Why does Allah seal the hearts?

The verse in question:


"As for the unbelievers, it is the same whether or not you forewarn them; they will not have faith. God has set a seal upon their hearts and ears; their sight is dimmed and grievous punishment awaits them." (Surah 2 verses 6 and 7)

Firstly the context of the verses should be made clear. They were revealed at a time when the Prophet had just delivered the message of Islam to the people, and new Muslims were facing persecution and violence. Along with this there were a lot of political conversions from people who aimed to destroy Islam from within before it started spreading. These people were referred to as hypocrites.
There is a hadith on this issue:

"When a sin is committed for the first time, a black point, that is, a black stain occurs in the heart. If the person repents and asks forgiveness from Allah, the heart shines again. I the person does not repent and he repeats the sin, the stain becomes larger; in time, it becomes so large that it covers all of the heart like a cover. It is what is mentioned in the following verse in Chapter al-Mutaffifin: "By no means! But on their hearts is the stain of the (ill) which they do!" (al-Mutaffifin, 83/14). It is the stain mentioned in the verse."

There are a number of verses that show that their disbelief came about by their own choice and volition such as His sayings:

"But they preferred blindness over guidance." (41:17)

"Those are they who have purchased misguidance at the price of guidance, torment at the price of forgiveness." (2:175)

"Then whosoever wills let him believe, and whosoever wills let him disbelieve." (18:29)

"This is because of the (evil) which your hands have sent before you." (3:182)

"Evil indeed is that which their own selves have sent forward." (5:80)

The reconciliation between these verses lies in the fact that the seal and covering placed upon their ears, eyes and hearts is done as punishment from Allaah for their insisting upon disbelief and their denying the Messengers out of their own choice. So Allaah punished them for their doing this in a fitting and reciprocal way as He has clarified with His sayings:

"Allaah has set a seal upon their hearts because of their disbelief." (4:155)

"That is because they believed, then disbelieved, therefore their hearts are sealed so they understand not." (63:3)

"And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time" (6:110)

"So when they turned away (from the Path), Allaah turned their hearts away." (61:5)

"In their hearts is a disease and Allaah has increased their disease." (2:10)

"Nay! But on their hearts is the covering of sins which they used to earn." (83:14)

However the word veil mention in this verse (ghishawah) is the veil that you still can see through, it is temporary and can be removed. You would say what does that matter, but arabic is a rich language with several words for the one equivalent word in english so the choice of word is key and is for a specific reason. This is emphasised by a number of other verses that prove that some of the disbelievers did believe in Allaah and His Messenger (and hence became Muslims) such as His sayings:

"Say to those who have disbelieved, if they cease (from their disbelief) their past will be forgiven." (8:38)

"So were you yourselves in the past (i.e. disbelievers) until Allaah conferred upon you His Favours." (4:94)

"And some of these (disbelievers) believe therein." (29:47)

Their hearts are only sealed for as long as they wish to keep themselves in denial and ignorance. So, if a person wishes to open his eyes and learn, his seal will be removed. The seal is dependent on the actions and intentions of the person in question. So despite the verse in question, some individuals could be preached to and in fact were preached to successfully.

Just like the strengthening of one's heart and belief is attributed to Allah 8:10-11,10:57,18:14,48:4,57:27 the natural phenomenon of sealing of the hearts, ears, and eyes exists with the will of Allah, like each and every natural phenomenon such as rain etc., this is why it is attributed to Allah.Everything that occurs is within the boundary of the divine laws created and designed by God.

We must not think that "either I did it or God did it." Both did it. What do I mean? Let's say you choose to burn your hand with fire. Did you burn yourself? Yes

However, the existence of fire, the physical laws that surround the fire, the biological properties of your body and etc., are all created by God. So, your action was/is/ and always will be based on God's divine/universal laws. You yourself seal your own heart by rejecting the message of God, but God says that He seals your heart because your heart is sealed by the laws created by God. Everything is within the knowledge of God and hence everything happening in the scheme of things is due to God's will, but this does not negate your own free will. You still have consequences for your actions. It may sound slightly confusing but it is linked into the larger topic of predestination which is a different discussion entirely

So again for this specific verse, you commit the misdeed and as a result and based on God's divine laws, your misdeeds will lead to the sealing of your heart. This occurs because that is how God created and designed the laws. This and other verses similar to this show the consequences of negative actions. It is similar to the rusting of the iron, to the rotof a tree or to the smutting of the mirror out of negligence, because the human decay is similar to the decay of the nature

In other words, Divine destiny and decree are but a part and parcel of the regulations governing the cosmos and the necessity of an effect following its complete cause. And in the case of the volitional acts of the human being, will, decision, and intention are among the essential components of the complete cause and hence are necessary to bring about his volitional acts. When the human being performs a certain action, its effects inescapably leave their impression on the human soul and psyche. In this light, if the human being himself prepares the grounds for God sealing his heart, by the Law of the cosmos, its effects will haunt him.

In the light of what has been said the following points can be highlighted:

1. God sealing of the heart is the direct outcome of the volitional conduct of the human being.

2. As the sealing of the heart is part of the cosmic scheme of Divine destiny and decree, it is attributed to God

3. The human being whose heart has been tainted by the dross of sin can add to his spiritual contamination by repeating the past mistakes. It should be noted that this perpetuation of sin is on his own accord.

4. Although it is very difficult for the sinful human being whose heart is covered with the dross of sin to return to the path of righteousness and is very unlikely, it is not impossible. He can choose with a firm resolution to embark on purging his heart of the darkness of sin. In other words, if the soul and heart of the unbeliever and hypocrite become sealed and dark and debased such that no bright space remains, he is, to employ the words of the Quran, finished and there is no hope of his redemption. He has intentionally removed himself from the path of guidance and light and thus has shut the door of repentance on himself.

What is Taqiyya?

The Anti-Muslim demagogues love to talk about this weird, so called, rule that permits Muslims to lie to spread Islam. I had never even heard of it until I was accused of it by someone in a discussion once. The basic idea, according to them, is that if any Muslim ever denies being a blood thirsty lunatic engaged in perpetual war against the West, they must be lying. Muslims are simply presumed guilty, and if we profess innocence that is only further evidence of our guilt.


It should be fairly clear to any rational being that lying to spread a religion is nonsensical. If I lie to you about what Islam is and you convert I haven't spread Islam because what you have accepted was a lie.

These constant stream of Islamophobes carping on about how Muslims are allowed to lie to non-Muslims whilst appealing to something called “taqiyyah” (also spelled, “takiya” and “taqiyya”) also end up convincing the average joe non muslim about this myth

Rather than relying on shoddy hate sites/Christian missionaries to educate us about taqiyyah we shall rely on SCHOLARLY authority – largely in the form of R. Strothmann’s relevant section in “Shorter Encyclopaedia of Islam” (by H.A.R. Gibb and J.H. Kramers) and Cyril Glasse’s Concise Encyclopedia of Islam

What is “Taqiyyah”, “Takiya”, “Taqiyya”?

This term is spelt variously; “taqiyyah”, “takiya” or “taqiyya”.

“Takiya (A.), caution, fear (see glossarium to Tabari S.V. T-K-A) pr kitman, “disguise” is the technical term for dispensation from the requirements of religion under compulsion or threat of injury.” [1]

“Taqiyyah (From the root word waqa “to safeguard”; “self-protection” and hence “dissimulation [in order to protect oneself]”).” [2]

So, taqiyyah (takiya, taqiyya) is concerning dissimulation due to force – i.e. when an individual is forced to conceal.

Sadly, Islamophobes – in order to obtain an unchecked platform and/or demonise Muslims – have misapplied this term in their exaggerated claims of “Muslims are allowed to lie to the unbelievers”.

At what level of force is Takiya (Taqiyyah, Taqiya) justified?

“But an individual is not justified in takiya nor bound to hidjra [emigration] if the compulsion remains within the endurable limits, as in the case of temporary imprisonment or flogging which does not result in death” [1]

So, this make a mockery of the Islamophobes’ general suggestions of “Muslims are allowed to lie to the unbelievers” as even under threat of imprisonment and flogging Muslims are not justified in takiya. The level of force which justifies oneself in takiya is that of an unbearable level.

Takiya (taqiyya, taqiyyah) and the type of lies…

One may ask, what type of “disguise” is allowed under takiya (taqiyyah, taqiyya)?

Let’s be clear about takiya (taqiyyah, taqiyya); “The principle of dissimulation of one’s religious beliefs in order to avoid persecution or imminent harm, where no useful purpose would be served by publicly affirming them.” [2]

So takiya (taqiyyah, taqiyya) is not used to convert folk to Islam nor is it used in Islamic text books or anything of such a nature. It is simply a form of concealment used to avoid persecution!

For further clarity, we are not talking about general, everyday fibs here, thus the ethical question of dishonesty is bypassed:

“The ethical question whether such forced lies are nevertheless lies, such a forced denial of the faith nevertheless a denial, is not put at all by one “who conceal himself” as he is not in a state of confidence which would be broken by lies or denial.” [1]

Sadly, our Islamophobic counterparts attempt to convince the gullible that takiya (taqiyyah, taqiyya) allows Muslims to lie (or conceal) about aspects of their faith (Islam) as well as lie in general.

Famous case of Taqiyyah (Taqiyya, Takiya)

A common example of takiya (taqiyyah, taqiya) involves a Muslim (Ammar B. Yasir, a companion of the Prophet Muhammad, p) being forced to worship idols and insult the Prophet of Islam. [1] [3]

The level of force the polytheists applied on Ammar bin Yasir can be imagined by Amr bin Maymoon’s statement, “The polytheists tortured Ammar with fire”. [3]

“Abu Ubaydah bin Muhammad bin Ammar bin Yasir said: The polytheists seized Ammar and they did not let him off until he was forced to insult the Messenger of Allah and say good things about their deities” [3]

Ammar bin Yasir told Prophet Muhammad (p) of what he was forced to say.

“The Prophet (p) said: “Say it again if they ask (i.e. force) you to do so”.” [3]

So, in order to avoid such torture the Prophet allowed Ammar bin Yasir to use “taqiyya”

If Jesus (pbuh) had done the same, our Christian friends would have lauded it as an act of piety and mercy. Instead we see Islamophobes exaggerating this form of concealment in order to demonise Muslims. It’s a crazy old world!

Taqiyyah and the Shi’ites (Shia)

"It is, however, associated most closely with the Shi’ites who practiced taqiyyah systematically and widely during periods of Sunni domination to hide their beliefs from Sunni Muslims. "[2]

Obviously, if these Shi’ites felt they would have been persecuted for publicly announcing their shia beliefs, one can understand why they concealed (used taqiyya) their beliefs.

Is taqiyyah allowed in the Quran?

Our Islamophobic friends jump up and down in joy whilst proclaiming taqiyyah (taqiyya, takiya) is allowed in the Quran. Let’s analyse (via scholarship) the two Verses they cite.

Quran 16:106 and taqiyyah (taqiyya, takiya)?

Whoso disbelieveth in Allah after his belief - save him who is forced thereto and whose heart is still content with the Faith - but whoso findeth ease in disbelief: On them is wrath from Allah. Theirs will be an awful doom. [Pikthal translation of the Quran 16:106]

The reason for this verse is unanimously said to have been the case of Ammar b. Yasir, whose conscience was set at rest by this revelation when he was worried about his forced worshipping of idols and objurgation of the Prophet. [1]

The story of Ammar bin Yassir is relayed earlier (see above).

Tabari says on Sura 16:106 (Tafsir, Bulak 1323 sqq.24.122): If any one is compelled and professes unbelief with his tongue, while his heart contradicts him, to escape his enemies, no blame falls him on him, because God takes his servants as their hearts believe” [1]

The Quran’s (16:106) allowance of uttering disbelief whilst under extreme force is hardly justification for the outrageous smears the Islamophobes propagate.

Quran 3:28 and taqiyyah (taqiyya, takiya)?

Let not the believers take disbelievers for their guardians in preference to believers. Whoso doeth that hath no connection with Allah unless (it be) that ye but guard yourselves against them, taking (as it were) security. Allah biddeth you beware (only) of Himself. Unto Allah is the journeying. [Pikthal translation of the Quran 3:28]

This Verse instructs Muslims to not take the unbelievers as patrons over the believers but does allow for this in the case of fear. Tuqatan is used here (a verbal noun of taqiyyah). Tafsir Jalalayn explains:
“unless you protect yourselves against them, as a safeguard (tuqātan, ‘as a safeguard’, is the verbal noun from taqiyyatan), that is to say, [unless] you fear something, in which case you may show patronage to them through words, but not in your hearts” [Tafsir Jalalayn – 3:28]

It is hardly something Islamophobes can latch onto as evidence for their demonization of Muslims as this Verse allows concealment (taqiyyah, taqiyya, takiya) in the case of fear (i.e. to avoid persecution). We are essentially back to where we started as initially stated on taqiyyah:

Takiya (A.), caution, fear (see glossarium to Tabari S.V. T-K-A) pr kitman, “disguise” is the technical term for dispensation from the requirements of religion under compulsion or threat of injury. [1]

Taqiyyah (From the root word waqa “to safeguard”; “self-protection” and hence “dissimulation [in order to protect oneself]”). [2]

Lying about the Prophet Muhammad (p)

Islamophobes, in an attempt to obtain an unchecked platform, do suggest Muslims misinform (“use taqiyya”) about the Prophet Muhammad (p). This is an utter absurdity as it is a grave sin for a Muslim to misinform about the Prophet Muhammad as the Prophet stated:

“Whoever lies about me intentionally shall take a place for himself in hell” (al-Adhkar (y102), 510-12) [4]

In fact, presenting misinformation about the Prophet (p) was considered an extreme offense amongst early Muslim communities:

Habib ibn ar-Rabi’ said that it is disbelief to alter his [Prophet Muhammad’s] description and its details. The one who does that openly is an unbeliever. He is asked to repent. [5]

So much for the Islamophobes claims of “Muslims using taqiyyah” regarding Prophet Muhammad (p).

Conclusion

Taqiyyah (taqiya, takiya) is not something to be writing home about. To use this practice to brandish Muslims as untrustworthy (or to demonise them) is unscholarly and unjust.

If you do encounter an anti-Muslim bigot on the internet crying “taqiyya” (there are plenty about), please do send him/her to this group to be educated


References



[1] Article by R. Strothmann, Shorter Encyclopaedia of Islam, H.A.R. Gibb and J.H. Kramers, Fourth impression, 1995, E.J. Brill Leiden. New York. Koln p. 561 - 562
[2] The Concise Encyclopaedia of Islam, Revised Edition, Cyril Glasse, Stacey International, 2001, p450-451.

[3] Men and Women around the Messenger, Sa’d Yusuf Abu ‘Aziz, Translated by Suleman Fulani, Darussalam, 2009, p. 286-287

[4] Reliance of the Traveller, Translated by Nuh Hamim Keller – Amana Publications, 2008, r8.0, p 747

[5] Muhammad, Messenger of Allah – Ash Shifa of Qadi Iyad, translated by Aisha Abdarrahman Bewley, Madinah Press, 2004, p. 387

Marriages of the Prophet

Unbiased historians, both Muslims and Christians, are agreed that the number of marriages contracted by the Prophet of Islam was not as a result of lust or to satisfy the sexual desires. If this had been the case, he would not have married the twice-widowed Khadijah, 40 years old, at the youthful age of 25 when one is full of emotion and sexual urge.



Prophet Mubammad (s.a.w.) lived together with his first (and, at that time, only) wife, Khadijah, happily for 26 years with great mutual affection, despite the fact that young and beautiful girls of Arabia were easily available to him and were keen to be married to the Prophet Muhammad (saw). Not even once, during that period, did the Prophet Muhammad (saw) take another wife. Undoubtedly he would have at least considered another younger wife simultaneously with Khadijah if he ever suffered from lust and fondness of young women, particularly when the country's customs wholly approved unlimited marriages.
Let us look at the life history of the Prophet of Islam. During the prime of his life, he remains satisfied with an aged and twice-widowed wife, and does not even think of another. Then during the last ten years of his life, after passing the age of fifty, in his old age, when he is surrounded by various difficult problems of the newly-born Islamic State, he starts marrying a number of wives.

Was it not a difficult exercise and heavy burden to marry widows and support their orphans? Was it easy for a perfectly dignified man in the person of Prophet Muhammad (s.a.w.) to marry women of different outlook, characters and tribes, including some of much younger age who were still unaware of the full responsibilities of life?

Let us ponder over the reply to these questions as given by a famous western historian, Thomas Carlyle in his book "Heroes and Heroes Worship". He says in effect that contrary to what his enemies accuse him, Muhammad was never lusty and sexualize and that it was a slander only out of prejudice against him and this indeed is a great injustice.
John Devenport says, "and it may then be asked, is it likely that a very sensual man, of a country where polygamy was a common practice, should be contented for five-and-twenty years with one wife, she being fifteen years older than himself".


List of wives of the prophet of Islam:


After the death of his first wife, Khadijah, he married upto twelve wives in the following order:


Sawdah

A'ishah bint Abu Bark Siddiq (first Caliph)

Umm Salamah

Hafsah bint Omer Farooq (second Caliph)

Zaynab bint-Khuzaymah

Zaynab bint-Jahsh

Umm-Habibah (Ramla) bint Abu Sufyan

Maymunah

Zaynab bint-Umais

Juwayriyah

Safiyah

Khawlah bint-Hakim



Let us examine the circumstances and conditions under which these marriages had taken place.

In principle, it can be stated that the marriages were contracted with one or more of the following objectives:

(1) For the sake of caring for the orphans and looking after the poor widows. These were some Muslim women who had earlier enjoyed high dignity in the Arab society. But on the death of their husbands, their status and even faith were in jeopardy, because their tribal chiefs would take them back and compel them to renounce Islam, thus converting them back to polytheism.

For example, Sawdah had migrated to Abyssinia where her husband died, and she became absolutely without helper. It was the time when the Prophet Muhammad (saw) had lost Khadijah, his first wife; so he married Sawdah.

Likewise, Zaynab daughter of Khuzaymah, was an old-aged widow, who after the death of her husband was inflicted with poverty, despite her being amiable and being known as 'Ummul-Masakin' (Mother of the poor). Prophet Muhammad (saw) married her to uphold her dignity and she died of old age only after two years of that marriage.

(2) For the sake of enacting a new law and eradicating injustice by the ignorant tribes. For example, Zaynab bint-Jahsh was the daughter of the Prophet's aunt. She was married, at the recommendation of the Prophet, to Zayd ibn-Harithah, the freed slave and adopted son of the Prophet. This marriage was contracted to eradicate the discrimination against slaves and poor and to emphasize the Islamic equality and brotherhood, as Zaynab was from the family of Abd al-Muttalib, the grandfather of the Holy Prophet Muhammad (saw) and the Chief of Quraysh, whereas Zayd was a slave who was freed by the Prophet Muhammad (saw).

Unfortunately, Zaynab due to her family pride, did not get along well with Zayd despite Prophet's persuasions. The rift between the two culminated into divorce. Meanwhile, the system of adoption of children was expressly forbidden by Allah (SWT). So, when Zayd divorced Zaynab, the Prophet of Islam, at the express command of God, married Zaynab; and, thus, put an end to the then prevalent belief that adopted sons were like real sons and that wives or widows of adopted sons were like daughters-in-laws.

(3) For the sake of freeing prisoners and slaves. For example, 'Juwayriyah' was from a prominent tribe of Banul-Mustalaq. In a war against Islam this tribe was defeated; and Juwayriyah, the daughter of their Chief, was held in captivity. Prophet Muhammad (saw) married her to set an example of protection and good treatment to prisoners of war.

On seeing that the prisoners had become relatives of the Holy Prophet Muhammad (saw) by marriage, the Muslims released all the prisoners of war held by them. According to Ibne Hisham, over one hundred families of Banul-Mustalaq were freed from captivity as a result of this marriage.

(4) For the sake of uniting some prominent Arab tribes who often were at logger heads with each other and to safeguard the internal political status of Islam.

Prophet Muhammad (saw) married A'ishah daughter of Abu Bakr Siddiq (first caliph) from the tribe of Bani Tim, Hafsah daughter of Omar ibn Al-Khattab (second caliph) from the tribe of Adi, Umm-Habibah daughter of Abu Sufyan from the tribe of Umayyah, Safiyah daughter of Huaiy bin Akhtab of the Jewish tribe of Bani an-Nadir, and Maymunah from the tribe of Bani Makhzum.

Umm-Habibah (i.e. Ramla) was daughter of Abu Sufyan of Bani Umayyah who was the bitterest enemy of Prophet Muhammad (saw) and had repeatedly fought against him. She, as a Muslim, was in great distress since she was divorced from her original husband (who had become a Christian in Abyssinia) and her father was a great enemy of Islam.

Seeing her deprived of every help from parent and divorced from husband, Prophet Muhammad (saw) married her in sympathy. This marriage also gave a chance to the people of Bani Umayyah to soften their hearts for Islam.

Safiyah was widowed daughter of Huaiy bin Akhtab, one of the chiefs of Jewish tribe of Bani an-Nadir. When the prisoners of this tribe were released by the Muslims, Prophet Muhammad (saw) married her in order to safeguard her status; and, thus, also linking himself with one of the great Jewish tribes of that time, and paving the way for them to come nearer to Islam.

Maymunah was 51 years of age and from a prominent tribe of Bani Makhzum whom Prophet Muhammad (saw) married in the year 7 after Hijrah.

The above marital history of Prophet Muhammad (saw) clearly shows the noble aim and objectives for which he married a number of wives. It is not difficult to see that none of these marriages was for personal satisfaction of sexual desires as unjustifiably accused by some. Also, it is important to remember that all of these marriages, except that with A'ishah bint Abu Bark Siddiq, were contracted with women who were widowed not only once, but often twice or thrice.

Polygamy in Islam

Polygamy (plurality of wives) is one of the controversial questions in the family system of Islam. The following are a few points worth of consideration in an effort to clarify the wisdom of polygamy and when it can be used:


Islam has emphasized that taking advantage of the permission of polygamy is conditional on the observance of several factors and circumstances -as it will be explained later. If the man lacks those material and moral conditions, or he is not competent enough to satisfy all of them, then he will not be eligible to take more than one wife. Also, Islam has emphasized that the basic objective of healthy marital life comes from mutual love and benevolence between the husband and the wife which normally can be found in the form of regular marriage - monogamy. Preservation of that cordiality, stability, and purity in the family life can be seen clearly in the Quranic doctrines as well as in the tradition of the prophet (p.b.u.h):


The Quran says:

“And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect.”(Quran 30: 21)”

" live with them ( wife or wives) on a footing of kindness and equity” (Quran 4:19)

“And women (wives) shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise.” (Quran 2:28)


Prophet Muhammad (P.B.U.H.) said:

"The best man among you is the best with his wife".


”The best of your women are those: Who are loving and kindly; who look after their chastity; Who are not arrogant or disobedient to their husbands; Who are faithful to their husband in their absence.”


Imam Ali (A.S.) said:

"By your chastity protect your wife from casting an evil eye on others stealthily and entertaining an idea of sin".

"Be kind to your wife and treat her well. Kindness will change her for the better, will keep her satisfied and will preserve her health and beauty".


Is there a perfect Solution?


As a realistic religion that legislates real solutions for humanity, Islam avoided any utopian doctrine. In many of its laws, Islam keeps in mind the flexibility of the law and the realistic factors and circumstances. A law can not be 100% good for every person, groups, culture, or country. However, Islam considers the over all values and gaining. If the advantages of a law overcome its disadvantages, then that law would be legislated and vise versa. This concept is driven from Quran: “They ask thee concerning wine and gambling. Say: "In them is great harm (sin) and some benefits for people; but the harm (sin) is greater than the benefits (2:219).”



Polygamy before Islam



Polygamy existed before the advent of Islam among several civilizations and religions. All that Islam has done is restricted it and make more organized and civilized.

In his book, History of Civilization (vol.1 p.61), Will Durant says:


The clerics in the Middle Ages thought that polygamy was an innovation of the Prophet of Islam. But that is not the case. As we have seen, it has been practiced in most societies before Islam.


Among the history lots of stories were narrated about men who cheated on their wives or got married with more than one. Take an example from the bible: some people accuse prophets and make them look sinful just not to say they had more than one wife. Isn’t that Abraham (peace be up on him) was married Sarah and from her he had Isaac and simultaneously he was married to his made and had from her Ishmael?



The following are some phrases from the bible

"After he left Hebron, David took more concubines and wives in Jerusalem, and more sons and daughters were born to him."

2 Samuel 5:13

"He (Solomon) had seven hundred wives of royal birth and three hundred concubines..."

1 Kings 11:3

"And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.

Genesis 4:19

"If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the first-born son be hers that was hated: then it shall be, when he maketh..."

Deuteronomy 21:15

"if he take him another wife; her food, her raiment, and her duty of marriage, shall her not diminish."

Exodus 21:10



The point here is not to say that monogamy never been practiced or not applicable. However, it is just a wondering that how come the legalized polygamy in Islam is inferior to the unlimited clandestine adultery in other religions and civilizations.



Polygamy and its Preconditions in Islam



Islam allows polygamy when:



a- The wife(s) has no objection about polygamy during or before the marriage contract. And if the husband disregards that, the wife has the right to raise that to the Islamic court.

b- Equitable treatment for all the wives

c- Number of wives not to exceed four



What was the purpose of the Verse 4:3?


Verse 4:3 was revealed to Prophet Muhammad peace be upon him in Madina after he migrated to it from Mecca and established an Islamic state there right after the battle of Uhud in which the Muslims not only had lost badly against the Pagans, but also suffered a dramatic decrease in the number of Muslim men. The Muslim men before that battle were approximately 700. They became only 400 after the battle. This loss had left so many Muslim women (1) Widows, and (2) Not able to get married if they were single.


To make matters even worse, the Muslims had faced yet another battle against the Pagans in Mecca and its neighboring tribes who wanted to attack the Muslims in Madina to finish off Islam once and for all, and by the Jews and the Christians in Madina who betrayed the Muslims in the "battle of Trench" after signing a defense treaty with Muhammad peace be upon him against the Pagans.


The Quran limited the maximum number of wives to four. In the early days of Islam, those who had more than four wives at the time of embracing Islam were required to divorce the extra wives. Islam further reformed the institution of polygamy by requiring equal treatment to all wives. The Muslim is not permitted to differentiate between his wives in regards to sustenance and expenditures, time, and other obligations of husbands. Islam does not allow a man to marry another woman if he will not be fair in his treatment. Prophet Muhammad forbade discrimination between the wives or between their children.


Also, marriage and polygamy in Islam is a matter of mutual consent. No one can force a woman to marry a married man. Islam simply permits polygamy; it neither forces nor requires it. Besides, a woman may stipulate that her husband must not marry any other woman as a second wife in her prenuptial contract. The point that is often misunderstood in the West is that women in other cultures - especially African and Islamic - do not necessarily look at polygamy as a sign of women’s degradation. Consequently, to equate polygamy with degrading women is an ethnocentric judgment of other societies.


Even though we see the clear permissibility of polygamy in Islam, its actual practice is quite rare in many Muslim societies. Some researchers estimate no more than 2% of the married males practice polygamy. Most Muslim men feel they cannot afford the expense of maintaining more than one family. Even those who are financially capable of looking after additional families are often reluctant due to the psychological burdens of handling more than one wife. One can safely say that the number of polygamous marriages in the Muslim world is much less than the number of extramarital affairs in the West. In other words, contrary to prevalent notion, men in the Muslim world today are more strictly monogamous than men in the Western world.


Karen Armstrong, a well known writer and expert on Islam wrote in Muhammad: A Biography Of The Prophet:

"In seventh-century Arabia, when a man could have as many wives as he chose, to prescribe only four was a limitation, not a license to new oppression. Further, the Quran immediately follows the verses giving Muslims the right to take four wives with a qualification which has been taken very seriously. Unless a man is confident that he can be scrupulously fair to all his wives, he must remain monogamous. Muslim law has built on this: a man must spend absolutely the same amount of time with each of his wives; besides treating each wife equally financially and legally, a man must not have the slightest preference for one but must esteem and love them all equally. It has been widely agreed in the Islamic world that mere human beings cannot fulfill this Quranic requirement: it is impossible to show such impartiality and as a result Muhammad's qualification, which he need not have made, means no Muslim should really have more than one wife. In countries where polygamy has been forbidden, the authorities have justified this innovation not on secular but on religious grounds." -- p. 191


There are people who object to polygamy, but accept polygamous life as a form of human behaviour. Many eyebrows are raised at having a second wife, 'but to have at many 'mistresses' or 'girlfriends' as one likes is accepted in good grace. The contradiction between these two attitudes is conveniently ignored.


I am going to quote Mrs. Annie Besant and Dr. Havelock Ellis on this point. Mrs. Besant says: "There is pretended monogamy in the West, but there is really polygamy without responsibility; the mistress is cast off when the man is weary of her, and sinks gradually to the 'woman of the street, for the first lover has no responsibility for her future and she is a hundred times worse off than the sheltered wife and mother in the polygamous home. When we see thousands of miserable women who crowd the streets of Western towns during the night, we must surely feel that it does not lie within western mouth to reproach Islam for polygamy. It is better for woman, happier for woman, more respectable for woman, to live in polygamy, united to one man only with the legitimate child in her arms, and surrounded with respect, than to be seduced, cast out in the Street - perhaps with an illegitimate child outside the pale of the law -unsheltered and uncared for, to become the victim of any passerby, night after night, rendered incapable of motherhood despised by all." -- Annie Besant, The Life and Teachings of Muhammad, Madras, 1932, p.3.


Dr. Havelock Ellis writes: "It must be said that the natural prevalence of monogamy as the normal type of sexual relationship by no means excludes variations, indeed it assumes them. The line of nature is a curve that oscillates from side to side of the norm. Such oscillations occur in harmony with changes in environmental conditions and no doubt with peculiarities of personal disposition. So long as no arbitrary and merely external attempt is made to force Nature the vital order is harmoniously maintained. The most common variation, and that which must clearly possess a biological foundation, is the tendency to polygamy, which is found at all stages of culture, even in an unrecognised and more or less promiscuous shape. In the highest civilisation...'The path of social wisdom seems to lie on the one hand in making marriage relationship flexible enough to reduce to a minimum of these variations - not because such deviations are intrinsically bad but because they ought not to be forced into existence - and on the other hand in according to these deviation when they occur such a measure of recognition, as will deprive them of injurious influence and enable justice to be done to all the parties concerned. We too often forget that our failure to recognise such variations merely means that we accord in such cases an illegitimate permission to perpetrate injustice. In those parts of the world in which polygamy is recognised as a permissible variation a man is legally held to his natural obligations towards all his sexual mates and towards the children he has, by those mates. In no part of the world is polygamy so prevalent as in Christendom; in no part of the world is it so easy for a man to escape the obligations incurred by polygamy. We imagine that if we refuse to recognise the fact of polygamy, we may refuse to recognise any obligations incurred by polygamy. By enabling man to escape so easily, from the obligations of his polygamous relationship we encourage him, if he is unscrupulous, to enter into them; we place a premium on the immorality we loftily condemn. Our polygamy has no legal existence. The ostrich, it was once imagined hides his head in the sand and attempts to annihilate the facts by refusing to look at them; but there is only one known animal which adopts this course of action and it is called Man." -- Ellis, Havelock, The PsychoIogy of Sex, 1910, Vol. IV. Pp.491-92, 493-94

Islam does not allow marriage of multiple wives for males' sexual privileges and desires as Anti-Islamics claim. Verse 4:3 came to solve social problems. Unfortunately today, some Muslims intensify the Muslim's social problems in the Islamic countries by marrying multiple wives and bringing more illiterate and poor kids into the society which on the long run will only keep their entire society below the level of poverty. Therefore, Verse 4:3 doesn't allow polygamy just for anyone or any reason.


The permission to practice polygamy in Islam is not associated with 'mere satisfaction of passion'. It is rather associated with 'compassion' toward widows and orphans, a matter that is confirmed by the atmosphere in which the verse 4:3 was revealed - after the battle of Uhud in which many Muslims were killed, leaving widows and orphans for whom due care was incumbent upon the Muslim survivors.


Polygamy is neither mandatory, nor encouraged, but merely permitted in Islam.


"If you fear that you shall not be able to deal justly with the orphans, marry women of your choice, two, or three, or four; but if you fear that you shall not be able to deal justly with them), THEN (MARRY) ONLY ONE…. (Qur’an 4:3)


This verse, when combined with another verse in the same chapter, shows some discouragement of such plural marriages.


“You are never able to be fair and just as between women even if it is your ardent desire…” (Qur’an 4: 129)


So in conclusion general, Polygamy is not allowed if it will become a destructive behavior and carelessness. And the husband who is misusing it, he is basically misusing the law. In such case, the impious human is the problem not the law itself. God legislates for all times, from the start of time till the end of time. The rule on polygamy simply gives structure to what was already in existence. It by no means is mandatory, the law just allows for it given the necessary circumstances should arise. Being a revelation of God, the Quran should aim to deal with as many issues as it possibly can so it can provide the relevant guidance for mankind. It is an exception rather than the general rule.

Does Islam allow/encourage marriage with prepubescent girls?

The marriage of Aisha is totally unrelated to the verses usually bought up by anti islamists

65:1 O Prophet! When ye do divorce women, divorce them at their prescribed periods, and count (accurately) their prescribed periods: and fear Allah your Lord: and turn them not out of their houses, nor shall they (themselves) leave, except in case they are guilty of some open lewdness, those are the limits set by Allah: and any who transgresses the limits of Allah, does verily wrong his (own) soul: thou knowest not if perchance Allah will bring about thereafter some new situation.

65:2 Thus when they fulfill their term appointed, either take them back on equitable terms or part with them on equitable terms; and take four witnesses two persons from among you, endued with justice, and establish the evidence (as) before Allah. Such is the admonition given to him who believes in Allah and the Last Day and for those who fear Allah, He (ever) prepares a way out.

65:3 And He provides from (sources) he never could imagine. And if anyone puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish His purpose: verily for all things has Allah appointed a due proportion.

65:4 Such of your women as have passed the age of monthly courses, for them the prescribed period, if he have any doubts is three months, and for those who have no courses (it is the same): for those who carry (life within their wombs), their period is until they deliver their burdens: and for those who fear Allah, He will make their path easy.

65:5 This is the Command of Allah, which He has sent down to you: and if anyone fears Allah, He will remove his ills from him, and will enlarge His reward.

65:6 Let the women live (in iddah) in the same style as ye live, according to your means annoy them not, so as to restrict them. And if they carry (life in the wombs) then spend (your substance) on them until they deliver their burden: and if they suckle your (offspring), give them their recompense: and take mutual counsel together, according to what is just and reasonable. And if ye find yourselves in difficulties, let another woman suckle (the child) on the (father's) behalf.

65:7 Let the man of means spend according to his means: and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. After a difficulty, Allah will soon grant relief.

Sura 65:4 isn't talking about pre pubescent girls. It is talking about the iddah of a divorced woman. 4 months for a widow is the prescribed iddah, 3 months for a woman who you are in doubt about, and 9 months if the woman is pregnant. The three monthly courses for women is prescribed as a way to see if the woman is pregnant, if she is then by the end of three months you will know if she is pregnant or not. If she is pregnant then she can not marry until she delivers the baby. It is to ensure the child's lineage. During those three months the woman can not get married until all parties see if she is pregnant or not.

A woman can not bleed for the following reasons:
1. Medical
2. Born without a uterus (in which case she doesn't get a menses)
3. Post menopausal or menopause

Footnote on Sura 65:4 from Abdullah Yusuf Ali:
For normal women, the iddah is the three monthly courses after separation: if there are no courses or if the courses are in doubt, it is three calender months. By that time it will be clear whether there is pregnancy if there is the waiting period is still after delivery.

The verses are clearly speaking about divorce of women, and there are three categories of those women:

1- Women who are very old.

2- Women who have not had their monthly period at the time of the divorce.

3- Women who are pregnant at the time of the divorce.

For point #2, it doesn't necessarily have to mean that the woman was a young girl. It is clearly talking about the wife not having her period yet when the divorce happened. Women on average have 10 days of menstruation each month. Point #2 could be speaking about the 20 other days

I would like to add that many women do not have menstruation cycle even after reaching age of puberty, the verses in question also deal with this issue

**COUNTERCLAIM**

First the phrase: “Yaisna min al-maheedhi” which means “those women who are desperate of menses” is an indication to women who reached the stage of menstruation but do not menstruate and of those who reached menopause. Desperate of menses underlines that it concerns women who though reached the age, fail to menstruate too. Their 'Iddah period is three months.

Next comes, “Wallaee Lam yahidhna” which means “those who have not menstruated yet” This group of females are pre-pubescent girls who have not yet menstruated. Here the 'Iddah prescribed for them is equal to the previous group of women (ie. three months).

ANSWER:

واللائي
and those
لم
Did not
يحضن
have their periods
فعدتهن
so their waiting time
ثلاثة
Three
أشهر
Months

So it is referring to those who do not have their period, it does not mention kids or young girls. As i said it is referring to those who have not had their period yet, or those after puberty who still have not had a menstruation cycle even after reaching age of puberty. To say it is referring to pre-pubescent girls is incorrect, whether it is you saying it or any writer of tafsir. It is simply inserting something into the text which is not there, making that which is plain and clear more confusing

As respected as they may be, anyone can make mistakes.

Islamic rules on marriage:

1. The first condition required is puberty. Some girls, even if they are 17 years old still haven't had their first menstruation, so without this 1st condition marriage is impossible.

2. The second condition - 'Rushd' the girl has to be mature “enough to distinguish between good and bad" - (prudent judgement) and therefore be able to give an "INFORMED CONSENT".

3. Third condition - a girl has to be really ready mentally and physically to undertake the heavy responsibilities of marriage and child bearing, including the right and duties and the basis of fulfilling this condition is education. This is why in Islamic education is fundamental in all aspects. Academic education and the learning of skills is also very important.

4. If all those 3 conditions are present, then the last condition is that no one, even the parents can force their daughter to marry without her consent so without this the marriage is not valid. Coercion is also classified as a forced marriage.

Verses in the Quran have to be looked at in a hollistic context, and as I showed you the conditions of marriage, marriage of pre-pubescent girls would be impossible based on the Quran's very own conditions so to say this verse is referring to this is false. Hence it must be looked at bearing the conditions of marriage in mind, when done so if one continues to say it refers to pre-pubescent girls then it becomes an absurdity and an internal contradiction, which it is not. It only becomes as such to the one trying to force the issues and convince everyone this verse refers to pre-pubescent girls.

Conclusion:

 Al-Azhar Al-Sharif, the highest religious body in the Sunni world, has recently released a new manual on the rights of Muslim children.

"Marriage in Islam is regulated by certain rules, namely, children must reach puberty and maturity so that they can get married," it reads.

According to the Islamic Jurisprudence the conditions for marriage are:

1. The first condition required is puberty. Some girls, even if they are 17 years old still haven't had their first menstruation, so without this 1st condition marriage is impossible.

2. The second condition - 'Rushd' the girl has to be mature “enough to distinguish between good and bad" - (prudent judgement) and therefore be able to give an "INFORMED CONSENT".

3. Third condition - a girl has to be really ready mentally and physically to undertake the heavy responsibilities of marriage and child bearing, including the right and duties and the basis of fulfilling this condition is education. This is why in Islamic education is fundamental in all aspects. Academic education and the learning of skills is also very important.

4. If all those 3 conditions are present, then the last condition is that no one, even the parents can force their daughter to marry without her consent so without this the marriage is not valid. Coercion is also classified as a forced marriage.

So clearly an INFORMED CONSENT (Rushd) is required for a halaal marriage otherwise it is void in Islam. In this day and age, a girl at puberty is clearly not mature to give an informed consent. This is a requirement by Islamic law. If this law is not fulfilled the marriage is haram and 'void' in Islam. Coercing little girls is equivalent to forcing them so if there are such practices taking place in the world today I condemn them and needless to say they are totally unislamic.

In reference to the marriage of the prophet we have a different historical context. Various studies have proven that psychological maturity and adulthood were reached at puberty in pre-modern times:- it is imprudent of anyone to believe that they can bring the social norm of the 7th Century and apply it in the world today. Psychological maturity has delayed in modern times, much above the age of puberty whereby adulthood and maturity is supported by a structured education and legal system. That is the new social norm. Islam demands psychological maturity (required for an Informed Consent). Similarly trying to apply modern norms on 7th century arabia is also imprudent as maturity was reached alot earlier then