Family planning

What is the ruling on family planning in nations where there is a large number of inhabitants such as in Cairo for example?.

Praise be to Allaah.  

We will quote to you below a statement issued by the Fiqh Council (al-Majma’ al-Fiqhi) with regard to family planning: 

The meeting of the Fiqh Council held during its fifth conference in Kuwait 1-6 Jumaada al-Aakhir 1409 AH (10-15 December 1988) – after studying the research presented by members and experts on the subject of family planning, and listening to the debate that took place on this topic, and based on the fact that one of the objectives of marriage according to Islamic sharee’ah is to reproduce and preserve the human race, and that it is not permissible to undermine this objective, because undermining it goes against the texts and teachings of sharee’ah, which call for having many children, protecting them and taking care of them, because producing and caring for offspring is one of the five kulliyaat (holistic principles) which sharee’ah came to take care of – issued the following resolutions: 

1 – It is not permissible to issue laws that limit the freedom of couples to have children.

2 – It is haraam to remove the ability of men and women to have children, which is known as sterilization, so long as there is no need to do so according to shar’i principles.

3 – It is permissible to use temporary means of contraception in order to increase the gaps between pregnancies, or to stop them for a limited period of time, if there is a valid shar’i reason for doing so, based on the couple’s estimation and with mutual consultation and agreement, subject to the condition that this does not result in harm and that the means is acceptable according to sharee’ah and will not damage any existing pregnancy. 

And Allaah knows best. 

Resolution no. 38 (1/5), re: Family planning. 

See Majallat al-Majma’, vol. 1, p. 73) 

For more information see Question no. 7205

Islam Q&A

Son marrying his father’s stepdaughter

Is it haram to marry my step-sister who was raised by my biological father and step-mother i feel kind of odd in this situation,considering my father and stepmom already have a child ,would this confuse the lineage if her and i were to get married and have a child too? and Sheik do we find this practice in the way of our Salaf ul sali?.

Praise be to Allaah.  

The daughter of your father’s wife is known as your father’s stepdaughter, and she is a mahram for your father only, if he has consummated the marriage with her mother, whether he brought her up himself or she is an adult and he did not bring her up. This is the view of the majority of the earlier and later scholars, and is the view of the four imams. When mentioning the women who are mahrams for men, Allaah says (interpretation of the meaning): 

“Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother’s daughters, your sister’s daughters, your foster mothers who gave you suck, your foster milk suckling sisters, your wives’ mothers, your stepdaughters under your guardianship, born of your wives to whom you have gone in — but there is no sin on you if you have not gone in them (to marry their daughters), — the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, Allaah is Oft-Forgiving, Most Merciful”

[al-Nisa’ 4:23] 

But with regard to you, this stepdaughter is not a mahram for the son of her mother’s husband, so it is permissible for you to marry her, and there is no problem in that.  

The Standing Committee was asked about marrying the daughter of the father’s wife. They replied: 

It is permissible for the son of the man mentioned to marry the daughter of the woman mentioned, even if his father is married to her mother. Allaah says (interpretation of the meaning): 

“All others are lawful”

[al-Nisa’ 4:24] 

The girl mentioned is not one of the mahrams listed in this verse, or in the Sunnah. 

Al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, 2/600 

And Allaah knows best.

Should marriage be given priority over settling debts?`

If a person owes money, but at present he cannot pay it off, and he intends to pay it off as soon as he is able to do so, noting that the people to whom he owes that money are not in the same city as he is – if he gets some money and he fears that he may fall into temptation, and he wants to get married, can he give priority to marriage instead of paying off his debts?.

Praise be to Allaah.  

He should give priority to paying off his debts before he gets married, unless the people to whom he owes money give him permission to give priority to marriage, in which case he is permitted to do that. 

With regard to his fears of falling into temptation, he has to fast in order to protect himself, because the Prophet (peace and blessings of Allaah be upon him) said: “O young men, whoever among you can afford it, let him get married, because that is more effective in guarding one’s chastity and lowering one’s gaze. Whoever cannot afford it, let him fast, for that will be a shield for him.” Agreed upon. 

And Allaah is the Source of strength.

Remaining unmarried for the sake of worship

Is marriage obligatory for a woman who is able to refrain from immoral actions all her life, in order to devote herself to her religion and to avoid the distractions and obligations of marriage?.

Praise be to Allaah.  

Allaah has enjoined marriage, as He says (interpretation of the meaning): 

“And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Saalihoon (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves). If they be poor, Allaah will enrich them out of His Bounty”

[al-Noor 24:32] 

And it was enjoined by the Prophet (peace and blessings of Allaah be upon him). It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said:  The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “O young men, whoever among you can afford it, let him get married, for it is more effective in lowering the gaze and guarding one’s chastity. And whoever cannot afford it, let him fast, for it will be a shield for him.” Narrated by al-Bukhaari, 5065; Muslim, 1400. 

And there is the story of the three men who came to ask about the worship of the Prophet (peace and blessings of Allaah be upon him). When they were told about it, it was as if they thought it was not much. One of them said, “I keep away from women and I will never get married.” The Prophet (peace and blessings of Allaah be upon him) said to this man and to his companions that he (peace and blessings of Allaah be upon him) fasted and broke his fast, he stayed up praying and slept, and he married women. Then he said: “Whoever turns away from my Sunnah is not of me.” Narrated by al-Bukhaari, 5063; Muslim, 1401. 

This story indicates that the Prophet (peace and blessings of Allaah be upon him) warned against the monasticism practiced by the Jews and Christians, both men and woman. 

So this woman should not stay unmarried. 

And Allaah is the Source of strength.

Her husband is threatening to divorce her if she does not watch pornographic movies with him

A woman’s husband tries to force her to watch pornographic movies with her and she refuses to do that and tries to stop him; she told him to choose between her and these movies and he chose the movies instead of her, What should she do – when he has threatened to divorce her if she does not watch these movies with him? What advice do you give her? Should she watch them or get a divorce – especially since she has three children with him?.

Praise be to Allaah.  

Allaah has commanded the Muslim to protect himself and his family from the Fire. Allaah says (interpretation of the meaning): 

“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded”

[al-Tahreem 66:6] 

Allaah has put the wife and children under the care and protection of the husband, and he will be asked about them on the Day of Resurrection. It was narrated from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Each of you is a shepherd and each of you is responsible for his flock. The ruler is a shepherd and is responsible for his flock; the man is the shepherd of his family members and is responsible for them; the woman is the shepherd of her husband’s house and children and is responsible for them; the slave is the shepherd of his master’s wealth and is responsible for it. Each of you is a shepherd and each of you is responsible for his flock.” 

Narrated by al-Bukhaari, 853; Muslim, 1829. 

Allaah has warned those who betray this trust and do not protect their families as required, that they will be denied Paradise. It was narrated that Ma’qal ibn Yassaar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no person whom Allaah appoints in charge of some flock and he is not sincere towards them, but he will not smell the fragrance of Paradise.” 

Narrated by al-Bukhaari, 6731; Muslim, 142. 

What this husband is doing, watching pornographic movies, is an evil and a great sin. It is not permissible for him to do that, let alone force someone else to do it. 

If the husband calls his wife to watch these movies, it is not permissible for her to obey him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no obedience if it involves disobeying Allaah, rather obedience is only with regard to that which is right and proper.” Narrated by al-Bukhaari, 7257; Muslim, 1840. 

The husband’s threat of divorce does not count as a legitimate excuse for her, and is not regarded as her being forced to do it. Rather she should advise him in the way that is better. If he responds and gives up the evil that he is doing, this is something good that he is doing for himself, and she will be rewarded for that. If he refuses to respond to the command of Allaah to lower the gaze and avoid looking at haraam things, then it is not permissible for her to obey him in committing sin, and she should not trust him with regard to herself or her children, and Allaah will compensate her with someone better than him, in sha Allaah. 

In the answer to question no. 12301 there is a statement of the shar’i ruling on watching these movies. 

In the answer to question no. 7669 there is a description of ways of advising and guiding this husband. 

If the husband does not pray, it is not permissible for the wife to hesitate in asking for an annulment of the marriage. We have discussed the ruling on staying with a husband who does not pray in the answer to question no. 4501 and 5281. 

And Allaah knows best.

Its the responsibility of every Moslem in learning quran and tajweed and we also have to teach our kids Quran and not only the Quran teaching we should let then be aware of the basic of Islam and why it was reviled you bet it was vilified and verity teaching of holy Quran and with tajweed quran we read Quran we can understand better all the replies that are postulated if we study koran from a qualified Quran tutor he will let you know verity center of Islam and why koran was reviled for it we should gain the information of the Book with there translation and the context of when those verses were reviled and why and that is only potential when we keep with not simply learning quran for beginners but gaining the information of Quran tafseer and one query that we all is required to ask our self that why we all are here in the world to do good acts or to do bad human activity to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the query remains the very same that reasons why we are here in the world but if yes then whom we have to respond is there any Almighty All these reply can be found when we go deep in to the Quran education do Quran reading and the so let us link up hands to full fill our responsibility. We all must do quran memorization and listen to quran online when ever we have time to stay in touch

 

She married without a wali (guardian) and wants to repeat the marriage contract, but her husband refuses

Im in a dilema at the moment. A few months ago I married a brother without my family's knowledge (my fmaily are non-muslims), we decided we would keep the marriage between ourselves until my family are in acceptance of him. Its was a very basic ceromony. But recently I have realised that my marriage is not valid as I did not have a wali present, only 2 witnesses. I informed my husband straight away and now he says he does not want us to be married again as he feels he is not ready for marriage.
The problem is we have been together once and now I am pregnant, and he says its a child of Zina and he has no responsability over it and its up to me what I decide to do but its better that I have an abortion for both our sakes and the childs.
Please can you help in in advising me what to do as if my family find out I will be disowned and have nowhere to go as I will be a single mother. My pregnancy is in early weeks so far.

Praise be to Allaah.  

Islam forbids a woman to get married without a wali (guardian), and it regards a marriage contract done without a wali as invalid. A kaafir cannot be the wali of a Muslim woman, so if none of her family are Muslims, then the leader or mufti of the Muslims, or the imam of the Islamic center, should stand in as her wali. 

Ibn Qudaamah said: A kaafir cannot be the wali of a Muslim woman under any circumstances, according to scholarly consensus. 

Al-Mughni, 7/356 

We have discussed all of the above, with evidence and the comments of the scholars, please see the answers to questions no. 7989 and 2127. 

So the marriage contract is not valid, and it must be annulled and you have to keep away from your husband. The husband has to repeat the marriage contact in the manner prescribed in sharee’ah, if he wants to be married to you. Try to get some good and righteous people to intervene and convince him to do that, and to correct his mistake, as this is in your interests and the interests of your child. If he does not respond, then our advice is to forget about him, because his words are not the words of a trustworthy man. His saying that he is “not ready for marriage” indicates that he only wanted to have intercourse with you, and he did not want to adhere to the commands and laws of Allaah, and the commands to be the protector and maintainer of his wife.  

See also the answer to question no. 13501 

It is not permissible for him to tell you to have an abortion, and it is not permissible for you to have an abortion if the foetus has reached the stage where the soul has been breathed into it. If you do that you will be killing a soul. 

See also questions no 12118 and 13319 and 4038. 

With regard to the child, it is valid to call him after his father and he is not regarded as an illegitimate child, rather the scholars regard him as the child of a marriage contract with some faults in it, and the child born of such a marriage is to be attributed to his father. See al-Mughni, 11/196 

Remember that Allaah has guaranteed provision for His slaves, and has promised that whoever fears Allaah, He will give him a way out. 

So fear Allaah, put your trust in Him and repent to him… Part of repenting means separating from this man, because the marriage contract is invalid, for there is no marriage without a wali, as the Prophet (peace and blessings of Allaah be upon him) said. And when you do that you will be doing it only because it is the command of Allaah.  

Know that whoever gives up something for the sake of Allaah, Allaah will compensate him or her with something better… May Allaah give you strength and make things easy for you. 

And Allaah knows best.

Its the responsibility of every Moslem in learning quran and read tajweed and we also have to teach our kids Quran and not only the Quran teaching we should let then begin to see the basic of Islam and why it was reviled you bet it was vilified and truth teaching of holy Quran and with tajweed quran we read Quran we can understand better all the responses that are demanded if we study koran from a qualified Quran tutor he will let you know truth center of Islam and why koran was reviled for it we should gain the ability of the Book with there translation and the context of when those verses were reviled and why and that is only potential when we persist in with not simply learning quran for beginners but gaining the information of Quran tafseer and one query that we all is required to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the interrogation remains the identical that reasons why we are here in the world but if yes then whom we have to reply is there any Almighty All these reply exist when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our task. We all must do quran memorization and listen to quran online when ever we have time to stay in touch

 

 

Zakaat al-fitr on behalf of a wife who has been given a revocable divorce (first or second talaaq)

There is a woman whose husband has divorced her once. Does he have to pay zakaat al-fitr on her behalf?.

Praise be to Allaah.

Firstly: 

Zakaat al-fitr is required from a man on his own behalf and on behalf of those on whom he is obliged to spend, such as his wife, child and so on, because of the report narrated by al-Daaraqutni and al-Bayhaqi from Ibn ‘Umar (may Allaah be pleased with him), that the Prophet SAWS (peace and blessings of Allaah be upon him) said: “Pay zakaat al-fitr on behalf of those whom you support.” But this is a da’eef (weak) hadeeth, which was classed as such by al-Daaraqutni, al-Bayhaqi, al-Nawawi, Ibn Hajar and others. 

See: al-Majmoo’ (6/113) and Talkhees al-Habeer (2/771). 

The scholars of the Standing Committee for Issuing Fatwas said: Zakaah al-fitr must be paid on behalf of oneself and everyone on whom one is obliged to spend, including one's wife, because he is obliged to spend on her. End quote. 

Fataawa al-Lajnah al-Daa’imah li’l-Ifta (9/367). 

Secondly: 

If a woman has been given a revocable divorce, then she comes under the same rulings as a wife; she is entitled to the same maintenance and accommodation, so long as her ‘iddah has not yet ended. Payment of zakaat al-fitr is connected to spending; so long as the husband is obliged to spend on the wife who has been given a revocable divorce, then he also has to pay zakaat al-fitr on her behalf. 

Al-Nawawi said in al-Majmoo’ (6/74): Our companions said: He has to pay zakaat al-fitr on behalf of his revocably divorced wife just as he has to spend on her. End quote. 

Ibn Yoosuf al-Mawaaq, who is one of the Maalikis, said in al-Taaj wa’l-Ikleel (3/265): If he divorces a wife with whom he has consummated the marriage, giving her a revocable divorce, then he is obliged to spend on her and give zakaat al-fitr on her behalf. End quote. 

Some scholars are of the view that the husband does not have to give zakaat al-fitr on behalf of his wife, rather it a duty that she must fulfil herself. This is the view of Imam Abu Haneefah (may Allaah have mercy on him) and was favoured by Shaykh Ibn ‘Uthaymeen. See the answer to question no. 99353. 

The husband should do that which is on the safe side and discharge his duty by paying zakaat al-fitr on behalf of the wife to whom he has given a revocable divorce, especially as zakaat al-fitr is a small amount and it is not usually difficult for the husband to pay it. 

And Allaah knows best.

Problem between him and his wife about maintenance

I got married two years ago and I have a daughter, Alhamdulillah. The main problem between my wife and me is about expenses. I hope you provide us with a just answer so that I can be fair with her and myself. 
I am a clerk, my salary is 8360 SR. my wife is also a clerk and her salary is 1880 SR.  
I promised myself to save 3000 monthly for the future, after trusting Allah of course, and spend the remaining 5360.  
We are average people; I am responsible of spending on home and my daughter. My wife spends only on herself, buying clothes and gifts for her family. Her salary finishes after two weeks of taking it. I give her when her from my own salary when she finishes hers. Although her salary should be enough for her the whole month; especially that she does not spend anything on home.  
My young daughter needs to be in a nursery as her mother is working during the day. Nursery costs 500 monthly, who should pay this, my wife or me? 
If it is my responsibility to pay for my daughter’s nursery, then should I give my wife extra money for herself, which is not for home needs, over her own salary?  
Suppose that my wife left her job and stayed at home. How much shall I give her as personal expenses, not for home needs, to buy clothes and gifts, considering that she would spend 1000 to 4000 if she has the chance to do so! 
I wish you give me an answer including numbers to clarify the matter.

Praise be to Allaah.

Spending on the wife is one of the duties of marriage, according to scholarly consensus. It is part of living with her honourably and the kind treatment that Allaah has enjoined.  

Allaah, may He be glorified and exalted, says (interpretation of the meaning): 

“and live with them honourably”

[al-Nisa’ 4:19] 

“Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allaah has given him. Allaah puts no burden on any person beyond what He has given him”
[al-Talaaq 65:7] 

“but the father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis”

[al-Baqarah 2:233] 

The one who spends on his wife will have a great reward with Allaah, if he meets the needs of his wife and children and takes care of them and treats them kindly. 

See also the answer to question no. 22063. 

Secondly: 

The wife has to obey her husband, and look after his house and children, by raising them and taking care of them. These are among the rights that the husband has over her, and she must do them for her husband in a reasonable manner. If she fails to do that – because she is working outside the home – then in that case some important shar’i rulings apply. 

1 – If she stipulated at the time of marriage that she would carry on working, and that she should be allowed to go out to work, and he agreed to that, there is nothing wrong with her going out to work, and the money that she earns from her job is hers alone. It is not permissible for the husband to take any of it without her consent, and she may spend it however she wishes, as has been explained in the answer to question no. 4037 and 21684. 

Her husband is still required to spend on her, so he has to provide food, accommodation and clothing for her on a reasonable basis. 

When he agreed to her working, he should have realized that he would have to resort to nurseries to look after his children when she is working, and that that would result in increased spending and financial burden. But the Muslims are bound by their conditions.  

 2 – But if she did not stipulate in the marriage contract that she could carry on working, then he may forbid her to go out and it is not permissible for her to reject his decision. If she refuses then she has refused to obey him and she has foregone her right to maintenance. He may also stipulate that if she goes out to work, then she has to spend on the childcare costs or contribute towards household expenses, or spend on herself from her salary, and she has to adhere to his conditions if she insists on going out. 

In al-Bahr al-Raa’iq (4/212) it says: 

The husband may prevent the midwife and cleaner from going out, because their going out affects him adversely. He may even prevent them from doing any kind of work that brings earnings, because they have no need of that as he is responsible for his wife’s maintenance. End quote.  

Thirdly: 

As for the amount of maintenance, the guideline is what is sufficient, based on the words of the Prophet (peace and blessings of Allaah be upon him) to Hind, the wife of Abu Sufyaan: “Take what is sufficient for you and your child on a reasonable basis.” al-Bukhaari (5364) and Muslim (1714).  

Attention should be paid to the husband’s situation, whether he is rich or poor, because Allaah says (interpretation of the meaning): 

“Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allaah has given him. Allaah puts no burden on any person beyond what He has given him. Allaah will grant after hardship, ease.”

[al-Talaaq 65:7] 

See: al-Mawsoo’ah al-Fiqhiyyah (41/39) 

What is sufficient varies from one country to another, and from one time to another, but evaluating it should be based on the views of experts and the average situation of people. If the spouses dispute concerning that then the qaadi may judge between them by setting the amount that will cover what is sufficient. 

What counts with regard to what is sufficient is food and accommodation with proper facilities, as well as clothing and medical treatment.  Anything surplus to that, such as gifts and luxuries, do not count, and he is not obliged to cover these expenses for his wife. 

We cannot define a specific amount. The spouses should agree on a particular amount or refer the matter to the qaadi to set an amount as he sees fit. 

But we encourage and advise you to be tolerant and deal with one another on a reasonable basis, without resorting to counting every riyal. Rather your attitude should be one of generosity. You are spending on your wife and child and they are the closest of people to you, and you should not be stingy for the sake of saving a little money or let it lead to arguments between you and them. A happy home is more important that saving for an unknown future, and perhaps winning your wife’s love by being kind and tolerant with her will remind her too of the necessity of responding to your kindness with kindness, and that will bring happiness and peace back to your home, and acceptance and balance in your spending. 

See also the answer to question no. 3054. 

And Allaah knows best.

Is a brother obliged to spend on his sister?

Is a brother obliged to spend on his sister? Is it permissible for her to take zakaah from her brother’s wealth?.

Praise be to Allaah.

A brother is obliged to spend on his sister if she is poor and he is independent of means and he would inherit from her if she died. If he would not inherit from her because she has a son or because the father or grandfather (father's father) is still alive, then he is not obliged to spend on her and it is permissible to give her the zakaah of his wealth in that case. 

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (8/169):  

In order for maintenance to be obligatory, three conditions must be met:

(i)                They should be poor and have no wealth or source of income which would make them independent of being maintained by others. If they have enough wealth or income to make them independent of means, then it is not obligatory to spend on their maintenance.

(ii)              The one who is obliged to spend on their maintenance should have enough to do so, surplus to the costs of his own maintenance, either from his wealth or his income. If he does not have any surplus, then he is not obliged to do anything, because of the report of Jaabir that the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “If one of you is poor, then let him start with himself. If he has any surplus, then let him spend on his dependents, and if he has any surplus, let him spend on his relatives.”

(iii)            The one who spends should be an heir, because Allaah says (interpretation of the meaning): “And on the (father’s) heir is incumbent the like of that (which was incumbent on the father)” [al-Baqarah 2:233]. And because there are ties of kinship between those who would inherit from one another which dictate that the heir is more entitled to the wealth of the one who leaves it behind than anyone else, so by virtue of the ties of kinship he is to be singled out for maintenance rather than anyone else. If he is not an heir, then he is not obliged to spend on his maintenance. End quote. 

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (13/503): 

The basic principle in our view is that it is essential that the one who spends be an heir of the one on whom he spends, except for direct ascendants and descendants, in which case the issue of inheritance is not a condition. End quote. 

Based on this, if the brother is obliged to spend on his sister, it is not permissible to give the zakaah of his wealth to her, but if he is not obliged to spend on her, it is permissible to give the zakaah of his wealth to her, and indeed that is better than giving it to someone else who is not one of his relatives, because by doing this he will attain the reward of both zakaah and upholding the ties of kinship. 

And Allaah knows best.

Muhammad (peace be upon him) in the bible

Did Muhammad (peace be upon him) was mentioned in the bible?.

Praise be to Allaah. 

Muhammad(Peace Be Upon Him)in the bible

Bible prophecies about the  advent of muhammad 

Abraham is widely regarded  as the Patriarch of monotheism and the common father of the Jews, Christians and Muslims. Through his second son, Isaac, came all Israelite prophet including such towering figures as Jacob, Joseph, Moses, David, Solomon and Jesus. May peace and blessing be upon them all. The advent of these great prophets was in partial fulfillment of God’s promises to bless the nations of earth through the descendents of Abraham (Genesis 12:2-3). Such fulfillment is wholeheartedly accepted by Muslims whose faith considers the belief in and respect of all prophets an article of faith. 

BLESSING OF ISHMAEL AND ISAAC 

Was the first born son of Abraham (Ishmael) and his descendants icluded in God’s covenant and promise? A few verses from the Bible may help shed some light on this question : 

Genesis 12:2-3 speaks of God’s promise to Abraham and his descendants before any child was born to him.

Genesis 17:4 reiterates God’s promise after the birth of Ishmael and before the birth of Isaac.

In Genesis, ch.21. Isaac is specifically blessed but Ishmael was also specifically blessed and promised by God to become “ a great nation” especially in Genesis 21:13, 18.

According to Deuteronomy 21:15-17 the traditional rights and privileges of the first born son are not to be affected by the social status of his mother (being a ‘free’ woman such as Sarah, Isaac’s mother, or a “Bondwoman” such as Hagar, Ishmael’s mother). This is only consistent with the moral and humanitarian principles of all revealed faiths.

The full legitimacy of Ismael as Abraham’s son and “seed” and the full legitimacy of his mother, Hagar, as Abraham’s wife are clearly stated in Genesis 21:13 and 16:3.

 After Jesus, the last Israelite messenger and prophet, it was time that God’s promise to bless Ismael and his descendants be fulfilled. Less than 600 years after Jesus, came the last messenger of God, Muhammad (Peace be Upon Him) , from the progency of Abraham through Ishmael. God’s blessing of both of the main branches of Abraham’s family tree was now fulfilled. But are there additional corroborating evidence that the Bible did in fact foretell the advent of Prophet Muhammad (Peace be Upon Him)?

 MUHAMMAD (Peace be Upon Him):

The Prophet Like Unto Moses

 Long time after Abraham, God’s promise to send the long-awaited Messenger was repeated this time in Moses’ word.

 In Deuteronomy 18:18, Moses spoke of the prophet to be sent by God who is :

From among the Israelite’s “brethren” a reference to their Ishmaelite cousins as Ishmael was the other son of Abraham who was explicitly promised to become a “great nation”.

A prophet like unto Moses. There were hardly any two prophets who were so much alike as Moses and Muhammad. Both were given comprehensive law code of life, both encountered their enemies and were victors in miraculous ways, both were accepted as prophets/statesmen and both migrated following conspiracies to assassinate them. Analogies between Moses and Jesus overlooks not only the above similarities but other crucial ones as well (e.g. the natural birth, family life and death of Moses and Muhammad but no of Jesus, who was regarded by His followers as the Son of God and not exclusively a messenger of God, as Moses and Muhammad were and as Muslim belief Jesus was).

 THE AWAITED PROPHET WAS TO COME FROM ARABIA

 Deuteronomy 33:1-2 combines references to Moses, Jesus and Muhammad. It speaks of God (i.e. God’s revelation) coming from Sinai, rising from Seir (probably the village of Sa’ir near Jerusalem) and shining forth from Paran.

According to Genesis 21:21, the wilder-ness of Paran was the place where Ishmael settled (i.e. Arabia, specifically Mecca). 

Indeed the King James version of the Bible mentions the pilgrims passing through the valley of Ba’ca (another name of Mecca) in Psalms 84:4-6. 

Isaiah 42:1-13 speaks of the beloved of God. His elect and messenger who will bring down a law to be awaited in the isles and who “shall not fail nor be discouraged till he have set judgement on earth.” Verse 11, connects that awaited one with the descendants of Ke’dar. Who is Ke’dar? According to Genesis 25:13, Ke’dar was the second son of Ishmael, the ancestor of the prophet Muhammad. 

MUHAMMAD’S MIGRATION FROM MECCA TO MEDINA : PROPHECIED IN THE BIBLE? 

Habakkuk 3:3 speaks of God (God’s help) coming from Te’man. (an Oasis North of Medina according to J. Hasting’s Dictionary of the Bible), and the holy one (coming) from Paran. That holy one who under persecution migrated from Paran (Mecca) to be received enthusiastically in Medina  was none but prophet Muhammad. 

Indeed the incident of the migration of the prophet and his persecuted followers is vividly described in Isaiah 21:13-17. that section forerold as well about the battel of Badr in which the few ill-armed faithfull miraculously defeated the “mighty” men of Ke’dar, who sought to destroy Islam and intimidate their own folks who turned to Islam. 

THE QUR’AN (KORAN) FORETOLD IN THE BIBLE? 

For twenty-three years, God’s word (the Qur’an) were truely put into Muhammad’s mouth. He was not the “author” of the Qur’an. The Qur’an was dictated to him by Angel Gabriel who asked Muhammad to simply repeat the words of the Qur’an as he heard them. These words were then committed to memory and to writing by those who hear them during Muhammad’s life time and under his supervision. 

Was it a coincidence that the prophet “like unto Moses” from the “brethren” of the Israelites (i.e. from the Ishmaelites) was also described as one in whose mouth God will put his words and that he will speak in the name of God., (Duteronomy 18:18-20). Was it also a coincidence the “Paraclete” thet Jesus foretold to come after Him was described as one who “shall not speak of himself, but whatsoever he shall hear, that shall he speak.. “(John 16:13). 

Was it another coincidence that Isaiah ties between the messenger connected with Ke’dar and a new song (a scripture in a new language) to be sang unto the Lord (Isaiah 42:10-11). More explicitly, prophesies Isaiah “ for with stammering lips, and another tongue, will he speak to this people” (Isaiah 28:11). This latter verse correctly describes the “stammering lips” of Prophet Muhammad reflecting the state of tension and concentration he went through at the time of revelation. Another related point is that the Qur’an was revealed in piece-meals over a span of twenty-three years. It is interisting to compare this with Isaiah 28:10 which speaks of the same thing. 

THAT PROPHET – PARACLETE – MUHAMMAD 

Up to the time of Jesus, the Israelites were still awaiting for that prophet like unto Moses prophecied in Deuteronomy 18:18. when John the Baptist came, they asked him if he was Christ and he said “No”. they asked him if he was Elias and he said “No”. then, in apparent reference to Deuteronomy 18:18, they asked him “Art thou that Prophet” and he answered, “No”. (John 1:19-21). 

In the Gospel according to John (Chapters 14, 15, 16) Jesus spoke of the “ Paraclete” or comporter who will come after him, who will be sent by Father as another Paraclete, who will teach new things which the contemporaries of Jesus could not bear. While the Paraclete is described as the spirit of truth (whose meaning resemble Muhammad’s famous title Al-Amin, the trustworthy), he is identified in one verse as the Holy Ghost (John 14:26). Such a designation is however incosistent with the profile of that Paraclete. In the words of the Dictionary of the Bible, (Ed. J. Mackenzie) “ These items, it must be admitted do not give an entirely coherent picture.” 

Indeed history tells us that many early Christians understood the Paraclete to be a man and not a spirit. This might explain the followings who responded to some who claimed, without meeting the criteria stipulated by Jesus, to be the awaited “Paraclete”. 

It was Prophet Muhammad (Peace be Upon Him) who was the Paraclete, Comforter, helper, admonisher sent by God after Jesus. He testified of Jesus, taught new things which could not be borne at Jesus’ time, he spoke what he heard (revelation), he dwells with the believers (through his well-preserved teachings). Such teachings will remain forever because he was the last messenger of God, the only Universal Messenger to unite the whole of humanity under God and on the path of PRESERVED truth. He told of many things to come which “came to pass” in the minutest detail meeting, the criterion given by Moses to distinguish between the true prophet and the false prophets (Deuteronomy 18:22). He did reprove the world of sin, of righteousness and of judgement (John 16:8-11). 

WAS THE SHIFT OF RELIGIUS LEADERSHIP PROPHECIED? 

Following the rejection of the last Israelite prophet, Jesus, it was about time that God’s promise to make Ishmael a great nation be fulfilled (Genesis 21:13, 18). 

In Matthew 21:19-21, Jesus spoke of the fruitless fig tree (A Biblical symbol of prophetic heritage) to be cleared after being given a last chance of three years (the duration of Jesus’ ministry) to give fruit. In a later verse in the same chapter, Jesus said : “Therefore, say I unto you, the Kingdom of God shall be taken away from you, and given to nation bringing forth the fruit thereof” (Matthew 21:43). That nation of Ishmael’s descendants (the rejected stone in Matthew 21 :42) which was victorious against all super-powers of its time as prophecied by Jesus : “ And whosoever shall fall on this stone shall be broken, but  on whomsoever it shall fall, it will grind him to powder” (Matthew 21:44). 

OUT OF CONTEXT COINCIDENCE? 

Is it possible that the numerous prophecies cited here are all individually and combined out of contect misinterpretations? is the opposite true, that such infrequently studied verses fit together consistently and clearly point to the advent of the man who changed the course of human history, Prophet Muhammad (Peace be Upon Him). Is it reasonable to conclude that all these prophecies, appearing in different books of the Bible and spoken by various prophets at different times were all coinsidence? If this is so here is another strange “coincidence”! 

One of the signs of the prophet to come from Paran (Mecca) is that he will come with “ten thousands of saints” (Deuteronomy 33:2 KJV). That was the number of faithful who accompanied Prophet Muhammad to Paran (Mecca) in his victorious, bloodless return to his birthplace, to destroy the remaining symbols of idolatry in the Ka’bah. 

Says God as quated by Moses : 

          And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. (Deuteronomy 18:19). 

Dear Readers:

May the light of truth shine in your heart and mind. May it lead you to peace and certitude in this life and eternal bliss in hereafter.

AMEEN . 

Is spending on a defiantly disobedient wife obligatory if she is pregnant?

My wife went out of my house without my permission and went to her family’s house. She has been there for a few months and is pregnant. Am I obliged to spend on her during her pregnancy?.

Praise be to Allaah.

Firstly: 

It is not permissible for a woman to go out of her husband’s house without his permission. If she does that then she is naashiz (defiantly disobedient) and she has no right to maintenance until she comes back to obeying her husband. 

But it is essential to know the reason why she has gone for this long time. She may have done that to flee from a husband who was mistreating her or beating her or abusing her and so on. In that case the shortcoming and transgression were on his part, not hers. 

Secondly: 

If a woman defiantly disobeys her husband when she is pregnant, is the husband obliged to maintain her during the pregnancy or not? There is a difference of opinion among the fuqaha’ concerning this matter, which is based on their difference of opinion as to whether the maintenance during the pregnancy is for the infant or the mother. The majority of scholars are of the view that a pregnant wife who is defiantly disobedient is entitled to maintenance. This is the view of the Maalikis and Hanbalis, and is one view of the Shaafa’is. 

Ibn Qudaamah (may Allaah have mercy on him) said: Is maintenance due to the pregnant woman for the sake of the infant or is it due to the infant? There are two views, one of which is that it is due to the infant. This was the view favoured by Abu Bakr, because it is due owing to the existence of the infant, and ceases to be due when he is weaned. This indicates that it is for him (the infant). The second view is that it is due to her (the mother) because of him (the infant), because it is obligatory whether the man is well off or hard up, so it is like maintenance of wives; and because it is not waived with the passage of time, so it is like the maintenance of the woman so long as the infant is still alive. 

Al-Shaafa’i had two views, like those mentioned above, and many other issues are based on these differences, such as: … If a man’s wife is defiantly disobedient, and she is pregnant, and we say that maintenance is due to the infant, then her maintenance is not waived, because the maintenance of the infant is not waived because of his mother’s defiant disobedience. But if we say that maintenance is due to her, then there is no maintenance for her (in this case), because of her defiant disobedience. End quote from al-Mughni (8/187), 

It says in Mataalib Ooli al-Nuha (5/627): Maintenance spent on the mother is due to the infant himself; it is not due to her because of him, because it is due because of his existence, and it is waived if he is no longer there. So it is obligatory to spend on a pregnant wife who is defiantly disobedient, because the maintenance is for the infant, and it cannot be waived because of the mother’s defiant disobedience. End quote. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: There is a difference of opinion concerning this issue among the fuqaha’. Some of them say that maintenance is due to the mother because of the infant. 

Some say that maintenance is due to the child and not to the mother because of him. This second view is more correct, but because we have no way of making the maintenance reach the infant except by nourishing the mother, then maintenance must be given to the mother because of the infant. 

Based on this difference, if the wife is defiantly disobedient when she is pregnant, is she entitled to maintenance? 

If we say that maintenance is due to the infant [which is the more correct view, as stated above], then maintenance is due to her, because the infant is not being defiantly disobedient. But if we say that maintenance is due to her, then her maintenance is waived, because she is defiantly disobedient. End quote from al-Sharh al-Mumti’ (13/470). 

Based on that, then spending on the infant is obligatory for the father, even if his mother is defiantly disobedient. 

If they dispute about the amount of maintenance, then the case should be referred to the qaadi (judge), so that he may resolve the dispute justly, as he sees fit. 

May Allaah help us all to do that which He loves and which pleases Him. 

And Allaah knows best.

Obligation of spending on parents and grandparents

Is it obligatory for me to spend on my father and grandfather? Please note that I am female.

Praise be to Allaah.

The child – male or female – is obliged to spend on his (or her) parents if they are poor and he is rich. The obligation of spending on them is indicated by the Qur’aan, Sunnah and scholarly consensus (ijmaa’). 

Allaah says (interpretation of the meaning): 

“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents”

[al-Isra’ 17:23]. 

Being dutiful includes spending on them if they are in need. 

It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Among the best of that which a man consumes is what he earns (by his own efforts), and his son is part of that which he earns.” Narrated by Abu Dawood (3528) and classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

Ibn al-Mundhir said: The scholars are unanimously agreed that spending on poor parents who have no income or wealth is an obligation on the child’s wealth. End quote. 

A man asked the Prophet (peace and blessings of Allaah be upon him): Which of the people is most deserving of my good companionship? He said: “Your mother.” He said: Then who? He said: “Then your mother.” He said: Then who? He said: “Then your mother.” He said: Then who? He said: “Then your father.” Narrated by al-Bukhaari (5971) and Muslim (2548). 

It is obligatory to spend on grandfathers and grandmothers on the father’s side and on the mother’s. This is the view of the majority of scholars (including the three imams, Abu Haneefah, al-Shaafa’i and Ahmad), because the grandfather is also called a “father”. Allaah says (interpretation of the meaning): “it is the religion of your father Ibraaheem (Abraham)” [al-Hajj 22:78]. 

And Allaah says (interpretation of the meaning): “And marry not women whom your fathers married” [al-Nisa’ 4:22]. Here “fathers” includes the father and the grandfather on both the father’s and mother’s side. 

And Allaah says (interpretation of the meaning): “For parents, a sixth share of inheritance to each if the deceased left children” [al-Nisa’ 4:11]. Here “parents” includes both the grandfather and the grandmother.  

The grandmother is also called a mother. Allaah says (interpretation of the meaning): “Forbidden to you (for marriage) are: your mothers” [al-Nisa’ 4:23]. This includes the mother and grandmother, according to scholarly consensus. 

As the grandfather is called a “father” and the grandmother is called a “mother”, they are included in the evidence which indicates that it is obligatory to be dutiful towards one’s parents and spend on them. 

See: al-Mughni (11/372). 

Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (13/498-499), in the chapter on spending on relatives: 

The ascendants are those from whom you stem of fathers and mothers.  

The descendants are those who stem from you of sons and daughters. 

Then he said: 

It should be noted that this topic is like the topic of prohibition of marriage, and there is no difference between the father’s side and the mother’s side. The ascendants and descendants are the same, whether they are relatives on the mother’s side or relatives on the father’s side. You are obliged to spend on them, but that is subject to conditions. End quote. 

In order for it to be obligatory to spend on fathers and grandfathers, they should be poor and the child should be rich, because the Prophet (peace and blessings of Allaah be upon him) said: “Start with yourself and give charity to yourself. If there is anything left over, then (give) to your family. If there is anything left over from your family, then (give) to your relatives.” Narrated by Muslim (997).  

Shaykh Ibn Jibreen (may Allaah preserve him) said: If the parents are poor and the daughter has wealth surplus to her needs, then she is obliged to spend on her parents according to their needs, without it detracting from her needs. End quote. 

Based on this, the woman is obliged to spend on her parents if she is rich and they are poor.

What is the maximum extent of the obligation to spend on one’s children?

What is the ruling on spending on one’s children? What is the maximum extent of spending?

Praise be to Allaah.

The scholars are agreed that the father is obliged to spend on his small children who have no money of their own until they reach adulthood. 

Ibn al-Mundhir (may Allaah have mercy on him) said: “All of the scholars from whom we learned are agreed that a person is obliged to spend on his young children who have no money of their own, because a man’s child is part of him, and the child is part of the father. Just as he is obliged to spend on himself and his wife, he is also obliged to spend on his descendants and ascendants.” (al-Mughni, 8/171). 

The obligation of spending on one’s child is based on the Qur’aan, the Sunnah and scholarly consensus (ijmaa’). 

In the Qur’aan, Allaah says (interpretation of the meaning): 

“Then if they give suck to the children for you, give them their due payment”[al-Talaaq 65:6] 

The obligation of paying for breastfeeding is given to the father. And Allaah says (interpretation of the meaning): 

“but the father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis”[al-Baqarah 2:233] 

From the Sunnah: the Prophet (peace and blessings of Allaah be upon him) said to Hind: “Take what is sufficient for you and your child, on a reasonable basis.” (al-Bukhaari, 5364; Muslim, 1714) 

With regard to ijmaa’, we have quoted it above. 

They (the scholars) are agreed that the father has to spend on his incapable children, male and female alike, until they become independent, whether they are old or young. 

They agreed that the father does not have to spend on a child who has wealth and is of independent means, even if that child is small. 

They agreed that a father does not have to spend on a son who has reached adulthood and is able to earn a living. 

They differed as to whether a father has to spend on an adult son who is poor but is able to earn a living. Most of the scholars think that he does not have to spend on him, because he is able to work. 

Some of them said that the father does have to spend on his adult son who is poor, even if he is able to earn a living, basing that on the words of the Prophet (peace and blessings of Allaah be upon him) to Hind: “Take what is sufficient for you and your child, on a reasonable basis.” He did not make any exception for one who has reached adulthood or is physically sound. 

And because he is a poor child, he deserves to be spent on by his rich father, as is also the case if a child is chronically sick or blind. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about a rich father who has a son who is poor: does the rich father have to spend on his poor son? 

He answered: “Yes, he has to spend on his son on a reasonable basis, if the son is poor and is unable to earn a living and the father is well off.” (Summarized from al-Fataawa al-Kubraa, 3/363; Majmoo’ al-Fataawa, 34/105). 

They also differed concerning a daughter who reaches adulthood – does the father have to spend on her or not? 

Most of the scholars said that he does have to spend on her until she gets married. This is more likely to be correct, and Allaah knows best, because she is unable to earn a living. 

This is a summary of what the scholars have said. You will find some of the texts and the evidence which they quoted in the following books: 

Hanafi: al-Mabsoot, 5/223 

Maaliki: al-Mudawwanah, 2/263. See also Tabyeen al-Masaalik Sharh Tadreeb al-Saalik, 3/244 

Shaafa’i: al-Umm, 8/340 

Hanbali: al-Mughni, 8/171.

She falls into sin time after time, and she thinks that her fiancé is the cause of that

I want to repent from some sins, but I cannot. Every time I intend to repent and regret what I have done, I go back to it again. My fiancé is the cause of these sins. Every time he promises me that he will help me to repent, but to no avail. I do not know what to do. Please note that I wear Islamic hijab. Should I cancel my engagement or what should I do? Please note that my wedding will be in a few months time, and I love him very much and he loves me.

Praise be to Allaah.

Firstly: 

We ask Allaah to guide you and your fiancé, and to bless you by enabling you to repent sincerely and do righteous deeds, and to join you together in a righteous family that honours the rights of Allaah, obeying His laws and practising His religion. 

Secondly:  

From what we can see from your question, we think that you love goodness and hate evil. Among the signs of that is the fact that you wear shar’i hijab, and you feel bad about returning to sin after repenting from it.  

The matter has nothing to do with another person whom we blame for not helping us to obey Allaah or helping us to refrain from sin, rather it all has to do with the individual and his self that is inclined towards evil and his response to the temptations of the shaytaan. We want you to set yourself straight and that will be a cause of your husband being set straight and even your children. 

What you are suggesting of cancelling the engagement is not the solution, because you are in love with him and he is in love with you.   

If you cancel the engagement, will your situation before Allaah be any better? If the answer is yes, then why isn’t that the case now? You are not married yet, so you can combine sincere repentance and marrying the one you love if you truly return to your religious commitment. 

Thirdly: 

You should note that it is obligatory to repent from sin immediately according to scholarly consensus. Allaah says (interpretation of the meaning): 

“O you who believe! Turn to Allaah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise)”

[al-Tahreem 66:8] 

True repentance has to do with past, present and future. As for the past, it is regret for what you have done. As for the present, it is giving up the sin immediately. As for the future, it is resolving never to return to it. 

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

True repentance is sincere repentance, which includes its three essential parts in the correct manner: giving up the sin if he was still committing it; regretting what he has done that went against the commands of his Lord; and intending never to go back to disobeying Allaah. End quote. 

Adwa’ al-Bayaan (6/206) 

Fourthly: 

If a person repents sincerely, then he wakens and the shaytaan causes him to slip and sin again, that does not cancel out his previous repentance, but he has to repent again from the new sin, and so on; every time he sins again, he must repent again. 

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

It seems from the words of the scholars that if a person repents sincerely, and Allaah expiates his sins by means of this sincere repentance, then he returns to that sin again, his first repentance that was done in the required manner is not invalidated by the return to sin, rather he must repent anew for his new sin, unlike those who say that his return to sin cancels out his first repentance. End quote. 

Adwa’ al-Bayaan (6/206) 

He should not forego repenting and praying for forgiveness every time he falls into sin, rather the shaytaan would like to gain victory over the sinner in this manner, until his sins accumulate and he despairs of the mercy of Allaah by failing to repent and seek forgiveness. 

Ibn Rajab al-Hanbali (may Allaah have mercy on him) said: 

It was said to al-Hasan al-Basri: Shouldn’t one of us feel too shy before his Lord to ask for forgiveness of his sins then do them again, then ask for forgiveness then do them again? He said: The shaytaan would love to gain victory over you in this manner. Do not ever get bored of asking for forgiveness. 

Jaami’ al-‘Uloom al- Hikam (1/165). 

Ibn Rajab al-Hanbali narrated that ‘Umar ibn ‘Abd al-‘Azeez (may Allaah have mercy on him) said: 

O people, whoever has committed sin, let him ask Allaah for forgiveness and repent. If he does it again, let him ask Allaah for forgiveness and repent, and if he does it again, let him ask Allaah for forgiveness and repent. Sins are like a yoke on the neck of a man, and doom lies in persisting. 

Then Ibn Rajab said: What this means is that a person will inevitably commit whatever sins have been decreed for him, as the Prophet (peace and blessings of Allaah be upon him) said: “The son of Adam’s share of zina has been decreed for him and he will inevitably do it.” But Allaah has given each person a way out from whatever sins he commits, and erases it by means of repentance and prayers for forgiveness. If he does that he will rid himself of the evil of sin, but if he persists in sin he will be doomed. End quote. 

Jaami’ al-‘Uloom al-Hikam (1/165).   

Fifthly: 

Our advice to you and your fiancé is to be in the state that Allaah loves, so you should advise him of what we have told you, which is that repentance is essential and it must be sincere. You should both realize that life is short and no one knows when he will meet his Lord, so he should be keen to do acts of worship and obedience and to avoid evil deeds, before the time of regret comes to him, when he cannot delay his death for a moment and he cannot return to this world once he has died and his time has ended. 

You have to cooperate in doing good and resolve to give up sin. Spend your time in remembering Allaah (dhikr) and always recite the dhikrs for morning and evening, and perform naafil prayers and say du’aa’. Beware of having any sins, music, mixing or other evils in your wedding, for these are things that anger the Lord. 

We ask Allaah to bless you and to join you together in good, and we ask Him to help you to do that which pleases Him. 

Sixthly: 

If your sin is that which happens between a man and his fiancée of overstepping the mark, then our advice to you is to hasten to get married, so that you will be his wife, and then it will be permissible for you to do that which a man does with his wife, and a woman with her husband. 

And Allaah knows best.

She has received a proposal from a man who works as a drummer

I am a 38 year old woman. I am Muslim and wear hijab, and I work. I have offered a number of prayers with the hope of getting married. These prayers are: Salaat al-istikhaarah, which is mentioned by al-Bukhaari (2 rak’ahs); salaat al-haajah which is mentioned by al-Haakim (12 rak’ahs), and I read Soorat al-Baqarah along with the du’aa’ praying for marriage, by Shaykh XXX. I also pray when I am prostrating that this problem will be resolved. After that, I received a proposal of marriage from a Muslim man who prays and has done ‘umrah twice. He is 39 years old and has no other job but working as a drummer, but he comes from a good family. What is your opinion about this matter? I hope that you can reply as soon as possible because I am confused about what to do. Thank you very much.

Praise be to Allaah.

1 – Salaat al-istikhaarah is prescribed if a person is thinking of some matter, as it says in the hadeeth: “If any one of you is concerned about a decision he has to make, then let him pray two rak’ahs of non-obligatory prayer, then say: Allaahumma inni astakheeruka bi ‘ilmika wa astaqdiruka bi qudratika wa as’aluka min fadlika’l-‘azeem (O Allaah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty)…” Narrated by al-Bukhaari (1166). 

If a woman receives a proposal of marriage, it is mustahabb for her to pray istikhaarah and ask Allaah for guidance as to whether to accept this proposal. 

2 – With regard to salaat al-haajah, which is mentioned in the hadeeth of Ibn Mas’ood (may Allaah be pleased with him) from the Prophet (peace and blessings of Allaah be upon him), who said: “Twelve rak’ahs that you pray by night or day and recite the tashahhud between each two rak’ahs. When you recite tashahhud at the end of the prayer, then praise Allaah and send blessings and peace upon the Prophet, and recite the Opening of the Book seven times whilst you are prostrating, and say:  Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd was huwa ‘ala kulli shay’in qadeer (There is no god but Allaah alone with no partner or associate, His is the Dominion, to Him be praise, and He has power over all things) ten times. Then say: “O Allaah, I ask You by the glory of Your Throne and the Mercy of Your Book and Your greatest name and Your highest majesty and Your perfect words,” Then ask for what you need, then raise your head and say salaam right and left. Do not teach it to the foolish for they will pray and will be answered.” 

This hadeeth is not saheeh, rather it is a false, fabricated (mawdoo’) hadeeth, as al-Albaani (may Allaah have mercy on him) said in Da’eef al-Targheeb wa’l-Tarheeb, no. 418. 

3 – There is no specific du’aa’ concerning marriage that is called du’aa’ tayseer al-zawaaj (du’aa’ praying for marriage). Rather a person may ask his Lord to bless him by His bounty and to facilitate good for him wherever it may be. 

4 – Working as a musician or drummer is haraam and the payment received for that is haraam wealth, because of the reports in sharee’ah which say that musical instruments are haraam. See the answer to question no. 5000. 

Based on this, you should advise this man. If he repents to Allaah and gives up this work, and finds a permissible job, there is no reason why you should not marry him. If he continues with this work, then there is nothing good for you in him, because his wealth is haraam and he is persisting in doing something haraam. 

We ask Allaah to bless you with a righteous husband and righteous offspring. 

And Allaah knows best.

Should she agree to marry a man who lives in a kaafir country?

I am a 23 year old woman. Many people from the country in which I live have proposed marriage to me, but they were not suitable. Now I have received a proposal from a man who is from my country but he has nationality of a European country and he lives in Sweden. But the young man is religiously committed and of good character, and his family is respectable. He wants a wife who will help him with da’wah. What do you advise me to do? Should I accept or refuse?.

Praise be to Allaah.

If the one who has proposed marriage is religiously committed and of good character, and his living in Sweden is permissible according to sharee’ah, or he wants to live in your country, then pray to Allaah for guidance (istikhaarah) and accept his proposal, because the Prophet (peace and blessings of Allaah be upon him) said: “If there comes to you one whose religious commitment and attitude pleases you, then marry [your female relative who is under your care] to him, for if you do not do that, there will be tribulation on earth and much corruption.” Narrated by al-Tirmidhi (1804) from Abu Hurayrah; classed as hasan by al-Albaani in Saheeh al-Tirmidhi.                    

If this young man is living there in order to call people to Allaah and he wants a wife who will help him in that, then this is the best of deeds. This is the mission of the Prophets (peace be upon them). Allaah says (interpretation of the meaning): 

“And who is better in speech than he who [says: ‘My Lord is Allaah (believes in His Oneness),’ and then stands firm (acts upon His Order), and] invites (men) to Allaah’s (Islamic Monotheism), and does righteous deeds, and says: ‘I am one of the Muslims’”

[Fussilat 41:33] 

We ask Allaah to help you to do all that is good. 

For more information on the conditions of staying in the kaafir lands, see questions no. 14235 and 27211. 

And Allaah knows best.

Her father engaged her to him, then her father died and her paternal uncles want to change the agreement

I am a 29 years old man. About two years and half ago I proposed to my work colleague. I agreed with her father about everything and we became engaged, by the will of Allah. During this period of time we had few arguments. I had a very good relationship with her father until he died last January, may Allah have mercy on him. Since the death of her father, my fiancée’s uncles have interfered in everything, and they tried to change the agreement I had with her farther. Eventually one of her uncles returned what I have bought of gold for my fiancée to me to end the engagement. Although my fiancée and I still want to continue. Some wise brothers interfered to solve this problem and both families were happy to maintain the relationship. But her uncles are stipulating illogical conditions to complete the marriage, in opposition with my previous deal with my fiancée’s father. What is the ruling of Islam on this situation? Is it permissible for her uncles to alter the stipulations of the agreement with her father? What is the solution for this stubbornness?.

Praise be to Allaah.

Firstly: 

Before answering your question, it is essential to draw your attention to the fact that working in mixed workplaces with men and women together is not permissible, and it is one of the doors that lead to corruption, as its effects on society are obvious. 

We have mentioned the evidence for the prohibition on mixing in question no. 1200. 

The one who is faced with the problem of working in a mixed environment – if he cannot leave that job – must avoid looking at women and being alone with them and talking to them about things that do not have to do with work. 

Among the negative consequences of haraam mixing is what happens between men and non-mahram women whom they call “work colleagues”, such as haraam looking, talking and correspondence, and in many cases it leads to haraam relationships. 

Secondly: 

With regard to your question, it seems from your question that you did not do the marriage contract with this woman. Based on that, you are still a “stranger” (non-mahram) to her so it is not permissible for you to be alone with her or to talk to her too much, until the marriage contract is done between you. The marriage contract with a woman is not valid unless it is done in the presence of her wali (guardian). As her father has died, guardianship passes to her paternal grandfather. If there is no paternal grandfather, then it passes to one of her brothers. If she has no brother then guardianship passes to her paternal uncles. The wali does not have the right to prevent marriage without an acceptable shar’i reason. If he does prevent her, then guardianship passes from him to the next closest relative, then to the sharee’ah judge or one who is acting in his stead. It should also be noted that the maternal uncles cannot be walis of the woman. 

See the order of guardianship in the answer to question no. 2127. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: If the woman likes a man and he is compatible with her, then her guardian, such as her brother then paternal uncles, must marry her to him. If they prevent her from getting married, then the next closest wali should give her in marriage, or the ruler, without (the wali’s) permission, according to scholarly consensus. The wali does not have the right to force her to marry someone she does not like, or to prevent her from marrying someone she does like if he is compatible, according to scholarly consensus. It is only people of ignorance and wrongdoing who force women into marriage or prevent them from marrying, who give their female relatives in marriage to people whom they choose for their own purposes, not the woman’s interests, and force them or embarrass them into doing that, and prevent them from marrying those they want out of enmity towards them or to serve some purpose. All of these are acts of Jaahiliyyah (ignorance), oppression and enmity, and are forbidden by Allaah and His Messenger. The Muslims are unanimously agreed that they are haraam. Allaah has enjoined women’s guardians to look at the woman’s interests, not their own whims and desires, like all other guardians and deputies who act on behalf of others. Their aim should be the interests of the one on whose behalf they are acting, not their own whims and desires. This comes under the heading of the trust (amaanah) that Allaah has commanded should be fulfilled, as He says (interpretation of the meaning):  “Verily, Allaah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice” [al-Nisa’ 4:58]. This is also part of sincerity that is required. The Prophet (peace and blessings of Allaah be upon him) said: “Religion is sincerity (naseehah)” three times. It was asked, “To whom, O Messenger of Allaah?” He said, “To Allaah, to His Book, to His Messenger, to the leaders of the Muslims and to their common folk.” 

Majmoo’ al-Fataawa (32/52, 53) 

But we advise you not to marry her without the agreement of her family; it is essential to gain their approval and win them over, so that you will not be a cause of breaking of family ties that may never be healed after that.

And Allaah knows best.