Assalāmu Alaykum Warahmatullāh Wabarakātuh
*Question *
Wa alaykumus salām Warahmatullāh Wabarakātuh
_” Assalam alaykum waramotulahi wabarakatuhu, I don’t want to interrupt the d questions and answers going on in d group. How can an ulcer patient do during and after Ramadan”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
The Ulcer patient, if his ulceration is such that endangers his health if he observes the fast, is also granted the dispensation ( _Rukhsah_)
He may eat and drink in Ramadān and make up for the missed days when he feels okay
..and it is healthy for him to fast.
If however it becomes established by a trustworthy medical personnel that such Ulcers are so chronic that he cannot be healed of them, he may then feed on behalf of every fasting day he is not able to fast
My experience with Ulcers is that this is very very rare and most often not the case
Therefore people with Ulcers must fear Allāh and not prevent themselves from the fast when they can indeed fast
We ask Allāh for guidance and steadfastness
Allāhu A’alam
Bārakallāhu fīkum
*Question*
_” Assalamualaikum alaykum. When is a nikkah said to be complete? That is, the conditions of a valid nikkah.”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
We shall inshā Allāh refer you to an answer we once gave in this platform that probably you will find your answer in it
The question
_” D issue I needs some clarification abt is,_
_I heard, dat dia are 4factors, b4 a marriage cud be concerned been legal_
_*love* *bride father approval of D rltshp* *4witness frm both families* *nd sadaki*_
_”…I started my rltshp, wit my guy few months ago, Nd since in Islamic rltshp for long period of time, is not good, …Once instihaar has been done, So, we decided to proceed wit D marriage rites, …Am a graduate currently searching for work, whereas he is managing @ a place *also a graduate* in which D payment is not welcoming, but yet still, we decides to go ahead wit our plan….According to D factors dat makes a marriage_legal …Dia is love btw us, …He has seen my parents, Nd hv seen his, …My dad has accepted him,…Nd we already hv more dn 4 witness dat knows abt our rltshp,…D *sadaaki* is now D issue here…D clarification is dat, he told me, dat he can single handle give D sadaaki to me. Without anyone knowing abt it, I meant without any witness present @ dat moment… Dat, once i accepts it …Den we can freely hv intimacy… Nd am so much confused abt dat… But he said, he can giv me b4 den, …(Nd dat cud only be btw I Nd him)…Nd from dat henceforth, intimacy is halal… Bc wat I know is dat, he cud only give me dat, on D day we fixed for the wedding,”_
*Answer*
*ADVICE TO THE MUSLIM SISTER ON SECRET MARRIAGE*
Alhamdulillāh, may Allāh grant you the understanding of the Dīn and make you of the best of women, āmīn.
Firstly, it is imperative that you change your understanding of the conditions for a Halāl marriage. What you asserted is not true. The majority of the Ulamā hold that for a marriage to be legal in Islām, it must fulfil the following conditions:
1. The Sadāq. The Hanbalis and the Dhahirīs hold that the Sadāq does not have to be tangible and material. It can be knowledge and mentorship. The majority of the Fuqaha from the other schools disagree.
2. The permission of the Walī of the bride-to-be.
This is because there is a clear Hadīth in this regard. Of emphasis, this is the most agreed upon of the conditions. The Hanbalis differed slightly. They maintain that once a girl has come of age she may give herself out if she has been proven to be sound of intellect. This position is very wrong, baseless and ill in light of the evidences of the Hadīth.
The Rasūl had said – salallāhu alayhi wasallam :
_”No Nikāh is valid except that with the concurrence of the Wali”_
3. The presence of witnesses.
The Fuqahā differed on the number (2 or 4). The majority maintained 4 witnesses.
4. The Phrasing of the Offer by the Walī of the bride and the Acceptance in wording or writing by the Groom or whosoever stands in his representation.
It is not stated that the love you mentioned is a condition. This is because love can be a result of marriage as the Ulamā have stated. However what some of the Fuqahā emphasized is *willingness and free-will of both bride and groom* meaning that the one tasked with the marriage must ensure firstly that both bride and groom are not forced into the marriage.
Haven stated this, it doesnt matter the love that exists and lies between you and the boy, it isn’t permissible for you both to have or experience any intimacy except that your marriage has fulfilled these four conditions without any reservations. The statement of the brother calling you to such an intimacy is only a whisper from the Shaytān and a disguise of Zīna, we seek Allāh’s refuge from that.
Sister, there is nothing g to be confused about. The Ulamā mentioned that the essence of the four witnesees in the marriage is to preserve the honour of the duo and to ensure that the society treats them as couples. For that reason, some of the Ulamā declared secret marriages – even if they meet the four conditions above – Harām. That is because the harm of not having four witnesses is maintained in secret marriages. The exemption tolerated here is in warfare…
O sister, do not be confused and do not allow the said brother to drag you into desecrating your honour and defiling you Dīn. Be patient and work toward the Nikāh that grants tranquility to the heart. Advise him but if he fails to take heed, part ways with him that you may be of the Righteous.
Bārakallāhu fīkum.
Jazākumullāhu Khayran.
Lakillāh…
Please note that the _Presence of Witnesses_ mentioned here is during the _’Aqdu An-Nikāh_ and not mere witnessing of the fact that they love and want to marry each other.
We ask Allāh for guidance and steadfastness, āmīn
*Question*
_”Question : It is said that according to the sunnah, it is also permissible for one to perform ablution washing each part of the body less than three times i.es ones or twice. Now the question is if one decide to do the sunnah of washing twice twice instead of three times and eventually along the ablution washed a part say left hand trice. Will such person have to repeat the ablution or just continue with it? Jazaakallahu khoiran”_
*Answer*
Alhamdulillāh
There is nothing wrong with washing once, twice or thrice
What the Ulamā have a consensus upon is that to wash once is what is obligatory and that the second and the third washing is of the Sunnah
Imām An-Nawawī – rahimahullāh – said
_”And the Muslims have formed a consensus that what is obligatory is washing the body parts once each in the Wudhū, and that the third washing is a Sunnah. And Authentic Ahādith have been reported where washing was once each, and thrice each, and some parts washed thrice, others twice, others once. The Ulamā said the differences in its numbers show that all of that is permissible, but that three times is its perfection while once suffices. This is the way different Narrations are reconciled.”_
Ref _’Sharhu Sahihi Muslim’_
Therefore there is nothing wrong in doing some parts thrice and some once or twice in the same Wudhū
…as long as it was all properly done and there were left no areas unwashed
But it should be known that as Imām An-Nawawī – rahimahullāh – said, perfection is to complete it thrice each
And Allāh knows best
Bārakallāhu fīkum
*Question 7*
Assalamualiakum warahtullah, please more high lights, if the man that marry 86 wives later accept the truth is he going to divorce the other wives…And the children are they all going to inherit him when he is no more? Assalamualiakum warahtullah”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
We have answered that the Ulamā are at a consensus that it is not permissible for a man to have more than four wives at the same time
We also mentioned that whoeoever knowingly goes against this restriction commits Zina by so doing
We also differentiated between the one who does it knowing the ruling of Allāh on it and the one who does it either with ignorance or with a false interpretation of the text by an Imām in whom he believes
As for the first, his act is plainly Zinå and if he makes repentance and comes back to the truth, he must let go of the women above four and his children from them cannot inherit him.
But they can inherit their mothers
This is an agreement among the Ulamā
As for the second, if he realises the truth and returns back to it, he must divorce the women above four wives but his children from them can inherit from him
Shaykhu Al-Islām Ibn Taymiyyah – rahimahullāh – said
_”For indeed the Muslims have formed a consensus that for every Nikāh in which the spouse beleives that the Nikāh is permissible, if the spouse consummates such a relationship, then the child from that intimacy is attributed to him and they can both inherit from each other. This is a point of consensus among the Muslims. Though the Marriage between them is void at the same time. This is by the consensus of the Muslims”_
This is because both spouses believe they were in a legitimate marriage
It is based on this that when a Kafir couple becomes Muslim, their children are still attributed to them and they can inherit one another.
And Allāh knows best
Bārakallāhu fīkum
سبحانك اللهم وبحمدك اشهد ان لا اله الا الله نستغفرك ونتوب إليك
Assalāmu Alaykum Warahmatullāh Wabarakātuh
