The foundation in the Sharia is polygyny for he who has the capability to do so, and will not oppress them. Shaykh Ibn Baz

The foundation of marriage is polygyny (Having more than one wife)

Taken From The Fatawaa of our

Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia

Abdul Azeez bin Abdullaah Bin Baaz

Translated by

Abbas Abu Yahya

 

Question is the foundation of marriage polygyny or is it having one wife?

The answer: The foundation in the Sharia is polygyny for he who has the capability to do so, and will not oppress them.

This is due to the many benefits of polygyny, protecting ones private parts, protection for the one who marries women and is good to them. The increase of offspring by which the Ummah is increased thereby an increase of those who worship Allaah alone.

The evidence which shows this is the saying of Allaah Ta ala:

<<Then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice.>> [Soorah an-Nisa:3]

Also, because the Messenger – sallAllaahu alayhi wa sallam ý married more than one wife and Allaah Subhanahu said:

<<Verily in the Messenger of Allaah you have a beautiful example>> [Soorah Ahzab:21]

The Messenger- sallAllaahu alayhi wa sallam ý mentioned when some of the companions said: As For me then I will not eat meat, another one said: As for me then I will pray and I will not sleep. Another one said as for me then I will fast and not open my fast. Another one said: as for me then I will not marry women.

So when this news reached the Prophet – sallAllaahu alayhi wa sallam he addressed the people and praised and glorified Allaah then he said: Indeed such and such news has reached me. However I fast and open my fast, pray and sleep. I eat meat and marry women. So whoever turns away from my Sunnah is not from me.

This is a great statement from the Prophet – sallAllaahu alayhi wa sallam ý which includes having one wife and polygyny.

Allaah is The One who gives the capability.

[al-Balaag magazine no.1015, 19 Rabi al-Awal 1410 A.H.]

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Question: is having more than one wife something permissible in Islaam or is it the Sunnah? Shaykh Ibn Baz

Polygyny is the Sunnah

(Having more than one wife is the Sunnah)

 

Taken From The Fatawaa of our

Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia

Abdul Azeez bin Abdullaah Bin Baaz

Translated by Abbas Abu Yahya

 

Question: is having more than one wife something permissible in Islaam or is it the Sunnah?

The Answer: Having more than one wife is the Sunnah if you have ability to do so due to the saying of Allaah The most high:<<Then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice. >> [Soorah an-Nisa:3]

And also due to the action of the Prophet – sallAllaahu alayhi wa sallam he had altogether nine women and Allaah made it a means for the Ummah to have benefited from them.

This is from the distinguished characteristics of the Messenger – sallAllaahu alayhi wa sallam, as for other than him then it is not allowed to combine more than four.

As for having more than one wife then there are great benefits for men, women and all the Muslim Ummah. Indeed what is achieved/beneficial for everyone, by having more than one wife is lowering ones gaze, protection for the private parts, increase in offspring, that a man can look after the benefits of a large number of women and can defend them from causes of evil and deviances.

As for the one who is incapable of doing this and fears that he will not be just between them, then he should suffice with one due to the saying of Allaah Subhana:

<<But if you fear that you shall not be able to deal justly (with them), then only one>> [Soorah an-Nisa:3]

May Allaah give all the Muslims that which there is benefit for them and success for them in this world and the Hereafter.

[al-Balaag magazine no.1028]

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Question: How does the Muslim correct and preserve his creed? Shaykh Abdul Aziz bin Baaz

Question: How does the Muslim correct and preserve his creed?

Sheikh ‘Abdul ‘Aziz bin Baaz, may Allaah’s mercy be upon him, answered: “(Firstly) by him gaining understanding in the religion and educating himself about it until he is aware of the correct creed and (the way) to preserve it. As well as asking the People of Knowledge.

If he is a student of knowledge, then he can contemplate over the Qur’aan and the Sunnah, i.e. Prophetic Way of the Prophet may peace and blessings be upon him, until he knows the correct creed that the Qur’aan (and Sunnah) call to and he clings on to it and remains steadfast upon it.

If he has any problems then he asks the Scholars, those whom he trusts and feels comfortable with, about that which is troubling him. So that he can be upon clarity.”

[Source:http://www.binbaz.org.sa/mat/10261|Translated by: Abu Fouzaan Qaasim]

Giving precedence to Aql (reason) over Naql (religious texts)

Giving precedence to reason over religious texts

Fatwa no. 20966 Q: What is your reply to philosophers who give reason preference over religious texts? A: The function of reason with regard to the Noble Qur’an and the Prophetic Sunnah is to understand and accept them. Reason has no role in religion except for this. There are a lot of religious texts that make it obligatory for Muslims to follow the Noble Qur’an and the Prophetic Sunnah. Also, such texts warn Muslims against (Part No. 1; Page No. 26) offering any opinions or suggestions that may oppose what is mentioned in the Qur’an and the Prophetic Sunnah. Allah (Exalted be He) says, O you who believe! Make not (a decision) in advance before Allâh and His Messenger (صلى الله عليه وسلم), and fear Allâh. Verily! Allâh is All-Hearing, All-Knowing. He (Glorified be He) says, [Say (O Muhammad صلى الله عليه وسلم) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’ân and Prophet Muhammad’s Sunnah), and follow not any Auliyâ’ (protectors and helpers who order you to associate partners in worship with Allâh), besides Him (Allâh). Little do you remember! Also, Allah (Glorified and Exalted be He) says, Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you your sins. He (Glorified and Exalted be He) says, “And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqûn (the pious – see V.2:2).” Allah (Glorified and Exalted be He) also says, (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination. He (Exalted be He) says, When it is said to them: “Follow what Allâh has sent down.” They say: “Nay! We shall follow what we found our fathers following.” (Would they do that!) even though their fathers did not understand anything nor were they guided? There are other Qur’anic Ayahs that order Muslims to follow the revelation sent down from Allah (Exalted be He) and warn against following one’s personal desires (Part No. 1; Page No. 27) and all that is dictated by such reason deviating from the right path. Thus, it is not permissible for a person to be fooled by his reason whatever comprehensive understanding and thought he might have; that he takes his reason as a fundamental and the transmitted texts of the Qur’an and the Sunnah as a branch, accepting what is in agreement with reason and rejecting or distorting all that is in disagreement with it. This implies an accusation of the Divine Shari`ah (Law). Also, it undermines the fundamentals and pillars of the Shari`ah, as there are different reasons, natures, and thoughts, and people hardly agree on anything with the exception of necessities and the things that are perceptible through the senses. If the reality is as mentioned, which of all these reasons can be adopted as a fundamental to which people refer when differing on a case and to understand the transmitted texts of the Shari`ah? What a wise opinion was said by Shaykh-ul-Islam, Ibn Taymiyyah (may Allah be Merciful to him), “People should know that nothing related to direct reason or the authentic transmitted texts makes it obligatory to oppose the method of the Salaf (righteous predecessors). Those who oppose the Qur’an and the Prophetic Sunnah and the Salaf of this Ummah (nation based on one creed) are in a confused state in which they can not differentiate between right and wrong. Anyone who denies Ru’yah (seeing Allah), claims that reason regards such an act as impossible. Thus, he needs to have another Ta’wil (allegorical interpretation) for the word “Ru’yah”. Also, those who regard it as impossible for Allah (Exalted be He) to have Knowledge and Might and to have uncreated speech, say that reason regards such matters as impossible, so they resort to Ta’wil. Moreover, those who deny the resurrection of bodies and real eating and drinking in Paradise claim that reason regards such matters as impossible, so they resort to Ta’wil. Also, those who claim that Allah (Exalted be He) is not seated on the Throne, claim that reason regards it as impossible, thus, they resort to Ta’wil. (Part No. 1; Page No. 28) The evidence on the corruption of opinions offered by those people is that none of them has a fixed rule regarding what is considered impossible by reason. Some of them claim that reason regards as permissible or obligatory what is regarded as impossible by others. So, which of these can be adopted in terms of considering the Qur’an and the Prophetic Sunnah? As said by Imam Malik ibn Anas (may Allah be pleased with him), “How foolish we are to abandon what is revealed to Muhammad (peace be upon him) through Jibril (Gabriel) (peace be upon him) when a person excels others in argument comes to us!” May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. The Permanent Committee for Scholarly Research and Ifta’ Member Member Member Chairman Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh

Is there harm in warning against these Sects that are in opposition to the Methodology of Ahlus-Sunnah wal-Jamaa’ah? | Shaykh al-Fawzan

QUESTION: Is there harm in warning against these Sects that are in opposition to the Methodology of Ahlus-Sunnah wal-Jamaa’ah?

ANSWER: “We warn against all those who oppose [the Salaf] generally and we say: ‘We adhere to the path of Ahlus-Sunnah wal-Jamaa’ah and we we abandon those who oppose Ahlus-Sunnah wal-Jamaa’ah regardless of whether their opposition is MAJOR or MINOR. This is because if we are lenient with the opposition, then perhaps it may grow and increase. So opposition is not allowed AT ALL. Furthermore, it is obligatory to adhere to the path of Ahlus-Sunnah wal-Jamaa’ah in both major and minor issues.”

QUESTION: Are we require to mention the good qualities of those we warn against?

ANSWER: “If you mention their good qualities, then this means that you have called (the people) to follow them. Know, DO NOT MENTION THEIR GOOD QUALITIES. Mention the error they are upon only. You are not entrusted to praise and approve of their actions – you are ONLY entrusted with exposing the error they are upon so that they may repent from it, and so others can beware of it. It may even be that the error that they are upon wipes away their good deeds if it is kufr or shirk. It could also be that this error outweighs their good deeds. And perhaps it may seem like they are good deeds in your eyes, yet they ARE NOT SO IN THE SIGHT OF ALLAAH.”

(“Al-Ajwibatul-Mufeedah ‘an As’ilatil-Manaahijil-Jadeedah”, Shaykh Saaleh al-Fawzaan)

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Refutation upon the People of Innovation | By: Shaykh`Abdul-`Azeez Aal ush-Shaykh

Question: What do you say concerning the statement of the speaker: Indeed, the refutations upon the people of innovations and deviation were not the habitual practice of the Salaf, and that it is not befitting to spread the books of refutations, except amongst the students of knowledge and that they should not be spread amongst other than them?

Answer: The refutations upon the people of innovation are from Jihaad in the path of Allaah. They are from safeguarding the Sharee’ah from having other than it attached to it. So writing the books, publishing them and spreading them is the truth and it is a call to the truth and Jihaad in the path of Allaah. So whoever claims that publishing and spreading the books that contain refutation upon the innovators is an innovated affair, then he is upon error, because Allaah the Sublime and Exalted said,“O Prophet! Strive hard against the hypocrites and be harsh with them.” [Sooratut-Tawbah 9:73] And Jihaad can occur by the hand, or it can be with the tongue, or it can be with the wealth. So from Jihaad with the tongue is defending and safeguarding this Sharee’ah from everything that has been fabricated into it from doubts and falsities. And from that as well is warning against the innovations and calling to the truth. Due to this, Imaam Ahmad (d.241H) and other than him authored books warning against the innovators. So Imaam Ahmad wrote the treatise, ar-Radd ’alaz-Zanaadiqah within which, he clarified their doubts. And he answered every doubt. And al-Bukhaaree (d.256H) – rahimahullaah – wrote his book, Khalq Af’aalul-’Ibaad. And other than them from amongst the Imaams of Islaam wrote books in refutation of the innovators and invalidated their falsities and established the proofs against them. Likewise, Shaykhul-Islaam [Ibn Taymiyyah (d.728H)] wrote in refutation upon the Raafidah in his famous book, Minhaajus-Sunnatin-Nabawiyyah fee Naqd Kalaamish-Shee’ah wal-Qadariyyah. And he clarified what they were upon from falsehood and misguidance. Grand Muftee of the Kingdom of Saudi Arabia, His eminence, Shaykh ’Abdul-’Azeez Ibn ’Abdullaah aalush-Shaykh

Shaykh `Abdul-`Azeez Aal ush-Shaykh

Taken from: ar-Riyaadus-Sa’oodiyyah Newspaper (issue no. 12674), dated Friday, the 4th of al-Muharram.

Translated by Maaz Qureshi

Warning against the methodologies that oppose the way of the pious predecessors | Shaykh al-Fawzan

Question: Is it obligatory to warn against the methodologies that oppose the methodology of the pious predecessors?

Answer: Yes, it is obligatory to warn against the methodologies in opposition to that of the pious predecessors. This is from the nasihah(sincerity of purpose) that is due to Allaah, His Book, His Messenger, the leaders of the Muslims and the general folk. We caution against the people of evil and we warn against the methodologies in opposition to the methodology of Islaam and we explain the harmful effects of these matters to the people. We also encourage them to remain steadfast upon the Book and the Sunnah. All of this is obligatory. However, this is the responsibility and concern of the People of Knowledge for whom it is obligatory to engage in this matter; that they should make it clear to the people with the method that is legislated, suitable and successful, by the permission of Allaah.

Shaykh Saalih al-Fawzaan

Al-Ajwibah al-Mufidah, compiled by Jamal bin Farihan al-Harithi.

Translated by Abu `Iyaad Amjad Rafiq

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It is said that it is obligatory to co-operate with all of the Islamic Jamaa’ahs, even though they differ with us with regard to methodologies and their way in giving dawah…? Shaykh Ibn Baz answers

Question:“Based upon the Saying of Allaah, the Most High:

Help you one another in al-Birr and at-Taqwaa, but do not help one another in sin and transgression. Soorah al-Maaidah (5):2

It is said that it is obligatory to co-operate with all of the Islamic Jamaa’ahs, even though they differ with us with regard to methodologies and their way in giving dawah. So Jamaaatut-Tableegh has a way of giving dawah different to the way of the Ikhwaanul-Muslimeen and Hizbut-Tahreer and Jamaaatul-Jihaad and the Salafees. So how is this co-operation to be? And is it restricted for example to joint participation in conferences and gatherings? And what is to be the case when dawah is being given to non-Muslims, since confusion may be caused in the minds of new Muslims by the fact that each Jamaaah from these Jamaaahs will direct them to their own centres and their own scholars, which will confuse them. So how will it be possible to avert this matter?”

Answer:“What is obligatory is to co-operate with the Jamaa’ah that proceeds upon the manhaj (methodology) of the Book and the Sunnah and that which the Salaf of the Ummah were upon in calling to the Tawheed of Allaah, the One free of all imperfections, and making worship purely and sincerely for Him, and warning against shirk and innovations and sins, and to advise the Jamaaahs that are contrary to that.

So if they return to what is correct, then they are to be co-operated with. But if they persist upon being contrary then it is obligatory to keep away from them and to adhere to the Book and the Sunnah..”

(Fatwaa no. 18870 dated 11/6/1417H)

A child is a woman’s son even if she has no other children as long as he has suckled from her

Fatwa no. 4168

Q: A baby boy was brought up by his paternal aunt and he sucked her breast. She had no children; and when she died, her husband granted the boy all his wealth. Would that boy be considered her son by breastfeeding?

A: The breastfeeding that affects marriageability refers to breast-feeding a baby for five times or more during the first two years of the baby’s life. One breastfeeding is counted when the baby holds the breast and sucks milk from it. If the baby releases the breast to take a breath, for example, and holds it and sucks milk again, this will be counted as a second time and so on.

If the baby boy mentioned above was breast-fed by his paternal aunt for five times or more during the first two years of his life, he would be considered her son by breastfeeding even if she had no children. However, if the baby boy received less than five times of breastfeeding or he sucked no milk from the breast, he would not be considered her son by breastfeeding.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman
`
Abdullah ibn Qa`ud `Abdullah ibn Ghudayya`Abdul-Razzaq `Afify

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Is it permissible for a mother to breast-feed her baby while she is in a state of Janabah (major ritual impurity related to sexual discharge)?

The second question of Fatwa no. 9797

Q 2: Is it permissible for a mother to breast-feed her baby while she is in a state of Janabah (major ritual impurity related to sexual discharge)? If not, what does she have to do if she has already done this? Please provide us with your beneficial answer.

(Part No. 21; Page No. 8)

May Allah reward you best!

A: It is permissible for mothers to breast-feed their babies while they are in a state of Janabah.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Deputy Chairman
Chairman
Abdullah ibn Ghudayyan `
Abdul-Razzaq `Afify
Abdul-`Aziz ibn `Abdullah ibn Baz

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