The Shaykh Nasser al-'Umar's remarks on plural marriage, and the Shaykh's commentary on them.
Machine translationRead the Arabic original
The questioner : He says: "Plural marriage—this is what 'Nasser al-'Umar' says—plural marriage is a prescribed matter, and there is no room for discussion regarding its permissibility, and it is feared for the religion of anyone who discusses it."
Another questioner : Do you support plural marriage or do you not support plural marriage?
The Shaykh : I support plural marriage.
The questioner: Yes.
The Shaykh : And I am with you.
The questioner : I... O Shaykh...
Another questioner : I am your devoted student, O my Shaykh.
The Shaykh : Yes?
The questioner : I am your devoted student, O Shaykh.
The Shaykh : Yes, please.
The questioner : "And those who think that plural marriage is permissible in cases of necessity, such as the wife's infertility or her chronic illness, are mistaken; for there is no evidence for this, nor has any Shari'ah ruling been revealed concerning it. I am not now engaged in researching this topic, but I present from it what has a bearing on our topic, 'The Foundations of Marital Happiness,' which is urging men and women to moderation in the matter of plural marriage and commanding adherence to the Shari'ah methodology in it, so some of the husbands..."
The Shaykh : Excuse me, this is about men, so what do the women do here?
The questioner : He says: urging men and women to moderation in the matter of plural marriage.
The Shaykh : How is that?
Another questioner : Yes, moderation, he does not say...
The Shaykh : No, no, I say moderation regarding men, but regarding women...
The questioner : We have women now, meaning yes.
Another questioner : But do you agree—O our Shaykh—that her husband marries another woman?
Nasser al-'Umar: The wife—also—we want her to be moderate in the matter if her husband wants to marry, she does not refuse this matter.
The Shaykh : The phrase does not help like this.
The questioner : She is moderate.
The Shaykh : I mean—may Allah bless you—that is the justice you have accustomed us to.
Nasser al-'Umar: May Allah reward you with good, if...
The Shaykh : I mean...
The questioner: Yes.
The Shaykh : Grouping the women here is misleading toward something you may not want!
Nasser al-'Umar: And what is it? Yes, indeed.
The Shaykh : And that the woman—also—has, as the man has [everyone laughs!].
Nasser al-'Umar: If Allah wills, it is not applicable, this.
The Shaykh : Well, the important point is not the crux of the matter here.
Another questioner : "And the command to adhere to the Shari'ah methodology in it; for some of the husbands hasten in plural marriage, and proceed to marriage without consideration and waiting, and thus fall into grave errors that shatter the structure of happiness in their family, and some of them make talking about plural marriage a means to annoy the wife and provoke her and threaten her, and some of them do not consider in plural marriage anything but satisfying sexual desire, turning away from the noble Shari'ah purposes for which plural marriage was legislated."
The Shaykh : By Allah, stop for a moment, the third matter.
The questioner: Yes.
The Shaykh : And some of them?
The questioner : "And some of them do not consider in plural marriage anything but satisfying sexual desire, turning away from the noble Shari'ah purposes for which plural marriage was legislated, and neglecting what he should do in terms of justice, authority, and the ability to fulfill rights."
The Shaykh : Well, does the intent of your phrase become corrupted if the sexual desire is removed from it?
Nasser al-'Umar: The phrase can be repeated without it and we can look.
The Shaykh : Now we try.
Nasser al-'Umar: We try so that we can.
The Shaykh : Read, let us see the phrase without the mention.
The questioner : "And some of them."
The Shaykh : Yes.
The questioner : "Who do not consider in plural marriage anything but satisfying sexual desire," we cannot delete it.
The Shaykh : Why?
The questioner : Because he says: "And some of them do not consider in plural marriage," what...
The Shaykh : I think it comes.
The questioner: Go ahead.
The Shaykh: In the name of Allah.
The questioner : The last line.
Another questioner : The second to last.
The Shaykh : And some of them.
Another questioner : Who do not consider in plural marriage, except in plural marriage.
The Shaykh : And some of them do not, and some of them turn away in plural marriage from the Shari'ah purposes, and some of them turn away in plural marriage from the Shari'ah purposes, does it corrupt what you aimed at?
Nasser al-'Umar: Why do we not clarify the issue first?
The Shaykh : Ah, now you have revealed the veil with this question, please clarify, we tell you: what prevents him from marrying as He—Exalted is He—said, and you alluded to the verse at the beginning of the speech: to satisfy his sexual appetite with the...?
Nasser al-'Umar: ...
The Shaykh : Do not get ahead of the speech, I said what you said, only this does not happen.
With his consideration of the things you alluded to, because he turns away, he does not turn away, but he wants to satisfy his sexual appetite without turning his attention to the other matters you mentioned.
Nasser al-'Umar: This is permissible and prescribed.
The Shaykh : Well, and this is what I thought of you with good opinion; so then.
Nasser al-'Umar: ... I issued a fatwa two weeks ago to a young man in Riyadh.
The Shaykh : Yes, good.
The questioner: Yes.
The Shaykh : So then delete this word.
Nasser al-'Umar: Or we adjust the wording.
The Shaykh : This is what we said, and we have done it.
The questioner : Well, we write a period, better.
Another questioner : It is coming to us, O Shaykh Abu Badr, may Allah guide us and you...
The Shaykh : He messed up for you.
The questioner : Yes, yes.
The Shaykh : No, no, no.
The questioner : Because he says O Shaykh.
The Shaykh : Yes.
The questioner : He says at the end: and neglecting what he should do in terms of justice, authority, and the ability to fulfill rights, so his state is like the state of this poet who describes his misery, distress, and life:
"I married two out of my great ignorance *** of what a husband of two suffers
I said: I will become a sheep between them *** enjoying between two noblest ewes
So I became like a ewe that sacrifices morning and evening *** traded between two most wicked she-wolves."
The Shaykh : No, no, no, like this, O Professor?!
Nasser al-'Umar: Regarding... I am turning away from the Shari'ah objectives, so he fell into this disease.
The Shaykh : This is not befitting, may Allah bless you, if you remove the word sexual desire, and draw attention to the fact that the one who marries two or more should not turn away from the other matters, that is enough, you have been moderate!
Nasser al-'Umar: Yes, but this poem, O Shaykh, this poem is for a man.
The Shaykh : No problem, but who reads the poem.
Nasser al-'Umar: Yes.
The Shaykh : Understands from you what you do not want, just as the phrase that is at the beginning—also—implies what you do not want!
Nasser al-'Umar: Well, first we record the phrase first, O Shaykh, I mean we record...
Another questioner : By Allah—O Shaykh—honestly the verse...
The questioner : Complete reading the verses?
The Shaykh : Yes?
The questioner : Complete reading the verses?
The Shaykh : Is there a continuation?
The questioner : Yes.
The Shaykh : No, that is enough.
The questioner : No, because some of it means.
Another questioner : ... O my Shaykh, let him complete it.
The Shaykh : ... .
The questioner : The pleasure of this one provokes the anger of that one," so I did not escape from the anger of either
And he cast into life all harm *** just as the harm is between the two co-wives."
The Shaykh : O Shaykh, may Allah bless you, this was between the wives of the Messenger, this was between the wives of the Messenger, meaning one of them is jealous of her sister, her co-wife, this is unavoidable!
Nasser al-'Umar: There is no solution to it ever.
The Shaykh : Ever, and it is necessary, and you know the story of the broken vessel, and he said on this occasion—(peace be upon him)—:.
Fine.
The questioner : I say, O Shaykh.
The Shaykh : If this is the case.
Nasser al-'Umar: Why do you not take the whole poem?
Another questioner: All of them, yes.
Nasser al-'Umar: I am thinking about... the poem, O Shaykh, truly, but it came perhaps in context, so it is in the category of jest, that the intended meaning is clear.
Another questioner : Do we continue, O Shaykh?
The Shaykh: Go ahead.
The questioner : "And he cast into life all harm *** just as the harm is between the two co-wives"
The Shaykh: Allah is the Greatest!
The questioner : "For this one there is a night and for that one another *** constant reproach in the two nights
If you love to remain honorable *** filled with good deeds in your hands
Then live as a bachelor, if you cannot."
The Shaykh : Again!
The questioner : "One is enough for you from the harm of the two co-wives."
The Shaykh: Allah is the Greatest!
Nasser al-'Umar: ... this poet, I said this is his state, I said this state—O Shaykh—should not be taken from his speech... some, this is the state of a man who married and turned away from the Shari'ah objectives.
The questioner : ... .
Nasser al-'Umar: I decided the issue and clarified it, so I explained the Shari'ah methodology in it, and I said: whoever turns away from this methodology, this is his state, yes.
The Shaykh : I do not think this conveys this, in any case.
The questioner : No, they understood, O Shaykh, I asked a number of the brothers.
The Shaykh : Let him look at the phrase.
The questioner : He changes the phrase.
The Shaykh : He estimates it.
The questioner : The text, the text of the phrase.
Another questioner : ... whoever composed it was innovated.
Nasser al-'Umar: No, there is no obstacle, absolutely no obstacle, but I say: praise be to Allah.
The Shaykh : If it is introduced for the sake of good, then praise be to Allah.
Nasser al-'Umar: By Allah, my brother, may Allah have mercy on him, may Allah reward with good the one who pointed out our faults to us.
The questioner : ... .
All right, give it to us, no... the Shaykh... write it down.
The questioner : Write it down...
Another questioner : That's it, may Allah reward you with good.
The Shaykh: All right.
Nasser al-'Umar: As for the poem, I am actually thinking of removing it for a while... regarding women, and the barrier between us, you know, in Hajj it was light.
The Shaykh : A curtain.
The questioner : No, it is not, it is a... wooden panels.
The Shaykh : Wooden panels.
Nasser al-'Umar: Yes, so I decided that regarding plural marriage, I clarified the Shari'ah methodology, and I called for it, and I also clarified that the need and the need of the Muslim community call for it from several aspects, for the sake of increasing offspring, as the Prophet (peace and blessings be upon him) did, and the fitnah (trial, discord or temptation) that exists through the homes now. We have a university, Shaykh, with seven thousand female students, and about a thousand of them are not married, even though they cannot enter the university unless they have passed the age of marriage, eighteen and nineteen. Then, if voices are raised, if it is multiplied by the...
Another questioner : On the wood!
Nasser al-'Umar: On the wooden door.
The Shaykh : Yes.
Nasser al-'Umar: Yes, and an angry message came, so I stood up and read the message, an angry message from one woman, and I replied to her with a severe reply, then I said, perhaps this is the only way it will work, then of course the women calmed down. After a while, when I returned to Riyadh, she sent me a message through one of my relatives apologizing for what happened, yes, and she said: I mean, I made a mistake, and I was the one who stirred up the fitnah (trial, discord or temptation), I do not know, by Allah, who she is.
The Shaykh: Yes.
Nasser al-'Umar: I am the one who directed the question to you, so I wanted to...
The Shaykh : And it is better for you.
Nasser al-'Umar: Yes, so she said: I hope you will forgive me.
The Shaykh : We fear he will double up! Ah.
Nasser al-'Umar: This is what happened!
The Shaykh : All right, but we did not understand what this woman said that made you so severe in your reply?
The questioner : She says, why do you call for plural marriage when my husband goes out? She says that my husband has...
The Shaykh : Yes.
Nasser al-'Umar: He does not come until midnight and goes out in the morning. What if he had two wives? And how, how? Her husband is a doctor!
The Shaykh : This reminded me.
Nasser al-'Umar: ... plural marriage.
The Shaykh : In the translation of a scholar of hadith named Ma'mar or Ma'mar ibn Rashid al-Basri, he went to Yemen, of course to seek knowledge and hadith, so he stayed there for a period, then he decided to return to Basra. When one of the clever ones learned of this, he said to the people of Yemen: Tie him up, tie him up, so they married him off and tied him up [The Shaykh laughs!].
Another questioner : So that he would stay with them.
The Shaykh : Yes.
The questioner : But the people of Jordan tied you up.
The Shaykh : They tied me up, yes, but this is if I had not come here except to return there, but no, I came here!
Another questioner : ... .
The Shaykh : I came.
The questioner : ... .
The Shaykh : Yes?
The questioner : ... .
The Shaykh: Yes.
The questioner : ... .
The Shaykh : Yes, better, come on, tie him up!
The questioner : ... .
The Shaykh : Yes, please go ahead.
The questioner : ... a question?
The Shaykh : I have no objection.
The questioner : ... now we have a question whose answer is long.
Another questioner : But answer it, ask Abu Badr; you replied to this woman because plural marriage has aspects of good, such and such, that it is one person, meaning.
Nasser al-'Umar: I mentioned to her that the issue of plural marriage, her objection to the principle of plural marriage, is mistaken based on a situation that occurs from an individual, or let us suppose that her husband did not act justly, so do not take it as a general ruling, for this is a specific case and a mistake, and this is what contradicted the methodology, and it does not invalidate the principle, and it does not invalidate the issue, so I clarified to her and said: If you have a specific case to address, we spoke to present a Shari'ah methodology in this regard.
The questioner: Yes.
Another questioner : All right, regarding the level of the husband, according to what I heard, you now have, meaning, restrictions from the husband regarding not marrying from outside, and not marrying daughters to outside; is this restriction still in place?
Nasser al-'Umar: No, they allow it, they allow it, especially if a person has a wife and wants a second wife.
Another questioner : Yes.
Nasser al-'Umar: They allow it with restrictions.
Another questioner : Plural marriage?
The questioner: Yes.
Another questioner : In the Ministry...
Nasser al-'Umar: Most people do not, yes, yes, yes, but the first wife is where the difficulty lies, the first wife, but if a person says: I have a wife and I want a second wife, it is easy, he can make an excuse and say: I did not find anyone to marry me, so...
Another questioner : They give him...
Another questioner : But from your side, if...
Nasser al-'Umar: This is, this is from the social aspect, not from the state.
Another questioner : ... .
The Shaykh : Every individual is free to ask whatever he wishes.
The questioner : I do not relinquish my right!
The Shaykh: Go ahead.
Another questioner : Do you support plural marriage or do you not support plural marriage?
The Shaykh : I support plural marriage.
The questioner: Yes.
The Shaykh : And I am with you.
The questioner : I... O Shaykh...
Another questioner : I am your devoted student, O my Shaykh.
The Shaykh : Yes?
The questioner : I am your devoted student, O Shaykh.
The Shaykh : Yes, please.
The questioner : "And those who think that plural marriage is permissible in cases of necessity, such as the wife's infertility or her chronic illness, are mistaken; for there is no evidence for this, nor has any Shari'ah ruling been revealed concerning it. I am not now engaged in researching this topic, but I present from it what has a bearing on our topic, 'The Foundations of Marital Happiness,' which is urging men and women to moderation in the matter of plural marriage and commanding adherence to the Shari'ah methodology in it, so some of the husbands..."
The Shaykh : Excuse me, this is about men, so what do the women do here?
The questioner : He says: urging men and women to moderation in the matter of plural marriage.
The Shaykh : How is that?
Another questioner : Yes, moderation, he does not say...
The Shaykh : No, no, I say moderation regarding men, but regarding women...
The questioner : We have women now, meaning yes.
Another questioner : But do you agree—O our Shaykh—that her husband marries another woman?
Nasser al-'Umar: The wife—also—we want her to be moderate in the matter if her husband wants to marry, she does not refuse this matter.
The Shaykh : The phrase does not help like this.
The questioner : She is moderate.
The Shaykh : I mean—may Allah bless you—that is the justice you have accustomed us to.
Nasser al-'Umar: May Allah reward you with good, if...
The Shaykh : I mean...
The questioner: Yes.
The Shaykh : Grouping the women here is misleading toward something you may not want!
Nasser al-'Umar: And what is it? Yes, indeed.
The Shaykh : And that the woman—also—has, as the man has [everyone laughs!].
Nasser al-'Umar: If Allah wills, it is not applicable, this.
The Shaykh : Well, the important point is not the crux of the matter here.
Another questioner : "And the command to adhere to the Shari'ah methodology in it; for some of the husbands hasten in plural marriage, and proceed to marriage without consideration and waiting, and thus fall into grave errors that shatter the structure of happiness in their family, and some of them make talking about plural marriage a means to annoy the wife and provoke her and threaten her, and some of them do not consider in plural marriage anything but satisfying sexual desire, turning away from the noble Shari'ah purposes for which plural marriage was legislated."
The Shaykh : By Allah, stop for a moment, the third matter.
The questioner: Yes.
The Shaykh : And some of them?
The questioner : "And some of them do not consider in plural marriage anything but satisfying sexual desire, turning away from the noble Shari'ah purposes for which plural marriage was legislated, and neglecting what he should do in terms of justice, authority, and the ability to fulfill rights."
The Shaykh : Well, does the intent of your phrase become corrupted if the sexual desire is removed from it?
Nasser al-'Umar: The phrase can be repeated without it and we can look.
The Shaykh : Now we try.
Nasser al-'Umar: We try so that we can.
The Shaykh : Read, let us see the phrase without the mention.
The questioner : "And some of them."
The Shaykh : Yes.
The questioner : "Who do not consider in plural marriage anything but satisfying sexual desire," we cannot delete it.
The Shaykh : Why?
The questioner : Because he says: "And some of them do not consider in plural marriage," what...
The Shaykh : I think it comes.
The questioner: Go ahead.
The Shaykh: In the name of Allah.
The questioner : The last line.
Another questioner : The second to last.
The Shaykh : And some of them.
Another questioner : Who do not consider in plural marriage, except in plural marriage.
The Shaykh : And some of them do not, and some of them turn away in plural marriage from the Shari'ah purposes, and some of them turn away in plural marriage from the Shari'ah purposes, does it corrupt what you aimed at?
Nasser al-'Umar: Why do we not clarify the issue first?
The Shaykh : Ah, now you have revealed the veil with this question, please clarify, we tell you: what prevents him from marrying as He—Exalted is He—said, and you alluded to the verse at the beginning of the speech:
two, three, or four
مَثْنَى وَثُلَاثَ وَرُبَاعَNasser al-'Umar: ...
The Shaykh : Do not get ahead of the speech, I said what you said, only this does not happen.
With his consideration of the things you alluded to, because he turns away, he does not turn away, but he wants to satisfy his sexual appetite
two, three, or four
مَثْنَى وَثُلَاثَ وَرُبَاعَNasser al-'Umar: This is permissible and prescribed.
The Shaykh : Well, and this is what I thought of you with good opinion; so then.
Nasser al-'Umar: ... I issued a fatwa two weeks ago to a young man in Riyadh.
The Shaykh : Yes, good.
The questioner: Yes.
The Shaykh : So then delete this word.
Nasser al-'Umar: Or we adjust the wording.
The Shaykh : This is what we said, and we have done it.
The questioner : Well, we write a period, better.
Another questioner : It is coming to us, O Shaykh Abu Badr, may Allah guide us and you...
The Shaykh : He messed up for you.
The questioner : Yes, yes.
The Shaykh : No, no, no.
The questioner : Because he says O Shaykh.
The Shaykh : Yes.
The questioner : He says at the end: and neglecting what he should do in terms of justice, authority, and the ability to fulfill rights, so his state is like the state of this poet who describes his misery, distress, and life:
"I married two out of my great ignorance *** of what a husband of two suffers
I said: I will become a sheep between them *** enjoying between two noblest ewes
So I became like a ewe that sacrifices morning and evening *** traded between two most wicked she-wolves."
The Shaykh : No, no, no, like this, O Professor?!
Nasser al-'Umar: Regarding... I am turning away from the Shari'ah objectives, so he fell into this disease.
The Shaykh : This is not befitting, may Allah bless you, if you remove the word sexual desire, and draw attention to the fact that the one who marries two or more should not turn away from the other matters, that is enough, you have been moderate!
Nasser al-'Umar: Yes, but this poem, O Shaykh, this poem is for a man.
The Shaykh : No problem, but who reads the poem.
Nasser al-'Umar: Yes.
The Shaykh : Understands from you what you do not want, just as the phrase that is at the beginning—also—implies what you do not want!
Nasser al-'Umar: Well, first we record the phrase first, O Shaykh, I mean we record...
Another questioner : By Allah—O Shaykh—honestly the verse...
The questioner : Complete reading the verses?
The Shaykh : Yes?
The questioner : Complete reading the verses?
The Shaykh : Is there a continuation?
The questioner : Yes.
The Shaykh : No, that is enough.
The questioner : No, because some of it means.
Another questioner : ... O my Shaykh, let him complete it.
The Shaykh : ... .
The questioner : The pleasure of this one provokes the anger of that one," so I did not escape from the anger of either
And he cast into life all harm *** just as the harm is between the two co-wives."
The Shaykh : O Shaykh, may Allah bless you, this was between the wives of the Messenger, this was between the wives of the Messenger, meaning one of them is jealous of her sister, her co-wife, this is unavoidable!
Nasser al-'Umar: There is no solution to it ever.
The Shaykh : Ever, and it is necessary, and you know the story of the broken vessel, and he said on this occasion—(peace be upon him)—:
Vessel for vessel, and food for food
إناء بإناء ، وطعام بطعامFine.
The questioner : I say, O Shaykh.
The Shaykh : If this is the case.
Nasser al-'Umar: Why do you not take the whole poem?
Another questioner: All of them, yes.
Nasser al-'Umar: I am thinking about... the poem, O Shaykh, truly, but it came perhaps in context, so it is in the category of jest, that the intended meaning is clear.
Another questioner : Do we continue, O Shaykh?
The Shaykh: Go ahead.
The questioner : "And he cast into life all harm *** just as the harm is between the two co-wives"
The Shaykh: Allah is the Greatest!
The questioner : "For this one there is a night and for that one another *** constant reproach in the two nights
If you love to remain honorable *** filled with good deeds in your hands
Then live as a bachelor, if you cannot."
The Shaykh : Again!
The questioner : "One is enough for you from the harm of the two co-wives."
The Shaykh: Allah is the Greatest!
Nasser al-'Umar: ... this poet, I said this is his state, I said this state—O Shaykh—should not be taken from his speech... some, this is the state of a man who married and turned away from the Shari'ah objectives.
The questioner : ... .
Nasser al-'Umar: I decided the issue and clarified it, so I explained the Shari'ah methodology in it, and I said: whoever turns away from this methodology, this is his state, yes.
The Shaykh : I do not think this conveys this, in any case.
The questioner : No, they understood, O Shaykh, I asked a number of the brothers.
The Shaykh : Let him look at the phrase.
The questioner : He changes the phrase.
The Shaykh : He estimates it.
The questioner : The text, the text of the phrase.
Another questioner : ... whoever composed it was innovated.
Nasser al-'Umar: No, there is no obstacle, absolutely no obstacle, but I say: praise be to Allah.
The Shaykh : If it is introduced for the sake of good, then praise be to Allah.
Nasser al-'Umar: By Allah, my brother, may Allah have mercy on him, may Allah reward with good the one who pointed out our faults to us.
The questioner : ... .
All right, give it to us, no... the Shaykh... write it down.
The questioner : Write it down...
Another questioner : That's it, may Allah reward you with good.
The Shaykh: All right.
Nasser al-'Umar: As for the poem, I am actually thinking of removing it for a while... regarding women, and the barrier between us, you know, in Hajj it was light.
The Shaykh : A curtain.
The questioner : No, it is not, it is a... wooden panels.
The Shaykh : Wooden panels.
Nasser al-'Umar: Yes, so I decided that regarding plural marriage, I clarified the Shari'ah methodology, and I called for it, and I also clarified that the need and the need of the Muslim community call for it from several aspects, for the sake of increasing offspring, as the Prophet (peace and blessings be upon him) did, and the fitnah (trial, discord or temptation) that exists through the homes now. We have a university, Shaykh, with seven thousand female students, and about a thousand of them are not married, even though they cannot enter the university unless they have passed the age of marriage, eighteen and nineteen. Then, if voices are raised, if it is multiplied by the...
Another questioner : On the wood!
Nasser al-'Umar: On the wooden door.
The Shaykh : Yes.
Nasser al-'Umar: Yes, and an angry message came, so I stood up and read the message, an angry message from one woman, and I replied to her with a severe reply, then I said, perhaps this is the only way it will work, then of course the women calmed down. After a while, when I returned to Riyadh, she sent me a message through one of my relatives apologizing for what happened, yes, and she said: I mean, I made a mistake, and I was the one who stirred up the fitnah (trial, discord or temptation), I do not know, by Allah, who she is.
The Shaykh: Yes.
Nasser al-'Umar: I am the one who directed the question to you, so I wanted to...
The Shaykh : And it is better for you.
Nasser al-'Umar: Yes, so she said: I hope you will forgive me.
The Shaykh : We fear he will double up! Ah.
Nasser al-'Umar: This is what happened!
The Shaykh : All right, but we did not understand what this woman said that made you so severe in your reply?
The questioner : She says, why do you call for plural marriage when my husband goes out? She says that my husband has...
The Shaykh : Yes.
Nasser al-'Umar: He does not come until midnight and goes out in the morning. What if he had two wives? And how, how? Her husband is a doctor!
The Shaykh : This reminded me.
Nasser al-'Umar: ... plural marriage.
The Shaykh : In the translation of a scholar of hadith named Ma'mar or Ma'mar ibn Rashid al-Basri, he went to Yemen, of course to seek knowledge and hadith, so he stayed there for a period, then he decided to return to Basra. When one of the clever ones learned of this, he said to the people of Yemen: Tie him up, tie him up, so they married him off and tied him up [The Shaykh laughs!].
Another questioner : So that he would stay with them.
The Shaykh : Yes.
The questioner : But the people of Jordan tied you up.
The Shaykh : They tied me up, yes, but this is if I had not come here except to return there, but no, I came here!
Another questioner : ... .
The Shaykh : I came.
The questioner : ... .
The Shaykh : Yes?
The questioner : ... .
The Shaykh: Yes.
The questioner : ... .
The Shaykh : Yes, better, come on, tie him up!
The questioner : ... .
The Shaykh : Yes, please go ahead.
The questioner : ... a question?
The Shaykh : I have no objection.
The questioner : ... now we have a question whose answer is long.
Another questioner : But answer it, ask Abu Badr; you replied to this woman because plural marriage has aspects of good, such and such, that it is one person, meaning.
Nasser al-'Umar: I mentioned to her that the issue of plural marriage, her objection to the principle of plural marriage, is mistaken based on a situation that occurs from an individual, or let us suppose that her husband did not act justly, so do not take it as a general ruling, for this is a specific case and a mistake, and this is what contradicted the methodology, and it does not invalidate the principle, and it does not invalidate the issue, so I clarified to her and said: If you have a specific case to address, we spoke to present a Shari'ah methodology in this regard.
The questioner: Yes.
Another questioner : All right, regarding the level of the husband, according to what I heard, you now have, meaning, restrictions from the husband regarding not marrying from outside, and not marrying daughters to outside; is this restriction still in place?
Nasser al-'Umar: No, they allow it, they allow it, especially if a person has a wife and wants a second wife.
Another questioner : Yes.
Nasser al-'Umar: They allow it with restrictions.
Another questioner : Plural marriage?
The questioner: Yes.
Another questioner : In the Ministry...
Nasser al-'Umar: Most people do not, yes, yes, yes, but the first wife is where the difficulty lies, the first wife, but if a person says: I have a wife and I want a second wife, it is easy, he can make an excuse and say: I did not find anyone to marry me, so...
Another questioner : They give him...
Another questioner : But from your side, if...
Nasser al-'Umar: This is, this is from the social aspect, not from the state.
Another questioner : ... .
The Shaykh : Every individual is free to ask whatever he wishes.
The questioner : I do not relinquish my right!
The Shaykh: Go ahead.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.