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Polygamy vs Polyandry
Question: My question is: ‘Why can men have four wives and women just one husband?’
Answer: I’ll first address the issue of men having four wives before I answer your question as to why women can’t have multiple husbands.
I think that among many other misconceptions about Islam is the notion that it unconditionally allows a Muslim to have four wives. In this regard, some scholars have gone as far as to say that keeping four wives is a man’s essential physiological and psychological need. I am afraid that this point of view is in direct contradiction with the Qur’an. It is, in fact, a distortion of the stance of Islam. According to the Qur’an, in normal circumstances, a family comes into being only through wedlock between a single pair of man and woman. A subtle reference to this is made by the Qur’an (4:1) where it alludes to the fact that when the Almighty created Adam, he made Eve for him as his only wife. Naturally, had the Almighty intended that a man should have more than one wife, he would have created more wives for Adam instead of just one. This shows us that as far as a man’s physiological and psychological needs are concerned, they are completely satisfied even if he has a single wife.
Let us now take a look at the verses which are generally thought to be the basis of polygamy. But first a brief word about their background. A greater part of Surah Nisa, in which these verses occurs, deals with the society and its reformation. In this regard, the foremost sphere in which directives were given was that of the welfare of the orphans – since they are one of the weakest sections of society. In Madinah, there came a time when many Muslims were martyred in various battles. As a result, many children were orphaned. In this situation, an appeal was made by the Almighty to the Muslims. They were urged to look after these children and guard their wealth and property. In this regard, the already in-practice custom of polygamy in the Arabian society was resorted to. Muslims were told that if they were afraid that they would not be able to take proper care of these orphans, they should marry their widowed mothers.
We will now take a look at the actual verses:
If you fear that you would not be able to deal justly with the orphans, marry two, three or four of the women who are lawful for you. But if you fear that you would not be able to deal justly [with them] then [restrict yourself to] one only. (4:3)
Three implications of this verse are very clear:
Firstly, polygamy is related to some social need.
Secondly, the number of wives should not exceed four in any circumstances.
Thirdly, if a person cannot maintain balance and do justice to his wives, he must restrict himself to one.
In other words, while in normal circumstances, a family comes into being through the union of a single man and woman, there may be certain exceptional circumstances in which the practice of polygamy many be benefited from with the restrictions mentioned in the above quoted verse. For example, in our society, many young widows and divorced women with small children have to live a life of misery and no one is willing to accept them as wives. Such widows and children can lead normal lives if this permission is benefited from. Similarly, many young women converts who have been abandoned by their non-Muslim husbands need Muslim husbands. So, a number of problems can be solved by using this permission, which would have been impossible to overcome had Islam totally forbidden polygamy.
With this background, I’ll now come to your question regarding polyandry (woman having many husbands at the same time). It is common sense that if a family is to come into being not only should there be only one head but also one person should not be placed under the command of multiple heads other wise, great anarchy would result. Since, in the family set up envisaged by Islam, husbands are to head the family, if a wife has multiple husbands, she would be placed under the authority of many husbands at the same time. This of course would only hasten to tear apart the fabric of a family unit. Furthermore, the lineage of the child borne by a woman having more than one husband cannot be ascertained. How would the father be ascertained? Someone might say that a DNA test would be able to do so. However, even if this test is used, there still are great chances of dissent between all the husbands with one claiming to be the father and the other denying him.
Owing to these reasons Islam has not allowed women to be married simultaneously to multiple husbands.
Organ Donation
Question: I want to donate my eyes to an ‘Eye-Bank’ after I die. Is this permissible in Islam?
Answer: Organ donation is a matter that has arisen in recent times due to advances made in the fields of science and technology. Obviously, the Shari‘ah does not contain anything in the affirmative or in the negative about it. In all such cases, the principle is that the issue shall be viewed in the moral and ethical perspectives, and if anything is found unethical or immoral about it, it will be abstained from.
Organ donation, in my opinion, has nothing immoral or unethical about. On the contrary, it is a very noble gesture on the part of the donor. He is actually helping one of his fellow brethren who is handicapped in some form. Therefore, I would strongly recommend it as this deed would hopefully also reap great reward in the Hereafter for the donor.
Satan: His Origin and Purpose
Question: I am a student of theology and would like to know the Islamic view point about Satan, his origins, line of action and purpose.
Answer: From the Islamic view point , following are some facts about Satan:
1. He was among the jinn-folk.1
2. At the time Adam (sws) and Eve were created, the angels and the jinn were asked to bow down before them. This was to test the submission of the angels and the jinn folk to the Almighty. All the angels and the jinn obeyed the Almighty except one rebellious jinn. His name was: Iblis (The Satan).2
3. The Qur’an at numerous occasions says that it was out of sheer arrogance that Iblis denied the directive of the Almighty because he thought he was superior to Adam (sws) since he was made from fire and Adam (sws) from mud.3
4. Not only did Satan deny the directive, he also threw a challenge to the Almighty Himself that if he was allowed respite till the day of judgement, he would lead other people astray as well.4 Satan was granted respite till the day of judgement and allowed to allure people. However, this does not necessarily mean that he is still alive. His mission is being carried on by his progeny found both among the jinn and among the humans.
5. The only power Satan and his accomplices have is to implant evil suggestions; they do not have the power to force people into evil.5
6. Since this world was created as a trial and test for man, Satan and his accomplices are one of the means to test man; the test lies in whether people resist the evil suggestions of Satan or are carried away. Consequently, he was told that he would not be able to lead the pious astray.6
Tombs and Mausoleums
Question: Can you tell me whether entering tombs is forbidden or discouraged and why? It makes me uncomfortable to go in them and I wonder whether those dead people are cursing us for raising them to such a high level. Is it disrespectful not to enter and wait outside the tomb?
Answer: Islam discourages us to make tombs and mausoleums since this can open the way to polytheism. History bears witness, that such places have often become centres of this evil creed. An Islamic state should take steps to avoid such constructions.
As far as an individual is concerned, he should be careful in this regard. Of course, he can enter them to view them as historical monuments. He must, however, remain cautious that He does not invoke the dead who lies within lest he should blunder into an act of polytheism. If he feels uncomfortable or uneasy, he can avoid entering them. This would not come under disrespect.
The Prohibition of Pork
Question: I am a Muslim woman and have Christian friends, who often ask about the prohibition of pork in Islam. Could you give me a scientific explanation of this prohibition?
Answer: At the outset, it needs to be understood that the basic objective of Islam is purification -- both physical and spiritual. Therefore, it only prohibits things that are unclean and hinder purification. Certain edibles are also prohibited because of this very reason.
The second thing which needs to be appreciated is that in case of most edibles, human nature is well equipped to know for itself which food stuff is inedible* It is only in a very small sphere that human nature is unable to pronounce a clear verdict on edibles that are unclean, and it is in this sphere in which the Shari‘ah has guided man. Consequently, where this guidance is stated, the words of the Qur’an subtly allude to the fact that this guidance is being provided about edibles. The prohibition of animals or stuff which is non-edible is not mentioned for the simple reason that human nature has already pronounced them to be inedible:
Say: ‘I find not in the Message received by me by inspiration forbidden to a person who eats things which are edible, unless it be dead meat, or blood or the flesh of swine ….’ (6:145)
Human nature has always remained averse to eating beasts. No one generally eats carnivores (animals that feed on meat) like lions, tigers, elephants etc. Such animals were never liked by man for eating. On the other hand, herbivores (animals that feed on plants) like goats, cows and camels have always been relished by human nature. The meat of such animals has always been eaten.
Consider now the pig. We know that besides being a herbivore it is also a carnivore. Such an animal we know is called an omnivore. In other words, since the pig simultaneously belongs to both categories* it would have been difficult for human beings to class it in either. Its herbivorous nature could have impelled some to eat it while its carnivorous nature could have dispelled some from eating it. So man could have faltered in grouping it in either of the two categories. It is here that the Almighty told us that its carnivorous nature (and therefore its beastliness) is dominant over its herbivorous nature, and therefore it should be avoided.
Consequently, in the Old Testament, the prohibition of pork is mentioned in words which subtly allude to this double nature of the animal:
The pig is also unclean; although it has a split hoof, it does not chew the cud. You are not to eat their meat or touch their carcasses. (Deuteronomy, 14:8)
Obligations towards Non-Muslim Colleagues and Relatives
Question: What are the responsibilities of a Muslim towards his or her non-Muslim siblings and parent? Is he allowed to arrange the wedding of his non-Muslim sister if the parents are not alive? What if the wedding does not take place in a church, or there is no priest involved in the registration of the marriage? My other question is that a fellow Muslim sister has been placed in a school having a significant number of Christian teachers. She is supposed to teach mathematics and physics. Since it is very hard for her to make changes in the arrangements, and since the school luckily, accepted her participation even after discovering that she was a Muslim, it would be quite troublesome for her to dispense with this alternative. The question here is whether she should still proceed with the arrangements, or should she back out and find another option. In this kind of situation, is it wise for us Muslims to mingle with non-Muslims? This could prove to be a challenge for us to see how well we could maintain our iman and obligations amidst non-Muslims. After all, this is all in the quest for knowledge. But still, is it wise for us to do that?
Answer: The antagonistic behaviour Muslims have generally adopted towards non-Muslims is totally uncalled for. They should remember that hostility and confrontation cannot be shown to them by Muslims after the departure of the Prophet (sws) and his companions. The Almighty Himself, through the last Prophet (sws) and his companions, had unveiled the truth upon those of them who were present in those times. They had denied it even after being convinced of it. Therefore, they were punished for this arrogance. Today, we cannot be certain whether the truth has been completely unveiled to them in its ultimate form. So we Muslims cannot be antagonistic and hostile to them. We must try to be true preachers of our religion and, as a general principle, deal very affectionately with our non-Muslims relatives and colleagues. We must fulfil our obligations towards them both. Non-Muslim parents deserve equal respect as Muslim parents. Similarly, in the absence of parents, a Muslim brother should do all he can to arrange for his sister’s marriage whatever be her faith. In fact, in the absence of the parents, this is his obligation. He can certainly participate in the wedding ceremony even if it is taking place in the church. He may however avoid that part of the ceremony which is against his beliefs.
On this very basis, I have a similar reply to your second question: I think that the Muslim lady should stick to the job and remain among her Christian colleagues. She should try to develop friendly relations with them and whenever possible present the teachings of Islam to them through her deeds and words. Why should she back out? After all non-Muslims are human beings and if they have deviated from the right path, they should not be left alone there. As I said, Muslims must adopt a sympathetic attitude towards them and try to interact with them and bring them closer to Islam.
Ruling on Music
Question: The general ruling about music is that it is forbidden in Islam. So there is no use asking. However, I would like to know the reason for this prohibition.
Answer: Yes, you are right that the general ruling about music is that it is prohibited. In fact, it is commonly believed that the attitude of Islam towards all the fine arts is not very encouraging; it does not nurture the aesthetic sense found in human nature.
However, I do not agree with this perception about music or the fine arts. But before I present my observations on this issue, it is necessary to keep in consideration two important principles of interpreting the Shari‘ah.
Firstly, it is only the Qur’an which prohibits anything in Islam. As far as the Ah~adith are concerned, they are not an independent source of knowledge on Islam and must have some basis in the Qur’an, the Sunnah or the established principles of human nature and intellect. Consequently, if some Ah~adith mention some prohibition, it is imperative to look up its basis in the original sources.
Secondly, if a particular matter has been elaborated upon in the Ah~adith, it is necessary to have a complete picture of it by collecting and analysing all the Ahadith on the subject. This is essential in order to have some idea of the context and background of what has actually been said.
In the light of these two principles, it is evident that:
i) As far as the Qur’an is concerned, there is no mention of any absolute prohibition of music. On the contrary, it is a known fact that one of the other divinely revealed scriptures, the Psalms, is basically a collection of hymns. The Prophet David (sws) used to sing the various Psalms revealed to him on his harp.
ii) If the Qur’an does not apparently mention this absolute prohibition, it is necessary to re-analyse all the Ah~adithon this subject to see whether they have been interpreted correctly. By collecting and analysing all the Ahadith pertaining to music, the real picture which comes to light is that musical gatherings possessed a great element of immorality. Slave-girls used to dance before an inebriated gathering where lewdness was let loose and promiscuity prevailed. These gatherings were a means of stimulating base emotions in people. There has been narrated in the S~ah~ih~of Bukhari one such incident from which the extent such gatherings of music and dance had reached can be imagined. Just after the battle of Badr, H~amzah(rta) along with a few companions was witnessing the dance of a slave-girl while he was taking liquor. In the meantime, ‘Ali (rta) passed by along with two camels. At that time, the words of the song which the maiden was singing were something like this: ‘O if you could only bring me the meat of the humps of these camels...’. At this, H~amzah(rta) got up and slew the camels owned by ‘Ali (rta) and brought forth the meat to her. Annoyed by this, ‘Ali (rta) stormed off to the Prophet (sws) and reported the matter to him. The Prophet (sws) got up and walked across to the scene of the ‘crime’ but after seeing the situation returned without doing anything.
In the light of these details, the prohibition of music can be easily understood: only music and songs which possessed an element of immorality in them were forbidden. Music, it is clear, was not condemned because of any intrinsic evil in it but because it was responsible for stimulating base sentiments in a person. The main object of the religion revealed to the Prophet (sws) was to cleanse and purify human souls from evil*.
All means which promote base emotions in people certainly could not be allowed in the society. He, therefore, took strong exception to the gatherings of music and dance in order to rebuild the society on healthy lines.
Consequently, music or songs which express noble sentiments cannot be objected to. Similarly, those of them which do not open the door to evil are perfectly allowed in Islam.
Covering of Head before One’s Fiance
Question: Is it essential to cover one’s head before one’s fiance?
Answer: A woman is not required to cover her head before her fiance, that is with whom the Nikah (the marriage contract) has taken place but with whom the bride has not yet formally departed. Legally, the two are husband and wife, and as such the restriction does not apply in this case.
Of course, if the Nikah~has not taken place and the two are only engaged, then the head covering is essential.
Changes after Reversion to Islam
Question: I reverted to Islam about four years ago. I never went to the mosque to declare my faith. Do I need to go to the mosque to do so? Also can I keep my name or do I have to change it?
Answer: Since the mosque is generally a community centre as well, where people come to know of one another, it has become a tradition in some parts of the world to formally declare faith in the mosque. However, going to the mosque for such declaration is not a requisite of Islam.
Changing your name is also not required if the meaning of the name is not against your basic beliefs. Though this may be a cultural need at times, it certainly is no religious need.
Five Prayers or Three Prayers
Question: There are some Muslims who pray three times a day. I was surprised to find this out and would be grateful if you could shed light on this.
Answer: Islam is the guidance which the Almighty has sent down for mankind through His Prophets. The Prophet Muhammad (sws) is the last of these Prophets. Consequently, it is now he alone who in this world is the sole source of this religion. It is only through him that man can receive guidance and until the Day of Judgement it is only he who, through his words, deeds or tacit approval, has the authority to declare something as part of Islam. The Qur’an says:
It is He who has sent among the unlettered a Messenger from amongst themselves who rehearses upon them His verses and purifies them and for this he instructs them in law and in wisdom. (62:2)
This religion has been given to the Ummah by the Prophet (sws) through the consensus of his companions and through their perpetual practice and perpetual recitation in two forms:
1. The Qur’an
2. The Sunnah
While every one knows what the Qur’an is, by Sunnah is meant those practices of the Prophet Abraham (sws) to which the Prophet (sws) gave religious sanction among his followers after reviving and reforming them and after making certain additions to them. The Qur’an has directed the Prophet (sws) to obey this Abrahamic tradition in the following words:
Then We revealed to you to follow the ways of Abraham, who was true in faith and was not among the polytheists. (16:123)
According to this established Sunnah, there are five prayers* that are obligatory upon the Muslims and anyone who says that there are three prayers is going against this established Sunnah. The onus of proof lies upon him. The only case in which the prayers become three is an exception and not, in any case, a rule. In case of any compulsion like a journey, illness or some other genuine plea (of which the person himself is the best judge) the Zuhr and ‘Asr prayers can be combined at either time and Maghrib and ‘Isha can be combined at either time. This, as I said, is an exception and not a general ruling.
Telephonic Marriage
Question: My question is as follows: Please comment on telephonic marriage from the Islamic perspective.
Answer: Legally this arrangement cannot be objected to. However, I think that people generally do not know that a better alternative exists: A guardian can be appointed who supervises or conducts the Nikah~in absentia of one party.
Is Head Covering essential for Men during the Prayer?
Question: My question is concerning prayer. Should a Muslim pray with his head covered or uncovered, and does it matter?
Answer: Covering the head is not a requirement for praying. Until quite recently, wearing some sort of head covering was part of culture and tradition. So, from culture it crept into creed and then into religion.
We know from history and the Ah~adithliterature that the Prophet (sws) himself prayed bare headed at times, which shows that this was no requisite of the prayer.