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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Marriage contract: verbal or written?

 

Can the marriage contract be a verbal
contract or must it be in writing ?

Praise be to Allaah.

Writing down the contracts and agreements that people make among
themselves is a way of confirming and formalizing them, but it is not a condition for the
validity of the contract. The marriage contract may be made verbally by means of an offer
on the part of the bride’s wali or guardian (e.g. “I marry my daughter to
you”) and acceptance on the part of the groom (e.g. “I accept”). Writing it
down is not a condition, but it does serve to document and confirm the contract, which is
a good thing, especially nowadays. And Allaah is the source of help.

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Conditions for valid marriage contract

 

What is the correct Islamic procedure for a marriage ceremony, I mean if two
Muslims are married (legally) without the presence of a religious “person”
(like imam etc.), does that mean the marriage is non-existent in terms of
Islam?

All praise is due to Allaah.
A marriage contract is valid in Islam if the following conditions are met, even if the
marriage does not take place in a court, or in the presence of a Judge or the Imaam of
the masjid. In addition, it does not need to be written.
The waliy (guardian) of the girl has accepted the proposal by saying, for example,
“I marry you my daughter”, and the one who proposed has replied, for example, by
” I accept,” or “I am satisfied” (i.e. with his acceptance).
This takes place in the presence of two witnesses
The woman is legally eligible to marry the man according to Islamic shari’ah (that is
she is not a Mahram of the proposer [those to whom the proposer is forbidden to
marry. etc.])
Allah knows best.
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Followers of misguided sects should not marry Ahl al-Sunnah (Sunnis)

 

Is it permissible for a young man from the Ibaadi madhhab to marry a girl who follows the Shaafa’i madhhab?.

Praise be to Allaah.

The Ibaadis are a Khaariji sect, which is one of the
misguided sects. There are many saheeh texts which condemn them. 

See the answer to question no.
11529. 

In the answer to question no.
40147 we quoted the scholars of
the Standing Committee as saying: 

The Ibaadi sect is one of the misguided sects, because of
their hatred, enmity and rebellion against ‘Uthmaan ibn ‘Affaan and ‘Ali
(may Allaah be pleased with them), and it is not permissible to pray behind
them. End quote. 

In Fataawa al-Shaykh Muhammad ibn Ibraaheem (13/30) it
says that the testimony of an Ibaadi is not acceptable according to
sharee’ah. 

There are clear texts
which describe how a woman’s guardians should make a good choice of husband
for her. That includes ensuring that his religious commitment and character
are acceptable. What kind of pleasing religious commitment can there be in
those who follow misguided sects, who believe in rebelling against the
rulers of the Muslims, who believe that the Qur’aan was created and that the
one who commits a major sin is a kaafir, and who deny that we will see
Allaah in the Hereafter? 

It was narrated that Abu Hurayrah (may Allaah be pleased with
him) said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) said: “If there comes to you one with whose religious commitment
and character you are pleased, then marry (your daughter or female relative
under your care) to him, for if you do not, there will be fitnah in the land
and much mischief.” Narrated by al-Tirmidhi, 1084; Ibn Maajah, 1967. Classed
as hasan by Shaykh al-Albaani in al-Silsilah al-Saheehah, 1022. 

Sunni women should not
be given in marriage to followers of innovation, because the husband has a
great deal of influence over his wife, and he may influence her to adopt his
beliefs, so she moves from the saved group to one of the misguided sects. 

And Allaah knows best.

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He has AIDS – can he marry someone who has the same disease?

 

I have a question similiar to the Question Reference #11137, (Ruling on marrying one’s daughter to an AIDS patient). I myself am in a similiar situation wherein I want to marry a sister and she has been diagnosed with the HIV virus. However her levels of the virus are so low that they are undetectible. She has been married before and has a 4 year old son, both of whom have not contracted the virus. In reference to marrying someone with the HIV virus I understand that some scholars say that it is not permissible, and some say other wise. In your answer to the above question you say it’s okay given the parties are aware of it. My question is:

1. Can she marry if the relations she has are protected?

2. Can she marry if both people agree not to have intercourse?

3. Can a man marry her to have her rights of marriage be fulfilled for the pleasure of Allah?.

Praise be to Allaah.

In the answer to question no.
11137 we stated the ruling on
marriage of one who has AIDS, and we said: He should not marry until he has
explained his situation and said, “I have such and such a disease.” If they
agree to that then all well and good, otherwise the marriage should not go
ahead, because if he conceals his situation from them, then he has deceived
them and cheated them, and this woman may transmit the disease to her
husband, or the husband may transmit it to his wife, and it may be
transmitted to their children after that. But if she agrees to marry you and
accepts the will and decree of Allaah, there is nothing wrong with that. 

There is nothing wrong with the brother who asked this
question marrying a woman who is healthy or sick, so long as you explain
your medical situation. If they agree, and you want to have intercourse,
then you can use condoms. 

Dr ‘Abd-Allaah al-Haqeel – whom I consulted and who is the
head of the Stomach Diseases section in the Medical College of the King
Sa’ood University – said:  

Marriage of an AIDS patient is a serious problem, because the
main cause of the transmission of this disease is sexual contact. Using a
condom gives a high degree of protection but the other party – man or woman,
must be fully aware of the expected consequences. 

Al-Watan newspaper, issue no. 522, 2nd year –
Tuesday 21 Dhu’l-Hijjah AH/ 5 March 202 CE. 

Married life is not only about intercourse; you could marry
this woman if you both agree not to have intercourse, for a man’s need for a
woman, and vice versa, is not just the matter of sexual needs. There are the
matters of caring for one another, protection, spending, love and helping
one another to obey Allaah. The love of one party for the other, so that the
latter may inherit, may the reason for marriage, such as marriage to a minor
who is not able for intercourse. Such a marriage is valid according to
sharee’ah, even if no intercourse takes place. Based on this, there is no
reason why you should not get married and agree not to have intercourse. 

The majority of scholars stated that it is permissible for a
Muslim to get married during his final illness, if he is mature and of sound
mind; what need for intercourse is there in this case for which he should
get married? 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
was asked about a sick person who got married whilst he was sick – is this
marriage contract valid? 

He replied: 

The marriage of a sick
person is valid, and the wife inherits from him, according to the majority
of Muslim scholars among the Sahaabah and Taabi’een, and she is only
entitled to a mahr like that of her peers; she is not entitled to more than
that, according to scholarly consensus. End quote. 

Al-Fataawa al-Kubra, 3/99 

He also said (5/466): 

The marriage of a sick person during his final illness is
valid, and the wife inherits from him, according to the majority of scholars
among the Sahaabah and Taabi’een, but she is not entitled to anything other
than the mahr of her peers, and no more than that, according to consensus.
End quote. 

And Allaah knows best.

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The difference between different ideological groups and the fiqhi madhhabs – and can she marry an innovator?

 

What is the difference between Ahli Sunnah Wal Jammah & other mazhab[ shafeei, Maliki, etc? and can a girl from Ahli Sunnah Wal Jammah marry a man without mazhab?.

Praise be to Allaah.

Ahl al-Sunnah wa’l-Jamaa’ah are not to be regarded as
opposition to the Maalikis, Shaafa’is, Hanbalis and the like, rather they
are opposed to the followers of innovated and misguided beliefs and ways
such as the Ash’aris, Mu’tazilis, Murji’is, Sufis and so on. The Hanafis,
Maalikis, Shaafa’is and Hanbalis are schools of fiqh, whose imams are among
Ahl al-Sunnah wa’l-Jamaa’ah, and indeed are among the leaders of Ahl
al-Sunnah wa’l-Jamaa’ah. But unfortunately the followers of most of those
madhhabs and schools of fiqh have begun to follow the people of innovation
and misguidance in their beliefs, so many of the Shaafa’is and Maalikis have
become Ash’aris, and many of the Hanafis have become Maatireedis. But with
regard to ‘aqeedah, the Hanbalis – apart from a very few – have been spared
the change to something other than the ‘aqeedah of Ahl al-Sunnah
wa’l-Jamaa’ah. 

The basic principle concerning the Muslim is that he adheres
to the Qur’aan and Sunnah according to the understanding of the companions
of the Prophet (peace and blessings of Allaah be upon him) and those
who followed them in guidance. As for following one of these four madhhabs
or any other, that is not obligatory or recommended, and the Muslim does not
have to adhere to any one of them in particular. Rather the one who adheres
to a particular madhhab in every issue is being a partisan who is guilty of
blind following. End quote. 

Hal al-Muslim mulzim bi Ittibaa’ Madhhab mu’ayyin min
al-Madhhab al-Arba’ah? By al-Ma’soomi, p. 38. 

There is nothing wrong
with following the four schools of fiqh if a Muslim does not have sufficient
knowledge to enable him to derive rulings from the Qur’aan and Sunnah
himself, but if it becomes clear to him that the correct view is other than
that of his madhhab, then he must follow the correct view and not his
madhhab. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said: 

In the Qur’aan, Allaah condemns the one who turns away from
following the Messengers and follows instead the religion invented by his
forefathers. This is imitation (taqleed) which is forbidden by Allaah and
His Messenger, i.e., following someone other than the Messenger in matters
that go against the Messenger. This is haraam for everyone according to the
consensus of the Muslims, for there is no obedience to any created being if
it involves disobedience towards the Creator. Obedience to the Messenger is
obligatory for every one, elite and common folk alike, at all times and in
all places, both inwardly and outwardly, and in all situations… Allaah has
enjoined obedience to the Messenger upon all people, in approximately forty
places in the Qur’aan. 

It is permissible for
one who is unable to derive rulings to follow a scholar, according to the
majority of scholars… the kind of imitation or following that is forbidden
by the texts and according to scholarly consensus is that which goes against
the words of Allaah and His Messenger. end quote. 

Majmoo’ al-Fataawa, 19/260-266 

The followers of the salaf are those who adhere to the
Qur’aan and Sunnah in their beliefs, fiqh and conduct and do not go against
what is proven in the Qur’aan and Sunnah and what is agreed upon by the
salaf of this ummah. 

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said: 

What is meant by the salafi madhhab is the way of the salaf
(early generations) of this ummah, namely the Sahaabah, Taabi’een and
prominent imams with regard to issues of ‘aqeedah, sound method, sincere
faith and adherence to the beliefs, laws, etiquette and conduct of Islam,
unlike the innovators, deviants and those who are confused. 

Among the most prominent of those who advocated the madhhab
or way of the salaf were the four imams, Shaykh al-Islam Ibn Taymiyah and
his students, Shaykh Muhammad ibn ‘Abd al-Wahhaab and his students, and
other reformers and renewers; there is no era when there was not someone who
is establishing evidence for the right way. 

There is nothing wrong
with calling them Ahl al-Sunnah wa’l-Jamaa’ah, so as to differentiate
between them and the followers of deviant groups. This is not praising
oneself, rather it is distinguishing between the people of truth and the
people of falsehood.  End quote. 

Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan,
1/question no. 206. 

Based on this, if a man whose religious commitment and
character are good proposes marriage to a Muslim woman, then she should
accept him even if he does not belong to one of these madhhabs, but if the
one who proposes to her is a member of one of the misguided and deviant
groups, then she should not accept him.  

And Allaah knows best.

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He loves a girl but his family refuses her because of her father’s bad reputation

 

I am a young man. I fell in love with my neighbor, since we were young; we used to go to school together, our love is clean and pure, we promised each other to get married. I am in another country now. Last night I promised her by putting my hand on the Quraan, that if Allah wills I will not marry anyone but you, she did the same. 
Sheikh, this girl is very decent, she knows Islam well, she studies afternoon in an Islamic school, and she studies Quraan, fiqh and seerah. The problem is: 

1- My family refuses this marriage, but I know that they will be satisfied with me after marriage.  

2- This girl is oppressed in her family; her parents are divorced and she lives with her father, her step mother, her paternal aunt and her grandfather are oppressing her, she does all the house work, she works in the farm and does every thing alone. I want to save her from this environment she lives in.  

3- This girl’s father becomes drunk and does evil things, this is why my family refuses the marriage. This girl says that her father is a sinful man and she does not accept her father’s actions, is it fair to punish her for her father’s evil actions? Please sheikh advise me wisely knowing that it will be a disaster for me to leave her. I ask Allah to make all matters easy. May Allah reward you!.

Praise be to Allaah.

Firstly: 

You should choose a wife who is religiously-committed and of
good character, who will look after her husband and house, and raise her
children well, and play her part in establishing a Muslim family and a
Muslim society. This is what the Prophet (peace and blessings of Allaah
be upon him) taught when he said:
“Women may be married for four things: their wealth, their
lineage, their beauty and their religious commitment. Choose the one who is
religiously-committed, may your hands be rubbed with dust (i.e., may you
prosper).” 

You should not be careless with
regard to this matter, or be swayed by emotion or so-called love. How many
marriages have ended in failure because they were not based on the principle
of choosing a wife who is religiously-committed? 

No one will be punished for the
sins of another, and he will not bear any burden but his own, as Allaah says
(interpretation of the meaning): 

“No
one laden with burdens can bear another’s burden”

[al-Isra’ 17:15] 

But a man cannot avoid interacting
with his in-laws or visiting them, or avoid his children being influenced by
them. Hence choosing a good and religiously-committed family with a good
reputation is something that has a good effect on the husband and his family
and children, and it is one of the factors of family stability and success
in solving whatever problem may arise in the future, which all families are
prone to facing.  

Hence we do not blame your family
for rejecting ties with a man who is a drunkard and has a bad reputation,
because this will adversely affect them and their grandchildren. 

Claims of love and emotion should
be dealt with in a rational, fair and broad-minded manner. A man may imagine
that he cannot do without this girl, and he cannot live without her, and
that she has certain qualities and characteristics, but if he were to think
about it rationally, he would realize how his emotions are over-exaggerated.
Hence you must examine the situation closely and weight up this girl’s good
points and bad points, and the pros and  cons of marrying her, then base
your decision on what you think most likely after weighing up the situation,
without deceiving yourself, for no one is going to bear the consequences of
this choice more than you. 

Secondly: 

If you do decide to go ahead and
marry this girl, then try to convince your family and get their support,
because the basic principle is that it is obligatory to obey one’s parents
if they forbid marriage to a certain girl, because honouring them is
obligatory and marriage to a certain girl is not obligatory, and no
exception is made concerning that except cases where a person fears he may
fall into zina, if he thinks it most likely that not marrying a particular
girl will lead to him committing haraam actions with her. 

Thirdly: 

The family should not object to
their son’s marriage if it is clear that he is attached to a particular
girl, so long as the girl is suitable and righteous, because marriage is the
best remedy for them, as the Prophet (peace and blessings of Allaah be
upon him) said: “There is nothing like marriage
for two who love one another.”
 Narrated by Ibn Majaah (1847) and classed as saheeh by
al-Buwaysiri and by al-Albaani in al-Silsilah al-Saheehah (624). 

If they develop the intention of
being kind to the girl and saving her  from her family, that is good,
especially if you are going to move somewhere far away from them, and the
children will not be affected by living in a corrupt atmosphere, then that
will make it more acceptable to marry her. 

Fourthly: 

It is obvious that you are a
stranger (non-mahram) to this girl, and it is not permissible for you to be
alone with her, shake hands with her, look at her beauty or talk to her
about love and so on. If any of these things have happened in the past, then
you must repent to Allaah from that, and you must repent from studying in
the mixed environment which is usually not free from haraam things, and has
bad effects on both boys and girls. 

We advise you to consult good
people whom you trust who know this girl and her family, and to pray
istikhaarah and ask Allaah for guidance before taking any further step,
because the one who prays istikhaarah will not be disappointed and the one
who consults others will not regret it. 

See also question no.
23420 and
84102. 

We ask Allaah to guide you and to
make you take the right decision that will bring good consequences. 

And Allaah knows best.

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What is the ruling on a father preventing his daughter from marrying who she wants?

 

Some fathers prevent their daughters from marrying someone who is compatible with them. What is the ruling on this? What is the daughters’ position?

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If the fiancé dies before the marriage contract, does his fiancée inherit from him?

 

A man proposed marriage to a woman and her relatives agreed to that, and they agreed on the mahr with him, but he did not pay it. Then the fiancé died. What is the ruling on that? Does the woman in question inherit from him and should she observe mourning for him?.

Praise be to Allaah.

If the situation is as you describe in the question, and
the marriage contract had not been done between them, with the proposal
from the woman’s guardian and acceptance from the husband, whilst
fulfilling all the conditions of marriage, with no impediments, then the
woman mentioned does not inherit and she does not have to observe ‘iddah
or mourning, because she is not a wife to her fiancé; rather she is still
a stranger or non-mahram to him, because the marriage contract had not
been done; rather all that happened was engagement and agreement with her
relatives on the mahr only. This on its own is not regarded as a marriage,
and there is no difference of opinion among the scholars (may Allah have
mercy on them) concerning that. And if the family of the fiancée had taken
any money from him, they have to give it back to his heirs. End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) 

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She used to sit with him and his wife, and he decided to marry her and divorce his wife!

 

My problem is that I am about to marry the husband of my sister’s friend. I used to go to her house and sit with her and her husband, and we would always talk with one another. When my sister tried to advise her that this is haraam, i.e., mixing, she made fun of my sister and told her “you are backward” until her husband came and proposed to me, and he says that he liked me from the first moment he saw me, and he wants to have children because she cannot have any. When she heard about this, she said that I had betrayed her. Should I agree to be his wife or not? He wants to divorce her because they have arguments. Please note that he works in the bank and wants to change his job because he knows that it is haraam; he always prays in the mosque.

Praise be to Allaah.

Firstly: 

Mixing between men and
women is haraam. See the answer to question no.
1200. 

What you must do is repent
to Allaah from what has happened of that, and resolve not to do it again in
the future. 

Secondly: 

It is haraam for a woman to
strive for her Muslim sister to be divorced, because the Prophet (peace
and blessings of Allaah be upon him) said: “no woman should ask for her
sister to be divorced so as to deprive her of what is rightfully hers and
take it for herself.” Narrated by al-Bukhaari (2140) and Muslim (1413). So
it is not permissible to encourage or tempt the husband to divorce his wife.

Thirdly: 

If the wish to marry came
from the husband, and you did not try to separate him from his wife, it is
permissible for you to accept, but we do not advise you to do that for
several reasons: 

(i)               
There is no guarantee that this
man will not like someone else and choose her over you as he did with his
first wife.

(ii)             
Your agreeing to marry him will
stir up resentment, hatred and enmity in the heart of his wife, and you will
not be safe from her ill-will and harm.

(iii)           
What you have mentioned about
him working in the bank; he may leave it as he said he would, or he may not. 

This is what we think. If,
after thinking long and hard about the matter, you decide to agree to marry
him, then pray istikhaarah and ask Allaah for guidance, and wait until he
finds another job that is permissible. 

We ask Allaah to help you
to do that in which there is goodness, success and guidance. 

And Allaah knows best.

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