Tag: Q n A

Praise be to Allah.
The basic principle is that it is not permissible for a woman
to ask for divorce unless there is a reason for that. The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “Any woman who
asks her husband for a divorce with no reason, the fragrance of Paradise
will be forbidden to her.” Narrated by Ahmad (21874), Abu Dawood (2226) and
al-Tirmidhi (1187); classed as saheeh by al-Albaani in Irwa’ al-Ghaleel
(2035). 

And the words “with no reason” mean without there being any
hardship that compels her to ask for a divorce. 

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said in
Fath al-Baari: 

The reports which warn women against asking for divorce from
their husbands are to be understood as applying to cases where there is no
reason for that, because of the hadeeth of Thawbaan… then he mentioned the
hadeeth quoted above. End quote. 

Undoubtedly addiction to drugs is a serious shortcoming,
which harms a woman in both religious and worldly terms, because there is no
guarantee that her husband will not enter upon her when he is intoxicated
and beat her or revile her, or ask her to do something at that time which it
is not permissible for her to do. 

Such a thing is regarded as an excuse which makes it
permissible for a woman to ask for divorce, but what the woman should do is
be patient with her husband, and try to set him straight as much as she can.
If she is not able to do that, and she finds that staying with him will
cause her harm, then there is nothing wrong with asking for divorce in that
case. 

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

What is the ruling on a woman seeking divorce from her
husband who uses drugs? What is the ruling on her staying with him? Please
note that there is no one who will provide for her and her children except
him. 

He replied: 

It is permissible for a woman to ask for a divorce from her
husband who is addicted to drugs, because her husband’s condition is not
acceptable. In this case, if she asks for a divorce from him, then the
children should stay with her, if they are younger than seven years, and the
father must spend on them. If she can stay with him to set him straight by
advising him, then that is better. End quote. 

Fataawa al-Mar’ah al-Muslimah
(2/745, 746). 

And Allaah knows best.

Praise be to Allah.Islam does not prevent marriage to a Christian woman if she is chaste. Allah says (interpretation of the meaning): 
“…The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time when you have given their due Mahr (bridal-money given by the husband to his wife at the time of marriage), desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girlfriends…” [Al-Maa’idah 5:5]
What is meant by chaste women is that they are free (not slaves) and chaste (not loose or immoral). 
See also question no. 2527 
But if a woman is not chaste, and she has boyfriends or lovers with whom she is intimate, then Islam forbids marriage to her, whether she is a Muslim or a woman from among the People of the Book, just as it forbids marriage to a man who has girlfriends or lovers, to protect married life from collapse and to protect against mixing of lineages and to avoid causes of dispute, accusation and suspicion. 
With regard to the Muslim husband attending marriage parties according to the Christian tradition, this is not permissible because there will be many things in these celebrations that are forbidden in Islam, such as free mixing between men and women, listening to music, drinking alcohol, dancing etc. 
 
In the hadeeth the Prophet (peace and blessings of Allah be upon him) said: “Whoever believes in Allah and the Last Day, let him not sit at a table where wine is being drunk.” Narrated by Ahmad, 1/20; al-Bayhaqi, 7/366. Al-Albani said in al-Irwa’, 7/6: it is saheeh.
We thank you for your noble feelings and this good attitude and your keenness to ask about the Islamic rulings on this matter. 
We ask Allah to help you and guide you to the religion of Islam. Praise be to Allah, the Lord of the Worlds.

Praise be to Allah.
If the marriage contract to which you refer fulfilled all the
necessary conditions and included the proposal and acceptance, in the
presence of the woman’s wali (guardian) and two witnesses, with the woman’s
consent, then it is a valid marriage with all that that entails, and the
woman has become your wife thereby, even if it has not been announced and
publicized and even if it has not been recorded officially, because the
Prophet (peace and blessings of Allaah be upon him) said: “There is no
marriage except with a wali (guardian).”  Narrate by Abu Dawood (2085),
al-Tirmidhi (1101) and Ibn Majaah (1881) from Abu Moosa al-Ash’ari; classed
as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

And he (peace and blessings of Allaah be upon him) said:
“There is no marriage except with a guardian and two witnesses of good
character.” Narrated by al-Bayhaqi from ‘Imraan and ‘Aa’ishah; classed as
saheeh by al-Albaani in Saheeh al-Jaami’ (7557). 

Having the marriage documented in the court and so on is not
a condition of the marriage being valid, rather it is done to protect
people’s rights, and hence it is essential. But it does not matter if that
is delayed until you obtain the divorce documents.  

 We ask Allaah to bless you and to bring you both together in
goodness. We advise you to fear Allaah and treat your wife kindly, and to
establish a righteous Muslim household. 

And Allaah knows best.

Praise be to Allah.Firstly:
If the wife is not able to get pregnant in the natural manner, there is nothing wrong with using artificial insemination or what is known as “test-tube babies”. This refers to fertilising the egg in a test tube, then implanting it in the wife’s uterus. That is subject to the condition that the sperm and egg come from the husband and wife respectively, and the fertilised egg is not implanted in the womb of another woman (surrogate pregnancy).
It says in a statement issued by the Islamic Fiqh Council during its seventh session in 1404 AH:
“The third method is that in which the semen and egg from a man and woman who are married to one another are taken and fertilisation occurs externally, in a test tube, then the fertilised egg is implanted in the uterus of the wife, from whom the egg was taken. This method is acceptable in principle from an Islamic perspective, but it is not completely free of problems that could give rise to doubts concerning the procedure and the circumstances in which it is done. So it should not be resorted to except in cases of extreme necessity, after all the conditions referred to above are met.”
These conditions include:
“C. In the case where uncovering the ‘awrah of the woman is permitted for a legitimate reason in front of someone with whom sexual intercourse is not permissible, the one who is providing treatment should be a Muslim woman, if possible. Otherwise, it should be a non-Muslim woman; if that is not possible then it should be a trustworthy male Muslim doctor; and if that is not possible, it may be a non-Muslim male. This is the order of preference.
It is not permissible for the treatment provider to be alone with the woman whom he is treating; rather her husband or another woman should also be present.
The Council has affirmed that the need of a married woman who cannot have children and the need of the husband to have children are regarded as legitimate needs that make it permissible to treat the woman in a permissible manner, using one of the methods of artificial insemination.”(Qararat al-Majma‘ al-Fiqhi bi Makkah al-Mukarramah, p. 149).
Secondly:
If it is not possible to implant the fertilised egg in the uterus of the wife because she is suffering from uterine cancer, for example, then there comes to mind the idea of an artificial womb.
Dr. Muhammad ibn Ha’il al-Madhaji said: The idea [of the artificial womb] may be summed up as allowing the fertilised human egg to settle in an artificial womb by re-creating the natural environment of the woman’s uterus in a plastic incubator to enable the foetus to go through all the stages of development until it reaches the point of birth, whereby the foetus is placed in artificial fluid and its blood is supplied with oxygen. The foetus remains in that incubator, which guarantees all that is required for life and survival outside the uterus, until it is fully developed and the time comes for it to emerge.”(Ahkam an-Nawazil fi’l-Injab, p. 587).
He researched the ruling on this issue and mentioned different scholarly views, noting that most contemporary scholars who researched this issue were of the view that it is permissible. He quoted the evidence given by the two groups, and reached the following conclusions:
1.. This idea is something that could never happen, because it is not possible to produce an environment that may be described as “a safe repository” (al-Mu’minun 23:13) like the natural womb, for the foetus to grow in. Even if science were able to produce such a thing, it is unlikely that the foetus would be safe and free from harm.
2.. The view that it is haram is more likely to be correct, because it is contrary to the natural way that has been decreed by Allah, and there is great potential for harm.
The doctor mentioned that the goat foetuses that were subjected to experiments of this nature died a few days after birth, even though they grew in their mothers’ wombs except for the last three weeks before birth.
See: Ahkam an-Nawazil fi’l-Injab, p. 862.
Conclusion:
This method has not yet been proven to have been tried on humans as far as we know, let alone having been proven to be free of harm.
What appears to be the case is that if it is proven to have been tried on humans, then in order for it to be permissible, the following conditions must be met:
1.. It must meet the conditions of artificial insemination referred to above.
2.. The tissues that are used to create the artificial womb must be permissible tissues and not haram; they should not be taken from anyone other than the husband and wife.
3.. The procedure must be free of anything that could harm the foetus.
4.. It should be not possible to implant the fertilised egg in the wife’s womb.
We re-affirm that surrogate pregnancy is haram, as stated previously in the answer to question no. 22126 .
And Allah knows best.

Praise be to Allah.Perhaps you are referring to the report that was narrated by at-Tabaraani in al-Mu‘jam al-Awsat (6733), and Ibn ‘Asaakir in his Tareekh (43/348), via ‘Amr ibn Sa‘eed al-Khawlaani from Anas ibn Maalik, according to which Salaamah the nurse of Ibraaheem, the son of the Prophet (blessings and peace of Allah be upon him), said: O Messenger of Allah, you give the men all kinds of glad tidings but you do not give the women such glad tidings? He said: “Would it not please one of you that if she is pregnant from her husband and he is pleased with her, that she will have the reward of one who fasts and prays qiyaam for the sake of Allah?…” 
This hadeeth is fabricated. It was narrated by Ibn al-Jawzi in al-Mawdoo‘aat (2/274). He said: 
Ibn Hibbaan said: ‘Amr ibn Sa‘eed is the one who narrated this fabricated hadeeth from Anas; it is not permissible to quote it except by way of highlighting an example of a fabricated hadeeth. And as-Suyooti agreed with him in al-La’aali’, 2/175
End quote. Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘iyyah (5/76). 
It was also narrated by Ibn Hibbaan in al-Majrooheen (1/238) and by Ibn ‘Adiyy in al-Kaamil (3/167) via al-Hasan ibn Muhammad al-Balkhi from ‘Awf al-A‘raabi from Ibn Sireen from Abu Hurayrah, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “If a woman becomes pregnant, she will have the reward of one who fasts, prays qiyaam, is devout, fears Allah and strives in jihad for the sake of Allah, may He be glorified and exalted.” 
Ibn ‘Adiyy said: It is munkar (odd). It was also narrated by Ibn al-Jawzi in al-Mawdoo‘aat (2/274). Al-Albaani said in ad-Da‘eefah (5085): It is mawdoo‘ (fabricated). 
There is no need for this fabricated report, because we have the report that was narrated by Imam Ahmad (1664) from ‘Abd ar-Rahmaan ibn ‘Awf (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “If a woman offers her five (daily) prayers, fasts her month (Ramadan), guards her chastity and obeys her husband, it will be said to her: Enter Paradise by whichever of its gates you wish.” 
Classed as saheeh by al-Albaani in Saheeh al-Jaami‘, 660 
For more information please see the answers to questions no. 96584 and 121557 
And Allah knows best.

Praise be to Allah.The Sunnah indicates that it is prescribed to get married , and that it is one of the Sunnahs of the Messengers . By getting married a person can, with the help of Allah, overcome many of the traps of evil, for marriage helps him to lower his gaze and guard his chastity. 
The Prophet (peace and blessings of Allah be upon him) said in the Hadith, “O young men, whoever among you can afford it, let him get married , for it is more effective in lowering the gaze and guarding chastity…” (Narrated by Al-Bukhari and Muslim) 
Al-Hakim (may Allah have mercy on him) narrated in Al-Mustadrak from Anas (may Allah be pleased with him), that the Prophet (peace and blessings of Allah be upon him) said: “Whomever Allah blesses with a righteous wife, He has helped him with half of his religion, so let him fear Allah with regard to the other half.” 
Al-Bayhaqi (may Allah have mercy on him) narrated in Shu`ab Al-Iman from Al-Raqashi (may Allah have mercy on him): “When a person gets married he has completed half of his religion, so let him fear Allah with regard to the other half.” Al-Albani (may Allah have mercy on him) said of these two Hadiths in Sahih At-Targhib wat-Tarhib (1916): “(They are) sound.” 
And Allah is the Source of strength.

Praise be to Allah.Firstly:
A house is something essential for humans, and if the father has provided accommodation for his wife and children to live in like that of their peers, then he is not obliged to do anything further from an Islamic point of view, unless he wants to buy a bigger house for them, if he can afford that. This is something that is recommended and encouraged according to Islamic teachings. It was narrated that Nafi‘ ibn ‘Abd al-Harith (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Part of a man’s happiness is a good neighbour, a comfortable means of transportation and a spacious house.” Narrated by Ahmad (15409); classed as sahih by al-Albani in Sahih al-Jami‘ (3029).
So long as he is providing them with accommodation that is appropriate for them, even if that is by renting, or it is something granted by the government for them to live in, then the requirement is met, and owning the house one lives in is not a necessity or urgent need, so long as accommodation is available to him by renting or as a gift or loan.
Secondly:
If the husband is spending on obligatory maintenance such as accommodation, clothing, food and drink, within reasonable limits, then it is not permissible for his wife to take anything from his money, because it is haram to take a person’s wealth without his willing consent, as Allah, may He be exalted, says (interpretation of the meaning):
{O you who have believed, do not consume one another’s wealth unjustly but only [in lawful] business by mutual consent} [an-Nisa’ 4:29].
And the Prophet (blessings and peace of Allah be upon him) said: “Indeed your blood, your wealth and your honour are sacred to you, as sacred as this day of yours, in this month of yours, in this land of yours. Let the one who is present convey it to the one who is absent.” Al-Bukhari (67).
And he (blessings and peace of Allah be upon him) said: “It is not permissible to take a man’s wealth except with his willing consent.” Ahmad (20172); classed as sahih by al-Albani in Irwa’ al-Ghalil (1495).
Based on the above:
What your mother collected from your father’s money and bought land with it does not come under the heading of wealth that it is permissible to take without the husband’s knowledge, because the wealth that it is permissible for a wife to take without the knowledge of her husband is limited to when he is failing to provide basic necessities.
But as this has already happened, it is essential to tell the father and put this land in his name and under his possession, if the father is still alive.
If it was bought in your mother’s name or in the name of one of you, then that must be changed, even if that is by means of a sale to the father.
If your father has passed on, then the house becomes part of his estate which is to be divided among the heirs, unless you all agree on something specific with the consent of all the heirs.
And Allah knows best.

Praise be to Allah.Firstly:
What we see for you, honorable questioner, is that it is necessary to confront your parents – no matter the cost – with the fact that you are not convinced by their refusal, and that you are not prepared to wait for a long time, as you might miss the opportunity and the man your parents are waiting for may not come. The reason for their refusal is not legitimate, as looking down upon non-Arabs is a form of pre-Islamic tribalism that Islam has warned against. Allah Almighty says (interpretation of the meaning): O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted. [Quran 49:13].
The Prophet Muhammad (peace and blessings be upon him) set religion and character as the criteria for accepting a spouse. Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (peace and blessings be upon him) said: “If someone with whose religion and character you are satisfied asks for your daughter in marriage, comply with his request. If you do not do so, there will be temptation on Earth and extensive corruption.” [At-Tirmidhi 1084, Al-Albani classified it as sound in “Sahih at-Tirmidhi”].
Let the confrontation be in a wise manner, perhaps through a detailed and impactful letter you write to him (your father), while persistently supplicating to Allah to soften his heart and guide him to the right path.
Secondly:
There is no fault on you at all for your eagerness to marry. It is incumbent upon the families of every man and woman who desire to marry to assist them in this matter as much as they can. A woman needs this assistance more than a man; because the decision is not in her hands, as she cannot, according to custom and tradition, propose to a man, even though it is permissible from a Shariah perspective. Since a woman is sought after and cannot be the seeker, she needs her family’s help to enable her social availability. For example, her brother could recommend her to his friends whose religion and character he is satisfied with, and her mother could suggest her to her acquaintances who have sons suitable for marriage, and so on.
`Umar ibn Al-Khattab (may Allah be pleased with him) proposed his daughter Hafsah for marriage after her husband died, offering her to `Uthman and Abu Bakr, then the Prophet (peace and blessings be upon him) married her, as in Sahih Al-Bukhari (4005).
And `Ali (may Allah be pleased with him) offered his daughter Umm Kulthum to `Umar ibn Al-Khattab, and he married her.
Thirdly:
We do not recommend marriage through internet sites, as there are many undesirable individuals there, and it is easy to deceive people through these sites. On the internet, a person can pretend to be ideal, and it is very difficult to know the truth of the matter. It might be the opposite of what you imagine. Therefore, we must restrain our emotions with the bridle of reason, unlike marriages based on real-life acquaintances.
Fourthly:
Regarding your request for advice for your mother on the subject – which is the focus of your question – we in turn direct this message to your honorable mother, may Allah make her one of the keys to goodness.
Honorable Mother…
Peace be upon you, and the mercy and blessings of Allah.
Our honorable mother, one of the greatest responsibilities that Allah will question parents about, and which they are obligated towards their children, especially daughters, is facilitating their marriage. Delaying it for an illegitimate reason is non-compliance with the command of Allah Almighty who says (Interpretation of the meaning): And marry the unmarried among you and the righteous among your male slaves and female slaves. [Quran 24:32]; meaning facilitate the marriage of those who are not married and marry them off. The commentators said: The verse commands guardians to marry off their daughters and not to leave them single – unmarried – because that is more chaste for them. So, we must comply with the command of Allah.
Know that looking at people based on nationality or ethnicity is due to customs dominating people’s minds more than Shariah and reason.
And all the good is in following the guidance of Muhammad (peace and blessings be upon him): “If someone with whose religion and character you are satisfied asks for your daughter in marriage, comply with his request. If you do not do so, there will be temptation on Earth and extensive corruption.” Narrated by At-Tirmidhi (1048) and others, and Al-Albani classified it as good.
How many a girl whose family refused to marry her off, and she became the temptation that the Prophet (peace and blessings be upon him) warned against. So, be keen to marry her to the one she desires, if he is someone whose religion and character are satisfactory, and do not pay attention to customs that erode society. And may Allah take care of you.
The pre-Islamic customs that look at people based on nationality or ethnicity are ignorant customs with no basis in the religion of Allah; rather, Islam came to purify souls from them. The Prophet (peace and blessings be upon him) said: “Indeed, Allah has removed from you the pride of Jahiliyyah (pre-Islamic tribalism) and boasting about one’s lineage. [A person is either] a pious believer or a miserable sinner. All of you are children of Adam, and Adam was created from dust.” Narrated by Abu Dawud (5116) and others, and Al-Albani classified it as good.
If anyone should be strict about such matters and refuse to marry his daughter to someone who is not from his people or skin color, then this should be discarded from the wise consideration (especially) in Western countries, where Muslims live as minorities, and the choices from “nationalities” are greatly reduced, and people’s circumstances are constrained. Rather, Muslims in such countries should be more united than their normal circumstances in their home countries.
May Allah guide us and you to what is good for Muslims, and improve the conditions of Muslims, their homes, and their offspring.
And Allah knows best.

Praise be to Allah.Is marriage compulsory in Islam?
You should note that people are not equal in the matter of marriage. They share the fundamental principle that marriage is prescribed, which is from the guidance and practice of the Prophet, peace be upon him. Then, its importance varies in some cases more than others.
Ibn Qudamah (may Allah have mercy on him) said: 
With regard to marriage , people are of three types: 

Some fear that they may commit prohibited things if they do not get married. Such a person is obliged to get married, according to the majority of jurists, because he has to keep himself chaste and protect himself against engaging in prohibited actions, and the way to do that is getting married. 
For some, marriage is recommended. This is the one who feels desire but there is no danger of his committing prohibited things. It is better for him to get married than to devote himself to optional acts of worship. This is the view of Ashab Ar-Ra`y and it is the view  and practice of the Companions (may Allah be pleased with them). 

Ibn Mas`ud (may Allah be pleased with him) said: If I only had ten days to live and I knew that I would die at the end of them, and I had any desire to get married, I would get married, for fear of Fitnah (temptation). 
Sa`id ibn Jubayr (may Allah have mercy on him) said: “Ibn `Abbas (may Allah be pleased with him) said to me: “Have you gotten married?”  
I said: “No.” He (may Allah have mercy on him) said: “Get married, for the best of this Ummah are the ones with the most wives.” (Narrated by Al-Bukhari, 5069) 
Ibrahim ibn Maysarah (may Allah have mercy on him) said: “Tawus said to me: “Either get married, or I will say to you what `Umar (may Allah be pleased with him) said to Abu Az-Zawa’id (may Allah have mercy on him): Nothing is keeping you from getting married except impotence or immorality.”  

Those who have no desire, either because they were not created with any desire, such as one who is impotent, or they had desire but it has disappeared due to old age, sickness and so on. There are two opinions: 

It is recommended to get married because of the general meaning of what we have discussed.
It is better for him to remain single because he cannot achieve the purpose of marriage, and he would be preventing his wife from becoming chaste by marrying someone else. Also, he would be harming her by keeping her for himself, and he is exposing himself to obligations and duties that perhaps he cannot fulfil, and he is distracting himself from seeking knowledge and worship with something that is of no benefit to him.

Ibn Qudamah (may Allah have mercy on him) said: “The apparent meaning of the words of Ahmad is that there is no difference between the one who can afford it and the one who cannot. He said: a man should get married and if he can afford to spend he should spend, and if he cannot then he should be patient.  
This applies to one who is able to get married. As for the one who cannot, Allah says (interpretation of the meaning): “And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of His Bounty” [An-Nur 24:33].” (Al-Mughni, 9/341-344) 
Reasons why marriage is so important
At this point, we would like to ask you about the reason for this aversion to marriage. 

If you think that not getting married is an act of worship by means of which you can draw closer to the Lord of the Worlds, and you think that if you avoid marriage this will raise you in status before Allah, you are mistaken and there is the fear that you may be sinning. 

Anas ibn Malik (may Allah be pleased with him) said: “Three people came to the houses of the wives of the Prophet (peace and blessings of Allah be upon him) asking about the worship of the Prophet (peace and blessings of Allah be upon him). When they were told, it was as if they regarded it as too little. They said: Who are we in comparison to the Prophet (peace and blessings of Allah be upon him)? Allah has forgiven his past and future sins. One of them said: As for me, I will pray all night forever. Another said: I shall fast all my life and never break my fast. Another said: I shall keep away from women and never get married. The Messenger of Allah (peace and blessings of Allah be upon him) came and said: “Are you the ones who said such and such? By Allah, I am the one who fears Allah the most among you and I am the most pious , but I fast and I break my fast, I pray and I sleep, and I marry women. Whoever turns away from my Sunnah is not of me.” (Narrated by Al-Bukhari, 5063, and Muslim, 1401)

If you do not want to get married because you have no sexual desire, or you think that you are not able to fulfil the duties of marriage, and you are afraid of falling short in meeting a wife`s needs, I say to you: In that case there is no sin on you if you do not get married, but do not rely on your thoughts and notions. Rather you should consult a specialist doctor and ask him for advice, for he is most able to diagnose your condition, and he may have some advice for treatment that has never crossed your mind. So do not hesitate to visit him and do not let shyness stop you, for matters of medical treatment are not the place for shyness. 
If you say that you are afraid because you are poor and do not have enough wealth to look after a family, I say to you: Try your best to earn a living and be content and think positively of Allah, for He has promised on the lips of His Prophet (peace and blessings of Allah be upon him) that He will help the one who wants to be chaste and seeks that which is halal by getting married. 

Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “There are three whom Allah is bound to help: the Mujahid who strives (in Jihad) for the sake of Allah, the Mukatib (a slave who has made a contract of manumission with his master) who wants to pay off his manumission, and a man who gets married, seeking to remain chaste.” (Narrated by At-Tirmidhi (1655), classed as sound by Al-Albani in Saheeh At-Tirmidhi)  

If you have something that you want to achieve – such as a certificate, a position, a project and so on – and you say that you want to achieve that first, then you will get married, we say to you: Why are you ignoring marriage for that reason? 

Marriage has never been a barrier to achieving things, rather in most cases it is a support and a help. That is just the whisperings of the satan, which he has instilled in the minds of many young men so that it has become prevalent in our culture and society, and you hear many of those who have delayed their own marriages or the marriages of their sons and daughters saying such things, and our society has become burdened with problems resulting from large numbers of single men and women, and the delay of marriage. However, despite that we have not seen any achievement, development or progress, whereas the first generation of Muslims used to hasten to do good and they did not delay marriage, and their achievements were the greatest and most complete of achievements. 
Shaykh Ibn Baz (may Allah have mercy on him) said in Majmu` Al-Fatawa (20/421): 
“What is required is to hasten to get married, and no young man or young woman should delay marriage for the sake of studies, because marriage does not prevent any such thing. It is possible for a young man to get married in order to protect his religious commitment and morals, and enable him to lower his gaze . Marriage serves many purposes, especially in this day and age. Because delaying it is harmful for both young women and young men, every young man and every young woman should hasten to get married if there is a man who is compatible with the woman, and if a man can find the right woman.”

Over and above all that, how about if you realise that marriage will protect half of your religion? 

Anas ibn Malik (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whomever Allah has blessed with a righteous wife, He has helped him with half of his religion, so let him fear Allah with regard to the other half.” (Narrated by Al-Hakim in Al-Mustadrak, 2/175), At-Tabarani in Al-Awsat, 1/294) and Al-Bayhaqi in Shu`ab Al-Iman, 4/382) Al-Hakim (may Allah have mercy on him) said: “This is a Hadith with an authentic Isnad (chain of narrators), although they (Al-Bukhari and Muslim) did not narrate it.” Adh-Dhahabi (may Allah have mercy on him) said in At-Talkhis: it is authentic. It was classed as sound by Al-Albani in Sahih At-Targhib, 2/192)

How about if you realise that by getting married, you will have followed the advice of the Messenger of Allah (peace and blessings of Allah be upon him) when he said:  “O young men, whoever among you can afford it , let him get married, for it is more effective in lowering the gaze and guarding one`s chastity.” (Narrated by Al-Bukhari, 5065, and Muslim, 1400)
How about if you realise that by producing a righteous child, you will have ongoing charity (Sadaqah Jariyah), if you raise him with good morals and upon faith, and you will be rewarded for your marriage if you seek reward with Allah for that . 
By getting married, you will be protecting yourself, lowering your gaze , and closing the door to one of the greatest means by which the devil deceives people. You may not feel the seriousness of that now, but Fitnah (temptation) may come from places a person does not realise, so you should be keen to close the door before it is opened without you realising it.

The Prophet (peace and blessings of Allah be upon him) said: “I have not left after me any Fitnah more harmful to men than women.” (Narrated by Al-Bukhari, 5096, and Muslim, 2741).

Marriage is a source of tranquillity and peace, and it is the best of the pleasures of this world. In it, is that which Allah has made a sign for His slaves, and He has mentioned it in His Book so that they may think and ponder the greatness of His Might, may He be glorified and exalted. Allah says (interpretation of the meaning): 

“And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.” [Ar-Rum 30:21]
Can there be any hesitation after this? 
Be resolved and put your trust in Allah, and Allah will help you, and will provide you with a righteous wife who will help you to obey your Lord and He will bless you with righteous offspring who will be a stored treasure for you with Allah in the Hereafter. 
And Allah knows best.

Praise be to Allah.Firstly:
If the marriage contract that was done over the Internet met all the necessary conditions, then it is a valid marriage. It is valid to do the marriage contract over the Internet so long as it meets all the necessary conditions. The senior scholars have issued fatwas stating that a marriage contract done over the telephone is valid, if we have verified the identity of the parties to the marriage contract and it fulfils the necessary conditions, namely the consent of the woman’s guardian (wali), two witnesses, and the proposal and acceptance. If a marriage contract done in this way is valid, then if it is done over the Internet, in which it is possible to verify the voice and the image directly, it is more appropriate that it should be valid.
See the fatwa of Shaykh Ibn Baz in question no. 2201 , and also question no. 297344 .
Secondly:
If the first marriage contract met the necessary conditions, then repeating it a second time will not invalidate the first marriage contract; rather it is by way of confirming it in front of the family, or for the purpose of documenting the first marriage contract. So the rulings on marriage will apply from the time of the first contract. Hence it is not valid to impose new conditions in it, or to stipulate a mahr (dowry) other than that which was agreed upon in the first contract. But if the first marriage contract did not meet the necessary conditions, then it is deemed invalid and a new marriage contract must be done with a new mahr, and it is permissible to stipulate new conditions in it.
And Allah knows best.