Research Foundation presents today’s, talk on ‘Concept of God in Major religions’ by Dr. Zakir Naik.
(Dr. Zakir) (Arabic)…Respected Elders and my dear Brothers and Sisters, I welcome all of you with the Islamic greetings, Assalmu Alikum Wa Rahmatullahi, Wa Barakathu. May Peace, Blessings and Mercy of Almighty God be on all of you. The Non-Muslims may be wondering that, what was I murmuring or uttering in the beginning of my talk. I was not trying to mesmerize you, or hypnotize you, but I was reciting few verses of the Holy Qur’an from Surah Taha, Ch. No. 20, verses No. 25 and 28. When Allah Subhana Wa Taala, Almighty God asks Prophet Moses (peace be upon him) to deliver the message to the Pharoah, Moses (peace be upon him), he prays to Almighty God, Allah Subhana Wa Taala, and recites these verses. (Arabic)…. ‘Oh my Lord expand my breast for me, Expand my center for me, (Arabic)… And make my task easy for me,(Arabic)… And remove the impediment from my speech’. Since we know that Prophet Moses (peace be upon him) was a stamerer, was a stuterer – So he prays to the Almighty God to remove the stamering, to loosen his tongue, as well as remove the barrier, if there is any between him, and the person to whom he is going to deliver the message. If a person is giving a talk, on other religions, those people in the audience who do not belong to that religion, they may think that this person is going to speak against their Religion. For example, if suppose, a Hindu is giving a talk on other Religions, the Non-Hindus may feel that, he is going to speak against my Religion. If a Christian is giving a talk on other Religions, the Non-Christians may feel that, he is going to speak against my religion. Similarly, I being a Muslim, when I am giving a talk on other Religions, the Non-Muslims may feel, that I am going to speak against their Religion. That is the reason, I am praying to Allah Subhana Wa Taala, Almighty God, to loosen my tongue as well as remove the impediment, the barrier – mental or otherwise, if there is any, between me and you. The topic of this morning’s talk is… ‘Concept of God in Major Religions’. ‘Religion’… according to the Oxford Dictionary means…‘A belief in a Super Human controlling power, especially a personal God or gods, that deserve obedience and worship’. The Qari, Brother Ashraf Muhamedy, he recited few verses of the Holy Qur’an from Surah Al Imran, Ch. No.3, V. No. 64, which says…(Arabic)… ‘Say to the people of the book’ (Arabic)… ‘that come to common terms as between us and you’ Which is the first term? (Arabic)…‘that we worship none but Allah’. (Arabic)…‘that we associate no partners with Him’. (Arabic)…‘that we erect not among ourselves, Lords and Patrons, other than Allah’. (Arabic)…‘if then they turn back’. (Arabic)…‘say we bear witness’. (Arabic)… ‘that we are Muslims bowing our will to Allah Subhana Wa Taala’. This is a verse of the Holy Qur’an which shows you a way how to speak with people of different communities. It says : (Arabic)…‘That came to common terms as between us and you’. Which is the first term? (Arabic)….‘That we worship none but Allah’ (Arabic)… ‘that we associate no partners with Him’. One thing common in all the Major Religions of the world is, that the God they worship, they believe He is the same God for them, as well as for the others. For eg… the God which the Hindus worship, they believe He is the same God for the Hindus as well as for the Non-Hindus. The God which the Christians worship, they believe He is the same God, for the Christians as well as for the Non-Christians. Similarly the God…Allah Subhana Wa Taala which we Muslims worship, we believe He is the same Allah Subhana Wa Taala for the Muslims, as well as for the Non-Muslims. The Major Religions of the world can be broadly classified as : Semetic Religions and Non Semetic Religions. The Non Semetic Religions are further divided into Aryan and the Non Aryan Religions. The Semetic Religions are those Religions that are followed by the Semites. Who are the Semites? The Semites are the descendents of ‘Shem’, who was the son of Prophet Noah (Peace be upon him) which is mentioned in the Bible, in the book Genesis, Ch. No. 5 and Ch.No. 11. So Semetic Religions are those Religions, that are followed by the Jews, by the Arabs, by the Asyrians by the Ponysians – who speak Hebrew, Aramaic, Arabic, Acadians, Ponysians, etc. The major amongst the Semetic Religions are, Judaism, Christianity and Islam – all of which are Prophetic Religions. The Non Sematic Religions are further divided into Aryan and Non-Aryan Religions. The Aryan Religions, are the Religions followed by the Aryans – a group of Indo-European speaking community, which spread in Iran and Northern India, in the 1st half of the 2nd millenium B.C, that is 2000 to 1500 B.C. The Aryan Religion is further divided into Vedic and Non – Vedic Religion. The Vedic religion is ‘Brahaminism’ which has been given the misnomer of Hindusium. The Non-Vedic Religions, are Sikhism, Buddism, Jainism, etc. Amongst the Non-Aryan Religions, we have those of the Chinese origin like ‘Taoism’, ‘Confusism’, etc – those of the Japanese origin, like ‘Shintuism’, etc. But most of these Religions, they do not have a concept of God. Therefore they are preferably called as ethical systems, instead of Religions. As far as my talk today will be concerned, I will be speaking about the Concept of God in Major Religions, of ‘Semetic’ and ‘Aryan’ origin. To understand the concept of God, the best and the most accurate way is to analyze their Religious Scriptures, and understand what it has to speak about God. Trying to analyze the concept of God, by looking at the followers is not always correct, because most of the followers they themselves do not know what their Scripture speaks about God. So let us, analyze today, the concept of God in Major Religions by analyzing their Religious Scriptures. First we will discuss the Aryan Religion. Hinduism is the most popular of all the Aryan religions. And if you ask a common Hindu, that… How many gods does he believe in? Some may say 3, some may say 33, some may say a 1000, while the others may say, 33 crores, 330 million. But if you ask, a Hindu learned man, who knows his Religious Scriptures, he will tell you that a Hindu should actually believe, only in God. The major difference between the common Hindu and the Muslim is that, the common Hindu believes in a Philosophy known as ‘Pantheism’ – that is, everything is god. The tree is god, the sun is god, the moon is god, the snake is god, the monkey is god, the human beings are god. The Muslim believes that everything is God’s – GOD with an Apostofy ‘S’, everything belongs to God. The tree belongs to God, the sun belongs to God, the moon belongs to God, the snake belongs to God, the monkey belongs to God, the human beings belong to God. So the major difference between the common Hindu and the Muslim, is the Apostofy ‘S’. The Hindus say, everything is God, and we Muslims say everything is God’s – God with a Apostofy ‘S’. If we can solve this difference of Apostofy ‘S’, the Hindus and the Muslims will be united. How do you do it? As the Qur’an says… (Arabic)….. ‘That come to common terms as between us and you’. Which is the first term? (Arabic)…‘that we worship none but Allah’, (Arabic)… ‘that we associate no partners with Him’. So let us analyze the concept of God in Hinduisum, by analyzing their Religious Scriptures. The most popular amongst all the Hindu Religious Scriptures, is the ‘Bhagwat Geeta’. This is a copy of Bhagwat Geeta – In the IRF we have Alhamdulillah, more than 30 different translations only of Bhagwat Geeta. The Bhagwat Geeta says in Ch. No. 7, V. No.20 ‘That those whose intelligence has been stolen by material desires, they worship the demi gods’ – That means the materialistic people, they worship demi gods – That means not the true Almighty God. The Upanishads are the other Sacred Scriptures of the Hindus. It is mentioned in the Chandogya Upanishad, Ch.No. 6, Section No. 2, Verse No.1. ‘God is one only… ‘Akam Avidetuim’… not a second’ That means – There is only God, He doesn’t have any partner, He is alone. Same as the Holy Qur’an which is mentioned in Surah Ikhlas, Ch. No. 112, V. No.1, (Arabic)… ‘Say He is Allah, one and only’. It is mentioned in the Sweta Sutara Upanishad, Ch. No. 6, Verse No.9, ‘Na Kasia Kasji Janita Nakadipa’, which means….‘Of Him there is no parents, nor Lord’ He has got no parents, He has got no masters – That means, He alone is sufficient, He is not dependent on anyone else. As the Holy Qur’an says in Surah Ikhlas, Ch. No.112, V. No.3, (Arabic)…‘He begets not nor is He begotten’ The quotation I gave from ‘Upanishads’, was translated by S. Radha Krishnan, and we have other translations also in our foundation. Further, if you read in the Sweta Sutara Upanishads, Ch. No. 4, V. No. 19, it says …‘Natastiya Pratima Asti’ ‘There is no likeness of Him’
(Azan Continued….)
(Dr. Mohammed) Bismillah Hiraman Nirrahim. We initiate today’s programme with the Qirat, the recitation from the Holy Qur’an by Brother Ashraf Muhammedy.
(Ashraf Mohammedy) (Arabic)…The translation from Surah Al-Baqarah, Chapter 2 – verse 255. ‘I seek refuge with Allah from satan the accursed.
In the Name of Allah, Most Gracious, Most Merciful. Allah, there is no God but He, the Living, the Self Subsisting, Eternal – No slumber can seize Him nor sleep. His are all the things in the heavens and on earth. Who is there can intercede in His presence except as He permits. He knows what appears to His creatures, as before or after, or behind Him. Nor shall they compass aught of His knowledge, except as He wills.
His throne does extend over the heavens and the earth, and He feels no fatigue in the guarding and preserving them, for He is the most High, the Supreme in glory’.
In the Name of Allah, Most Gracious, Most Merciful. ‘Say: O people of the Book come to common terms as between you and us. That we worship none but Allah, that we associate no partners with Him. That we erect not from amongst ourselves, Lords and patrons other than Allah.
If then they turn back, say: Bear witness that we at least are Muslims bowing to the will of Allah. Verily Allah has spoken the truth’.
(Dr. Muhammed) Respected brothers and sisters, Assalaam Alaiykum, May peace be upon you. On behalf of the Islamic Research Foundation, I Dr. Muhammad Naik, welcome all of you to today’s programme. As did I, you may too have read, two days back, in the sacred space of ‘The Times of India’, Mumbai, the following verses…And I quote…‘Hold fast all together, to God’s rope and be not divided among yourselves. Remember with gratitude, God’s favour on you, for you were enemies, and He joined your hearts in love – So that by His grace you became brethren. Let there arise out of you, one community, inviting to all that is good, enjoining what is right, and forbidding what is wrong’ - Holy Qur’an, Surah Al Imran, Ch. 3, verses 103 and 104. This quotation aptly represents, the Islamic Research Foundation’s striving for Islamic Dawa’h, the proper presentation, understanding and clarification of the message of Islam, amongst Muslims and Non-Muslims, as well as removing misconceptions about Islam, amongst Muslims and Non-Muslims. Reason, logic, and modern scientific understanding, are the basis of all our presentations. The IRF office complex has a Video cassette library, a Publication department, a Cable and Satellite Television production studio, an Audio Video Recording department, and a Computer department. It also has a multi purpose Audio Visual reading room, an Auditorium, a Sales Outlet called Islamic Dimensions, a Ladies’ Wing and a Children’s Wing. These provide the much needed facilities and services for understanding the overall excellence of Islam and its proper teachings. The IRF office complex and its facilities are open from 10.00 am to 8.30 p.m. daily, except Fridays. The regular programmes of the IRF include, organizing public lectures, followed by open question and answer sessions like this one today. Symposia, Open forum Interactions and other such programmes, Providing more than 3500 video cassette titles on Islam and comparative religion to the public, on free hire. Free distribution of more than 50 publications on Islam, on request. Distribution of the Holy Qur’an with translation for understanding the message of God, meant for the whole of humankind. Regular interactions internationally on the Internet for presenting the proper message of Islam as well as removing misconceptions about Islam. The IRF also has its own web site for providing information and clarifications about Islam. Through the cable TV relay networks in Mumbai alone, The IRF videocassettes, on Islam reach more than one million homes daily, for approximately 3 hours. The ATN satellite TV channel, telecasts IRF programmes on Mondays, Wednesdays and Fridays from 6 to 6.30 A.M. Indian Standard Time across 68 countries of the world. The NEPC satellite TV channel and other TV channels too telecast IRF programmes regularly. Dr. Zakir Naik, though a medical doctor by professional training, has devoted himself for analyzing Islam, and other religions objectively to understand and spread the real truth, understanding and clarifications about religion, as a way of life. He is an International orator on Islam and Comparative Religion. In fact in the last one year itself, in addition to his many talks in India, Dr. Zakir has delivered more than 160 public talks abroad, in the United States of America, Canada, the United Kingdom, South Africa, Singapore, Malaysia, Saudi Arabia, Srilanka and Bahrain. He will Inshallah leave, next weekend for a series of public talks in Kuwait. He is acclaimed widely for his logical, reasonable and scientific approach towards his subject. He is appreciated for his comparative knowledge of Hinduism, Judaism, Christianity and Islam, specially for his verbatim quotations from Religious Scriptures. ‘Concept of God in Major Religions’ – Why have we chosen this topic? We not only need to understand and realize what God is, and what are His qualities, but also… and it is very important…we need to know, what God certainly is not. Brothers and Sisters, to promote better understanding and integration on similarities between religions, as well as living in real harmony along with the differences, the Islamic Research Foundation presents today’s, talk on ‘Concept of God in Major religions’ by Dr. Zakir Naik.
(Dr. Zakir) (Arabic)…Respected Elders and my dear Brothers and Sisters, I welcome all of you with the Islamic greetings, Assalmu Alikum Wa Rahmatullahi, Wa Barakathu. May Peace, Blessings and Mercy of Almighty God be on all of you. The Non-Muslims may be wondering that, what was I murmuring or uttering in the beginning of my talk. I was not trying to mesmerize you, or hypnotize you, but I was reciting few verses of the Holy Qur’an from Surah Taha, Ch. No. 20, verses No. 25 and 28. When Allah Subhana Wa Taala, Almighty God asks Prophet Moses (peace be upon him) to deliver the message to the Pharoah, Moses (peace be upon him), he prays to Almighty God, Allah Subhana Wa Taala, and recites these verses. (Arabic)…. ‘Oh my Lord expand my breast for me, Expand my center for me, (Arabic)… And make my task easy for me,(Arabic)… And remove the impediment from my speech’. Since we know that Prophet Moses (peace be upon him) was a stamerer, was a stuterer – So he prays to the Almighty God to remove the stamering, to loosen his tongue, as well as remove the barrier, if there is any between him, and the person to whom he is going to deliver the message. If a person is giving a talk, on other religions, those people in the audience who do not belong to that religion, they may think that this person is going to speak against their Religion. For example, if suppose, a Hindu is giving a talk on other Religions, the Non-Hindus may feel that, he is going to speak against my Religion. If a Christian is giving a talk on other Religions, the Non-Christians may feel that, he is going to speak against my religion. Similarly, I being a Muslim, when I am giving a talk on other Religions, the Non-Muslims may feel, that I am going to speak against their Religion. That is the reason, I am praying to Allah Subhana Wa Taala, Almighty God, to loosen my tongue as well as remove the impediment, the barrier – mental or otherwise, if there is any, between me and you. The topic of this morning’s talk is… ‘Concept of God in Major Religions’. ‘Religion’… according to the Oxford Dictionary means…‘A belief in a Super Human controlling power, especially a personal God or gods, that deserve obedience and worship’. The Qari, Brother Ashraf Muhamedy, he recited few verses of the Holy Qur’an from Surah Al Imran, Ch. No.3, V. No. 64, which says…(Arabic)… ‘Say to the people of the book’ (Arabic)… ‘that come to common terms as between us and you’ Which is the first term? (Arabic)…‘that we worship none but Allah’. (Arabic)…‘that we associate no partners with Him’. (Arabic)…‘that we erect not among ourselves, Lords and Patrons, other than Allah’. (Arabic)…‘if then they turn back’. (Arabic)…‘say we bear witness’. (Arabic)… ‘that we are Muslims bowing our will to Allah Subhana Wa Taala’. This is a verse of the Holy Qur’an which shows you a way how to speak with people of different communities. It says : (Arabic)…‘That came to common terms as between us and you’. Which is the first term? (Arabic)….‘That we worship none but Allah’ (Arabic)… ‘that we associate no partners with Him’. One thing common in all the Major Religions of the world is, that the God they worship, they believe He is the same God for them, as well as for the others. For eg… the God which the Hindus worship, they believe He is the same God for the Hindus as well as for the Non-Hindus. The God which the Christians worship, they believe He is the same God, for the Christians as well as for the Non-Christians. Similarly the God…Allah Subhana Wa Taala which we Muslims worship, we believe He is the same Allah Subhana Wa Taala for the Muslims, as well as for the Non-Muslims. The Major Religions of the world can be broadly classified as : Semetic Religions and Non Semetic Religions. The Non Semetic Religions are further divided into Aryan and the Non Aryan Religions. The Semetic Religions are those Religions that are followed by the Semites. Who are the Semites? The Semites are the descendents of ‘Shem’, who was the son of Prophet Noah (Peace be upon him) which is mentioned in the Bible, in the book Genesis, Ch. No. 5 and Ch.No. 11. So Semetic Religions are those Religions, that are followed by the Jews, by the Arabs, by the Asyrians by the Ponysians – who speak Hebrew, Aramaic, Arabic, Acadians, Ponysians, etc. The major amongst the Semetic Religions are, Judaism, Christianity and Islam – all of which are Prophetic Religions. The Non Sematic Religions are further divided into Aryan and Non-Aryan Religions. The Aryan Religions, are the Religions followed by the Aryans – a group of Indo-European speaking community, which spread in Iran and Northern India, in the 1st half of the 2nd millenium B.C, that is 2000 to 1500 B.C. The Aryan Religion is further divided into Vedic and Non – Vedic Religion. The Vedic religion is ‘Brahaminism’ which has been given the misnomer of Hindusium. The Non-Vedic Religions, are Sikhism, Buddism, Jainism, etc. Amongst the Non-Aryan Religions, we have those of the Chinese origin like ‘Taoism’, ‘Confusism’, etc – those of the Japanese origin, like ‘Shintuism’, etc. But most of these Religions, they do not have a concept of God. Therefore they are preferably called as ethical systems, instead of Religions. As far as my talk today will be concerned, I will be speaking about the Concept of God in Major Religions, of ‘Semetic’ and ‘Aryan’ origin. To understand the concept of God, the best and the most accurate way is to analyze their Religious Scriptures, and understand what it has to speak about God. Trying to analyze the concept of God, by looking at the followers is not always correct, because most of the followers they themselves do not know what their Scripture speaks about God. So let us, analyze today, the concept of God in Major Religions by analyzing their Religious Scriptures. First we will discuss the Aryan Religion. Hinduism is the most popular of all the Aryan religions. And if you ask a common Hindu, that… How many gods does he believe in? Some may say 3, some may say 33, some may say a 1000, while the others may say, 33 crores, 330 million. But if you ask, a Hindu learned man, who knows his Religious Scriptures, he will tell you that a Hindu should actually believe, only in God. The major difference between the common Hindu and the Muslim is that, the common Hindu believes in a Philosophy known as ‘Pantheism’ – that is, everything is god. The tree is god, the sun is god, the moon is god, the snake is god, the monkey is god, the human beings are god. The Muslim believes that everything is God’s – GOD with an Apostofy ‘S’, everything belongs to God. The tree belongs to God, the sun belongs to God, the moon belongs to God, the snake belongs to God, the monkey belongs to God, the human beings belong to God. So the major difference between the common Hindu and the Muslim, is the Apostofy ‘S’. The Hindus say, everything is God, and we Muslims say everything is God’s – God with a Apostofy ‘S’. If we can solve this difference of Apostofy ‘S’, the Hindus and the Muslims will be united. How do you do it? As the Qur’an says… (Arabic)….. ‘That come to common terms as between us and you’. Which is the first term? (Arabic)…‘that we worship none but Allah’, (Arabic)… ‘that we associate no partners with Him’. So let us analyze the concept of God in Hinduisum, by analyzing their Religious Scriptures. The most popular amongst all the Hindu Religious Scriptures, is the ‘Bhagwat Geeta’. This is a copy of Bhagwat Geeta – In the IRF we have Alhamdulillah, more than 30 different translations only of Bhagwat Geeta. The Bhagwat Geeta says in Ch. No. 7, V. No.20 ‘That those whose intelligence has been stolen by material desires, they worship the demi gods’ – That means the materialistic people, they worship demi gods – That means not the true Almighty God. The Upanishads are the other Sacred Scriptures of the Hindus. It is mentioned in the Chandogya Upanishad, Ch.No. 6, Section No. 2, Verse No.1. ‘God is one only… ‘Akam Avidetuim’… not a second’ That means – There is only God, He doesn’t have any partner, He is alone. Same as the Holy Qur’an which is mentioned in Surah Ikhlas, Ch. No. 112, V. No.1, (Arabic)… ‘Say He is Allah, one and only’. It is mentioned in the Sweta Sutara Upanishad, Ch. No. 6, Verse No.9, ‘Na Kasia Kasji Janita Nakadipa’, which means….‘Of Him there is no parents, nor Lord’ He has got no parents, He has got no masters – That means, He alone is sufficient, He is not dependent on anyone else. As the Holy Qur’an says in Surah Ikhlas, Ch. No.112, V. No.3, (Arabic)…‘He begets not nor is He begotten’ The quotation I gave from ‘Upanishads’, was translated by S. Radha Krishnan, and we have other translations also in our foundation. Further, if you read in the Sweta Sutara Upanishads, Ch. No. 4, V. No. 19, it says …‘Natastiya Pratima Asti’ ‘There is no likeness of Him’
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