What is the Western influence on the issue of plural marriage? (And an explanation of the meaning of justice in plural marriage and the types of justice)
Machine translationRead the Arabic original
onAl-Halabi : I say, our Shaykh, what was the benefit? I mean, the issue of the line?
The Shaykh : Yes.
Ali: It was not clarified to the brothers what was intended.
The Shaykh : Why?
Another questioner : They did not notice what the current trend is regarding the Western influence, from the Western influence.
The Shaykh : I say that this verse, regarding not marrying, they understood it as not marrying. The second not marrying is the cause of poverty, whereas it is the cause of the doubling that is commanded with the condition specified in it, which is justice. It is the cause of the provision coming about due to this lawful marriage. So what is the meaning of "so that you do not become poor"? It is not that you do not marry. No, it is that you marry, for that is what achieves this goal that came at the end of this verse.
Another questioner : They understand the word "so that you do not become poor" in the Levantine dialect. They say "a'il," meaning so-and-so is "a'il," meaning he is oppressive or something. So the meaning of "so that you do not become poor" is "so that you do not oppress" or something like that. So its interpretation was, well, fine.
The Shaykh : No, it is from "a'ilah" (poverty), from poverty, as He the Exalted said:[Ad-Duhaa 93:8] So here He said: meaning do not become poor.
onAl-Halabi : The ruling on the line under the word, our Shaykh...
The Shaykh : Yes.
Ali: ... the line under the word.
The Shaykh : ... under it or where?
Ali: All of it, more than one.
The Shaykh : More than one, okay. What is the verse regarding the condition of justice?
onAl-Halabi :[An-Nisa 4:3] .
The Shaykh : We spoke about it just now. We said justice is two-fold: material justice that is attainable in cohabitation, residence, clothing, maintenance, and spending. It must be what? Equal. There is also justice that is not attainable, which is the justice of the heart. The Messenger of Allah (peace and blessings be upon him) informed us explicitly that he loved A'ishah more than all the women. This was known among the majority of the Companions; it was not something hidden between him and his wives. It was known that the Messenger (peace be upon him) loved A'ishah, and this lady had a status with the Messenger (peace be upon him) greater than his other pure wives. The Companions of the Messenger knew this fact, so they would bring their gifts to the Prophet (peace and blessings be upon him) on the day they knew her turn was with the Lady A'ishah.
Another questioner : There is no god but Allah...
The Shaykh : Yes, this love is related to the heart. Therefore, the Messenger (peace be upon him) is not held accountable for what applies to him, like a Sufi, but I find it beautiful. Some people erred and narrated it as a hadith, though it has no basis: "The good deeds of the righteous are the bad deeds of the near ones." The good deeds of the righteous are the bad deeds of the near ones. If the Messenger does not possess the justice of the heart, loving the Lady A'ishah more than the others, what can we say about us? We are even more so unable to achieve this kind of justice of the heart. The justice that is a condition for a Muslim to marry a second or third wife is the implementation of justice. For example, he eats barley bread and a falafel at one house, so it does not become wheat bread and a falafel at the other, except with exact equality, because this is a material thing that is possible. And so on. Therefore, women, before men, must know the reality of the conditioned justice and that it is possible. Allah does not burden a soul beyond what it can bear. And the justice He mentioned:[An-Nisa 4:129], the complete verse, "and do not leave her in a state of suspension." This does not mean the first justice, but rather the justice of the heart. But this justice of the heart, which is not a condition for its implementation among women, does not mean that your inability to achieve this justice of the heart among women means you lean toward the one you love and leave the other in a state of suspension, neither a wife nor divorced. This is very explicit in the verse that says, "And you will never be able to be just between women, even if you strive hard, so do not leave her in a state of suspension." We must know the conditioned justice, which is possible, and the justice that was not conditioned because it is not possible. The first justice is material justice, in short, and the other justice is the justice of the heart. Perhaps Abu Maher was indeed skilled in his question.
Another questioner : By Allah, he brought it up, our Shaykh.
The Shaykh : He brought it up?
Another questioner : He brought it up more than what he answered, our Shaykh?
The Shaykh : ... , in the name of Allah
The questioner : There are still questions from the women, our Shaykh, if you please.
The Shaykh : Yes.
The Shaykh : Yes.
Ali: It was not clarified to the brothers what was intended.
The Shaykh : Why?
Another questioner : They did not notice what the current trend is regarding the Western influence, from the Western influence.
The Shaykh : I say that this verse, regarding not marrying, they understood it as not marrying. The second not marrying is the cause of poverty, whereas it is the cause of the doubling that is commanded with the condition specified in it, which is justice. It is the cause of the provision coming about due to this lawful marriage. So what is the meaning of "so that you do not become poor"? It is not that you do not marry. No, it is that you marry, for that is what achieves this goal that came at the end of this verse.
Another questioner : They understand the word "so that you do not become poor" in the Levantine dialect. They say "a'il," meaning so-and-so is "a'il," meaning he is oppressive or something. So the meaning of "so that you do not become poor" is "so that you do not oppress" or something like that. So its interpretation was, well, fine.
The Shaykh : No, it is from "a'ilah" (poverty), from poverty, as He the Exalted said:
And He found you poor and made [you] self-sufficient.
ووجدك عائلا فأغنىso that you do not become poor
ألا تعولواonAl-Halabi : The ruling on the line under the word, our Shaykh...
The Shaykh : Yes.
Ali: ... the line under the word.
The Shaykh : ... under it or where?
Ali: All of it, more than one.
The Shaykh : More than one, okay. What is the verse regarding the condition of justice?
onAl-Halabi :
But if you fear that you will not be just, then [marry only] one
فإن خفتم ألا تعدلوا فواحدةThe Shaykh : We spoke about it just now. We said justice is two-fold: material justice that is attainable in cohabitation, residence, clothing, maintenance, and spending. It must be what? Equal. There is also justice that is not attainable, which is the justice of the heart. The Messenger of Allah (peace and blessings be upon him) informed us explicitly that he loved A'ishah more than all the women. This was known among the majority of the Companions; it was not something hidden between him and his wives. It was known that the Messenger (peace be upon him) loved A'ishah, and this lady had a status with the Messenger (peace be upon him) greater than his other pure wives. The Companions of the Messenger knew this fact, so they would bring their gifts to the Prophet (peace and blessings be upon him) on the day they knew her turn was with the Lady A'ishah.
Another questioner : There is no god but Allah...
The Shaykh : Yes, this love is related to the heart. Therefore, the Messenger (peace be upon him) is not held accountable for what applies to him, like a Sufi, but I find it beautiful. Some people erred and narrated it as a hadith, though it has no basis: "The good deeds of the righteous are the bad deeds of the near ones." The good deeds of the righteous are the bad deeds of the near ones. If the Messenger does not possess the justice of the heart, loving the Lady A'ishah more than the others, what can we say about us? We are even more so unable to achieve this kind of justice of the heart. The justice that is a condition for a Muslim to marry a second or third wife is the implementation of justice. For example, he eats barley bread and a falafel at one house, so it does not become wheat bread and a falafel at the other, except with exact equality, because this is a material thing that is possible. And so on. Therefore, women, before men, must know the reality of the conditioned justice and that it is possible. Allah does not burden a soul beyond what it can bear. And the justice He mentioned:
And you will never be able to be equal
ولن تستطيعوا أن تعدلواAnother questioner : By Allah, he brought it up, our Shaykh.
The Shaykh : He brought it up?
Another questioner : He brought it up more than what he answered, our Shaykh?
The Shaykh : ... , in the name of Allah
The questioner : There are still questions from the women, our Shaykh, if you please.
The Shaykh : Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.