Believing in the word of Allah the Quran

Believing in the word of Allah the Quran

Allah Almighty accomplished the religion of truth of peace and His choice by blessing the Ummah with the beloved of all Prophets and last Messengers of Allah, Muhammad (SAW), descending upon Him the true and the greatest book of all time, The Holy Quran to let us guide and knowing Islam and learning quran, as narrated: O’ people! No Prophet would be raised after me and no new Ummah (would be formed) after you.

And,

Verily I have left amongst you that which will never lead you astray; the Book of Allah, which if you hold fast you shall never go astray

Read Quran it is the true word of Allah; Muhammad (SAW) is referring about it. Thus the Quran turns out to be an ultimate way of guidance descended upon all mankind till the Day of Judgment.

And also in Surah e Baqara, Allah Himself glorifies the Holy Quran

Al-Baqara [2:2] this is the book; in it is guidance sure, without doubt, to those who fear Allah.

After this it leaves no room for argument to the guided ones or doubt in hearts and souls of true believers that the book that was reviled on prophet Muhammad (SAW) the holy Quran is the source of guidance for whom who are searching for guidance of Allah and his blessings.

Those of us who believe in greatness of Quran and try to understand and follow the true teachings of God are definitely differentiated from the ones who don’t do so, as narrated in this verse:

Al-Baqara [2:78] and there are among them illiterates, who know not the book, but (see therein their own) desires, and they do nothing but conjecture.

What makes Muslims believe that the Quran

Muslims believe that Prophet Muhammad is not the author of the Quran. God is its Author. The following points bear the fact:

First of all, the Quran itself, at a number of places and in different ways, says that it is from God. One of the claims runs thus: “This is indeed a Quran most honourable, a Book well-guarded…a Revelation from the Lord of the Worlds.” (Quran 56:77-80)

(Here, one ought to know the features of the Quran to understand the claim better. For instance, if the Quran had consisted of a number of books, and each book was made up of a number of chapters, then each of the books had to claim that it was from God in order to render the WHOLE volume as coming from God. But, this is fortunately not so with the Quran. The Quran is just ONE Book made up of 114 chapters. So, if the Quran claims, in any of its chapters, that the Book is from God, then the WHOLE Quran is from God. Yet, the Quran does not make the divine claim only once, but several times in different phrases and in different chapters.)

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Can a divorced woman ask her husband for what she gave him of wealth and what she put in her house?

 

A woman is asking: she got married five and a half years ago and during this period her husband did not show any feelings of love towards her. Because of this, the relationship between them ended in divorce. Now she is asking for the following: she says that her husband and his father took a loan from the bank in her name. They admitted to her that they had done that, and they agreed to pay it back. The problem stopped there. The second issue — that the question has to do with — is that she says that her parents gave her some of the dowry on the day she got married, which she spent on furnishing the house and some other expenses after marriage. After he divorced her, she asked him to give her this dowry and give her compensation, but he refused, even though she left for him the gold that he had given her at the wedding, and she left behind the furniture and everything and went to her father’s house empty-handed. But he refused and said that he did not have enough money to pay her, especially since he was committed to paying the bank, even though he and his father are the ones who benefited from the bank loan and it is not true that he does not have enough money to give her what she is entitled to because he has a job and he has his own company, and other investments. She says: despite the fact that I have left this matter to Allah, may He be glorified and exalted, and He is the one who will compensate me, I want to know what my rights are.

Praise be to Allaah.

Firstly: 

The rights to which a woman is entitled after an irrevocable
divorce are: 

1.    
Gift 

This is the money or goods that the husband gives to his wife
to soften her heart, because Allah, may He be glorified and exalted, says
(interpretation of the meaning):

“But bestow on them (a suitable gift), the rich according
to his means, and the poor according to his means, a gift of reasonable
amount is a duty on the doers of good”

[al-Baqarah 2:236]

“And for divorced women, maintenance (should be provided)
on reasonable (scale). This is a duty on Al‑Muttaqoon”

[al-Baqarah 2:241]. 

See also the answer to question number
126281. 

2.    
Delayed portion of the dowry,
if she has a delayed portion that has been agreed upon. 

3.    
Personal loans that she gave to
the husband during their marriage. 

Thirdly: 

With regard to what the wife spent of money on her husband or
to buy furnishings for the marital home, there are two scenarios: 

1.    
That she gave it to her husband
as a loan, in which case he must give money back to her

2.    
That she gave it to her husband
or put it in her house voluntarily as a gift that was given willingly; he
does not have to give back what she gave to him; rather it is haraam to ask
for it. 

See the answer to question number
75056. 

If she gave it to her husband or put it in her house
reluctantly, and only did that for fear that her husband would change his
kind treatment of her or for fear that her husband would divorce her if she
did not do that, then the husband has to give this wealth back to his wife,
and if it is said that it is obligatory for him to return it, that would not
be far off the mark. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)
said: 

If she gives him her gold and jewellery willingly as a gift
from her, Allah, may He be glorified and exalted, says (interpretation of
the meaning): “but if they, of their own good pleasure, remit any part of
it to you, take it, and enjoy it without fear of any harm (as Allaah has
made it lawful)” [al-Nisa’ 4:4]. If she gives it willingly, there is
nothing wrong with that; but if she gives him a loan to meet his needs, to
be given back to her, then he must return it if possible and it is
obligatory for him to return what he took from her. 

Even if what she gave to him was not a loan, but was given to
help out, if it is possible to return to her what he took, that is better
and is noble conduct and comes under the heading of treating in kind. But he
does not have to do that if it was given willingly, and he is not obliged
return it. 

But if she felt too shy of him and was afraid that he would
divorce her, and she gave to him for this reason, then it is better for him
to return it to her when possible. If she did not say anything, he should
still return it to her, because she gave it to him for fear of his harm and
evil, or for fear of divorce. This happens a great deal with women. So the
husband should have the best of attitudes and when he is able to, he should
return to her what he took from her. End quote. 

Fataawa al-Shaykh Ibn Baaz,
19/12 

We ask Allah, may He be glorified and exalted, to compensate
you with something better and help you find a righteous husband. 

And Allah knows best.

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The husband’s father and mother have no authority over their son’s wife

 

Who has the right to be obeyed: the husband or his mother? What if the mother gives some instructions and the husband gives different instructions — who is to be obeyed? Especially if the husband and his wife are living in his father’s house? 

What if the parents tell their son to tell his wife that she should do something, and the husband objects to that? Is she in turn obliged to listen to what her in-laws tell her, against the objections of her husband?.

Praise be to Allaah.

Many shar‘i texts indicate that a woman’s obedience to her
husband takes precedence over her obedience to any other person, even her
own parents, so how about people other than them? 

Shaykh al-Islam Ibn Taymiyah said: When a woman gets married,
her husband has more authority over her and her parents, and obedience to
her husband is more obligatory for her. 

And he said: She does not have the right to go out of his
house except with his permission, whether her father or her mother or
someone tells her to do that, according to the consensus of the imams. End
quote. Majmoo‘ al-Fataawa, 32/361 

So the husband’s father and mother do not have any authority
over the wife and she is not obliged to obey them in what they tell her to
do, whether the husband approves of that or not. The most that can be said
concerning this matter is that she should respond to the wishes of her
husband’s father and mother as much as is required to be kind and maintain a
good relationship, within the scope of her ability, but only in that which
will not conflict with obedience to her husband. 

The scholars of the Standing Committee said: There is nothing
in Islam to indicate that the wife is obliged to help the husband’s mother,
except within the bounds of kind treatment and as much as she is able, out
of kindness towards her husband and out of respect to her duties towards her
husband.

Fataawa al-Lajnah al-Daa’imah,
19/264, 265 

In that case, the role of the wise and smart husband is to
help his wife to avoid conflict with his family or confrontations with them;
he should take matters into his own hands from the outset and try to be kind
when reconciling between them and prevent division between them. 

If it is possible to have separate accommodation for himself
and his wife, that is what he must do and that is better in order to
maintain good relationships and keep his life free of headaches. 

See also the answer to question number
120282 and
6388. 

And Allah knows best.

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Should she try to bring up her children in a Muslim country or take them to join her husband in Britain?

 

I would like some advice concerning my situation and wish to share a bit of background with you so you can fully understand my situation.

I am a married sister with 3 children. One from a previous marriage. 2 years ago I moved to Algeria alone without my husband and older son who Is from the previous marriage , he did not wish to come to Algeria and wanted to study in uk. And so my husband is working in uk and taking care of my son,
And I live in Algeria with 2 of my children a daughter age 13 and son age 4 at present my daughter goes to Muslim school here and was planning the same for my younger son . Me and my husband agreed to live this way and agreed to him coming to see u every 3 months which he does alhamduillah .

While I have lived here alone this time I have found the family of my husband who are not very practicing, not supportive and weeks go by me and my children don’t see any one within the family. And when we do I find myself just hearing back biting amongst them, which I dislike hearing and none likes to hear the truth when told its wrong.

So am taking care of myself and children alone, I wear niqab as it is really a world full of men here and a times I hate to go out but must to meet the needs of my children

Brother I have tried so hard living here but have reached a point I no longer wish to live alone in a country were I don’t speak the lauange as I am a revert to Islam and without my husband, I have asked my husband to come here to live but its difficult because my son Is still only 18 and has gone a stray mixing with girls since I left him alone as my husband works most day so my son Is left alone .

And the pain and guilt I feel because of the behaviour of my son is on my shoulders even thought I have showed him so many times its haram . So my husband cannot live here at this stage because of these points, so I see myself and children living her alone year after year alone if Allah wishes me in the life this long
So I have been thinking I should return and unite my family, we are so lonely here

Alahmduillah I love being in Muslim country and breaks my heart to leave but I must be with my family, so when I told my husband about my feeling he was not happy at all and said what about the children , not good bring them back to none Muslim country . Which only made me feel even worse as I then felt I was in a corner and it wasn’t about bring the family together but just his 2 children saying on Muslim land

Which I understand and live it so know the beauty of that mashallah , but alone is the issue. No husband, no father no mahram
So brother were do I stand on this matter I am so confused and have prayed my istikharah twice now and still feel confused each day is different and most of all the guilt Is the most painful because I feel and know my husband he is not happy for me to return for good to uk with children.

As a wife I feel let down, that the bond of our marriage is not as strong as I though and feel im in a corner because If I do return if any problems arise my husband will blame me for it all.

Brother I ask for you advice in this matter what is the best to do in this situation.

Praise be to Allaah.

Firstly: 

Settling in a kaafir country is not permissible unless
certain conditions are met, the most important of which are that the one who
does that is sufficiently religiously committed to protect himself against
desires; he has sufficient knowledge and insight to protect himself against
specious arguments; he is able to practice his religion openly; and he feels
safe for himself and his family. For further details on that please see the
answers to questions no. 13363
and 27211. 

Secondly: 

There is no doubt that taking the children and moving to this
country involves many serious dangers to their religious commitment and
morals, especially for girls at the adolescent stage. It seems that this is
the reason why your husband does not want you to go and join him. It is not
appropriate for you to interpret that as meaning that he does not love you
and that the bond between you has become weak. You should not think that
your husband is happier when he is far away from his wife and children. The
Shaytaan is keen to exploit such matters in order to spread poison and
provoke doubt and suspicion. So you should beware of that. 

Weighing up between staying in a country where you feel like
a stranger and feel lonely, but you do not have to worry about your
children’s upbringing, and moving to a country where there are many dangers
to a sound upbringing and there are great possibilities of going astray, is
something that requires careful study and examination of all possible
circumstances. It may be that no one can do that except both of you. So seek
the help of Allah and consult one another about this matter; discuss it from
all angles whilst focusing on the pros and cons. Islam came to achieve and
perfect what is in people’s best interests, and to ward off and reduce what
may corrupt them. We will present a few points to you that could help you to
weigh up these matters. 

1.

Your daughter may be able to study in an Islamic school in
the United Kingdom. This may strengthen the case for you moving to join your
husband. Then you would be reunited, you will no longer feel lonely and both
of you would be able to attain the rights prescribed in sharee‘ah of
shelter, love and stability, and thus your husband will be able to supervise
his oldest son, and direct him and ward off a great deal of harm from him. 

2.

Similarly, if it is possible for your daughter to follow a
course of study through distance learning in the United Kingdom or
elsewhere, so that she will be safe from the evil effects of mixing, that
will support the idea of your moving. 

3.

If your need for your husband is urgent  and you fear for
yourself if you stay alone, then you should definitely move so as to ward
off this problem. 

4.

Your choice should not involve your daughter studying in a
mixed school, because there is no doubt that mixed schools are haraam and
organised studies are not obligatory for girls; rather a girl is required to
learn what she needs of her religion, and this can be achieved through many
means, such as attending classes and seminars, benefitting from Islamic
centres, satellite channels, the internet and so on, if there is someone who
can support the girl such as a father or mother or husband. Then it is not
essential for her to study with the aim of getting a job. The necessity of
preserving religious commitment takes precedence over completing education
or attaining high positions. 

5.

What we are inclined towards in general is to bring the
family together in one place, even if that means missing out on some
benefits, because the problems that result from the family being scattered
are greater than the benefits thereof, as it appears to us. 

We ask Allah to help and guide you both. 

And Allah knows best.

 

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Is it better for a woman to stay in her house during the postpartum period (nifaas) or to go to her family’s house?

 

As is the custom here (and in many other places as I have noticed), women go back to their parents’ house after giving birth, so that their mothers can look after them during the postpartum period (nifaas). I realise that this is something useful, especially when having the first child, because the new mother may not know how to take care of the newborn infant. It also reduces the chance of postpartum depression occurring, as her mother will look after her. 

I hope that you will shed some light on the Islamic view on a woman going back to her mother during this period. Is it essential that her husband agree with that? May Allah reward you with good.

Praise be to Allaah.

Firstly: 

The basic principle with regard to women is that when a woman
gets married she should stay in her husband’s house. Allah, may He be
exalted, says, commanding the wives of His Prophet (blessings and peace of
Allah be upon him), who are the best example for all women (interpretation
of the meaning): “And stay in your houses, and do not display yourselves
like that of the times of ignorance” [al-Ahzaab 33:33].

 Al-Qurtubi (may Allah have mercy on him) said: 

The meaning of this verse is the command to stay in the
house. Although it is addressed to the wives of the Prophet (blessings and
peace of Allah be upon him), other women are also included, even if there
were no specific evidence to include all other women. So how about when
sharee‘ah is filled with evidence that women should stay in their houses and
avoid going out except when necessary, according to what we have stated
above in more than one place. 

End quote from Tafseer al-Qurtubi (14/179) 

Ibn Qudaamah (may Allah have mercy on him) said: 

The house or home may be ascribed to the one who lives there
as it may also be ascribed to the one who owns it. Allah, may He be exalted,
says (interpretation of the meaning): “And turn them not out of their
homes” [al-Talaaq 65:1], i.e., the houses of their husbands in which
they live. And Allah, may He be exalted, says (interpretation of the
meaning): “And stay in your houses” [al-Ahzaab 33:33]. 

Al-Mughni (11/286). 

Secondly: 

What usually happens, of a woman going to her family’s house
at the beginning of the postpartum period, is something that is acceptable
according to sharee‘ah. There is no doubt that at the beginning of the
postpartum period, a woman cannot look after herself properly, let alone
look after her husband and take care of her house. 

But this should be done with her husband’s approval and
permission to leave and go to her family’s house. If the husband does not
give permission, or she knows that he will be upset by that, then she does
not have the right to leave without his permission. In return, he does not
have the right to overburden her with tasks that are too difficult for her
during this period. Rather he has to call her family to come to his house to
look after their daughter, if that is possible, or he should bring someone
from his family or someone else, even if he has to pay for that, to look
after her and take care of her. If that is not possible, he has to help her
himself and make up for what she is missing out on of comfort and care from
her own family. 

If the husband gives her permission to go to her family’s
house, as husbands usually do, then the wife has to pay attention to her
husband’s rights over her. So she should not stay in her family’s house
unnecessarily, and she does not have the right to stay there for the entire
postpartum period, unless her husband agrees to that. It is well known that
many husbands cannot be apart from their wives for this entire period;
rather the husband needs her, as any husband needss his wife; even though it
is not permissible for him to have intercourse with her during this period,
he can still enjoy her in ways other than intercourse. 

It is also well known that the woman can look after herself
and carry out some of her household duties before the end of the postpartum
period. This varies according to the woman’s state of health and the type of
birth she had. 

To sum up: 

If the wife goes to her family’s home, there is nothing wrong
with that, especially if there is a need for it. But she has to ask for her
husband’s permission, and if he gives permission, she should not stay away
from her house any longer than the length of time for which he gave
permission. She also has to pay attention to his rights and his need for
her. 

And Allah knows best.

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He is complaining that his wife is too easy-going in her interaction with her cousin

 

My wife went to visit her relatives and she used to stay up with her cousin until 3 a.m., and they were on their own. On two occasions she took a picture of him when he was sleeping, and on one occasion she kissed him and she was always sitting next to him. His wife was annoyed by this and I am too. I told her that what she did was wrong and that it is not permissible according to Islam, and she is religiously committed. I noticed that her cousin is excessively interested in her and she is more interested in him than is necessary and it is not normal. There have been some problems between us because of this matter. She says that he is like her brother. Please note that she is forty-three and he is thirty-three. Up until now she says that there is nothing wrong with the way she has behaved. When I went to visit them I saw many things that I did not like in their behaviour. Now I am very confused and she is saying: You are the father of my children and he is only my cousin and nothing more. Now we have had a lot of disagreements because of this matter and it could lead to divorce, and we have five children.

I hope you will answer my question: is what she did correct?.

Praise be to Allaah.

Islam has set out guidelines for interactions between a man
and a woman who is not his mahram. It enjoins man to lower his gaze, and
it forbids being alone with a woman or shaking hands with her. It also
enjoins the woman to cover her entire body and forbids her to speak
softly. This is what guarantees the purity of society and the soundness of
the family, and it closes the door to evil and temptation. You can find
the texts that speak of that in the answer to question no.
10744. 

There is no doubt that your wife has overstepped these limits
and has committed an action that Allah forbade when she kissed her cousin
and by staying up with him when they were on their own, and by not observing
hijab in front of him. Even failing to lower her gaze and avoid looking at a
man who is not one of her mahrams is – in and of itself – disobedience to
the command of Allah addressed to believing men and women to lower their
gaze. 

Taking these matters lightly on the grounds that the cousin
is like a brother is a grievous mistake. How much trouble this attitude has
brought to people! A woman’s cousin is a non-mahram like any other
“stranger”; indeed the harm that he may cause may be worse than that caused
by others, because people take lightly the matter of interactions with him.
The same applies to the relatives of the husband such as his brother and
cousin. Hence the Prophet (blessings and peace of Allah be upon him) said:
“Beware of entering upon women.” An Ansaari man said: O Messenger of Allaah,
what about the in-law? He said: “The in-law is death.” 

Narrated by al-Bukhaari (5232) and Muslim (2127). Al-Layth
ibn Sa‘d said: The in-law is the brother of the husband and similar
relatives of the husband, his cousin and so on. 

Al-Nawawi (may Allah have mercy on him) said in Sharh
Muslim: With regard to the Prophet’s words, “The in-law is death,” what
this means is that the fear in his case is greater than in the case of
others, and evil is expected on his part and the fitnah (temptation) is
greater, because he is able to reach the woman and be alone with her with no
one denouncing him, unlike the stranger or non-mahram. What is meant by the
in-law here is the husband’s relatives, except for his father/grandfather
and sons/grandsons.His father/grandfather and sons/grandsons are mahrams of
the wife and it is permissible for them to be alone with her; they are not
described as “death”. Rather what is meant here is the brother, nephew,
uncle, cousin and others who are not mahrams. People customarily take things
lightly with regard to them, so a man will often be alone with his brother’s
wife. This is what is described as death and it is more important that he be
stopped than a stranger, for the reasons we have mentioned above. 

For more information please see the answer to question no.
13261 

Even if the woman does not cover her face in front of her
relatives, at least she should refrain from being alone with non-mahrams,
softening her voice or shaking hands with them. 

You have to explain to your wife the limits of halaal and
haraam concerning this matter, and advise her and her cousin to refrain from
this blameworthy leniency, because Allah will ask you about your flock which
you are enjoined to guard and protect from the Fire. Allah 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-Tahraam 66:6]. 

And the Prophet (blessings
and peace of Allah be upon him) said: “Each of you is a shepherd and each of
you is responsible for his flock. The ruler of the people is a shepherd and
is responsible for his flock. A man is the shepherd of his household and is
responsible for his flock. A woman is the shepherd of her husband’s house
and children and is responsible for her flock. 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) and Muslim (1829). 

And he (blessings and peace of Allah be upon him) said:
“There is no person whom Allaah puts in charge of others, and when he dies
he is insincere to his subjects, but Allaah will forbid Paradise to him.” 

Narrated by al-Bukhaari (6731) and Muslim 9143) 

We hope that your wife will respond to what is enjoined upon
her by Islam and will control the way she interacts with her cousin in a way
that is pleasing to our Lord, and that she will not provoke her husband’s
jealousy, because the wise woman is the one who forgoes what is permissible
in order to please her husband, so foregoing what is haraam is even more
important. 

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

And Allah knows best.

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He divorced her but did not send her the divorce papers

 

Her husband divorced her and the ‘iddah came to an end, but she cannot get the divorce papers from the Islamic centre or get any proof of the divorce from the courts in the city to which she has moved. Is it permissible for her to remarry?

Praise be to Allaah. 

We
put this question to Shaykh ‘Abd-Allaah ibn Jibreen, may Allaah preserve
him, who answered as follows:

She
should ask for an annulment of the marriage in the city where she has
moved to, on the grounds that her husband is absent and is not sending her
any money to live on. This annulment will take the place of a divorce. And
Allaah knows best.

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Thrice-divorced at one time

 

My friends husband was angery he
prounounced “I divorce you” three times at the same time. He was suspicious of
her. When he was leaving divorced her and at the same time he said if you only love me
come back to me. My friend is so upset she does not know what to do. Is the divorce vaild.
Please reply in details. May Allah bless you. Thankyou.

Praise be to Allaah.

A divorce (talaaq) uttered at a time of anger where a man
has reached the point where he is not aware of what he is saying and thus may be
classified as (temporarily) insane, does not count as divorce. But if he was aware of what
he was saying, then it does count as divorce, and because he has divorced her three times,
he cannot remarry her unless some else has married and divorced her.

But if he is uncertain as to whether he spoke the words of divorce or not,
then this does not count as divorce, because the basic principle is that she is his wife
and is not divorced unless it is certain.

The simple fact that a husband and wife love one another does not mean
that he can go back to her after they are divorced.

And Allaah knows best.

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He said, “I don’t think my wife belongs to me”

 

A person said, “I don’t think my wife belongs to me”. Does this count as talaaq
(divorce)?

Praise be to Allaah.

We put this question to Shaykh Muhammad
ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who replied that this
expression is not a clear statement of talaaq, so we would have to look at
what he meant when he said it. And Allaah knows best.

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She got divorced overseas and the divorce papers are not recognized by the official department

 

A moslimah married a moslem at a mosque in
Germany.

Then she was divorced and got a paper certifying her divorce.

When she tried to marry again with another moslem in an arabic country, the marriage
authority there did not accept the divorce-paper because it did not include the names Of
two witnesses.

Now this mosque in germany does not exist any more.

The man she married and was divorced from him has travelled away and she does not know his
adress.

Question: What can be done so that she can marry again?

Praise be to Allaah.

We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen,
may Allaah preserve him, who answered as follows:

Yes, she can marry outside the Islamic centre, but the marriage
has to be conducted on her behalf by her walee (guardian) (along with all the
other conditions of nikaah – see Question #2127).
The final condition is that her ‘iddah (waiting period following divorce)
should have ended. And Allaah knows best.

 

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