Ruling on observing hijaab in front of one’s son in law

Some women wear hijaab in front of their daughters’ husbands, and they refuse to greet them with salaam or shake hands. Is it permissible for them to do that or not?

Praise be to Allaah.  

The husband of a woman’s daughter is one of the mahrams through marriage, so it is permissible for him to see of her what he is permitted to see of his mother, sister, daughter and all other mahrams. For a woman to cover her face, hair, forearms etc. in front of her daughter’s husband is a kind of extremism in hijaab. Refusing to shake hands with him when meeting is also a kind of extremism. That may lead to problems or a breakdown in relations. She should avoid being extreme in this manner unless she has some reason to doubt him or she feels that the way he looks at her is not proper, in which case she is doing the right thing.

The daughter of a sister through breastfeeding is forbidden in marriage

My wife’s mother breastfed her son’s son (i.e., the son of my wife’s brother) more than five times, according to what my wife’s mother says (the one who breastfed him and is also his grandmother). Is this child then a brother to my wife through breastfeeding? Is he also a mahram for my daughter as a result and is it permissible for her to uncover in front of him?.

Praise be to Allaah.

Yes, this child has become a brother to your wife through breastfeeding, so he is a maternal uncle through breastfeeding to your children from this wife. So it is permissible for your daughter – from this wife but not from any other wife – to show in front of him what she shows in front of her mahrams. 

The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) said: “What becomes mahram (forbidden for marriage) through breastfeeding is that which becomes mahram through blood ties.”

Narrated by al-Bukhaari, 2645; Muslim, 1447. 

And the daughter of a sister through blood ties is a mahram, because 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”

[al-Nisa’ 4:23] 

So the daughter of your sister through breastfeeding is also a mahram. 

It says in Fataawa al-Lajnah al-Maa'idah, 21/116 

The breastfeeding that makes a child a mahram is five or more breastfeedings within the first two years. If the breastfeeding of the two brothers was like that, then they are brothers through breastfeeding, and the children of each of them are the children of the other through breastfeeding, whether the milk belonged to the father and mother or to the mother only, or to the father only. And it is not permissible for either of them to marry the daughter of the other, because they are the daughters of his brother through breastfeeding. 

See also question no. 45819. 

And Allaah knows best.

Can his wife uncover in front of his elderly uncle?

Can my wife meet my father’s paternal uncle, knowing that he is about 70 years old?.

Praise be to Allaah.

Your father’s paternal uncle is regarded as an uncle to you too, and the husband’s uncle is not a mahram for the wife, so it is not permissible for her to uncover her face in front of him, or for him to be alone with her, even if he is elderly, because of the general meaning of the evidence which enjoins hijab without making any differentiation between young and old. Allaah says (interpretation of the meaning): 

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”

[al-Ahzaab 33:59] 

And the Prophet (peace and blessings of Allaah be upon him) said: “Beware of entering upon women.” A man from among the Ansaar said: “O Messenger of Allaah, what about the in-law?” He said, “The in-law is death.” Narrated by al-Bukhaari, 5232; Muslim, 2172. 

Al-Layth ibn Sa’d said: The “in-law” is the husband’s brother and other similar relatives of the husband, such as his cousin and so on. 

The scholars of the Standing Committee issued a fatwa stating that it is not permissible for a woman to uncover in front of her husband’s uncle even if he is elderly, because he is not one of her mahrams. Fataawa al-Lajnah al-Daa’imah, 17/424 

But your wife may speak to your uncle and ask him how he is, without shaking hands or uncovering her face. 

And Allaah knows best.

Is it permissible for the husband’s brother to take his brother’s wife to the doctor?

Is it permissible for the husband’s brother to take his brother’s wife to the doctor, if his brother is not there, or if he cannot be there, and the hospital is in the same city?.

Praise be to Allaah.  

It is not permissible for the wife to travel in a car alone with her husband’s brother, because that comes under the heading of khulwah (being alone with a member of the opposite sex) which the Messenger (peace and blessings of Allaah be upon him) warned against when he said: “Beware of entering upon women.” They said: “O Messenger of Allaah, what about the in-law?” He said: “The in-law is death.” Narrated by al-Bukhaari and Muslim. 

What do you understand from these words? Is it forbidden or allowed? Undoubtedly what is meant is that it is forbidden and not allowed. So it is not permissible for a man to be alone with his brother’s wife, either in a car or in the house. Worse than that is what some people do when a guest comes when the man is at work, and there is no one in the house except his wife, then she opens the door to him and he goes in and waits for the owner of the house to come home. The point is that it is not permissible for any woman to be alone with any man (i.e., non mahrams) even if he is one of her husband’s relatives or one of her relatives or neighbours, unless she has a mahram with her, whether that is in her home town or when travelling. It should also be noted that it is haraam for her to travel even if there is no khulwah, if she does not have a mahram with her, because of the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him) which is narrated in al-Saheehayn. He said: I heard the Prophet (peace and blessings of Allaah be upon him) delivered a khutbah and said: “No man should be alone with a woman unless there is a mahram with her, and no woman should travel without a mahram.”

What is the khulwah that is forbidden?

Does khulwah (being alone with a member of the opposite sex) only refer to when a man is alone with a woman is some room, far from the view of people? Or does it mean every instance where a man is alone with a woman even if that is in view of people?.

Praise be to Allaah.  

What is meant by the kind of khulwah that is haraam is not only a man being alone with a non-mahram woman in a room where no one can see them, rather it includes their being alone in any place where they can converse with one another, even if that is where others can see them but not hear them, and whether that is in the open air, in a car, on the roof of a house, or wherever. Khulwah is forbidden because it is the forerunner of zina (adultery, fornication) and the means that leads to zina. Every case that is like this comes under the same rulings as khulwah in the sense of being away from where people can see you. 

And Allaah is the Source of strength.

It is not permissible for a shaykh to be alone with a non-mahram woman in order to recite ruqyah for her

What is the ruling on going to a man who is known as a shaykh, for him to treat illness with the Qur’aan, but when he recites over women he is alone with each one of them on her own, and if the woman’s situation calls for it he keeps her in his house for a few days? I was one of these women, but I felt deep regret and asked Allaah’s forgiveness and repented to Him.

Praise be to Allaah.  

It is haraam for a man to be alone with a woman who is not his mahram, even if that is for the purpose of treating her with ruqyah by reciting Qur’aan, because the Prophet (peace and blessings of Allaah be upon him) said: “No man is alone with a (non-mahram) woman, but the Shaytaan is the third one present.” Even more serious and sinful than being alone with him is your staying overnight in the house of that man who is a stranger (non-mahram) to you, and staying in his house for a number of nights and days, and being alone with him. These are means that lead to evil and corruption. 

Any Muslim woman who has done such a thing has to repent sincerely from that, and not go back to such evil deeds. 

And Allaah is the Source of strength.

Is the father of one’s ex-husband a mahram?

As a woman of Islaam what should my relationship with my ex father-in-law be? Is it necessary for me to cover in his presence?.

Praise be to Allaah.  

The husband’s father is considered to be a woman’s mahram even if her husband divorces her, because Allaah says, stating who a one’s mahrams are (interpretation of the meaning): 

“the wives of your sons who (spring) from your own loins”

[al-Nisa’ 4:23] 

In this case, the father-in-law becomes a mahram simply as soon as the marriage contract is completed; if a man makes a marriage contract with a woman, then the man’s father becomes a mahram for his son’s wife, even if the marriage is not consummated. 

This is what the scholars called al-mahaarim bi’l-musaaharah (mahrams by marriage). 

The women who become mahrams through marriage are of four types:

 1 – Women married by one’s father (i.e., father’s wife and also grandfathers’ wives). Allaah says (interpretation of the meaning): 

“And marry not women whom your fathers married”

[al-Nisa’ 4:22] 

2 – One’s wife’s mother or grandmother: 

“Forbidden to you (for marriage) are… your wives’ mothers…”

[al-Nisa’ 4:23 – interpretation of the meaning] 

3 – One’s stepdaughter (a wife’s daughter by a previous husband). The stepdaughter is not a mahram unless the man has consummated the marriage with her mother. If he simply made a marriage contract with her but did not consummate the marriage, then she is not a mahram, because Allaah says (interpretation of the meaning): 

“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”

[al-Nisa’ 4:23 – interpretation of the meaning] 

4 – One’s son’s wife and one’s grandsons’ wives, because Allaah says (interpretation of the meaning): 

“the wives of your sons who (spring) from your own loins”

 [al-Nisa’ 4:23 – interpretation of the meaning] 

From Jaami’ Ahkaam al-Nisa’ by al-‘Adawi, 5/302 

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

Allaah says (interpretation of the meaning): 

“… 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), — the wives of your sons who (spring) from your own loins …”

[al-Nisa’ 4:23] 

These three are mahrams by marriage. The phrase “your wives’ mothers” means that it is haraam for a man to marry the mother or grandmother of his wife, no matter how far the line of ascent reaches (i.e., great-grandmother, etc), whether that is through the mother’s line or the father’s. She becomes his mahram as soon as the marriage contract is done. 

If a man makes a marriage contract with a woman, it becomes haraam for him to marry her mother and she becomes one of his mahrams even if the marriage with her daughter is not consummated. If it so happens that the daughter dies or he divorces her, then he is still a mahram for her mother. If it so happens that consummation of the marriage is delayed, then he is still a mahram to her mother; she may uncover her face in front of him and he may travel with her and be alone with her, and there is no sin on him, because the mother and grandmother of the woman become mahrams as soon as the marriage contract is done, because Allaah says “your wives’ mothers”, and a woman becomes a man’s wife as soon as the marriage contract is done. 

The phrase “the wives of your sons who (spring) from your own loins” means that it becomes haraam for a man to marry the wife of his son or grandson, no matter how far the line of descent extends, as soon as the marriage contract is done. The wife of one’s son’s son (grandson) becomes a mahram to the grandfather as soon as the marriage contract is done. Hence if a man makes a valid marriage contract with a woman, then he divorces her immediately thereafter, she becomes a mahram for his father and grandfather, no matter how far the line of ascent reaches, because of the general meaning of the phrase, “the wives of your sons who (spring) from your own loins”. The woman becomes permissible for her husband as soon as the marriage contract is done. 

From al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, 2/591.

Its the responsibility of every Moslem in learning Quran and tajweed and we also must teach our kids Quran and not only the Quran teaching we should let then be aware of the basic of Islam and why it was reviled you bet it was vituperated and verity teaching of holy Quran and with Quranic tajweed we read Quran we can understand better all the replies that are necessitated if we study koran from a qualified Quran tutor he will let you know verity substance of Islam and why koran was reviled for it we should gain the information of the Holy Scripture with there translation and the context of when those verses were reviled and why and that is only potential when we continue with not simply learning quran for beginners but gaining the information of Quran tafseer and one query that we all is required to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the query remains the very same that the reasons why we are here in the world but if yes then whom we have to respond is there any Divine All these response can be found when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our job.

The husband’s children are mahrams for their father’s wife

My wife's sister married a brother who had two children from a previous marriage. They were babies when she married him and she has raised them as if they were her own. I don't even know if they know that she isn't their natural mother. I do not know for sure, however I believe they were never breast fed by her. All of my wife's family including my wife treat them as my wife's sister's natural children. They are both reaching puberty now. I wish to know will my wife have wear hijab in front of the boy and will the girl have to wear hijab in front of me?.

Praise be to Allaah.  

Your wife has no connection to the children of her sister’s husband, because they are not her sister’s children, either by descent or through breastfeeding. Based on this, you wife has to observe hijab in front of this boy because he is a “stranger” (non-mahram) to her. 

By the same token you are a non-mahram to this girl, so it is not permissible for you to be alone with her or to travel with her, and it is not permissible for her to uncover her face in front of you. 

With regard to the wife of the children’s father, she does not have to observe hijab in front of them because they are among her mahrams. Allaah says (interpretation of the meaning): 

“And marry not women whom your fathers married, except what has already passed”

[al-Nisa’ 4:22] 

This aayah means that it is not permissible for a man to marry a woman whom his father or grandfather had married, no matter how far along the line of ascent, regardless of whether the father or grandfather is through his mother’s line or his father’s, and regardless of whether the marriage was consummated or not. 

If a man has entered into a valid marriage contact with a woman, she becomes a mahram for his sons and grandsons through his sons and daughters, no matter how far the line of descent extends. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him), al-Fataawa al-Jaami’ah, 2/591 

See also question no. 20750, 5538 

And Allaah knows best.

Sitting with non-mahrams in complete hijab

Must a woman wear jilbab in the house in front of non-mahrams such as brother in laws or can she wear loose fitting clothes and head scarf?.

Praise be to Allaah.  

What Allaah has enjoined on women is to conceal their whole bodies from non-mahrams, including the face and hands. The clothing should be loose and not show the shape of any part of the body, and it should not provoke desire. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: 

It is permissible for a woman to sit with her husband’s brother or cousins etc., so long as she is wearing proper Islamic hijab, covering her face, hair and all of her body, because she is ‘awrah and a source of temptation, and so long as there is nothing suspect about this sitting with them, and she is not sitting alone with any one of them. 

With regard to sitting alone with one of them, or in a suspicious manner, that is not permissible. 

It is more important that a woman should observe hijab in front of her husband’s relatives such as his brothers, because the husband’s relatives can enter upon her and sit with her without anyone denouncing that, then that may lead to regrettable consequences. See question no. 12837. 

See Fataawa al-Mar’ah Jam’a al-Musnad, p. 157.

Women appearing in front of men

Many men in some families allow their wives, daughters and sisters to appear in front of men who are not their mahrams, such as their friends and colleagues, and let them sit with them and talk to them as if they were their mahrams. If we advise them they say that this is their custom and the custom of their forefathers, and they claim that their hearts are clean. Some of them are proud and arrogant although they understand the ruling, and others are ignorant of the ruling. What is your advice to them?.

Praise be to Allaah.  

What every Muslim must do is not to rely on customs; rather he should refer the matter to the pure sharee’ah. Whatever Islam approves of is permissible and whatever it does not approve of, he should not do it. The fact that people are accustomed to a thing does not constitute evidence that it is permissible. All the customs that people may have in their cities or tribes should be referred to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him). Whatever Allaah and His Messenger have permitted is permissible, and whatever Allaah has forbidden must be given up, even if it is the people’s custom. If the people are accustomed to being careless concerning the matter of khulwah (being alone with a non-mahram member of the opposite sex) or of women uncovering their faces in front of non-mahrams, these are false customs which must be given up. Similarly if people are accustomed to adultery, homosexuality and drinking alcohol, they must give up these things. What is customary does not count as proof, rather sharee’ah comes above all things, so the one whom Allaah has guided to Islam has to keep away from that which Allaah has forbidden of alcohol, adultery, theft, disobedience towards parents, severing the ties of kinship and everything that Allaah has forbidden, and he must adhere to that which Allaah has enjoined. 

Similarly the family must respect the command of Allaah and His Messenger, and keep away from that which Allaah and His Messenger have forbidden. If it is their custom for their women folk to appear in front of non-mahrams or to be alone with a non-mahram, they must give up those practices. 

A woman should not uncover her face or anything else in front of her cousin, her sister’s husband, or her husband’s brothers or uncles (paternal or maternal). Rather she must observe hijab and cover her face and head and entire body in front of any non-mahram. With regard to speaking, there is nothing wrong with that, such as returning the greeting of salaam or initiating it, so long as she observes hijab and avoids being alone with any non-mahram, because Allaah says (interpretation of the meaning): 

“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts”

[al-Ahzaab 33:53] 

“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner”

[al-Ahzaab 33:32] 

Allaah forbade the wives of the Prophet (peace and blessings of Allaah be upon him) to be soft in speech, i.e., to speak in a soft and alluring tone that might give hope to the one in whose heart is a disease, i.e., the disease of desire and make him think that she is easy and has no objections. Rather she should speak in a moderate tone that is neither too harsh nor too soft. And Allaah tells us that hijab is purer for the hearts of everyone. 

And Allaah says (interpretation of the meaning): 

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most Merciful”

[al-Ahzaab 33:59] 

The jilbab (cloak, veil) is a garment which covers the head and body; the woman puts it over her head and covers her body with it, wearing it over her clothes. And Allaah says (interpretation of the meaning): 

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) 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…”

[al-Noor 24:31] 

With regard to those mentioned in this verse, there is nothing wrong with a woman showing her adornment to them. 

So all Muslim women must fear Allaah and avoid that which Allaah has forbidden to them of showing their adornment to anyone other than those to whom Allaah has permitted them to show it.

Her brother was breastfed by the wife of her maternal uncle; are her uncle’s children mahrams for her?

My brother who is two years younger than me was breastfed by the wife of my maternal uncle, along with her own son. Is it permissible for me to uncover in front of this uncle’s sons, i.e., to not wear hijab in front of them? What is the ruling on my sisters who are younger than the brother who was breastfed by the wife of my maternal uncle?.

Praise be to Allaah.  

If breastfeeding is proven to have taken place, and he was breastfed fully five or more times within the first two years of life, then your brother is a son to your maternal uncle through breastfeeding, and he is a son of your uncle’s wife who breastfed him. Their children are his brothers, and your maternal uncle’s brothers are his paternal uncles and his sisters are his paternal aunts. The brothers of the woman who breastfed him are his maternal uncles and her sisters are his maternal aunts, because the Prophet (peace and blessings of Allaah be upon him) said: “What becomes mahram (forbidden for marriage) through breastfeeding is that which become mahram through blood ties.” Saheeh – agreed upon. 

But you have no connection with the breastfeeding mentioned, and it is not permissible for you or your sisters to uncover in front of the sons of your maternal uncle on the grounds that your brother was breastfed by the wife of your maternal uncle, because they are not mahrams for you.  

May Allaah help us all to understand His religion and to adhere to it.

Is my husband a mahram for my brother’s daughter whom I brought up?

I have custody of my niece and I am married, is my husband my nieces' mahram and does my niece have to cover in front of my husband in the house, she is 16 teens years of age

Praise be to Allaah  

Allaah has mentioned, in His Book, the men before whom a woman is permitted not to observe hijaab. Allaah says (interpretation of the meaning): 

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) 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 24:31] 

For more details please see Question no. 5538. 

Since the husband of a maternal or paternal aunt is not mentioned in this verse, the ruling is that the general principle of observing hijab in front of him applies in this case, unless this woman (the aunt) had breastfed her brother’s child, in which case her husband would be regarded as a father to her through radaa’ah (breastfeeding), in which case he would be a mahram for her. So if you did not breastfeed this niece, then she has to observe hijaab in front of your husband, in obedience to the command of Allaah, which is best for both parties. That is purer for the hearts and furthest removed from fitnah (temptation). We ask Allaah to reward you and your husband with good for taking care of this girl and bringing her up, and that He will cause that to weigh heavily in the balance of your good deeds.

A woman’s maternal uncle is a mahram and it is permissible for him to be alone with her

What is the ruling on a wife’s maternal uncle visiting her when she is alone during the time her husband is working? This situation has come up more than once.

Praise be to Allaah.

The maternal uncle is a mahram for all the daughters and granddaughters of his sisters, because Allaah says in Soorat al-Nisa’, defining women who are forbidden in marriage: 

“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”

[al-Nisa’ 4:23] 

So there is nothing wrong with his visiting his sister’s daughter and being alone with her or travelling with her, so long as there are no reasons for suspicion, such as if he is an evildoer and cannot be trusted with his sister’s daughter. If there are any grounds for suspicion, then he is not allowed to be alone with or visit her when her husband is not present. 

See also question no. 21953. 

Some of the salaf – such as ‘Ikrimah and al-Sha’bi – were of the view that even though it is not permissible for a paternal uncle or a maternal uncle to marry their sister’s daughter or brother’s daughter, it is nevertheless not permissible for her to show her adornment in front of them, and she must observe hijab with them. They quoted two things as evidence for that: 

1 – The maternal uncle and paternal uncle are not mentioned in the verse of Soorat al-Ahzaab which says that it is permissible for a woman to show her adornment in front of her mahrams. Allaah says (interpretation of the meaning): 

“It is no sin on them (the Prophet’s wives, if they appear unveiled) before their fathers, or their sons, or their brothers, or their brother’s sons, or the sons of their sisters, or their own (believing) women, or their (female) slaves. And (O ladies), fear (keep your duty to) Allaah. Verily, Allaah is Ever All‑Witness over everything”

[al-Ahzaab 33:55] 

Here Allaah does not mention the paternal uncle or maternal uncle. 

2 – They said: and because a maternal uncle or paternal uncle may describe the woman to his sons. 

But the majority of scholars are of the view that the maternal uncle and paternal uncle are among the mahrams in front of whom it is permissible for a woman to show her adornment. In response to the comment that the maternal uncle and paternal uncle are not mentioned in the verse, they said: 

They are not mentioned because their status is like that of the parents, hence Allaah calls the paternal uncle a father, in the verse in which He says (interpretation of the meaning): 

“Or were you witnesses when death approached Ya’qoob (Jacob)? When he said unto his sons, ‘What will you worship after me?’ They said, ‘We shall worship your Ilaah (God — Allaah) the Ilaah (God) of your fathers, Ibraaheem (Abraham), Ismaa’eel (Ishmael), Ishaaq (Isaac), One Ilaah (God), and to Him we submit (in Islam)’”

[al-Baqarah 2:13] 

Ismaa’eel was the paternal uncle of Ya’qoob (peace be upon them both) 

2 – They are not mentioned because it is sufficient to mention the brother’s son and sister’s son, so it is more appropriate that this ruling should apply to the paternal uncle and maternal uncle. 

Al-Sa’di (may Allaah have mercy on him) said (p. 788): 

“It is no sin on them” means if they do not observe hijab in front of them. No mention is made here of paternal uncles and maternal uncles because if women do not have to observe hijab in front of those whose paternal and maternal aunts they are, the sons of their brothers and sisters, even though they (these women) are of a higher status than them, then it is more likely that they do not have to observe hijab in front of their paternal and maternal uncles. End quote. 

With regard to the reason given, that the maternal uncle or paternal uncle may describe the woman to their sons, the majority of scholars responded to this by noting that this is a weak argument, because if this is accepted, it would imply that it is not permissible for a woman to uncover her adornment in front of any woman, because she may describe her to her sons! 

One thing which indicates that the view of the majority – that it is permissible for a woman to show her adornment to her paternal and maternal uncles, and that it is permissible for them to enter upon her and be alone with her – is correct is the report narrated by al-Bukhaari (4796) and Muslim (1445) from ‘Aa’ishah (may Allaah be pleased with her), who said: Aflah, the brother of Abu’l-Qu’aysh, asked for permission to enter upon me after the (verse of) hijab had been revealed, and I said, I will not let him in until I ask the Prophet (peace and blessings of Allaah be upon him) for permission, because his brother Abu’l-Qu’ays is not the one who breastfed me, rather the wife of Abu’l-Qu’ays breastfed me. The Prophet (peace and blessings of Allaah be upon him) entered upon me and I said to him: “O Messenger of Allaah, Aflah, the brother of Abu’l-Qu’aysh, asked for permission to enter upon me, but I refused to let him in until I asked your permission. The Prophet (peace and blessings of Allaah be upon him) said: “What kept you from letting him in? He is your paternal uncle!” I said, “O Messenger of Allaah, the man is not the one who breastfed me, rather the wife of Abu’l-Qu’ays breastfed me.” He said: “Let him in, for he is your paternal uncle, may your right hand be rubbed with dust.” So if a paternal uncle through breastfeeding is allowed to enter upon a woman and be alone with her, then it is more appropriate that a paternal uncle through blood ties be allowed to do so, and the same applies to the maternal uncle. 

See Tafseer al-Qaasimi, 13/298 

And Allaah knows best.

Is the son of her husband’s daughter regarded as a mahram for her?

Is it permissible for a woman who is over sixty to not wear hijab in front of the son of her husband’s daughter who is fifteen years old? He is like a grandson to her. Is it permissible for her to shake hands with him or kiss him? Her husband who is the grandfather of this boy has passed away.

Praise be to Allaah.

Firstly: The son who is asked about here is regarded as a mahram for this woman, so she may shake hands with him and uncover in front of him as she uncovers in front of her mahrams, and it makes no deference that his grandfather is deceased. 

The way in which he is her mahram is that she is the wife of his grandfather on his mother’s side. Permanently forbidden in marriage for a man are his father’s and his grandfather’s wife, no matter how far the line of ascent reaches, whether the grandfather is on his father’s side or his mother’s, because Allaah says (interpretation of the meaning): 

“And marry not women whom your fathers married, except what has already passed; indeed it was shameful and most hateful, and an evil way”

[al-Nisa’ 4:22] 

It says in Zaad al-Mustaqni’: The marriage contract makes the wife of the father and every grandfather a mahram. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in his Sharh: The marriage contract is valid, and makes forbidden in marriage the wife of his father or grandfather, no matter how far the line of ascent reaches. Every woman who has been married by his father, even if he divorced her, is permanently forbidden in marriage to him, and the same applies to every woman who was married by his grandfather, whether on his father’s side or his mother’s. The evidence for that is the verse in which Allaah says (interpretation of the meaning): 

“And marry not women whom your fathers married, except what has already passed; indeed it was shameful and most hateful, and an evil way”

[al-Nisa’ 4:22] 

If he marries her, that is worse than zina, because Allaah says concerning zina (interpretation of the meaning): 

“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin, and an evil way (that leads one to hell unless Allaah Forgives him)”

[al-Isra’ 17:32] 

But concerning this, Allaah says: “indeed it was shameful and most hateful, and an evil way”. Marrying mahrams – Allaah forbid – is worse than zina. Hence many of the scholars were of the view that the one who commits zina with one of his mahrams, even if he is not married, is to be killed. There is a hadeeth concerning that in al-Sunan. So the wife of one's father or grandfather, not matter how far the line of ascent reaches, is forbidden in marriage, whether on the father’s side or the mother’s, and Allaah has not stipulated that the marriage should be consummated etc, rather this ruling comes into effect by virtue of a valid marriage contract. End quote from al-Sharh al-Mumti’, 5/198 

This is a matter concerning which there is no difference of opinion among the scholars. Ibn Qudaamah (may Allaah have mercy on him) said, discussing the fact that a father’s wife is a mahram: It is the same whether she is the wife of his father, or the wife of his paternal grandfather, or the wife of his maternal grandfather, whether near or far.  There is no dispute concerning that among the scholars as far as we know, praise be to Allaah. End quote from al-Mughni, 9/518, 524 

Secondly: 

With regard to kissing, she may kiss him so long as there is no risk of fitnah, and it is better to kiss him on the forehead or head. 

Imam Ahmad (may Allaah have mercy on him) was asked about a kissing a mahram man. He said: If he has come from a journey and there is no fear (of fitnah). But it should never be on the lips, only on the forehead or head. 

Al-Adaab al-Shar’iyyah by Ibn Muflih, 2/266 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about kissing mahrams. He said: 

If kissing mahrams is done with desire or one fears that desire may be provoked, it is haraam without a doubt. If there is no fear of fitnah then there is nothing wrong with kissing on the head or forehead. As for kissing on the cheek or lips, that should be avoided, except in the case of a father and daughter or mother and son, for example. It is more lenient in this case because Abu Bakr (may Allaah be pleased with him) entered upon ‘Aa’ishah (may Allaah be pleased with her) when she was sick and kissed her on the cheek, and said, “How are you, O my daughter?” End quote, from Fataawa ‘Ulama’ al-Balad al-Haraam, p. 691. 

And Allaah knows best.

A woman travelling with the son of her neighbour or the husband of her husband’s daughter

A woman wants to go and perform Hajj, although she has performed this obligatory duty before. Her stepdaughter will be going with her, and the husband of her stepdaughter. Is he regarded as a mahram for her, and is it permissible for her to travel with him?
 There is another scenario, which is a woman who is going to travel with her son, and her (female) neighbour wants to go with them. Is that permissible, knowing that the female neighbour is not a mahram for the son of her neighbour?.

Praise be to Allaah.

Firstly: 

In order for Hajj to be obligatory for a woman, she should have a mahram who can accompany her on her journey, because al-Bukhaari (1862) and Muslim (1341) narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel except with a mahram, and no man should enter upon her unless she has a mahram with her.” A man said, “O Messenger of Allaah, I want to go out with the army for such and such (a campaign) and my wife wants to perform Hajj.” He said, “Go with her.” 

Some scholars have granted a concession allowing a woman to travel for the obligatory Hajj with other women who are sincere and trustworthy, but this is a less correct view. The most correct view is that it is essential to have a mahram, whether that is for the obligatory Hajj or for a naafil Hajj. 

See question no. 316, 47029. 

Secondly: 

Perhaps by “stepdaughter (rabeebah)” the questioner is referring to the daughter of her husband who is responsible for her. 

The answer is that the stepdaughter’s husband is not a mahram for this woman, so it is not permissible for her to travel with him. 

With regard to the “stepdaughter” mentioned in the verse where Allaah says (interpretation of the meaning): 

“…your stepdaughters under your guardianship, born of your wives to whom you have gone in …”

[al-Nisa’ 4:23] 

this refers to the daughter of a man’s wife who was born to a man other than him (in a previous marriage). She is called rabeebah because the man brings her up (yurabbeeha) under his care… The fuqaha’ are agreed that the stepdaughter is a mahram for her mother’s husband if he has  consummated the marriage with her, even if she is not under his care. Tafseer al-Qurtubi , 5/101 

Thirdly: 

A woman has no right to travel with her female neighbour without a mahram. The son of her female neighbour is a not a mahram for her. 

The Standing Committee for Issuing Fatwas was asked: 

Can a woman perform the obligatory duty of Hajj with trustworthy women, if none of her family members are able to go with her, or her father is deceased? Can her mother, paternal aunt or maternal aunt accompany her in order to perform the obligatory duty of Hajj, or any person that she chooses to be her mahram for her Hajj? 

They replied: 

The correct view is that it is not permissible for her to travel for Hajj except with her husband or a male mahram. It is not permissible for her to travel with trustworthy women or trustworthy men who are not her mahrams, or with her paternal aunt, maternal aunt or mother. Rather she must have with her her husband or a male mahram. If she cannot find anyone to accompany her, then Hajj is not obligatory for her because she is unable to meet one of the conditions. Being able to do Hajj is a necessary condition, as Allaah says (interpretation of the meaning): 

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”

[Aal ‘Imraan 3:97] 

End quote. 

Fataawa al-Lajnah al-Daa’imah, 11/91.

Sitting with husband’s relatives and shaking hands with them

My husband's family always ridicule me for wearing my headscarf even when I'm in the house with them during family gatherings or Eid celebrations. They say you dont have to cover up amongst family members. I know about the rules of women aurat amonst non mahram in Islam and would like to preseve it, How can I counter their comments amicably yet preach on them about the wholesome adoption of Islam? Also, are husband's nephews mahram to his wife? I have checked with some ustaz and they told me they are not. However, because of family and husband's insistance ( so as not to hurt their feelings) , I still salam (handshake) with them as this is normal practice in the family. I feel very trubled about it and seek Allah guidance abd forgiveness.

Praise be to Allaah.  

Firstly: 

We ask Allaah to help you to do good, and to make things easy for you and relieve you of your distress. For what a Muslim woman hears and sees of those who have turned away from the religion of Allaah or whose commitment has become very weak, she has to bear that with patience and seek reward for things that she suffers. She had to have hope in her Lord and ask Him to help her to remain steadfast. 

It is not permissible for her to respond to their demands or to go along with their whims and desires for her to mix with them, look at them, shake hands with them and give up hijaab, because if she pleases them in this manner she will incur the wrath of her Lord. 

Secondly: 

The sons of your husband’s brothers and sisters are not mahrams, rather they are among the people of whom you should be extra cautious, because the Prophet SAWS (peace and blessings of Allaah be upon him) likened them to death. 

It was narrated from ‘Uqbah ibn ‘Aamir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Beware of entering upon women.” A man from among the Ansaar said, “O Messenger of Allaah, what about the in-law?” He said, “The in-law is death.” 

(Narrated by al-Bukhaari, 4934; Muslim, 2172) 

Al-Nawawi said: The scholars of Arabic language are agreed that al-hamu (translated here as “in-law”) refers to the relatives of a woman’s husband, such as his father, paternal uncle, brother, brother’s son (nephew), cousin (son of paternal uncle), etc. Akhtaan (sing. khatan) refers to the relatives of a man’s wife, and ashaar (sing. suhr) refers to both.

 With regard to the Prophet’s words “The in-law is death,” what this means is that there is more fear with regard to him than anyone else, and evil is to be expected of him, and the fitnah (temptation) is greater because he is able to reach the woman and be alone with her without anyone denouncing that, unlike the case of one who is a stranger. What is meant by “in-law” (hamu) here is the relatives of the husband apart from his father/grandfather and sons/grandsons. Fathers/grandfathers and sons/grandsons are mahrams for his wife and it is permissible for them to be alone with her. The word “death” here does not refer to them. Rather what is meant is the brother, brother’s son, paternal uncle, cousin, etc, who are not mahrams. People are usually careless about this matter and a man may let his wife be alone with his brother. This is what is referred to by “death” and should be prevented more than her being alone with a stranger for the reasons mentioned above. What we have mentioned is the correct meaning of the hadeeth. 

Sharh Muslim, 14/154 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: 

It is permissible for a woman to sit with her husband’s brothers or cousins, etc., if she is wearing complete shar’i hijaab, which means covering her face, hair and entire body, because she is ‘awrah and fitnah. That is if there is nothing dubious about the gathering. But if the gathering is one in which there is something dubious, then it is not permitted, such as sitting with them in order to listen to singing and musical instruments, etc.; and it is not permissible for her to be alone with any one of them or with anyone else who is not a mahram for her, because the Prophet (peace and blessings of Allaah be upon him) said: “No man should be alone with a (non-mahram) woman unless she has a mahram with her.” (Saheeh; agreed upon). And he (peace and blessings of Allaah be upon him) said: “No man should be alone with a (non-mahram) woman, for the third one present will be the Shaytaan.” (Narrated by Imam Ahmad with a saheeh isnaad from ‘Umar ibn al-Khattaab. May Allaah be pleased with him). 

And Allaah is the Source of strength. 

Fataawa al-Mar’ah al-Muslimah, 1/422, 423 

Thirdly: 

As for a woman shaking hands with a non-mahram man, this is haraam. It is not permitted for you to take this matter lightly just because your relatives or your husband’s relatives want you to. 

It was narrated from ‘Urwah that ‘Aa’ishah told him about the bay’ah (oath of allegiance) given by the women: “The hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched the hand of any woman. When he accepted the oath of allegiance from a woman, he would accept her words and then say, ‘Go, for you have sworn your allegiance.’”

(Narrated by Muslim, 1866) 

So this infallible one, the best of all mankind, the leader of the sons of Adam on the Day of Resurrection, did not touch women, even though the bay’ah or oath of allegiance originally was done by giving one's hand. So the ruling should be even more strict with regard to other men?  

It was narrated that Umaymah the daughter of Raqeeqah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I do not shake hands with women.”

(Narrated by al-Nasaa’i, 4181; Ibn Maajah, 2874; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 2513) 

Shaykh Ibn Baaz (may Allaah have mercy on him) said: 

Shaking hands with women with a barrier in between is something that is subject to further debate, but the view which is most likely to be correct is that it is not allowed at all, based on the general meaning of the ahaadeeth, because the Prophet (peace and blessings of Allaah be upon him) said, “I do not shake hands with women,” and so as to ward off the means (that may lead to immoral actions). And Allaah knows best. 

Haashiyat Majmoo’ah Rasaa’il fi’l-Hijaab wa’l-Sufoor, 69. 

And Allaah knows best.

Who are the mahrams in front of whom a woman can uncover?

what people can a muslimah take her hijab off from?

Praise be to Allaah.

It is permissible for a woman to take off her hijaab in front of her mahrams.

A woman’s mahram is a person whom she is never permitted to marry because of their close blood relationship (such as her father, grandfather, great-grandfather, etc., and her son, grandson, great-grandson, etc., her paternal and maternal uncles, her brother, brother’s son and sister’s son), or because because of radaa’ah or breastfeeding (such as the brother and husband of the woman who breastfed her), or because they are related by marriage (such as the mother’s husband, the husband’s father, grandfather, etc., and the husband’s son, grandson, etc.). More details on this subject are given below:

Mahrams by ties of blood

These are the ones mentioned in Soorat al-Noor, where Allaah says (interpretation of the meaning):

“… 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…” [al-Noor 24:31].

The mufassireen said: the woman’s male mahrams by ties of blood, as stated clearly in this aayah or inferred by it are as follows:

1- the woman’s forefathers, no matter how far back the line of ascent goes through her father and her mother, such as her father’s forefathers and her mother’s forefathers. As for her husband’s forefathers, they are her mahrams by marriage, as we shall see below.

2- her sons, which includes her children’s children, no matter how the line of descent goes and whether they are descended from males or females, such as her sons’ sons and her daughters’ sons. As for her “husband’s sons” mentioned in the aayah, these are the husband’s sons from other wives, and these are her mahrams by marriage, not by blood, as we shall see below.

3- her brothers, whether they are her brothers through both the mother and father, or through the father only or the mother only.

4- the children of her siblings, whether they are descended through the males or females, such as the sons of her sister’s daughters.

5- paternal uncles and maternal uncles. They are mahrams by blood even though they are not mentioned in the aayah, because they are like parents and are regarded by people as having the same status as parents, and a paternal uncle may be called a father. Allaah says (interpretation of the meaning):

“Or were you witnesses when death approached Ya‘qoob (Jacob)? When he said unto his sons, “What will you worship after me?” They said, “We shall worship your Ilaah (God — Allaah) the Ilaah (God) of your fathers, Ibraaheem (Abraham), Ismaa’eel (Ishmael), Ishaaq (Isaac)…” [al-Baqarah 2:133]. Ismaa’eel was the paternal uncle of the sons of Ya’qoob.

(Tafseer al-Raazi, 23/206; Tafseer al-Qurtubi, 12/232, 233; Tafseer al-Aaloosi, 18/143; Fath al-Bayaan fi Maqaasid al-Qur’aan by Siddeeq Hasan Khaan, 6/352)

Mahrams by radaa’ah (breastfeeding)

A woman may have mahrams through radaa’ah. It says in Tafseer al-Aloosi:

“The relationship of mahram which permits a woman to show her adornments may be through radaa’ah as well as through blood ties, so it is permissible for a woman to show her adornments to those who are her fathers or sons through radaa’ah.” (Tafseer al-Aaloosi. 18/143) The relationship of mahram by radaa’ah is like the relationship of mahram by blood – it means that marriage is forever forbidden by virtue of that relationship of mahram. This was the view stated by Imaam al-Jassaas when he commented on this aayah. He said (may Allaah have mercy on him): “When Allaah mentioned the fathers and that their marriage to these women is forbidden forever, this indicates that the same prohibition applies in other relationships of mahram, such as the mother of the woman and those who are mahrams by radaa’ah, etc.” (Ahkaam al-Qur’aan by al-Jassaas, 3/317).

The same things are made haraam by radaa’ah as by ties of blood.

It also says in the Sunnah: “The same things are made haraam by radaa’ah as by ties of blood.” This means that the people who are mahram to a woman because of blood ties are also mahram because of radaa’ah. It was reported in Saheeh Muslim that ‘Aa’ishah Umm al-Mu’mineen (may Allaah be pleased with her) said that Aflah the brother of Abu Qu’ays came and asked permission to see her. He was her uncle through radaa’ah. This was after hijaab had been revealed, so she refused to give him permission. When the Messenger of Allaah (peace and blessings of Allaah be upon him) came, she told him about what she had done and he told her to give him permission. (Saheeh al-Bukhaari bi Sharh al-‘Asqallaani, 9/150). This hadeeth was also narrated by Imaam Muslim, where the wording is: from ‘Urwah from ‘Aa’ishah, who told him that her uncle by radaa’ah, who was called Aflah, asked permission to see her and she did not let him. She told the Messenger (peace and blessings of Allaah be upon him) and he said to her, “Do not observe hijaab in front of him, because the same relationships of mahram are created by radaa’ah as by blood ties.” (Saheeh Muslim bi Sharh al-Nawawi, 10/22)

A woman’s mahrams through radaa’ah are the same as her mahrams through blood ties

In accordance with the Qur’aan and Sunnah, the fuqahaa’ have stated that a woman’s mahrams through radaa’ah are the same as her mahrams through blood ties. It is permissible for her to display her adornments before her mahrams by radaa’ah just as it is permissible for her to display her adornments before her mahrams by blood ties. It is permissible for her mahrams by radaa’ah to see whatever of her body it is permissible for her mahrams by blood ties to see.

Mahrams by marriage

A woman’s mahrams by marriage are those whom it is forever forbidden to marry, such as the father’s wife, the son’s wife or the wife’s mother. (Sharh al-Muntahaa, 3/7).

The mahram by marriage of the father’s wife is his son from another wife, for the wife of the son it is his father, and for the mother of the wife it is the husband. Allaah says in Soorat al-Noor (interpretation of the meaning):

“… 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…” [al-Noor 24:31]. Their husband’s fathers and their husband’s sons are mahrams of the woman by marriage. Allaah mentioned them along with their (the women’s own) fathers and sons, and made them all the same in the sense that women may display their adornments in front of them. (Al-Mughni, 6/555)

The wife of your wife’s father is not a mahram for you

Is my wifes stepmother my mahrem .

Praise be to Allaah.  

The wife of your wife’s father is not considered to be a mahram for you, so it would be permissible for you to marry her, because whether or not a person is a mahram can only be proven by a text of sharee’ah, and there is no text to state that this person is a mahram. Rather, when Allaah listed the women who are mahrams, He stated that all others are permissible for marriage. Allaah says (interpretation of the meaning): 

“All others are lawful”

[al-Nisa’ 4:24] 

Not only that, it is also permissible to be married to a woman and her father’s ex-wife at the same time, according to the majority of scholars. 

Ibn Rajab al-Hanbali said: 

Being married to a man’s ex-wife and his daughter from another wife at the same time is permissible according to the majority but is makrooh according to some of the salaf. 

Jaami’ al-‘Uloom wa’l-Hukam, p. 411 

Imam al-Shaafa’i said: 

If a man is married to the daughter of a man and the ex-wife of her father (at the same time), Abu Haneefah (may Allaah have mercy on him) said that this is permissible, and we heard that ‘Abd-Allaah ibn Ja’far did that. 

Al-Shaafa’i (may Allaah have mercy on him) said: There is nothing wrong with being married to a man’s ex-wife and his daughter from another wife. 

Al-Umm, 7/155 

Imam Ibn Hazm said: 

It is permissible for a man to be married to a woman and to the ex-wife of her father and the ex-wife of her son and the daughter of her paternal uncle at the same time, because there is no text which states that this is haraam. This is the view of Abu Haneefah, Maalik, al-Shaafa’i and Abu Sulaymaan. 

Al-Muhalla, 9/532. 

Ibn Qudaamah said: 

There is nothing wrong with being married to a woman who was the wife of a man and his daughter from another wife. 

Most of the scholars say that it is permissible to be married to a woman and her stepdaughter at the same time. ‘Abd-Allaah ibn Ja’far and Safwaan ibn Umayyah did that. This is the view of all the fuqaha’ apart from al-Hasan, ‘Ikrimah and Ibn Abi Layla; it was narrated that they regarded it as makrooh. 

Allaah says (interpretation of the meaning): 

“All others are lawful”

[al-Nisa’ 4:24] 

And because they are not related, they are like two strangers. And because marrying two closely-related women at the same time is forbidden lest there be a severing of family ties between those who are closely related. There is no such relationship between these two, so their case is different from what has been mentioned.

Al-Mughni, 7/98 

Based on this, then the wife of your wife’s father is not counted as one of your mahrams, rather she is a “stranger” to you, so you may not shake hands with her or be alone with her or travel with her. 

And Allaah knows best.

Is one’s mother’s cousin considered to be a mahram?

I would like to ask whether the first cousin of my mom is a mahram for me or not.

Praise be to Allaah. 

Your mother’s cousin is not a mahram for your mother, let alone for you. It is permissible for him to marry you, as you are not a mahram for him. Among the conditions of mahram is that it should be permanently forbidden for you to marry him. See the answer to Question # 5538.

Ruling on marrying an uncle’s wife

AS-Salam Alaykum,
Is it permissible for a man to marry his uncle’s wife after their divorce? What would his rights be towards the kids, since they are his cousins? Thanking you. Allah's blessing be on you.

Praise be to Allaah.

A man is permitted to marry the wife of his maternal uncle, if they divorce and after she has completed her ‘iddah (waiting-period after divorce). An uncle’s wife is not a mahram (close relative to whom marriage is permanently forbidden), so there is nothing wrong with marrying her. But it is forbidden for a man to have any kind of haraam relationship with his uncle’s wife. Shaytaan could make something that is bad appear attractive to them, so it is essential to exercise caution. Also, it is not permitted to make her hate her husband so that she will get divorced and one can then marry her. One should try to reconcile and reunite, not destroy and break up. In principle, it is better for the children to stay with their father and mother in one family unit, unless the interests of sharee’ah in this case dictate otherwise. If the worst comes to the worst, and they get divorced, and there is no suspicion about your role in all this, then there is nothing wrong with marrying the woman who has been divorced by your uncle. Your treatment of your uncle’s children (your cousins), if they should come under your care, should be fair and proper, based on the ties of kinship between you. If you treat them well, doing so sincerely for the sake of Allaah, then you will have a great reward from Him. And Allaah knows best.

Its the responsibility of every Moslem to learn Quran and tajweed and we also must teach our kids Quran and not only the Quran teaching we should let then be conscious of the basic of Islam and why it was reviled you bet it was railed and truth teaching of holy Quran and with tajweed we read Quran we can understand better all the responses that are demanded if we study koran from a qualified Quran tutor he will let you know verity core of Islam and why koran was reviled for it we should gain the information of the Scripture with there translation and the context of when those verses were reviled and why and that is only potential when we keep on with not simply learning quran for beginners but gaining the ability of Quran tafseer and one inquiry that we all is necessary to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the interrogation remains the exact same that the reasons why we are here in the world but if yes then whom we have to reply is there any Lord All these reply exist when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our task. We all must do quran memorization and listen to quran online when ever we have time to stay in touch