Khidr Ibrahim

02/02/2024

26/09/2023

Indeed after every difficulty comes ease. So, let the believers put trust in Allah.

Khidr Ibrahim

23/03/2023

I said before, that we can't even reflect on Allah's wonders and creatures in land. Talk more of the ones in water.

Indeed we can't deny Allah's signs both apparent and concealed.

As for this mosquito, no wonder dem De get balance if dem wan suck blood.

May Allah continue to guide us aright, and make us among those who admits to his signs, then praise and thank him. Ameen

© Khidr Ibrahim 🖤

03/03/2023

When the past sins (you've repented from) crosses your mind, take a moment to reflect on the sins (you could have committed but) Allah has protected you from them. And say: Alhamdullilah

© Khidr Ibrahim 🖤

06/02/2023

Instead of bothering about the last day. Why not bother about your last day...

For indeed 'your' last day is nearest to you than 'the' last day. Without signs but time.

© Khidr Ibrahim 🖤

05/02/2023

It is not your wealth that makes you comfortable but contentment does.

© Khidr Ibrahim 🖤

04/02/2023

Knowledge is power, because it gives you strength to fight against shaitan and your wishful desires.

© Khidr Ibrahim 🖤

29/01/2023

Making mistakes or sinning is what makes you a complete human.

But seeking Repentance from your creator is what makes you a better human.

© Khidr Ibrahim 🖤

26/01/2023

Believing in falsehood for a long time doesn't make it "the truth".

So whenever you meet the truth, accept it and don't say "this is the way of our ancestors."

© Khidr Ibrahim 🖤

26/01/2023

The past sins of the pious might have been what drew him closer to Allah and makes him humble for life.

You know why he got that opportunity?

Just Because he never despaired, but turned to Allah in repentance and guidance.

Do not despair of Allah's mercy...

© Khidr Ibrahim 🖤

26/12/2022

Celebrating my 5th year on Facebook. Thank you for your continuing support. I could never have made it without you. 🙏🤗🎉

13/12/2022

МĂŔĨŤĂĹ РĔĂŔĹŚ ŚĔŔĨĔŚ

𝗖𝗼𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝗶𝗻𝗴 𝗶𝗻 𝗠𝗮𝗿𝗿𝗶𝗮𝗴𝗲 𝗖𝗼𝗻𝘁𝗿𝗮𝗰𝘁

(𝔈𝔵𝔱𝔯𝔞𝔠𝔱𝔢𝔡 𝔣𝔯𝔬𝔪 𝔣𝔦𝔮𝔥𝔲𝔩 𝔪𝔲𝔶𝔞𝔰𝔰𝔞𝔯𝔲 𝔪𝔦𝔫𝔞𝔩 𝔔𝔲𝔯'𝔞𝔫𝔦 𝔚𝔞 𝔰𝔲𝔫𝔫𝔞𝔥)

Conditioning in marriage contract can be divided into three sections:

1. 𝐂𝐨𝐧𝐝𝐢𝐭𝐢𝐨𝐧𝐬 𝐭𝐡𝐚𝐭 𝐦𝐮𝐬𝐭 𝐛𝐞 𝐟𝐮𝐥𝐟𝐢𝐥𝐥𝐞𝐝, and these include, for example, the woman's conditioning that her husband must live with her honorably (See the Qur'an: 4:19.) or release her with kindness. (See the Qur'an: 2: 229.)

2. 𝐂𝐨𝐧𝐝𝐢𝐭𝐢𝐨𝐧𝐬 𝐭𝐡𝐚𝐭 𝐚𝐫𝐞 𝐧𝐨𝐭 𝐭𝐨 𝐛𝐞 𝐟𝐮𝐥𝐟𝐢𝐥𝐥𝐞𝐝, such as a woman's conditioning that her co-wife must be divorced, because the Prophet (PBUH) said, as narrated on the authority of Abu Hurayrah, may Allah be pleased with him,

"𝘐𝘵 𝘪𝘴 𝘯𝘰𝘵 𝘭𝘢𝘸𝘧𝘶𝘭 𝘧𝘰𝘳 𝘢 𝘸𝘰𝘮𝘢𝘯 (𝘢𝘵 𝘵𝘩𝘦 𝘵𝘪𝘮𝘦 𝘰𝘧 𝘸𝘦𝘥𝘥𝘪𝘯𝘨) 𝘵𝘰 𝘢𝘴𝘬 𝘧𝘰𝘳 𝘵𝘩𝘦 𝘥𝘪𝘷𝘰𝘳𝘤𝘦 𝘰𝘧 𝘩𝘦𝘳 𝘴𝘪𝘴𝘵𝘦𝘳 (𝘪.𝘦. 𝘵𝘩𝘦 𝘰𝘵𝘩𝘦𝘳 𝘸𝘪𝘧𝘦 𝘰𝘧 𝘩𝘦𝘳 𝘸𝘰𝘶𝘭𝘥-𝘣𝘦 𝘩𝘶𝘴𝘣𝘢𝘯𝘥) 𝘪𝘯 𝘰𝘳𝘥𝘦𝘳 𝘵𝘰 𝘩𝘢𝘷𝘦 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 𝘧𝘰𝘳 𝘩𝘦𝘳𝘴𝘦𝘭𝘧, 𝘧𝘰𝘳 𝘴𝘩𝘦 𝘸𝘪𝘭𝘭 𝘵𝘢𝘬𝘦 𝘰𝘯𝘭𝘺 𝘸𝘩𝘢𝘵 𝘩𝘢𝘴 𝘣𝘦𝘦𝘯 𝘸𝘳𝘪𝘵𝘵𝘦𝘯 𝘧𝘰𝘳 𝘩𝘦𝘳." (Narrated By Bukhari and Muslim)

Another similar condition is that a woman stipulates that her husband must not have in*******se with her.

It is not obligatory to fulfill such conditions, as agreed upon by scholars.

Attached to this kind of conditioning is any stipulation that is in contradiction with the Qur'an or the Sunnah, for the Prophet (PBUH) said,

"𝘞𝘩𝘰𝘦𝘷𝘦𝘳 𝘪𝘮𝘱𝘰𝘴𝘦𝘴 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘴 𝘸𝘩𝘪𝘤𝘩 𝘢𝘳𝘦 𝘯𝘰𝘵 𝘪𝘯 𝘈𝘭𝘭𝘢𝘩'𝘴 𝘉𝘰𝘰𝘬 (𝘓𝘢𝘸𝘴), 𝘩𝘪𝘴 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘴 𝘸𝘪𝘭𝘭 𝘣𝘦 𝘪𝘯𝘷𝘢𝘭𝘪𝘥 𝘦𝘷𝘦𝘯 𝘪𝘧 𝘩𝘦 𝘴𝘩𝘰𝘶𝘭𝘥 𝘪𝘮𝘱𝘰𝘴𝘦 𝘵𝘩𝘦𝘮 𝘢 𝘩𝘶𝘯𝘥𝘳𝘦𝘥 𝘵𝘪𝘮𝘦𝘴." (Narrated By Bukhari and Muslim)

3. 𝐂𝐨𝐧𝐝𝐢𝐭𝐢𝐨𝐧𝐬 𝐭𝐡𝐚𝐭 𝐚𝐫𝐞 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐭𝐡𝐢𝐬 𝐚𝐧𝐝 𝐭𝐡𝐚𝐭, such as a woman's conditioning that her husband must not marry any other woman as long as she is his wife, or that he must not make her depart from his country, and the like. Scholars have differed concerning the permissibility of such conditions, but the preponderant view is that it is not permissible for a woman to impose such conditions, but her husband is to fulfill her conditions as long as they do not contradict the Qur'ân or the Sunnah. The Prophet (PBUH) said, "𝘛𝘩𝘦 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘴 𝘸𝘩𝘪𝘤𝘩 𝘢𝘳𝘦 𝘵𝘩𝘦 𝘸𝘰𝘳𝘵𝘩𝘪𝘦𝘴𝘵 𝘪𝘯 𝘵𝘦𝘳𝘮𝘴 𝘰𝘧 𝘧𝘶𝘭𝘧𝘪𝘭𝘭𝘮𝘦𝘯𝘵 𝘢𝘳𝘦 𝘵𝘩𝘰𝘴𝘦 𝘢𝘤𝘤𝘰𝘳𝘥𝘪𝘯𝘨 𝘵𝘰 𝘸𝘩𝘪𝘤𝘩 𝘺𝘰𝘶 𝘩𝘢𝘷𝘦 𝘣𝘦𝘦𝘯 𝘨𝘪𝘷𝘦𝘯 𝘭𝘦𝘨𝘢𝘭 𝘢𝘤𝘤𝘦𝘴𝘴 𝘵𝘰 𝘸𝘰𝘮𝘦𝘯 (𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘮𝘢𝘳𝘳𝘪𝘢𝘨𝘦)." (Narrated By Bukhari and Muslim)

© Khidr Ibrahim



𝙉𝙀𝙓𝙏 𝙏𝙤𝙥𝙞𝙘: 𝗦𝗮𝗱â𝗾 (𝗗𝗼𝘄𝗿𝘆)

𝚂𝚎𝚎 𝚘𝚝𝚑𝚎𝚛 𝚃𝚘𝚙𝚒𝚌𝚜 𝚘𝚗 𝚝𝚑𝚒𝚜 𝚜𝚎𝚛𝚒𝚎𝚜: 👇🏽

09/12/2022

МĂŔĨŤĂĹ РĔĂŔĹŚ ŚĔŔĨĔŚ

𝗠𝗮𝗿𝗿𝗶𝗮𝗴𝗲 𝗖𝗼𝗻𝘁𝗿𝗮𝗰𝘁

(𝔈𝔵𝔱𝔯𝔞𝔠𝔱𝔢𝔡 𝔣𝔯𝔬𝔪 𝔣𝔦𝔮𝔥𝔲𝔩 𝔪𝔲𝔶𝔞𝔰𝔰𝔞𝔯𝔲 𝔪𝔦𝔫𝔞𝔩 𝔔𝔲𝔯'𝔞𝔫𝔦 𝔚𝔞 𝔰𝔲𝔫𝔫𝔞𝔥)

𝙏𝙝𝙚 𝙋𝙞𝙡𝙡𝙖𝙧𝙨 𝙤𝙛 𝙈𝙖𝙧𝙧𝙞𝙖𝙜𝙚 𝘾𝙤𝙣𝙩𝙧𝙖𝙘𝙩

There are two pillars of marriage contract: 𝙥𝙧𝙤𝙥𝙤𝙨𝙖𝙡 and 𝙖𝙘𝙘𝙚𝙥𝙩𝙖𝙣𝙘𝙚

𝗧𝗵𝗲 𝗖𝗼𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗩𝗮𝗹𝗶𝗱𝗶𝘁𝘆 𝗼𝗳 𝗠𝗮𝗿𝗿𝗶𝗮𝗴𝗲 𝗖𝗼𝗻𝘁𝗿𝗮𝗰𝘁

1.𝐓𝐡𝐞 𝐩𝐞𝐫𝐦𝐢𝐬𝐬𝐢𝐨𝐧 𝐨𝐟 𝐰𝐚𝐥𝐢𝐲𝐲 (𝐥𝐞𝐠𝐚𝐥 𝐠𝐮𝐚𝐫𝐝𝐢𝐚𝐧)
A woman's waliyy is basically her father, or her brother, or her grandfather, or her paternal uncle, or her paternal cousin.

The Prophet (PBUH) said,

"𝘞𝘩𝘦𝘯𝘦𝘷𝘦𝘳 𝘢 𝘸𝘰𝘮𝘢𝘯 𝘮𝘢𝘳𝘳𝘪𝘦𝘴 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘵𝘩𝘦 𝘱𝘦𝘳𝘮𝘪𝘴𝘴𝘪𝘰𝘯 𝘰𝘧 𝘩𝘦𝘳 𝘸𝘢𝘭𝘪𝘺𝘺, 𝘩𝘦𝘳 𝘮𝘢𝘳𝘳𝘪𝘢𝘨𝘦 𝘪𝘴 𝘪𝘯𝘷𝘢𝘭𝘪𝘥," 𝘳𝘦𝘱𝘦𝘢𝘵𝘪𝘯𝘨 𝘪𝘵 𝘵𝘩𝘳𝘦𝘦 𝘵𝘪𝘮𝘦𝘴, "𝘢𝘯𝘥 𝘴𝘩𝘦 𝘥𝘦𝘴𝘦𝘳𝘷𝘦𝘴 𝘢 𝘮𝘢𝘩𝘳 𝘪𝘯 𝘳𝘦𝘵𝘶𝘳𝘯 𝘧𝘰𝘳 𝘸𝘩𝘢𝘵 𝘩𝘦 (𝘵𝘩𝘦 𝘩𝘶𝘴𝘣𝘢𝘯𝘥) 𝘩𝘢𝘴 𝘨𝘰𝘵 𝘧𝘳𝘰𝘮 𝘩𝘦𝘳. 𝘐𝘧 𝘵𝘩𝘦𝘺 𝘴𝘩𝘰𝘶𝘭𝘥 𝘥𝘪𝘴𝘱𝘶𝘵𝘦 (𝘤𝘰𝘯𝘤𝘦𝘳𝘯𝘪𝘯𝘨 𝘵𝘩𝘪𝘴), 𝘵𝘩𝘦𝘯 𝘵𝘩𝘦 𝘴𝘶𝘭𝘵â𝘯 (𝘤𝘢𝘭𝘪𝘱𝘩, 𝘳𝘶𝘭𝘦𝘳, 𝘦𝘵𝘤.) 𝘪𝘴 𝘵𝘩𝘦 𝘸𝘢𝘭𝘪𝘺𝘺 𝘰𝘧 𝘸𝘩𝘰𝘦𝘷𝘦𝘳 𝘩𝘢𝘴 𝘯𝘰 𝘸𝘢𝘭𝘪𝘺𝘺." (Narrated by Ahmad, Abu Dawud, and others.)

Moreover, when speaking about the `urfi (informal) marriage, we quoted a number of items of proofs which confirm that waliyy is stipulated for the validity of marriage contract.

2. 𝐓𝐡𝐞 𝐚𝐜𝐜𝐞𝐩𝐭𝐚𝐧𝐜𝐞 𝐨𝐟 𝐰𝐨𝐦𝐚𝐧 𝐛𝐞𝐟𝐨𝐫𝐞 𝐜𝐨𝐧𝐭𝐫𝐚𝐜𝐭𝐢𝐧𝐠 𝐭𝐡𝐞 𝐦𝐚𝐫𝐫𝐢𝐚𝐠𝐞
This means that if a woman is coerced to get married and the marriage is contracted while she does not accept it, the contract is to be revoked.

It has been narrated on the authority of Khansa' Bint Khidam Al-Ansâriyyah that her father gave her in marriage when she was a matron and she disliked that marriage. So, she went to the Messenger of Allah (PBUH) and he declared that marriage invalid.(Narrated by Al-Bukhari and others)

It has also been narrated that Ibn Abbas, may Allah be pleased with him, said that a virgin girl came to the Prophet (PBUH) and told him that her father gave her in marriage and she disliked that marriage, and the Prophet (PBUH) gave her the right to choose (whether to cancel the marriage or remain a wife of the man in question). (Narrated by Abu Dawud & Ibn majah)

3. 𝐒𝐚𝐝â𝐪 (𝐈𝐬𝐥𝐚𝐦𝐢𝐜 𝐃𝐨𝐰𝐫𝐲)
It is also called "mahr," and it is one of the conditions of the validity of marriage. The Mâlikîs maintain that even if the spouses agree that there is no mahr the marriage will be invalid. Thus, sadaq is a must in marriage, and more light will be shed on this condition when dealing with sadaq in detail later on, Allah's willing.

{"𝘛𝘩𝘦 𝘸𝘰𝘳𝘥 "𝘐𝘴𝘭𝘢𝘮𝘪𝘤" 𝘪𝘴 𝘢𝘵𝘵𝘢𝘤𝘩𝘦𝘥 𝘩𝘦𝘳𝘦 𝘵𝘰 𝘵𝘩𝘦 𝘸𝘰𝘳𝘥 "𝘥𝘰𝘸𝘳𝘺" 𝘴𝘰 𝘵𝘩𝘢𝘵 𝘪𝘵 𝘮𝘢𝘺 𝘯𝘰𝘵 𝘣𝘦 𝘤𝘰𝘯𝘧𝘶𝘴𝘪𝘯𝘨 𝘢𝘴 𝘵𝘩𝘦 𝘸𝘰𝘳𝘥 "𝘥𝘰𝘸𝘳𝘺" 𝘢𝘴 𝘸𝘦𝘭𝘭 𝘢𝘴 𝘵𝘩𝘦 𝘸𝘰𝘳𝘥 "𝘥𝘰𝘸𝘦𝘳" - 𝘪𝘴 𝘯𝘰𝘳𝘮𝘢𝘭𝘭𝘺 𝘶𝘴𝘦𝘥 𝘣𝘺 𝘌𝘯𝘨𝘭𝘪𝘴𝘩-𝘴𝘱𝘦𝘢𝘬𝘪𝘯𝘨 𝘱𝘦𝘰𝘱𝘭𝘦 𝘵𝘰 𝘮𝘦𝘢𝘯 "𝘔𝘰𝘯𝘦𝘺 𝘰𝘳 𝘱𝘳𝘰𝘱𝘦𝘳𝘵𝘺 𝘣𝘳𝘰𝘶𝘨𝘩𝘵 𝘣𝘺 𝘢 𝘣𝘳𝘪𝘥𝘦 𝘵𝘰 𝘩𝘦𝘳 𝘩𝘶𝘴𝘣𝘢𝘯𝘥 𝘢𝘵 𝘮𝘢𝘳𝘳𝘪𝘢𝘨𝘦," 𝘸𝘩𝘪𝘭𝘦 𝘪𝘯 𝘐𝘴𝘭𝘢𝘮 𝘴𝘢𝘥â𝘲 𝘪𝘴 𝘱𝘢𝘪𝘥 𝘣𝘺 𝘢 𝘩𝘶𝘴𝘣𝘢𝘯𝘥 𝘵𝘰 𝘩𝘪𝘴 𝘣𝘳𝘪𝘥𝘦. 𝘛𝘩𝘢𝘵 𝘪𝘴 𝘸𝘩𝘺 𝘦𝘪𝘵𝘩𝘦𝘳 𝘵𝘩𝘦 𝘸𝘰𝘳𝘥 "𝘮𝘢𝘩𝘳" 𝘰𝘳 𝘵𝘩𝘦 𝘸𝘰𝘳𝘥 "𝘴𝘢𝘥â𝘲" 𝘸𝘪𝘭𝘭 𝘣𝘦 𝘶𝘴𝘦𝘥 𝘵𝘰 𝘳𝘦𝘧𝘦𝘳 𝘵𝘰 𝘵𝘩𝘪𝘴 "𝘐𝘴𝘭𝘢𝘮𝘪𝘤 𝘥𝘰𝘸𝘳𝘺".}

4. 𝐖𝐢𝐭𝐧𝐞𝐬𝐬𝐞𝐬
Most scholars maintain that witnesses are one of the conditions of marriage validity, and they prove that with an addition in the hadith reading

"𝘛𝘩𝘦𝘳𝘦 𝘪𝘴 𝘯𝘰 (𝘷𝘢𝘭𝘪𝘥) 𝘮𝘢𝘳𝘳𝘪𝘢𝘨𝘦 𝘦𝘹𝘤𝘦𝘱𝘵 𝘸𝘪𝘵𝘩 𝘢 𝘸𝘢𝘭𝘪𝘺𝘺."

This addition is:

"𝘢𝘯𝘥 𝘵𝘸𝘰 𝘶𝘱𝘳𝘪𝘨𝘩𝘵 𝘸𝘪𝘵𝘯𝘦𝘴𝘴𝘦𝘴." (See jāmi'u ahkamî nisâ 3/321)

However, all the ways of transmission concerning this addition are of weak authority.

Ash-Shafi'i says in his Al-Umm that even though the transmission of this addition lacks strength of authority, most scholars act upon it. He also says that the difference between marriage and zinâ is the witnesses. (See As-shâfi-î Al-Umm 2/168)

Also, At-Tirmidhî says right after this hadith that scholars from among the Prophet's Companions, their successors, and others assert that there is not marriage without witnesses. At-Tirmidhi adds that only some of the later scholars maintain otherwise.

Finally, it may be said that it is "more becoming" that there be upright witnesses to testify to the marriage contract, and Allah knows best.

© Khidr Ibrahim



𝙉𝙀𝙓𝙏 𝙏𝙤𝙥𝙞𝙘: 𝗖𝗼𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝗶𝗻𝗴 𝗶𝗻 𝗠𝗮𝗿𝗿𝗶𝗮𝗴𝗲 𝗖𝗼𝗻𝘁𝗿𝗮𝗰𝘁

𝚂𝚎𝚎 𝚘𝚝𝚑𝚎𝚛 𝚃𝚘𝚙𝚒𝚌𝚜 𝚘𝚗 𝚝𝚑𝚒𝚜 𝚜𝚎𝚛𝚒𝚎𝚜: 👇🏽

28/11/2022

МĂŔĨŤĂĹ РĔĂŔĹŚ ŚĔŔĨĔŚ

𝙆𝙝𝙞𝙩𝙗𝙖𝙝 (𝙀𝙣𝙜𝙖𝙜𝙚𝙢𝙚𝙣𝙩) (𝘾𝙤𝙣𝙩'𝙙)

(𝔈𝔵𝔱𝔯𝔞𝔠𝔱𝔢𝔡 𝔣𝔯𝔬𝔪 𝔣𝔦𝔮𝔥𝔲𝔩 𝔪𝔲𝔶𝔞𝔰𝔰𝔞𝔯𝔲 𝔪𝔦𝔫𝔞𝔩 𝔔𝔲𝔯'𝔞𝔫𝔦 𝔚𝔞 𝔰𝔲𝔫𝔫𝔞𝔥)

𝗣𝗿𝗼𝗽𝗼𝘀𝗶𝗻𝗴 𝘁𝗼 𝗮 𝗪𝗼𝗺𝗮𝗻 𝗱𝘂𝗿𝗶𝗻𝗴 𝗛𝗲𝗿 '𝗜𝗱𝗱𝗮𝗵 (𝗪𝗮𝗶𝘁𝗶𝗻𝗴 𝗣𝗲𝗿𝗶𝗼𝗱)

A mu'taddah, that is, a woman having a waiting period, normally has one of three cases, as follows,

1. 𝙏𝙤 𝙝𝙖𝙫𝙚 𝙖 𝙬𝙖𝙞𝙩𝙞𝙣𝙜 𝙥𝙚𝙧𝙞𝙤𝙙 𝙖𝙨 𝙖 𝙧𝙚𝙨𝙪𝙡𝙩 𝙤𝙛 𝙝𝙚𝙧 𝙝𝙪𝙨𝙗𝙖𝙣𝙙'𝙨 𝙙𝙚𝙖𝙩𝙝, and in this case it is not permissible for any man to propose to her explicitly, yet he can express his desire to marry her indirectly. Almighty Allah says,

Surah Al-Baqara, Verse 235:
(وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَاءِ أَوْ أَكْنَنتُمْ فِي أَنفُسِكُمْ عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّا أَن تَقُولُوا قَوْلًا مَّعْرُوفًا وَلَا تَعْزِمُوا عُقْدَةَ النِّكَاحِ حَتَّىٰ يَبْلُغَ الْكِتَابُ أَجَلَهُ وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنفُسِكُمْ فَاحْذَرُوهُ وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ)

And there is no sin on you if you make a hint of betrothal or conceal it in yourself, Allah knows that you will remember them, but do not make a promise of contract with them in secret except that you speak an honourable saying according to the Islamic law. And do not consummate the marriage until the term prescribed is fulfilled. And know that Allah knows what is in your minds, so fear Him. And know that Allah is Oft-Forgiving, Most Forbearing.

(Qurân: 2: 235)

e.g., you can say to her, "If one finds a wife like you, one will be happy."

One of the forms of such indirect reference to betrothal is what Ibn Abbas, may Allah be pleased with him, said when commenting on the words, ... if you make a hint of betrothal... He said,

"A man may say, 'I want to marry, and I wish I could easily find a righteous woman."" (Narrated by Al-Bukhari and At-Tabari.)

2. 𝙏𝙤 𝙝𝙖𝙫𝙚 𝙖 𝙬𝙖𝙞𝙩𝙞𝙣𝙜 𝙥𝙚𝙧𝙞𝙤𝙙 𝙗𝙚𝙘𝙖𝙪𝙨𝙚 𝙤𝙛 𝙧𝙚𝙫𝙤𝙘𝙖𝙗𝙡𝙚 𝙙𝙞𝙫𝙤𝙧𝙘𝙚,
i.e., after the first or the second divorce, and in this case it is not permissible for a man at all to propose to her whether directly or indirectly, simply because she is still a wife. Even an indirect reference to betrothal in this case is a violation of her husbands' right to taking her back and a way of encouraging her to refuse the revocation of the divorce.

3. 𝙏𝙤 𝙝𝙖𝙫𝙚 𝙖 𝙬𝙖𝙞𝙩𝙞𝙣𝙜 𝙥𝙚𝙧𝙞𝙤𝙙 𝙗𝙚𝙘𝙖𝙪𝙨𝙚 𝙤𝙛 𝙞𝙧𝙧𝙚𝙫𝙤𝙘𝙖𝙗𝙡𝙚 𝙙𝙞𝙫𝙤𝙧𝙘𝙚,
i.e., after the third divorce, and in this case it is not permissible for a man to propose to her directly. Yet, scholars have differed concerning the question whether a man can make an indirect reference to betrothal or not: some say this is permissible and some maintain otherwise. Those who view that it is permissible say that this is because the divorce is irrevocable and so she has separated completely from her first husband.

It has been narrated that the Prophet (PBUH) said to Fátimah Bint Qays, who had been divorced irrevocably,

"𝘚𝘱𝘦𝘯𝘥 𝘺𝘰𝘶𝘳 𝘸𝘢𝘪𝘵𝘪𝘯𝘨 𝘱𝘦𝘳𝘪𝘰𝘥 𝘢𝘵 𝘐𝘣𝘯 𝘜𝘮𝘮 𝘔𝘢𝘬𝘵𝘶𝘮'𝘴, 𝘧𝘰𝘳 𝘩𝘦 𝘪𝘴 𝘢 𝘣𝘭𝘪𝘯𝘥 𝘮𝘢𝘯 𝘢𝘯𝘥 𝘺𝘰𝘶 𝘤𝘢𝘯 𝘱𝘶𝘵 𝘰𝘧𝘧 𝘺𝘰𝘶𝘳 𝘤𝘭𝘰𝘵𝘩𝘦𝘴 (𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘣𝘦𝘪𝘯𝘨 𝘢𝘧𝘳𝘢𝘪𝘥 𝘵𝘩𝘢𝘵 𝘩𝘦 𝘮𝘢𝘺 𝘴𝘦𝘦 𝘺𝘰𝘶). 𝘈𝘯𝘥, 𝘭𝘦𝘵 𝘮𝘦 𝘬𝘯𝘰𝘸 𝘸𝘩𝘦𝘯 𝘵𝘩𝘦 𝘱𝘦𝘳𝘪𝘰𝘥 𝘦𝘯𝘥𝘴." (Narrated by Muslim.)

The words "let me know" represent an indirect reference to her betrothal, and this what happened after the end of her waiting period as the Prophet (PBUH) married her to Usámah Ibn Zayd, may Allah be pleased with him.

On the other hand, those who maintain that even it is not permissible to make an indirect reference to betrothal in this case say that this is because this may encourage her to declare the expiry of her period before its time so that she can get married to the man in question soon.

The first view is preponderant, and Allah knows best.

© Khidr Ibrahim



𝙉𝙀𝙓𝙏 𝙏𝙤𝙥𝙞𝙘: 𝗠𝗮𝗿𝗿𝗶𝗮𝗴𝗲 𝗖𝗼𝗻𝘁𝗿𝗮𝗰𝘁

𝚂𝚎𝚎 𝚘𝚝𝚑𝚎𝚛 𝚃𝚘𝚙𝚒𝚌𝚜 𝚘𝚗 𝚝𝚑𝚒𝚜 𝚜𝚎𝚛𝚒𝚎𝚜: 👇🏽

24/10/2022

МĂŔĨŤĂĹ РĔĂŔĹŚ ŚĔŔĨĔŚ

𝙆𝙝𝙞𝙩𝙗𝙖𝙝 (𝙀𝙣𝙜𝙖𝙜𝙚𝙢𝙚𝙣𝙩) (𝘾𝙤𝙣𝙩'𝙙)

(𝔈𝔵𝔱𝔯𝔞𝔠𝔱𝔢𝔡 𝔣𝔯𝔬𝔪 𝔣𝔦𝔮𝔥𝔲𝔩 𝔪𝔲𝔶𝔞𝔰𝔰𝔞𝔯𝔲 𝔪𝔦𝔫𝔞𝔩 𝔔𝔲𝔯'𝔞𝔫𝔦 𝔚𝔞 𝔰𝔲𝔫𝔫𝔞𝔥)

𝙋𝙧𝙤𝙥𝙤𝙨𝙞𝙣𝙜 𝙩𝙤 𝙖𝙣 𝙀𝙣𝙜𝙖𝙜𝙚𝙙 𝙒𝙤𝙢𝙖𝙣

When a man proposes to a woman to take her in marriage, it is not lawful for anyone else to propose to the same woman, because the Prophet (PBUH) said,

"... and a man is not to propose to a (woman) engaged to his (Muslim) brother until he marries (her) or leaves (her)." (Narrated by Al-Bukhari and Muslim..)

This means that he must not propose to her as long as she is engaged to another man, then if the latter marries her the former will not have any access to her, and if the engagement is revoked he can propose to her.

Any one who acts against this shar'i rule is sinful and has committed an act of disobedience (ma`siyah) as agreed upon by scholars.

𝗧𝗵𝗲 𝗾𝘂𝗲𝘀𝘁𝗶𝗼𝗻 𝗶𝘀:
What is the shar'i ruling if a man marries a woman while she is engaged to another man? Is this marriage valid or not?

The marriage is valid though the husband is sinful, because "not proposing to an engaged woman" is not a condition of the validity of marriage. Therefore, if this forbidden act is committed, it does not invalidate the marriage itself. (Fathul-Bârî 9/200)

© Khidr Ibrahim



𝙉𝙀𝙓𝙏 𝙏𝙤𝙥𝙞𝙘: 𝙆𝙝𝙞𝙩𝙗𝙖𝙝 (𝙀𝙣𝙜𝙖𝙜𝙚𝙢𝙚𝙣𝙩) (𝘾𝙤𝙣𝙩'𝙙): 𝗣𝗿𝗼𝗽𝗼𝘀𝗶𝗻𝗴 𝘁𝗼 𝗮 𝗪𝗼𝗺𝗮𝗻 𝗱𝘂𝗿𝗶𝗻𝗴 𝗛𝗲𝗿 '𝗜𝗱𝗱𝗮𝗵 (𝗪𝗮𝗶𝘁𝗶𝗻𝗴 𝗣𝗲𝗿𝗶𝗼𝗱)

𝚂𝚎𝚎 𝚘𝚝𝚑𝚎𝚛 𝚃𝚘𝚙𝚒𝚌𝚜 𝚘𝚗 𝚝𝚑𝚒𝚜 𝚜𝚎𝚛𝚒𝚎𝚜: 👇🏽

20/10/2022

МĂŔĨŤĂĹ РĔĂŔĹŚ ŚĔŔĨĔŚ

𝙆𝙝𝙞𝙩𝙗𝙖𝙝 (𝙀𝙣𝙜𝙖𝙜𝙚𝙢𝙚𝙣𝙩) 𝘾𝙤𝙣𝙩'𝙙)

(𝔈𝔵𝔱𝔯𝔞𝔠𝔱𝔢𝔡 𝔣𝔯𝔬𝔪 𝔣𝔦𝔮𝔥𝔲𝔩 𝔪𝔲𝔶𝔞𝔰𝔰𝔞𝔯𝔲 𝔪𝔦𝔫𝔞𝔩 𝔔𝔲𝔯'𝔞𝔫𝔦 𝔚𝔞 𝔰𝔲𝔫𝔫𝔞𝔥)

𝙄𝙨𝙩𝙞𝙠â𝙧𝙖𝙝 𝙄𝙨 𝙍𝙚𝙘𝙤𝙢𝙢𝙚𝙣𝙙𝙚𝙙

It is desirable for both the man who wants to marry and the woman to whom he has proposed to do istikharah concerning their intended marriage.

In general, whenever a Muslim intends to do something legal and is bewildered concerning what is better for him in this concern, it is an act of the Sunnah that he performs two rak'ahs other than the obligatory prayers, even though they should be from among the regularly-performed voluntary prayers which are performed after or before the obligatory prayers and which are known as rawâtib (regularly performed). This is called the Istikharah Prayer, and istikharah literally means "asking (Allah) for proper guidance".

For performing this prayer, the Muslim is to act as in the following hadith: It has been narrated by Al-Bukhârî and others that Jabir Ibn Abdullah, may Allah be pleased with him, said,

"𝚃𝚑𝚎 𝙿𝚛𝚘𝚙𝚑𝚎𝚝 (𝙿𝙱𝚄𝙷) 𝚞𝚜𝚎𝚍 𝚝𝚘 𝚝𝚎𝚊𝚌𝚑 𝚞𝚜 𝚝𝚑𝚎 𝚠𝚊𝚢 𝚘𝚏 𝚙𝚎𝚛𝚏𝚘𝚛𝚖𝚒𝚗𝚐 𝚒𝚜𝚝𝚒𝚔𝚑𝚊𝚛𝚊𝚑 𝚒𝚗 𝚊𝚕𝚕 𝚖𝚊𝚝𝚝𝚎𝚛𝚜 𝚊𝚜 𝚑𝚎 𝚠𝚘𝚞𝚕𝚍 𝚝𝚎𝚊𝚌𝚑 𝚞𝚜 𝚊 𝚌𝚑𝚊𝚙𝚝𝚎𝚛 (𝚜û𝚛𝚊𝚑) 𝚏𝚛𝚘𝚖 𝚝𝚑𝚎 𝚀𝚞𝚛'â𝚗. 𝙷𝚎 (𝙿𝙱𝚄𝙷) 𝚜𝚊𝚒𝚍, '𝙸𝚏 𝚊𝚗𝚢 𝚘𝚗𝚎 𝚘𝚏 𝚢𝚘𝚞 𝚝𝚑𝚒𝚗𝚔𝚜 𝚘𝚏 𝚍𝚘𝚒𝚗𝚐 𝚊𝚗𝚢𝚝𝚑𝚒𝚗𝚐, 𝚑𝚎 𝚜𝚑𝚘𝚞𝚕𝚍 𝚘𝚏𝚏𝚎𝚛 𝚊 𝚝𝚠𝚘-𝚛𝚊𝚔'𝚊𝚑 𝚙𝚛𝚊𝚢𝚎𝚛 𝚘𝚝𝚑𝚎𝚛 𝚝𝚑𝚊𝚗 𝚝𝚑𝚎 𝚘𝚋𝚕𝚒𝚐𝚊𝚝𝚘𝚛𝚢 𝚘𝚗𝚎𝚜 𝚊𝚗𝚍 𝚜𝚊𝚢 (𝚊𝚏𝚝𝚎𝚛 𝚝𝚑𝚎 𝚙𝚛𝚊𝚢𝚎𝚛), '𝙾 𝙰𝚕𝚕𝚊𝚑! 𝙸 𝚊𝚜𝚔 𝚐𝚞𝚒𝚍𝚊𝚗𝚌𝚎 𝚏𝚛𝚘𝚖 𝚈𝚘𝚞𝚛 𝙺𝚗𝚘𝚠𝚕𝚎𝚍𝚐𝚎 𝚊𝚗𝚍 𝚙𝚘𝚠𝚎𝚛 𝚏𝚛𝚘𝚖 𝚈𝚘𝚞𝚛 𝙿𝚘𝚠𝚎𝚛, 𝚊𝚗𝚍 𝙸 𝚊𝚜𝚔 𝚏𝚘𝚛 𝚈𝚘𝚞𝚛 𝚐𝚛𝚎𝚊𝚝 𝙱𝚕𝚎𝚜𝚜𝚒𝚗𝚐𝚜. 𝚈𝚘𝚞 𝚊𝚛𝚎 𝚌𝚊𝚙𝚊𝚋𝚕𝚎 𝚊𝚗𝚍 𝙸 𝚊𝚖 𝚗𝚘𝚝, 𝚈𝚘𝚞 𝚔𝚗𝚘𝚠 𝚊𝚗𝚍 𝙸 𝚍𝚘 𝚗𝚘𝚝, 𝚊𝚗𝚍 𝚈𝚘𝚞 𝚔𝚗𝚘𝚠 𝚝𝚑𝚎 𝚞𝚗𝚜𝚎𝚎𝚗. 𝙾 𝙰𝚕𝚕𝚊𝚑! 𝙸𝚏 𝚈𝚘𝚞 𝚔𝚗𝚘𝚠 𝚝𝚑𝚊𝚝 𝚝𝚑𝚒𝚜 𝚖𝚊𝚝𝚝𝚎𝚛-𝚗𝚊𝚖𝚒𝚗𝚐 (𝚝𝚑𝚎 𝚖𝚊𝚝𝚝𝚎𝚛 𝚒𝚗 𝚚𝚞𝚎𝚜𝚝𝚒𝚘𝚗 𝚘𝚛) 𝚠𝚑𝚊𝚝 𝚑𝚎 𝚗𝚎𝚎𝚍𝚜-𝚒𝚜 𝚐𝚘𝚘𝚍 𝚏𝚘𝚛 𝚖𝚢 𝚛𝚎𝚕𝚒𝚐𝚒𝚘𝚗 𝚊𝚗𝚍 𝚖𝚢 𝚜𝚞𝚋𝚜𝚒𝚜𝚝𝚎𝚗𝚌𝚎 𝚊𝚗𝚍 𝚒𝚗 𝚖𝚢 (𝚊𝚏𝚏𝚊𝚒𝚛 𝚒𝚗 𝚝𝚑𝚎) 𝙷𝚎𝚛𝚎𝚊𝚏𝚝𝚎𝚛 𝚘𝚛 𝚑𝚎 𝚜𝚊𝚒𝚍: 𝚒𝚏 𝚒𝚝 𝚒𝚜 𝚋𝚎𝚝𝚝𝚎𝚛 𝚏𝚘𝚛 𝚖𝚢 𝚙𝚛𝚎𝚜𝚎𝚗𝚝 𝚊𝚗𝚍 𝚕𝚊𝚝𝚎𝚛 𝚗𝚎𝚎𝚍𝚜-𝚝𝚑𝚎𝚗 𝚈𝚘𝚞 𝚘𝚛𝚍𝚊𝚒𝚗 𝚒𝚝 𝚏𝚘𝚛 𝚖𝚎 𝚊𝚗𝚍 𝚖𝚊𝚔𝚎 𝚒𝚝 𝚎𝚊𝚜𝚢 𝚏𝚘𝚛 𝚖𝚎 𝚝𝚘 𝚘𝚋𝚝𝚊𝚒𝚗, 𝚊𝚗𝚍 𝚝𝚑𝚎𝚗 𝚋𝚕𝚎𝚜𝚜 𝚒𝚝 𝚏𝚘𝚛 𝚖𝚎; 𝚊𝚗𝚍 𝚒𝚏 𝚈𝚘𝚞 𝚔𝚗𝚘𝚠 𝚝𝚑𝚊𝚝 𝚝𝚑𝚒𝚜 𝚖𝚊𝚝𝚝𝚎𝚛 𝚒𝚜 𝚑𝚊𝚛𝚖𝚏𝚞𝚕 𝚝𝚘 𝚖𝚎 𝚒𝚗 𝚖𝚢 𝚛𝚎𝚕𝚒𝚐𝚒𝚘𝚗 𝚊𝚗𝚍 𝚜𝚞𝚋𝚜𝚒𝚜𝚝𝚎𝚗𝚌𝚎 𝚊𝚗𝚍 𝚒𝚗 𝚝𝚑𝚎 𝙷𝚎𝚛𝚎𝚊𝚏𝚝𝚎𝚛-𝚘𝚛 𝚑𝚎 𝚜𝚊𝚒𝚍: 𝚒𝚏 𝚒𝚝 𝚒𝚜 𝚠𝚘𝚛𝚜𝚎 𝚏𝚘𝚛 𝚖𝚢 𝚙𝚛𝚎𝚜𝚎𝚗𝚝 𝚊𝚗𝚍 𝚕𝚊𝚝𝚎𝚛 𝚗𝚎𝚎𝚍𝚜-𝚝𝚑𝚎𝚗 𝚔𝚎𝚎𝚙 𝚒𝚝 𝚊𝚠𝚊𝚢 𝚏𝚛𝚘𝚖 𝚖𝚎 𝚊𝚗𝚍 𝚕𝚎𝚝 𝚖𝚎 𝚋𝚎 𝚊𝚠𝚊𝚢 𝚏𝚛𝚘𝚖 𝚒𝚝. 𝙰𝚗𝚍 𝚘𝚛𝚍𝚊𝚒𝚗 𝚏𝚘𝚛 𝚖𝚎 𝚠𝚑𝚊𝚝𝚎𝚟𝚎𝚛 𝚒𝚜 𝚐𝚘𝚘𝚍 𝚏𝚘𝚛 𝚖𝚎, 𝚊𝚗𝚍 𝚖𝚊𝚔𝚎 𝚖𝚎 𝚜𝚊𝚝𝚒𝚜𝚏𝚒𝚎𝚍 𝚠𝚒𝚝𝚑 𝚒𝚝.""

It is also recommended that the man or the woman in question recites the invocation of istikharah faithfully and sincerely, and there is no harm if they do that for a number of times.

It should moreover be known that it is not necessary that the person who performs this prayer sees in a vision after it the result of his or her istikharah, or that they feel liking or disliking as to the matter in question. This is because this may or may not happen, and in either case what matters is that you should believe - as you have invoked Allah sincerely that what is going to happen is good for you whether it comes in conformity with your will or not. So, just be satisfied with what Allah has predestined for you and this in its own right is good for you under all circumstances.

May Allah grant us the best. Ameen

© Khidr Ibrahim



𝙉𝙀𝙓𝙏 𝙏𝙤𝙥𝙞𝙘: 𝙆𝙝𝙞𝙩𝙗𝙖𝙝 (𝙀𝙣𝙜𝙖𝙜𝙚𝙢𝙚𝙣𝙩) (𝘾𝙤𝙣𝙩'𝙙) : 𝙋𝙧𝙤𝙥𝙤𝙨𝙞𝙣𝙜 𝙩𝙤 𝙖𝙣 𝙀𝙣𝙜𝙖𝙜𝙚𝙙 𝙒𝙤𝙢𝙖𝙣

19/10/2022

МĂŔĨŤĂĹ РĔĂŔĹŚ ŚĔŔĨĔŚ

𝙆𝙝𝙞𝙩𝙗𝙖𝙝 (𝙀𝙣𝙜𝙖𝙜𝙚𝙢𝙚𝙣𝙩) (𝘾𝙤𝙣𝙩'𝙙)

(𝔈𝔵𝔱𝔯𝔞𝔠𝔱𝔢𝔡 𝔣𝔯𝔬𝔪 𝔣𝔦𝔮𝔥𝔲𝔩 𝔪𝔲𝔶𝔞𝔰𝔰𝔞𝔯𝔲 𝔪𝔦𝔫𝔞𝔩 𝔔𝔲𝔯'𝔞𝔫𝔦 𝔚𝔞 𝔰𝔲𝔫𝔫𝔞𝔥)

𝙎𝙝𝙖𝙧'î 𝙧𝙚𝙜𝙪𝙡𝙖𝙩𝙞𝙤𝙣𝙨 𝙘𝙤𝙣𝙘𝙚𝙧𝙣𝙞𝙣𝙜 𝙙𝙚𝙖𝙡𝙞𝙣𝙜 𝙬𝙞𝙩𝙝 𝙖 𝙬𝙤𝙪𝙡𝙙-𝙗𝙚 𝙬𝙞𝙛𝙚

1. He should not look at her in private, but he should do that in the presence of some of her female mahrams or some of her male mahrams.

2. He should not look at her with lust.

3. He should be sure that she would likely accept his proposal of marriage, or else he is not allowed to look at her.

4. It is not permissible for him to shake hands with her or touch any part of her body.

5. It is better to look at her before proposing to her if possible, because he may not like her if he does that after proposing to her, and this may harm one or both of them.

6. It is permissible for him to talk to her with consideration of the relevant shar'i limits, because her voice which is heard during her "normal" talking is not part of her awrah according to the preponderant view in this connection.

7. He should not sit with her repeatedly, as some men would sit with their fiancées every day.

8. It is not permissible for him to go out with her without a mahram, for this may lead to dislikeable and disgraceful consequences.

© Khidr Ibrahim



𝙉𝙀𝙓𝙏 𝙏𝙤𝙥𝙞𝙘: 𝙆𝙝𝙞𝙩𝙗𝙖𝙝 (𝙀𝙣𝙜𝙖𝙜𝙚𝙢𝙚𝙣𝙩) (𝘾𝙤𝙣𝙩'𝙙) : 𝙄𝙨𝙩𝙞𝙠â𝙧𝙖𝙝 𝙄𝙨 𝙍𝙚𝙘𝙤𝙢𝙢𝙚𝙣𝙙𝙚𝙙

𝚂𝚎𝚎 𝚘𝚝𝚑𝚎𝚛 𝚃𝚘𝚙𝚒𝚌𝚜 𝚘𝚗 𝚝𝚑𝚒𝚜 𝚜𝚎𝚛𝚒𝚎𝚜: 👇🏽

17/10/2022

МĂŔĨŤĂĹ РĔĂŔĹŚ ŚĔŔĨĔŚ

𝙆𝙝𝙞𝙩𝙗𝙖𝙝 (𝙀𝙣𝙜𝙖𝙜𝙚𝙢𝙚𝙣𝙩)

(𝔈𝔵𝔱𝔯𝔞𝔠𝔱𝔢𝔡 𝔣𝔯𝔬𝔪 𝔣𝔦𝔮𝔥𝔲𝔩 𝔪𝔲𝔶𝔞𝔰𝔰𝔞𝔯𝔲 𝔪𝔦𝔫𝔞𝔩 𝔔𝔲𝔯'𝔞𝔫𝔦 𝔚𝔞 𝔰𝔲𝔫𝔫𝔞𝔥)

𝙆𝙝𝙞𝙩𝙗𝙖𝙝 𝙤𝙧 𝙚𝙣𝙜𝙖𝙜𝙚𝙢𝙚𝙣𝙩 is that a man presents a proposal of marriage seeking to marry a certain woman. If this proposal is accepted, then it becomes a mere promise of marriage and the suitor is not given any rights of a husband in his relation with his fiancée. She remains a foreign woman (ajnabiyyah) to him until he conducts a marriage contract.

The following are certain shar'î rulings which constitute the main rulings concerning khitbah in Islam.

𝙇𝙤𝙤𝙠𝙞𝙣𝙜 𝙖𝙩 𝙖 𝙒𝙤𝙪𝙡𝙙-𝙗𝙚 𝙒𝙞𝙛𝙚

When a man intends to propose to a woman, it is lawful for him to look at her, and there is no difference among scholars concerning this point. This is indicated by the following texts:

Almighty Allah says,

لَّا يَحِلُّ لَكَ ٱلنِّسَآءُ مِنۢ بَعْدُ وَلَآ أَن تَبَدَّلَ بِهِنَّ مِنْ أَزْوَٰجٍ وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ)

It is not lawful for you (to marry other) women after this, nor to change them for other wives even though their beauty attracts you...
(Qur'an: 33: 52)

A woman's beauty does not attract a man except when he sees her.

It has been narrated that Abû Hurayrah, may Allah be pleased with him, said,

"I was in the company of the Messenger of Allah (PBUH) when there came a man and informed him that he had contracted to marry a woman of the Ansår. Thereupon the Messenger of Allah (PBUH) said, 'Did you look at her?' He said, 'No.' He (PBUH) said, 'Go and look at her, for there is something in the eyes of the Ansår."

It has been narrated that Sahl Ibn Sa'd, may Allah be pleased with him, said,

"A woman came to the Messenger of Allah (PBUH) and said, 'O Messenger of Allah! I have come to give you myself in marriage (without Mahr).' The Messenger of Allah (PBUH) looked at her carefully and fixed his glance on her and then lowered his head..."

And, Jâbir, may Allah be pleased with him, said that he heard the Messenger of Allah (PBUH) saying,

"Whenever any one of you (men) proposes to a woman and he can see of her some of what makes him yearn to (marry) her, let him do so." (Narrated by Ahmad, Abû Dâwûd, and others.)

𝙏𝙤 𝙬𝙝𝙖𝙩 𝙚𝙭𝙩𝙚𝙣𝙩 𝙞𝙨 𝙖 𝙢𝙖𝙣 𝙖𝙡𝙡𝙤𝙬𝙚𝙙 𝙩𝙤 𝙡𝙤𝙤𝙠 𝙖𝙩 𝙖 𝙬𝙤𝙪𝙡𝙙-𝙗𝙚 𝙬𝙞𝙛𝙚?

Scholars have differed concerning the extent to which a man is allowed to look at the woman he wants to marry.

What matters here is that the majority of scholars maintain that it is permissible to look at the face and the hands only.

However, the Hanbalîs say that it is permissible to look at what often appears of a woman like her neck, hands, and feet, whereas Al-Awzâ'î views that he can look at whatever he wants to see from her except her awrah. Also, Ibn Hazm and Dawûd are of the opinion that it is permissible for him to look at her whole body. Of course the last opinion means that this is to be done while she is wearing her clothes, and not naked as some may presume.

© Khidr Ibrahim



𝙉𝙀𝙓𝙏 𝙏𝙤𝙥𝙞𝙘: 𝙆𝙝𝙞𝙩𝙗𝙖𝙝 (𝙀𝙣𝙜𝙖𝙜𝙚𝙢𝙚𝙣𝙩) (𝘾𝙤𝙣𝙩'𝙙) : 𝙎𝙝𝙖𝙧'î 𝙧𝙚𝙜𝙪𝙡𝙖𝙩𝙞𝙤𝙣𝙨 𝙘𝙤𝙣𝙘𝙚𝙧𝙣𝙞𝙣𝙜 𝙙𝙚𝙖𝙡𝙞𝙣𝙜 𝙬𝙞𝙩𝙝 𝙖 𝙬𝙤𝙪𝙡𝙙-𝙗𝙚 𝙬𝙞𝙛𝙚.