Earn On-Going Rewards Now
Family Values in Islam – Dr Reverend William Taylor – #1
Channel: Zakir Naik
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The solution for humanity
is there a father in this world who would not try to provide for his children and his wife
is their father in this world who would want to be loved by in a cell away from his family, his father and
his and bra to the baby? Yeah. Ladies and gentlemen AsSalamu Alaikum and welcome to a meeting entitled, shared values. This is organized by Brent Islamic circle in association with a forum for social studies from Saudi Arabia. This is the first time that we've actually done an interactive meeting with Christian speakers. For those of you who think that this is going to be a debate and a slanging match, you could actually leave now because that's not the intention of the evening, the evening the intention is to try and understand each other's viewpoints a lot further and to see what we have in common.
Basically, the outline of the evening will be that shortly there will be a Quranic recitation and a recitation from the Bible. Then we have Dr. Reverend William Taylor, talking on community values and the role of religion in the next century. Then we have Dr. Naik from India speaking about family values. Then a further five minutes for Dr. William Taylor to comment on any of the idea speakers between 10 and 11. There'll be an hour reserved for question and answers. And they will be purely written questions there is paper on every seat. If anybody wants to ask a question, please just handwrite it and put it on one of the tables on the side and we'll try and answer as many as
I'd like to ask brother Sharif who is an A level student hoping to go to university this year to do a chronic recitation of
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in hula, you have both for the me.
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well sobre la hora in
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These are verses 36, to 42, of surah number 42 surah Shura
the name of Allah, the Most Merciful, the giver of mercy.
Whatever you are given here is but the enjoyment of this life.
But that which is with Allah is better and more lasting.
It is for those who believe and put their trust in the Lord.
Those who avoid the greatest sins and in decencies and when they are angry, even then forgive
those who respond to the Lord and establish regular prayer, who conduct their affairs, by mutual consultation, who spend out of what We bestow on them for sustenance.
And those who when and oppressive wrong is inflicted on them or not cowed, but help and defend themselves.
The recompense for an injury is an injury equal there to in degree. But if a person forgives and makes reconciliation, his reward is due from Allah. For Allah Love is not those who do wrong.
But indeed, if any to help and defend himself, even after a wrong done to him against such there is no cause of blame. The blame is only against those who oppress men with wrongdoing. And incidentally, transgress beyond the bounds through the land defying right and justice for such there will be a chastisement. grievious but indeed, if any show patience, and forgive, that would truly be an affair of great resolution. So duckula Hello.
Thank you very much. They now like to ask brother Brian.
gates, who is the local Councillor in the borough of harrowed, to do a short reading from the Bible.
I'm reading two passages this evening, one from the Old Testament, and one from the new. And the Old Testament reading is in the book of Psalms, and it's Psalm 133.
Behold, how good and pleasant it is, in brothers dwell in unity.
It is like the pressure soul upon the head, running down upon the beard, upon the beard of Aram, running down on the color of his robes.
It is like the Jew of Herman, which falls on the mountains of Zion. For there, the Lord has commanded the blessing, life forevermore.
And the second reading from the Bible this evening is taken from the Gospel of Matthew, in the New Testament, and it's chapter 25, verses 34, to 46.
Then the king will say to those that his right hand, come, oh, bless it of My Father, inherit the kingdom prepared for you from the foundation of the world. Where I was hungry, and you gave me food. I was thirsty, and you gave me drink. I was a stranger, and you welcomed me. I was naked, and you clothed me. I was sick, and you visited me. I was in prison, and you came to me?
Then the righteous will answer him, Lord, when did we see the hungry and feed the or thirsty and give the drink? And when did we see the stranger and welcome v? Or naked and close the? And when did we see the sick or in prison and visit the
and the king will answer them. Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me.
Then He will say to those on his left hand, Depart from me, you cursed into the eternal fire prepared for the devil and his angels. For I was hungry, and you gave me no food. I was thirsty, and you gave me no drink. I was a stranger, and you did not welcome me naked and you clothed me sick and imprisoned, and you did not visit me?
Then they will also answer, Lord, when did we see the hungry or thirsty or a stranger or naked or sick or in prison? And did not minister to thee?
Then He will answer them. Truly, I say to you, as you did it, not to one of the least of these, you did it not to me.
And they will go away into internal punishment, but the righteous into eternal life.
Thank you very much indeed.
Now I'd like to welcome Reverend Dr. William Taylor,
who is an Anglican priest, and area dean of healing in West London. His academic background is in Middle East and languages politics and theology. He worked on his PhD thesis on non Muslim minorities in the Ottoman Empire, while training for the priesthood at Cambridge. Formerly on the Archbishop of Canterbury, his personal staff at number the palace. his responsibilities were for relations with Orthodox churches, especially in the Near East. He was a chaplain to the British Embassy in Amman, Jordan, while acting as a consultant for orthodox relations to the Diocese of Jerusalem. He has traveled extensively in most of the Turkic speaking Republic's in Turkey, and
every Arab country except Mauritania. He is a writer and broadcaster. And as he's giving me such a long introduction, maybe I could ask him to cut his speech down by a couple of minutes.
I'm very grateful for this opportunity to be with you this evening and to listen to views and to share my own based on my own experience of working with Islam, in the Middle East and in this country. My subject is one which I believe is especially important at the moment to all societies, and particularly to those who are in a position to affect change within society. That's to say those in political authority, the religious leadership, academic institutions, and those in public service, business diplomats, as well as decent men and women of all walks of life. The question is this.
What should be the role of religious faith in defining a community's values, direction, and even public policy?
We can be sure of one thing. This question is not going to go away.
Even in the liberal secular West. Last year, the Center for Strategic and International Studies in Washington published a book entitled religion, the missing dimension of statecraft. The whole thesis of this book is that public policymakers, especially in the West, have consistently underestimated the potency of religious faith in forming public policy in western policymaking who could have predicted for example, the explosion of so called ethnic and religious fervor, which marked the collapse of the former Yugoslavia. In any case, such foresight would, I believe, have demanded more historical education than our political classes have been known for. Similarly, the religious
leadership must play a more dynamic and creative role in conflict resolution.
Now, in much of the world, we have underestimated for too long, the ability of religion of cultures and religions to create divisions, we have failed to grasp what that can mean, particularly for young people, even more than ethnicity. Religion discriminates sharply between people. For example, a person can be half French and half error, and simultaneously a citizen of two countries, it is more difficult to be half Catholic and half Muslim.
One of the best known Christian theologians the German Roman Catholic theologian Hans Cohn gave a lecture in London last year, and titled towards a global ethic. his thesis and mind today is that the search for peace between the world faiths is one of the most urgent tasks facing humankind. He said, This hands come without peace between the religions, war between the civilizations, no ees among the religions without dialogue between the religions, no dialogue between the religions, without investigation of the foundations of the religions. I believe that analysis to be correct. And I want to give four pointers this evening and I will be brief, which might be helpful to people
of faith, in particular to Muslims and Christians. I do not believe that this is a specialist activity for academics and religious leaders, but needs to inform all aspects of private practice and public policy, especially in religiously plural societies such as our own. The four principles I want to suggest are these. And these are the four principles which the Archbishop of Canterbury used when he met the religious leadership in Alaska in Egypt. And this is speaking, especially in Christian relations with Islam. Firstly, friendship, not hostility. Secondly, understanding not ignorance. Thirdly, reciprocity, not exclusive ism, And fourthly, cooperation, not confrontation.
And I'll briefly elaborate these headings. So firstly, friendship, not hostility. I choose to use the word friendship rather than the word tolerance. tolerance, I believe is often linguistically misused, to mean an indifference towards those things we don't particularly care about, for example, I tolerate your smoking, but it really gets up my nose. true friendship is the context where differences can be held harmoniously, and where mutually exclusive beliefs can be held without antagonism or hatred. Dr. Albert Rani, a world class scholar of the Arab and Muslim world wrote this, nobody can write with meaning about the world of Islam. If he does not bring into it some
sense of a living relationship with those of whom he writes.
Now run his description of a living relationship is vital in any dialogue, either between individuals or between institutional religions. On a more formal level, this is not just an exchange of ideas, but it's also much more simple in these terms in exchange of hospitality and human kindness. In any case, the practice of hospitality is central to all the major world faiths, certainly as to Islam, and a shaped many cultures, not least the kaleidoscope
of cultures, which is modern multifaith Britain.
That's the first principle. Second one, understanding, not ignorance. I continue to find it extraordinary how ignorant people of faith are of each other, even a Muslim, Hindu, Sikh, Jew, Jain or Christian. Yet ignorance is the most terrible of cultural diseases, for from it stem fair misunderstanding and intolerance. To take one example, Islam has been consistently misunderstood and misrepresented in the West, and it continues to be Dr. Aziz, an army professor of Islamic Studies in the University of Exeter has shown how the western caricature of Islam has typically gone through three phases. Prior to the 16th century reformation, it was caricatured as intolerant and evil.
During the 18th century, enlightenment is strange and ridiculous, and in modern times, as a faith to be feared.
Professor john Esposito from Georgetown University Washington elaborated this in a paper given in Amman, Jordan, and I go to quote from it he said this. We live in a world in which it remains common to speak of or see headlines with these terms, militant Islam, resurgent Islam, fundamentalist Islam, Islamic bombs Islamic extremism, Islamic fanatics, Islamic guerrillas and Islamic terrorism. Even the former Secretary General of NATO caused a stir when he spoke of Islam as the new communism, a remark which brought criticism and a hasty retraction. This is a cartoon comic worldview, and in it Islam is perceived as a threat to Western civilization. But it is not news to point out the more
accurate picture, the historic depth of Western scholarship to Islamic thought and practice, nor of the contemporary manifestations about standing cooperation, Jordan and Syria. Both now have formal Institute's for the advancement of dialogue between Islam and Christianity. The Jordanian one is a particularly exciting example of an institute funded and promoted by Royal patronage, and which is set now to expand its base for dialogue to include Judaism, a tripartite dialogue of the three Abrahamic faiths, Islam, Judaism and Christianity.
Or it isn't news to speak of the many excellent centers for religious dialogue in South Asian culture in India, many of which I have visited and which are too numerous to list, nor to speak of the years of patient and often difficult work. For example, in Britain, which went into the shaping of a new agreed syllabus for religious education in British schools. This excellent syllabus draws on all the major faiths in producing a syllabus to educate British children, which should do away with much of the past ignorance. This is a relatively new situation for people in Britain. Only within the past 30 to 40 years has Britain become a multicultural and multi religious society. take
just one small concrete example in myself in my school education, teaching about any other faith than Christianity simply did not exist. my six year old godson, however, spent an evening recently explaining the difference between Diwali and Guy Fawkes Night. This can only be positive in creating a culture of understanding and not ignorance. Then thirdly, reciprocity and not exclusive ism. If we seriously want peace and harmony on our ever crowded planet, then friendship and respect we must have towards people of other faiths in a mutual way. This of course, is more difficult for some religions than for others are going to take two specific examples now, Islam and Christianity, Islam
and Christianity are both missionary faiths. They make absolute claims are anxious to promote their faiths. Muslims are commanded in the Holy Quran, to act as witnesses for mankind. Just
As Christians are commanded in Holy Scripture, to go into the world and preach the gospel.
So the question to be put to both Muslims and Christians is this.
Can believers who really believe passionately in their hearts, that theirs is a missionary faith, really be committed to dialogue?
My own answer to this is that they must be, and that they have a distinguished history of doing so, in the past, as in the present. Take yourself as an individual, as an example. Whatever your religious position, now ask yourself this question, would you say of yourself, that because you have a clearly and lovingly held identity, within a particular religious faith, that your willingness to listen, to learn, and to grow is diminished by that? In any case, no religious faith encourages its members to commend their faith, arrogantly irresponsibly or deceitfully.
Now move on from this, and this is a question addressed to any who are in the majority religion
is a majority faith, willing to offer the same rights and privileges that it expects for its own members.
This is a particularly urgent issue, whether it addresses minority Muslim groups in the West, or whether it addresses minority Christian groups in the Muslim world.
In Britain, there is a particular urgency as we address the question of Muslim schools as independent institutions financed partly by the state.
In my own area of London, Ealing, moves to create a Muslim school were eventually blocked by the local authority on the grounds that it would create inter religious conflict, the majority community in that part of London being Sikh, and which community had led a vocal campaign against it.
My own view on this is to emphasize the positive contribution, which South Asian culture has made and is making to British life. I believe the solid commitment to religious faith from this community has helped to raise the profile of all religious faiths in Britain. British culture had come to think of religion as unimportant as society, which have begun to assume that everything has its price and can be measured and assessed in quantitative terms, has had to see some things religious faith as price less. And this is certainly the view of the leadership of the mainstream churches in Britain. The Archbishop of Canterbury in a recent address to the Muslim allamah at Al Azhar
University in Cairo, spoke of his role in guaranteeing religious freedom for all citizens. in prisons and hospitals, Christian chaplains help to ensure that the religious needs of those of other faiths are met.
The Church of England has helped to finance a major academic and policymaking study on the role of the faith communities within Britain. I would want to ask perhaps a bit provocatively in how many other countries would the established religion be prominent in securing the religious rights of those who are not of their faith.
So to move on, and to conclude, finally, cooperation, not confrontation.
In spite of all the complexities, there are many areas in the way we organize ourselves as societies where the religious traditions can and do develop wide areas of cooperation. The religious faiths, Christianity and Islam can and do provide a strong basis for joint commitment to humanity's struggle to overcome evil, disease and poverty. Let me point to just a few of these areas of cooperation. And the context I want to set this in his society. devout followers of all faiths are encouraged to be responsible citizens and good neighbors. This in turn not only involves a certain lifestyle in community, but a private lifestyle, which takes seriously a commitment to respect and to love
others. In the contemporary Indian context, of course, this was superbly and
incomparably demonstrated by Mahatma Gandhi, the commitment to moral values, the importance of the family, respect for a non violent way of settling disputes, care for the poor and the underprivileged, and a sense of obligation and accountability to the one who judges all human life.
Common religious faith would say that justice and integrity should be at the heart of society, laws of society require a moral foundation. experience shows that human beings cannot be improved by the imposition of law alone.
This understanding affects our concepts of justice, it affects those who administer the law, it weighs in the balance those who rule, Justice must mean justice for all. So to conclude, we look for cooperation in working for ease, based on tolerance and understanding. And this, of course, ties closely with work for peace in general, but is also much broader. Wherever we look in the world, xenophobia is an enemy to racial and religious harmony. Religion, when it is hijacked by extremists will always do this.
Work for tolerance is not accidental, but it needs to be sustained and vigorous. Violence is always violence, whatever the justification, murder is always murder, especially when it is done in the name of God. So to sum up, my argument is that religious faith is vital to the well being and harmony of society, and it will continue to be so and the Muslim community in Britain has a vital role in this in challenging our secular society. There is no society which has survived without it. That's religious faith. The collapse of all formerly atheist states has proved this beyond doubt, religious faith is not about to go away, now nor in the future. So policymakers need to be aware of
religious faith, if properly interpreted, is an enormous positive force for good in just some of the areas I've outlined. And I remain utterly convinced that the role of religions Christianity and Islam in particular within our own society is a vital ingredients in the search for peace, order and harmony in our own society. Thank you very much.
Thank you very much, Dr. Taylor, for sticking Walter time and keeping the meeting running on time. Thank you. I'd like to introduce Dr. Zakir Naik. He is president of the Islamic Research Foundation
is a medical doctor by profession, but has dedicated a lot of his life to spreading the truth of Islam worldwide, especially amongst millions of English speaking audiences.
He has more than 100 lectures and debates and symposia available on audio and video cassettes which are extremely popular. I've actually got a whole page and which I won't read out. And I think when you hear him, his qualities will be obvious too. I'd like to ask him to come and speak on family values and to try and stick to the topic of family values for the next 2025 minutes inshallah.
Alhamdulillah wa Salatu was Salam ala rasulillah Allah Allah He wasabia Jemaine komaba. How's Billahi min ash? shaytani r rajim Bismillah R Rahman r Rahim. Allah basilicum pantami Barcelona Bismillah R Rahman Rahim, rubbish Melissa de were suddenly Omri wahluke de molay. Sania Coco Lee, respected Reverend Jamal but we met respected elders, and my brothers and sisters. I welcome all of you with Islamic greetings. Assalamu aleikum wa rahmatullah wa barakato.
Peace, blessing, that Mercy of Allah subhana wa Taala. We are all of you.
The topic allotted to me.
For the Christian Muslim dialogue is family values in Islam.
family values in Islam should not be judged by what individual Muslims do, or what the Muslim society does. It should be judged according to authentic sources. That's the glory of Quran and the Hadith.
I have divided the family values
into three broad headings as those related to the children that the sons and the daughters of those religions
spouses, that the husband wife, and those related to the parents that his father and mother.
Let's first discuss the family values related to the children
that the daughter and the son,
the glorious Koran says in Suriname, chapter number six was number 151. As well as for Israel chapter number 17, verse number 31, that kill naughty children for want of sustenance. For it is Allah who will gives us news to you and the children for killing of children is a major crime.
killing of infants, whether male or female, is prohibited in the Glorious Quran. And a special references made in Surah duckweed chapter 81 was the main that when the female child is buried alive, and she be questioned, for what crime was she killed, a special references made that do not kill the female children especially because in the olden days, especially in Arabia, before the Quran was revealed, it was a very common practice that when a daughter was born, very often, she was buried alive.
On Hamdulillah, after the Revolution, the glorious Koran, this evil practice has discontinued in the Arab countries. But yet Unfortunately, it does persist in countries where I come from like India, and certain countries,
mainly to culture.
And according to a survey
done by Emily backin, on the BBC on the program better die. The topic was assignment.
She said that every day in India, more than 3000 fetuses are being aborted after the endophyte that the females
Quran not only prohibits the killing of children, especially females, it even removes the thought of a person becoming sad at the news of the birth of female child,
the Glorious Quran safe and certainly head. Chapter number 16 was the
rules Quran says that when news is bought one of them of the birth of female child,
he faced darkens and he filled with inward grief. And he hide his faith in shame from people and things that should he let her live in contempt? Or should he bury her alive? Ah, what an evil choice. Quran rebukes the thought of a person becoming sad at the news of a female child. And our beloved Prophet said, it's a Muslim boy number four, how did number 6364 The Prophet said that anyone who brings two daughters
correctly with kindness and love till they mature, they will be as close to this, these two fingers on the Day of Judgment. And another detail that anyone who brings two daughters with love and compassion, till they become mature, they shall enter heaven.
Once they're the person
who kissed his son and placed him on his lap in front of the Prophet, Prophet objection and said that he should have even kissed his daughter and placed her on the other lap.
The first guide was given the Glorious Quran to the whole of humankind is in Accra. Chapter 96 was the one to five he says a crab is Mirabella calaca helical in Santa May Allah Allah Quran, Allah Allah, Allah, Allah, Allah Allah May Allah read, recite of proclaim in the name of the Lord who created who created the human beings from something which clings at least like substance. Read, Thai Lord is most bountiful, who taught men the use of the pen who taught men had we not know
the first guidance given to the humankind in the glory of Quran is to read.
And the Prophet said that it is obligatory for every Muslim man or woman to acquire knowledge, and the Prophet tool the parents that it is obligated that they should educate the children, especially the daughters.
Let's discuss family values related with the spouses that the husband and wife
the Glorious Quran refers to the woman as a Maha Santa. That's a fortress against the devil. Unlike other religions, many of which, who consider the woman as an instrument of the devil
and a good woman. She keeps the husband on the straight path on the Serato Sikkim and prevents him from going on the wrong track.
Our beloved Prophet said Mr. La Salaam, and say Buhari, won number seven in the book of nikka, chapter number three
Number four, that all young people, whoever has the means to get married should get married, for it will help you to lower your gaze and Guardian modesty and Islam were encouraged early marriage if you have the means you should get married earlier. And the Buddhist Quran says that if you don't have the means, keep yourself modest to Allah subhana wa Taala gives you the means.
And a prophet said it sounded narrated by a nice mellow piece of him that anyone who marries completes half his Deen
half his religion. So one question answered um, somebody asked me that, does it mean that if I marry twice, I complete my full lien I for religion?
What did the Prophet mean that marriage completes half the deen?
What the Prophet meant was, marriage prevents you from promiscuity, from fornication
from homosexuality, which are half the evil in the society. Only if you marry, do you have an opportunity to be a husband or wife? Only family? Do you have an opportunity to be a father or a mother which are very important duties in Islam? So irrespective are they married once or twice, yet you only complete half at
the very front says in three room chap number 30 was 21. That amongst his signs Allah subhana wa Taala has created for you mates
of like nature
so that you may dwell in tranquility with them and yes, put love and mercy between your hearts.
The Glorious Quran in Surah Nisa chapter four verse 21, refers to marriage as a massage a sacred covenant. And for a marriage to solemnize the permission of both would be husband and wife is equally important. That's the boy and the girl.
The Quran fitness vernissagetv before summer 19 that do not inherit the woman against the wishes.
100 Beloved Prophet, that he didn't say Buhari point number seven, in the book of Nehemiah chapter number 4300 number five 138 That one's a lady by the name of conservative Hardiman and saria. She approached the prophet and said that she has been forced by a father to marry a man who she did not like. And the Prophet nullified the marriage.
Permission of both boy and girl is equally important for a marriage to survive in Islam. And in Islam, we prefer calling the woman folk by the correct terminology, not by the English word housewife, you know, because she's not married to the house to be referred to as housewife. And a housewife means wife of the house. We prefer calling the woman focus homemakers, because they make the home. They build the home and she's married to an equal in Islam, men and women are equal.
Equality does not mean inequality. And the Glorious Quran, Satan Surah Baqarah chapter two was number 28 that the woman have rights as against them on terms equitable, but the men have a degree of advantage. Many of the men, including many Muslims, they misunderstand the meaning of this verse And the thing that men are superior. Some of them think the Quran said men are superior, and the other was the Glorious Quran. In Surah Nisa, Chapter 434. He says, originally a woman, Allah Nyssa, that the men are the COVID arm of the movement. COVID come from the root with a comma, which means to stand up for what it actually means that the men have one degree of extra responsibility in
supporting the woman. They don't have one degree extra superiority in bossing over the woman. They're one degree additional responsibility in supporting the woman because the work continues that Allah subhana wa Taala has given one more time than the other.
And the Glorious Quran says in Surah Nisa, chapter number four was from 19, that teach your wives on footing of equity and kindness. And I started my talk by quoting a verse from the Glorious Quran from Surah Baqarah. Chapter number two was the one in December he says, hon Allah basilicum, one from the Barcelona, that they are garments, and you are the garments, the roles of husband and wife and a family attached, like garments, garments are used to conceal, husband wife should consider each other false. They use for protecting, which protect each other, they use for beautification, husband, wife should be to fight one another. It's a role of hand in glove
and Islam. The men are supposed to be the pet owner in Islam, in the family life in Islam, a woman she did not earn her living before she's married. It is the duty of the father and the brother and after she's married, it is the duty of the husband and the son to look
After her body clothing, lodging, and all financial aspects, she did not work for a living. She is financially more secured as compared to the man in Islam.
But if she wishes to work if there are financial problems, she may work as long as that must feel Islamic and Islamic work and within the purview of Islamic Sharia.
Even during marriage, she is on the receiving end
different feelings for any such a performance number for that gift to the woman, a marital gift, indoor.
That means for a marriage to sermonize a mahad has to be given
the husband gift would be wife, a marital gift, there's complicity.
But in the country where I come from, that's India, society, it is the opposite the dowry is given by the woman to the husband would be husband, and it's a cultural practice, which has poisoned those society. You know, if a woman has to marry a graduate,
she has to give 100,000 rupees, if it is an engineer, she has to give 500,000 rupees if it is a doctor 1 million rupees as they are selling, you know horses and cattle in the marketplace. In Islam, it's prohibited to demand any dowry from the wife willingly if the parents of the wife give certain gifts the most welcome, but demanding directly or indirectly is prohibited. You cannot say that my son he likes to travel in a Mercedes car, indicating that we require a Mercedes car in dowry.
My son likes to live in a four bedroom flat indicating that in marriage, I will marry my son to your daughter only forgive a four bedroom apartment
demanding directly or indirectly dowry from the would be wife is not allowed in Islam.
if suppose the woman becomes a widow, unfortunately, she even gets a share. And a woman even inherits she will get maintained this is the period of financial support. And even if divorce takes place, she gets financial support.
And there is a great misconception amongst the people. Regarding Why does Islam allow a man to have more than one wife.
Time doesn't permit us to go into the details of why it allows. But just in brief, I like to say that in fact, all the religions,
if you read the scriptures, they did give permission
for the men to marry as many wives as they wanted.
Knowledge of Scripture that I know of. There is a man to marry one except the Glorious Quran.
In fact, if you read the Hindu scriptures, to give permission to as many as you want, it's later on that the Hindu priests or the Indian law, restricted the marriage for a Hindu man to only one wife, even the Old Testament, even the Bible if read, if you read the first Kings chapter, Milan was number three, Solomon had seven advice.
Abraham had three wives. It's later on that the rabbi and the church pediatrician. Islam says it's such a performance number three, that married women have a choice in twos, threes, or fours. But if you can't do justice, marry only one.
And the reason the people want they can ask them the question answer time.
But it is for the modesty of the woman that a man is allowed to marry more than one wife. It's not a father. It's not compulsory that a man should marry some people think it's first. Neither is it, that you get more blessings if you marry more than one wife. It's optional. It's optional. But if you marry the criteria, you should do justice. If you don't do justice, you are in trouble, that divorce should never be given under normal circumstances. It is as a last resort. If the husband wife cannot get along as a last resort. Under normal circumstances, you should avoid it to the best ability you can have the last resort.
And in some societies, you can give divorce. In some societies you can't. Some religions give permission, while the others don't. Some have certain restrictions.
The Bible says in the Gospel of Matthew, chapter number five, was the material entity, that it has been set up the old times that whosoever put a woman away, put the wife away, you should give a bill of divorce or the law of Moses, peace be upon him, that if you only give a divorce, give a bill of divorce. But his peace be upon him said but I assume to you that whosoever put it away his wife except for fornication. He asked her to commit adultery. That means only in case of fornication. Can you give divorce according to the Gospel of Matthew chapter five was number 31 and 32. And there is a lot of misconception regarding divorce. In Islam, basically, you can classify under five headings
that one is mutually given both by husband wife, second is unilaterally by the husband. By the way.
The husband he wishes