A student of the Shaykh’s students quotes the words of (Nasser al-'Umar) regarding plural marriage, and the Shaykh comments on them.
Machine translationRead the Arabic original
The Shaykh : Please proceed.
The questioner : He says that plural marriage is what Nasser ibn 'Umar says: plural marriage is a prescribed matter, and there is no room for discussion regarding its permissibility. Indeed, one fears 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 : ... .
The Shaykh : And I am with you.
The questioner : I am saying, O Shaykh...
Another questioner: Go ahead... your hand...
The Shaykh : Yes?
The questioner : Your healthy hand here.
The Shaykh : Yes, please go ahead.
Another questioner: And those who think that plural marriage is permissible in cases of dire necessity, such as the wife's infertility or her chronic illness, are mistaken. There is no evidence for this, nor has any Shari'ah ruling been revealed regarding it. I am not currently in a position to research this topic, but I will mention what is relevant to our topic, which is "the components of marital happiness", namely encouraging men and women to be moderate in the matter of plural marriage and to adhere to the Shari'ah methodology in it. So, from among the husbands...
The Shaykh : Excuse me, this is about men. So what about women... here?
The questioner : He says he is 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 do not say moderation regarding men, but regarding women...
The questioner : We have women now, meaning, yes.
Another questioner: But do you agree, Shaykh, that she should consent to him marrying another?
The questioner : The wife also needs to be moderate in the matter if her husband wants to marry; she does not reject this matter.
The Shaykh : The phrase does not imply this.
The questioner : She moderates...
The Shaykh : I mean, may Allah bless you, that is the justice you have accustomed us to.
The questioner : May Allah reward you with good, if...
The Shaykh : I mean, my intention is...
The questioner : Yes
The Shaykh : Comparing women here to... something she may not want!
The questioner : And it is, yes, exactly.
The Shaykh : And it is that the woman also has, just as the man has...
The questioner : ... it is not permissible.
The Shaykh : Well, the main point is not here.
Another questioner: And commanding adherence to the Shari'ah methodology in it. So, from among the husbands, there is one who hastens in plural marriage and proceeds to marriage without careful consideration and waiting, and falls into grave errors that shatter the structure of happiness in his family. And there is one who makes talking about plural marriage a means to anger his wife and provoke and threaten her. And there is one who does not consider in plural marriage anything but satisfying sexual desire, turning a blind eye to the noble Shari'ah purposes for which plural marriage was legislated.
The Shaykh : ... Stop for a moment, the third point.
The questioner : Yes.
The Shaykh : And who?
The questioner : And there is one who does not consider in plural marriage anything but satisfying sexual desire, turning a blind eye to the noble Shari'ah purposes for which plural marriage was legislated, and neglecting what he should do regarding justice, authority, and the ability to fulfill rights.
The Shaykh : Well, would the purpose of your phrase be spoiled if "sexual desire" were removed from it?
The questioner : If... the phrase is repeated without it and we look at it.
The Shaykh : Now let us try.
The questioner : Let us try so that we can...
The Shaykh : Read it, let us see the phrase without mentioning it.
The questioner : And there is one...
The Shaykh : Yes.
The questioner : And there is one who does not consider in plural marriage anything but satisfying sexual desire; we cannot remove it.
The Shaykh : Why?
The questioner : Because it stands, and there is one who does not consider in plural marriage, what?
The Shaykh : I think it comes.
The questioner : Please proceed.
The Shaykh : In the name of Allah.
The questioner : The last line, the second to last.
The Shaykh : And there is one who does not consider in plural marriage, except in plural marriage.
And there is one who does not, and there is one who turns his gaze away from the Shari'ah purposes in plural marriage, and there is one who turns his gaze away from the Shari'ah purposes in plural marriage. Does this spoil what you aimed at?
The questioner : Why do we not clarify the issue first?
The Shaykh : Ah, now you have revealed the veil, here with this veil. Please, clarify. We tell you, what prevents him from marrying as Allah the Exalted said, and you alluded to the verse at the beginning of the speech to satisfy his sexual appetite with the...
The questioner : ... .
The Shaykh : Do not get ahead of the speech. I said what you said, only that this does not happen while considering the things you alluded to. That is because he turns a blind eye. He does not turn a blind eye, but he wants to satisfy his sexual appetite without turning his gaze away from the other matters you mentioned.
The questioner : This is permissible and prescribed.
The Shaykh : Well, and this is what you thought of me with good intent, so then...
The questioner : ... I issued a fatwa two weeks ago to a young man in Riyadh.
The Shaykh : Well, okay.
The questioner : Yes.
The Shaykh : So then, remove this word.
The questioner : Or we adjust the wording.
The Shaykh : This is what we said and we have done it.
The questioner : Well, let us write a period, that is better.
Another questioner: ... a mark, O Shaykh Abu Badr, may Allah guide you and us...
The Shaykh : You ruined it for him.
The questioner : 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 regarding justice, authority, and the ability to fulfill rights. So his state is like the state of this poet who describes the misery, distress, and life he is in: "I married two out of my great ignorance *** Of what brings misery to the husband of two. So I said, I will become a sheep between them *** Enjoying between the two most honorable ewes.
So I became like a ewe that is sacrificed morning and evening *** Passed back and forth between the two most wicked she-wolves".
The Shaykh : No, no, no, is that how it is, O Professor?
The questioner : Regarding... I am turning a blind eye to the Shari'ah purposes, so he fell into this...
The Shaykh : This is not appropriate, 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 his gaze away from the other matters, that is enough. He has been moderate!
The questioner : Yes, but this poem, O Shaykh, this poem is by a man...
The Shaykh : It is fine, but whoever reads the poem...
The questioner : Yes.
The Shaykh : Understands from you what you do not intend, just as the phrase at the beginning also implies what you do not intend!
The questioner : Well, first let us record the phrase, first, O Shaykh, I prefer to record...
Another questioner: By Allah, O Shaykh, honestly...
The questioner : Shall I complete reading the verses?
The Shaykh : ... The continuation, no, that is enough for you.
The questioner : No, because some of it means...
Another questioner: ... Let him complete it.
The Shaykh : ... .
The questioner : ... This will stir up... "So I did not escape from one of the two burdens *** And I threw 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 would be jealous of her sister, her co-wife. This is unavoidable!
The questioner : There is no solution to it.
The Shaykh : Absolutely not, and it is necessary, and you know the story of the broken vessel, and he said on this occasion (peace and blessings be upon him).
The questioner : I am saying, O Shaykh.
The Shaykh : So if this is the case...
The questioner : ... the whole poem.
Another questioner: The whole thing, yes.
The questioner : I am thinking... the poem, O Shaykh... but it came perhaps in context, so it is in the category of jest, though the intended meaning is clear.
Another questioner: Shall we continue, O Shaykh?
The Shaykh : Please proceed.
The questioner :"And I threw into life all harm *** Just as the harm is between the two co-wives".
The Shaykh : Allahu Akbar.
The questioner :"For this one a night and for that one another *** Constant reproach in the two nights. If you wish to remain generous *** Of the good things... with full hands, then live as a bachelor. If you cannot".
The Shaykh : ... .
The questioner :"Then one is enough for you from the harm of the two co-wives".
The Shaykh : Allahu Akbar.
Another questioner: ... this poet, I said this is his state, I said this state, O Shaykh, it is not taken from his words... some of this is the state of a man who married and neglected the Shari'ah purposes.
The questioner : ... .
Another questioner: I decided the issue and clarified it, so I explained the Shari'ah methodology in it and said that whoever turns away from this methodology, this is his state. Yes.
The Shaykh : I do not think this is understood in any case!
The questioner : No, they understood. I asked a number of the brothers.
The Shaykh : Let him look at the phrase.
The questioner : He changes the phrase.
The Shaykh : He evaluates it.
The questioner : The text, the text of the phrase.
Another questioner: ... who composed...
The questioner : No, there is no harm, no, there is no harm at all, but I say that, praise be to Allah.
The Shaykh : If he innovates with good, then praise be to Allah.
The questioner : By Allah, my brother, may Allah have mercy on him, may Allah reward with good the one who pointed out our faults to us.
Another questioner: Well, go ahead... the Shaykh... write it.
The questioner : Write...
Another questioner: That is enough, may Allah reward you with good.
The Shaykh : Well...
The questioner : As for the poem, I actually think I will remove it from...
The questioner : In the women's section, and the barrier between us, you know, in Hajj it is light.
The Shaykh : A curtain.
The questioner : No... it is a... in wooden planks.
The Shaykh : Wooden planks.
The questioner : Yes, so I decided on what concerns plural marriage. I explained the Shari'ah methodology and called for it, and I also explained 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 because of the fitnah (trial) present in the homes now. We have a university here, O Shaykh, with seven thousand female students, and about a thousand of them are not married, even though one cannot enter the university unless she has passed the age of marriage, eighteen or nineteen. Then, if voices are raised, if they strike...
Another questioner: On the wood!
The questioner : On the wooden door.
The Shaykh : Yes.
The questioner : Yes, and an angry letter came, so I stood up and read the letter, an angry letter... and I replied to it with a severe response. I said, "It is not possible, it is not correct except this way." Then, of course, the women calmed down after a period when I returned to Riyadh. She sent me, through one of my female relatives, an apology for what happened. Yes, and she said, "I mean, I made a mistake, and I was the one who stirred up fitnah. I swear to Allah, I do not know her methodology."
The Shaykh : ... .
The questioner : I, O Shaykh, am the one who directed the question to you, so I wanted...
The Shaykh : And it is better for you.
The questioner : Yes, so she said, "I hope you will forgive me..."
The Shaykh : ... praises the family...
The questioner : This is what happened!
The Shaykh : Okay, but we did not understand what this woman said that made you be so severe in your answer.
The questioner : She says, "Why do you call for plural marriage, and my husband goes out? She says that my husband has..."
The Shaykh : Yes.
The questioner : He does not come until midnight and goes out in the morning. How would it be if he had two wives? And how, and how, his husband is a doctor!
The Shaykh : This reminded me.
The questioner : ... .
The Shaykh : Of the translation of one of the scholars 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 resolved 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 they tied him up.
Another questioner: ... he stayed with them.
The Shaykh : Yes.
The questioner : But the people of Jordan tied him 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, I came.
The questioner : ... .
The Shaykh : Yes.
The questioner : ... .
The Shaykh : Yes, exactly.
The questioner : ... .
The Shaykh : Oh, better, may Allah... tie him up.
The questioner : ... .
The Shaykh : Yes, please go ahead.
The questioner : ... a question?
The Shaykh : I have no objection.
The questioner : ... .
Another questioner: We have a question whose answer is long.
The questioner : But reply to them and ask Abu Badr. You replied to this woman because plural marriage has aspects of good, such and such, that one means...
Another questioner: You mentioned to her that the issue of plural marriage, her objection to the principle of plural marriage, is mistaken. A situation occurs from... or let us suppose that her husband did not act justly, so do not take it as a general ruling. This is a special case and a mistake, and this is what contradicted the methodology. It does not invalidate the principle and does not invalidate the issue. So I clarified it to her and said, "If you have a specific case to address, we have spoken and presented a Shari'ah methodology in this aspect."
The questioner : Yes.
Another questioner: Regarding the level of the husband, according to what I heard, you now have, I mean, regulations from the husband regarding not marrying from outside and not marrying daughters to outside. So this regulation and what...
The questioner : ... they allow, they allow it in itself if the person has a wife and wants a second wife.
Another questioner: Ah.
The questioner : They allow it with regulations.
Another questioner: ...
The questioner : Yes, exactly.
Another questioner: In...
The questioner : Usually, yes, yes, yes, yes. But the first wife is where the difficulty lies. The first wife. But if one, 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 this returns, this is from the social aspect, not from the state.
Another questioner: ...
The Shaykh : Every individual has the right to ask whatever he wishes.
The questioner : I do not relinquish my right!
The Shaykh : Please proceed.
The questioner : He says that plural marriage is what Nasser ibn 'Umar says: plural marriage is a prescribed matter, and there is no room for discussion regarding its permissibility. Indeed, one fears 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 : ... .
The Shaykh : And I am with you.
The questioner : I am saying, O Shaykh...
Another questioner: Go ahead... your hand...
The Shaykh : Yes?
The questioner : Your healthy hand here.
The Shaykh : Yes, please go ahead.
Another questioner: And those who think that plural marriage is permissible in cases of dire necessity, such as the wife's infertility or her chronic illness, are mistaken. There is no evidence for this, nor has any Shari'ah ruling been revealed regarding it. I am not currently in a position to research this topic, but I will mention what is relevant to our topic, which is "the components of marital happiness", namely encouraging men and women to be moderate in the matter of plural marriage and to adhere to the Shari'ah methodology in it. So, from among the husbands...
The Shaykh : Excuse me, this is about men. So what about women... here?
The questioner : He says he is 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 do not say moderation regarding men, but regarding women...
The questioner : We have women now, meaning, yes.
Another questioner: But do you agree, Shaykh, that she should consent to him marrying another?
The questioner : The wife also needs to be moderate in the matter if her husband wants to marry; she does not reject this matter.
The Shaykh : The phrase does not imply this.
The questioner : She moderates...
The Shaykh : I mean, may Allah bless you, that is the justice you have accustomed us to.
The questioner : May Allah reward you with good, if...
The Shaykh : I mean, my intention is...
The questioner : Yes
The Shaykh : Comparing women here to... something she may not want!
The questioner : And it is, yes, exactly.
The Shaykh : And it is that the woman also has, just as the man has...
The questioner : ... it is not permissible.
The Shaykh : Well, the main point is not here.
Another questioner: And commanding adherence to the Shari'ah methodology in it. So, from among the husbands, there is one who hastens in plural marriage and proceeds to marriage without careful consideration and waiting, and falls into grave errors that shatter the structure of happiness in his family. And there is one who makes talking about plural marriage a means to anger his wife and provoke and threaten her. And there is one who does not consider in plural marriage anything but satisfying sexual desire, turning a blind eye to the noble Shari'ah purposes for which plural marriage was legislated.
The Shaykh : ... Stop for a moment, the third point.
The questioner : Yes.
The Shaykh : And who?
The questioner : And there is one who does not consider in plural marriage anything but satisfying sexual desire, turning a blind eye to the noble Shari'ah purposes for which plural marriage was legislated, and neglecting what he should do regarding justice, authority, and the ability to fulfill rights.
The Shaykh : Well, would the purpose of your phrase be spoiled if "sexual desire" were removed from it?
The questioner : If... the phrase is repeated without it and we look at it.
The Shaykh : Now let us try.
The questioner : Let us try so that we can...
The Shaykh : Read it, let us see the phrase without mentioning it.
The questioner : And there is one...
The Shaykh : Yes.
The questioner : And there is one who does not consider in plural marriage anything but satisfying sexual desire; we cannot remove it.
The Shaykh : Why?
The questioner : Because it stands, and there is one who does not consider in plural marriage, what?
The Shaykh : I think it comes.
The questioner : Please proceed.
The Shaykh : In the name of Allah.
The questioner : The last line, the second to last.
The Shaykh : And there is one who does not consider in plural marriage, except in plural marriage.
And there is one who does not, and there is one who turns his gaze away from the Shari'ah purposes in plural marriage, and there is one who turns his gaze away from the Shari'ah purposes in plural marriage. Does this spoil what you aimed at?
The questioner : Why do we not clarify the issue first?
The Shaykh : Ah, now you have revealed the veil, here with this veil. Please, clarify. We tell you, what prevents him from marrying as Allah the Exalted said, and you alluded to the verse at the beginning of the speech
Two, three, and four
مثنى وثلاث ورباعThe questioner : ... .
The Shaykh : Do not get ahead of the speech. I said what you said, only that this does not happen while considering the things you alluded to. That is because he turns a blind eye. He does not turn a blind eye, but he wants to satisfy his sexual appetite
Two, three, and four
مثنى وثلاث ورباعThe questioner : This is permissible and prescribed.
The Shaykh : Well, and this is what you thought of me with good intent, so then...
The questioner : ... I issued a fatwa two weeks ago to a young man in Riyadh.
The Shaykh : Well, okay.
The questioner : Yes.
The Shaykh : So then, remove this word.
The questioner : Or we adjust the wording.
The Shaykh : This is what we said and we have done it.
The questioner : Well, let us write a period, that is better.
Another questioner: ... a mark, O Shaykh Abu Badr, may Allah guide you and us...
The Shaykh : You ruined it for him.
The questioner : 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 regarding justice, authority, and the ability to fulfill rights. So his state is like the state of this poet who describes the misery, distress, and life he is in: "I married two out of my great ignorance *** Of what brings misery to the husband of two. So I said, I will become a sheep between them *** Enjoying between the two most honorable ewes.
So I became like a ewe that is sacrificed morning and evening *** Passed back and forth between the two most wicked she-wolves".
The Shaykh : No, no, no, is that how it is, O Professor?
The questioner : Regarding... I am turning a blind eye to the Shari'ah purposes, so he fell into this...
The Shaykh : This is not appropriate, 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 his gaze away from the other matters, that is enough. He has been moderate!
The questioner : Yes, but this poem, O Shaykh, this poem is by a man...
The Shaykh : It is fine, but whoever reads the poem...
The questioner : Yes.
The Shaykh : Understands from you what you do not intend, just as the phrase at the beginning also implies what you do not intend!
The questioner : Well, first let us record the phrase, first, O Shaykh, I prefer to record...
Another questioner: By Allah, O Shaykh, honestly...
The questioner : Shall I complete reading the verses?
The Shaykh : ... The continuation, no, that is enough for you.
The questioner : No, because some of it means...
Another questioner: ... Let him complete it.
The Shaykh : ... .
The questioner : ... This will stir up... "So I did not escape from one of the two burdens *** And I threw 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 would be jealous of her sister, her co-wife. This is unavoidable!
The questioner : There is no solution to it.
The Shaykh : Absolutely not, and it is necessary, and you know the story of the broken vessel, and he said on this occasion (peace and blessings be upon him)
A vessel with a vessel and food with food
إناء بإناء وطعام بطعامThe questioner : I am saying, O Shaykh.
The Shaykh : So if this is the case...
The questioner : ... the whole poem.
Another questioner: The whole thing, yes.
The questioner : I am thinking... the poem, O Shaykh... but it came perhaps in context, so it is in the category of jest, though the intended meaning is clear.
Another questioner: Shall we continue, O Shaykh?
The Shaykh : Please proceed.
The questioner :"And I threw into life all harm *** Just as the harm is between the two co-wives".
The Shaykh : Allahu Akbar.
The questioner :"For this one a night and for that one another *** Constant reproach in the two nights. If you wish to remain generous *** Of the good things... with full hands, then live as a bachelor. If you cannot".
The Shaykh : ... .
The questioner :"Then one is enough for you from the harm of the two co-wives".
The Shaykh : Allahu Akbar.
Another questioner: ... this poet, I said this is his state, I said this state, O Shaykh, it is not taken from his words... some of this is the state of a man who married and neglected the Shari'ah purposes.
The questioner : ... .
Another questioner: I decided the issue and clarified it, so I explained the Shari'ah methodology in it and said that whoever turns away from this methodology, this is his state. Yes.
The Shaykh : I do not think this is understood in any case!
The questioner : No, they understood. I asked a number of the brothers.
The Shaykh : Let him look at the phrase.
The questioner : He changes the phrase.
The Shaykh : He evaluates it.
The questioner : The text, the text of the phrase.
Another questioner: ... who composed...
The questioner : No, there is no harm, no, there is no harm at all, but I say that, praise be to Allah.
The Shaykh : If he innovates with good, then praise be to Allah.
The questioner : By Allah, my brother, may Allah have mercy on him, may Allah reward with good the one who pointed out our faults to us.
Another questioner: Well, go ahead... the Shaykh... write it.
The questioner : Write...
Another questioner: That is enough, may Allah reward you with good.
The Shaykh : Well...
The questioner : As for the poem, I actually think I will remove it from...
The questioner : In the women's section, and the barrier between us, you know, in Hajj it is light.
The Shaykh : A curtain.
The questioner : No... it is a... in wooden planks.
The Shaykh : Wooden planks.
The questioner : Yes, so I decided on what concerns plural marriage. I explained the Shari'ah methodology and called for it, and I also explained 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 because of the fitnah (trial) present in the homes now. We have a university here, O Shaykh, with seven thousand female students, and about a thousand of them are not married, even though one cannot enter the university unless she has passed the age of marriage, eighteen or nineteen. Then, if voices are raised, if they strike...
Another questioner: On the wood!
The questioner : On the wooden door.
The Shaykh : Yes.
The questioner : Yes, and an angry letter came, so I stood up and read the letter, an angry letter... and I replied to it with a severe response. I said, "It is not possible, it is not correct except this way." Then, of course, the women calmed down after a period when I returned to Riyadh. She sent me, through one of my female relatives, an apology for what happened. Yes, and she said, "I mean, I made a mistake, and I was the one who stirred up fitnah. I swear to Allah, I do not know her methodology."
The Shaykh : ... .
The questioner : I, O Shaykh, am the one who directed the question to you, so I wanted...
The Shaykh : And it is better for you.
The questioner : Yes, so she said, "I hope you will forgive me..."
The Shaykh : ... praises the family...
The questioner : This is what happened!
The Shaykh : Okay, but we did not understand what this woman said that made you be so severe in your answer.
The questioner : She says, "Why do you call for plural marriage, and my husband goes out? She says that my husband has..."
The Shaykh : Yes.
The questioner : He does not come until midnight and goes out in the morning. How would it be if he had two wives? And how, and how, his husband is a doctor!
The Shaykh : This reminded me.
The questioner : ... .
The Shaykh : Of the translation of one of the scholars 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 resolved 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 they tied him up.
Another questioner: ... he stayed with them.
The Shaykh : Yes.
The questioner : But the people of Jordan tied him 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, I came.
The questioner : ... .
The Shaykh : Yes.
The questioner : ... .
The Shaykh : Yes, exactly.
The questioner : ... .
The Shaykh : Oh, better, may Allah... tie him up.
The questioner : ... .
The Shaykh : Yes, please go ahead.
The questioner : ... a question?
The Shaykh : I have no objection.
The questioner : ... .
Another questioner: We have a question whose answer is long.
The questioner : But reply to them and ask Abu Badr. You replied to this woman because plural marriage has aspects of good, such and such, that one means...
Another questioner: You mentioned to her that the issue of plural marriage, her objection to the principle of plural marriage, is mistaken. A situation occurs from... or let us suppose that her husband did not act justly, so do not take it as a general ruling. This is a special case and a mistake, and this is what contradicted the methodology. It does not invalidate the principle and does not invalidate the issue. So I clarified it to her and said, "If you have a specific case to address, we have spoken and presented a Shari'ah methodology in this aspect."
The questioner : Yes.
Another questioner: Regarding the level of the husband, according to what I heard, you now have, I mean, regulations from the husband regarding not marrying from outside and not marrying daughters to outside. So this regulation and what...
The questioner : ... they allow, they allow it in itself if the person has a wife and wants a second wife.
Another questioner: Ah.
The questioner : They allow it with regulations.
Another questioner: ...
The questioner : Yes, exactly.
Another questioner: In...
The questioner : Usually, yes, yes, yes, yes. But the first wife is where the difficulty lies. The first wife. But if one, 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 this returns, this is from the social aspect, not from the state.
Another questioner: ...
The Shaykh : Every individual has the right to ask whatever he wishes.
The questioner : I do not relinquish my right!
The Shaykh : Please proceed.