Introduction

This is a psalm originally written by King Solomon. It sings the praises of a righteous woman, and in Jewish families is sung on Friday nights by the husband to his wife, thanking her for another week of work. It is found in the book of Proverbs, chapter 31, verses 10-31. This Arabic version came from http://www.biblegateway.com. I was working from that translation closely and directly, and I’ve posted the original Hebrew and the traditional English translation after mine, to compare.

The Arabic:

مَنْ يَعْثُرُ عَلَى الْمَرْأَةِ الْفَاضِلَةِ؟ إِنَّ قِيمَتَهَا تَفُوقُ اللَّآلِيءَ.
بِهَا يَثِقُ قَلْبُ زَوْجِهَا فَلاَ يَحْتَاجُ إِلَى مَا هُوَ نَفِيسٌ
تُسْبِغُ عَلَيْهِ الْخَيْرَ دُونَ الشَّرِّ كُلَّ أَيَّامِ حَيَاتِهَا
تَلْتَمِسُ صُوفاً وَكَتَّاناً وَتَشْتَغِلُ بِيَدَيْنِ رَاضِيَتَيْنِ،
فَتَكُونُ كَسُفُنِ التَّاجِرِ الَّتِي تَجْلِبُ طَعَامَهَا مِنْ بِلاَدٍ نَائِيَةٍ
تَنْهَضُ وَاللَّيْلُ مَا بَرِحَ مُخَيِّماً، لِتُعِدَّ طَعَاماً لأَهْلِ بَيْتِهَا، وَتُدَبِّرَ أَعْمَالَ جَوَارِيهَا
تَتَفَحَّصُ حَقْلاً وَتَشْتَرِيهِ، وَمِنْ مَكْسَبِ يَدَيْهَا تَغْرِسُ كَرْماً
تُنَطِّقُ حَقَوَيْهَا بِالْقُوَّةِ وَتُشَدِّدُ ذِرَاعَيْهَا
وَتُدْرِكُ أَنَّ تِجَارَتَهَا رَابِحَةٌ، وَلاَ يَنْطَفِيءُ سِرَاجُهَا فِي اللَّيْلِ
تَقْبِضُ بِيَدَيْهَا عَلَى الْمِغْزَلِ وَتُمْسِكُ كَفَّاهَا بِالْفَلَكَةِ
تَبْسُطُ كَفَّيْهَا لِلْفَقِيرِ وَتَمُدُّ يَدَيْهَا لإِغَاثَةِ الْبَائِسِ
لاَ تَخْشَى عَلَى أَهْلِ بَيْتِهَا مِنَ الثَّلْجِ، لأَنَّ جَمِيعَهُمْ يَرْتَدُونَ الْحُلَلَ الْقِرْمِزِيَّةَ
تَصْنَعُ لِنَفْسِهَا أَغْطِيَةً مُوَشَّاةً، وَثِيَابُهَا مُحَاكَةٌ مِنْ كَتَّانٍ وَأُرْجُوَانٍ
زَوْجُهَا مَعْرُوفٌ فِي مَجَالِسِ بَوَّابَاتِ الْمَدِينَةِ، حَيْثُ يَجْلِسُ بَيْنَ وُجَهَاءِ الْبِلاَدِ
تَصْنَعُ أَقْمِصَةً كَتَّانِيَّةً وَتَبِيعُهَا، وَتُزَوِّدُ التَّاجِرَ الْكَنْعَانِيَّ بِمَنَاطِقَ
كِسَاؤُهَا الْعِزَّةُ وَالشَّرَفُ، وَتَبْتَهِجُ بِالأَيَّامِ الْمُقْبِلَةِ
يَنْطِقُ فَمُهَا بِالْحِكْمَةِ، وَفِي لِسَانِهَا سُنَّةُ الْمَعْرُوفِ
تَرْعَى بِعِنَايَةٍ شُؤُونَ أَهْلِ بَيْتِهَا، وَلاَ تَأْكُلُ خُبْزَ الْكَسَلِ
يَقُومُ أَبْنَاؤُهَا وَيَغْبِطُونَهَا، وَيُطْرِيهَا زَوْجُهَا أَيْضاً قَائِلاً
«نِسَاءٌ كَثِيرَاتٌ قُمْنَ بِأَعْمَالٍ جَلِيلَةٍ، وَلَكِنَّكِ تَفَوَّقْتِ عَلَيْهِنَّ جَمِيعاً»
الْحُسْنُ غِشٌّ وَالْجَمَالُ بَاطِلٌ، أَمَّا الْمَرْأَةُ الْمُتَّقِيَّةُ الرَّبَّ فَهِيَ الَّتِي تُمْدَحُ
أَعْطُوهَا مِنْ ثَمَرِ يَدَيْهَا، وَلْتَكُنْ أَعْمَالُهَا مَصْدَرَ الثَّنَاءِ عَلَيْهَا

Translation
Who can find a righteous woman? Her value is beyond pearls.
Her husband’s heart trusts her and he needs nothing expensive,
She bestows goodness and not evil upon him all the days of her life,
She searches for wool and linen, then works with her willing hands,
She is like ships bringing food from distant countries,
She wakes while it is still night to prepare food for her family, and supervises the work of her servants,
She inspects a field and buys it, and with the gains of her hands she plants a vineyard
Her loins are girlded with strength, and her arms are tough,
She knows her work has worth, and her lamp doesn’t go out at night,
She grips the spinning wheel in her hands, and her palms grasp its spin,
She opens her palms to the poor, and extends her arm to help the suffering,
She doesn’t fear the cold for her family, for they all wear scarlet garments,
She makes embroidered tableclothes, and her clothing is sewn from purple linens,
Her husband is known at the meeting-places at the gates of the city, for he sits among the country’s notables,
She makes linen shirts and sells them, giving the Caananite merchants belts,
Her garments are esteemed and honorable, and she rejoices for the coming days
Her mouth speaks wisdom, and on her tounge are the traditions of the day
She takes care of her family with concern, and never eats the bread of laziness
Her sons are happy with her, and her husband praises her, saying:
“Many women have done great works, but you have outshined them all”
Charm is deceptive, and beauty is vain, a woman who fears God, she shall be praised.
Give her the fruits of her hands, and let her actions be the source of her praise.

Original Hebrew Version

 

אשת חיל מי ימצא, ורחוק מפנינים מכרה.
בטח בה לב בעלה, ושלל לא יחסר.
גמלתהו טוב ולא רע, כל ימי חייה.
דרשה צמר ופשתים, ותעש בחפץ כפיה.
היתה כאניות סוחר, ממרחק תביא לחמה.
ותקם בעוד לילה, ותתן טרף לביתה, וחוק לנערותיה.
זממה שדה ותקחהו, מפרי כפיה נטעה כרם.
חגרה בעוז מתניה, ותאמץ זרועותיה.
טעמה כי טוב סחרה, לא יכבה בלילה נרה.
ידיה שלחה בכישור, וכפיה תמכה פלך.
כפה פרשה לעני, וידיה שלחה לאביון.
לא תירא לביתה משלג, כי כל ביתה לבוש שנים.
מרבדים עשתה לה, שש וארגמן לבושה.
נודע בשערים בעלה, בשבתו עם זקני ארץ.
סדין עשתה ותמכור, וחגור נתנה לכנעני.
עוז והדר לבושה, ותשחק ליום אחרון.
פיה פתחה בחכמה, ותורת חסד על לשונה.
צופיה הליכות ביתה, ולחם עצלות לא תאכל.
קמו בניה ויאשרוה, בעלה ויהללה.
רבות בנות עשו חיל, ואת עלית על כולנה.
שקר החן והבל היופי, אשה יראת ה’ היא תתהלל.
תנו לה מפרי ידיה, ויהללוה בשערים מעשיה.

Translation from English Standard Book of Proverbs

An excellent wife who can find? She is far more precious than jewels.
The heart of her husband trusts in her, and he will have no lack of gain.
She does him good, and not harm, all the days of her life.
She seeks wool and flax, and works with willing hands.
She is like the ships of the merchant; she brings her food from afar.
She rises while it is yet night and provides food for her household and portions for her maidens.
She considers a field and buys it; with the fruit of her hands she plants a vineyard.
She dresses herself with strength and makes her arms strong.
She perceives that her merchandise is profitable. Her lamp does not go out at night.
She puts her hands to the distaff, and her hands hold the spindle.
She opens her hand to the poor and reaches out her hands to the needy.
She is not afraid of snow for her household, for all her household are clothed in scarlet.
She makes bed coverings for herself; her clothing is fine linen and purple.
Her husband is known in the gates when he sits among the elders of the land.
She makes linen garments and sells them; she delivers sashes to the merchant.
Strength and dignity are her clothing, and she laughs at the time to come.
She opens her mouth with wisdom, and the teaching of kindness is on her tongue.
She looks well to the ways of her household and does not eat the bread of idleness.
Her children rise up and call her blessed; her husband also, and he praises her:
“Many women have done excellently, but you surpass them all.”
Charm is deceitful, and beauty is vain, but a woman who fears the God is to be praised.
Give her of the fruit of her hands, and let her works praise her in the gates.

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Q: What is the first obligation for creation?

A: The first obligation for creation is the first thing creation was called to do, and which the Prophet (PBUH) explained to Muadh bin Jabal, when he sent him to Yemen, and said, “You’re going to the People of the Book, so the first thing you should call them to do is testify that there’s no God but Allah and Muhammad is his Messenger.” This is the first obligation for servants [of God], to believe in the unity of God, Praised and Exalted, and to attest to his Messenger and his Message.

Professing to the unity of God (SWT) and the testament to the Messenger and his Message confirm our devotion and loyalty, and those two are the prerequisites for accessing the rest of devotion.

This is the first obligation for servants [of God], to profess to God’s unity, and testify to his Prophets, peace and blessings upon them. The attestation that there is no God but Allah covers God’s unity in its entirety.

Taken from Fiqh al-Ebadaat “Jurisprudence of Belief” by Sheikh Muhammad bin Saalih Al-Authaymin, Dar al-Baseera, Alexandria. Translated by Josh Berer

Vocabulary

دعي – To call to

بيّن – To explain, to elucidate, to clarify

وحّد – To profess to the Oneness of God

إخلاص – Devotion, faithfulness

شرط – Condition, prerequisite

تضمن – To comprise, to include, to cover

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Q: I’m a girl and I hate gossip and trashtalk. Sometimes I’m with a group of people talking about others and they start gossiping and trashtalking them. I personally hate and despise this, but I am extremely shy, and I can’t stop them from doing it, and also theres nowhere I can go to get away from them. God knows I wish they would talk about something else. It there any sin upon me for sitting with them? What should I do? May God give you success in that which benefits Islam and Muslims.

A: It is a sin upon you unless you denounce that which is wrong, and if they accept [what you say] then praise God, otherwise stop hanging out with them. As God said, “If you see those who mock our revelations, you shall avoid them until they delve into another subject.” [Al-Ana3m 68]. And the Prophet (PBUH) said, “Whoever among you sees reprehensible acts should change it by his own hand, and if he can’t then by his tongue, and if he can’t then by his heart, and that is the weakest faith.” Taken from Muslim’s Sahih and there are many verses with this meaning. God is the Arbitrating Authority.

Sheikh Ibn Baz

Taken from Fataawa al-Maraa “Fatwas on Women” by Sheikh Ibn Baz, Sheikh Authimein, and Sheikh Jabreen. Riyadh, Dar al-Watan lil-Nashr, 1993/1414. Translated by Josh Berer

They Say I’m Complicated

December 1, 2007

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Q: I’m a girl living in a girls dorm. God had guided me with the truth and I’ve become embraced by it, thank God. But I’ve gotten very annoyed with some of the disobedient and reprehensible behavior among my fellow students, such as listening to songs, gossip, and trashtalking. I’ve told them many times but some of them just laugh at me and mock me. They say I’m complicated. Your excellence, please help me, what do I do, and may God bless you.

A: What you need to do is denounce these reprehensible acts to the best of your energy, in friendly and nice words, according to the way mentioned in the verses and sayings of the Prophet (PBUH) you’re aware of. Don’t participate in the music or other prohibited words or deeds, stand aloof from it as best you can, until they change subjects, as God said: “If you see those who mock our revelations, you shall avoid them until they delve into another subject.” [Al-Ana3m 68] When you’ve verbally denounced them as best you can, and remained aloof from their actions, their actions won’t hurt you, and their shame is not on you. As God Almighty said, “O you who believe! take care of your souls; he who errs cannot hurt you when you are on the right way; to Allah is your return, of all (of you), so He will inform you of what you did.” [Al-Maeda 105] So He, the Almighty, has explained that a believer is not harmed by those who err, if he sticks to the truth and follows the right guidance. This is done through denouncing that which is reprehensible, establishing the truth, and inviting them to it nicely and politely. God will give you a release from grief and a way out [of this situation], and will have them benefit from your righteousness if you’re patient and resolved [with God’s favor of you]. God willing, you’ll be extremely happy with a praiseworthy result as long as you’re firm with the truth and denounce that which conflicts with it. As God said, “Good things come to those with faith” [Al-Qasas 83] and, “And those who strive in Our (cause),- We will certainly guide them to our Paths: For verily Allah is with those who do right.” [Al-Ankaboot, 69] . God will give you success when he is pleased, and reward your patience and resolve, and reward your sisters and family, and colleagues when they please him, for he is always listening and he is the guide to a straight path.

Sheikh Ibn Baz

Taken from Fataawa al-Maraa “Fatwas on Women” by Sheikh Ibn Baz, Sheikh Authimein, and Sheikh Jabreen. Riyadh, Dar al-Watan lil-Nashr, 1993/1414. Translated by Josh Berer

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Q: I have three boys and a girl, and my husband is a drunk, God save me, and had been imprisoned previously. He’s addicted to drinking, and it tortures me and my children. I left him, and my children and I are now staying with my family. He doesn’t pay for a single thing and I have no desire to go back to him, and he’s threatening to take the children away from me. I can’t bear that, as I am a mother before everything else. Please help me.

A: There is no doubt the Islamic courts have jurisdiction over this, and one should not stay with those who are addicted to alcohol, as he harms his wife and children. You should distance yourself from him until God guides him back to the right way. If the court separated [the parents], in most cases it will side with the mother and give her custody, as she is qualified for that and he is not. As long as the problem is alcohol addiction he is not worthy of children because he will ruin them and corrupt them, whereas she is more suited for them than he is, regardless of the children’s gender. This is what the court will rule. This is what is necessary. The kids will be with her because she is better than he is, as he is immoral. If she refuses to return to him she’s better off, because he is a danger to her. If he doesn’t pray, it’s necessary to never go back to him, because whoever leaves prayer has disbelieved, God forbid. The Prophet (PBUH) said, “The difference between us and them is prayer, and so whoever leaves it has disbelieved.” So you don’t have to stay with someone who doesn’t pray. “They are not lawful (wives) for the Unbelievers, nor are the (Unbelievers) lawful (husbands) for them” [al-Mumtahina 60] Until God guides him and he repents, she’ll go to her family or her children and refuse to have anything to do with him, until God forgives him and he returns to what is right. If he prays but drinks alcohol, that is a huge sin and a huge crime, but he’s not an unbeliever, just immoral. She needs to break off contact with him and get away from him. She’s not responsible, and if she’s patient with him and can be patient, that’s ok.

Sheikh Ibn Baz

Taken from Fataawa al-Maraa “Fatwas on Women” by Sheikh Ibn Baz, Sheikh Authimein, and Sheikh Jabreen. Riyadh, Dar al-Watan lil-Nashr, 1993/1414. Translated by Josh Berer

Vocabulary 

 

سكير – Drunkard

والعياذ الله – God Forbid!

مدمن – Addict

إدمان – Addiction

رغبة – Desire

هدّد – Threat

ينبغي – One should, it is recommended that, it behooves one to

الصواب – The correct [path]

أهل – To be qualified to

أولى – More suited

فاسق – Immoral, someone with lousy integrity

أبت – To refuse, turn down

ذنب – To be guilty of

معذور –  Excused from

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Q: I’d like a solution to my problem, which is that I’ve reached age 24, and have been presented with a young man for engagement. He’s finished his university studies, and is from a religious family. My father agreed, and asked me to come and meet him, so I could see him. I saw him, and he saw me, and I was pleasantly surprised by him, and he by me, knowing that our True Religion stipulates that we may see each other. When my mother found out that he was from a religious family, she went nuts, at him and at my father. She swore not to go through with this, by any means possible. My father tried everything with her, but to no avail.

So may I ask the law to get involved in this subject?

A: If it really is how she put it, her mother may not object in this matter, in fact it is prohibited for her to do so. And you, O engaged one, do not have to obey your mother in this. As the Prophet (PBUH) said, “Obey that which is good.” And it’s not good to refuse a decent suitor, in fact it is said that the Prophet (PBUH) said, “If you are courted by someone of good faith and morals, marry him, for if you don’t it may cause strife and great controversy.” If the need arises to take the matter to court, there’s no prohibition of that.

Sheikh Ibn Baz

Taken from Fataawa al-Maraa “Fatwas on Women” by Sheikh Ibn Baz, Sheikh Authimein, and Sheikh Jabreen. Riyadh, Dar al-Watan lil-Nashr, 1993/1414. Translated by Josh Berer

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Q: But is it possible to know the meaning of worship? And does it have a general meaning and a private meaning?

A: Yes.

General Meaning: As I stated above, humility before God, praised and exalted, affection and glorification in doing the things he commanded, and avoiding the things he prohibited in a manner that follows his laws, is the general meaning.

Private Meaning: I’d like to elaborate this. The Sheikh of Islam, Ibn Taymiyya, God’s mercy upon him, said “It [private meaning] is a general name for everything God likes and that pleases him. This includes words and deeds, both internal and external, such as fear [of God], trust [in God], prayer, charity, and other Islamic practices.

So, if you were to try and define general and private meanings by what some of the learned scholars have mentioned on the subject of devotion, both universal and Islamic, in that [devotion] means that a person may be humble before God (SWT) through universal humility and through Islamic humility. Universal humility is general and includes Believers and Non-believers, the pious and the debaucherous. In the words of the Most High: “There is none in the heavens and the earth but cometh unto the Beneficent as a slave.” [Maryam 93] So everything in the skies and on land is subservient to God (SWT), [simply through their] existence. It is never possible to contradict God or oppose what His (SWT) cosmic will intends.

Regarding Private Devotion: It is Islamically prescribed devotion and humility before God (SWT). This is special to Believers in God (SWT) and those who follow his commands, and there is a more special devotion than that, and an even more special one still.

The more exclusive private devotion is that of the Prophets, may God’s peace and blessings be upon them. In the words of the Most High, “Blessed is He Who hath revealed unto His slave the Criterion (of right and wrong)” [Al-Furqan 1] and “And if you are in doubt as to that which We have revealed to Our servant” [Al-Baqara 23] and “And remember Our servants Abraham and Isaac and Jacob” [Saad 45] and other descriptions of the devotion of the Prophets, peace and blessing be upon them.

Taken from Fiqh al-Ebadaat “Jurisprudence of Belief” by Sheikh Muhammad bin Saalih Al-Authaymin, Dar al-Baseera, Alexandria. Translated by Josh Berer

Vocabulary

مفهوم – Meaning

آنفاً – Previously, stated above

الباطنة والظاهرة Internal and external, hidden and clear etc

بر – Pious

فاجر – Non-pious, debaucherous

خاضع – Submissive, under the will of

Translation Notes


ثم إن منها ما هو خاص أخص, وخاص فوق ذلك –
“There is a more special devotion than that, and an even more special one still.” This gave me no small amount of problems translating.

الخوف والخشية – Two words for fear, I only translated one to avoid redundancy

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Q: What Is the Purpose of the Creation of Humanity?

A: Before I answer that question, I’d like to call attention to a general foundation, upon which God, praised and exalted, created [all things] and defined his laws. This foundation is taken from his word, blessed and most high: “For He is wise and all-knowing” [Yusuf, 83] and also, “For Allah was knowledgeable and wise.” [Al-Ahzab 1] and many other significant verses that are proof of the God’s wisdom, praised and exalted, with which he created all things, and defined his laws, namely universal laws, and Islamic laws. There is nothing God, praised and exalted, created without wisdom, whether that is through its presence or its absence, and there is no law God, praised and exalted, defined without wisdom, be it through its obligation, prohibition, or permissibility.

However, this wisdom, which includes both universal and Islamic laws, may be known to us, or it may be unknown. And, it may be known to some but not others, depending on the knowledge and understanding God, praised and exalted, gave them. If this is established, then we can say: For God, praised and exalted, created the Jinn and the human with great wisdom, and praiseworthy intentions. Worshiping Him is blessed and most high, as God, praised and exalted, said: “I have only created Jinns and men, that they may serve Me.” [Al-Dhiriyat, 56], and “Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?” [Al muminun – 115] and “Does man think that he is to be left to wander without an aim?” [Al-Qiyama 36] and other significant verses that [show] God Almighty’s far-reaching wisdom in the creation of Jinns and people, and that is his worship.

Taken from Fiqh al-Ebadaat “Jurisprudence of Belief” by Sheikh Muhammad bin Saalih Al-Authaymin, Dar al-Baseera, Alexandria. Translated by Josh Berer

 Vocabularly

غاية – Purpose

شرع – To make lawful, to establish as law

مأخوذ – Taken, obtained

دّالة – Proof, indication

كونية – Universal

إعدام – Lack of, non-existence

تحريم – Prohibition, making something Haram

إباحة – Permission, permissibility

تضمن – To include

بالغة – Far-reaching, substantial, enormous

تذلل – Servility, humility

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Worship is servility to God, praised and exalted, and love and veneration in doing his commands, and avoiding that which he has prohibited, and thus following the laws he defined. God, Most High, said: “And they have been commanded no more than this: To worship Allah” [Al-Bayina, 5], and this is the wisdom with which he created the Jinn and the human. Therefore anyone who disobeys his Lord, and considers himself above His worship has parted with this wisdom for which the worshiper was created, and his action testifies to the fact that God Almighty created his creation unknowing and in suda [neglected without being punished or rewarded for the obligatory duties enjoined by God on him]. He may not have stated that [he has disobeyed], but this is a result of his disobedience and arrogance in regard to God’s commandments.

Taken from Fiqh al-Aqeeda “Jurisprudence of Belief” by Sheikh Muhammad bin Saalih Al-Authaymin, Dar al-Baseera, Alexandria. Translated by Josh Berer

Vocabularly 

تعظيم – Glorification, exaltation

تمرد – To rebel against, to disobey

استكبر – To be arrogant

نابذ – To part with, to separate from

عبث – Without benefit, without knowing

سدى – A state in which one has neglected the obligatory duties enjoined by God on him but is not punished or rewarded, for he was never told about them.

 

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There’s No Forcing a Daughter On a Husband She Doesn’t Want
Q: Is it acceptable for the father to force his daughter on a husband she doesn’t like?
A: It’s not for the father, or anyone else, to force his daughter [lit charge] on a husband she doesn’t like. Rather, you need her her permission, as the Messenger (PBUH) said: “Do not marry a young woman without her counsel, and do not marry a virgin without her permission.” They said [the people of Medina] “O Messenger of Allah, how does she give her permission?” and he said “She stays silent.” In another phrasing he said, “Her permission is her silence.” and in a third phrasing: “The virgin gives her consent to her father, and that consent is her silence.” So it is necessary for the father to seek her permission if she has reached nine and above. Similarly, those responsible for finding her a husband can not marry her off without her consent. This is obligatory for everyone. If one marries without consent, the marriage is invalid. This is because the condition of marriage is the pleasure of both bride and groom. So if she married without permission and was coerced under severe threats or by beatings, then the marriage is invalid, except for the father of a girl under nine. If you marry her off and she is younger than nine, there’s no objection to the validity [of the marriage], because the Messenger (PBUH) married Aisha without her permission and she was under nine. We have in a Sahih Hadith, As for when she has reached nine and above, there’s no marrying her except with her permission, and that goes for the father. As for the husband, if he knew she didn’t like him, he needs to not continue with it, even if the father is on his side [lit: tolerant towards him], its necessary to fear God and not pursue the woman who doesn’t like him. If the father claims he wasn’t forcing her, he needs to be wary of what God has forbidden him to do, because the Messenger (PBUH), ordered the seeking of consent and that we recommend the engaged girl to fear God and consent, if the father saw it fit for his daughter to marry, and if the suitor was of good faith and morals. [This is also true] if the person who arranged the marriage was someone other than the father. Marriage is very good and very beneficial, and there’s danger in bachelorhood. For that we recommend generally that young women agree when they are presented with a decent man, and not give excuses of studying or teaching or some such thing.
God is the Arbitrating Authority.

Sheikh Ibn Baz

Taken from Fataawa al-Maraa “Fatwas on Women” by Sheikh Ibn Baz, Sheikh Authimein, and Sheikh Jabreen. Riyadh, Dar al-Watan lil-Nashr, 1993/1414. Translated by Josh Berer

Vocabulary and Translation Notes

مولية Protector, charge

نكح – Marry

أيم – Unmarried young woman

بكر – Virgin

لفظ – Phrasing, wording

ولي / أولياء – Relative, friend, legal guardian

قهر – Coerce, force

وعيد – Threats

حرج – Prohibition, confinement, restriction

زعم – To claim

وصّى – To recommend, to entrust

مصلحة / مصالح –Matter, requirement, that which is beneficial

عزوبة – Bachelorhood, single-ness

كفء – Capable, competent, suitable

Translation Notes

فلا يزوّجها إلا بإذنها ولو أبه أبوها – “So don’t marry her off except with her permission, and that goes for the father.” That last clause confused me a bit.

لما في النكاح من الخير…-“Marriage is good…” Also a confusing wording, as literally it reads “Whereas in marriage is from good…”

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Q: We have a non-Muslim servant, is it alright to leave her to wash the clothes I pray in, and is it alright to eat what she cooks? And should I denounce her religion and explain to her the futility of it?

A: It’s alright to use unbelieving servants in cooking and cleaning, and similarly to eat what they cook and wear the clothes they sew and wash, if the main part [lit. body] appears to be clean. Her impurity is spiritual, and the Companions used non-Muslim servant women and slaves, and ate what they brought from their native non-believing countries, so as to learn from them, for their bodies seemed to be in good shape [lit pure feeling]. However, there is a Hadith that mentions washing their cooking utensils before cooking with them, if they have been used to drink alcohol or cook non-Halal meat or pork, and washing the clothing which touched their private areas. As for denouncing their religions and showing them the futility of them, that is allowed and desired of those following the current religion [ie Islam], be it heresy like paganism, or the abrogated and updated religions, like Christianity. The shame falls on those abrogated and updated religions [not the servant herself], but you need to invite her to Islam and explain its teachings and merits and what it contains, while showing the differences between it and the other religions.
Sheik Ibn Jabreen.

Taken from Fataawa al-Maraa “Fatwas on Women” by Sheikh Ibn Baz, Sheikh Authimein, and Sheikh Jabreen. Riyadh, Dar al-Watan lil-Nashr, 1993/1414. Translated by Josh Berer

Vocabulary and Translation Notes

 

غسّل To wash

عاب /  يعيب To denounce – from ‘shame’

بطلان – Futility

خاط / يخيط To sew

نجاسة That which impurifies and necessitates wudu’

معنوية Spiritual, based on meaning, rather than substance

طاهر clean, pure

ميتة Non-Halal meat.

عورة – Private area, part of the body not shown in public

منسوخ – Abrogated

 

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How do we deal with a relative who does not pray?
Q: My husband has a brother who doesn’t pray, except very rarely. I live with my husband’s family, and they sit by him, even while the Imam is praying, so what must I do, for I am not among his close relatives, so is there a sin upon me if I can’t correct him?

A: If he doesn’t pray, he needs to be abandoned. Don’t say hello to him, and don’t respond to his greetings, until he repents, because leaving prayer is the greatest blasphemy. Even if he has not denied its obligation, according to the most scholarly opinion, the Prophet (PBUH) said, “The difference between us and them is prayer, and whoever leaves it is a disbeliever.” This was taken from Imam Ahmed and the authors of the Sunans, and has a solid chain of transmission. The Prophet (PBUH) said, “[The difference] between men and unbelievers and polytheists is the leaving of prayer.” This was taken from Imam Muslim in his book of Hadiths. And if he renounced the necessity [of prayer], then he is a disbeliever according to the consensus of the learned scholars. It is incumbent upon his family to admonish him and abandon him if he does not return to the fold, [lit repent, do penitence], and it is necessary to bring the issue to a religious authority in order that he may call him to repent. If he does not repent he will be killed, for God Almighty said “If they repent and stand in prayer, and give charity, leave him be.” And the Prophet (PBUH) said “Killing those who pray is forbidden.” So this indicates that if he does not pray, do not leave him be, and there is no prohibition on killing him, if you bring the issue to a religious authority and he still doesn’t repent.
God is the Arbitrating Authority.
Sheikh Ibn Baz

Taken from Fataawa al-Maraa “Fatwas on Women” by Sheikh Ibn Baz, Sheikh Authimein, and Sheikh Jabreen. Riyadh, Dar al-Watan lil-Nashr, 1993/1414. Translated by Josh Berer

Vocabulary and Translation Notes

إثم- Sin

استحق- Need to, become necessary to

تاب / يتوب- Repent, offer penitence

استتاب- To make one repent

Translation Notes

حتى ولو كان- Even during…This was a very confusing phrase to deal with.

العهد- In this context it means “difference” as opposed to contract, agreement, or era.

إن لم يجحد وجوبها- “If he did not deny its obligation”

إجماع Consensus, one of the four major sources of jurisprudence.

لم يتب- “He did not repent” The verb is hollow, so in the Jussive (majzoom) case, the weak root is dropped.

خلو السبيل- Let him free, leave him be.