Wishes

Happy/Merry Christmas is Eid Milad Majid (عيد ميلاد مجيد) which means 'Glorious Birth Feast' or you could say Kul 'am wa enta bi-khair which means 'may every year find you in good health'.

Rulings on Marriage, - * She does not haveany wali (guardian) forthe purpose of marriage; can the director of the Islamic centre or her maternal uncle give her in marriage?

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Im 19 years old girl from Finland. I'm muslim alhamdulillah and so is my mother but my father is a finnish non-muslim. I have one boy here in Finland who is very very willing to convert to islam soon and we would like to marry each other, of course only when he has sincerely converted. My problem is that as my father is non-muslim and so are all of his relatives and i don't have any brothers, i don't have any mahram here who could be my wali. I have three uncles but they all live in Turkey and have never visited us here in Finland. And only one of them is regular with his prayers. So I would like to ask that when I'm going to marry do I have to travel to Turkey and appoint the only uncle who is praying as my wali or is it allowed that I appoint an imam at the mosque/islamic centre here in Finland to be my wali. I appreciate if you can answer.
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Praise be to Allah
Firstly:
One of the conditions of marriage being valid is the presence of a wali; it is not permissible for a woman to give herself in marriage without a wali. If she does get married without a wali, then her marriage is invalid.
There is no guardianship of a disbeliever over a Muslim woman in any circumstances, according to scholarly consensus.
Please see the answer to question no. 48992.
Secondly:
Guardianship in the case of marriage belongs to the ‘usbah or male relatives on the father’s side; this includes the father, the (paternal) grandfather, the son, the brother and the paternal uncle.
With regard to relatives on the mother’s side, they are not ‘usbah, and they cannot be guardians in the case of marriage. The maternal uncle does not come under the heading of ‘usbah, so he cannot be a guardian in the case of marriage.
But there are some cases in which the maternal uncle may act as the guardian in the case of doing the marriage contract. These cases are:
1. When the wali has appointed him to do that on his behalf.
2. When the marriage contract has already been done, and it has been officially documented in a Muslim country that follows the scholarly view that it is permissible for a maternal uncle to give his sister’s daughter in marriage, or the view that it is permissible for a woman to get married without a wali (guardian).
Please see questions no. 152595, 153602
Thirdly:
If the woman does not have any wali who can give her in marriage, then that role may be filled by the Muslim qaadi (judge), if there is one. If there is no qaadi, as is the case for Muslim communities living in the West, then the director of the Islamic centre may give her in marriage.
If there is no director of an Islamic centre, then the imam of the mosque, or a scholar, or a Muslim man of good character may give her in marriage.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
If the woman is in a country where there is no wali – no brother, no father, and no paternal cousin – then the ruler takes the place of the wali; her wali is the ruler, because the Prophet (blessings and peace of Allah be upon him) said: “The ruler is the wali of the one who does not have a wali.” So the ruler takes the place of her wali and becomes her wali; he may give her in marriage or appoint someone else to give her in marriage. If she is in a land where there is no (Muslim) ruler, qaadi or wali, as in the case of Muslim minorities in non-Muslim countries, then the director of the Islamic Centre may give her in marriage, if there is an Islamic centre, because his position is like that of the ruler for them. The director of the Islamic Centre may look at her case and give her in marriage to one who is compatible, if she does not have any guardians of her own and there is no qaadi. If the wali lives far away, he should be corresponded with ot spoken to until he appoints someone as his proxy (wakeel). But if it is not known where he is, then the next closest wali takes his place; the one who is most closely related to him takes his place. If she has no wali except this absent one whose whereabouts is unknown, then the ruler takes his place.
http://audio.i slamweb.net /audio /index.php?pa ge=FullConten t& audioid=2904 08
In conclusion:
The director of the Islamic centre in that country may take the place of the ruler, and the guardianship of the ruler in the case of marriage is an Islamically-acceptable kind of guardianship, if there is no wali who is a male relative on the father’s side (‘usbah). You do not need to travel to your maternal uncle in order for him to give you in marriage himself.
If this man becomes Muslim because he genuinely wants to follow the religion, and his Islam is real, then there is nothing wrong with the marriage contract being done by the director of the Islamic centre in the place where you live.
And Allah knows best.

I feel bones

: "An old wives’ tale. You can’t predict the weather with bones, I’d say. But my skeleton says other things. I take two aspirin and get back into bed. My head is too full of clouds. My face burns and my hands hold a fever that cracks like firewood."

Bad behaviour, - * The difference between major hypocrisy and minor hypocrisy

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What is the difference between major hypocrisy and minor hypocrisy? Will the one who has either of these two characteristics remain in Hell for eternity in the sense that he will never get out of it?
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Praise be to Allah.
Major hypocrisy is the hypocrisy of one who conceals disbelief whilst making an outward show of being a Muslim. Al-Jarjaani (may Allah have mercy on him) said: The hypocrite is the one who is a disbeliever in his heart but pays lip service to faith outwardly. End quote.
At-Ta‘reefaat, p. 298
The one who pretends outwardly to believe in Allah, His Angels, His Books, His Messengers and the Last Day, whilst inwardly believing that which is contrary to that or part of it, is the hypocrite in the sense of major hypocrisy.
These are the ones who are referred to in the verse in which Allah, may He be exalted, says (interpretation of the meaning):“Verily, the hypocrites will be in the lowest depths (grade) of the Fire” [an-Nisa’ 4:145].
Some of the most prominent of their characteristics are lying, treachery, deceit and resorting to foul speech when disputing.
With regard to minor hypocrisy – which is also called hypocrisy of actions – this refers to hypocrisy in deeds. That is when a person does righteous actions but they do not truly represent what is in his heart, or he behaves differently in private and in public, but that does not have to do with the fundamentals of faith mentioned above. Such a person may fall into one of the branches of hypocrisy of actions, or he may have some of the characteristics of the hypocrites, such as lying, treachery and breaking promises.
It was narrated from ‘Abdullah ibn ‘Amr (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “There are four characteristics, whoever has them all is a pure hypocrite, and whoever has one of them has one of the characteristics of hypocrisy, until he gives it up: when he is entrusted with something he betrays that trust, when he speaks he lies, when he makes a covenant he breaks it, and when he disputes he resorts to obscene speech.”
Narrated by al-Bukhaari (54) and Muslim (58).
If any of those who believe in Tawheed (the Oneness of Allah) has any of these characteristics, he has fallen into minor hypocrisy to the extent to which he has done such deeds or has that characteristic, because he resembles the hypocrites in some of their actions, even if he is not exactly like them.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The word hypocrisy refers to major hypocrisy which means concealing disbelief, or minor hypocrisy which means behaving differently in private and in public with regard to obligatory duties. … This is well known among the scholars and this is how they interpreted the words of the Prophet (blessings and peace of Allah be upon him), “The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.” Narrated by at-Tirmidhi and others. More than one of the early scholars said: A lesser form of kufr, a lesser form of hypocrisy, a lesser form of shirk.
Majmoo‘ al-Fataawa, 11/140
Al-Haafiz Ibn Rajab (may Allah have mercy on him) said:
The interpretation given by the respectable scholars is that hypocrisy in the linguistic sense refers to a kind of treachery and betrayal, making an outward display of goodness whilst inwardly concealing the opposite. In Islamic terms it may be divided into two categories, the first of which is major hypocrisy, which is when a person makes an outward show of believing in Allah, His Angels, His Books, His Messengers and the Last Day, whilst inwardly concealing the opposite of that in whole or in part. This is the kind of hypocrisy that existed at the time of the Messenger of Allah (blessings and peace of Allah be upon him), and Qur’an was revealed condemning those hypocrites and describing them as disbelievers, and stating that they would be in the lowest level of Hell. The second type of hypocrisy is minor hypocrisy, which is hypocrisy of deeds. That is when a person makes an outward show of being righteous when inwardly he is the opposite of that.
To sum up, minor hypocrisy refers to behaving differently in private and in public, as was stated by al-Hasan. Minor hypocrisy is a means that may lead to major hypocrisy, just as sins are the harbinger of disbelief. Just as there is the fear that the one who persists in sin may be deprived of faith at the time of death, there is also the fear that the one who persists in one of the characteristics of hypocrisy will be deprived of faith and will become a pure hypocrite. Imam Ahmad was asked: What do you say about one who does not fear hypocrisy for himself? He said: Who can be sure that he is safe from hypocrisy? Al-Hasan used to call the one who did deeds of hypocrisy a hypocrite, and something similar was narrated from Hudhayfah. End quote fromJaami‘ al-‘Uloom wa’l-Hukam, p. 430-434
If a person has any level of minor hypocrisy and dies in that state, he will not remain in Hell for eternity. Rather the one who will remain in Hell for eternity is the hypocrite in the sense of major hypocrisy. However, minor hypocrisy is a means that may lead to major hypocrisy, as stated above. Hence the Sahaabah and the early generations (may Allah be pleased with them) used to seek refuge with Allah from it.
Based on that, if any Muslim has any of the characteristics of minor hypocrisy, he is not one of those who will remain in Hell forever; rather he is subject to the will of Allah, may He be exalted, in the Hereafter: if He wills, He will punish him in Hell for his sin, then bring him forth from it because of his belief in Tawheed, or if He wills, He will forgive him from the outset. His situation is like that of sinners among the monotheists. As for the hypocrite in the sense of major hypocrisy, he will abide forever in Hell – we seek refuge with Allah from the Fire.
And Allah knows best.