Can a Muslim man get Married to more than one girl

Comment

Comment by mohammad najjar on January 21, 2010 at 10:42am

Asalamu Alaikum,
I have read the comments and chains of thought but was dismayed to actually read that some of you believe that polygamy is allowed only for certain reasons such as taking care of orphans or widows. This is secondary benefit. the primary benefit is marriage and solid foundation of the family. It is a right which Allah (swt) HAS GIVEN TO A MUSLIM MAN TO PURSUE MARRIAGE TO MORE THAN ONE WOMAN AND UP TO FOUR TOTAL. I disagree with those who want to negate this right that Allah (SWT) has given the muslim man based on conditions that are secondary. The primary conditions that allow for such marriages to occur is to increase iman, faith, and deen. The man has to be just and treat his wives fairly. The man does not need permission from his first wife nor anyone else for that matter if he wishes to pursue his right as a muslim man.
Also, some of you quoted hadiths and Quran'n about the matter indicating that it is only permissable to take care of rophans and families especially the ruling after battle of Uhud. The quotes you have chosen were in ENGLISH and the transliteration of the meaning was misconstrued to the point that appeases orientalist views of Islam. If this concept is "foreign" to you, read why the majority of the Prophets, Sahaba, and those who followed married more than one wife. Prophet Muhamad (OBUH) married more than one wive and he is the best of examples. There are Primary and secondary reasons and rational to have polygamy, but certainly the primary must be mentioned first. If the muslim man wishes to pursue more than one wife, he has to abide by his obligations and be fair in doing so. One important point is that the muslim man has the right that is intrinisc from Allah (SWT, the creator, to marry more than one. Any other opinion would negate this right and the man's right will be violated. In turn, the women who would have married the man also would have their rights abrogated. It is a vicious circle that is perpetuated by people who do not know original Islam. Use the correct hikm and meaning of the Quran. Also, follow th Prophet's example.

Comment by mohammed Muntaser on January 20, 2010 at 8:48am

Alsalamu Alaikum;

Brother Mamun ,I agree with most of what you said,but not all of it, and inshallah ,I will make time later, to reply to your comments ,and ex plane , what I do not agree with.

any woman who can read this Ayah, believes in it("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 only one or your concubines. That is more fitting
so that you do not deviate from the right course" [An- Nisa: 3])
any women who fears God will not object to this Ayah or to any part of the Quraan,

as I stated at the beginning ,I will make time to reply to all what you said.

But I still suggest, that our Brother Mohammed Najjar ,should change the question,

From (can a Muslim get married to more than one ) to: why sisters object to polygamy even though its in the Quraan?are we in denial to the Quraan ?,or what is the true cause for this strong objection?.

Um Mohammed.

Comment by Abu Bilal BH on January 20, 2010 at 6:33am

I think it all boils down to intention as in everythings else.

The Commander of the Faithful, `Umar b. al-Khattâb, relates that he heard Allah's Messenger (peace be upon him) say: "Actions are but by intentions and every man will have only what he intended. So whoever emigrated for Allah and His Messenger, then his emigration was for Allah and His Messenger. And whoever emigrated to attain something of this world or to marry a woman, then his emigration was for whatever reason he emigrated." [Sahîh al-Bukhârî and Sahîh Muslim]

If we do things sincerely for Allah SWT and follow the sunnah of our beloved prophet saw then Insha'Allah this issue would be beneficial in solving social problems worldwide. Allah SWT The Creator created us and knows his creation best.

- You have women who cant get married because they cant have babies...Why should they be outcasts and
stay home with their families instead of getring married.
- You have women that have sicknesses and are culturally shunned by the community. --Who will marry them?
- You have widows that have so many kids ---Who can support them?
- Many Women outnumber men - Who will take care of the left out women?
- Many women coming to Islam

One million more women in NY than men. Many of the men are gay.
How do you deal with that?

Are we doing it for Allah SWT?

Comment by Abu Malik on January 19, 2010 at 9:34pm

Sisters um Mohammad and sister Yasmeen,

First, Assalam Alaikom Wa rahmatu Allah.

Second, i know that the brothers talked about this subject in particular which is a sensitive subject to lots of the sisters. Trust me It is not my favorite subjects to discuss but I took the opportunity to explain how muslims should take the rules of Islam as is and not modify them to fit our personal likes and dislikes. Also if you sisters remember under the thread Brother Freddie Ahmad started about caught between the mother and wife , I commented that we should not mix logic with the divine rules of islam.

Sisters, The divine rules of islam are not based on logic. When we take these rules. There are 4 sources that the real scholars use to come up with these rules.and these sources are
1 Quran
2 Sunnah (what ever the prophet (PBUH) said, did, or saw and stayed quiet about or forbid)
3. Ijma3 als7abah ( what ever the companions of the prophet agreed on)
4. Ijtihad

Then there is a second base that we take which is that Islam does not change with time and place because Islam has an answer for everything at any time and place. One might say that we have many new issues that was not there at the time when the prophet was alive. The answer to that Islam has an answer to these issues but the mutahid needs to do research on this issue then he will have to go and look at every angle, branch and resource etc... then find the answer from the above 4 sources of tashree3. Then comes with the opinion of Islam.
Then we as followers will have to look at his proofs (Adilla) and see how authentic or strong they are then follow that Hukum. If we as muslims do not have the ability or knowledge to judge these proofs then we can follow the ijtihad.

Next thing I would like to mention is that the divine rules have no reasoning in islam Which in arabic (illah) unless there is a Nass Shar3ee that was mentioned. So even if the verse or hadith came down at a certain time it does not mean that this is the reason for the this divine rule.

So sisters. Even if this happened during the battle of Uhud. The sahabbah and the tabi3een and the after tabe3een continued to marry more than one wife after the battle of Uhud for a long time. Weather it was war time or not. Also they used to marry more than one like sister Yasmin mentioned before the Hukum came down to limit the number for up to four.

Also, we should not mix up the divine rules. Because we cannot take one verse and run with it because one verse might say some thing then another verse from a different surah elaborates and explain more about the verse from the 1st verse. So sisters here is a brief explanation for this subject. Please read it carefully

Allah (SWT) Said
"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 only one or your concubines. That is more fitting
so that you do not deviate from the right course" [An- Nisa: 3]

This verse was revealed to the Prophet in the 8th year of the Hijra. It was revealed to limit the number of wives one can marry to four. At the time of revelation of this verse there was no limit to the number of wives one
could marry. On reading and understanding the verse it becomes clear that it was revealed to limit the number of wives to four. The meaning of the verse is: marry of the women, two, three or four who are permitted and
agreeable to you. Twos, threes and fours are mentioned instead of repeated enumerations. i.e. marry the women of your choice from these mentioned numbers twos, threes and fours. The speech is addressed to everybody, therefore there has to be a repetition so that each suitor who wishes to marry a number of women can choose whatever he wants of number on condition that the combination he desires is restricted to this number. In other words, each suitor who wishes to marry more than one woman can
marry as many as he likes from the number that is made optional for him.
Just as we would say to a group distribute this money. Let's say there was a thousand dinars for example.We would say; distribute dinars by twos, threes and fours. If you made your statement in the singular form then it would have no meaning. So the expression twos, threes and fours is inevitable so that each individual can choose what he wants from the specific number in the expression. So when Allah says each one of you can marry the woman of his choice two, three or four, this effectively means: marry all of you twos, threes or fours. i.e. each of you can marry two, three or four.

As for the meaning of His saying:
"But if you fear that you shall not be able to deal justly (with them), then marry only
one" [An- Nisa: 3]
This means that if you fear that you shall not be able deal with these numbers of wives justly then you should simply choose one wife and relinquish the marriage to more than one wife immediately. The issue revolves around justice. Wherever you find it just, adhere to it. Marrying only one wife is closer to not doing injustice. So that you should not deviate (from the right course of action) means it is more fitting so that you do not
do injustice, because the deviation here means injustice. It is said the ruler has deviated from the right course when he has committed injustice. 'Aisha (ra) narrated about the Prophet that he said: “So that you may not deviate
(from the right course): so that you do not make injustice.”
The Ayah permits the plurality of wives and limits it to four. However, it orders justice between them and enjoins the restriction to one wife when it is feared there would be injustice, because the restriction to one wife when
there is fear of committing injustice is closer to avoiding injustice, a matter for which a Muslim is obliged.
Indeed it should be known that the justice mentioned here is not a condition for marrying more than one wife. Rather it is a ruling for the man
who wishes to marry a number of wives, that he must observe in the event of marrying more than one wife, and an exhortation to restrict himself to one wife if he fears he will not be able to deal with them justly. This is
because the meaning of the sentence is completed in the verse by His saying: "Marry women of your choice, twos or threes, or four". [4:3]
this means there is an absolute permissibility of marrying more than one wife. Thus, the meaning of the sentence is completed. In another statement, He said:
"But if you fear". The phrase "But if you fear" cannot result in being a condition because it is not linked with the first verse as a conditional clause. Rather it is a resumption of a new statement. If Allah had wished to make it a condition then he would have said: "Marry women of your choice, twos or threes, or fours if you can deal with them justly", but that is not the case, so it is establishedthat justice is not a condition, rather it is another Shar’a ruling different to the first rule. So firstly He permitted the plurality of marriages up to four,
then He came with another ruling which is that it is better to restrict oneself to one wife when he believes that marriage to more than one wife will make him incapable of dealing with them in a just manner.
From the above it becomes clear that Allah has permitted polygamy without restriction, condition or any recourse to any justification. Rather, every Muslim is given the right to marry two, three or four wives of his
choice.
That is why we find Allah saying: "women of your choice" [4:3] i.e. those women whom you find agreeable to you. It is clear that Allah has ordered us to be just between our wives and exhorted us that if we fear we could not be able to do justice between our wives, we restrict ourselves to just one wife because the restriction of marrying one wife make us more likely not to commit injustice.
As for what constitutes desired justice between wives, it is not 'absolute justice'. Rather it is the justice in marriage between wives which is within the ability of the man to undertake, because Allah does not impose on man that which he cannot bear.
He said:
"Allah burdens not a person beyond his scope" [Al- Baqarah: 286]
It is true that the phrase 'be just' has been mentioned in the verse with a general import, as He says:
"But if you fear that you shall not be able to deal justly (with them)" [An- Nisa: 3]
This encompasses all aspects of justice, but this general order has been specified in another verse to what the human has the capability to do. Thus,
Allah said:

"You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline completely to one of them so as to leave the other suspended"[An- Nisa: 129]
Allah has clarified in the verse that it is impossible for us to realize justice and equality between wives, such that no inclination (towards one of them) would ever happen nor increase or decrease in what is obligatory
upon us in providing for them. Due to this He has lifted from us the complete and full extent of justice and He has not imposed on us except that which one can bear on condition that we exert our utmost effort and energy. For the imposition of what one is not able to do is tantamount to
oppression:
"And your Lord treats no one with oppression" [Al-Kahf: 49]
And He says:
"So do not incline completely to one of them" [An- Nisa: 129]
as a comment on His saying: "You will never be able to do perfect justice"[An- Nisa: 129] and as a reference for it, is an evidence that its meaning is:
you will never be able to deal with them justly and equally with regards to love. The correct understanding is that it is possible to be just in everything other than love. This is what the previous verse obliges, as it has specified the desired justice to be other than love, and made love and sexual intercourse excluded from justice, because it is not obliged in these two issues, since a human is not able to be equal in his love. This meaning is supported by
what has been reported about 'Aisha (ra) that she said: “The Messenger of Allah used to distribute things and do justice to all and used to say, “Oh My God, this is my distribution of what is in my control, but do not
blame me for what is in Your control and over which I have no control”. i.e. his heart. It has been narrated from Ibn 'Abbas (ra) concerning Nisa: 129]. He said “this is with regards to love and sexual intercourse.”
Allah has ordered us to abstain from completely inclining towards one wife. This means He has permitted the inclination because the prohibition of the complete inclination indicates the permissibility of the inclination. An
illustration of this is the prohibition of unrestrained and excessive generosity
mentioned in His saying:
"Nor stretch your hand forth to its utmost reach" [Al- Isra: 29]
Which means it is permitted to stretch your hand by giving to the needy.Therefore, Allah has permitted the husband to incline towards some of his wives to the exclusion of others. However, He has forbidden this
inclination to include all matters. Rather, the inclination should be to whatever this inclination applies, which is the love and desire. So the meaning
of the verse is: refrain from the absolute inclination towards a wife, because if the complete inclination occurs from you, it will leave the other wife suspended, i.e. one who is neither divorced nor possessing a husband. It
has been narrated by Abu Hurayra (ra) that the Prophet said: “Whosoever has two wives and he inclines towards one to the exclusion of the other, he will come on the Day of Judgement with half his body dropping or bending down”.
Thus, the justice which is obligatory upon a husband is the equality between his wives in that which he has control over such as staying overnight, providing food, clothing and lodging etc. As for what falls under the meaning of inclination, which is love and desire, It is not obligatory to be just in these things because that is impossible, and they are excluded by the Qur'an.
This is the subject of polygyny as mentioned in the Shar’a texts. By studying these texts and limiting oneself to their Shar’a and linguistic meanings in terms of what they indicate and what is deduced from them, it
becomes clear that Allah has in a general manner permitted the marriage to more than one wife (up to four) without restriction or condition. The text concerning this matter did not include any cause ('Illa). On the contrary, Allah has expressed Himself in a way which indicates the rejection of a justification. So He said:
"(Marry) women of your choice". [An- Nisa: 3]
Therefore, we must stop at the limit of the Shar’a text and at what is derived from it in terms of Shari’ah rule. It is not permitted to justify this rule with any cause ('Illa), or justify it with justice, need or anything else, because
the text did not bring 'Illa for the rule nor can any reason (Illa) be found in any other Shar’a text. The cause (Illa) of the rule should be a Shar’a reason i.e. there must be a text to mention it so that the rule which is derived from it can correctly be considered a Shar’a rule. If the reason is rational or not mentioned in any text, then the rule which is derived by means of it will not be a Shar’a rule. Rather it will be a man-made law and it will be Haram to adopt, nor will it be permitted to apply it. This is because it will be a Kufr rule, since any rule which is not a Shar’a rule is a Kufr rule. However, since the definition of the Hukm Shar'i (Shari’ah rule) being 'the speech of the Legislator' makes it inevitable that the rule is derived from the speech of the Legislator, either explicitly mentioned in the text, or from its meaning, or by indication, or due to the presence of a sign (Amara) in the text which points to the Shar’a rule, such that every rule which has that sign (Amara) will be a divine rule. This sign (Amara) is the Shar’a reason (Illa Shar'iyya) which is mentioned in the text either explicitly or by indication, inference or analogy. If this sign (Amara) i.e. this Illah is not found in the text then it has no value.
Consequently, it becomes clear that it is not allowed to justify polygyny with reason (Illa) since no Illa is found in the speech of the Legislator. An Illa has no value in making a rule into a Shar’a rule except when it is found in the speech of the Legislator. However, the absence of an explanation of a Shar’a rule by an Illa does not
mean it is not permitted to explain the reality of what will take place in terms of the effect of this Shar’a rule and the reality of what it solves in terms of problems. Rather this is an explanation of a reality and not justification for a rule. The difference between explaining the reality and justifying a rule, is that the justification of a rule by an Illa, is that the Illa should constantly exist in the rule, and analogy of other things to this rule is made whenever the 'Illa is found in them. As for explaining the reality this is the clarification of the reality at the point in time when it is explained.
The reality may cease, so it is incorrect to make an analogy to it with other things. Hence, it becomes clear from the effect of polygyny of wives that in the community in which it is permitted there will not be a plurality of
mistresses, and in communities which forbid the plurality of wives there will be a plurality of mistresses. In addition, polygyny solves many other problems, which take place in a human community in its capacity as a human community, which depends on polygyny to solve them. The following are some examples of these problems:
1. There are some men with unusual dispositions, who are unable to satisfy themselves with one wife. Either such men will oppress or hurt their only wife or they will look at other women if they find the door shut in front of
them to take a second, third or fourth wife. There is a danger of this happening in terms of the spread of indecency and fornication amongst people and the creation of suspicion and doubts within families. Therefore,
it is essential that a person who possesses such a disposition should have the opportunity to satisfy his strong urge in a halal manner i.e. in a way that Allah has legislated.
2. It may be that a woman is barren and therefore cannot bear children but her husband still loves her dearly and vice versa, which makes them determined to continue with their happy married life. The husband may
however desire offspring and have a love for children. If it is not permitted for him to marry another wife and he finds no options available to him he will have to either divorce his first wife, which would lead to the destruction
of the stability of the household and the end of a happy marriage, or he is deprived from enjoying offspring. This will lead to the suppression of the aspect of fatherhood present in the procreation instinct. Therefore, it is essential that such a spouse is given the opportunity to marry another wife in addition to the existing wife so that he can have the offspring which he desires.
3. The wife may be ill with a disease, which excuses her from having conjugal relations or looking after the house and seeing to the husband and children. She might still be cherished and dearly loved by her husband who might have no wish to divorce her, although he cannot live his life properly with just her alone, and consequently without another wife. It is imperative that in such a situation the opportunity is given to him to marry more than one wife.
4. Wars and uprisings might take place which claim the lives of thousands, even millions of men which may upset the balance between the numbers of men and women, as has happened actually, especially in Europe, in the First and Second World War. If a man is not able to marry more than one wife what are the rest of the women supposed to do? They will be deprived from family life and the happiness of a home and the ease and comfort of married life, not to mention what the procreation instinct can lead to in terms of the danger to morality.
5. It may be that in a nation, people or region the number of males and females is not equal. The number of females may be higher than males so the numerical balance between men and women is upset. And this is almost the case amongst many peoples and nations. In such a situation there is no solution to this problem except the permissibility of polygyny.
These are real problems faced in the human community among peoples and nations. If polygyny is outlawed then such problems remain, since there is no solution for these problems except through allowing polygyny. Hence, polygamy should be permitted so that these problems which humans face are dealt with. Indeed Islam has permitted polygyny but has not obliged it. The permissibility of polygyny is inevitable although it should be known that the situations outlined above and their like which may exist among humans and in human societies are real problems which occur but they are not an Illa (cause) for marrying more than one wife nor are they a condition for the permissibility of polygyny. Rather, the man is allowed to marry a second, third and fourth wife whether problems which require polygyny as a solution has arisen or not.
Because Allah says:
"Marry women of your choice, two or three, or four" [An- Nisa: 3]
And He said: "of your choice". He has made this general without restriction or condition. As for the restriction of marrying one wife, the Shari’ah has preferred this in only one situation, which is where there is a fear that one is not able to do justice between his wives. As for anything other than that, there is no expressed preference to marry only one in any of the texts. In spite of the fact that polygyny is a Shar’a ruling found in the clear text of the Qur'an, Capitalist culture and Western propaganda, particularly that against Islam as opposed to other religions, has portrayed marriage to more than one wife as a hideous and repugnant practice and depicted it as a deficiency and a source of shame in the Deen. The motive for this is not because a defect has been noticed in the laws of Allah but in order to disparage Islam, and there is no motive for it other than this. This propaganda has greatly affected Muslims, particularly the ruling faction and the educated youth. This drove those who were moved by Islamic emotions to stand for Islam. Such Muslims adopted false interpretations to forbid polygamy, thus they were actually influenced by the false propaganda circulated by the west. That is why we must warn the Muslims that pretty actions (Hasan) are what the Shar’a deems to be pretty (Hasan) and ugly actions (Qabeeh) are what the Shar’a deems to be ugly (Qabeeh), and whatever the Shar’a permits is pretty (Hasan) and whatever the Shar’a forbids is ugly (Qabeeh). Also we must warn the Muslims that polygamy, whether it has a tangible good effect or not, and whether it solves problems which have occurred or not, the Shari’ah has permitted it, and the Qur'an has stated that clearly. Therefore it is a pretty action and the prohibition of polygyny is ugly, because it is a Kufr rule. It must be made clear that Islam did not make polygyny Fard on the Muslims nor Mandub (preferred). Rather, it made it one of the permissible things, which is allowed for them to do if they wished to do so. The fact that Islam made it permissible means that it has placed
before the people a solution that they can use whenever it is necessary to do so, and it has permitted them not to deprive themselves from the women of their choice if in their view they were to incline towards them. Thus,
permitting polygyny and not making it obligatory is what makes it one of the most effective solutions for humans in the community and society.

Comment by mohammed Muntaser on January 19, 2010 at 3:32pm

Alasalamu Alaikom ;

I totaly agree with you,sister Yasmeen ,its exactly what I learned ,and I do not understand why the Imams rarely mention the Uhud Battle and the 70 Sahaba(peace up on them) died and left so many orphans and widows.

Comment by yasmeen abuzahria on January 19, 2010 at 11:26am

Alsalamu Alaikum:

The verse which allows polygamy “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.


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)




From this verse a number of facts are evident:

1-That polygamy is neither mandatory, nor encouraged, but merely permitted.
2-That the permission to practice polygamy 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 was revealed.
3-That even in such a situation, the permission is far more restricted than the normal practice which existed among the Arabs and other people at that time when many married as many as ten or more wives.
4-That dealing justly with one’s wives is an obligation. This applies to housing, food, clothing, kind treatment..etc., for which the husband is fully responsible. If one is not sure of being able to deal justly with them, the Quran say: “then(marry) only one.”

Polygomy was not intended to creat competition or was it for worldly pleasures if a man dares to go marry more than one then let him be prepared that if its not for Allah(swt) then he may end up walking with one shoulder hanging lower then another shoulder on the day of Judgement may Allah (swt) protect us on that day

Comment by mohammed Muntaser on January 17, 2010 at 9:03pm

Alsalamu Alaikom ;

Brother ,suggest that you ask the question in different way ,a way that give you the answer to your question.
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How about this one ;

why sisters refuse to have a third partner in the marriage company.

Comment by Abu Bilal BH on January 6, 2010 at 12:46pm

Totally agree with you. The hadith you quoted is a good reminder.
We should except these concepts without any hesitation.

Barak Allahu Feek

Comment by Abu Malik on January 6, 2010 at 12:37pm

Correction
So to answer your question Brother Abu Bilal. If our our Thought, concepts and behavior was based on islam the sisters or my wife would NOT have a problem with that. These Islamic Thoughts are strange because these Concepts (Mafaheen) are gone from our lives

Comment by Abu Malik on January 6, 2010 at 12:33pm

Brother Abu Bilal

First, Thank you for your comments and I do not disagree with you about anything you said. You comments did not contradict with my comments. (By the way for some reason I cannot view my comment).

But what I was trying to explain is that this was one of the thoughts that the western Ideology thinkers had to change to make us forget that Islam is a complete religion and it has a complete solution for human problems. Of course Islam has to be implemented through a state in order for it to be implemented such as they implemented capitalism and communism through a state.

My question was why is this subject so sensitive in our days and it was not so sensitive back when Islam was the base of our behavior. It was not issue when the Prophet (PBUH) and his companions were around.

The sisters should have their rights that Islam gave them and if the man does not do what he is obligated to do then there should be a punishment in the Dunia through the state and of course there will a punishment in the after life if the state did not implement.

My comment was not just about this subject in particular, but also about everything else that we as Muslims took from the west and forgot that our religion had solutions. Here are the examples I gave

1 A complete freedom to the human. This is a western Idea. Islam had nothing to do with it.
Their freedom led to Big issues and they had to limit that freedom that is called democracy.

2. Economic system. Use of Riba and their look to the individual benefit rather than the society. This includes using Riba and make people slaves to the material things

3. Women rights that they try to make Islam as a religion that does not give the woman any rights. Islam Gave more rights to the women than any other religion. Look at the Mirath System, nafaqah, her right to keep her earning if she works, her right to be a mother, teacher and very important figure in society to raise generations and the list goes on.
Look at their look to the Woman. She is nothing but a commodity and a way to make money.

So to answer your question Brother Abu Bilal. If our our Thought, concepts and behavior was based on islam the sisters or my wife would have a problem with that. These Islamic Thoughts are strange because these Concepts (Mafaheen) are gone from our lives.

This is a summery to what I wrote earlier and I hope that what I was trying to explain has cleared up.

So my comments are not only about marriage more than one wife but about all of the other concepts that we adopt.

Finally, i will leave you with this Hadith from our beloved Prophet
"Islam began as something strange, and it shall return to being something strange, so give glad tidings to the strangers."

"Islam began as something strange, and it shall return to being something strange, so give glad tidings to the strangers."

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