Believing in the word of Allah the Quran

Believing in the word of Allah the Quran

Allah Almighty accomplished the religion of truth of peace and His choice by blessing the Ummah with the beloved of all Prophets and last Messengers of Allah, Muhammad (SAW), descending upon Him the true and the greatest book of all time, The Holy Quran to let us guide and knowing Islam and learning quran, as narrated: O’ people! No Prophet would be raised after me and no new Ummah (would be formed) after you.

And,

Verily I have left amongst you that which will never lead you astray; the Book of Allah, which if you hold fast you shall never go astray

Read Quran it is the true word of Allah; Muhammad (SAW) is referring about it. Thus the Quran turns out to be an ultimate way of guidance descended upon all mankind till the Day of Judgment.

And also in Surah e Baqara, Allah Himself glorifies the Holy Quran

Al-Baqara [2:2] this is the book; in it is guidance sure, without doubt, to those who fear Allah.

After this it leaves no room for argument to the guided ones or doubt in hearts and souls of true believers that the book that was reviled on prophet Muhammad (SAW) the holy Quran is the source of guidance for whom who are searching for guidance of Allah and his blessings.

Those of us who believe in greatness of Quran and try to understand and follow the true teachings of God are definitely differentiated from the ones who don’t do so, as narrated in this verse:

Al-Baqara [2:78] and there are among them illiterates, who know not the book, but (see therein their own) desires, and they do nothing but conjecture.

What makes Muslims believe that the Quran

Muslims believe that Prophet Muhammad is not the author of the Quran. God is its Author. The following points bear the fact:

First of all, the Quran itself, at a number of places and in different ways, says that it is from God. One of the claims runs thus: “This is indeed a Quran most honourable, a Book well-guarded…a Revelation from the Lord of the Worlds.” (Quran 56:77-80)

(Here, one ought to know the features of the Quran to understand the claim better. For instance, if the Quran had consisted of a number of books, and each book was made up of a number of chapters, then each of the books had to claim that it was from God in order to render the WHOLE volume as coming from God. But, this is fortunately not so with the Quran. The Quran is just ONE Book made up of 114 chapters. So, if the Quran claims, in any of its chapters, that the Book is from God, then the WHOLE Quran is from God. Yet, the Quran does not make the divine claim only once, but several times in different phrases and in different chapters.)

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Khutbah al-Nikaah

 

Can a normal Muslim read
Qur’anic verses (khutbah) for someone’s nikah (marriage)? Is nikah valid in this
case? Because I stay in non-Muslim country.

Praise be to Allaah.

There is nothing wrong with any Muslim person reciting Khutbah
al-Nikaah before the ‘aqd (contract) is made, but it is a condition
that the guardian of the bride be present. He should say to the groom, “I
marry my daughter So-and-so to you,” and the groom should say, “I
accept.” This should be witnessed by two Muslims, and the bride should
give her consent, in order for the contract to be valid.

Khutbah al-Nikaah is the same as Khutbah al-Haajah,
which the Prophet (peace and blessings of Allaah
be upon him) taught his Companions, and it should be said at the beginning of
the ‘aqd. This is sunnah, not waajib (obligatory). The text
of Khutbah al-Haajah may be found under Question 2066.

May Allaah bless our Prophet Muhammad.

 

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She stipulated a condition in her marriage contract that has been invalidated by a change in the law of the land

 

Assalam Aleakm Wa rahmat alah wa
brakatah…
My sister came to England for medical treatment.
One of the brothers proposed to marry her.
There were conditions from my sister that he has to be his staying legal
in the UK “i.e.
our agreement based upon this condition”.
The orator has been living in the UK for 13 years.
There is a low saying that “if any one has lived in the UK for 14
years continuously he automatically be granted the UK nationality. After we write the
marriage certificate “according to Islamic low” we founded that the low was not
applicable any more. The wedding did not take place.
My question is the marriage has been canceled.
If we want the marriage to be continued do we have to do a new marriage
with new conditions.
Please reblay as soon as possoble….
Zazak Alah khaure


Praise be to Allaah.

Your sister has the right to what she stipulated as a condition, because
of the hadeeth, “The Muslims are bound by their conditions.” If the marriage
contract has been completed, she can ask for an annulment from the sharee’ah judge
(qaadi) – if there is a reliable sharee’ah judge – or from the leader of
the Muslim community in that country. If she wants to stay in the marriage, she can do
that too, and there is no need to repeat or renew the marriage contract. And Allaah knows
best.

 
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Conducting marriage contract by phone

 

I want to get married to a girl whose
father is in another country, and at present I cannot travel there for us to meet and do
the marriage contract, because of my financial situation and other reasons. I am living in
a foreign country. Is it permissible for me to call her father on the phone so that he can
say to me, “I marry my daughter so and so to you,” and I can say, “I
accept,” with the girl’s consent and with two Muslim witnesses listening to what
is said by means of loudspeakers attached to the phone? Would this be considered a valid
marriage contract in shari’ah?

Praise be to Allaah.

We put this question to our mufti and shaykh,
al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, who replied that
if what is described in the question is genuine (and is not done for the purpose of
cheating), then it fulfils the purpose of meeting the conditions for nikaah, and the
marriage contract is valid. And Allaah knows best.

Fiqh (jurisprudence and Islamic rulings) – Nikaah (marriage)
– ‘Aqd al-Nikaah (marriage contract)

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Doing a second wedding party for his parents’ benefit

 

I wish to marry a Muslim man, (I am a
Muslim woman). We want to have a nikaah. My parents would know but his parents would not.
When we have a reception next year, can we have another more public nikaah ceremony
again–this time his parents would know about it. So is it possible to have 2 nikaah
ceremonies or is this not allowed?

Praise be to Allaah.

In principle, the wedding party and waleemah should be
done at the time when the groom enters upon his bride, because one of the aims of the
waleemah is to publicize the marriage, as it is something legitimate that should be made
known, as opposed to fornication which is done in secret and is hidden – even though
nowadays some people have no shame and commit haraam deeds openly, seeing no difference
between halaal and haraam (we ask Allaah to keep us safe from that). “They are
like cattle, nay, even more astray” [al-A’raaf 7:179 – interpretation of
the meaning]. There is nothing wrong with having a second wedding party, even after
some time has passed, if there is a reason for doing so. Perhaps the person who is asking
this question wants to please his parents and not make them angry. He could just inform
his parents, without having a wedding party, or he could invite them for a meal without
having a party as such. And Allaah is the Source of strength.

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Ruling of non-Muslim Fasting

 

When is the month of Ramadan and can someone like me fast properly? What time
of the day am I supposed to fast?

The fact that you have concern with the blessed month of Ramadhan, are questioning it’s arrival,
and anticipating it, is very wonderful. It indicates that you are affected by this great Islamic
worship, which consists of abstaining from food and drink, and sexual intercourse from fajr (the
break of dawn), until maghrib ( the sunset) during the day of the noble month of Ramadhan.

As far as it’s appointed time, my dear respected questioner, the laws of worship in Islam are
scheduled according to proof which is clearly traceable and detectable. The evidence which is
seen is not estimated. This entails the sighting of the moon, which indicates that the month of
Ramadhan has begun. So, if we see the new moon, or it is established that someone amongst us
has seen the new moon, then it becomes obligatory on the entire Muslim community to fast every
day of this month, until we see the new moon for the following month of Shawwal and know that
therefore Ramadhan has ended.

The month of Ramadhan on the Islamic calendar could be 29 or 30 days depending on the
sighting of the physical proof, which is the new moon. According to the Christian calender, the
approximate time of Ramadhan this year would occur on the 30th or 31st of December 1997.

In order for your fast to be correct and accepted, you must first enter Islam by testifying to
Allah’s Oneness and believing in the Prophet and following the laws of Islam. We would be
happy to see you living a happy life with strong faith, and good years to come, spending them
inspired by Islam. We ask Allah to protect you and guide you along.

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Should she complain to the qaadi because her father is not letting her get married?

 

I have a friend who is 28 years old, and a young man has proposed marriage to her. He is religiously-committed and of good character, and he comes from a rsespectable family, as her own family have attested, because they know him from before. My friend was astonished when her father and mother refused this man, even though they praised his religious-commitment and good character. The reason they gave for their refusal was that he is not from their tribe, and it is a shame for them to let their daughter marry someone who is not from their tribe. My friend tried every way to convince them, but without success. She asked some people to speak to her father and two of her male cousins went and asked about the man and found out that he is good, and they went to her father (to convince him to let her marry him), but without success. She tried to remind her father that she is getting too old and has few chances of marriage, and she told him that Allaah would punish him, but without success, because he is under the thumb of the mother who does not want her to get married, not because of tradition or custom, but because she wants her to find a job as a teacher so she can take her salary. This is the problem. My question is, should this girl go to the court so that the qaadi will marry her to this young man? Will that take a long time before the marriage is done, i.e., will the qaadi summon her father and will there be lengthy procedures? This makes her afraid because if she goes to the court the first time and the judge makes an appointment for the hearing on another day, her family may prevent her from attending and the matter may be decided without her being present. Please advise us on this matter, may Allaah reward you with good.

Praise be to Allaah.
 

 

Parents’ insisting on marrying their daughters to men from the same tribe, even if
that means delaying their marriage, is a serious wrongdoing and a betrayal of the trust which Allaah has given to them. 

The evil consequences which come from denying women the opportunity to get
married, or delaying it, are known only to Allaah. Anyone who looks at the state of society will see that clearly. 

The Prophet (peace and blessings of Allaah be upon him) referred to these
evil consequences when he said: “If there comes to you (to propose marriage to your daughter) one with whose religious commitment and character
you are pleased, then marry (your daughter) to him, for if you do not do that, there will be fitnah (tribulation) on earth and widespread
corruption.” Narrated by al-Tirmidhi, 1084, from Abu Haatim al-Muzani. This hadeeth was classed as hasan by al-Albaani in Saheeh al-Tirmidhi. 

If a man prevents a female relative under his guardianship from marrying a man who
is compatible and who is religiously-committed and of good character, then guardianship passes from him to the next (relative) in line. 

Ibn Qudaamah (may Allaah have mercy on him) said: “Preventing a woman from
marrying means preventing a woman from marrying a compatible man if she wants to get married and if each of them wants to marry the other. Ma’qil
ibn Yassaar said: I married a sister of mine to a man, then he divorced her. When her ‘iddah ended, he came to propose marriage to her again. I
said to him, ‘I married her to you, I was kind and I honoured you, then you divorced her, and now you come proposing marriage again! No, by
Allaah, she will never go back to you.’ There was nothing wrong with the man, and she wanted to go back to him. Then Allaah revealed the words
(interpretation of the meaning): 

‘do not prevent them from marrying their (former) husbands, if they mutually
agree on reasonable basis’

[al-Baqarah 2:232] 

I said, ‘Now I will do that O Messenger of Allaah.’ So he married her to him. Narrated by
al-Bukhaari. 

It is the same whether she asks for marriage with a mahr like that of a woman of
equal standing to her, or with less. This is the view of al-Shaafa’i. 

If she wants to marry someone of equal standing, and the wali wants to marry her
to a different person of equal standing, and he refuses to marry her to the person whom she wants to marry, then he is preventing her from
marrying. 

But if she wants to marry someone of different standing, then he has the right to stop her, and
in this case he is not preventing her from marrying in the wrongful sense. 

Al-Mughni, 9/383 

Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said: “When a woman
reaches the age of puberty, if there comes to you one with whose religious commitment and character she is pleased and who is compatible, and the
wali does not have any proof that he is not compatible, then the wali has to respond to his request and marry her to him. If he refuses to do so,
then his responsibilities towards his charge should be pointed out to him. If he still insists on refusing after that, then he forfeits the right
of guardianship and it passes to the next closest relative on the father’s side.” 

From the Shaykh’s Fataawa, 10/97. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

If the wali refused to let a woman marry a man whose religious commitment and
character are good, then guardianship passes to the next closest male relative on the father’s side, then the next closest and so on. If they
refuse to arrange her marriage, as usually happens, then guardianship passes to the qaadi, and the qaadi should arrange the woman’s marriage. If
the matter is referred to him and he knows that her guardians have refused to arrange her marriage, then he should do that, because he is the wali
in cases where there is no specific wali.  

The fuqaha’ (may Allaah have mercy on them) stated that if the wali repeatedly
refuses marriage proposals from suitable men, then he is a faasiq (evildoer) and is no longer regarded as being of good character or as being a
wali, rather according to the best known view of the madhhab of Imam Ahmad, he also forfeits the right to lead prayers and it is not valid to
offer any congregational prayer behind him. This is a serious matter. 

Some people, as we have referred to above, refuse offers of marriage from
compatible men, but the girl may feel too shy to come to the qaadi to ask for her marriage to be arranged. This is something that does happen. But
she should weigh the pros and cons, and decide which has the more damaging consequences, staying without a husband and letting her wali control
her life according to his mood or his whims and desires, and when she grows old and no longer wants to get married, then he will arrange her
marriage, or going to the qaadi and asking him to arrange her marriage because that is her right according to sharee’ah. 

Undoubtedly the second alternative is preferable, which is that she should go to
the qaadi and ask him to arrange her marriage, because she has the right to that, and because her going to the qaadi and his arranging her
marriage serves the interests of others too, because others will come just as she has, and her coming to the qaadi will serve as a deterrent to
those who wrong those whom Allaah has put under their care and prevent them from marrying compatible men. In other words, this serves three
purposes: 

1.    
The woman’s own interests, so that she will not stay without a husband.

2.    
The interests of others, because it will open the door for women who are waiting for someone to set a
precedent they can follow.

3.    
Preventing those oppressive walis who make decisions for their daughters or other women under their
guardianship according to their own moods or what they themselves want. 

This also serves the purpose of establishing the command of the Messenger
(peace and blessings of Allaah be upon him), who said: “If there comes to you (to propose marriage to your daughter) one with whose religious
commitment and character you are pleased, then marry (your daughter) to him, for if you do not do that, there will be fitnah (tribulation) on
earth and widespread corruption.”   

It also serves a specific interest, which is arranging marriages for those who are
suitable in terms of religious commitment and character, thus protecting them from going astray and falling into haraam. 

Quoted from Fataawa Islamiyyah, 3/148. 

Shaykh Ibn ‘Uthaymeen also said: 

Would that we could reach a level where a woman can dare, if her father refuses to let her
marry one who is suitable in terms of religious commitment and character, to go to the qaadi and he could say, “Arrange her marriage or I will do
it, or a guardian other than you will do it.” Because this is the girl’s right, if her father refuses to arrange her marriage (it is her right to
complain to the qaadi). This is her right according to sharee’ah. Would that we could reach this level, but shyness keeps most girls from doing
that.

See also question no, 10196 

The one who has most right to arrange a woman’s marriage is her father, then his
father, (and grandfathers) no matter how far the line of ascent extends; then her son and grandson, no matter how far the line of descent extends;
then her brothers through her father and her mother; then her brother through her father only; then their sons, no matter how far the line of
descent extends; then her paternal uncles; then their sons, no matter how far the line of descent extends; then the father’s paternal uncles; then
the ruler. 

Al-Mughni, 9/355 

We do not know whether the court procedures will take a long time or not. You could always
alert the qaadi to the fact that the father may prevent his daughter from attending the court in the future. We ask Allaah to make things easy for
you and to give you a way out from your difficulty. 

And Allaah knows best.

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Is it better for a man to divorce his second wife with whom he quarrels, so that she can have some peace?

 

Is it allowable for a husband to divorce his (second) wife without her doing anything wrong?  This man found out that he does not have much in common with his wife, often fights with her and dislikes things about her through no fault of hers.  Would it not be better to let her free to marry someone who would love her and cherish her than to keep her in a much-less-than ideal situation?

Praise be to
Allaah.

The man has to treat both of his wives
fairly, and to fear Allaah with regard to them. The woman should resist her
jealousy and strive to control herself (jihad al-nafs) and not cause
trouble to her husband because he has another wife. 

“The basic principle concerning divorce is
that it is makrooh (disliked), and if we say that the basic principle
is that it is forbidden, this is not far-fetched. This is indicated by the
words of Allaah concerning those who take an oath not to have sexual
relations with their wives. He said (interpretation of the meaning): 

‘… then if they return (change their idea in
this period), verily, Allaah is Oft-Forgiving, Most Merciful.

And if they decide upon divorce, then Allaah
is All-Hearer, All-Knower’

[al-Baqarah 2:226-227] 

The aayah ends with
these two names, ‘All-Hearer, All-Knower’, if they decide upon
divorce, to indicate that Allaah does not like that, because in the case of
one who returns or comes back to his wife after swearing not to have
intercourse with her, it says that ‘Allaah is Oft-Forgiving, Most
Merciful.’ 

This makes it clear that Allaah likes the one
who has sworn such an oath to go back (to his wife). In the case of one who
has decided to divorce his wife, the use of the words

‘All-Hearer, All-Knower’ indicates that Allaah dislikes that. It
was narrated that the Prophet (peace and blessings of Allaah be upon him)
said: ‘The most hated of permissible things to Allaah is divorce.’ This
hadeeth is not saheeh, but its meaning is saheeh. Allaah dislikes divorce,
but He does not forbid it to His slaves, to make things easier for them. If
there is a valid reason for divorce, in sharee’ah or otherwise, then that is
permissible. Whether there is a valid reason depends on whether the woman’s
remaining married will lead to some shar’i reservation that can only be
alleviated by divorce, then he may divorce her, such as when the woman is
lacking in religious commitment or chastity, and he is unable to reform her.
In such cases, we say that it is better for him to divorce her. But if there
is no such valid reason, whether shar’i or otherwise, then we say that it is
better not to divorce her; indeed in such a case divorce would be makrooh.”

 (As’ilat al-Baab al-Maftooh by Ibn
‘Uthaymeen, p. 113)

 With regard to the woman mentioned in the
question, if she is able to live with her husband in a good manner, and if
each of them can put up with the other at times of short-lived anger, then
this will be better for her, for him, for their children and for the family
of each partner. If a good life cannot continue between them for some reason
on the part of one or both of them, and it appears that separation is better
for her or for him or for both of them, then Allaah says (interpretation of
the meaning):

 “But if they separate (by divorce),
Allaah will provide abundance for everyone of them from His Bounty”

[al-Nisaa’ 4:130] 

Allaah may provide her with a husband better
than him, who will be more righteous and treat her more kindly. May Allaah
help us all to do that which He loves and which pleases Him.

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Divorcing a woman by talaaq when she is pregnant

 

My husband divorced me while I was pregnant than before I gave birth to my child he came back and said that we are not divorced since pregnant women can’t be divorced.  So I would like to know am I really divorced or not.  My husband and I love each other very much and now we have a baby son.  Please do reply to me as soon as possible.

Praise
be to Allaah.

 

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked
whether a woman may be divorced by talaaq when she is pregnant. He said: 

This is an idea which is common among some people. Some
of the people think that a pregnant woman cannot be divorced by talaaq.
I do not know where they get this idea from, for it has no basis in
the words of the scholars. Rather the view of all the scholars is that
a pregnant woman can be divorced by talaaq. There is consensus on this
point among the scholars, and there is no dispute. Talaaq according
to the Sunnah means that a woman may be divorced in two cases: 

1 – She may be divorced when she is pregnant; this is
a Sunnah divorce and is not bid’ah.

2 – She should be taahir (pure, i.e., not menstruating)
and her husband should not have touched her (i.e., had intercourse with
her), i.e., she should have become taahir following menstruation or
nifaas (post-natal bleeding) and before he has intercourse with her.
Talaaq in this case is in accordance with the Sunnah. 

Fataawa al-Talaaq by Shaykh Ibn Baaz, 1/45-46 

So long as he took her back during the ‘iddah, then she
is still his wife, because the ‘iddah of a woman who is pregnant ends
when she gives birth, and her husband took her back before she gave
birth. Allaah says (interpretation of the meaning): 

“And for those who are pregnant (whether they are
divorced or their husbands are dead), their ‘Iddah (prescribed period)
is until they lay down their burden”

[al-Talaaq 65:4] 

This is the ‘iddah of the pregnant woman whether she
is divorced or widowed. The husband should count this as one talaaq.
And Allaah knows best.

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Does leaving one’s wife for a long time count as divorce?

 

I am the second wife of a man from XXX . I have recently reverted to Islam and my 3 kids have also. My question is My husbands wife in XXX has been without him for 14 months now. He doesn’t give her the equallity that he is suppose to and she is very upset. I was told that if a man is away from his eife for more than 4 months, that this automatically means that they are divorced. is this true? He wants to stay married for his daughters sake, and I feel it is wrong for him to keep stringing her along. I’m not sure she knows that he plans on remaining here in the XXX . and only visiting XXX a few months a year. Please help me with this. alot  of people are being hurt?

Praise
be to Allaah.  

 

So long as the husband has not uttered the word of divorce
to her, and the wife has not gone to the qaadi to seek a divorce, then
divorce has not taken place. She is still his wife and divorce does
not take place automatically. Shaykh Ibn Baaz (may Allaah have mercy
on him) was asked when a woman is considered to be divorced. He said: 

“A woman is considered to be divorced when her husband pronounces the
word of divorce to her, when he is of sound mind and under no compulsion
to do so, and there is no impediment to divorce such as his being insane
or intoxicated, etc., and the woman is pure (not menstruating or bleeding
following childbirth) and he has not had intercourse with her since
she became pure, or she is pregnant or post-menopausal.” 

Fataawa al-Talaaq by Shaykh
Ibn Baaz, 1/35 

It is haraam for this husband to do this and leave his
first wife, and not treat her fairly or justly. By doing this he is
exposing himself to the stern warning. It was narrated that Abu Hurayrah
said: “The Messenger of Allaah

(peace and blessings of Allaah be upon him) said: “Whoever has two wives
and inclines more to one of them than the other, will come on the Day
of Resurrection with half of his body leaning.” (Narrated by Ibn Maajah,
1959; classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah,
no. 1603). 

If the first wife is being harmed by this, she has the right to refer
the matter to the qaadi, so that he can force the husband either to
divorce her or to annul the marriage. Because the scholars considered
not having intercourse with one’s wife with the intention of harming
her, even if he has not sworn an oath to that effect, to come under
the same ruling as one who takes an oath not to have sexual relations
with his wife (cf. al-Baqarah 2:226). In this case, if he does not go
back to his wife and refuses to divorce her, then the judge may make
him divorce or annul the marriage. And Allaah knows best. 

See al-Mulakhkhas al-Fiqhi by al-Fawzaan, 2/321 

See also Question no.
9021.

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