Importance of Prayer & Ruling of its Abandonment
Facing the Qiblah & Intention in the Prayer
Etiquettes of Walking to Prayer and its Description
Description of Prayer Continued
Description of Prayer Continued
Description of Prayer Continued
Pillars and Mandatory Acts of Prayer
Two Prostrations of Forgetfulness
Supererogatory (Voluntary) Prayers
Supererogatory (Voluntary) Prayers Continued
Times of Prohibition of (Supererogatory) Prayer
Congregational Prayers & Latecomers
Jumu'ah (Congregational Friday) Prayer
Introduction & Commercial and Selling
Selling of Primary & Secondary Commodities
Cancellation Options in Transactions
Cancellation Options Continued
Debt Transference & Guarantor-ship
Mortgaging & Security Deposits
Partnership & Companies Continued
Reviving Barren Lands & Per-Job Wage
Lost and Found Property & Foundlings
Prize Money & Deposits for Safekeeping
Un-marriageable Women (Continued)
Subsection: It is forbidden to have a woman and her sister 1225 or a woman and her aunt (paternal or maternal) as co-wives. This is because the Messenger of Allah (SA) said, “There should be no combining (as co-wives) a woman with her (paternal or maternal) aunt.” 1226
النِّكَاحُ مِنْ سُنَنِ الْمُرْسَلِيْنَ.
It is not permitted for a free man to have more than four wives simultaneously, or for a slave to have more than two.
وَلاَ يَجُوْزُ لِلْحُرِّ أَنْ يَجْمَعَ بَيْنَ أَكْثَرَ مِنْ أَرْبَعِ نِسْوَةٍ، وَلاَ لِلْعَبْدِ أَنْ يَجْمَعَ إِلاَّ اثْنَتَيْنِ.
If a man simultaneously marries two women who
فَإِنْ جَمَعَ بَيْنَ مَنْ لاَ يَجُوْزُ
1225. The sister here includes the full sister and half sister. It also includes the milk-sister (when two girls had nursed from one woman or from two women married to the same man).
1226. (Ag – from Abu Hurayrah)
Combining a Woman and Her Aunt – Significance of Ruling
Note that this is a matter of consensus among Ahl us-Sunnah (People of the Sunnah), so it is used as a proof for those who maintain that the Sunnah not only confirms and explains the Qur’an but also adds rulings not mentioned in it. Others may argue that the prohibition of combining the woman and her aunt has a basis in the Qur’an; they point to the Qur’an’s prohibition of combining sisters as its origin. However, it is clear that the prohibition of combining a woman and her aunt cannot be simply deduced by qiyâs (analogy) from the prohibition of combining sisters. In conclusion, both sides agree on the authority of Sunnah as a source of law, and they agree that it contains legislation that is not found in the Qur’an. The difference between them is based on a technicality rather than on substance.
This hadith is also a singular report (khabar aḥâd), yet it specified the ruling of combining the woman and her aunt from the general implication of the Qur’anic statement:
{… And lawful to you are [all others] beyond these…} (an-Nisâ’ 4: 24)
وَأَحَلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ
There is proof here for the majority, (A) + (+M, +S), who hold the view that authentic singular reports may specify the generality of the verses of the Qur’an. Note that the Ḥanafis did not outright reject the possibility of a singular report specifying a general proof, but instead stipulated conditions in which such an interpretive exercise could take place.
are unlawful to combine in one contract, the contract becomes void. If he does that in two contracts, the latter of them is void.
اْلجَمْعُ بَيْنَهُ فِيْ عَقْدٍ وَاحِدٍ، فَسَدَ، وَإِنْ كاَنَ فِيْ عَقْدَيْنِ لَمْ يَصِحَّ الثَّانِيْ مِنْهُمَا.
If a man accepts Islam while already being married to two sisters, he must choose one of them to keep as a wife.
If they (his co-wives) are a mother and daughter, and he has not entered on the mother, then the mother’s marriage alone becomes void; if he has entered on the mother, then both of their marriages become void, and they both become forever unmarriageable for him.
وَلَوْ أَسْلَمَ كاَفِرٌ وَتَحْتَهُ أُخْتَانِ، اخْتَارَ مِنْهُمَا وَاحِدَةً.
وَإِنْ كَانَتَا أُمًّا وَبِنْتًا وَلَمْ يَدْخُلْ بِاْلأُمِّ فَسَدَ نِكَاحُهَا وَحْدَهَا، وَإِنْ كاَنَ قَدْ دَخَلَ بِهَا، فَسَدَ نِكَاحُهُمَا وَحُرِّمَتَا عَلىٰ التَّأْبِيْدِ.
If he accepts Islam while already being married to more than four women, he may keep only four of them and must separate from the rest. 1227 It is fine whether he keeps the one he married first or last. The same applies to a slave who accepts Islam while being married to more than two women.
وَإِنْ أَسْلَمَ وَتَحْتَهُ أَكْثَرُ مِنْ أَرْبَعٍ، أَمْسَكَ مِنْهُنَّ أَرْبَعًا وَفَارَقَ سَائِرَهُنَّ، سَوَاءٌ كَانَ مَنْ أَمْسَكَ مِنْهُنَّ أَوَّلَ مَنْ عَقَدَ عَلَيْهَا أَوْ آخِرَهُنَّ، وَكَذٰلِكَ إِذاَ أَسْلَمَ العَبْدُ وَتَحْتَهُ أَكْثَرُ مِنِ اثْنَتَيْنِ.
If a man divorces a woman and then marries her sister, her aunt, or a fifth wife while the divorced woman is still in her ‘iddah, this (new) marriage is invalid, whether the divorce is finalized or not. 1228
وَمَنْ طَلَّقَ امْرَأَةً فَنَكَحَ أُخْتَهَا أَوْ خَالَتَهَا أَوْ خَامِسَةً فِيْ عِدَّتِهَا، لَمْ يَصِحَّ، سَوَاءٌ كاَنَ الطَّلاَقُ رَجْعِيًّا أَوْ بَائِنًا.
1227. This is a matter of consensus. When Ghaylân ibn Salamah accepted Islam, he had ten wives, who also accepted Islam. The Prophet (SA) ordered him to choose only four of them to keep. (T – from Ibn ‘Umar. al-Albâni:S, but controversial)
Had he married more than four while he was Muslim, only the first four would be his wives, and the rest of the marriages would be invalid. The reason why the Prophet (SA) allowed him to choose any four, whether they were the first four or not, is that Islam accepts marriages done prior to conversion, regardless of their validity. After conversion, though, he may only keep four wives.
1228. This is because many of the rulings of marriage are still applicable during the ‘iddah. If the divorce is unfinalized, then the invalidity of a fifth marriage, or a marriage to a sister or aunt of the divorced wife is a matter of consensus.
ويَجُوْزُ أَنْ يَمْلِكَ أُخْتَيْنِ، وَلَهُ وَطْءُ إِحْدَاهُمَا، فَمَتَى وَطِئَهَا، حَرُمَتْ عَلَيْهِ أُخْتُهَا حَتَّى تَحْرُمَ اْلمَوْطُوْءَةُ بِتَزْوِيْجٍ أَوْ إِخْرَاجٍ عَنْ مِلْكِهِ وَيَعْلَمُ أَنَّهَا غَيْرُ حَامِلٍ، فَإِذَا وَطِئَ الثَّانِيَةَ ثُمَّ عَادَتِ اْلأُوْلىٰ إِلىٰ مِلْكِهِ، لَمْ تَحِلَّ لَهُ حَتَّى تَحْرُمَ اْلأُخْرٰى، وَعَمَّةُ اْلأَمَةِ وَخَالَتُهَا فِيْ هَذَا كَأُخْتِهَا، وَلَيْسَ لِلْمُسْلِمِ وَإِنْ كَانَ عَبْدًا نِكاَحُ أَمَةٍ كَافِرَةٍ، وَلاَ لِحُرٍّ نِكَاحُ أَمَةٍ مُسْلِمَةٍ إِلاَّ أَنْ لاَ يَجِدَ طَوْلَ حُرَّةٍ، وَلاَ ثَمَنَ أَمَةٍ، وَيَخَافُ اْلعَنَتَ، وَلَهُ نِكَاحُ أَرْبَعٍ إِذَا كَانَ الشَّرْطَانِ فِيْهِ قَائِمَيْنِ.
(A) + (+H): If it is a finalized divorce, annulment, or khul‘ (termination of marriage initiated by the wife), then this new marriage is still invalid.
(-M, -S): If it is a finalized divorce, annulment, or khul‘, then this new marriage is valid.
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