Prohibition of having sexual intercourse on certain days

Question 15: I am married and while I was in outdoor religious lesson arranged by some scholars, I understood from the speech of one scholar that one should not have sexual intercourse with his wife on the following days: Tuesdays, Wednesdays and Saturdays. He also said that taking a bath on Wednesdays is impermissible and that whoever takes a bath on 40 successive Wednesdays will die by iron. What is your fatwaa’ regarding such claims?

Answer: Claims of the scholar mentioned above regarding the prohibition of having sexual intercourse on the days mentioned and of taking a bath on Wednesday is false and groundless beliefs. Thus, it is impermissible to have confidence in it or act thereupon… read more here.

Concluding the marriage contract between the two `Eeds

Question 14: I am a young man in the prime of my youth. I engaged a certain girl, and after a period of engagement, I decided to contract marriage in the period between ‘Eed-ul-Fitr (the Festival of Breaking the Fast) and ‘Eed-ul-Adha (the Festival of the Sacrifice). However, I confronted a problem. My fiancée’s relatives rumored that it is not permissible to contract marriage during such a period. My fiance’s father asked an Imaam of a Masjid (mosque) and the answer was that it is Islaamically impermissible. I, on my part, asked another Imam who gave me a reply to the contrary.I fell into confusion. This is why I am sending to you hoping that you will give me a detailed answer substantiated by Hadeeth and Ijmaa‘ (consensus of scholars), so that I can convince my fiance’s family. In fact, I am sure that contracting marriage between the two ‘Eeds is permissible, but I have no evidence in written form.

Answer: A man may contract and consummate his marriage on any day of the year unless he is in a state of Ihraam (ritual state for Hajj and ‘Umrah). During Ihraam, it is not permissible to get married or contract marriage for oneself or for others. Prohibiting contracting marriage between ‘Eed-ul-Fitr and ‘Eid-ul-Ad-ha, or on any other day, has no Shar‘ee (Islaamic legal) grounds… read more here.

Celebrating the consummation of marriage

Question 13: There is an old custom in my country Tlemcen where at weddings a piece of cloth called a shirt is brought into the newlyweds’ room. After the groom enters the room of his bride, the bride’s family waits outside for the bloodstained shirt as proof that the marriage has been consummated. The shirt is then received by women and girls from among the bride’s family – staying with the groom’s family – who dance and utter cries of joy while waving the shirt before all the guests. Everyone then rejoices over the first blood stains indicating virginity. One hour later, the shirt is handed to the wife’s family who takes it back to their relatives to convey the glad tidings. Once they arrive, dancing and other shameful acts take place. It often happens that the shirt is taken out the next morning, which requires those entrusted with the shirt to stay at the husband’s family’s home, as they cannot return without it. If the shirt is not brought out, shameless male or female friends talk to the husband or wife in private – to keep others from being involved – asking about the details as to why they failed to consummate the marriage. If they are convinced that it has something to do with what is called “Al-Rabt” (the spell), then this is considered the worse thing of all.

However, there may be other reasons, which I being young and inexperienced may not be aware of. Everybody becomes saddened and help is sought from an expert woman or a scholar who can concoct a special amulet. In addition, the shirt may be brought out after many days have passed.

My question is about the permissibility of such a custom. I hope that Allaah (Glorified and Exalted be He) will guide you to explain the points and details of this matter clarifying the teachings of Allaah and His Messenger (peace be upon him) in this regard.

Answer: The wedding practices adopted in some countries, as those mentioned by the questioner, including joyous celebrations displaying the bloodstained piece of cloth after the consummation of marriage, and expressing sorrow and claiming that a sorcerer is needed to break the spell if the cloth is not presented, are prohibited groundless practices according to Islaam… read more here.

Forsaking someone for marrying immediately after his wife’s death

Question 12: In our neighborhood there is a tradition that when a wife dies, her husband should not marry another wife for six months or more. If asked why, they reply that this shows respect to the deceased wife. It happened that a person married a week after the death of his wife, and no one attended his marriage or even offered him Salaam (Islaamic greeting of peace). Is marriage, even one day after the death of one’s wife, permissible in the Sharee’ah perspective? Please answer me. May Allaah reward you best.

Answer: This is a pre-Islaamic tradition that is baseless as far as the purified Sharee`ah is concerned. Therefore, it should be abandoned and ignored. It is not permissible to forsake anyone who marries immediately after his wife’s death; it is even wrong to do so… read more here.

Money paid for marrying off a woman to a person not from the village

Question 11:  I live in a village in the Southern Region. We have an old tradition that anyone who marries off his daughter, sister or any one of his female relatives to a man who is not from his village should pay a sum of money to his villagers. In the past, the husband used to pay this sum of money and nobody would leave to the wedding with the wife. This was considered a return for the expenses that the husband might have paid to host the villagers accompanying his wife. Now, this habit has taken on another form. The villagers make a condition that the wife’s Waliy (a legally accountable person acting for a woman regarding marriage) pays three thousand Riyals as a requirement to attend the wedding dinner served in the husband’s village. If he refuses to pay the money, he may suffer a lot of pressure from the villagers. A long-run dispute arose among the villagers over this matter. It should be noted that most people in this village only pay this sum of money out of shyness or due to various influences. Some of them refuse to pay on the pretext that this is not permissible. To them, this sum of money is paid without a valid cause. It may be taken from the wife’s Mahr (mandatory gift to a bride from her groom) or from the husband. It often falls beyond the marriage costs. It should be noted that the sum that the villagers collect is spent on charitable projects, such as paving roads and building fences around graves or similar purposes.

Please advise! May Allaah reward you best. Is this action permissible, so we should continue doing it? We need your fatwaa’ to be evidence for all the people. May Allaah protect and support you!

Answer: The tradition you mentioned is a bad tradition, and people must stop it and forbid it. Forcing the Waliy to pay this sum of money according to this false `Urf (custom) is Munkar (that which is unacceptable or disapproved of by Islaamic law and Muslims of sound intellect) and is an act of consuming people’s wealth unjustly… read more here.

Obligating a father to pay money if he marries his daughter outside the village

Question 10:  Some villagers, especially in the Al-Hijaaz, have a binding agreement among themselves that they call the “collective adversity.” The agreement includes many conditions, one of which is that if any of them wants to give his daughter in marriage to someone from outside the village, he has to pay a sum of money ranging from 2,000 to 5,000 Riyals, which is called the “breaker”. This money is added to the community fund, along with the amount they pay annually, which they use for any financial liabilities – may Allaah prevent them! – such as Diyah (blood money), compensation, or the like.

This sum of money is paid by the Waliy (a legally accountable person acting for a woman regarding marriage) either from the bride’s Mahr (mandatory gift to a bride from her groom) or his own money. Sometimes, the groom is asked to pay it in addition to the burdens of the Mahr, clothing, jewelry, and other costs, even if he is poor. Some people abstain from paying this moneythat has been agreed upon, when giving their daughter in marriage to a man from outside the village, due to reasons of poverty or other social reasons. In such a case, the following sanctions are applied:

1. Cutting of friendly relations with the person, sometimes to the extent of not giving them the Salaam (Islaamic greeting of peace) if he has no rights on them.
2. His right to the collective fund is forgone, even if he had paid something into it previously.
3. They carry no liability for him and he carries no liability for them whatsoever.
4. If the reason behind the man abstaining from paying this money is due to a personal dispute between himself and another member of the community, the community will examine the dispute and rule that the one at fault has to slaughter a number of sheep for the one who has been wronged, in order to satisfy him. However, if there is no reason behind abstaining from paying the money that entails the abovementioned sanctions, the man has to either submit and pay the money, or suffer permanent isolation.

My questions are:

A. What is the ruling on taking this money from the bride’s Waliy or the groom to be paid into the community fund?

B. We know that ruling that the one at fault has to slaughter a number of sheep is invalid, as it runs counter to what Allah has revealed. Although it is called a reconciliation, it is in fact using rulings from Taaghoot (false gods), so how should a reconciliation be made between the two parties? If the situation is just that one of them has insulted the other, neither of them would want to bring the matter before the court, as it may rule that the one at fault should be jailed, and they do not want that to happen as it may lead to more bigger problems than they are already facing.

Answer: This practice is a grave act of Munkar (that which is unacceptable or disapproved of by Islaamic law and Muslims of sound intellect). This agreement is null and void and it is obligatory that it should be abandoned and not applied and refuted, as it contradicts the orders of the Messenger of Allaah (peace be upon him). It may also lead to some women from the tribe or village remaining unmarried if no man from the tribe or village proposes to them. The Prophet (peace be upon him) said… read more here.

Raising the hands on delivering a Khutbah before concluding a marriage contract

Question 9:  Is there any command in Hadeeth that orders us to lift our hands on delivering a Khutbah (sermon) before concluding a marriage contract?

Answer: It is not permissible to raise one’s hands during the Khutbah of concluding the marriage contract because this was not reported in any Hadeeth… read more here.

Tying a spell around the groom’s wrist

Question 8:  In our country, the following practices are conducted in marriage occasions:

A) Upon bidding the bride farewell, her brother shades her head with a Mus-haf (copy of the Qur’aan). They claim that this act is not a Bidd`ah (innovation in religion) as it involves religious behavior. We disagree with them as we see that the Mus-haf is a book that should be used for worship only.

B) On the wedding day, the groom wears an amulet around his wrist called “Al-Imaam Al-Damin”. This amulet contains some phrases such as “be in Allaah’s trust” and many others. Does this act count as Bidd`ah?

Answer: The practice they conduct with the bride is baseless in Sharee`ah (Islaamic law). With regard to the groom wearing an amulet around his wrist, if the amulet contains a Du`aa’ (supplication) to anyone other than Allaah, it is considered major Shirk (associating others with Allaah in His Divinity or worship)… read more here.

Practices for women to remain chaste

Question 7:  There are many traditions in our society which I believe are not from the Sunnah to protect women’s virginity. A young girl is brought and is asked to urinate in pit. This pit was used before in traditional weaving. The girl throws seven pebbles at the urine. They claim that this act protects her virginity. When she is engaged, the girl weaves a traditional loom and oversteps it in a way I do not understand. They ask her to say certain words which are not understood. This was applied to many girls. A girl does not lose her virginity, even if she commits adultery. What is the ruling on such superstitions?

Answer: What is mentioned with regards to girls urinating in a pit and saying certain words to protect their virginity is impermissible as this is an act of Jaahiliyyah (pre-Islaamic time of ignorance) and superstitions with which devils among mankind deceive ignorant people… read more here.

Applying Henna on the wedding night to the groom’s right hand index finger etc

Question 6: When a husband puts henna on the wedding night, the following takes place: He sits among a group of his friends in the wedding. Then a woman, who may be dressed according to the Islaamic dress code or may be uncovering her arms and hair, comes to them. She places a pot of henna in front of her. After a short time, she puts henna on the groom’s right hand index finger and on the hands of any of friend interested in putting henna. After that the husband starts collecting money from his friends and the attendance. The question now is: Is this practice permissible in the Islaamic Sharee`ah or not? It should be noted that this practice helps the groom with money. Is it permissible for a woman, young or old, to go out in front of men?

Answer: This practice in the mentioned way is not permissible… read more here.

Ruling on wearing a wedding ring

Question 5: Is it permissible to wear a wedding ring?

Answer: It is not permissible to wear a wedding ring, since it involves mimicking the customs of Kaafirs (non-Muslims). This is not the way Muslims announce a marriage, but it is the way of Kaafirs who are mimicked by ignorant Muslims of weak Faith… read more here.

Ruling on wearing an engagement or wedding ring by both the bride and the groom?

Question 4: What is the ruling on wearing an engagement or wedding ring by both the bride and the groom? The married couple usually wears rings on which the spouse’s name and the engagement date are engraved. Is this a Bidd‘ah (innovation in religion) or does it have some origin in Islaam? Does the saying of the Messenger of Allaah (peace be upon him) to one of his Sahaabah (Companions): Seek anything (for her), even if it is only an iron ring denote the permissibility of wearing a wedding ring.

Answer: Firstly, what you have mentioned about engaged or married couples wearing rings in the manner described has no origin in Islam. In fact, it is a Bidd‘ah introduced by some ignorant Muslims with weak faith, who mimic the customs of Kaafirs (non-Muslims). This act is prohibited, as it involves imitation of the Kaafirs and the Prophet (peace be upon him) warned against this… read more here.

Reciting Al-Faatihah at the engagement

Question 3: Is it a Bidd`ah (innovation in religion) to recite Soorah Al-Faatihah at the time of engagement? Similarly, is it a Bidd`ah for a man to present gifts to his fiancée on certain occasions; such as on the Days of `Eed, the middle of Sha`baan, the Day of `Ashoora’, and so on?

Answer: Reciting Soorah Al-Faatihah at the time of engagement or wedding is a Bidd`ah and so is presenting gifts to the bride on certain occasions, especially if they are non-Islaamic… read more here.

Pre-Islaamic erroneous practices related to marriage

Question 2: My grandmother visited Makkah Al-Mukarramah and heard there that the barren woman or the unmarried girl has to read Soorah (Qur’aanic chapter) Al-Ikhlaas inMakkah Al-Mukarramah and to incense her house and body and then go to sleep. If this is done, Allaah (Exalted be He) will give her children. Likewise, a lady who is seeking a husband will be given the husband she wishes. My married sister is asking whether she could try this out [for children] but she is afraid. Is it correct to do so? I hope your answer would benefit us.

Answer: What is mentioned in the question concerning things that some women do in the hope of giving birth to children or getting married is Baatil (null and void). It is a pre-Islaamic myth and a Muslim is not permitted to believe in or do this. The Muslim should put his trust in Allaah (Exalted be He) and pray to Him. Those who have delayed pregnancy should take the lawful medications prescribed by physicians. Reading Soorah Al-Ikhlaas or any other Qur’aanic Soorah is a good act, but it is not for this purpose… read more here.

Concluding the marriage contract at zodiac times

Question 1: Here in Yemen, we have a tradition, that if people want to conclude a marriage contract with a groom, they count on zodiac times, or the appropriate time. In which case this hour is either a blessed or a cursed one, depending on the positions of the star according to their `Aqeedah (creed), and if they want to take the bride out (of her house), they take her out during a specific hour according to the positions of the stars, for they claim that a star is facing her when she tends to go out. However, if there is a necessity for her to go out at such a time, they would only let her go out from the backdoor (to avoid facing the star), and when she goes to enter the groom’s house, they let her enter from the right side. The same applies to a deceased, as when they move them to the grave, they would only take them out from the right side. Please answer us, May Allaah reward you well. Is this permissible or not?

Answer: We do not know any origin for this in the purified Sharee`ah (Islaamic Law), rather it is an act of Bidd`ah (innovation in religion) and a Baatil (null and void) conviction… read more here.