Fatwa ID: 09234
Answered by Muftiyah Maryam Badshah
Question:
Assalamu alaikum, I hope to find you in the best of health and imaan. I have a query regarding my marriage and see your reviews are very good. Me & my husband have been married for 9 years, quite early in the marriage I caught my husband cheating, but allowed a chance as I was pregnant and we were both still young (19 & 22). As the years have gone on our marriage has more less broken, with cheating becoming a normal thing, with disrespecting me publicly, with not picking up mine or the kids responsibilities. I have dealt with this for far too long and I feel like I just need some guidance. So yesterday I have come across some paper work under his name – a Nikah certificate that he has had done in 2023 with a girl he was getting to know. What doesn’t make sense is he’s married to me since 2017 but this certificate of his new marriage claimed he is “single”. Also what doesn’t make sense is that girl has got married with a big family celebration and also has 2 children now. Does this mean their nikah is valid or not valid?
As me being his first wife had no idea still has no idea until seeing this certificate?
As her being a Muslim woman she is only allowed to be married to 1 man?
I do apologise if this is puzzling please do respond back to me.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
May Allah ﷻ grant you protection and a way out from your trying circumstances. To engage in extramarital affairs constitutes zina (adultery), which is a major sin in Islam with severe consequences, and as such should not be taken lightly.[1]
Whilst a man is permitted to marry up to four wives, he would not be permitted to commit zina to obtain a new wife. Also, whilst lying in regards to his marital status is a major sin, it would not be considered an issuance of divorce in regards to your existing marriage.[2]
However, since the woman in question is currently married to another man, the validity of her marriage to your husband would be dependent on who she married first. A woman is only permitted to be married to one man at any given time. Any “nikah” made with subsequent “husbands”, whilst married to her current husband, would not be valid. As such, if your husband married and had relations with this woman after her marriage with her official husband, they would be committing zina. On the other hand, if they had married before her marriage to her official husband, then only her official marriage would be considered invalid.[3]
Allah (ﷻ) says: “… marry those that seem suitable for you from the women, two, three and four. But if you fear that you will not be just, then [marry only] one or what your right hand possesses. That is more appropriate, so that you may not oppress.” Surah An-Nisā’ (4:3) [4]
There is no explicit evidence narrating whether a husband requires their wife’s permission to marry another wife or not. Therefore, from the permission given to marry up to four wives in the ayah above, it is taken that the husband does not require his current wife’s permission. However, whilst he is not required to ask his first wife for her permission, many scholars agree that in the current culture (‘urf) where it is not the norm for a husband to have multiple wives, a husband not asking their current wife her opinion on the matter or explaining his need for another wife in a respectful manner would also have a detrimental effect on the current marriage.
“And never will you be able to deal justly between the women even if you desired. So do not incline completely [towards one] then leave her [the other wife] like the suspended one [between marriage and divorce]. If you reconcile and remain conscious of Allah, the indeed Allah is the Most Forgiving and Most Merciful” Surah An-Nisā’ (4:129) [5]
Allah ﷻ has warned husbands about their inability to be truly just between his wives. It is for this reason that polygyny is not something to be taken lightly and can only be pursued if the husband is determined to be fair and equal between all of his wives’ social, economical and physical needs. When considering this, he should not only think about his worldly gains, but also the consequences in both this world and the hereafter should he fail in his duties and responsibilities. The choice should not be at the expense of the current marriage nor cause harm to the wife he already has, as that would be an injustice and therefore impermissible.[6]
It should also be noted that in the UK, only one wife is allowed to be legally registered, and any additional marriages are considered bigamy (which is a criminal offence) and not recognised. This also means any additional wives will be deprived of being legally recognised and therefore deprived of other services, rights and protection they would have otherwise received in their marriage.[7]
“Lodge them where you dwell out of your means and do not harm them in order to straighten/oppress them…” Surah at-Talaq (65:6) [8]
It is forbidden (haram) for a man to cause his wife injustice or harm. By causing a wife injustice, they are not only harming another human being, but also destroying the benefits the marriage was supposed to bring. It is the right of the wife that she receive her dowry and that the husband provides for her maintenance (food, clothing and finances (including a stipend)), accommodation, safety and protection (both physically and emotionally), and that she is treated in a kind and just manner. The Prophet ﷺ neither distressed nor harmed any of his wives, and he always treated them with dignity, kindness and respect. With your husband’s history of zina and failure to fulfill his duties towards you and your children, I advise you to seek advice on how to proceed through a trustworthy local Islamic Institution or Shari’ah council, and see what services are available in your area in order to safeguard yourself from further harm.[9]
It was narrated from Ibn ‘Abbas ﵁ that the Prophet ﷺ said: “The best of you is the one who is best to his wife, and I am the best of you to my wives.” [10]
Only Allah ﷻ knows best.
Written by Muftiyah Maryam Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
وَلَا تَقْرَبُوا الزِّنَىٰ ۖ إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا
Qur’an (17:32)
ثُمَّ اعْلَمْ أَنَّ تَجْوِيزَهُمْ تَكْفِيرَ الْكَبَائِرِ بِالْهِجْرَةِ وَالْحَجِّ مُنَافٍ لِنَقْلِ عِيَاضٍ الْإِجْمَاعَ عَلَى أَنَّهُ لَا يُكَفِّرُهَا إلَّا التَّوْبَةُ وَلَا سِيَّمَا عَلَى الْقَوْلِ بِتَكْفِيرِ الْمَظَالِمِ أَيْضًا، بَلْ الْقَوْلُ بِتَكْفِيرِ إثْمِ الْمَطْلِ وَتَأْخِيرِ الصَّلَاةِ يُنَافِيهِ لِأَنَّهُ كَبِيرَةٌ وَقَدْ كَفَّرَهَا الْحَجُّ بِلَا تَوْبَةٍ
Raddul Muhtār (Vol.2, pg.624, Dār Al-Fiqr)
Ma’āriful-Qur’ān (4:31) (Vol.2, pg.405-408, Maktaba-e-Darul-’Uloom, Karachi)
[2]
وَلَوْ قَالَ لِامْرَأَتِهِ لَسْت لِي بِامْرَأَةٍ أَوْ قَالَ لَهَا مَا أَنَا بِزَوْجِك أَوْ سُئِلَ فَقِيلَ لَهُ هَلْ لَك امْرَأَةٌ فَقَالَ لَا فَإِنْ قَالَ أَرَدْت بِهِ الْكَذِبَ يُصَدَّقُ فِي الرِّضَا وَالْغَضَبِ جَمِيعًا وَلَا يَقَعُ الطَّلَاقُ وَإِنْ قَالَ نَوَيْت الطَّلَاقَ يَقَعُ فِي قَوْلِ أَبِي حَنِيفَةَ – رَحِمَهُ اللَّهُ تَعَالَى – وَإِنْ قَالَ لَمْ أَتَزَوَّجْك وَنَوَى الطَّلَاقَ لَا يَقَعُ الطَّلَاقُ بِالْإِجْمَاعِ كَذَا فِي الْبَدَائِعِ
Al-Fatāwa al-Hindiyyah (Vol.1, pg.375, Dār Al-Fiqr)
[3]
أَمَّا الْجَمْعُ بَيْنَ الْأَجْنَبِيَّاتِ) فَإِنَّهُ لَا يَحِلُّ لِلرَّجُلِ أَنْ يَجْمَعَ بَيْنَ أَكْثَرَ مِنْ أَرْبَعِ نِسْوَةٍ…
وَلَوْ تَزَوَّجَتْ امْرَأَةٌ زَوْجَيْنِ فِي عَقْدٍ وَاحِدٍ فَإِنْ كَانَ لِأَحَدِهِمَا أَرْبَعُ نِسْوَةٍ؛ جَازَ نِكَاحُ الْآخَرِ…
Al-Fatāwa al-Hindiyyah (Vol.1, pg.277, Dār Al-Fiqr)
الْقِسْمُ السَّادِسُ الْمُحَرَّمَاتُ الَّتِي يَتَعَلَّقُ بِهَا حَقُّ الْغَيْرِ) . لَا يَجُوزُ لِلرَّجُلِ أَنْ يَتَزَوَّجَ زَوْجَةَ غَيْرِهِ وَكَذَلِكَ الْمُعْتَدَّةُ، كَذَا فِي السِّرَاجِ الْوَهَّاجِ. سَوَاءٌ كَانَتْ الْعِدَّةُ عَنْ طَلَاقٍ أَوْ وَفَاةٍ أَوْ دُخُولٍ فِي نِكَاحٍ فَاسِدٍ أَوْ شُبْهَةِ نِكَاحٍ، كَذَا فِي الْبَدَائِعِ. وَلَوْ تَزَوَّجَ بِمَنْكُوحَةِ الْغَيْرِ وَهُوَ لَا يَعْلَمُ أَنَّهَا مَنْكُوحَةُ الْغَيْرِ فَوَطِئَهَا؛ تَجِبُ الْعِدَّةُ، وَإِنْ كَانَ يَعْلَمُ أَنَّهَا مَنْكُوحَةُ الْغَيْرِ لَا تَجِبُ حَتَّى لَا يَحْرُمَ عَلَى الزَّوْجِ وَطْؤُهَا، كَذَا فِي فَتَاوَى قَاضِي خَانْ
Al-Fatāwa al-Hindiyyah (Vol.1, pg.280, Dār Al-Fiqr)
[4]
وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَىٰ فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ۚ ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا
Qur’an (4:3)
[5]
وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ وَإِن تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا
Qur’an (4:129)
[6]
يَجِبُ) وَظَاهِرُ الْآيَةِ أَنَّهُ فَرْضٌ نَهْرٌ (أَنْ يَعْدِلَ) أَيْ أَنْ لَا يَجُورَ (فِيهِ) أَيْ فِي الْقَسْمِ بِالتَّسْوِيَةِ فِي الْبَيْتُوتَةِ (وَفِي الْمَلْبُوسِ وَالْمَأْكُولِ) وَالصُّحْبَةِ (لَا فِي الْمُجَامَعَةِ) كَالْمَحَبَّةِ بَلْ يُسْتَحَبُّ …
… وَمِمَّا يَجِبُ عَلَى الْأَزْوَاجِ لِلنِّسَاءِ: الْعَدْلُ وَالتَّسْوِيَةُ بَيْنَهُنَّ فِيمَا يَمْلِكُهُ، وَالْبَيْتُوتَةُ عِنْدَهُمَا لِلصُّحْبَةِ، وَالْمُؤَانَسَةُ لَا فِيمَا لَا يَمْلِكُهُ وَهُوَ الْحُبُّ وَالْجِمَاعُ
Raddul Muhtār (Vol.3, pg.202, Dār Al-Fiqr)
شَرْطًا آخَرَ فِيهِمَا وَهُوَ عَدَمُ خَوْفِ الْجَوْرِ أَيْ الظُّلْمِ قَالَ: فَإِنْ تَعَارَضَ خَوْفُ الْوُقُوعِ فِي الزِّنَا لَوْ لَمْ يَتَزَوَّجْ وَخَوْفُ الْجَوْرِ لَوْ تَزَوَّجَ قَدَّمَ الثَّانِيَ فَلَا افْتِرَاضَ، بَلْ يُكْرَهُ أَفَادَهُ الْكَمَالُ فِي الْفَتْحِ وَلَعَلَّهُ؛ لِأَنَّ الْجَوْرَ مَعْصِيَةٌ مُتَعَلِّقَةٌ بِالْعِبَادِ، وَالْمَنْعُ مِنْ الزِّنَا مِنْ حُقُوقِ اللَّهِ تَعَالَى وَحَقُّ الْعَبْدِ مُقَدَّمٌ عِنْدَ التَّعَارُضِ لِاحْتِيَاجِهِ وَغِنَى الْمَوْلَى تَعَالَى
Raddul Muhtar (Vol.3, pg.6, Dār Al-Fiqr)
[7]
https://commonslibrary.parliament.uk/research-briefings/sn05051/
https://researchbriefings.files.parliament.uk/documents/SN05051/SN05051.pdf
[8]
أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم مِّن وُجْدِكُمْ وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ…
Qur’an (65:6)
[9]
أَقَلُّ الْمَهْرِ عَشَرَةُ دَرَاهِمَ مَضْرُوبَةً أَوْ غَيْرَ مَضْرُوبَةٍ حَتَّى يَجُوزَ وَزْنُ عَشَرَةٍ تِبْرًا، وَإِنْ كَانَتْ قِيمَتُهُ أَقَلَّ، كَذَا فِي التَّبْيِينِ وَغَيْرُ الدَّرَاهِمِ يَقُومُ مَقَامَهَا بِاعْتِبَارِ الْقِيمَةِ وَقْتَ الْعَقْدِ
Al-Fatāwa al-Hindiyyah (Vol.1, pg.302, Dār Al-Fiqr)
تَجِبُ عَلَى الرَّجُلِ نَفَقَةُ امْرَأَتِهِ…
Al-Fatāwa al-Hindiyyah (Vol.1, pg.544, Dār Al-Fiqr)
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ ۚ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللَّهُ…
Qur’an (4:34)
…وَمَا يَشْتَمِلُ عَلَيْهِ مِنْ الْقِيَامِ بِمَصَالِحِهِ، وَإِعْفَافِ النَّفْسِ عَنْ الْحَرَامِ وَتَرْبِيَةِ الْوَلَدِ وَنَحْوِ ذَلِكَ…
… لِأَنَّ مِنْ أَحْكَامِ النِّكَاحِ حِلِّ اسْتِمْتَاعِ كُلٍّ مِنْهُمَا بِالْآخَرِ…
Raddul Muhtar (Vol.3, pg.3-4, Dār Al-Fiqr)
[10]
حَدَّثَنَا أَبُو بِشْرٍ، بَكْرُ بْنُ خَلَفٍ وَمُحَمَّدُ بْنُ يَحْيَى قَالاَ حَدَّثَنَا أَبُو عَاصِمٍ، عَنْ جَعْفَرِ بْنِ يَحْيَى بْنِ ثَوْبَانَ، عَنْ عَمِّهِ، عُمَارَةَ بْنِ ثَوْبَانَ عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ “ خَيْرُكُمْ خَيْرُكُمْ لأَهْلِهِ وَأَنَا خَيْرُكُمْ لأَهْلِي
Sunan Ibn Majah 1977 (Vol. 3, pg.185, Kitab Bhavan)