Fatawa

Does the Father Have to Pay for His Son’s Wedding? Sh. Ibn al-ʿUthaymīn

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Sh. Ibn al-ʿUthaymīn, may Allāh have mercy upon him, was asked whether he could provide some words of advice to the youth regarding hastening marriage and protecting their chastity.

The Shaykh, may Allāh have mercy upon him, replied:

“Yes, there are no better words than the words of the Prophet ﷺ who said, “O young men, whoever amongst you is able to marry, then let him marry, for indeed it is more effective in guarding the gaze and protecting the private parts, and whoever is unable, then he must fast for indeed it will be a restraint for him.”

I advise the youth to hasten in marrying, especially in this age in which the causes of temptations and distractions have become numerous. This is why we find many of the youth enduring the difficulty of bachelorhood, and if it was not for his belief in Allāh – the Almighty and Majestic – he would have gone hunting for fornication.

Moreover, I say, if the young man has sufficient wealth to marry, then this is what is demanded in order for him to marry. If, however, he does not have wealth, it is obligatory upon his father to marry him off if he is capable of that, just as it is obligatory upon him to spend on him in terms of food, drink, clothing, and accommodation. It is not lawful for anyone whom Allāh has enriched, and his sons have reached the age of marriage, and they seek that from him – either through their explicit speech or their actions which indicate seeking marriage – it is not lawful for him to prevent that. Rather, it is obligatory upon him to marry them off, and if he does not do that then he is sinning, and Allāh will not bless his wealth for him. Some of the ignoramuses amongst fathers say a common proverb to their children if they seek to marry, “Nothing scratches your back like your own nails” (i.e., one should abstain from relying on others), you go and obtain what you can marry with on your own, otherwise I will not marry you off. This is prohibited for them as long as they are capable and their sons are unable.”

Source: Fatāwá Nūr ʿalá al-Darb (10: 15) of Sh. Muḥammad b. Ṣāliḥ al-ʿUthaymīn. The ḥadīth is from al-Bukhārī (5066) and Muslim (1400).

Delaying Marriage to Focus on Studies or to Build One’s Future – Sh. Ibn al-‘Uthaymin

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The Shaykh, may Allāh have mercy upon him, was asked:

“If a young man delays marriage until after his 30s, and he is capable of it, is there any blame on him because he wants to build his future and finish his studies (first)?”

The Shaykh, may Allāh have mercy upon him, replied:

Yes, there is (blame) on him because he did not adopt the guidance of the Prophet ﷺ, which is his statement, “O young men, whoever among you is able to marry, let him get married, for indeed it is more effective in lowering the gaze and protecting one’s chastity”, so he commanded the young men to marry and explained its benefits.

The statement that it will distract one’s studies and from building one’s future is a false statement. How many a people there are who do not relax except after marrying, then they find relaxation and sufficiency of provision, and abstention from looking at what is prohibited in terms of women and images and the like.

Hence, my advice to all young men is to marry early in compliance with the command of the Messenger ﷺ and in seeking to procure sustenance – because the one who marries seeking chastity, Allāh the Almighty and Majestic helps him, just as in the ḥadīth, “It is a right upon Allāh to help three” and he mentioned among them, “and the one who marries with the goal of chastity”.

Source: Fatāwá Nūr ʿalá al-Darb of ʿUthaymīn (10: 7, no. 4967). The first ḥadīth is from: al-Bukhārī (5066) & Muslim (1400), and the second ḥadīth is from: al-Tirmidhī (1655) & al-Nasāʾī (3218).

Is One Who Studies a Non-Salafī ʿAqīdah Excused Based on Such-and-Such Scholar Holding that ʿAqīdah?

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Sh. Ibn al-ʿUthaymīn رَحِمَهُ اللهُ said, “This particular person is not excused where the truth has reached him, because it is obligatory upon him to follow the truth wherever it is, and to search for it until it becomes clear to him.

The truth – and all praise is due to Allāh – is pure and clear to the one whose intention is sound, and his methodology is good, for indeed Allāh the Almighty and Majestic says in His Book, {And indeed We have made the Qurʾān easy to remember, so is there anyone who will pay heed} [al-Qamar (54): 22]. However, some people, as the brother querist has mentioned, have those whom they hold in high esteem and follow without deviating from their opinions, despite it crossing their minds that their opinions may be weak or false, however due to fanaticism and desire they are carried away in agreeing with them, even though the guidance may have become clear to them.”

Source: Majmūʿ Fatāwá wa Rasāʾil Faḍīlat al-Shaykh Muḥammad b. Ṣāliḥ al-ʿUthaymīn, 2: 129, no. 223.

Is It Permissible to Declare a Person Specifically as Being a Disbeliever?

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Sh. Ibn al-ʿUthaymīn رَحِمَهُ اللهُ said, “Yes, it is permissible for us to declare a specific person to be a disbeliever if the causes of disbelief are confirmed. Hence, if we see a man rejecting messenger-ship (al-risālah), or a man who permits seeking judgement from a false deity (ṭāghūt), or a man who permits ruling by other than what Allāh revealed, and he says it is better than the ruling of Allāh after the proof has been established against him, then we judge him to be a disbeliever. Thus, if we find the causes of disbelief, and the pre-requisites are confirmed, and the preventative factors are removed, then we excommunicate the person specifically, and we make it binding on him to return to Islām, or he is executed.”

Source: Majmūʿ Fatāwá wa Rasāʾil Faḍīlat al-Shaykh Muḥammad b. Ṣāliḥ al-ʿUthaymīn, 2: 124-125, no. 218.

What Is the Correct Opinion Regarding Women Attending Jumuʿah Prayer? By Sh. Ibn ʿUthaymīn رَحِمَهُ اللهُ

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Sh. Ibn ʿUthaymīn رَحِمَهُ اللهُ said:

“The weightier view is that it is not prescribed as a sunnah for her to attend the Jumuʿah prayer, nor any other prayer except for the ʿĪd prayer, for the Prophet ﷺ commanded women to go out for the ʿĪd prayer. Anything other than that is permitted (مُبَاح) but it is not something desirable.

It is obligatory upon the woman, if she goes out for ʿĪd prayer or other prayers, or for a need in the market, that she goes out without displaying beauty and unperfumed, and that she walks modestly.”

Source: Majmūʿ Fatāwá wa Rasāʾil Faḍīlat al-Shaykh Muḥammad b. Ṣāliḥ al-ʿUthaymīn, 16: 35, no. 1192.

Is It Obligatory to Attend the Khuṭbah (Sermon) If It is In a Language Other than Arabic? By Sh. Ibn ʿUthaymīn رَحِمَهُ اللهُ  

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Sh. Ibn ʿUthaymīn رَحِمَهُ اللهُ  said:

“The apparent (meaning) of His تَعَالَىٰ statement:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نُودِىَ لِلصَّلَوٰةِ مِن يَوْمِ ٱلْجُمُعَةِ فَٱسْعَوْا۟ إِلَىٰ ذِكْرِ ٱللَّهِ وَذَرُوا۟ ٱلْبَيْعَ ۚ ذَٰلِكُمْ خَيْرٌۭ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ ۝٩

[الجمعة (٦٢): ٩]

{O you who have believed, when the call (to prayer) is made on Friday, proceed to the remembrance of Allāh and leave off your trading. That is better for you, if you only knew} [al-Jumuʿah (62): 9] is that it is obligatory to attend even if the khaṭīb (one delivering the khuṭbah) speaks in other than Arabic and the attendee does not comprehend it.

This is why we say to the deaf, attend the khuṭbah even if you cannot hear. We also say to the attendee, do not speak while the Imām is delivering the sermon, due to the generality of the prohibition on speaking while the Imām is delivering the sermon, (this is the case) even if the attendee is deaf, or does not understand the language of the khaṭīb.”

Source: Majmūʿ Fatāwá wa Rasāʾil Faḍīlat al-Shaykh Muḥammad b. Ṣāliḥ al-ʿUthaymīn, 16: 35, no. 1191.

What Matn to Memorise – Fiqh or Hadith?

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Sh. Ibn ʿUthaymīn (d. 1421), may Allāh have mercy upon him, was asked whether it was better to memorise a study-text (matn) of jurisprudence (fiqh) or a concise study-text of ḥadīth. The Shaykh responded:

“It is better to memorise a concise study-text of ḥadīth such as ʿUmdat al-Aḥkām and Bulūgh al-Marām, but he should not leave off consulting the speech of the people of knowledge and jurisprudence.”

Majmūʿ Fatāwá wa Rasāʾil al-Shaykh Muḥammad b. Ṣāliḥ al-ʿUthaymīn, vol. 26, p. 185.

Note: Both of the books mentioned by the Shaykh are books dedicated to including aḥādīth of the Prophet ﷺ pertaining to juridical matters such as purification, prayer, zakāh, fasting, ḥajj, buying and selling, marriage, jihād, capital punishments etc.

ʿUmdat-ul-Aḥkām by al-Ḥāfiẓ ʿAbd al-Ghanī al-Maqdisī (d. 600) contains aḥādīth reported by both al-Bukhārī and Muslim only (“agreed upon”). According to the al-Arnāʾūṭ edition there are 430 such aḥādīth. The best commentary is that of Ibn Daqīq al-ʿĪd (d. 702) entitled Iḥkām al-Aḥkām which a beginner may find difficult to grasp. Bulūgh al-Marām of Ibn Ḥajar (d. 852) is at least three times as large and contains 1582 aḥādīth according to al-Zuhayrī’s edition. The Shaykh has his own explanation of Bulūgh al-Marām in 15 volumes entitled Fatḥ Dhī al-Jalāl wa al-Ikrām bi Sharḥ Bulūgh al-Marām.