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MailBox - Hijab - Yusuf Estes - Arabic Subtitle

Boyfriends- Girlfriends : Why marriage?

What about "Marriage in Islam"?

How does Islam look at marriage as opposed to just living together?

Why does Islam oppose having boy-friends and girl-friends?

Importance of Marriage in Islam

Islam is all about "Rights". Everyone has rights; men, women, parents, children and of course, Allah and His prophet, peace be upon him, have "rights" as well.

It is the right of Allah to be obeyed by His worshippers. It is the right of the prophet, peace be upon him, to be obeyed by his followers, it is the "Right of the Quran" to be read, understood and followed -- These are basic "rights" of the most important kind in Islam.

When we come to "Human Rights" in Islam, we discover it is not just "one-sided" as in many cases of human-made laws and rules.

It is not acceptable in Islam for one person to achieve gratification at the expense and loss to others.

When we apply to this rule to "marriage" we find the man does have rights by contract of marriage, as does the woman. But that is not where it stops. The children have rights as well. They have the right to be raised by their parents and to grow up with them, care for them in their old age and inherit from them when they pass away.

Marriage in Islam seeks to protect these and other important rights.

Let us consider this important topic as discussed by our scholars and teachers and as we read, we'll ask Allah to help us discover some of the beauties of Islam regarding "zawaj" (marriage)...

Allah has created men and women as company for one another, and so that they can procreate and live in peace and tranquility according to the commandments of Allah and the directions of His Messenger. The Quran says:

"And among His signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your hearts. Undoubtedly in these are signs for those who reflect." [Noble Quran 30:21]

"And Allah has made for you your mates of your own nature, and made for you, out of them, sons and daughters and grandchildren, and provided for you sustenance of the best." [Noble Quran 16:72]

These verses of the Noble Quran clearly show that in contrast to other religions like Christianity, Buddhism, Judaism etc. which consider celibacy or monasticism as a great virtue and a means of salvation, Islam considers marriage as one of the most virtuous and approved institutions. The Messenger of Allah (peace and blessings be upon him) declared, "There is no monasticism in Islam." He further ordained,

"O you young men! Whoever is able to marry should marry, for that will help him to lower his gaze and guard his modesty." [Al-Bukhari]

Modesty was regarded as a great virtue by the Prophet. He said, "Modesty is part of faith." [Al-Bukhari]

The importance of the institution or marriage receives its greatest emphasis from the following Hadith of the Prophet,

"Marriage is my sunnah. Whosoever keeps away from it is not from me."

With these Quranic injunctions and the guidance from the Prophet (peace and blessings be upon him) in mind, we shall examine the institution of marriage in the Shari'ah.

The word Zawaj (mate or pair) is used in the Quran to signify a pair or a mate. But in common parlance it stands for marriage. Since the family is the nucleus of Islamic society, and marriage is the only way to bring families into existence, the Prophet (peace and blessings be upon him) insisted upon his followers entering into marriage The Shari'ah prescribes rules to regulate the functioning of the family so that both spouses can live together in love, security, and tranquility.

Marriage in Islam has aspects of both 'Ibadah (worship) of Allah and mu'amalah (transactions between human beings).

In its 'Ibadah (act of worship) aspect, marriage is an act pleasing to Allah because it is in accordance with his commandments that husband and wife love each other and help each other to make efforts to continue the human race and rear and nurse their children to become true servants of Allah.

In its mu'amalah aspect, marriage being a lawful response to the basic biological instinct to have sexual intercourse and to procreate children, the Shari'ah has prescribed detailed rules for translating this response into a living human institution reinforced by a whole framework of legally enforceable rights and duties, not only of the spouses, but also of their offspring.

These aspects are beautifully explained in a tradition of the Prophet. It is narrated by Anas that the Messenger of Allah (peace and blessings be upon him) said,

"When a man marries, he has fulfilled half of his religion, so let him fear Allah regarding the remaining half."

The Prophet considered marriage for a Muslim as half of his religion because it shields him from promiscuity, adultery, fornication, homosexuality etc., which ultimately lead to many other evils like slander, quarreling, homicide, loss of property and disintegration of the family. According to the Prophet (peace and blessings be upon him) the remaining half of the faith can be saved by Taqwa.

Conditions of Marriage

Careful consideration of the Quranic injunctions and the traditions of the Prophet (peace and blessings be upon him) clearly show that marriage is compulsory (wajib) for a man who has the means to easily pay the Mahr (dowry) and to support a wife and children, and is healthy, and fears that if does not marry, he may be tempted to commit fornication (Zina).

It is also compulsory for a woman who has no other means of maintaining herself and who fears that her sexual urge may push her into fornication. But even for a person who has a strong will to control his sexual desire, who has no wish to have children, and who feels that marriage will keep him away from his devotion to Allah, it is commendable (Mandub).

However, according to the Maliki school, under certain conditions it is obligatory (fard) for a Muslim to marry even if he is not in a position to earn his living:

If he fears that by not marrying he will commit fornication (Zina).

If he is unable to fast to control his passions or his fasting does not help him to refrain from Zina.

Even if he is unable to find a slave girl or a destitute girl to marry.

However some jurists suggest that if a man cannot procure a lawful livelihood, he must not marry because if he marries without any hope of getting lawful bread, he may commit theft, and in order to avoid one evil (his passions) he may become the victim of another (theft).

The Hanafi school considers marriage as obligatory (fard) for a man:

If he is sure that he will commit Zina if he does not marry.

If he cannot fast to control his passions or even if he can fast, his fast does not help him to control his passion.

If he cannot get a slave-girl to marry.

If he is able to pay the dowry (Mahr) and to earn a lawful livelihood.

Marriage is forbidden (Haram) to a man, according to the Hanafi school, if he does not possess the means to maintain his wife and children or if he suffers from an illness, serious enough to affect his wife and progeny.

It is not desirable (makruh) for a man who possesses no sexual desire at all or who has no love for children or who is sure to be slackened in his religious obligations as a result of marriage.

In order that problems should not arise after marriage the Prophet (peace and blessings be upon him) recommended that, in the selection of his bride, a man should see her before betrothal lest blindness of choice or an error of judgment should defeat the very purpose of marriage. But this "seeing" is not to be taken as a substitute for the "courtship" of the West. The man should not gaze passionately at his bride-to-be, but only have a critical look at her face and hands to acquaint himself with her personality and beauty. However, if a man so desires, he may appoint a woman to go and interview the proposed bride, so that she may fully describe the type of girl she is.

Since believing men and women are referred to in the Quran, a woman also has the right to look at her potential husband.

The special permission for men and women to see each other with a view to matrimony does not contravene the code of conduct for believing men and women to lower their gaze and be modest which is laid down in the Noble Quran:

Ijbar: A Safety Valve

The consent of both the man and the women is an essential element of marriage, and the Quran gives women a substantial role in choosing their own life partners. It lays down:

"Do not prevent them from marrying their husbands when they agree between themselves in a lawful manner." [Noble Quran 2:232]

However, Imam Malik, one of the four great Imams of the Sunni schools of Islamic jurisprudence, gives a slightly restrictive interpretation to this verse and makes the choice of partner by a Muslim girl subject to the over-ruling power or ijbar of her father or guardian in the interests of the girl herself.

It may sometimes happen that in her immaturity or over-zealousness, a girl may want to marry a man about whom she has distorted information or who does not possess good character or who lacks proper means of livelihood. In such a case, it is better, or rather incumbent upon the girl's father or guardian, that, in the wider interests of the girl, he restrains her from marrying such a worthless man and finds a suitable person to be her husband. Generally speaking, such marriages arranged by fathers and guardians work better than a marriage brought about through western courtship.

The case of Abu Juham bin Hudhaifah and Mu'awiyah ibn Abu Sufyan is relevant here. They proposed marriage to Fatimah bint Ghaith. The Prophet (peace and blessings be upon him) advised Fatimah not to marry either of them on the grounds that Mu'awiyah was then a pauper and Abu Juham was cruel and harsh. So she married Usamah.

The Free Consent of the Parties

The Quran [4:21] refers to marriage as a mithaq, i.e. a solemn covenant or agreement between husband and wife, and enjoins that it be put down in writing. Since no agreement can be reached between the parties unless they give their consent to it, marriage can be contracted only with the free consent of the two parties. The Prophet (peace and blessings be upon him) said,

"The widow and the divorced woman shall not be married until their order is obtained, and the virgin shall not be married until her consent is obtained." [Bukhari]

This aspect is greatly emphasized by Imam Bukhari. He, in fact, gave one of the chapters in his Sahih the significant title:

"When a man gives his daughter in marriage and she dislikes it, the marriage shall be annulled." Once a virgin girl came to the Prophet (peace and blessings be upon him) and said that her father had married her to a man against her wishes. The Prophet gave her the right to repudiate the marriage. [Abu Dawud]

Divorced women are also given freedom to contract a second marriage. The Noble Quran says,

"And when you divorce women, and they have come to the end of their waiting period, hinder them not from marrying other men if they have agreed with each other in a fair manner." [Noble Quran 2:232]

With regard to widows, the Quran says,

"And if any of you die and leave behind wives, they bequeath thereby to their widows (the right to) one year's maintenance without their being obliged to leave (their husband's home), but if they leave (the residence) of their own accord, there is no blame on you for what they do with themselves in a lawful manner." [Noble Quran 2:234]

Thus widows are also at liberty to re-marry, even within the period mentioned above; and if they do so they must forgo their claim to traditional maintenance during the remainder of the year. However, it must be remembered that the power of ijbar given to the a father or the guardian by the Maliki school over their selection of life- partner obtains in all the situations considered above, namely, whether the daughter or the ward is a virgin or divorcee or widow.

Prohibited Marriage Partners

Under the Shari'ah, marriages between men and women standing in a certain relationship to one another are prohibited. These prohibited degrees are either of a permanent nature or a temporary. The permanently prohibited degrees of marriage are laid down in the Noble Quran:

"And marry not those women whom your fathers married, except what has already happened (of that nature) in the past. Lo! It was ever lewdness and abomination, and an evil way.

Forbidden unto you are your mothers and your daughters, and your sisters and your father's sisters and your mother's sisters, and your brother's daughters and your sister's daughters, and your foster-mothers and your foster-sisters, and your mothers-in-law and your step-daughters who are under your mother-in-law and your step-daughters who are under your protection (born) of your women unto whom you have gone into -- but if you have not gone into them, then it is no sin for you (to marry their daughters) -- and the wives of your sons from your own loins, and that you should have two sisters together, except what has already happened (of that nature) in the past. Allah is ever-Forgiving, Merciful." [Noble Quran 4:22-24]

From the above verses, it is clear that a Muslim must never marry the following:

His mother

His step-mother (this practice continues in Yoruba land in Nigeria, where in some cases the eldest son inherits the youngest wife of his father)

His grandmother (including father's, mother's and all great grandmothers)

His daughter (including granddaughters and beyond)

His sister (whether full, consanguine or uterine)

His father's sisters (including paternal grandfather's sisters)

His mother's sisters (including maternal grandmother's sisters)

His brother's daughters

His foster mother

His foster mother's sister

His sister's daughter

His foster sister

His wife's mother

His step-daughter (i.e. a daughter by a former husband of a woman he has married if the marriage has been consummated. However, if such a marriage was not consummated, there is no prohibition)

His real son's wife

A great wisdom lies behind these prohibitions on the grounds of consanguinity, affinity, and fosterage. No social cohesion can exist if people do not keep these prohibitions in their minds while contracting marriages.

Temporary prohibitions are those which arise only on account of certain special circumstances in which the parties are placed. If the circumstances change, the prohibition also disappears. They are as follows:

A man must not have two sisters as wives at the same time nor can he marry a girl and her aunt at the same time.

A man must not marry a woman who is already married. However this impediment is removed immediately if the marriage is dissolved either by the death of her former husband, or by divorce followed by completion of the period of 'iddah (retreat).

A man must not have more than four wives at one time. This impediment is, of course, removed as soon as one of the wives dies or is divorced.

A man must not marry a woman during her 'iddah.

Regarding this last prohibition, the Quran expects Muslims to act with the utmost propriety and righteousness. It lays down:

"...but do not make a secret contract with them except in honorable terms, nor resolve on the tie of marriage till the term prescribed is fulfilled." [Noble Quran 2:235]

This means that a man must not make a specific proposal of marriage to a woman during the time of her 'iddah after the death of her husband or an irrevocable divorce. However, he can send a message saying, for instance, "I wish to find a woman of good character". But if a woman is in the 'iddah of a divorce which is revocable where raja' (return) is possible, a man must not send her even an implied invitation to marry him, because she is still considered as the lawful wife of the first husband. In fact, this restriction is most beneficial because it prevents a man from becoming an instrument of breaking up a family where there are still chances of reconciliation between the wife and husband even though they are moving away from each other.

Two Suitors Seeking to Marry the Same Girl

The Prophet (peace and blessings be upon him) disapproved of two persons competing with one another to secure marriage with the same girl. This is because such a situation is likely to develop bitter enmity between two Muslim brothers.

The Prophet said,

"A believer is a brother of a believer. Hence it is not lawful for him to bargain upon the bargain of a brother, nor propose for (the hand of a girl) after the marriage proposal of his brother, until the latter (voluntarily) withdraws the proposal."

Imam Abu Hanifa, Imam Shafi'i, and Imam Malik, all hold the view that it is a sin to put a proposal of marriage against the proposal of another Muslim brother. However, if a marriage is contracted in this wrongful way it will be sufficient if the second suitor who was successful seeks the forgiveness of the first suitor and of Allah. But Imam Dhahiri considers such a marriage void. It is respectfully submitted that the former view is more rational and sound.

MARRIAGE RULES IN ISLAM

Question for:

www.JustAskIslam.com

"I have heard many different things about getting married according to Islamic Law. But I am confused and want some straight answers - PLEASE!" - Frustrated brother in USA

Answer:

Dear "Frustrated" - Islam provides essential ingredients for a man and woman to be married and to have sexual relations as man and wife. While there are many books on the subject which we recommend for all Muslims to read, we humbly offer the follow information about these ingredients, inshallah.

• 1. The first ingredient is the "wali" (nearest relative to the lady, such as her father or brother if the father is unable to perform the task) or "wakil" (imam or appointed guardian to act on behalf of the best interests of the lady). It is his job to help find and interview the background of any potential suitor for the lady.
• 2. After choosing the young man, there is an appointment scheduled for the two of them to meet (under chaperoned supervision) to discuss their possible future together.
• 3. After the initial meeting, both of them are to pray to Allah in the form of salat known as "salatul istakharah" for guidance. If this is not done, it does not invalidate the marriage, but it is something that will really help both of them in their future. Please refer to the subject of the "salatul istakharah."
• 4. If both of them recognized positive signs from the "salatul istakharah" then they would proceed to make the "nikah" (marriage contract). This again is done under supervision with two witnesses. It is usually attended by an imam or knowledgeable person in Islam, just so that there will be no mistakes in taking care of the details.
• 5. The mahr (dowry) is presented and the lady is asked if she is prepared to accept this mahr and be married to this man. This is usually repeated three times in front of the witnesses, but at least one acknowledgment from the lady is necessary to proceed.
• 6. The women would then sign the nikah document in front of the witnesses.
• 7. The witnesses (usually two) would sign and attest that they had been present at the nikah and did witness the acceptance by the lady of the offer of marriage by the man. The imam might also sign, but this does not affect the validity of the marriage. Any two adult Muslims may witness the document. In the case of women witnesses, it is correct to have two in place of one. If there were to be two witnesses, but one is a woman, then it would be correct to have a man and two women sign the document.
• 8. After the acceptance of the lady, the signing of the nikah (document), witnessing of the two witnesses and exchange of mahr, the man and the women are considered legal in Islam to live together and be together as man and wife and to have sex. However, until they actually consummate the marriage (i.e., have intercourse) they may cancel the marriage, and the mahr would be returned back to the man.
• 9. After the signing of the marriage document, and the acceptance of the bride of the 'mahr' (dowry), and the signing of the two witnesses, the groom is free to take his bride at anytime he chooses. There is no waiting, if that is what you are implying. As regards any kind of a deadline, this would be according to the contract. If the lady or the gentleman has specified that for whatever reasons, if they are not able to be living together by such and such a date, then the mahr could be returned back to the man and the woman and man would be considered not married (unless of course, if they had consummated the marriage by having sex together).
• 10. If the groom is unable or unwilling to take the bride after an extended period of time and she or he would like to annul the marriage, they would simply let the other person know and cause the mahr to be returned to the groom.

NOTE: This is all based on the fact that although they have a contract for marriage (nikah) it is not considered completed until after they consummate (have sex). Once that has happened, they are married and the only way for them to no longer be married would be through divorce (khulwa or lian or talaq).

And of course, Allah Knows Best.

Any good is from Allah the mistakes were from myself. May Allah guide all of us to His Truth, ameen.

Salam alaykum - Yusuf Estes

National Muslim Chaplain (retired)

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What's Jihad??

"Could Someone Clarify JIHAD For Me?"

What is "jihad" - really?
Does Islam actually promote this?
Are there any conditions to sanction such use of violence?
Could I please have real answers with some proof?
And what do you say to suicide bombers, who claim Islam tells them it is O.K.?

I am tired of sayings like "Islam is PEACE" or "Oh, jihad is only on ourselves"
- Do these people really think we are so stupid?

Seriously, could someone just tell the truth -
ABOUT JIHAD ?

PLEASE READ ALL OF THIS IMPORTANT ARTICLE

The term 'jihad' means to exert, to struggle or to strive in any undertaking. When it comes to Islam and the Muslims, it does refer to struggling in the path of God - especially in physical combat (not just striving against oneself).

But there is so much more about this. . .

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However, "jihad" does not mean "a holy war" in the sense of the Catholic Church's Crusades against the Muslims and Jews in Jerusalem eight hundred years ago. 'Holy war' was a term associated with the Christian Crusades which seeped into medieval European literature as it maligned and vilified Islam. There is on concept of a "holy war" in Islam, as much as there is going into combat against those who are actively engaging in combat against the Islamic state.

It is true that from the early days of Islam, striving or struggling against an aggressor or oppressor on the battlefield was regarded as jihad. However, the actual word in the Quran related to retaliation against combatants is actually "qital".

It is important to note "qital" refers more to fighting, combating, war and battles, whereas, "jihad" covers a much wider range of meanings and is constantly referred to as striving against one's "nafs" or inner desires and lust while trying to live in accodance with the Commandments of Almighty God.

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Thus, the struggle of a human being to lead an honest life would be a jihad just as a government's endeavor to eradicate corruption would be a jihad.

Seen in this light it is understandable why the Prophet Muhammad described striving against one's own lust as "the greater jihad" compared to victory in war which to him was "the lesser jihad".

This clarification of the meaning of jihad tells us something about Islam's attitude towards violence. War is permissible only if the purpose is to repel aggression or to end oppression. There is an oft-quoted verse in the Qur'an which states, "Fight in the cause of God those who fight you, but do not commit aggression, for God loves not aggressors" (2:190). There are other verses which convey a similar meaning that one fights only if one has been expelled from one's home or if one has been persecuted.

It is partly because of Qur'anic sanction that there is tremendous solidarity among Muslims everywhere with Palestinians and Arabs who are resisting Israeli occupation of their land. In fact, it is not widely known that Muslims even in Southeast Asia began to express sympathy with the Arab cause soon after Zionist colonization of Palestine intensified in the wake of the Balfour Declaration of 1917.

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Today, the Anglo-American invasion and occupation of Iraq has elicited worldwide Muslim condemnation. Like a huge segment of Western society, Muslims are of the view that the occupiers have no right to seize control of Iraqi oil.

Of course, Muslims are aware of other injustices -- such as the oppression of the people of Chechnya and Kashmir -- but at this juncture, Muslim anger is directed mainly at the US and Israeli governments.

While defending oneself in the face of aggression and oppression is legitimate from a Quranic perspective, the religion is also clear about the limits that one should observe in war. The Prophet Muhammad had commanded that those who are not combatants in a battle should not be harmed in any way. Children, women, the old and the infirm should be spared in a war, however just the cause may be. Even animals and plants and any house of worship should be protected.

It is a shame that some Muslims in the name of fighting oppression deliberately target civilians. It is in this context that some of the so-called 'suicide bombers' have brought disrepute to Islam. They have tarnished the moral integrity of their cause.

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More? -> www.AboutJIHAD.com

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Polygamy in Islam

Polygamy in Islam

Jamiatul Ulama, http://www.beautifulislam.com/

Allah Ta'ala has given certain priviledges only to Rasulullah (Sallallaahu أlayhi Wasallam) which are mentioned in Chapter 33 vs 50-51. Among other priviledges one was having more than four wives simultaneously. Allah Taأla says, 'Oh Nabi (Sallallaahu أlayhi Wasallam) We have made permissible for you your wives.' (Ahzaab 33-50). The polygamous marriages of Rasulullah (Sallallaahu أlayhi Wasallam) to more than four wives simultaneously should be viewed as obeying the order of Allah Taأla to do so. It was not merely a means of fulfilling his carnal desires as many people allege. The Arab environment was infested with many evils among which was adultery and fornication. Despite living in such an environment, he never indulged in this evil act. His modesty was so popular among his people that when the Prophet (Sallallaahu أlayhi Wasallam) claimed prophethood, his people made every effort to disgrace him by accusing him of being a poet, practising witchcraft, of being insane, etc. However, nobody ever accused him of any act of immodesty. The Prophet (Sallallaahu أlayhi Wasallam) was very handsome and attractive. Many beautiful women from honourable families even proposed marriage to Rasulullah (Sallallaahu أlayhi Wasallam) but he declined. Instead, when he was only 25 years of age he married a widow who had children from her previous marriage. Considering the fact that he was the most handsome person that Allah Taأla has created, many women desired him in marriage. Had he followed his desires, there was no obstacle for him to do so. In his youth, he could have had many many beautiful women, but he married a widow 15 years his senior. He lived with her for 25 years and she bore all the children of Rasulullah (Sallallaahu أlayhi Wasallam) except one. When Rasulullah (Sallallaahu أlayhi Wasallam) was 50 years of age, Hadhrat Khadija (Radhiallaahu أnha) passed away. Those 25 years of Rasulullah (Sallallaahu أlayhi Wasallam)'s marriage was a monogamous one. The polygamous marriage was only after he attained the age of 50.

AFTER 50 YEARS

He married Hadhrat Sawdah and أaisha (Radhiallaahu أnhuma). Sawda (Radhiallaahu أnha) lived with him immediately but أaisha (Radhiallaahu أnha) came to live with him in the year 2 AH. when he was approximately 54 years of age.

55 YEARS (3 AH.)

He married Hadhrath Hafsa (Radhiallaahu أnha). After a few months, he married Hadhrat Zaynab bin Khuzaymah (Radhiallaahu أnha) who lived with him for only 3 or 18 months (as recorded in different narrations) before she passed away.

56 YEARS (4 AH.)

He married Umme Salma (Radhiallaahu أnha)

57 YEARS (5 AH.)

He married Zaynab (Radhiallaahu أnha)

58 YEARS (6 AH)

He married Hadhrat Juwayriyah (Radhiallaahu أnha)

59 YEARS (7 AH.)

First he married Umme Habibah then Safiyyah then Maymoonah (Radhiallaahu أnhunna) in one year.

From the above explanation, it is clear that Rasulullah (Sallallaahu أlayhi Wasallam)'s marriage was a monogamous one till he was 50 years. His polygamous marriages, mostly to widows were after the age of 50 with the command of Allah Taأla. Had Nabi (Sallallaahu أlayhi Wasallam) followed his carnal desires, he would have married all virgins and changed them in short periods of time. Since the polygamous marriages of Rasulullah (Sallallaahu أlayhi Wasallam) was by the order of Allah, therefore, the wisdom of that order cannot be questioned nor comprehended. However, according to our limited understanding, the wisdom underlying the polygamous marriages of Rasulullah (Sallallaahu أlayhi Wasallam) was:

Since Rasulullah (Sallallaahu أlayhi Wasallam) came as a teacher to mankind, there are many avenues of a person's domestic life which had to be conveyed to the Ummah. It was the many wives of Rasulullah (Sallallaahu أlayhi Wasallam) who had the knowledge of these aspects and fulfilled their responsibility by conveying the teachings of Rasulullah (Sallallaahu أlayhi Wasallam) to the Ummah. Consider the following:

أaisha (Radhiallaahu أnha) alone narrated approximately 2210 Ahaadith with regard to different laws, character, ettiquettes, etc. The narrations of Hadhrat Umme Salma (Radhiallaahu أnhu) totals up to 378. Hafiz ibn Qayyim (RA) mentions that if the Fataawa of Hadhrat Umme Salma (RA) had to be gathered which she gave after the demise of Rasulullah (Sallallaahu أlayhi Wasallam), then the need would arise to compile an entire book. The total students of أaisha (Radhiallaahu أnha) are approximately 200 and she taught Deeni knowledge for 48 years consecutively after the demise of Rasulullah (Sallallaahu أlayhi Wasallam).

The mission of Rasulullah (Sallallaahu أlayhi Wasallam) was to convert people and propagate Islam. By marrying one woman, her entire tribe had accepted Islam. This was done by virtue of marrying that woman.

Rasulullah (Sallallaahu أlayhi Wasallam) had to transform the evils of the society by practice. The people shunned marrying widows especially if they already had children from their previous husbands. Rasulullah (Sallallaahu أlayhi Wasallam) married a widow and thereby changed the wrong ideology of the people. Likewise, he reformed the society that abused the orphans by caring for the orphans of the women he married.

These are but just a few reasons behind the wisdom of the Holy Prophet (Sallallaahu أlayhi Wasallam)'s polygamous marriages.

My freedom is..

My freedom is .. When I'm at masjed reading Quran with my brothers , or preparing to recite it to my sheikh..

When I'm wearing ma white Galabeya (islamic wearing) standing in the masjed in Ramadan waiting the Imam to say Allahu Akbar to begin Al-Taraweeh prayer, listening to Quran read by him ..


When I'm with my brothers putting rice, cooking oil, Tamr ,sugar and other types of food in packages in order to give 'em to poor ppl who need food and when I see the smile of joy on their faces because of these humble efforts ..


When I attend an Islamic lecture in the masjed to learn more about ma Islam and just imagine the presence of angels around me and ma brothers there and feel the mercy of Allah S.W. ..






When I fast for about 15 hours at summer and feel the joy of eating after Adhan Al-Maghrib and imagine the Thawab when saying "Thahab athama' wa ebtallat al-orooq wa thabat al-ajr ensha'Allah"..

When I touch the Ka'ba with ma hands' fingers and kissing the Black Stone putting ma sins on it and hear ma muslem brothers say loudly "labayk Allahoma labayk" and say with 'em with the highest amount of joy "labayk Allahoma labayk" feeling the wonderful meaning of being a slave to Allah ..







That's My Freedom .. :)