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    Misyaar marriage: definition and rulings

    Question:

    Misyaar marriage was mentioned on your website. What is this marriage? Is it halaal or haraam?.

    Answer:

    Praise be to Allaah.

    Firstly:

    Misyaar marriage is where a man does a shar'i marriage contract with a woman, meeting the conditions of marriage, but the woman gives up some of her rights such as accommodation, maintenance or the husband's staying overnight with her.

    The reasons that have led to the emergence of this kind of marriage are many, such as:

    1. Increase in the number of single women who are unable to get married, because young men are put off marriage due to the high cost of dowries and the costs of marriage, or because there is a high divorce rate. In such circumstances, some women will agree to be a second or third wife and to give up some of their rights.

    2. Some women need to stay in their family home, either because they are the only care-givers for family members, or because the woman has a handicap and her family do not want the husband to be burdened with something he cannot bear, and he stays in touch with her without having to put too great a burden on himself, or because she has children and cannot move with them to her husband's house, and other reasons.

    3. Some married men want to keep some women chaste because they need that, or because they need variety and halaal pleasure, without that affecting the first wife and her children.

    4. In some cases a husband may want to conceal his second marriage from his first wife, for fear of the consequences that may result and affect their relationship.

    5. The man travels often to a certain place and stays there for lengthy periods. Undoubtedly staying there with a wife is safer for him than not doing so.

    These are the most prominent reasons for the emergence of this kind of marriage.

    Secondly:

    The scholars differed concerning the ruling on this type of marriage, and there are several opinions, ranging from the view that it is permissible, to the view that it is permitted but makrooh, or that it is not allowed. Here we should point out several things.

    1. None of the scholars have said that it is invalid or is not correct; rather they disallowed it because of the consequences that adversely affect the woman, as it is demeaning to her, and that affects the society as this marriage contract is taken advantage of by bad people, because a woman could claim that a boyfriend is a husband. It also affects the children whose upbringing will be affected by their father's absence.

    2. Some of those who said that it was permissible have retracted that view. Among the most prominent scholars who said that it was permissible were Shaykh 'Abd al-'Azeez ibn Baaz and Shaykh 'Abd al-'Azeez Aal al-Shaykh; and among the most prominent scholars who said that it was permissible and then retracted it was Shaykh al-'Uthaymeen; among the most prominent scholars who said that it is not allowed at all was Shaykh al-Albaani.

    3. Those who said that it is permissible did not say that a time limit should be set as in the case of mut'ah. And they did not say that it is permissible without a wali (guardian), because marriage without a wali is invalid. And they did not say that the marriage contract may be done without witnesses or without being announced, rather it is essential to do one of the two.

    Thirdly:

    Opinion of the scholars concerning this type of marriage:

    1. Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about Misyaar marriage; this kind of marriage is where the man marries a second, third or fourth wife, and the wife is in a situation that compels her to stay with her parents or one of them in her own house, and the husband goes to her at various times depending on the circumstances of both. What is the Islamic ruling on this type of marriage?

    He replied:

    There is nothing wrong with that if the marriage contract fulfils all the conditions set out by sharee'ah, which is the presence of the wali and the consent of both partners, and the presence of two witnesses of good character to the drawing up of the contract, and both partners being free of any impediments, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): "The conditions that are most deserving of being fulfilled are those by means of which intimacy becomes permissible for you" and "The Muslims are bound by their conditions." If the partners agree that the woman will stay with her family or that her share of the husband's time will be during the day and not during the night, or on certain days or certain nights, there is nothing wrong with that, so long as the marriage is announced and not hidden. End quote.

    Fataawa 'Ulama' al-Balad al-Haraam (p. 450, 451) and Jareedah al-Jazeerah issue no. 8768, Monday 18 Jumaada al-Oola 1417 AH.

    However, some students of the Shaykh said that he later retracted the view that it is permissible, but we could not find anything in writing to prove that.

    2. Shaykh 'Abd al-'Azeez Aal al-Shaykh (may Allaah preserve him) was asked:

    There is a lot of talk about misyaar marriage being haraam or halaal. We would like a definitive statement about this matter from you, with a description of its conditions and obligations, if it is permissible.


    He replied:

    The conditions of marriage are that the two partners should be identified and give their consent, and there should be a wali (guardian) and two witnesses. If the conditions are met and the marriage is announced, and they do not agree to conceal it, either the husband, the wife or their guardians, and he offered a waleemah or wedding feast, then this marriage is valid, and you can call it whatever you want after that. End quote.

    Jareedah al-Jazeerah, Friday 15 Rabee' al-Thaani 1422 AH, issue no. 10508.

    3. Shaykh al-Albaani was asked about Misyaar marriage and he disallowed it for two reasons:

    (i) That the purpose of marriage is repose as Allaah says (interpretation of the meaning): "And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect" [al-Room 30:21]. But this is not achieved in this kind of marriage.

    (ii) It may be decreed that the husband has children with this woman, but because he is far away from her and rarely comes to her, that will be negatively reflected in his children's upbringing and attitude.

    See: Ahkaam al-Ta'addud fi Daw' al-Kitaab wa'l-Sunnah (p. 28, 29).

    4. Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) used to say that it was permissible, then he stopped saying that because of the negative effects, as it was poorly applied by some wrongdoers.

    Finally, what we think is:

    That if Misyaar marriage fulfils the conditions of a valid marriage, namely the proposal and acceptance, the consent of the wali and witnesses or announcement of the marriage, then it is a valid marriage contract, and it is good for some categories of men and women whose circumstances call for this type of marriage. But this may be taken advantage of by some whose religious commitment is weak, hence this permissibility should not be described as general in application in a fatwa, rather the situation of each couple should be examined, and if this kind of marriage is good for them then it should be permitted, otherwise they should not be allowed to do it. That is to prevent marriage for the sake of mere pleasure whilst losing the other benefits of marriage, and to prevent the marriage of two people whose marriage we may be certain is likely to fail and in which the wife will be neglected, such as one who will be away from his wife for many months, and will leave her on her own in an apartment, watching TV and visiting chat rooms and going on the internet. How can such a weak woman spend her time? This is different from one who lives with her family or children and has enough religious commitment, obedience, chastity and modesty to help her be patient during her husband's absence.

    And Allaah knows best.

    https://islamqa.info/en/82390

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    How To Respond To Someone Who Rejects Advice And Says That Taqwa Is In The Heart


    Question:


    "A questioner says: When some people, may Allah guide us and them, have something by way of sins and then advice is brought forward to them, they point with their hands towards their heart and say: "What is the most important is this." With what do we refute these types of people?"

    Answer:

    "This which some people do, that when advice is presented to them they say: "Taqwa[1] is here!", is a statement which is true because the Prophet, may peace and blessings be upon him, said: "Taqwa is here!", and pointed to his chest. He said it three times. "Taqwa is here! Taqwa is here!" However the one who said "Taqwa is here!" is the (same) one who said:

    "Verily in the body there is a piece of flesh which, if it is sound, the entire body will be sound, but if it is corrupt the entire body will be corrupt."
    [2]

    So based upon this; the corruption on the outer is an indication for the corruption on the inside. And we say to the one who says: "Taqwa is here", we say that if taqwa is in what is here, then that what we see from the outwardly actions would be taqwa. Because if the heart has taqwa, then it is a must that the limbs have taqwa (too), due to the statement of the Prophet, may peace and blessings be upon him:

    "If it is sound, the (entire) body will be sound, but if it is corrupt the (entire) body will be corrupt."


    And by that we will have made his argument null and void, and say that: if you are truthful in that your heart has taqwa, then the limbs would also have taqwa. Yes."


    Shaykh Muhammad bin Saalih al-'Uthaymeen, may Allah have mercy upon him
    Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.
    ​Source: Al-Liqa' Ash-Shahryy.

    Footnotes:
    [1] Piety, awareness and fear of Allah.
    [2] Bukhaaree and Muslim.

    Listen or download the MP3 here

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    Those Who Mock The Scholars


    Question:


    What is the ruling regarding those who make mockery of the Scholars?

    Answer:

    The most common thing and what is apparent from these who mock the scholars is that they are only mocking the scholars because of the knowledge that they carry, they do not mock them as individuals, saying, "So and So is crippled," or "So and So is one-eyed," or, "He has such and such and defect." It is not permissible to violate the right of any Muslim in this manner. The Exalted One has said:

    "O you who have believed! Do not let one group of people mock another, as it may be that the latter are better than the former. And no women (may mock) another women, as they latter may be better than the former."

    Quran [49:11]

    This is not specific to the scholars. However, the scholars are not mocked except due to knowledge.


    Shaykh al Fawzaan
    Duroos fee Sharh Nawaaqidh al-Islam (p.145).
    Transcribed By Umm Hamam as-salafiyyah

    http://scottishsalafiyyah.blogspot.i...-scholars.html

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    What is Daleel (proof/evidence)?


    Question:


    What is daleel (proof/evidence)?

    Answer:

    "The speech of the scholars is not a proof. Proofs are verses from the Quran or Hadeeths of the messenger, sallahu alayhi wa salam. As for the speech of the scholars, then their speech explains and clarifies the verses from the Quran and the Hadeeths of the messenger, and it is not that their speech is a proof in itself."

    Shaykh Saleh Al-Fawzaan, Expl. Al-Usool Al-Thalaatha, pg. 24.

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    What is the ruling on non-Muslims donating blood to Muslims?

    Question:

    What is the ruling on blood donation? What is the ruling on non-Muslims donating blood to Muslims?

    Answer:

    It is permissible to donate blood to Muslims whether the donor is Muslim or Kafir (non-Muslim); and whether he is of the People of the Book, or idolater if there is no harm to the donor and the person to whom blood is donated was in need of it.

    Permanent Committee for Research and Verdicts
    Fatawa Islamiyah Vol. 8 Page 229; DarusSalam English Publication
    Fatwas of the Permanent Committee>Group 1>Volume 25: Miscellaneous Fatwas 2>Treatment with blood>Blood donation

    https://abdurrahman.org/2017/10/03/q...nation-alifta/

    Blood Transfusion With Some of Different Religion

    Question:

    Is it allowed to transfer blood from one person to another, and what if the two are of different religions?

    Answer:

    When a patient becomes so sick that the only way for him to get better is to undergo a blood transfusion, and when doctors are at least confident of the benefits that will result, he may be treated in this fashion, even if the donor and the recipient belong to different religions. Blood from a disbeliever, even though he may be at war with the Muslims, can be donated to a Muslim. And Muslim blood may be donated to a disbeliever who is not at war with the Muslims. May Allaah send peace and blessings upon Muhammad, his family, and his Companions.

    Permanent Committee for Research and Verdicts
    Fatawa Islamiyah Vol. 8 Page 229
    DarusSalam English Publication

    https://abdurrahman.org/2017/10/03/q...nation-alifta/


    Muslims donating blood to non-Muslims is a good deed

    The former Mufti of Saudi Arabia Shaykh bin Baz mentioned…

    It is permissible for Muslims to donate blood to non-Muslims and you will be rewarded (by Allah) for doing so. But it’s not permissible to accept compensation for donating blood. Thus Whoever accepted money for donating blood should give that money in charity to the poor.

    Summarized and Translated by Rasheed ibn Estes Barbee

    https://abdurrahman.org/2017/10/03/q...nation-alifta/

    Transferring blood from a male to a female and vice versa

    Question:

    What is the ruling on transferring blood from a woman to a sick man, especially that certain Islamic communities in an Islamic country absolutely refuse such a thing?

    Answer:

    There is nothing wrong with transferring blood from a male to a female and vice versa, as this does not affect marriageability and such matters.

    [Issued by the Permanent Committee, Fatwa no. 19477, the sixth question]

    http://www.alifta.net/Fatawa/FatawaC...No=1&BookID=17


    Donating blood and taking a Price / receiving Gifts for it

    Receiving compensation for blood donation is unlawful, whether the compensation is money or any other kind of payment based on the Hadith reported on the authority of Abu Juhayfah in Sahih Al-Bukhari: The Prophet (peace be upon him) forbade the price of blood[1]. There is a general Ijma` (consensus of scholars) that it is unlawful even if the money is a gift; for it is a gift given in return for something that it is forbidden to sell.

    [1] Al-Bukhari, Sahih, Book on clothing, no. 5945; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 308.
    http://www.alifta.net/Fatawa/FatawaC...No=1&BookID=17

    Giving gifts to blood donors

    Question:

    A blood bank grants gifts to blood donors, such as prayer rugs, medals, head coverings or the like, and sometimes three hundred riyals. I would like to know what is the Islamic ruling on such gifts.

    Answer:

    After considering the Fatwa request, the Committee gave the following answer:

    It is not permissible to sell blood based on the Hadith related in Sahih Al-Bukhari on the authority of Abu Juhayfah who said: I saw my father buying a cupper [a person who performs cupping] and ordered that his tools be broken. I asked him about this and he replied: The Messenger of Allah (peace be upon him) forbade the price of blood, the price of dogs, and the earnings of a prostitute; and he cursed the woman who tattoos others and she who gets tattooed, the one who takes or gives Riba (usury or interest), and the Musawwir (one who makes pictures, statues, or photographs of living beings).

    Al-Hafiz in Al-Fath said: “This means that it is prohibited to sell blood just as it is prohibited to sell dead meat and pork. This is unanimously Haram (unlawful), i.e., to sell blood and take a price.”

    Permanent Committee for Scholarly Research and Ifta’

    http://www.alifta.net/Fatawa/FatawaC...No=1&BookID=17


    Narrated `Aun bin Abu Juhaifa:

    My father bought a slave who practiced the profession of cupping. (My father broke the slave’s instruments of cupping). I asked my father why he had done so. He replied, “The Prophet (peace be upon him) forbade the acceptance of the price of a dog or blood, and also forbade the profession of tattooing, getting tattooed and receiving or giving Riba, (usury), and cursed the picture-makers.”

    Sahih al-Bukhari 2086 (Book 34, Hadith 39), Translated Dr. Muhammad Muhsin Khan

    Does blood transfusion create a Mahram relationship?

    Question:

    We received your letter no. 2899 dated 16/11/1385 A.H. in which a questioner asks whether it is permissible to marry a woman to whom he donated fifty units of his blood during her illness?

    Answer:

    Transferring blood from a man to a woman or vice versa does not fall under the same category as breastfeeding, whether linguistically, conventionally, or legally, nor is it liable to the rulings on breastfeeding, such as creating a Mahram (unmarriageable relatives) relationship or affecting marriageability and the like, as breastfeeding does.

    [Issued by His Eminence Shaykh Muhammad ibn Ibrahim Al-Shaykh, may Allah be merciful to him]

    Answer:

    There is nothing wrong with transferring blood from a male to a female and vice versa, as this does not affect marriageability and such matters.

    Permanent Committee for Scholarly Research and Ifta'

    http://www.alifta.net/Fatawa/FatawaC...No=1&BookID=17
    http://www.alifta.net/Fatawa/FatawaC...No=1&BookID=17

    Establishing an Islamic bank to store blood for emergency aid for wounded Muslims

    After carefully studying, discussing and exchanging opinions about the issue at hand, the Council with the majority of its members has decided the following:

    Firstly: It is permissible for a person to donate some of their blood as long as donation will not harm them and there is need for it, to provide first aid to patients who need it.

    Secondly: It is permissible to found an Islamic bank for accepting blood donations from people and preserving it to provide first aid to the Muslims who need it, provided that the bank does not take anything from the patients or their guardians in return for providing blood to them and does not use it as a commercial means to earn money. There is no doubt that such project will be of public interest to Muslims.

    [Decree of the Council of Senior Scholars no. 65 dated 7/2/1399 A.H.]

    http://www.alifta.net/Fatawa/FatawaC...No=1&BookID=17

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    Hearing The Adhaan But Praying At Home

    Question:

    What is the ruling about the one who hears the adhaan but does not go to the masjid to pray? Will his prayer be accepted if he prays at home or not?

    Answer:

    Praying in congregation is obligatory. He - peace be upon him - said: "whoever hears the call [to prayer] but does not come to [the masjid], he has no prayer except with a [valid] excuse". So it is mandatory for him to pray in congregation if he hears the call [to prayer] and is able to attend then it is a must for him to pray in congregation.

    And if he did pray at home, whilst being able to pray in congregation, then his prayer is valid, but he is sinful for neglecting the prayer in congregation without [valid] excuse.

    - Shaykh Fawzaan
    https://www.salaficentre.com/2016/11...haykh-fawzaan/

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    Prohibition of images and erecting statues, and the effect this has on ‘aqeedah

    Question:

    I am having difficulties explaining to a muslim that erecting a non-muslim statute is haram. His response was this woman was a heroine and fought the muslims to defend her land, and she is my ancester before islamization.. Can a muslim idolize a statute, or erect one in memory of a hero?, even if the hero and/or heroine was not a muslim?

    Answer:

    Praise be to Allaah.

    Firstly, it may be understood from your question that what is to be denounced is the fact that the statue is of a kaafir, and that if it was a statue of a Muslim it would be permissible to erect it. This is a mistake, because all statues of animate beings are equally haraam, regardless of whether they are made in the images of a Muslim or a kaafir. Indeed, making a statue of a kaafir is worse, because it combines two evils, that of making the statue and that of glorifying this kaafir.

    There follow details of the prohibition on the making of images and statues.

    I. The prohibition on statues is not just the matter of fiqh; it goes beyond that to the matter of ‘aqeedah, because Allaah is the Only One Who has the power of giving shape to His creation and creating them in the best image. Making images implies that one is trying to match the creation of Allaah. The matter also has to do with ‘aqeedah when these images are taken as idols which are worshipped instead of Allaah.

    Among the daleel (evidence) that image-making is the exclusive preserve of Allaah are the following:

    1. Allaah says (interpretation of the meaning):

    “He it is Who shapes you in the wombs as He wills”
    [Aal ‘Imraan 3:6]

    “And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being); then We told the angels, ‘Prostrate yourselves to Adam’”
    [al-A’raaf 7:11]

    “He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise”
    [al-Hashr 59:24].

    “O man! What has made you careless about your Lord, the Most Generous? Who created you, fashioned you perfectly, and gave you due proportion. In whatever form He willed, He put you together.”
    [al-Infitaar 82:6-8].

    These aayaat clearly state the belief that creating and giving form to creation is the preserve of their Lord, Creator and Fashioner, so it is not permissible for anyone to encroach on that and to try to match the creation of Allaah.

    2. It was reported from ‘Aa’ishah Umm al-Mu’mineen that Umm Habeebah and Umm Salamah mentioned a church which they had seen in Ethiopia, in which there were images. They told the Prophet (peace and blessings of Allaah be upon him) about it, and he said: “Those people, if there was a righteous man among them and he died, they would build a place of worship over his grave and put images in it. These will be the most evil of creation before Allaah on the Day of Resurrection.” (narrated by al-Bukhaari, 417; Muslim, 528)

    Al-Haafiz Ibn Hajar said: This hadeeth indicates that making images is haraam (Fath al-Baari, 1/525).

    Al-Nawawi said:

    Our companions and other scholars said: making images of animate beings is extremely haraam and is a major sin, because severe warnings have been issued against it in the ahaadeeth. Whether the image is made to be used in a disrespectful fashion or for other purposes, it is haraam to make it in all cases, because it implies that one is trying to match the creation of Allaah, whether the image is to appear on a garment, carpet, coin, vessel, wall or whatever. With regard to pictures of trees, camel saddles, and other pictures in which no animate beings appear, these are not haraam. This is the ruling on making images. (Sharh Muslim, 14/81).

    3. Sa’eed ibn Abi’l-Hasan said: I was with Ibn ‘Abbaas (may Allaah be pleased with him) when a man came to him and said, O Abu ‘Abbaas, I am a man who lives by what his hands make, and I make these images. Ibn ‘Abbaas said: I will only tell you what I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say. I heard him say: “Whoever makes an image, Allaah will punish him until he breathes life into it, and he will never be able to do that.” The man became very upset and his face turned pale, so [Ibn ‘Abbaas] said to him, Woe to you! If you insist on making images, then make images of these trees and everything that does not have a soul. (Narrated by al-Bukhaari, 2112; Muslim, 2110).

    4. ‘Abd-Allaah ibn Mas’ood said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: The people who will be the most severely punished before Allaah on the Day of Resurrection will be the image makers. (Narrated by al-Bukhaari, 5606; Muslim, 2109).

    5. It was reported from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: Those who make these images will be punished on the Day of Resurrection. It will be said to them, Give life to that which you have created! (Narrated by al-Bukhaari, 5607; Muslim, 2108).

    6. It was reported that Abu Hurayrah entered a house in Madeenah and saw somebody making images in it. He said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: [Allaah says:] Who does greater wrong than one who goes and creates something like My creation? Let them create a seed or a small ant! (Narrated by al-Bukhaari, 5609; Muslim, 2111).

    Al-Nawawi said:

    Concerning the words of Allaah. “Let them create a small ant or a seed or a grain of barley!” means, let them create a small ant which has a soul and moves by itself, like this small ant which was created by Allaah. Or let them create a grain of wheat or barley, i.e., let them create a grain which is eaten as food or which can be planted so it will grow and which has the characteristics of a grain of wheat or barley or other seeds which were created by Allaah. This is impossible, as stated above. (Sharh Muslim, 14/90). None can bring forth living vegetation out of nothing except Allaah, may He be glorified.

    7. Abu Juhayfah said: the Prophet (peace and blessings of Allaah be upon him) forbade the price of a dog and the price of blood, and he forbade tattooing and asking to be tattooed, and the consumption or paying of ribaa, and he cursed those who make images. (Narrated by al-Bukhaari, 1980).

    II. Islam prescribes that idols should be destroyed and smashed, not made and repaired. Among the evidence for this is the following:

    1. ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: when the Prophet (peace and blessings of Allaah be upon him) entered Makkah [at the Conquest], there were three hundred and sixty idols around the Ka’bah. He started hitting them with his stick and saying, “Truth has come and Baatil (falsehood) has vanished. Surely, Baatil is ever bound to vanish” [al-Israa’ 17:81 – interpretation of the meaning]. (Narrated by al-Bukhaari, 2346; Muslim, 1781).

    2. Abu’l-Hiyaaj al-Asadi said: ‘Ali ibn Abi Taalib said to me: Shall I not send you on the same basis as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any statue without destroying it, and do not leave any built-up grave without razing it to the ground. (According to one report: and do not leave any picture without erasing it). (narrated by Muslim, 969).

    Ibn al-Qayyim said: Tamaatheel is the plural of Timthaal (statue), which refers to a representative image.

    Shaykh al-Islam (Ibn Taymiyah) said:

    The command is to destroy two types of images: images which represent the deceased person, and images which are placed on top of graves – because Shirk may come about from both types. (Majmoo’ al-Fataawaa, 17/462).

    (al-Fawaa’id, p. 196).

    III. The Prophet (peace and blessings of Allaah be upon him) warned against bringing images into the house, and said that this is a sin and deprives a person of good. Among the evidence for that is the following:

    1. Abu Talhah said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: The angels do not enter a house in which there is a dog or statues.” (Narrated by al-Bukhaari, 3053; Muslim, 2106).

    2. ‘Aa’ishah Umm al-Mu’mineen (may Allaah be pleased with her) said that she bought a pillow on which there were images. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw it, he stood at the door and did not enter. She saw on his face that he was upset, and said: O Messenger of Allaah, I repent to Allaah and His Messenger (peace and blessings of Allaah be upon him). What is my sin? The Messenger of Allaah (peace and blessings of Allaah be upon him) said: What is this pillow? She said, I bought it for you so that you could sit on it and recline on it. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: On the Day of Resurrection, the makers of these images will be punished and it will be said to them, Give life to that which you have created. And he said: The angels do not enter a house in which there are images. (Narrated by al-Bukhaari, 1999; Muslim, 2107).

    IV. Making images is a way of falling into Shirk, because Shirk starts with the veneration of those who are depicted in the images, especially when people have little or no knowledge. The evidence for this is:

    Ibn ‘Abbaas said: The idols of the people of Nooh were known among the Arabs later on. Wadd belonged to (the tribe of) Kalb in Dawmat al-Jandal. Suwaa’ belonged to Hudhayl. Yaghooth belonged to Muraad, then to Bani Ghutayf in al-Jawf, near Sabaa’. Ya’ooq belonged to Hamadaan. Nasar belonged to Humayr of Aal Dhi’l-Kalaa’. These were names of righteous men from the people of Nooh. When they died, the Shaytaan inspired their people to set up idols in the places where they had used to sit, and to call those idols by their names. They did that but they did not worship them, but after those people died and knowledge had been forgotten, then they started to worship them. (Narrated by al-Bukhaari, 4636).

    Shaykh al-Islam Ibn Taymiyah said:

    The reason why al-Laat was worshipped was the veneration of the grave of a righteous man which was there. (Iqtidaa’ al-Siraat al-Mustaqeem, 2/333).

    And he said:

    This problem – i.e., veneration – which is why Islam forbids (images), is the reason why so many of nations have fallen into committing Shirk to a greater or lesser degree. (al-Iqtidaa’, 2/334).

    Ibn al-Qayyim (may Allaah have mercy on him) said, describing how the Shaytaan plays with the Christians:

    He plays with them with regard to the images which they have in their churches and which they worship. You cannot find any church which is free of these images of Maryam (Mary), the Messiah, George, Peter and others of their saints and martyrs. Most of them bow to these images and pray to them instead of to Allaah. The Patriarch of Alexandria even wrote a letter to the ruler of Rome supporting the idea of bowing to these images: (he said) Allaah commanded Moosa to make images of cherubim in the Tabernacle; and when Sulayman the son of Dawood built the Temple, he made images of cherubim and put them inside the Temple. Then he said in his letter: this is like when a king sends a letter to one of his governors and the governor takes the letter and kisses it then touches it to his forehead [a sign of respect], and stands up to receive it. He does not do this to venerate the paper and ink, but to venerate the king. In the same way, when one bows to an image, it is to venerate the person represented by the image, not to venerate the paints and colours.

    This is exactly the same as the example given to justify idol worship. (Ighaathat al-Lahfaan, 2/292).

    And he said:

    In most cases, the reason why nations fall into Shirk is because of images and graves.” (Zaad al-Ma’aad, 3/458).

    V. The aayaat and ahaadeeth quoted above indicate that the prohibition of images is for two reasons:

    The first is: because it implies that one is trying to match the creation of Allaah.

    The second is: because it is an imitation of the kuffaar.

    The third is: because it is a means of veneration and falling into Shirk.

    From the above it is clear that it is forbidden to make statues, whether the statue is of a Muslim or a kaafir. Whoever does that is trying to match the creation of Allaah and thus deserves to be cursed. We ask Allaah to keep us safe and sound, and to guide us. May Allaah bless our Prophet Muhammad.

    https://islamqa.info/en/7222

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    Is not knowing Arabic an Excuse


    Question:

    Barak Allaahu Feekum, is the fact that the Qur-aan was revealed in the Arabic language a justification or an excuse for non-Arabs (for not acting upon it) due to it not being revealed in their language?

    Answer:

    No, non-Arabs do not have an excuse or a justification in that the Qur-aan is not in their language; rather it is upon them to learn the language of the Qur-aan, because if understanding the Book of Allaah or the Sunnah of the Messenger of Allaah (sallallahu alayhi wasallam) is dependent upon learning the Arabic language, then learning Arabic becomes Waajib. This is because every action that has to be carried out, in order to be able to perform an obligation, acquires the ruling of being obligatory [or - All actions which if not performed first, an obligatory act can not be performed, acquire the ruling of being obligatory (even if they are not an obligation within themselves, such as walking to the Masjid for Salaatul Jamaa'ah (for men), since one cannot perform Jamaa'ah in the Masjid unless he walks there, the act of walking in order to get to the Masjid becomes Waajib upon that individual, and so on...)].

    For this reason, non-Arabs from Persia and other areas became Imaams in the Arabic language, they became leading scholars in the Arabic language because they understood the value of learning it, so they learned it and became leading scholars in it.

    As it relates to the matter of some people being stubborn about their languages and not shifting to the Arabic language while having the ability to do so, then this behavior is from the arrogance of the days of pre-Islaamic ignorance.

    The Qur-aan during current times has spread all over the world, and has been translated into many different languages, both the well known and widely used languages as well as languages that are specific to only certain areas, and all praise is due to Allaah. So nobody has the justification these days, in saying that they cannot understand the Qur-aan because Arabic is not their language.

    Ash Shaykh Al 'Allaamah Muhammad ibn Saaleh Al 'Uthaymeen



    Supplicating within the Prayer in other than the Arabic Language

    Question:

    What is the ruling of supplication within the prayer in a language other than Arabic; specifically for a man who is not good in the Arabic language?

    Answer:

    Supplicating in other than the Arabic language for a person who does not know Arabic is permissible, whether it be in the prayer or outside of the prayer. This is because this person who does not know Arabic, if he was made to supplicate in Arabic then this would be burdening him with that which is not within his scope. Allaah has said:

    "Allaah burdens not a person beyond his scope." (Al-Baqarah 2:286)

    If someone were to say: We will teach him; then we say: If you teach him the phrases but he does not know the meanings then what is the benefit? At any rate, it is permissible for a person to supplicate in his tongue (i.e., language); meaning, in the tongue of the one supplicating; in the Arabic language or other than the Arabic language. As for the Qur’aan, it is not permissible for anyone to utter it in other than the Arabic language, whatever the case may be (i.e., he understands or not). As for the statements of remembrance which have been narrated (i.e., in the Qur’aan or the Sunnah), then if one has an excuse for not learning them in the Arabic language then there is no harm in a person reciting them in his tongue. However, as you know the Name Allaah,[1] for example, it is not possible to change it to other than the Arabic language. If it is not possible then he can supplicate in other than the Arabic language.

    So the categories (of statements within the prayer) are how many? Three:

    The First: That which is not permissible except in the Arabic language. This is the Qur’aan

    The Second: That which is permissible in Arabic as well as other than it for the one who does not understand Arabic, and it is to supplicate to Allaah with that which has not come (in the Qur’aan or the Sunnah).

    The Third: Supplicating with that which has been narrated, such as the statements of remembrance or other than it. We say: If the person has the ability to say them in Arabic then they are to be in Arabic. If he is unable then (he may say them) in his language.


    Shaykh Muhammad ibn Saalih Al-‘Uthaymeen

    http://salaf-us-saalih.com/2013/12/1...rabic-language

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    The difference between the mushrikeen and the kuffaar, and to which category do the Jews and Christians belong?


    Question:


    What is the difference between mushrikeen and kuffaar? Are the Jews and Christians mushrikeen or kuffaar?.

    Answer:

    Praise be to Allaah.

    Firstly:

    The kaafir is the one who denies and conceals the truth. The basic meaning of the word kufr in Arabic is concealment. Shirk means devoting worship to anyone or anything other than Allaah.

    Kufr may take the form of denying and rejecting, but the mushrik may also believe in Allaah. This is the difference between the mushrik and the kaafir.

    Each word may also carry the meaning of the other, so the word kufr may be used in the sense of shirk, and the word shirk may be used in the sense of kufr.

    Al-Nawawi (may Allaah have mercy on him) said:

    Kufr and shirk may carry the same meaning, which is disbelief in Allaah, may He be exalted, or they may be used separately, whereby shirk refers to the worship of idols and other created beings, whilst also acknowledging Allaah, as the kuffaar of Quraysh did, and kufr may have a more general meaning than shirk. End quote.

    Sharh Saheeh Muslim. 2/71

    Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

    Kufr is denial and concealment of the truth, such as one who denies that prayer is obligatory, or that zakaah is obligatory, or that fasting Ramadaan is obligatory, or that doing Hajj when one is able to is obligatory, or that honouring one's parents is obligatory, and so on, or one who denies that zina is haraam, or that drinking intoxicants is haraam, or that disobeying one’s parents is haraam, and so on.

    Shirk is devoting acts of worship to something or someone other than Allaah, such as one who seeks the help of the dead, those who are absent, the jinn, idols, the stars, and so on, or who offers sacrifices to them, or makes vows to them. A kaafir may be called a mushrik and a mushrik may be called a kaafir, as Allaah says (interpretation of the meaning):

    “And whoever invokes (or worships), besides Allaah, any other ilaah (god), of whom he has no proof; then his reckoning is only with his Lord. Surely, Al‑Kaafiroon (the disbelievers in Allaah and in the Oneness of Allaah, polytheists, pagans, idolaters) will not be successful” (Quran 23:117).

    “Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise to him, and the Fire will be his abode” (Quran 5:72).

    And Allaah says in Soorat Faatir (interpretation of the meaning):

    “Such is Allaah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All‑Knower (of everything)”
    (Quran 35:13-14).

    Their calling on anything other than Allaah is called shirk in this soorah, but in Soorat al-Mu’minoon it is called kufr.

    Allaah says in Soorat al-Tawbah (interpretation of the meaning):

    “They (the disbelievers, the Jews and the Christians) want to extinguish Allaah’s Light (with which Muhammad has been sent — Islamic Monotheism) with their mouths, but Allaah will not allow except that His Light should be perfected even though the Kaafiroon (disbelievers) hate (it).

    33. It is He Who has sent His Messenger (Muhammad) with guidance and the religion of truth (Islam), to make it superior over all religions even though the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allaah) hate (it)”


    (Quran 9:32-33)

    Here Allaah calls the kuffaar kuffaar, and He calls them mushrikeen. This indicates that a kaafir may be called a mushrik, and a mushrik may be called a kaafir. There are many similar verses and ahaadeeth.

    Another example is the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk and kufr there stands his giving up prayer.” Narrated by Muslim in his Saheeh from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him). And the Prophet (peace and blessings of Allaah be upon him) said: “The covenant that differentiates us from them is prayer; whoever gives it up is a kaafir.” Narrated by Imam Ahmad, Abu Dawood, al-Tirmidhi, al-Nasaa’i and Ibn Maajah with a saheeh isnaad from Buraydah ibn al-Husayb (may Allaah be pleased with him). And Allaah is the Source of strength. End quote.

    Majmoo’ Fataawa al-Shaykh Ibn Baaz, 9/174, 175.

    The Shaykh (may Allaah have mercy on him) also said:

    It is also shirk to worship only something other than Allaah. This is called shirk, and it is called kufr. Whoever turns away from Allaah altogether and devotes his worship to something other than Allaah, such as trees, rocks, idols, the jinn or some of the dead such as those whom they call awliya’ (“saints”), and worship them, pray to them or fast for them, and forget Allaah altogether, this is the worst form of kufr and shirk. We ask Allaah to keep us safe and sound. Similarly those who deny the existence of Allaah and say that there is no god, that life is only material, such as the communists and atheists, are the most disbelieving and misguided of people, and the worst in terms of shirk. We ask Allaah to keep us safe and sound. The point is that people who hold these and similar beliefs are all regarded as mushrikeen and kaafirs who disbelieve in Allaah. Some people, out of ignorance, mistakenly regard calling upon the dead and seeking their help as waseelah and think that it is permissible. This is a serious error, because this action is one of the worst forms of shirk and associating others with Allaah. Some ignorant people and mushrikeen call it waseelah, but it is the religion of the mushrikeen whom Allaah criticized and condemned. He sent the Messenger and revealed His Books to denounce it and warn against it. End quote.

    Majmoo’ Fataawa al-Shaykh Ibn Baaz, 4/32, 33

    Secondly:

    The Jews and Christians are both kaafirs and mushrikeen. They are kaafirs because they deny the truth and reject it. And they are mushrikeen because they worship someone other than Allaah.

    Allaah says (interpretation of the meaning):

    “And the Jews say: ‘Uzair (Ezra) is the son of Allaah, and the Christians say: Messiah is the son of Allaah. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allaah’s Curse be on them, how they are deluded away from the truth!

    They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allaah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Tawraat (Torah) and the Injeel (Gospel)] to worship none but One Ilaah (God — Allaah) Laa ilaaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him)”


    (Quran 9:30, 31)

    Here they are described as mushrikeen. In Soorat al-Bayyinah they are described as kaafirs, as Allaah says (interpretation of the meaning):

    “Those who disbelieve from among the people of the Scripture (Jews and Christians) and Al‑Mushrikoon, were not going to leave (their disbelief) until there came to them clear evidence”

    (Quran 98:1)

    Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said, refuting those who say that the word mushrikeen cannot be applied to the People of the Book:

    It is most likely that the people of the Book are included among the mushrikeen, men and women alike, when this word is used in general terms because the kuffaar are undoubtedly mushrikeen. Hence they are forbidden to enter al-Masjid al-Haraam, because Allaah says (interpretation of the meaning):

    “O you who believe (in Allaah’s Oneness and in His Messenger Muhammad)! Verily, the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allaah, and in the Message of Muhammad) are Najasun (impure). So let them not come near Al‑Masjid Al-Haraam (at Makkah) after this year”

    (Quran 9:28)

    If the People of the Book did not come under the general heading of mushrikeen, then this verse would not apply to them, and Allaah would not have referred to the beliefs of the Jews and Christians in Soorat Baraa’ah (al-Tawbah) where He says (interpretation of the meaning):

    “they (Jews and Christians) were commanded [in the Tawraat (Torah) and the Injeel (Gospel)] to worship none but One Ilaah (God — Allaah) Laa ilaaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him)”

    (Quran 9:31)

    So they are all described as mushrikeen, because the Jews said that ‘Uzayr is the son of God and the Christians said that the Messiah is the son of God; and because they took their priests and rabbis as lords instead of Allaah. All of this is the worst form of shirk. And there are many similar verses. End quote.

    Majmoo’ Fataawa al-Shaykh Ibn Baaz, 4/274

    And Allaah knows best.

    http://islam-qa.com/en/67626




    Nouman Ali Khan, and other deviants, teach that Christians and Jews are not Kuffar and even that it's permissible for Muslim women to marry them.

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    When Does a Slave Know that a Trial is a Test or a Punishment?


    Question:

    If a person is put to trial with a sickness or an evil affliction physically or with his wealth, how does he know that this trial is a test or Anger from Allaah?

    Answer:

    Allaah Azza Wa Jal tests His slaves in prosperity and adversity, in hardship and ease. He sometimes tests them with these things to raise their grade and to enhance the status of those people and to double their good deeds. Like what Allaah did for the Prophets and Messengers - alayhim as-Salat wa Sallam- as well as the righteous people from the worshippers of Allaah.

    Like the Prophet - sallAllaahu alayhi wa sallam- said: the most severely of the people to be trialed are the Prophets, then those who are next in grade, then the next.

    Sometimes Allaah does this due to the sins and transgression of the people, so that the punishment can be hurried.

    Like Allaah Subhanahu said: "And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much."

    So, what is general for humans is that they are deficient, and they do not observe all the obligatory duties. Therefore, what afflicts them is due to their sins and shortcomings with regard to Allaah's commands.

    For this reason, if someone from the righteous slaves of Allaah is afflicted with some disease or something similar, then this is from the type of trials for the Prophets and Messengers, raising of their grades and increase of reward, to be an example for others, in having patience and contentment.

    So briefly, it could be a test to raise grades and to make the reward greater, like Allaah does for some of the righteous people. It could be expiation for evil deeds, as is mentioned in the saying of Allaah Ta'ala: "whosoever works evil, will have the recompense thereof ."

    Also the saying of the Prophet - sallAllaahu alayhi wa sallam- : A Muslim is not afflicted with distress, nor sorrow, nor disease nor hardship, nor sadness nor any harm except that Allaah expiates from his sins even by a thorn that pricks him.

    The saying of the Prophet - sallAllaahu alayhi wa sallam - whom so ever Allaah intends good for, Allaah compels him with a trial.

    It could be that this is a punishment which has been hastened due to transgression by the slave and him not having hastened in repenting as is mentioned in the hadeeth of the Messenger - sallAllaahu alayhi wa sallam - that he said: 'If Allaah intends good for His slave then He hastens his punishment in this world, and if Allaah prescribes evil for His slave, then Allaah holds back his sins until He recompenses them for him on the Day of Judgment.' Narrated by Tirmidhi & he declared it hasan

    Taken From the Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia
    Abdul Azeez bin Abdullaah Bin Baz
    Translated by Abbas Abu Yahya


    Taken from : binbaz.org.sa via Sahab.net

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    Saying Good Luck, Lucky


    Question:


    Is it okay to say good luck?

    Answer:

    “I would advise you not to say “good luck” and the idea of luck is not really considered to be al-fa’al but rather luck is what people believe in when they don’t believe in blessings from Allaah ta aa’la. They have money, they have good things happen to them and they believe in good luck and so they seek to increase themselves in good luck by charms or by belief in different things and they think that this is the source of their blessings and this is all shirk and very despicable habits to not praise the One who has given you something, to not thank the One who has bestowed a great blessing upon you and say “I’m lucky.”

    This is filthy and this is disgusting and I know that the questioner is not asking about that situation, but yet that is the basis of the practice of saying “good luck.” Its from those people who have those belief, so let us be distinct from them and have good words and good phrases about Allaah, let us not pass up an opportunity in front of another Muslim or in front of a kaafir, to praise Allaah for what we have. Even if you are talking to a kafir and you have to mention something about your family, or about your wealth, or about your car, say: “This is from Allaah the Lord of the Creation who has given this to me, and its not from my work and my efforts but instead its a blessing from Allaah. I’m not a lucky person, rather I’m a blessed person, with blessings from Allaah” ...and in that you become a daa’ee as opposed to saying “I’m lucky,” you become a person who’s speech is similar to the speech of the people of shirk.”

    “I’m not a lucky person, rather I’m a blessed person…”

    Explanation of Kitaab at-Tawheed, by Abul-‘Abbas Moosaa Richardson, Class 33

    http://salaf-us-saalih.com/2011/12/1...-say-good-luck

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    Ruling on Nafilah prayer offered on the last Wednesday of Safar


    Question:


    Some of the scholars in our country claim that in Islam there is a Nafilah (supererogatory Prayer) offered on the last Wednesday of Safar, at the time of Salat-ul-Duha (supererogatory Prayer before noon). This Salah consists of four Rak‘ahs (units of Prayer) with one Taslim (salutation of peace ending the Prayer). In each Rak‘ah a person should recite Surah Al-Fatihah and Surah Al-Kawthar seventeen times, Surah Al-Ikhlas fifty times and Al-Mu‘awwidhatayn (Surahs Al-Falaq and Al-Nas) one time each. This is done in each Rak‘ah, then one says Taslim after which it is prescribed to recite: And Allâh has full power and control over His Affairs, but most of men know not. 360 times, and Jawharat-ul-Kamal (a special Sufi formula) three times, and to conclude by saying: "Glorified be your Lord, the Lord of Honor and Power. Exalted is He from all that they ascribe to Him. And peace be on the Messengers. And all the praises and thanks be to Allah, Lord of the worlds." They should also give some bread to the poor as a charity. They say that this Ayah is especially recited for warding off the calamities that are send down on the last Wednesday of Safar. They say that every year 320,000 calamities come down, and all of them come down on the last Wednesday of Safar. Therefore, that day is regarded as the most difficult day throughout the year. But whoever offers this Salah in the above mentioned manner, Allah will protect them by His Bounty from all the calamities that come down on that day. They, as well as those who could not offer it, such as children, will benefit from this Salah. Is this permissible or not?

    Answer:

    There is no evidence from the Qur’an or Sunnah that supports the validity of the Nafilah mentioned in the question. We have no proof that anyone among the Salaf (righteous predecessors) of this Ummah (nation based on one creed) or the righteous people of the later generations performed this Nafilah. Rather, it is a reprehensible Bid‘ah (innovation in religion). It was authentically reported that the Messenger of Allah (peace be upon him) said: Anyone who does an action that is not in accordance with this matter of ours (Islam) will have it rejected. He (peace be upon him) also said: Anyone who introduces something into this matter of ours (Islam) that is not part of it will have it rejected.

    Anyone who attributes this Salah and other practices related to it, to the Prophet (peace be upon him) or to any of the Sahabah (may Allah be pleased with them) is fabricating serious lies, and Allah will inflict on them the punishment that liars deserve.

    May Allah grant us success. May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions.

    Fatwa no. 1619

    http://www.alifta.com/Fatawa/FatawaC...eNo=1&BookID=7

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    Marriage of a Muslim woman to a non-Muslim man is invalid and intercourse with him is zina

    Question:

    What is Islam’s attitude towards a Muslim woman who marries a non-Muslim man, because she needed to do that, i.e. she was forced into this marriage?.

    Answer:

    Praise be to Allaah.

    It is not permissible for a Muslim woman to marry a kaafir, and the marriage is not valid.

    Allaah says (interpretation of the meaning):

    “And give not (your daughters) in marriage to Al‑Mushrikoon [polytheists] till they believe (in Allaah Alone)”
    [Quran 2:221] .

    “O you who believe! When believing women come to you as emigrants, examine them; Allaah knows best as to their Faith, then if you ascertain that they are true believers send them not back to the disbelievers. They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them
    ” [Quran 60:10].

    The fact that she was forced into that does not justify her giving in and surrendering to this marriage. The Prophet (peace and blessings of Allaah be upon him) said: “There is no obedience to any created being if it involves disobedience to the Creator.”

    This marriage is regarded as invalid, and intercourse with him is zina (fornication, adultery).

    End quote.

    Al-Muntaqa min Fataawa al-Shaykh Saalih al-Fawzaan (3/174).

    https://islamqa.info/en/118098

    What is the punishment for a Muslim woman who marries a Christian man?

    Question:

    How is a woman to be punished if she marries a Christian? How often is it carried out and in what countries is it most common?

    Answer:

    Praise be to Allaah.

    It is not permissible for a Muslim woman to marry a kaafir (non-Muslim), whether he is Jewish, Christian or an idol-worshipper, because the man has authority over his wife, and it is not permissible for a kaafir to have authority over a Muslim woman. For Islam is the true religion and all other religions are false. Allaah says (interpretation of the meaning):

    “And give not (your daughters) in marriage to Al-Mushrikoon till they believe (in Allaah Alone)”
    [Quran 2:221].

    “And never will Allaah grant to the disbelievers a way (to triumph) over the believers”
    [Quran 4:141].

    And the Prophet (peace and blessings of Allaah be upon him) said: “Islam should prevail and should not be prevailed over.”

    If a Muslim woman marries a kaafir when she knows the ruling, then she is a zaaniyah (adulteress), and her punishment is the punishment for adultery. If she was ignorant of the ruling then she is excused, but they must be separated, and there is no need for a divorce because the marriage is null and void. On this basis, the Muslim woman whom Allaah has honoured with Islam and her guardian must beware of that and must adhere to the limits set by Allaah, and they must feel proud of Islam. Allaah says (interpretation of the meaning):

    “Those who take disbelievers for Awliyaa’ (protectors or helpers or friends) instead of believers, do they seek honour, power and glory with them? Verily, then to Allaah belongs all honour, power and glory”
    [Quran 4:139].

    Shaykh ‘Abd al-Rahmaan al-Barraak

    https://islamqa.info/en/8396


 

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