Believing in the word of Allah the Quran

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

And,

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

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

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

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

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

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

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

What makes Muslims believe that the Quran

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

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

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

When passing through a mountain pass, a bedouin (villager) once came across an old man who was blind and who seemed to be afflicted with various ailments all over his body. It was clear that he was wasting away. He was even paralyzed and was constantly forced to remain in a seated position. The Bedouin could clearly hear him say, “All praise is for Allah, Who has kept me safe from ailments with which He has tested many among His creation; and He has indeed preferred me over many among those that He created.” “My brother!” exclaimed the bedouin. “What have you been saved from? By Allah, I think that you have been afflicted with every single kind of ailment!” “Go away from me,” said the old man, as he raised his head. “Do I not still have a tongue with which I can pronounce His Oneness, and with which I can remember Him every single moment? And do I not still have a heart with which I can know Him?” These words of the old man were enough for the bedouin to repent to Allah for his sins and ask Him for forgiveness. Remember, there is always someone else who is in more problem than you.

I have done the marriage contract with a girl, and we have agreed that the wedding party will be in one year’s time for financial reasons, but her father completely refuses to let me be alone with her, even for a few moments, to talk or just to sit. Is it permissible for him to prevent me from sitting and being alone with her on the basis of custom and tradition? What should I do?.

Praise be to Allaah.

The marriage contract has three pillars or essential parts:
the proposal, acceptance, and consent of the wife’s guardian. The proposal
is issued by one of the two parties first of all, indicating what he wants
of forming a contract. It is call ijaab which means commitment. The
acceptance is issued second by the other party, indicating that he agrees to
what the first party has proposed. This is called acceptance because it
indicates consent to what the first party has proposed. 

If this is done in the presence of the wife’s guardian and
with his consent, then the marriage contract has been completed and the
woman has become his wife and he has become her husband. There result from
this contract a number of shar’i implications, which are: 

1.    
It becomes permissible for each
of the spouses to enjoy intimacy with the other.

2.    
The dowry which is mentioned in
the contract becomes obligatory, if he consummates the marriage with her or
if he is alone with her in the shar’i sense and in such a way that he would
be able to have intercourse with her, or if he dies before consummating the
marriage or being alone with her. She becomes entitled to half of the amount
as a result of the contract if he divorces her before consummating the
marriage or being alone with her. If he did not state an amount for the
dowry, then upon consummation or if he dies or if he is alone with her, she
becomes entitled to a dowry like that of her peers, such as her sisters and
female cousins.

3.    
It becomes obligatory on the
husband to spend on the wife’s maintenance, such as food, clothing and
shelter. This does not become obligatory upon the husband until after he has
consummated the marriage with her, because these obligations are in return
for intimacy and her living under his care.

4.    
Any children are to be
attributed to the husband if the marriage has been consummated or if he has
been alone with her in the shar’i sense.

5.    
The right of inheritance is
established between the spouses, if one of them dies, whether the husband
has consummated the marriage with his wife or not.

6.    
The in-laws become mahrams,
which means that the ascendants and descendants of the husband become
mahrams for the wife, and the ascendants and descendants of the wife become
mahrams for the husband, according to the explanations of the scholars. 

From what we have mentioned with regard to the consequences
of marriage, the answer to the question is known, which is that it is
permissible for both spouses to enjoy intimacy, such as touching, kissing
and so on, with the other as soon as the marriage contract is done. 

In the answer to questions number
74321 and
13886 there was a discussion
of the things that are permissible for the one who has done the marriage
contract with a woman, even if he has not yet consummated the marriage with
her. 

But it is permissible for the guardian to be strict with
regard to being alone with her — which means closing the door, drawing the
curtains and especially intercourse — because of the problems that may
result from that before the marriage is announced. One spouse may die or
divorce may occur, which would result in bad consequences for the woman in
the event that she is pregnant or has lost her virginity. 

In the answer to question no.
3215, there is a discussion of
this issue, which we hope you will read. 

If we add to these problems that which happens a lot of
negligence concerning this issue before consummation and moving to the
marital home, namely the way people view these matters and their customs and
traditions which do not accept this kind of relationship except after
consummation of the marriage in the marital home that has been prepared for
that, then this is something to be taken into consideration with regard to
protecting honour and lineages. The husband should pay attention to this
matter and think with his head, not with his heart, and he should understand
the effects of this if death or divorce were to occur. He should remember
that he definitely would not accept that for his daughter, and by the same
token people do not accept that for their daughters. We think that this is
the best solution and the middle way between going to extremes and being
careless with regard to this matter.  

And Allaah knows best.

repented sincerely,
then it is permissible for you to get married, and there is no reason why
you should not do so. 

As for what you say about ‘Umar ibn al-Khattaab preventing
the one who married a woman during her ‘iddah from ever marrying her, it
seems – if this is a sound report – that this was a punishment (ta’zeer) to
the one who committed a sin, and it was not a confirmation of a shar’i
ruling that this is haraam. 

What you have quoted from some of the Sahaabah, that they
ruled that a couple who committed zina and then get married would remain
adulterers forever, may be understood as applying to those who did not
repent. 

Ibn Hazm (may Allaah have mercy on him) said: 

It was narrated from Ibn Mas’ood that he said concerning the
one who marries a woman after committing zina with her: They are still
adulterers. Then he narrated that Saalim ibn ‘Abd-Allaah ibn ‘Umar was asked
about a man who committed zina with a woman then married her. He said: Ibn
Mas’ood was asked about that and he said: “And He it is Who accepts
repentance from His slaves” [al-Shoora 42:25]. 

Ibn Hazm said:  

The two opinions (of Ibn Mas’ood) are in harmony, because he
only allowed marrying that woman after repentance. End quote. 

Al-Muhalla (9/63) 

And Allaah knows best.

I am a young Muslim man and am religiously committed. I fell in love with a girl and promised to marry her, but she formed a relationship with another man. When I found out, she admitted that she was wrong and asked me to forgive her, but I no longer trust her and I do not like the way she behaves. Is it haraam for me to break my promise to her or not, although she is in the wrong? What do you advise me to do?.

Praise be to Allaah.

Firstly:

What we advise you to do is to let her go. Breaking your promise to marry
her is justified according to sharee’ah. The Messenger (peace and
blessings of Allaah be upon him) encouraged us to choose a wife who is
religiously committed, so look for such a one, and forget about this one,
and Allaah will give you one that is better than her. 

Secondly: 

You should
note that for a man and woman to form a relationship and agree to marry,
with the conversations and meetings that that involves, is something haraam.
This has been explained in the answers to many questions on this site, such
as questions no. 20949 and
1114. 

If you have
done any such thing, then you must hasten to repent from this sin and
resolve not to do it again. 

You describe
yourself as religiously-committed, so you must adhere to the rulings of
Islam and avoid that which Allaah and His Messenger have forbidden. May
Allaah help you to the best of words and deeds. 

And Allaah
knows best.

I have understood from the answers on this website that there are no restrictions between a man and a woman after the nikah, even though the marriage has not been consumated yet. I have read some answers to this question on your website, but i have not been able to find a satisfying answer to the general statement that some people make that one should follow the way of the Prophet Muhammad (peace and blessings of Allaah be upon him) and the man and the woman should not meet alone, as he (peace and blessings of Allaah be upon him) did not meet with Hadrat Ayesha (RA) till their marriage was consumated a few years after the nikah. So if the Prophet (peace and blessings of Allaah be upon him) didnt meet with her alone during the time between the nikah and consumation of marriage, then what is the daleel on which the scholars have based their justification that allows a man and woman to meet with each other after nikah and before the consumation of marriage?.

Praise be to Allaah.

The man remains a stranger to the woman and it is not
permissible for him to look at her, shake hands with her or be alone with
her. If he wants to marry her, then he should propose marriage – and in this
case it becomes permissible for him to look at her only; not shake hands
with her or be alone with her. If her family agree and give her in marriage
to him, then he becomes her husband and she becomes his wife, and it is
permissible for him to do everything – looking, being alone with her,
touching her, shaking hands and being intimate, because Allaah says
(interpretation of the meaning): 

“And those who guard their chastity (i.e. private parts,
from illegal sexual acts)

6. Except from their wives…”

[al-Mu’minoon 23:5] 

Marriage is established as soon as the marriage contract is
done, hence if one of the spouses dies after the marriage contract has been
done, the other one inherits from him or her, even if that is before
consummation. 

This is the evidence that was quoted by the scholars with
regard to this issue. 

But it has become customary among people to announce the
marriage contract separately from the consummation, not because consummation
is haraam after the marriage contract, but rather because the husband’s
circumstances may not allow him to take his wife to the marital home, so
there is what is known as “announcement of consummation” or “the wedding
night”. As this is the case, the husband should not consummate the marriage
with his wife until after the consummation has been announced, because if he
consummated the marriage with her before that, it may cause serious problems
for both of them. He may divorce her or die, and she may be a virgin who
then loses her virginity, and she may become pregnant, thus the woman
exposes herself to suspicion and she and her family may be the subject of
unending gossip. See the answer to question no.
52806. 

As for the questioner saying that the Prophet (peace and
blessings of Allaah be upon him) was not alone with ‘Aa’ishah during the
period between the marriage contract and the consummation, this is just
conjecture. Who can be certain about that? That period lasted for three
years, during which the Prophet (peace and blessings of Allaah be upon
him) used to come to Abu Bakr’s house twice a day, morning and evening, as
is proven in Saheeh al-Bukhaari (476). 

So who can say that the Prophet (peace and blessings of
Allaah be upon him) was never alone with ‘Aa’ishah during that period? 

However, it may be that this is true, but that does not mean
that this is haraam, because it is proven that it is permissible, based on
evidence from the Qur’aan, as quoted above. 

And Allaah knows best.

I heard someone say, when a young man asked him what the rights of the one who has had made a marriage contract are, he replied: Allaah says (interpretation of the meaning): 

“Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother’s daughters, your sister’s daughters, your foster mothers who gave you suck, your foster milk suckling sisters, your wives’ mothers, your stepdaughters under your guardianship, born of your wives to whom you have gone in — but there is no sin on you if you have not gone in them (to marry their daughters)”
[al-Nisa’ 4:23] 

Here Allaah differentiates between those to whom you have gone in (consummated the marriage) and those to whom you have not gone in. Is it permissible for the the one who has had made a marriage contract to have intercourse or touch (his wife)? 

I read previously that it is permissible for the one who has had made a marriage contract to do everything because she is his wife, and if the wife gets pregnant before the wedding party, the child is legitimate and has the right to inherit. Is the evidence for this answer correct?.

Praise be to Allaah.

Firstly: 

The speaker
whom you mention is not correct with regard to the ruling or to the evidence
quoted. The verse which he quoted as evidence is describing the women whom a
man is forbidden to marry. Allaah states that it is haraam to marry mothers,
daughters and paternal aunts. Among others whom Allaah says men are
forbidden to marry are the daughters of a wife with whom one has consummated
the marriage. If a man makes a marriage contract with a woman and she has a
daughter, then he leaves her before consummating the marriage with her, then
it is permissible for him to marry her daughter, but if he leaves the mother
after consummating the marriage with her, then it is not permissible for him
to marry her daughter, rather she is permanently forbidden to him. 

This is what
the verse means. The verse has nothing to do with what is permitted for the
husband to do with his wife with whom he has made a marriage contract.
Rather the verse speaks of those women whom a man is forbidden to marry, and
states that in order for a stepdaughter – the daughter of a wife – to become
his mahram (one whom he is forbidden to marry), it is stipulated that he
have consummated the marriage with her mother, and if he has not consummated
the marriage with her mother, then it is permissible for him to marry her
(the daughter). 

Any person
who is asked about something that he does not know must say “I do not know.”
It is not permissible for anyone to say about Islam something that is not
true, or to say that something is haraam when Allaah has permitted it, or to
say that something is halaal when Allaah has forbidden it. 

Allaah says
(interpretation of the meaning): 

“And
follow not (O man, i.e., say not, or do not, or witness not) that of which
you have no knowledge. Verily, the hearing, and the sight, and the heart of
each of those ones will be questioned (by Allaah)”

[al-Isra’
17:36] 

“Say (O
Muhammad): (But) the things that my Lord has indeed forbidden are
Al‑Fawaahish (great evil sins and every kind of unlawful sexual intercourse)
whether committed openly or secretly, sins (of all kinds), unrighteous
oppression, joining partners (in worship) with Allaah for which He has given
no authority, and saying things about Allaah of which you have no knowledge”

[al-A’raaf 7:33] 

Secondly:

With regard
to the one who has made a marriage contract with his wife, it is permissible
for him to do everything, as she is his wife and he is her husband. If she
dies he will inherit from her and if he dies, she will inherit from him, and
she is entitled to the mahr in full. But it is better for the one who has
made a marriage contract not to consummate the marriage until the marriage
has been announced, because consummating the marriage before it has been
announced may lead to many evils. The wife may be a virgin and lose her
virginity, or she may become pregnant from this intercourse, then she may
get divorced or her husband may die, and this will cause anxiety to her
family and will cause great embarrassment. Hence the one who has made a
marriage contract may touch and kiss his wife, but he should refrain from
intercourse, not because it is haraam, but because of the bad things that
may result from it. 

For more
information please see the answer to question no.
3215. 

Thirdly: 

A number of
practical rulings have to do with not consummating the marriage. 

‘Iddah: if a
man divorces his wife before consummating the marriage with her, she does
not have to observe any ‘iddah, because Allaah says (interpretation of the
meaning): 

“O you
who believe! When you marry believing women, and then divorce them before
you have sexual intercourse with them, no ‘Iddah [divorce prescribed period]
have you to count in respect of them. So give them a present, and set them
free (i.e. divorce) in a handsome manner”

[al-Ahzaab 33:49] 

Mahr
(dowry): if a man divorces his wife before consummating the marriage with
her, then she is entitled to half of the agreed upon dowry, because Allaah
says (interpretation of the meaning): 

“And if
you divorce them before you have touched (had a sexual relation with) them,
and you have appointed unto them the Mahr (bridal-money given by the husband
to his wife at the time of marriage), then pay half of that (Mahr), unless
they (the women) agree to forego it, or he (the husband), in whose hands is
the marriage tie, agrees to forego and give her full appointed Mahr. And to
forego and give (her the full Mahr) is nearer to At-Taqwa (piety,
righteousness)”

[al-Baqarah 2:237] 

If no mahr
has been stipulated, then she is entitled to a gift according to what he can
afford, because Allaah says (interpretation of the meaning): 

“There is
no sin on you, if you divorce women while yet you have not touched (had
sexual relation with) them, nor appointed unto them their Mahr (bridal-money
given by the husband to his wife at the time of marriage). But bestow on
them (a suitable gift), the rich according to his means, and the poor
according to his means, a gift of reasonable amount is a duty on the doers
of good”

[al-Baqarah 2:236] 

But if the
husband dies, then she is entitled to the mahr in full, if it was agreed
upon, and if they had not agreed on the mahr, then she is entitled to a mahr
like that of her peers. 

It was
narrated from ‘Alqamah from Ibn Mas’ood (may Allaah be pleased with him)
that he was asked about a man who married a woman but did not stipulate a
dowry, and he did not consummate the marriage with her before he died. Ibn
Mas’ood said: She should have a dowry like that of her peers, without
exaggeration or falling short, and she has to observe the ‘iddah, and the
inheritance is hers. Ma’qil ibn Sinaan al-Ashja’i stood up and said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) passed
a ruling concerning Birwa’ bint Waashiq – one of our womenfolk – similar to
what you have said. Ibn Mas’ood rejoiced at that. 

Narrated by
Abu Dawood (2114), al-Tirmidhi (1145), al-Nasaa’i (3355), Ibn Maajah (1891).
Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (1939). 

And Allaah
knows best.

Is it permissible for a woman to wear a very little makeup when the suitor looks at her?.

Praise be to Allaah.

It is not permissible for a
woman to show her adornment except to those whom Allaah has mentioned in the
verse (interpretation of the meaning): 

“… and not to show off
their adornment except only that which is apparent (like both eyes for
necessity to see the way, or outer palms of hands or one eye or dress like
veil, gloves, headcover, apron), and to draw their veils all over
Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal
their adornment except to their husbands, or their fathers, or their
husband’s fathers, or their sons, or their husband’s sons, or their brothers
or their brother’s sons, or their sister’s sons, or their (Muslim) women
(i.e. their sisters in Islam), or the (female) slaves whom their right hands
possess, or old male servants who lack vigour, or small children who have no
sense of feminine sex. And let them not stamp their feet so as to reveal
what they hide of their adornment. And all of you beg Allaah to forgive you
all, O believers, that you may be successful”

[al-Noor 24:30-31] 

The suitor is not one of
these, rather he is only permitted to look for the purpose of proposing
marriage, and the woman does not have the right to adorn herself for him. 

Shaykh Ibn ‘Uthaymeen (may
Allaah have mercy on him) said: It is permissible for the suitor to see the
woman to whom he is proposing marriage, but that is subject to certain
conditions: 

1 – That he needs to see
her. If there is no need then the basic principle is that a man should not
look at a woman who is a non-mahram to him, because Allaah says
(interpretation of the meaning): “Tell the believing men to lower their
gaze (from looking at forbidden things)” [al-Noor 24:30]. 

2 – He should have made up
his mind that he wants to propose. If he is still hesitant then he should
not look, but if he has made up his mind then he may look, then he should
either go ahead or give up the idea. 

3 – This looking should be
without being alone with her, i.e. it is essential that she have one of her
mahrams with her, either her father, brother, paternal uncle or maternal
uncle. That is because being alone with a non-mahram woman is haraam,
because the Prophet (peace and blessings of Allaah be upon him) said:
“No man should be alone with a woman without a mahram being present.” And he
(peace and blessings of Allaah be upon him) said: “Beware of entering
upon women.” They said: O Messenger of Allaah, what about the in-law? He
said: “The in-law is death.” 

4 – He should think it most
likely that she and her family will accept. If he does not think that is
most likely, then there is no point in looking in this case, because his
proposal will not be accepted, whether he looks at her or not. 

Some scholars stipulated
that his desire should not be provoked when looking, and that his aim should
be only to find out. If his desire is provoked then he must stop looking,
because before the marriage contract is done with a woman, it is not
appropriate to enjoy looking at her, so he must refrain. In this situation
the woman must come out to the suitor looking ordinary; she should not come
out wearing beautiful clothes or makeup, because she is not yet his wife.
Moreover, if she comes to him looking beautiful and wearing her best
clothes, then he may propose because he was dazzled by her the first time he
looked at her, then he will find out that she is not as she appeared to him
at first.  

End quote from
Fataawa Noor ‘ala al-Darb 

Elsewhere he (may Allaah
have mercy on him) indicated that this may have the opposite effect, because
if he looks at her when she is wearing makeup and fine clothes, he may see
her as more beautiful than she really is, and in that case when he enters
upon her following the wedding and sees her as she really is, he may be put
off her and no longer interested in him. 

To sum up: If a suitor
comes to a woman it is permissible for her to uncover her face and hands and
head and that which usually appears, according to the correct view, but
without wearing any cosmetics or adornments. 

And Allaah knows best.

I am a religiously-committed Tunisian girl, but I have a problem. My fiancé refuses to let me wear hijab – even modern hijab. I am wondering whether I should go ahead with the marriage or reject him? Please note that most Tunisians are like this.

Praise be to Allaah.

Our advice to you is to
heed the command that Allaah has given to all people, the earlier and later
(generations), advice that combines the best of this world and the
Hereafter. Allaah, may He be exalted, says (interpretation of the meaning): 

“And verily, We have
recommended to the people of the Scripture before you, and to you (O
Muslims) that you (all) fear Allaah, and keep your duty to Him”

[al-Nisa’ 4:131] 

What goodness can there be
in this world if it involves incurring the wrath of the Lord, may He be
exalted? What happiness can there be if it is not following that path that
leads to Allaah’s pleasure? Would a believer be happy to make gains in this
world and lose out in the Hereafter? 

Allaah says (interpretation
of the meaning): 

“O you who believe! Fear
Allaah and keep your duty to Him. And let every person look to what he has
sent forth for the morrow, and fear Allaah. Verily, Allaah is All‑Aware of
what you do. 

19. And be not like
those who forgot Allaah (i.e. became disobedient to Allaah), and He caused
them to forget their ownselves (let them to forget to do righteous deeds).
Those are the Faasiqoon (rebellious, disobedient to Allaah).

20. Not equal are the
dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of
Paradise that will be successful”

[al-Hashr 59:18-20]. 

The Prophet (peace and
blessings of Allaah be upon him) told men to choose a wife who is
religiously-committed, and he told women and their guardians to choose a man
who is also religiously-committed.  

It was narrated that Abu
Hurayrah (may Allaah be pleased with him) said: the Prophet (peace and
blessings of Allaah be upon him) said: “If there comes to you one whose
religious commitment and attitude pleases you, then marry [your female
relative who is under your care] to him, for if you do not do that, there
will be tribulation on earth and much corruption.” Narrated by al-Tirmidhi
and classed as saheeh by al-Albaani in al-Silsilah al-Saheehah
(1022). 

The man who prevents his
wife from wearing hijab is not a man of good character or religiously
committed who deserves to be married. Rather it is most likely that the one
who prevents his wife from wearing hijab will also be negligent about other
major sins and actions that doom one to Hell. How can he protect his wife
and household, or how can he raise his children to obey Allaah when he is
disobeying Him and telling others to do likewise? 

It says in al-Mawsoo’ah
al-Fiqhiyyah (24/62): 

The wali (guardian) should
not give the female relative in his care in marriage to anyone but a man who
is pious and righteous. End quote. 

Shaykh Saalih al-Fawzaan
said in al-Muntaqa (4/question no. 198): 

When marrying, we should
choose righteous spouses who adhere firmly to their religion, who respect
the sanctity of marriage and the importance of good treatment (of spouses).
It is not permissible to be careless with regard to this matter. Such
heedlessness has become widespread nowadays, with regard to this important
matter. People give their daughters and female relatives in marriage to men
who do not fear Allaah and the Last Day, and they end up complaining about
the husbands and they are confused about how to deal with them. If they had
looked for a righteous man before marriage, Allaah would have made it easy
for them (to find such a man). But in most cases this stems from negligence
and a failure to seek righteous husbands, and a bad man can never be
suitable. It is not permissible to take this matter lightly, because (such a
man) will mistreat the woman and he may lead her away from her religion or
influence her children. End quote. 

Shaykh Ibn ‘Uthaymeen said
in Fataawa Noor ‘ala al-Darb (al-Nikaah/Ikhtiyaar al-Zawj/question
no. 16): 

What the woman’s guardian
must do if a suitor comes to propose to her is to find out about his
religious commitment and character. If they are good then he should give her
to him in marriage, and if they are not good then he should not do so, and
Allaah will bring to his female relatives one who is religiously committed
and of good character, for when Allaah knows that the reason why the
guardian did not give her to that suitor was so that a man of good character
and religious commitment could propose to her, then He will help him to find
such a man. End quote. 

What we think is that you
should not accept this fiancé, and Allaah will compensate you with someone
better than him. 

And Allaah knows best.

I want to marry my cousin. She is my paternal cousin. I am her wali according to a shar’ee guardianship. I want to marry her but we do not have close relatives or brothers. There is no one else apart from me who can be her wali. Is it permissible that I say to her: “I give you myself in marriage” then she says: “I accept” in witnesses’ presence? Or shall I ask the marriage contractor to be her wali? What shall I do?.

Praise be to Allaah.

If a woman’s guardian
(wali) with regard to marriage is her cousin (son of her paternal uncle) and
he wants to marry her, there is nothing wrong with that if she agrees. 

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

The wali of a woman for
whom it is permissible to marry her may be her cousin, her master, the judge
or the ruler. If she gives him permission to marry her then he may do that.
End quote. 

Al-Mughni
(7/360). 

In that case he may do the
marriage contract on behalf of himself and the woman, because he is her
wali. So he says: I marry you, or I marry myself to So and so, and so on. He
does not need to say I accept, because his acceptance is implied. And she
does not need to say I accept either, because a woman cannot do the marriage
contract for herself or for anyone else, rather her wali does the marriage
contract for her. 

Or he may appoint another
man to do his marriage contract on his behalf, whether this wakeel is a
state official or someone else. In that case his deputy (wakeel) says: I
give you So and so in marriage, and he says: I accept. Thus the marriage
contract is done. Both ways are narrated from the Sahaabah (may Allaah be
pleased with them). 

Imam al-Bukhaari (may
Allaah have mercy on him) said: 

Chapter: If the wali is the
suitor. Al-Mugheerah ibn Shu’bah proposed marriage to a woman when he was
her next of kin (her guardian), so he told another man to do the marriage
contract for him. 

‘Abd al-Rahmaan ibn ‘Awf
said to Umm Hakeem bint Qaarit: Will you put me in charge of your affairs?
She said: Yes. He said: Then I offer to marry you. 

‘Ata’ said: Let him bring
witnesses, or let him order a man among her family. End quote. 

Al-Albaani classed the
reports of al-Mugheerah ibn Shu’bah and ‘Abd al-Rahmaan ibn ‘Awf (may Allaah
be pleased with them) as saheeh in Irwa’ al-Ghaleel, 1845 and 1855. 

It should be noted that it
is essential to have the marriage contract witnessed in both cases. For
information on the essential parts and conditions of marriage, please see
the answer to question no. 2127. 

End quote. 

And Allaah knows best.