Marrying and divorcing girl in jest

Question

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 .

Answer

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.

-islamweb.net

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

Question

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?

Answer

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`ah, Sûrah al-Takwîr, Sûrah 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-Rûm, Sûrah 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-Târiq, Sûrah 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-Tîn, Sûrah Muhammad,Sûrah al-Tûr, Sûrah 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-Shams, Sûrah 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`lâ, Sûrah 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`lâ, Sûrah al-Kâfirûn and Sûrah al-Ikhlâs in his Witr prayer.

Allah knows best.

--islamtoday.net

Supplicating Allah to marry certain man

Question

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.

Answer

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.

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  narrated that the Prophet 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.

-islamweb.net

Wife seeking divorce because husband cheated on her

Question

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.

Answer

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.

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.

-islamweb.net

The gulf between words and deeds

Speaking true words is a facet of action referred to as the action of the tongue. It is the first tangible deed that someone performs when he announces his entry into Islam: “I bear witness that none has the right to be worshipped except Allah and that Muhammad is His messenger.” But what I mean here, more specifically, is the importance of action as a fundamental value in Islam, in terms of maintaining one's religion and developing the world around us. The indispensability of action, by itself, is a major principle that is supported by hundreds of texts from the Quran and Sunnah )traditions of the Prophet ).

The success or failure of an individual, the strength or weakness of a society, and the happiness of this world with salvation in the next life all depend on action. Good deeds are the recognised valuables upon which hinge propitious results in the short and long term.

These actions that are deeds of righteousness must fulfil two important conditions:
1. A proper intention (sincerity)
2. Compliance with the Sunnah and the Sharee'ah (Islamic legislation)-also referred to as correctness.

Both of these conditions are addressed in the verse (which means): "[He] who created death and life to test you [as to] which of you is best in deed..." [Quran 67:2]

So, goodness of action relies upon two issues: sincerity for Allah and abiding by the Sharee'ah. The commentary of Al-Fudhayl Ibn 'Iyaadh on this verse of chapter Al-Mulk (the Dominion) is well known. He said concerning “best in deed”: "The most sincere and the most correct."

If a deed is done sincerely but is not correct, it is not accepted. Similarly, if it is correct but not done sincerely, it is also not accepted. It is only accepted when it is done sincerely and correctly. I tried to enumerate the number of times that 'righteous deeds' was mentioned in the Quran. These two words were mentioned together about ninety times. The word action or deed when juxtaposed with another adjective other than righteous appears much more often (approximately three hundred times). It is a clear indication of the importance of actions in life. Even in dying, the deed of making an intention is required. This is why Allah Almighty Says (what means): "…So do not die except while you are Muslims." [Quran 2:132]

In western schools of thought generally, and in America more specifically, a new way of thinking, called 'Pragmatism', has sprung into existence that focuses mainly on work and production. This philosophy holds that real and palpable benefits are the yardstick of knowledge, meaning that real knowledge is that which can be practically applied and not merely theoretical knowledge that is cut off from everyday life.

The Divine praise for action implies disdain for two ways that are not on the path of truth: The first way is of the doer whose deed is not based upon true guidance and who has no knowledge of the divine laws. They are those whose deeds are described as being bad or evil. If the deed is a worldly one, it will not bear the desired fruit because it was not based on the proper vision or on true experience.
This meaning is from Allah, Almighty, when He Says (what means): "[Some] faces, that Day, will be humbled, Working [hard] and exhausted. They will [enter to] burn in an intensely hot Fire. They will be given drink from a boiling spring." [Quran 88:2-5]

And (what means): "Say [O Muhammad]: 'Shall we [believers] inform you of the greatest losers as to [their] deeds? [They are] those whose effort is lost in worldly life, while they think that they are doing well in work.'" [Quran 18:103-104]

Every group that is away from Allah's path falls under this category. Their worship of Allah Almighty is mixed with ignorance and falsehood.

Revolutionary schools of thought that do not form their ideas from Divine guidance also fall into this category. They base their efforts and actions on false premises. Their situation is as Allah Almighty describes it by Saying (what means): "Those before them had already plotted, but Allah came at [i.e., uprooted] their building from the foundations, so the roof fell upon them from above them, and the punishment came to them from where they did not perceive." [Quran 16:26]

The most illustrative example of this category in our times is Communism and its philosophical, political and societal roots. Most of its proponents never expected such disastrous results. All of their efforts resulted in harm and they were preoccupied in finding ways to support such a backward system.

The second way is of those who prefer inactivity and comfort. It is the philosophy that is blind to Allah's ways. In it, one wants all desires to come true without effort or toil. The nature of man in terms of being active and doing things makes the existence of such a group to seem dubious at best. But the fundamental qualities of this group become manifest in different ways, for example, those who persist in following their lusts and desires, or who think that it is sufficient for them to follow a particular slogan or be known by a particular name.

On this way are also those who have no goal or aim that they strive for. They are merely prisoners of their circumstances and their daily routines. Their behaviour is not steered by an ideology and their work is not linked to any important mission. They are drowned in work that has no meaning. One of them goes to work to pay off the mortgage on his house. He comes home to sleep, eat and drink only to be able to find the energy to perform his tasks at work! A machine without a spirit is what he has become. The one who is in these circumstances does not even realise the precarious situation that he is in.

Further down in the pit is the Philosophical School that gives no value to the intellect. To them, what is considered by man to be existing is in fact nonexistent. They disbelieve in values. Their aim is to destroy without offering an alternative way. Their goal is to destroy the social structure without having any intention of replacing it with another system.

Many are those who complain about the reality that they live in. They strive to destroy the structure of their society without caring for the fact that the supplanting system will be chaos. -islamweb.net

The Prophet’s, sallallaahu alayhi wa sallam, Hijrah was not a political decision

Question:

Assalamu alaikum.Was Hijra a political decision? A group here claims so.They say after Prophet(peace and blessings of Allah be upon him)was made leader and asked by Medinians to go to Medina he decided to migrate to Medina to establish Islamic state.It was Hijra that ultimatley lead to the formation of Islamic state as Allah said to establish religion in 42:13.So aim of Prophet(peace and blessings of Allah be upon him)was to establish a state and that is why he took the political decision to migrate.This migration ultimately lead to formation of Islamic state.Is this opinion correct?Was Hijra a political decision?Thank you.

Fatwa:

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.

We cannot say that migration was a political decision but we say that it was an implementation of the Order of Allah to His Prophet  to migrate to Madeenah. The Prophet  said to Abu Bakr  as in the long narration about migration: “I was given permission to go out [migrate].” [Al-Bukhari]

This confirms that migration from non-Muslim countries where one is not safe about his religion is valid until the Day of Judgment, as the Prophet  said: “Migration does not stop as long as the enemy is fought.” [Ahmad]

The Prophet  also said: “Migration does not stop until repentance stops, and repentance does not stop until the sun rises from the West.” [Abu Dawood]

Also, we do not say that migration was in order to establish an Islamic state only, but we say that migration had other purposes, the most important of which is for the Prophet  to find a safe and secure place for himself and for his companions  so that he  would be able to convey the Message of his Lord. It is for this reason that he  used to say during the seasons of Hajj: “Who would shelter me, who would support me so that I could convey the Message of my Lord?” [Ahmad] There is no doubt that after this, the Prophet  was made powerful and so the Islamic state was established.

As regards establishing religion as Allah stated in the Quran (what means): {... to establish the religion... .} [Quran 42:13], then the interpreters of the Quran stated that what is meant by it is to act upon religion and it was an order to unite and avoid dissension and division.

Finally, it should be noted that it is known that some Prophets did not establish a state with the known meaning of the state, but they worked towards conveying the Message of Allah, and in this case they would have established religion and fulfilled what they were commanded by Allah.

Allah Knows best.

-islamweb.net

AL-SALAM – (PEACE) – A NAME OF GOD

Al-Salaam (Peace) is one of God’s names.  God says: "He is Allah (God), besides whom there is no God, the King, the Holy One, Peace, the Giver of Security..." (Quran 59:23)

Allah is the bringer of peace who spreads peace throughout creation.  Since life was first created, it has been predominated by long stretches of peacefulness, security, tranquility, and contentment.  God is Peace and from Him emanates all peace.  It is as the Prophet, may the mercy and blessings of God be upon him, said: "O God! You are Peace and from You is peace.  Blessed be You, possessor of glory and honor."[1]

It is astonishing that some people who invoke God by this noble name live their lives in contention and hostility towards the world.  Every aspect of their lives is full of strife, from within themselves, to their outward behavior, in their thinking, and with their families.  How can such a person find peace with the Lord?

Al-Salaam as "Soundness"

The name al-Salaam also connotes "soundness", the idea of being free from blemish.  It conveys the meaning that God is free from every shortcoming and deficiency, like fatigue, sleep, sickness, or death.  God’s existence is one of absolute perfection.  God says: "Allah (God), there is no God but He, the living and self-subsisting.  Neither slumber nor sleep overtake him."(Quran 59:255)

God is free from anything that would contradict with his absolute self-sufficiency.  Nothing can fatigue Him or elude Him.  Nothing is beyond his reach. 

The People of the Scripture attribute such a deficiency to Him when they claim that He rested on the seventh day, after creating the heavens and the Earth.  This is why God says: "Indeed We created the heavens and Earth and everything between them in six days, and We were not touched by any fatigue." (Quran 50:38)

If God wills anything to happen, He just says "Be!" and it is. (Quran 36:28)

This same connotation of the name al-Salaam applies to God’s knowledge.  God is free from ignorance, doubt, and indecision.  Nothing is hidden from His knowledge.  His knowledge is not acquired through learning.  It is absolute, complete, and wholly accurate, comprehending everything in the past, present, and future without exception. 

"Do you not see that God knows all that is in the heavens and on Earth? There is not a secret consultation between three, but He makes the fourth among them, - nor between five but He makes the sixth,- nor between fewer nor more, but He is in their midst, wheresoever they be." (Quran 58:7)

"It is the same (to Him) whether any of you conceals his speech or declares it openly; whether he lurks by night or walks forth freely by day." (Quran 13:10)

Likewise, His speech is free from all falsehood and injustice.  God says: "Perfected is the Word of your Lord in truth and justice." (Quran 6:115)

His pronouncements are true and His decrees are just.  His Law and every expression of His will are perfect.  God’s Law is full of wisdom and knowledge, as is the Quran which He revealed to His Prophet.  The Quran is rich in meaning, multilayered, guiding humanity in every way to what assures their welfare in this world and the next.  It is unfortunate that so many people who read the Quran are content to neglect this richness and blindly follow traditions and rote knowledge.  They have become incapable of creative thinking and renewal, and as a consequence wallow in the backwardness, ignorance, and cultural decline that we witness today. 

God is free from having any contender, rival, or partner in His dominion.  He alone holds sovereignty over Creation, both in this world and the next. 

His decree and His command are free from tyranny and injustice.  Prophet Muhammad relates to us that God says: "O my servants! I have forbidden Myself to act unjustly and have made it forbidden for you among yourselves, so do not oppress one another."[2]

From the perfection of God’s justice, He forbids Himself to ever act unjustly and makes it forbidden for us to oppress one another.  He says: "And your Lord is not in the least unjust to His servants." (Quran 41:46)

God commands us to cultivate this quality within ourselves and never act unjustly towards one another.  By acting justly, we are engaged in an act of devotion to our Lord, since God is not only just, but He loves justice and those who act justly.  In the same way, He is All-Knowing, and He loves knowledge and those who possess knowledge.  He is beautiful.  He loves beauty and those who cultivate beauty within themselves.  He is generous, and He loves generosity and charitable people.  These are all among the attributes of our Lord. 

This connotation of soundness, this freedom from blemish, extends to His actions: to what He gives and to what He withholds.  When God keeps something from us, it is not due to stinginess or scarcity.  Glory be to God above that! It is from His infinite wisdom that He withholds what He withholds from his servants.  Some people are better off wealthy while others are better off poor. "God enlarges the livelihood of whom He will, and straitens (it for whom He will); and they rejoice in the life of the world, whereas the life of the world is but brief comfort as compared with the Hereafter."  (Quran 13:26)  Likewise, some people benefit more by being healthy while others benefit more from experiencing illness.  God knows what each of us needs and what is ultimately in our best interests. 

All of God’s attributes share in this perfection, this freedom from deficiency.  God’s attributes do not resemble to created things.  He is incomparable.  It is from God’s wisdom that we, as created beings, are subject to the limitations and shortcomings inherent to our nature and to the tribulations of living in the world.  God on the other hand is al-Salaam, the one who is free from all shortcomings. 

God’s name al-Salaam is truly great in its meaning in that it articulates the perfection that all of God’s names possess – that each and every one of God’s attributes is free from shortcomings. 

When we greet each other with peace by saying: "Al-Salaam `alaykum", we are invoking this name of God, and in doing so, we are communicating this connotation of God’s perfection as well as the idea of peace. 

And indeed God has made "peace" the salutation of the believers: "Their salutation on the Day they meet Him will be ‘Peace!’" (Quran 33:44)

He has commanded us to use this salutation: "So when you enter houses, greet yourselves with a salutation from God." (Quran 24:61)  Therefore, a believer invokes peace upon himself and upon others with this salutation. 

God is the Bestower of Peace

Indeed, God greets his creatures in this world with the salutation of peace. 

"Peace be upon Noah in all the worlds." (Quran 37:79)  "Peace be upon Abraham." (Quran 37:109)  "Peace be upon Moses and Aaron." (Quran 37:120)  "Peace be upon Elias." (Quran 37:130) "Peace be upon the Messengers." (Quran 37:181)  "Say: Praise be to God, and peace be upon the servants He has chosen." (Quran 27:59)  "Peace be upon those who follow guidance."(Quran 20:47)

God’s salutation upon His servants is His decree that they will be safeguarded in this world and the next.  Though they are subject to the trials and tribulations that others experience in the world, God bestows upon their hearts contentment and certainty of faith which transforms their difficulties into a boon and a rewarding experience.  Theirs are contented hearts, at peace with whatever God decrees for them.   

The eminent Companion Saad ibn Abi Waqqas was blessed in that his prayers were always answered.  When he became blind, people would ask him: "Why don’t you beseech God to restore your sight?"  

He would reply: "By God! My being content with God’s decree is dearer to me than what else I desire."

O God! You are Peace and from You is peace.  Blessed be You, possessor of glory and honor. -islamreligion.com