Shaykh Yusuf al-Qaradawi on shaking hand with women

Firstly, shaking hands between males and females who are not mahrams is only permissible when there is no desire or fear of fitnah. But if there is fear of fitnah, desire, or enjoyment, then handshaking is no doubt haram (unlawful). In contrast, if either of these two conditions (that there is no desire or fear of fitnah) is lacking between a male and any of his female mahrams, such as his aunt or foster sister or the like, then handshaking will be haram (although it is originally permissible).
Secondly, handshaking between males and females who are not mahrams should be restricted to necessary situations such as between relatives or those whose relationships are established by marriage. It is preferable not to expand the field of permissibility in order to block the means to evil and to be far away from doubt and to take the Prophet (peace and blessings be upon him) as a model when there is no proof that he shook hands with a non-mahram woman. Also, it is preferable for the pious Muslim, male or female, not to stretch out his/her hand to shake the hand of anyone of the opposite sex who is not mahram. But if he/she is put in a situation that someone stretches out his/her hand to shake hands with him/her, then he/she can do that.
I have tried to clarify the detailed ruling of the issue here in order to inform those who are in the dark about it how to behave while sticking to the tenets of their religion. Also, when the detailed Islamic ruling is explained and people are fully aware of it, there will be no room for personal justifications that are not supported by legal backing.

Read the full fatwa on: http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503546332

Shaykh 'Abd al-Wakil Durubi on shaking hands with women

Shaykh ‘Abd al-Wakil Durubi, Imam of the Mosque of Darwish Pasha, Damascus, Syria, says: “Ordinary people sometimes mistakenly assume that the Hanafi position that touching a woman do not nullify ablution (wudu) means they [Hanafi scholars] permit men shaking hands with women who are not wives or unmarriageable relatives, something which is unlawful, and which neither the Hanafi school nor any other holds to be permissible.

(Ibn Naqib al-Misri, Ahmed, “Reliance of the Traveller”, trsl. Keller, Nuh Ha Mim, Amana publications, Beltsville, Maryland U.S.A, 1994, pp. 513)

Imam Nawawi on shaking hand with beautiful people, with the commentary of shaykh Ibn 'Allan

“I [Imam Nawawi] say: it is necessary to be wary of shaking hand with a handsome beardless person. Looking at this person is forbidden (we have already mentioned this in the chapter before this one), and our companions have said that everything that is forbidden to look at, touching it is [also] forbidden; more to the point, touching [it] is worse. Looking at a woman, if one wants to marry her, is however allowed. As for buying and selling and taking and giving, to touch a person is not allowed in any of those instances, and God knows best.”

Shaykh Ibn ‘Allan, commenting on the above:
“The Shaykh [Nawawi] branched off the forbiddance of touching what is forbidden to look at, as he states, and uses as a basis [for his judgement]. As for the opinion that [looking at a beautiful person’s face] is allowed, the Shaykh kept silent. In At-Tuhfah [“The Gift”] of Ibn Hajr, [he says that] some [scholars] have asserted that it is forbidden to touch a handsome person even so looking at her is allowed. Thus, an unmarriageable [male relative] of a woman cannot touch that woman whatsoever […]. However, if we profess the relied upon opinion [in the Shafi’i school] about the permissibility of touching the head, or something else outside the private parts, of an unmarriageable relative – as the author has transmitted the consensus upon in his commentary of Muslim [Hadith collection] – as long as there is no desire and no temptation, whether out of necessity or affection, it is necessary to mention those particularisations for handsome people.

(Ibn ‘Allan, Muhammad ‘Ali bin Muhammad, “Al-Futuhat Al-Rabbaniya ‘ala Al-Adhkar Al-Nawawiya”, Dar Al-Kutub AL-Ilmiyah, Beirut, 2004, Vol V, pp. 261-262)

Saints of Morroco

Anybody who would like to pay a visit to one of the saints buried in Northern Morroco should read the last entry of sidi Khalid's blog www.muridslog.blogspot.com

Protection

Shaykh Abul Hassan, in his commentary of the Rissalah of Ibn Abi Zaid, in red, in the chapter of Jihad, wrote:

"(And the protection [to a non-Muslim] from the lowest of the Muslims is permissible) [and the lowest of the Muslims] is the miserable man, who, if he is absent, is not awaited for; and if he is present, is not consulted, ([and have to be respected] by the rest of the Muslims), even more so the protection of the noble person; and this [protection] is for a definite number of people, and as to the people of a whole region or a country, protection cannot be granted except by the ruler (sultan); if it is granted by another person than him, he can cancel it if he wishes so.

Note: It is said in “The Jawahir”: The condition for the [granting of] protection is that it does not harm the Muslims, so if a spy or one who is harming the Muslims is granted protection, it cannot be observed.

Protection is made effective with a clear enunciation or [even] by an indirect declaration, or an understandable indication. (And so it is for that of a woman) her protection is permissible (and a boy) like her, it is permissible (if he understand [what is] the protection), namely, if he knows that to violate the protection is forbidden and entails punishment, and its fulfilment is rewarded […]

Sidi Muhammad Ibn Suleyman al-Jazuli

"Ahmed Baba and al-Fasi and others mentioned in “al-Mir’ah” that when they carried [Imam al-Jazuli, author of “Dala’il ul-Khayrat”] to Marrakesh – and the one carrying him was the Sultan Abul Abbas Ahmed known as al-‘A’raj, and that was 77 years after his death (he had been buried in al-Jazulah), they find him not to have changed at all; and the earth did not ate his body, to the point that the trace of shavings from his hair on his head and his beard were still visible as if it had been the day of his death. Some of them put a finger on his face and the blood became concentrated in the spot where the finger were; and if the finger was lifted, the blood was returning as it occurs for the living."

(Al-Talidi, Shaikh Abd Allah Ibn Abd al-Qadir, “Al-Mutrib bi Mashahiri Awliyail Maghreb”, Dar al-Aman, 2003, pp. 146)

Sidi Ahmed Zaruq makes funny marriage scenario!

Muslim jurists sometimes come up with funny examples to illustrate the issues they are treating!
What follow was taken from Sidi Ahmed Zarruq’s commentary of The Rissalat of Ibn Abi Zaid al-Qayrawani, a book of jurisprudence of the Maliki school of thoughts, one of the four Orthodox schools of Islamic law.

Imam Ibn Abi Zaid – May Allah be pleased with Him - says:
“And [it is permissible] for him (i.e., a man) to marry the daughter of his father’s woman [that she had] from another man, and [it is similarly permissible] for a woman to marry the son her father’s wife [she had] from another man.”

Sidi Ahmed Zarruq – May Allah be pleased with him and make us benefit from his books and his spiritual legacy – says, commenting on the above sentence:
“Meaning, [it is permissible] because each one of them is a foreigner to the other (i.e., not blood related); then, if a child is born after that from the father with the mother, he [the new born baby] would be the brother of them both [the two non-blood related who can marry], thus saying: “My brother married my sister!” […]

Our beloved imam of the two sciences, inward (tasawwuf) and outward (shariia), has also the talent to make his readers smile mashallah! May Allah rewards him!