Wednesday, 26 October 2016

Idle statements about divorce do not lead to actual divorce

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Assalamualaikum. A brother was witnessing two friends argue on an Islamic issue without knowledge. He became very frustrated after not being able to stop them and blurted out that if one of them had been his wife, he would have divorce her. Does this affect his actual marriage? May Allah reward you.


All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad , is His slave and Messenger.
This statement has no effect on this brother's marriage; the marriage is still intact and the husband's statement has no legal consequences. Rather, it falls under the heading of idle talk. 
It should be noted that Muslim men should not make it a habit to pronounce words of divorce, as this imperils the marriage and makes it vulnerable, while marriage is described in the Quran as a solemn covenant; Allah, The Exalted, says (what means): {And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant?} [Quran 4:21] 
It should also be noted that the Muslim is enjoined to refrain from discussing and arguing about matters of which he has no knowledge, especially pertaining to religious issues. Allah, The Exalted, says (what means): {And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those (one) will be questioned.} [Quran 17:36] The arguing parties should refer to scholars so as to resolve any problematic issues; Allah, The Exalted, says (what means): {...So, ask the people of the message if you do not know.} [Quran 16:43] 
Allah knows best.

Tuesday, 25 October 2016

Status of Muslim woman who married non-Muslim man

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Dear Islamic Scholars, assalaamu alaykum wa rahmatullaahi wa barakaatuhu. Please inform us concerning the status of a Muslim woman, and whether her own status as a Muslim remains or not, who marries a non-Muslim person that does not convert to Islam. Please explain how that violates Islamic values and traditions. In particular, can such a lady lead or play any role in any Islamic organization? Can she participate as a member of any Islamic organization given that the organization puts the condition of being Muslim in order to be a member of such organization?


All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention )is His slave and Messenger.
There is no doubt that it is not permissible for a Muslim woman to marry a non-Muslim man, and the marriage is void in this case.
However, she does not go out of the fold of Islam just because of her marriage to a non-Muslim man.
This woman must be advised and reminded of the seriousness of what she did, then if she repents and turns to Allah and it is hoped that there is benefit in letting her work in the organization, then there is no harm in that.
However, if she persists in this invalid marriage, then she should not be allowed to work in this organization, as she is not trustworthy; it is only the religious and pious people who are suitable for such duties.
Shaykh Ibn Taymiyyah  may  Allaah  have  mercy  upon  him said, "The person who is most suitable should be known for every position. Authority has two cornerstones: strength and trustworthiness, as Allah says (what means): {Indeed, the best one you can hire is the strong and the trustworthy.} [Quran 28:26]."
Allah knows best.

Monday, 24 October 2016


Al-Nu’man ibn Bashir relates that the Prophet, may the mercy and blessings of God be upon him, said: "Supplication is essentially what worship is."[1]
Here the Prophet is indicating that supplication comprehends all forms of worship.
This idea is also conveyed in the Quran where God says: "And your Lord said: Call upon me in supplication.  I will answer you.  Indeed, those who are too proud to worship Me will enter Hell in humiliation." (Quran 40:60)
We see in this verse that God first mentions supplication, saying: "Call upon me in supplication." Then He refers back to it as worship, saying: "… those who are too proud to worship Me…"
This shows just how important supplication is.  The Prophet considered it to be synonymous with worship, indicating that all the worship we engage in is in some way a means of beseeching and supplicating our Lord.  On this basis, scholars have divided the act of supplication into two categories:
1.     There is supplication whereby a person asks God for something.  This includes our beseeching God for forgiveness and for guidance.  It is quite straightforward how this is an act of supplication.
2.     Then there is supplication through devotional acts.  Our formal prayers are a form of supplication.  The fasts that we observe are a form of supplication.  When we undertake the pilgrimage, it is a form of supplication.  The reason for this is that when a worshipper engages in one of these acts of worship, it is as if he is saying through his actions: "My Lord, You commanded me and I obeyed and hearkened to Your command.  Here I am, offering you my worship, so please accept it from me."
This is the very meaning of humility and submission, and the act of beseeching our Lord and supplication.  Also, the Arabic word for our formal prayers – salah – literally means "supplication".  Pure acts of devotion are the best means of supplicating our Lord.  When we keep this in mind, it imbues all of our acts of worship with a deeper meaning and makes us better realize the devotional nature of what we are engaged in. 
We cannot lose when we beseech our Lord in supplication.  Either we will be granted what we ask for, or we will earn blessings for the act of worship that we have engaged in by the very act of asking God.  The rewards and blessings of our supplications are guaranteed – by God’s grace – as long as we are truly sincere in our supplications.  This is because our supplications are an act of devotion and a practical demonstration of our faith.
Supplication embodies the quintessence of faith.  When a person beseeches his Lord, he is acting upon his belief that there is a God – a Creator, a Sustainer, a heavenly Provider who is capable of all things and who has all things in His hand.  The supplicant has certainty that the One he calls upon possesses what is being asked of Him, since He possesses all that is in the heavens and the Earth.  The supplicant also has certainty that all created things are poor and only God is rich.  Therefore, the act of supplicating our Lord is rich with deep and vital meanings.
And indeed, supplication repels and combats the greatest bane that can ever afflict the human being – be he a believer or an unbeliever – and that is the bane of egoism.  It is egotistical selfishness that causes strife between people, for it is at the root of insolence, aggression, oppression, and tyranny.  It causes people to deny the rights of others, to abuse their spouses, and to mistreat their colleagues.  It causes a leader to misgovern his people and the governments of countries to transgress against each other.  Societies suffer from selfishness and egoism as much as individuals do.  It is the virus behind all of the problems and afflictions of human life.  Supplication brings to bear the power of faith to defeat this virus.  It does so because it brings about a state of self-effacement and humility in the supplicant before God, for the worshipper cannot approach his Lord through a better door than the door of humility.  This is why the worshipper is closest to his Lord when he is in prostration.
The greatest of supplications are those that contain the meaning of self-effacement.  For instance, the following supplication is mentioned in the Quran: "There is no God but You.  Glory be to You.  Indeed I have been one of the wrongdoers." 
Also in the Quran we find: "Our Lord! We have wronged ourselves, and if You do not forgive us and have mercy on us, then we will surely be among the losers."
The Prophet said the following supplication: "O Allah (God)! You are my Lord.  There is no God but You.  You created me and I am Your slave.  And I am upon Your covenant and Your promise as much as I am able…" 
The Prophet taught Abu Bakr to beseech God with the following words: "I have wronged myself greatly, and no one forgives sins except You.  So forgive me with Your forgiveness and have mercy on me, for indeed You are Most-Forgiving, Most-Merciful." 
Ibn Rajab said: "The crying of the (penitent) sinners is dearer to God than the chanting of those who glorify His name." 
Supplicating God with this kind of humility rids a person of egoism.  It also develops the supplicant’s consciousness for others and makes him perceive himself within the context of others.  This is why the most blessed and beautiful supplications are those where the supplicant beseeches God on behalf of other people – relatives and strangers, the righteous and the sinners, those who agree with him and those who oppose him. 
I remember that once during the Hajj pilgrimage, I met with a group of Muslims from Australia.  We discussed the issue of brotherhood and how it can be achieved.  Now, this delegation from Australia was comprised of various groups of people who all had Islam in common.  However, they were divided by ideology, opinion, group loyalties, and even bigotry.  I was among them and said: "You know, we are standing on the plain of Arafah." Then it came to me that I should be supplicating.  I felt the nearness of God’s mercy, and I felt strongly the universal need that all people – just like us – have for His mercy.  Then I said: "O Allah (God)! Every Muslim whom Your religion and Your Law permit me to ask You for their benefit, for mercy and for forgiveness, I supplicate to You on their behalf for Your mercy and forgiveness on this auspicious day and in this place." 
Now, when you supplicate like this, you are turning to the Almighty who is capable of all things.  He bestows as He wills and decrees as He wills with His word.  If He wills something, He just says "be!" and it is.  And indeed, I found after making that supplication that it had made a powerful impression upon those Australian Muslims.  They were pleased to see how supplication could be employed to reduce the severity of the disagreements that beset the Muslim community, so that their differences could be handled by the exchange of advice instead of remaining an impenetrable barrier. 
Another way that supplication exemplifies worship is that it is a way of speaking in which the supplicant addresses his Lord directly with good words.  This fortifies the speaker’s heart and mind as well as those others who may participate in it.  Some people are of the contrary impression that supplication is a type of deficiency, a manifestation of incapacity.  They think that a person merely sleeps and sits around and then beseeches his Lord.  On the contrary, supplication gives us the resolve, the strength, and the encouragement to carry on.  This is why the Prophet told those who asked to be in his company in Paradise: "Help me in this by keeping up abundant prayer." He wanted to tie their aspirations in with constancy, resolve, and effort. 
Supplication affirms the trust that we have in God.  The Prophet said: "Pray to God, being certain that He will answer you."[2]  It is also an expression of our inner selves.  It expresses our magnanimity, our faith, and our values, especially when we beseech God on behalf of others.  Beseeching God gets us in the habit of doing so for others, which in turn instills in our hearts the qualities of generosity, love, and deeper faith.

[1]Sunan al-Tirmidhi
[2]Sunan al-Tirmidhi

Sunday, 23 October 2016

Marrying and divorcing girl in jest

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I had a girlfriend, and I used to chat with her during phone calls. Sometimes she was alone, while some other times, her friends were around her whilst she was talking to me. I proposed marriage to her in jest on multiple occasions on the phone, and she used to reply in affirmation, and all this happened multiple times, and I used to divorce her in jest also, and all this happened multiple times. I was totally unaware of the Sharia and all Fiqhi (related to jurisprudence) matters. Can I marry her now, or is she haram to me? The Hanafis say that marriage is valid without a Wali (legal guardian), how do you refute their opinion? Please clearify each and every point in detail .


All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad , is His slave and Messenger.
Marriage is a ritual that must be treated with respect and appreciation on part of the Muslim. Allah, The Exalted, says (what means): {And of His signs is that He created for you from yourselves mates that you may find tranquility in them and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.} [Quran 30:21] Allah, The Exalted, also described it as a 'solemn covenant': {And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant?} [Quran 4:21] This is why the Islamic Sharee'ah set certain conditions and rules governing marriage. Hence, the marriage contract must be conducted with the permission of the bride's Wali in the presence of two trustworthy witnesses who must hear the proposal (Eejaab) and the acceptance (Qabool).
As for merely calling this girl, proposing to her, and her accepting the proposal, this is not considered a valid marriage; rather, it is a kind of frivolous play. As long as the marriage is not valid to begin with, divorce is meaningless. It is permissible for you to marry this girl properly; i.e. fulfilling the above-mentioned conditions.
As for the marriage conducted without the permission of the Wali, the scholars held different views regarding its validity. The majority of the scholars held that it is invalid, and this is the preponderant view. The Hanafis, on the other hand, maintained that it is valid. 
Lastly, we would like to emphasize the prohibition of engaging in illegitimate relationships out of wedlock. Muslims should beware of playing with people's honors like that as this is a transgression of the limits of Allah, The Exalted. He says (what means): {These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah - it is those who are the wrongdoers.} [Quran 2:229]
Allah knows best.

Saturday, 22 October 2016

What the Prophet (peace be upon him) read of the Qur’ân in various prayers


Can you tell me which chapters of the Qur’ân the Prophet (peace be upon him) generally read in the five daily prayers, in the Jumu`ah prayer, and in other prayers?


It is related that the Prophet (peace be upon him) read different chapters of the Qur’ân in the Fajr prayer. The authentic narrations inform us of him reading Sûrah al-Wâqi`ahSûrah al-TakwîrSûrah al-Zalzalah in either unit of prayer. It is also related that he used to read sixty verses of some long chapter of the Qur'ân, Sûrah al-RûmSûrah YâSîn, and Sûrah al-Sâffât

When traveling, he would read Sûrah al-Falaq and Sûrah al-Nâs in the Fajr prayer. 

On Friday, in the Fajr prayer, he used to read Sûrah al-Sajdah in the first unit of prayer andSûrah al-Insân in the second. 

He used to read in Sunnah of the Fajr prayer verse 136 of Sûrah al-Baqarah and verse 64 ofSûrah Al `Imrân

In the Zuhr prayer, the Prophet (peace be upon him) used to read around thirty verses in each unit. On other occasions, he read Sûrah al-TâriqSûrah al-Burûj and Sûrah al-Layl. He used to make the first unit of this prayer longer than the second. 

In the `Asr prayer, the Prophet (peace be upon him) used to read around fifteen verses in each unit of prayer. Also, it is reported that he used to read the same chapters that he read in the Zuhr prayer. 

In the Maghrib prayer, the Prophet (peace be upon him) read Sûrah al-TînSûrah Muhammad,Sûrah al-TûrSûrah al-A`râf and Sûrah al-Anfâl in either of the first two units of prayer. 

Finally, in the `Ishâ’ prayer, he used to read Sûrah al-ShamsSûrah al-Inshiqâq and Sûrah al-Tîn

The Prophet (peace be upon him) discouraged the one leading others in the Ishâ’ prayer from selecting long chapters to read in it. He directed Mu`âdh to read chapters like Sûrah al-Shams,Sûrah al-A`lâSûrah al-`Alaq and Sûrah al-Layl. Then he told him: “Some of the people who pray behind you are old, weak or have something urgent to do” [Sahîh al-Bukhârî and Sahîh Muslim

The Prophet (peace be upon him) used to read Surah al-Jumu`ah in the first unit of the Friday prayer and Sûrah al-Munafiqûn in the second unit. It is also related that he would read Sûrah al-A`lâ in the first unit and Sûrah al-Ghâshiyah in the second unit. 

He used to read Sûrah al-A`lâSûrah al-Kâfirûn and Sûrah al-Ikhlâs in his Witr prayer.

Allah knows best.

Friday, 21 October 2016

Supplicating Allah to marry certain man


Assalaamu alaykum. My question is: is it okay to supplicate to marry a particular person? I do not know a lot about him (just that he is working, is four years older to me, and is a practicing Muslim, I think). I came across his profile in my parents' mail (while they were browsing proposals for me), and there was something that attracted me to him. I made Istikhaarah (prayer of consultation) too and try not to think about him, but I somehow end up thinking about him. My parents had exchanged our profiles at the beginning of this year, but we never got a reply from them, and then two months ago we again got their profile via a marriage bureau. Are these some sort of signs, and why do I think about him so much? It is disturbing sometimes, and then I end up asking Allah to make him good for me and make him my future spouse, but then I get a little disheartened too, thinking whether it would be easy to meet. I do not know why there is something about him that attracts me and makes me think about him. Is that right on my part? Please help me.


All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention )is His slave and Messenger.
If this person is pleasing in his religion and moral conduct, then there is nothing wrong for you to supplicate Allah to make him your husband. This is among the good things that are permissible for a Muslim to supplicate Allah for; as Allah says (what means): {And ask Allah of His bounty. Indeed Allah is ever, of all things, Knowing.} [Quran 4:32]
However, there is no use in always thinking about him and being preoccupied by him, as this is morally exhausting and time-wasting. Hence, you should try to think about what benefits you in your religion and worldly life until Allah decides what is better for you. Nevertheless, you are not sinful for thinking about him provided that this does not lead to actions or words that cause the wrath of Allah or to being determined to commit a sin, as you are not held accountable for your thoughts. Abu Hurayrah  may  Allaah  be  pleased  with  him narrated that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention )said, "Allah has forgiven my nation for their inner talk (to themselves) as long as they do not speak about it or act according to it.” [Al-Bukhaari and Muslim]
Thinking about him may be due to your extreme desire that he becomes your husband. Nonetheless, we draw your attention to the fact that it is better to endeavor to repel these thoughts lest they would lead you to unpleasant consequences.
The matters that you mentioned are not necessarily related to the outcome of the Istikhaarah or its outcome in being enabled to do the matter on which you sought Istikhaarah or not.
Our advice to you is to put the matter in the Hands of Allah and supplicate Him as much as possible, and you may repeat the Istikhaarah.
In the end, if it is possible to marry him, then all the best; otherwise, you should not think about him anymore. You do not know where goodness is for you. There are many men out there, so ask Allah to bless you with a righteous husband. Allah says (what means): {But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows, while you know not.} [Quran 2:216]
Allah knows best.

Thursday, 20 October 2016

Wife seeking divorce because husband cheated on her

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Assalaamu alaykum wa rahmatullaahi wa barakaatuhu. How are you all doing? My question is for a friend. She was married and her husband cheated on her. They separated and she wants a divorce now. Her husband, however, refuses to divorce her. She wants to know; can she end the marriage while keeping her bridal gift? Thank you, and may Allaah reward you.


All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention )is His slave and Messenger.
First of all, you should know that it is not permissible to accuse the husband, or any other person, of committing Zina (adultery) without clear evidence. If a woman is certain that her husband has committed adultery – we seek refuge in Allah from that – then she must forbid him from doing so, frighten him of Allah, and urge him to sincerely repent. If he repents, then she should have good marital relations with him and pardon him for his past sins, as repentance wipes out previous sins and a person who repents from sin is like someone who has never committed that sin.
If the husband does not repent and insists on committing adultery, then she has the right to take the matter to an Islamic court or an authority that can act instead, such as Islamic Centers in countries where there is no Islamic court. It is the court that can decide whether or not seeking divorce has sound reasons, and if there are sound reasons, whether or not it will be with compensation (keeping the bridal gift or giving it back to him).
Allah knows best.