A. There is absolutely no doubt in the fact that Rasulullah (sallallahu alayhi wasallam) married Hadhrat Aishah (radhiyallahu anha) when she was 9 years old. He was informed of his impending marriage to her by means of Wahi. More than eleven Muhadditheen among the Taabi-een reported Hadhrat Aishah’s marital age directly from her. Besides this, other senior Sahaabah confirmed this fact. Other authorities have also narrated it from sources other than Hadhrat Aishah (radhiyallahu anha). It is downright ignorance for any Muslim to deny this incontrovertible truth for the sake of placating western attitudes. It only conspicuously displays the intellectual inferiority, the product of western indoctrination, from which they suffer. They have been constrained to look at Islamic and other cultures with the coloured blinkers their western masters have fitted for them.

This is confirmed in the Saheeh (Authentic) books of Hadith. There is no scope for denial of this Truth nor is there any scope in a Mu’min’s Imaan for presenting apologies and interpretations to assuage the palates of the western kuffaar enemies of Islam. Muslims who become defensive, apologetic and feel awkward when westerners broach this subject suffer from gross inferiority in their thinking. This inferiority is a product of western indoctrination which paints in offensive colours everything which is not appealing to the western so-called ‘enlightened’ mind. No one hardly frowns at the immoral western practices such as licensed prostitution, abortion, wife-swopping, homosexuality, lesbianism, same-sex ‘marriages’ and a host of other immoral, unnatural and satanic practices of the modern-day kuffaar who seek to blemish the lofty moral character of Rasulullah (sallallahu alayhi wasallam) with spurious arguments and claims devoid of substance.

A practice or custom is not bad simply because the immoral West believes it to be so. Marriage of 9 year old and of lesser age girls was a prevalent custom among the Arabs and it remained so throughout Islamic history, not only among the Arabs, but among non-Arab Muslims as well. Other Sahaabah too had married girls of a very young age. The fact that the marriage was contracted without hesitation and without anyone frowning is ample evidence for the prevalence of the practice

It was taboo among the pre-Islam Arabs for a man to marry the widow or divorcee of his adopted ‘son’. This was such a deep-rooted prohibition that even Rasulullah (sallallahu alayhi wasallam) was very hesitant to implement his desire to marry Hadhrat Zainab (radhiyallahu anha) who was divorced by Hadhrat Zaid (radhiyallahu anhu), the adopted ‘son’ of Nabi-e-Kareem (sallallahu alayhi wasallam). The prevalent attitude of society inhibited Rasulullah (sallallahu alayhi wasallam) from making known his desire. Then Allah Ta’ala revealed in regard to this inhibition: “You fear people while it is more befitting that you fear Allah………. We married her (Zainab) to you so that (in future) there will be no blame on the Mu’mineen regarding (marriage) to the wives of their adopted sons….” (Surah Ahzaab, Verse 27) The fact that there was no inhibition regarding marriage to Hadhrat Aishah (radhiyallahu anha) testifies to the prevalence of the custom of marrying such young girls.

In the year 5 Hijri, that is when Hadhrat Aishah (radhiyallahu anha) was 12 years of age, Rasulullah (sallallahu alayhi wasallam) gave her as well as all his wives the choice of opting out of his Nikah. They were given the right to choose their freedom. Rasulullah (sallallahu alayhi wasallam) first approached Hadhrat Aishah (radhiyallahu anha) before any of his other wives. When he gave her the choice of gaining release from his Nikah, Rasulullah (sallallahu alayhi wasallam) advised her to consult with her parents first before she gave her final decision. But she blankly refused to consult and spontaneously said that there was no need to consult with her parents because she chose Allah’s Rasool and to remain in his Nikah. Now when Hadhrat Aishah (radhiyallahu anha) at the age of 12 was so in love with Rasulullah (sallallahu alayhi wasallam) and flatly refused to even consider the option of release offered to her, then what right has any outsider to interfere and cast aspirations?

She was not in the marriage against her will. If that had been the case, she would have regarded the offer of freedom a wonderful boon and would have availed herself of the offer.
Hadhrat Aishah (radhiyallahu anha) was extremely happy from the very first day of her Nikah with Rasulullah (sallallahu alayhi wasallam). She was a girl of extraordinary intelligence, hence she outrightly declined Rasulullah’s advice of consulting her parents regarding the choice given to her to opt for release from the Nikah. Even at the age of 12, she voluntarily, wholeheartedly and emphatically opted to remain in the Nikah. No one, least of all enemies of Islam, has the right to interfere and criticize a marriage with which the wife is happy and which the entire society had accepted in view of it being a norm.

There is no moral or religious constraint and restriction on child-marriage. The attitudes and norms of western society are not sacrosanct nor a criterion for the civilizations of the world to emulate. Western society with an ever-changing culture which readily assimilates into its system the worst acts of unnatural immorality cannever claim to be a pace-setter and a leader in the sphere of morality. The immoral metamorphosis it has undergone with rapidity in the past half a century testifies to its morally decadent and incrementally putrid moral state. The norms and attitudes of a culture entirely bereft of morality cannot be imposed on the Muslim Nation as a standard for judging what is good and bad for the public. What appears reprehensible to western attitudes is not necessarily reprehensible in other cultures, especially cultures such as the Islamic culture which enjoys the loftiest concept of moral purity and spirituality.

There is also no biological reason why it is improper for a nine year old girl to get married. Girls of nine years attaining adulthood with the incidence of haidh (menses) are not uncommon. Hadhrat Aishah was an extraordinary girl in both intellect and physique. She attained adulthood at the age of 9 with the commencement of haidh. Imaam Shaafi (rahmatullah alayh) states in his Kitaabul Umm that he witnessed numerous girls of the age of nine who were baalighah (having attained puberty) in Yemen. Baihqi also narrates this fact in Sunanul Kubra, and so does Ath-dhahabi in Siyar. Furthermore, Baihqi narrated in Sunanul Kubra three cases of Muslim wives who gave birth at the age of nine or ten years.

While western society is averse to child marriage, it is rapidly accepting child fornication. In fact, the system of sex ‘education’ which is being introduced in western schools to little children is satanically designed to produce a generation which will wallow in fornication and unnatural sexual practices. Reporting on a child sex education programme just introduced in British schools, the International Express in its issue dated 6 March 2007 states: “The video includes detailed descriptions of men’s and women’s genitals and describes the effects of touching them. Five- year-olds are shown illustrations of naked adults and asked to label body parts, while older children are shown an animation of a couple having sex. Producers Channel 4 say the video is widely used by primary schools as part of the Government’s recommended sex and relationship lessons. ………. Roger Hughes, head teacher of Sherwell Valley, said: ‘We are revising our sex education policy because girls are maturing earlier. Out of context, saying we are teaching four or five-year-olds about touching themselves sounds shocking. In the context of the video it is not offensive.”

There is a similar sex programme in operation in South Africa where five and six-year-olds are exposed to such sexual indoctrination. While the sexual indoctrination of 4, 5 and 6 year olds – which will most assuredly drastically increase child pregnancies in the near future, sexual abuses, unnatural sexual practices and immorality in general – has become acceptable to western minds, the western enemies of Islam disparage the healthy and holy practice of marriage to a child. While Islam does not encourage child marriage, it perfectly allows it. In contrast, while western norm does not permit child-marriage, it not only allows, but encourages child-sexual activity outside the confines of marriage as the abovementioned press report testifies. Soon fornication and unnatural sexual practices of 5 and 6 year olds will become an acceptable western norm, but child-marriage will remain an ‘evil’ in the warped and disfigured understanding of the western mind.

Muslims should take in their stride the stupid vituperation which the western enemies direct at Islam. They should understand that it is not only Hadhrat Aishah’s marriage which they are making a target for their abuse, but almost every tenet of Islam is a target for their vilification. The Islamic system of polygamy too is repulsive to western attitudes. But while they are vociferous in condemning Islamic polygamy, they are ominously silent about polygamy which is permitted in their own Scriptures. The Biblical Prophet Solomon according to the Bible had hundreds of wives, not four as stipulated by Islam. The Prophet Abraham too had a plurality of wives. In fact, most civilizations of the world had and have a system of polygamy. But to the western mind polygamy is ‘evil’ while the western unbridled practice of a plurality of sexual partners outside wedlock is tolerable and not considered to be in conflict with the ‘public good’. To the western mind, monogamy augmented by unlimited extra-marital affairs is acceptable, but limited polygamy in which the women are accorded honour, care, respectability and wifehood is ‘evil’. This is the style of western thinking which the enemies are labouring to impose on Muslims who have fallen prey to the liberalism and modernism of western civilization.

The marriage of Rasulullah (sallallahu alayhi wasallam) to Hadhrat Aishah (radhiyallahu anha) was divinely ordained for the Deeni interests of Muslim posterity. Her intellectual ability and capacity, and her knowledge and wisdom proved a wonderful boon and asset for Islam and the Ummah. Besides Hadhrat Abu Hurairah (radhiyallahu anhu), no other Sahaabi surpasses her in Hadith Narration. Some authorities say that half of the Shariah is structured on the Hadith narrations of Hadhrat Aishah (radhiyallahu anha). She remained a widow for 50 years and died at the age of 68.

Muslims lacking in Islamic knowledge and having been exposed to the indoctrination of western attitudes and norms, become apologetic and suffer pangs of embarrassment when they are confronted by Islamic issues which the western mind views with antipathy. The baseless idea of the west holding a monopoly in issues of moral value should be shed. A practice or custom is not bad simply because the West claims it to be ‘evil’. And the converse is also true. Islamic concepts are of divine origin for which we offer no apology. On the contrary, we should boldly uphold Islamic Custom and shrug off western objections as drivel disgorged by enemies about whom the Qur’aan Majeed says: “Verily, animosity (for you) has been disgorged from their mouths, but what their hearts conceal is worse.”
Close Answer

A. Jannat with all its comforts, pleasures and bounties are extra-special rewards for men and women. These are such bounties which no eye has seen, no ear has heard nor crossed the mind of men. What Allah Ta’ala has decided for men and women is nothing but goodness. He knows and we know not. The nature and temperament of people will undergo great change in the Aakhirah just as their physical bodies will also undergo change. The evils of the nafs will be eradicated. What one may desire today here on earth will not necessarily be desired in Jannat. The desire of women for any males other than their husbands will never feature in Jannat.

Allah Ta’ala is the Creator of our nature and He will not commit any injustice to any man or woman. Your problem is that you are thinking about the Aakhirah in terms of this Dunya. In adulthood a person normally does not desire what he had desired during childhood. In old age one does not normally desire what was desired in youth. Similarly, what you desire here today will not necessarily be desired in Jannat. A woman in Jannat will never desire any man other than her husband.

A. Western, liberal and UN-Islamic ideas have distorted your mental vision. What is your conception of inferiority? The Qur’aan says about the Ambiyaa [Prophets] (alayhimus salaam): “These are the messengers. We have given some ranks over (or above) others.”
Even the Ambiyaa [Prophets] are not equal. Rasulullah (Allah bless him and grant him peace) is superior in rank to Nabi Musaa (alayhis salaam). In fact he is superior than all the Ambiyaa (alayhimus salaam). Thus, in relation to Rasulullah (Allah bless him and grant him peace) all the Ambiyaa (alayhimus salaam) are inferior. Hadhrat Jibreel (alayhis salaam) is the highest ranking Angel. In relation to him, Hadhrat Israafeel (alayhis salaam) is inferior. In relation to Qur’aan Shareef, the Hadith is inferior. In relation to the Kab’ah, Masjidun Nabawi is inferior.

In relation to the elder brother, the younger brother is inferior. In relation to a mother, her son, even if he is a great Aalim and a Saint, is inferior. In relation to an elder sister, the younger brother is inferior. In relation to Hadhrat Abu Bakr, Hadhrat Umar and all the Sahaabah (radhiyallahu anhum) and the entire Ummah are inferior. In relation to the Ustaadh [teacher], his students are inferior. In relation to a Shaikh [spiritual guide], his mureeds [disciples] are inferior whether male or female.

In every level of society there are ranks and gradations. The concept of blanket equality is a stupid idea of the Kuffaar. The husband has been made the chief of the family by Allah Ta’ala. It is his responsibility to maintain and train his wife and children. He has the highest rank in his home. He is superior to his wife and children even if his sons are the greatest saints and he an ignorant farmer.

Is it an insult to all the Ambiyaa (alayhimus salaam) to say that they are inferior to Rasulullah (sallallahu alayhi wasallam)? On the contrary, they all are proud to be the inferior followers of Rasulullah (sallallahu alayhi wasallam). Similarly is it with all the ‘inferior’ beings cited above as examples. The Qur’aan categorically states:

“For men over them (women) is a rank.”

What problem do you or any Muslim have with this assertion of Allah Ta’ala? The problem is only that westernism and kufr liberalism have imposed on the minds of people that the higher male ranks relegate women to chattlehood. Modernist and deviated Muslims have been made to understand that women in Islam are contemptible; that men are free to abuse and denigrate them.

But every Muslim who has even a slight understanding of Islam knows that these western ideas are plain garbage which the enemies of Allah gorge out. Even in Jannat [paradise] there will be different ranks among all levels of people. When according to Islam even two men are not equal, what is wrong if there is not equality between men and women? But since deceived people have been indoctrinated to believe that ‘inferiority’ means contemptibility, they feel awkward with Islamic teachings.

A woman with her piety can surpass any man in rank by Allah Ta’ala. By Allah Ta’ala, the criterion of superiority is Taqwa [God consciousness]. Innumerable women will have higher ranks by Allah Ta’ala than males on account of their Taqwa. Every Mu’min is aware of the lofty rank of Hadhrat Aisha (radhiyallahu anha). She was the Ustaadhah of numerous Sahaabah. She was the most beloved Wife of Rasulullah (sallallahu alayhis salaam). She will be entering Jannat centuries before numerous male Sahaabah. What idea will you now gain when it is said that she is inferior to her husband, Rasulullah (sallallahu alayhis salaam)? Is any contempt implied for her by this claim? We in fact say that contempt for her is Kufr [disbelief].

Thus, gradations in society are the creation and command of Allah Ta’ala. The Khalifah, sultan or king may be a corrupt and immoral man. But, the Shariah commands obedience to him in all his lawful orders. His rank is superior to others here on earth. In Islam women are not inferior to men in terms of the concocted meaning ascribed to ‘inferiority’ by the western kuffaar enemies of Islam.
Close Answer

A. The discussion on the difference between the sexes and the greater intellectual capability and ‘brain power’ of men, may be perceived in certain quarters in which there exists a glut of perverted brains, as Islam’s contempt for womankind. Nothing can be further from truth and reality than such a misconceived and convoluted understanding of Islam’s position. It is unintelligent to infer from the Islamic concept of woman’s intellectual and biological inferiority on which is based her lower or inferior status, that Islam holds her in contempt. While a person may have an inferior status in a certain sphere of life, the very same person may be enjoying a superior rank in another domain.

Consider a mother. This female while sharing in common the general rank of all women, in relation to her son, she holds a superior status notwithstanding the masculinity of the latter. And, her superiority over him remains unaffected even if he happens to be the greatest Saint on earth. In relation to him, his quest for paradise always initiates from under her feet. He cannot obtain Divine Pleasure without remaining perpetually under the yoke of her sacred feet, literally and spiritually. If the son fails to serve his mother, like a slave for the rest of his life, he is doomed to hell-fire. Yet, she is not allowed to go on a journey without him being in escort of her. While she holds the key to unlock the portals of Jannat for her Saintly son, and whilst the safety of his Imaan is reliant on her pleasure, her testimony is equal to half his testimony.

These rules of the Shariah establish that the female attribute of motherhood confers a vastly superior status to this woman over elevated males who happen to be her sons and grandsons. A necessary and a rational corollary stemming from this Islamic concept, is the superiority of a mother despite her intellectual inferiority and biological differences with her sons. These latter attributes do not elevate sons above their mothers.

An elaboration on this subject will fill a whole volume. The paucity of this concise bulletin cannot dilate here on this question. However, one further example should suffice to convince even unbiased non-Muslims of Islam’s true attitude to women, men and even animals.

Humility is an imperative requirement for spiritual elevation which in turn is incumbent for the acquisition of Divine Proximity. An entire lifetime of ritual obeisance, spiritual incantations, devotional practices and litanies will not secure for the ‘saint’ one step of advance up the spiritual ladder if the attribute of humility is lacking.

Once Hadhrat Hasan Basri (rahmatullah alayh), the renowned Authority of all dimensions of Islam— spiritual, moral, intellectual and academic — who was among the greatest Taabieen, crossed the path of a dog. Hadhrat Hasan Basri pulled his flowing cloak close to his body to avoid it brushing against the dog. By the command of Allah Ta’ala, the dog stopped and spoke: “O Imaam of the Muslims! If my body is dry the your garment will not be rendered impure, and if it is moist, it can be purified by a simple washing with water. But if your heart is washed with the waters of the seven oceans, it will not be purified of the pride lurking therein”.

Overwhelmed with extreme remorse, sorrow and realization of the truth uttered by the canine servant of Allah, Hadhrat Basri cried: “O Dog! Come live with me and instruct me in morality.” The dog responded: “O Imaam of the Muslims! The two of us cannot coexist. You are the honoured Imaam of the Ummah while I am buffeted with contempt. And besides this, I do not treasure a bone for tomorrow (while you store food for days on account of the deficiency in Tawakkul).” So saying, the dog departed.

Thereafter, Hadhrat Hasan (rahmatullah alayh), as long as he lived, always held himself inferior to even a dog. In fact, the Mashaaikh of Islam say that as long as man cannot feel himself to be inferior to a dog, he should understand that pride lurks in him. This should suffice to clinch the argument and neutralize the accusation of contempt which the perverted brains of the gender mob hurl against the Islamic concept of the superiority of man over woman.
Close Answer

A. The Shar’i issues are simple. But when people are not prepared to submit to the Shariah, the problems become insoluble. When this happens, nothing helps. The enmity and disruption of family ties then are the consequences. According to the Shariah, your wife is entitled to separate living quarters. If such quarters are made available to her in the same house where your mother is living, then she (your wife) has no right to demand a completely different house where your mother will not be living. ‘Separate’ accommodation means that in her quarters no one, neither your parents nor her parents have the right to interfere.

So if you make such an arrangement in the existing house that you mother will not have the right to enter your wife’s private quarters without her permission, then the haqq of your wife will be fulfilled. Then from the Shariah’s point of view she will have no further right or to demand an entirely separate house. Now if your wife will adopt obstinacy and reject this simple Shar’i solution, then it depends on you. We cannot suggest how you should react if she refuses this Shar’i solution. All men do not have the same spiritual, moral and intellectual stamina. It is quite possible that your wife will refuse this solution, and if you refuse to accede to her request, she may pack-up and leave. Can you tolerate this? If you are able to withstand a possible separation, then you should stand firm on the Shariah’s solution. You are not allowed to abandon your mother for the sake of your wife’s obstinacy.

Quarrelling among in-laws is part of life. Your wife is in error for wanting to separate because of this one nasty encounter. She should exercise patience and overlook the argument. You should explain to your wife that presently you are not by the financial means to build or buy another house. Secondly, you are not allowed by the Shariah to abandon your mother. Try to make her see reason. The better option is to slowly build another house on the vacant area on the present premises so that your mother would be near to you. On no account will it be permissible to abandon your mother. In the final analysis if a man has to choose between his wife and mother, he is obliged to choose his mother. May Allah Ta’ala solve the problem and guide everyone concerned in this matter.
Close Answer

A. Her complaints if baseless, are slander and gheebat. You should be patient. Ignore her slanders. Make dua for her and behave as if you are deaf. Never react to what she says. Respect her like a mother even if it seems like drinking poison. Allah will reward you.

A. Firstly, it is the Waajib duty of the sons to look after their mother. They have to make the necessary arrangements for her food, clothes, living and comfort in general. If their wives sinfully refuse to assist him, then the sons will have to do the cooking for their mother either themselves or hire someone to prepare the food or make some arrangement. If the daughter is living with her mother, then obviously it is her duty to cook her mother’s food. If the Husband’s mother is living with her daughter-in-law, then it will be her duty to cook for her if she (mother-in-law) is infirm, old or sickly. If the mother-in-law is able to do her own cooking, then while it will not be Waajib for the daughter-in-law to cook for her, nevertheless, it will be highly improper for her to refrain from cooking for her. How will it look to discard her husband’s mother while they are living in the same house? If the husband instructs his wife to cook for his mother, it will be Waajib for her to comply because obedience to the husband in all lawful things is Waajib.

It should also be understood that Islam places great emphasis on morality (akhlaaq). Even if it is not one’s mother-in-law – it may be a sickly or old neighbour – then too it becomes Waajib to look after her. This is the demand of Islamic insaaniyat. Circumstances make Waajib certain issues which ordinarily are not one’s incumbent duties. There may be an old sickly person living 10 houses from you. This person may have wealthy sons and daughters who are neglecting her and who have abandoned her. If her relatives are not fulfilling their duty of caring for her, then it becomes Waajib on you even though she is not related to you and living far from you. It becomes Waajib on all those who are able to take care of the destitute person. It is not permissible for a woman to refuse to look after her mother-in-law on the basis that she has her own sons and daughters. If her sons and daughters refuse to fulfil their duty, then it is Waajib on the daughter-in-law to do what is expected of her own children.
Close Answer

A. Yes, it is morally incumbent on her. It is the duty of the wife to do the housework. The husband is required to engage a maid to assist his wife with the housework. Rasulullah (sallallahu alayhi wasallam) very clearly stated that the housework is the obligation of Hadhrat Faatimah (radhiyallahu anha) and the outside work (of earning, etc.) is the duty of Hadhrat Ali (radhiyallahu anhu).

Even the Hanafi Fuqaha who say that housework is not Waajib on the wife, do not negate the wujoob (compulsion) of obedience to the husband in all things lawful. Thus, while cooking according to some is not Waajib on the wife by virtue of the Nikah, it becomes Waajib on her by virtue of the husband’s instruction. It is another issue if the husband oppresses her with burdens, for then he is guilty of sinning, but his sin does not justify the wife’s disobedience, hence Rasulullah (sallallahu alayhi wasallam) said that if the husband orders his wife to stand the whole night or to transfer the stones of one mountain to another, then she has to obey. The emphasis is on obedience of the wife to her husband in all things lawful.

According to the other Math-habs, housework is Waajib on the wife by virtue of the Nikah contract, not by virtue of the husband’s orders. Rasulullah (sallallahu alayhi wasallam) has instructed his beloved daughter, Faatimah (radhiyallahu anha) to do the housework in her marital home, and this Hadith is the basis for the view of the other Math-habs as well as for many Hanafi Fuqaha.
Close Answer

A. We all have duties towards other Muslims whether they are relatives or not. If they happen to be relatives, then there is a greater need to show kindness to them. Parents- inlaw are like one’s parents. Be helpful to them, assist them, be kind to them, never be rude to them, respect them and increase the bond of love with the husband by serving his parents.

A. The confusion is not in the mas’alah. The confusion is because of ignorance, impatience, spite and selfishness. It is compulsory that the man maintains his relationship on a very healthy footing with his parents. Marriage does not mean severance of relationship with one’s parents nor does separate accommodation for the wife mean that her husband has to abandon his parents although this is precisely what many stupid and selfish young girls demand nowadays. Separate accommodation does not mean that a man has to move out from his parental home and live apart far away from his parents who are dependent on him. In the same house, he should arrange a separate bedroom for her.

This will be her private quarters. His parents have no right to enter her private room without her consent. In other words, she will have the key to the room and is entitled to keep it locked when she leaves the room. It is preferable to have a separate kitchen for her as well although this is not a Waajib duty. A man who severs his relationship with his parents in consequence of the evil nagging and malicious attitude of his wife is an evil cuckold. His very Imaan is in danger. He remains his parents son even if he is 50 years old and their rights cannever be extinguished by the haraam demands of his wife.

A. “It is He (Allah) Who has created man from water. Then He made you blood relationship and marriage relationship. And, Your Rabb is Most Powerful.” (Surah Furqaan, aayat 54). There are two kinds of sacred family ties: Ties by Blood (Blood-Relatives) and Ties by Marriage (In-Laws). Both sets of Ties are sacred bonds which come with numerous rights and obligations. The significance and importance of In-Laws are borne out by this Qur’aanic verse. Despite its sanctity, this relationship created by marriage is generally and grossly abused. Prior to marriage, the parties exude love and affection and exchange many gifts. They visit each other, demonstrating great affection. The nikah comes into being with much fanfare and hopes only to be shattered soon after marriage. The evil of the nafs fully asserts itself after the in-law relationship has been formerly established. When a girl has been proposed for marriage, the relationship between her and her future sisters-in-law and mother-in-law is exuberant and excellent. They behave as close blood relatives and inseparable bosom friends.

However, soon after marriage, the relationship deteriorates and reaches such a lamentable ebb that it would not be an exaggeration to liken them to cats and dogs. The newly created sacred ties have no meaning for the parties. Neither does the new arrival into the home have any sabr nor her in-laws. Sneering, sulking, pulled up faces, snide remarks and injustice by both parties become the order of their lives. The man is usually caught between the devil and the deep sea in these situations of mutual cat-and dog conflicts. Both parties should conduct themselves with intelligence and understand that when one person reacts stupidly, the other party should tolerate the stupidity and indiscretion. The slightest indiscretion or silly comment made by a female is viewed with consternation by the others. The faces become pulled up, sarcastic comments are made and the relationship turns sour.

Yet, on reflection it will be found that there was no intelligent cause for despoiling the holy relationship and the happiness of the home. If the one party hears that the other party has gossiped about her, she should ignore it and convince herself that, ‘I too am guilty of gossiping’. Overlook the indiscretion and pretend as if nothing has happened. It is callous and extremely unbecoming of Imaan to institute an investigation to determine the veracity of the story of gheebat which has been peddled by some mischief-maker. The intelligent Muslim who fears Allah Ta’ala overlooks drivel and nonsense. It is not permissible to behave as if one is sinless and that it is only the other party who sins. In any relationship there are bound to be ripples, turbulence and turmoil.

But the one who has greater intelligence, adopts silence and pretends that nothing untoward has happened. In contrast the one whose brains are dense, and whose soul is tarnished with evil introduces hell into the home, and this ultimately leads to the total collapse of the in-law relationship and the marriage. When the problems of inlaws are examined, it will be found that in most cases there is no valid cause for the animosity which had generated in the cat and dog war which generally dominates this sacred relationship. It should be remembered that Allah Ta’ala has promoted the mother-in-law to the pedestal of mother, the daughter-in-law to the status of daughter, and the sisters -in-law to that of sisters. All rights and obligations applicable to parents, brothers and sisters apply to their counterparts in the in-law relationship. The need is to fear Allah Ta’ala and to understand that the abuse of these rights and obligations are major sins for which there will be a reckoning and punishment in the Aakhirah.
Close Answer

A. According to the Shariah providing a separate living quarters for your wife is her right. The offer you have made to cordon off the place and provide her a separate kitchen and bedroom, etc. to which your parents will not have access satisfies the law of the Shariah. Your wife has no right to make further demands. She is acting in conflict of the Shariah by demanding to move out to another place, for this will compel you to abandon your parents, and this is not permissible. It is not permissible for you to abandon your parents to satisfy the unlawful demand of your wife. Once you have arranged separate and private quarters for her as you have explained, she will have no further right of demanding to move to another place away from the house where your parents are. She has no right to demand that you take her for Hajj. This is entirely your decision. It is not permissible for you to abandon your parents to satisfy your wife’s unlawful demands. If she becomes intransigent in her demand, you will be faced with a difficult choice. If the situation deteriorates and you are forced to make a choice, then you have to choose your parents because in this case your wife is in grievous error.

A. The married girl is under no obligation to serve her brothers-in-law. In fact, the brothers-in-law should hang their heads with shame for so disgustingly expecting their sister-in-law to serve on them. She should not serve them. Rasulullah (sallallahu alayhi wasallam) said that she should avoid them like ‘Death’.

A. No, he is not allowed to do so. If his son is not at home, he should not unnecessarily visit his daughter-in-law. If need sometimes occasions a visit, he should seek permission from outside to enter. He may not simply step into the house without permission. Furthermore, he should not lounge around the house when his son is not present. His ownership of the property is not a licence for acting recklessly and disrespectfully. His action is fraught with fitnah.

A. For the six months that the wife had left home, she was constantly under the curse of Allah and His Angels. Now after six months when she returns she finds her husband making preparations for marrying another woman. She has absolutely no right to complain. The husband is fully justified getting married to the other woman. In so doing, he is not unfaithful to his wife. On the contrary, she has been unfaithful to him for having absconded from the marital home. However, if the husband has had any pre-marital relationship with the other woman, then obviously he was unfaithful to Allah Ta’ala, not to his wife who had run off like a lewd woman. Nevertheless, this man is fully entitled to get married to the other woman. At the same time the marriage with his wife is still valid. The six month separation period did not invalidate the Nikah. The husband may either retain his wife in Nikah and marry the other woman as his second wife or he may divorce his wife. This is entirely his choice.

A. Jadoo (magic, sorcery, witchcraft) is an evil and a satanic science. Its reality is confirmed by the Qur’aan Majeed. While there exists real saahireen (satanic magicians/sorcerers), numerous are fakes, and so are those who claim to have the ability to neutralise and eliminate this evil. Most aamils (those who counter magic) who diagnose magic in a victim, are unable to cure the patient or exorcise the evil being/spell which grips the victim. There are two types of jadoo. The jadoo of sorcerers, and the jadoo of the nafs. While the former is a reality, the ‘jadoo’ of the nafs is a figment of the imagination of weakminded people.

It has become fashionable to attribute to sihr just any peculiar behaviour or physical ailment a person may have contracted. Headaches, anger, illicit relationships, a sharp drop in sales and a myriad of normal and natural events and development are attributed to magic. On the flimsiest pretext, jadoo is suspected. People have become paranoid o¬n this issue. Family members are wildly accused of having enlisted the aid of sorcerers to harm relatives with sihr. Aamils who purportedly ‘journey’ into the metaphysical and spiritual realm, ‘see’ in their trances the blurred forms and appearances of people. These persons are then accused of having perpetrated the sihr.

Some aamils degenerate to the level of even naming the visionary faces they had beheld in their trances. Yet the Shariah prohibits this. The testimony of an aamil in this regard is not admissible in the Shariah. Even if the aamil happens to be a pious man, shaitaan is able to influence the trance and himself appear in the form of different persons who are then accused falsely. It is for this reason that the Shariah does not accept the visions of aamils as proof for a claim.

Many cases of assumed jadoo are actually the ‘jadoo’ of the nafs. The inconsiderate attitude of the person is the effect of his nafs which desires expression for its lust. The inordinate desires of the shaitaani nafs, and the man’s submission to these dictates are the effects of pure nafsaaniyat and shaitaaniyat. This has no relationship with sihr. A man’s extreme anger, an illicit relationship, a drop in sales, etc. are not to be presumed as effects of sihr.

The only way of salvation from this evil is mujaahadah (struggle) against the nafs. Submission of the nafs to the demands of the Shariah is the remedy for the jadoo of the nafs. Indulgence in haraam and transgression is the consequence of obedience to the nafs. It has no relationship with sihr. It is observed that when a man becomes obsessed with a female in an illicit relationship, his wife and other relatives fail to understand his obsession. They and the quack ‘aamils’ quickly attribute the man’s attitude to sihr (jadoo) whereas no sihr is involved in the man’s evil relationship. It is a plain case of shaitaaniyat and nafsaaniyat. The man is simply enslaving himself to his nafs and giving expression to the inordinate cravings of his lustful nafs. As long as a person who has become intoxicated by the cravings of his nafs refuses to struggle to restrain and neutralize his nafs, he will remain in its tentacles, inebriated with the ‘jadoo’ of the nafs. .

Undoubtedly, sihr is a reality. But in most cases there is misdiagnosis and false diagnosis by quacks and fraudulent ‘aamils’ whose motive is to fleece people of their money. They take advantage of the ignorance and gullibility of people to line their pockets. Even if a person is perhaps afflicted with sihr, and a genuine aamil is not available, he (the patient) should combat the effects of the sihr with the power of his mind. He should counter the demands of the sihr in the same way as he would fight the dictates of the nafs and shaitaan. He has to apply pressure to restrain himself from fulfilling what the sihr is supposed to do to him.

Generally sihr is perpetrated to create enmity between husband and wife in order to break down the marriage. Such sihr is perpetrated at the instigation of envious persons. Now when the spouses can understand with their rational senses that they are being constrained by some invisible force to fight between themselves or to deliberately do something to annoy or harm o¬ne another, then they should simply utilize their Aql (intelligence) and struggle to restrain the ‘force’ which from within them demands the commission of an evil deed calculated to ruin the marital relationship. With the mind, thikr, duas and mujaahadah, it is possible to neutralize the effect of jadoo. It should, however, be remembered that most of the imagined ‘jadoo’ is nothing but the demands of the evil nafs, and the remedy for this type of ‘jadoo’ is o¬nly mujaahadah— to struggle against the nafs and neutralize its demands.
Close Answer

A. It is evil for the ustaadh to become involved with his girl pupils in this manner. He should not advise them in such matters. Their parents are sufficient. The girls do not need the ustaadh’s permission for marriage. This type of ustaadh is guilty of moral turpitude.

A. Keeping a beard is Waajib. There is absolutely no difference of opinion in Islam on this important Sunnat of all the Ambiya (alayhimus salaam). Shaving the beard or cutting it is a kabeerah sin. It is haraam to shave the beard for the sake of marriage or for any other worldly reason. Confound such a woman and such people who display such a deep hatred for the Sunnat of Rasulullah (sallallahu alayhi wasallam) and the other Ambiya (alayhimus salaam). That they stipulate this kabeerah sin for the acceptance of a marriage proposal is proof of their aversion for Rasulullah (sallallahu alayhi wasallam) and the Deen of Allah Ta’ala. Those who stipulate such an evil condition and display such aversion for the Sunnah lose their Imaan. They cannot be Muslim. They are munaafiqeen who will dwell in the dregs of Jahannum if they perish without having made taubah.

A. It is not permissible for the wife to obey any of the haraam instruction and desires of her husband. While she is instructed by the Shariah to tolerate her husband’s injustices, she is not allowed to obey him if any of his orders are in conflict with the Shariah even if it means the marriage will breakdown. The first allegiance is to Allah Ta’ala, not to anyone else. Neither husband nor parents are to be obeyed in anything haraam.

A. He is not in error. Among the prime purposes of Nikah is conjugal rights. Preparing food and serving food to the husband are not among the legal rights of the husband over the wife. If she is so disobedient and so callous as to invite the Wrath and Curse of Allah and His Malaaikah for refusing to fulfill her husband’s conjugal rights, then his refusal to eat the food she prepares is entirely correct. Such a woman is cursed by Allah Ta’ala, the Malaaikah and the Houris of Jannat. Neither her Fardh nor her Nafl acts of ibaadat are accepted as long as she remains obstinate in the perpetuation of her nushooz (gross disobedience).

A. It is haraam for her to become bay’t to a shaikh without your permission.

A. He has the right to order you to terminate your bay’t. However, if he does so for no valid Shar’i reason, then he is committing a sin. Nevertheless, you as his wife, should obey him. He should not compel you to become bay’t to a shaikh if you have no spiritual munaasabat with him. But to please your husband, obey him. You will be rewarded much by Allah Ta’ala for your obedience to him.

A. Your husband is not a proper Shar’i mahram for the journey. It is not permissible to go on a journey with him. His fisq and fujoor disqualify him from being your mahram on a journey.

A. Creation is Allah’s prerogative. Those who are dissatisfied with Allah’s decree are displaying traits of kufr. A Muslim is expected to accept his fate happily. While lawful efforts may be made, it is not permissible to complain and be frustrated when such efforts fail. Your husband is behaving irrationally and childishly if his lack of affection for you is caused by your childless state. It is not in your power nor in his power nor in the power of the doctors to create children for you. Perhaps he may have other reasons for his attitude. You should discuss the matter with him and try to ascertain what exactly causes his attitude. If he confirms that it is because you are childless, then obviously he will be extremely childish and irrational, especially when he has been told that the problem lies with him. You should continue with your Sabr. Sabr which is terminated is not true Sabr. Do not be hasty. Whatever is done in haste is always regretted after the damage has been done. As long as a man does not think intelligently, there is nothing that could be done about his irrational and childish behaviour. Sabr and Dua are the best measures for this situation.

A. Rasulullah (sallallahu alayhi wasallam) said that hayaa (shame) is an integral branch of Imaan. The stronger one’s Imaan, the more shame will there be in one. It is shameless for a man to walk hand in hand with his wife in the public. Muslims nowadays see goodness and respect in the lewd habits and practices of the western kuffaar. Even kuffaar of the east frown on such shameless practices. It is not permissible for a man to walk in public holding hands with his wife. Our culture is the culture of the Sunnah.

A. Now when it is time for her to forge stronger links with Allah Ta’ala, to slacken her worldly ties and to make greater preparations for the grave and Aakhirah, she goes into the opposite direction. Her attitude does not bode well. If a person moves further from the Aakhirah the older he/she gets by the day, it indicates deprivation from Allah’s mercy. Her attitude and desires are highly detrimental for her Imaan. It is haraam for her to learn to drive and to seek a job, and it is haraam for you as her husband to allow her latitude in committing haraam.

A. The wife has no such right. Regardless of how many sons there are, every son has the Waajib duty to render service to his mother. If the wives of all the sons act in similar way, who will then tend to the mother? In such service he is not violating any of the rights of his wife. A son should not heed such haraam pressure applied by his errant wife. It is his duty to tend to his mother. As long as his mother’s wishes do not interfere with the wife’s huqooq, the son should obey her (his mother).

A. Allah Ta’ala says in the Qur’aan Shareef: “O People of Imaan, do not take as friends your fathers and your brothers if they prefer kufr over Imaan. And, those among you who befriend them, verily they are the transgressors.” (Surah Taubah, Aayat 23) Your wife’s sister is not married to the Hindu. Marriage with a Hindu is not valid in terms of the Shariah. She is living in a state of adultery with the Hindu. She is no longer a Muslim. She has become a murtaddah (renegade). It is haraam for your wife to visit her. It is haraam for you to allow your wife and children to visit the murtaddah. It is not permissible to partake of her food or to have any kind of social or family relationship with her. It is Waajib to sever all ties with her.

A. Stay away from him. Insist on him to have a medical check up. He may be suffering from Aids. You have a valid reason to refuse conjugal rights.

A. In fact, your husband is under the curse of Allah Ta’ala for trying to force you to do something which is haraam. It is not permissible for you to submit to this haraam directive of your husband.

A. If the shop has only female staff then it is permissible. If there are males around, it will not be permissible.

A. Why should your husband work and why should he not enjoy himself, when you are so obliging to maintain and sustain the spineless man? You are responsible for his evil attitude. As long as you are going to feed him, you should not complain. If he, being the man refuses to work, why do you as the wife also not refuse? Inspite of it not being your duty to feed him, you work, and inspite of it being his obligation to feed you, he refuses to work. This inversion of the compulsory natural system created by Allah Ta’ala produces all the corruption you have mentioned in your letter. Be firm and refuse to work. He will have to come to his senses.

A. The husband in this case is blameworthy. Allah Ta’ala has made the husband the ruler of the woman. The Qur’aan states: “And, for men there is a rank above women.” In another aayat, Allah Ta’ala says: “Men are the rulers of women…” Thus, if the husband has submitted to the villainy and lewdness of this evil woman, then he has to blame only himself. For such women the treatment is spelt out in the Qur’aan Majeed as follows: “And when you fear their disobedience, then admonish them; then (if this is not sufficient), banish them from the beds (i.e. do not sleep with them); then beat them (i.e. if even this measure does not reform them, beat them lightly).” If all measures fail to reform her evil conduct and there is no compatibility whatsoever, the best solution is to terminate the marriage. There is no goodness living with such an evil woman.

Of the acts mentioned by you, the worst act which makes Talaaq necessary if she does not desist, is her stepping out of the home in conflict with the husband’s instructions. While all other acts and statements of taunt and indiscretion are tolerable, a wife’s immoral emergence from the home without her husband’s consent is intolerable. Her emergence becomes immoral in two instances: When she leaves the home without the permission of her husband even for a valid, lawful purpose or when she leaves the home for a haraam purpose even with the permission of her husband. In the latter case, the dayyooth (cuckold) husband comes equally under the purview of Allah’s la’nat (curse).

A. There are several angles to this question. If the woman is compelled by the husband to work and earn, then he is still responsible for her maintenance. If she works outside the home with his consent, then both are guilty of major sins. In this case, he is not obliged to pay nafqah. If she is forced by her husband to work, whether it is a home-based work to earn, or whether she has to work outside the home, then it remains Waajib on her husband to fully maintain her. In all cases, her earnings are her own property over which her husband has no right.

A. Even if the husband consents, it is not permissible for his wife to leave the home to attend the lectures in the madrasah hall. The husband too will be sinful if he allows his wife to go. The Maulana is guilty of great impropriety. In fact, the encouragement he gives the woman emboldening her to flout her husband’s prohibition is an act of immorality. His conduct is despicable. It is haraam for the sheikh to instigate the woman to attend his lectures in violation of her husband’s prohibition. A sheikh who encourages females to attend his lectures, especially when their husbands forbid them, cannot be a Shaikh of Tasawwuf. In fact, he does not understand even the basic masaa-il of Hijaab.

A. Undoubtedly, there is no purdah between husband and wife, and undoubtedly she has to please him with her appearance by adorning herself for him. This too is an ibaadat of high merit for her. But at the same time her first allegiance is to Allah Ta’ala, not to her husband. Rasulullah (sallallahu alayhi wasallam) prohibited emulation of the ways, styles, customs and appearances of the kuffaar. Those who imitate them become of them. The argument of there being no purdah between them is not valid in favour of adopting kuffaar styles of dress. Nudity in the husband’s presence is tolerable, not kuffaar styles. Relaxing purdah is not a fashion of the kuffaar. The question of emulation does not apply to non-observance of purdah for the husband. It is not permissible for a woman to wear kuffaar styles even in the privacy of her home. Nowadays, women make themselves extremely ugly by parading around in the home with jeans and tops as if they are non-Muslim prostitutes. They must ask themselves: Whom are we imitating with this dress-style? It is haraam to adopt the style of prostitutes, and the argument of pleasing the husband is utterly baseless when it comes to the mas’alah (question/rule) of Tashabbuh (emulating the kuffaar).

According to the Hadith, the Malaaikah of Rahmat do not visit a home wherein the females strut around bareheaded even if there are no ghair mahrams around. If the man has a taste for prostitute charms and styles, the Muslim woman should not demean herself by behaving and appearing like a prostitute. Most women and their husbands are absolutely careless and ignorant of Islam’s lofty moral code. There are Malaaikah accompanying us 24 hours of the day. We must have some shame for these pure beings whom Allah Ta’ala has placed at our disposal—i.e. to protect us against evils. But when we dispense of their services by adopting ways and styles which generate abohorrence in the Malaaikah of Rahmat, they depart from us. A Muslim is not a beast. He has to keep his bestial demands under control and conduct himself with dignity, honour and shame at all times — inside the house and outside. This does not mean that he should be a stranger or a boss in the house. It only means that he has to observe the culture of Islam —the Sunnah of Rasulullah (sallallahu alayhi wasallam) —that Sunnah that brings every minute of our lives within its purview—that Sunnah about which the Qur’aan Majeed says: “Verily, for you there is a wonderful (beautiful) code of life in the Rasool (but this pattern is for those) who have hope in Allah and the Aakhirah…..”.
Close Answer

A. Even if the money, etc., belongs to her, it is necessary that she consults with her husband and obtains his consent. Rasulullah (sallallahu alayhi wasallam) ordered that a woman consults with her husband. He also said that a women should not displease her husband even in the matter of her wealth.

A. You have a difficult problem due to your mother not applying her mind. It is not proper for her to insist accompanying you. As long as she cannot understand her folly, the problem will remain insoluble. If you refuse, she will be sorely annoyed. If you take her with, your wife will be annoyed. You are between the deep sea and the devil. If your mother intransigently insists on accompanying you, try to convince your wife to accept the situation although we know that it will be difficult. The mother is undoubtedly acting improperly for invading the privacy of her daughter-in-law. As long as proper arrangements are made for your mother during your absence, she should be contented. In fact, she should be happy to see her children enjoying themselves. But, women – all women – regardless who they are are beset with the natural deficiency of nuqs fil aql (intellectual deficiency), hence they are driven by their bestial instincts, not by their intelligence.

A. The husband and wife should follow their own respective Math-habs. They should not compromise merely to please one another. For example, if the wife is Hanafi and the husband Shaafi’, then he should exercise caution and not compel her to cook such food which is haraam in the Hanafi Math-hab, e.g. lobsters, shrimps, etc. He should not compel her to perform Salaat in the Shaafi’ time when it is not Hanafi time. Similarly, she should not do anything which will break his wudhu in terms of the Shaafi’ Math-hab.

A. When a person is bereft of Taqwa – fear for Allah Ta’ala – then he/she becomes the slave of lust and shaitaaniyat. There is nothing really to comment about the immorality –fisq and fujoor – of your husband. His brains and soul are deranged with lust and Satanism. However, the worst of people – those who are veritable shayaateen – can also reform if Allah Ta’ala guides them. Place more and much reliance on dua. You are married 25 years. You have tolerated his immorality and injustices for this lengthy period. If you continue with your Sabr, you shall, Insha’Allah gain the status of a shaheed (martyr). In the circumstances it is also permissible for you to opt out of the marriage. If you are contemplating a separation, then you should apply to the Ulama council in Harare for annulment of the Nikah. If he filth’s himself with prostitutes, then you may deny conjugal rights to him. He should get tested for Aids. A dirty man of this kind could be an Aids carrier.

A. You must clarify to your husband that he must feed you only what is halaal. He should not buy food and any items you need from any money which he acquires in a haraam manner. The ‘gifts’ which he takes are all haraam. You are not allowed to prepare the food acquired in a haraam way. You may not eat the food. You have to make your own arrangement to obtain halaal food. Return to your parents’ home until your husband comes to sanity and understands the notoriety of his evil and of the haraam wealth with which he nourishes his family.

A. The husband has become a murtad. The marriage has automatically terminated. The wife may no longer live with him. She must move out from his house and be in Iddat – a period of three haidhs. Thereafter she may marry someone else.

A. The sin of the daughter’s suicide is on the girl as well as her father who had forced her to marry someone she did not want. A father does not have such a right. It is wrong and not permissible for parents to force their children into unwanted marriages.

A. There is no concept of ‘minor-adults’ in Islam. A person is either a minor or a major. The claim made by the sheikh is baseless. The sheikh made his claims to appease the western mind. His mental inferiority constrained him to blurt out the drivel about 13 and 18 year old persons. A person is an adult in Islam on attaining puberty regardless of age. It is gross ignorance to aver that an 18 year old cannot marry without parental consent, and that such a marriage will be invalid. If a boy attains puberty before 13, he is regarded an adult in the Shariah, and if a girl attains puberty before 11, she is also an adult. The latest age for reaching adulthood is 15 years for both girls and boys. If the physical signs of adulthood do not manifest, then at the age of 15 the minor will be an adult in Islam.

According to the Shaafi’ Math-hab – we presume that the sheikh is a Shaafi’ – a female of any age, be she 60 years, CANNOT marry without the permission of the Wali (her father, grandfather, uncle, etc.) This law applies to both minor and major females in terms of the Shaafi’ Math-hab. However, the sheikh sought to restrict it to minors. The Nikah will simply not be valid according to the Shaafi’ Math-hab even if a 60 year old female marries without the consent of her Wali. The marriage of a male who is baaligh (an adult even if he happens to be 13 years) is valid even without parental consent despite such consent being morally imperative. This is according to both Shaafi’ and Hanafi Math-habs. According to the Hanafi Math-hab, the marriage of an adult female even if she is 13 years, is valid without parental consent. The issue here is validity not feasibility. The marriage of an adult male and adult female cannot be annulled even if he/she is under 18 and under 13, if it was contracted without parental consent. This is the Hanafi view. The Shaafi’ view is that the Nikah of the female without parental consent can be annulled, not that of the adult male. So what the MJC sheikh said is palpable drivel to appease his western masters.

Q. My husband refuses to perform Salaat regularly. He goes for Jumuah and occasionally performs Salaat, sometimes once a day and sometimes twice a day. He sits for hours watching television. Does the Shariah allow me to adopt measures to compel him to perform Salaat? If yes, what can I do in an attempt to make my husband understand the importance of Salaat? A. Rasulullah (sallallahu alayhi wasallam) said: “The dividing line between Imaan and kufr is neglect of Salaat.” In the endeavour to save your husband from losing his Imaan or from courting the Wrath of Allah Azza Wa Jal, you may institute the following measures: * Refuse speaking to him * Don’t cook food for him * Deny conjugal relations * Make much dua for his hidaayat (guidance).

A. While suicide is haraam and the perpetrator of it is liable for severe punishment, we cannot say what is or what will be the fate of the girl who had committed suicide due to the torture she was being subjected to. One can only make dua and ask Allah Ta’ala to forgive her. Allah Ta’ala is Just and Merciful. He will not commit the slightest injustice to His servants. Allah Ta’ala will decree only what is just for the girl.

A. Some people during their lifetime make a gift of their homes to their wives. After the death of the husband the wife discovers that the gift was not valid according to the Shariah, hence it forms part of the estate of her deceased husband. A gift (hibah) is valid only if it is denuded of the possessions of the giver (waahib). If a husband makes a gift of his house to his wife whilst his assets are still inside the house, the gift will not be valid notwithstanding any document and signatures of the parties and of witnesses. There are several ways of validating the gift of a house:

(1) The husband has to remove all his possessions from the house and hand over the emptied house to his wife. Thereafter with her permission he may return his possessions.

(2) He may make a gift of the house and of all its contents to his wife simultaneously. That is, the gift of the house and the contents is made in one transaction. If he makes a gift of the house first whilst his possessions are in the house, then follows it up by making a gift of contents, the gift will be valid only in the contents, not in the house.

(3) If he has made a gift of the contents to his wife, then afterwards he may make a gift of the house to her. The first gift transaction pertaining to the house is not valid. It is therefore best to make a simultaneous gift of the house and the contents. It is essential to understand that when a husband makes a gift of the house and its contents to his wife, the gift is real, valid and the ownership of the wife is established. She will have the right to dispose of the house although in terms of Islam’s moral code it is improper for the wife to make momentous decisions pertaining to even her own wealth and assets without consulting her husband.
Close Answer

A. A hibah (gift) is valid only if possession of the gifted asset is given to the person. According to the Shariah if a man wants to make a gift of his house to a person, then it is incumbent that he removes all his belongings from the house and hands over the empty house to the son/wife. He may not retain control of the gifted house. After the gift, the son has the full right to dispose of the house by sale, gift, etc. The same applies to the wife. If a man wants to make a gift of the house to his wife, he should adopt one of the following two options: 1) Remove all his assets from the house, then declare to the wife that he has given her this property. Afterwards he can ask her permission to return his goods which will be in her custody. 2) He may make a gift of the house and of all the contents simultaneously. The gift must be real. All effects of ownership become applicable. If the wife decides to sell the property, the husband will not be able to legally prevent her from so doing once he has given her the house.

A. If marriage becomes a threat for a man’s Deen, then abstention will be best. This will be the situation close to Qiyaamah. Wives and children will become a man’s enemies and threaten his very Imaan. The Qur’aan Majeed states: ‘Verily, some of your wives and children are your enemies. Therefore, beware of them!.’

A. There is no basis for claiming that it is not permissible for a woman to adopt the surname of her husband. Those who make this claim should provide daleel (proof). There is nothing in the Shariah to negate this permissibility. The adoption of the husband’s surname is for convenience and to avoid confusion. The claimants cite the Qur’aanic aayat in which Allah Ta’ala negates Zaid (radhiyallahu anhu) being the son of Rasulullah (sallallahu alayhi wasallam). But this aayat is never a basis for the claim of the Salafis. The two issues are vastly different. Changing the surname is tantamount to saying: ‘I am the wife of Mr. Patel”. There is nothing wrong – nothing in conflict with the Shariah for a wife to say: ‘I am the wife of Abdullah or Patel or Ahmed.’ Now instead of writing every time after her name: Faatimah, the Wife of Ebrahim Cassim’, the wife says in an abbreviated form: Faatimah Cassim/Patel/Ahmed. Everyone knows from this abbreviation that she is saying: ‘I am Faatimah who is the wife of Ebrahim Cassim.’ There is nothing logically nor Islamically wrong with this statement and its abbreviation.

A. If the husband wanted his wife to change her name, then she had acted correctly. Since it is the husband’s wish, the parents should accept the decision and not be offended or grieved. In an issue of this nature, the wife has to submit to her husband’s wishes even if her parents dislike it.

A. There is no Islamic procedure for changing a name. The person is simply called by the new name.