For a Muslim woman to marry a non-Muslim man is something that is prohibited, and it is a major sin and immoral action. This union is not regarded as a marriage; rather it is regarded as fornication and adultery. This ruling has been explained previously in fatwa no. 100148.
What this woman must do is hasten to leave this non-Muslim man immediately, and she must repent to Allah, may He be exalted, and ask Him to forgive her for what she has committed of this grave evil. It is not permissible for her to remain with him for a moment longer, or allow him to be intimate with her at all.
What you have mentioned about her not living with her parents does not justify her remaining in this adulterous relationship. She has to put her trust in Allah, may He be exalted, for Allah, may He be exalted, says (interpretation of the meaning):
“And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things”
Her leaving this man does not require a shar‘i divorce, because this marriage is invalid in and of itself, therefore it does not require a divorce.
She has to tell this man frankly that she made a mistake by marrying him, and that Islam prohibits that. So either he should become Muslim and do a new marriage contract with her, because the previous marriage contract is invalid according to Islamic teaching; or if he wants to continue to follow his own religion, then he must leave her, and she must leave him. In that case it is essential, to settle their legal situation, for him to divorce her officially.
If he refuses to do that, then she should resort to legal procedures, and give any reasons so that she may be divorced officially. Even though this marriage does not carry any weight and is annulled in and of itself, it is essential for her to get the official divorce, as we said, so that her legal situation will be settled, and so that she will have no obstacle to entering into an Islamic marriage in the future.
It is not permissible for her to marry anyone else until she has had one menstrual cycle after leaving him, to establish that she is not pregnant. That menstrual cycle should be counted from when she first leaves him, not from when she gets the legal divorce papers.
This woman should go to the Islamic centre in her city and ask them for help, for they will have the best knowledge of how to solve this problem from a legal point of view.
And Allah knows best.
You should not observe voluntary fasts when you still owe one or more days from Ramadaan, rather you should start with the fasts that you owe from Ramadaan, and then observe voluntary fasts.
If you fast the tenth and eleventh of Muharram with the intention of making up days that you owe from Ramadaan, that is permissible and will make up for two of the days that you owe. The Prophet (peace and blessings of Allaah be upon him) said, “Actions are judged but by intentions, and every person will have but that which he intended.”
Fataawa al-Lajnah al-Daa’imah, 11/401
We hope that you will have the reward for making up the missed fast and the reward for fasting that day.
Fataawa Manaar al-Islam, by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), 2/358.
Praise be to Allaah.
If we do not know whether the month of Dhu’l-Hijjah is complete (30 days) or imcomplete (29 days), and no one tells us when the new moon of Muharram was sighted, then we should follow the basic principle, which is that the month should be completed as thirty days. So Dhu’l-Hijjah is counted as being 30 days long, then we calculate the date of ‘Aashooraa’ on that basis.
If a Muslim wants to be sure that he has fasted on the right day, he should fast two consecutive days at ‘Aashooraa’. So he should calculate when ‘Aa’shooraa’ will be if Dhu’l-Hijjah is twenty-nine days and if it is thirty days, and fast these two days. Thus he will be definite that he has fasted ‘Aashooraa’, and in this case he will have fasted either the ninth and tenth, or the tenth and eleventh, both of which are good. If he wants to be sure of fasting Taasoo’ah (the ninth of Muharram) as well, then he should fast the two days we have spoken of above and the day immediately before them as well. Then he will have fasted the ninth, tenth and eleventh, or the eighth, ninth and tenth. In either case he will have fasted the ninth and tenth for sure.
If someone were to say “My work and other circumstances only allow me to fast one day, so which is the best day for me to fast?” we say to him:
Count Dhu’l-Hijjah as being thirty days and work out the tenth day (of Muharram), then fast on that day.
This is a summary of what I heard our shaykh, ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), say when I asked him about this matter.
If we receive news from a trustworthy Muslim that he has seen the new moon of Muharram, we should act in accordance with that. Fasting at any time in Muharram is Sunnah, because the Prophet (peace and blessings of Allaah be upon him) said: “The best fasting after the month of Ramadaan is fasting in the month of Muharram.” (Narrated by Muslim, 1163)
And Allaah knows best.
It is not permissible for you to wear fancy clothes or anything else on Aashooraa because that may make ignorant people or those with ulterior motives think that the Sunnis are happy about the killing of al-Husayn ibn Ali (may Allaah be pleased with them both), Allaah forbid that that happened with the approval of the Sunnis.
With regard to your interactions with them by backbiting about them and praying against them, and other kinds of actions which are indicative of hatred, this serves no purpose. What we have to do is to strive to call them (to Islam) and to influence them and reform them. If a person is unable to do that, then he or she should turn away from them and leave the dawah activities for those who are able to do them, and not do anything that may put obstacles in the path of dawah.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
Because of the killing of al-Husayn, the Shaytaan started to spread two kinds of bidah (innovation) amongst the people: the bidah of grieving and wailing on the Day of Aashooraa, striking the cheeks, screaming, weeping and reciting eulogies ; and the bidah of expressing happiness and joy. So some express grief and others express joy, so they started to like the idea of wearing kohl, taking a bath, spending on their families and preparing special kinds of food on the day of Aashooraa and every bidah is a going astray; none of the four imams of the Muslims or others approved of either of these things (either expressing grief or expressing joy)
(Minhaaj al-Sunnah, 4/554-556).