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ANNIVERSARY - TIPS

I LOVE U are words just three,which mean so much on our ANNIVERSARY.
So, this is what i want to say,live inmy heart n there 4 ever stay...

Names and Attributes of Allah,- What is the meaning of Allaah’s name al-Subooh? .

What is the meaning of Allaah's name al-Subooh (the Glorified One)?
Praise be to Allaah.
Al-Subooh is the One Who is above all that is not befitting to Him and
He is above all the shortcomings and (imperfect) qualities which are
inherent in His creation.
Sharh Asmaa' Allaah ta'aala al-Husna by Dr. Hissah al-Sagheer, p. 138

Names and Attributes of Allah,- The meaning of Allaah’s name al-Musawwir.

What is the meaning of Allaah's name al-Musawwir (the Fashioner, the
Bestower of forms)?
Praise be to Allaah.
Allaah is the Bestower offorms. His creation is as is He wills, and He
is the One Who formed and gave shape to all that exists. He has given
everything its own form and distinct shape, even though His creation
is so great and so varied. He has bestowed forms, notby way of copying
– glorified and exalted be He far above such a thing.
When He wills a thing, He merely says to it "Be!"and it is, with the
attributes that He wills and the form that He haschosen for it. He
does what He wills and creates what He wills in the form that He
wills.
Some scholars differentiated between al-Khaaliq (the Creator),
al-Baari' (the Maker) andal-Musawwir (the Bestower of forms) as
follows:
Al-Khaaliq (the Creator) is the One Who created from nothing all
creatures that exist, according to their decreed qualities.
Al-Baari' is the One Who made man from al-baraa, i.e., clay.
Al-Musawwir is the One Who creates various forms and shapes.
So al-Khaaliq is a general word, al-Baari' is more specific and
al-Musawwir is even more specific.
Kitaab Sharh Asmaa' Allaah ta'aala al-Husnaa, by Dr. Hissah al-Sagheer, 240

Names and Attributes of Allah,- What is the meaning of Allaahs name al-Hayiy?.

What is the meaning of Allaah's name al-Hayiy (the Modest)?
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) described his
Lord as being modest. The modesty of Allaah cannot be comprehended by
human understanding, and no mind can understand its nature. It is
modesty that is based on kindness, goodness, generosity and majesty.
By His mercy, generosity,perfection and forbearance, Allaah is too
modest to expose Hisslaves, show them up or carry out His punishmenton
them. He is too modest to reject anyone who stretches forth his hand
to Him, and He loves people who are modest.
Ibn al-Qayyim said:
"He is the Modest who does not expose His slave even though he
audaciously commits sin.
But He covers him, for Heis the Concealer, the One Who forgives."
Sharh Asmaa Allaah taaala al-Husnaa, by Dr. Hissah al-Sagheer, p. 114

Gratitude - II

Again, knowing and recognising the favors, aswell as their source, is
the initial step and it precedes thanking Allaah. Recognising favors
such as the favors of being able to move, walk, work, exercise, sleep,
eat etc. all branch from the great favor of being healthy. The favor
of being humans; the favor of being Muslims; the favor of being
guided; the favor of being well-mannered; the favor of being a Prophet
(when it applies for those whom Allaah Has chosen) are also great ones
to reflect on. This issue is very important to mention when calling
people towards Allaah. Allaah repeatedly reminds us in different parts
of the Quran of His favors upon us. He says (what means): "…And [He]
subjected for you the ships to sail for you through the sea by His
command and subjected for you the rivers. And He subjected for you the
sun and the moon, continuous [in orbit], and subjected for you the
night and the day. And He gave you from all you asked of Him. And if
you should count the favor [i.e., blessings] of Allaah, you could not
enumerate them. Indeed, mankind is[generally] most unjust and
ungrateful." [Quran 14: 32-34] There are many other verses in the
Quran in which Allaah reminds us of the favors that He has bestowed
upon us. One way of calling people towards Allaah is to remind them of
the favors of Allaah upon them, so that they may be grateful and not
to be amongst those about whom Allaah says (what means): "…And Allaah
is full of bounty to the people, but most of the people do not show
gratitude." [Quran 2: 243]Some people attribute favors to other than
the actual source, like Qaaroon, who said when he was reminded of the
favors of Allaah upon him(which means): "…I was only given it because
of the knowledge I have'…" [Quran 28: 78] It is arrogance that leads
to such a reaction, which results in misery for such people, because
Allaah says (what means): "And whatever you have of Favor – it is from
Allaah…" [Quran 16: 53]
Expressing gratitude by the tongue: One's tonguereflects what he
conceals in his heart, and thus when his heart is overwhelmed by
gratitude to Allaah, the tongue will naturally constantly utter praise
and gratitude to Allaah. One should ponder upon how the Prophet would
perform Thikr, or supplications and remembrance of Allaah, to see how
much gratitude and praise theycontained;
· Whenever he woke up, he would say: "All praise is due to Allaah, Who
has brought us backto life after He has causedus to die, and to Him is
the return."
· Whenever he would retire to bed, he would say: "All Praise is due to
Allaah who has fed us, provided us with drink, satisfied us and given
us protection. Many are those who have no one to provide for them or
give them shelter."
· Some of his regular morning and evening supplications were: "O
Allaah! Whatever favor I, or any of Your creation has, is solely from
You; there is no partner with You; All praise and gratitude is due to
You."
· He would ask forgiveness saying: "I seek refuge in You from the evil
of what I have done. I acknowledge the favors that You have bestowed
upon me, and Iconfess my sins, so forgive me."
· All his supplications would begin with the praise of Allaah, which
Heis very worthy of.
· He would begin all hisspeeches by praising Allaah.
· The opening supplication for prayer, Soorah Al-Faatihah,
supplications whilst bowing and prostrating, and his supplications
after concluding his prayers, were all filled with praise and
gratitudeto Allaah.
· Whenever he wished to eat, drink, travel or sneeze, he would praise
Allaah and thank him.
· On one of the nights when it was the turn of 'Aa'ishah to be with
him, she began looking for him in the dark by feeling around with her
hand, then her hand touched his hands and she heard him saying: "O
Allaah! I seek protection against Your Wrath in Your Pleasure. I seek
protection in Your Pardon against Your punishment; I am not capable of
enumerating praise of You. You are as You have lauded Yourself".
Expressing gratitude by the limbs: Any righteous deed or act of
obedience which the son of Aadam performs is a form of expressing his
gratitude to Allaah, the Lord. There are different means of performing
gratitude of the limbs; one of which iswhen one practices the
instruction of Prophet Muhammad when he said: "When you get up inthe
morning, charity is due from every one of your joints. There is
charity in every ascription of glory to Allaah; there is charity in
every declaration of His Greatness; there is charityin every utterance
of praise of Him; there is charity in every declaration that He is the
only true God (worthy of worship); there is charity in enjoining good;
there is charity in forbidding evil. Two Rak'as of Dhuhaa (i.e.,
forenoon prayer) is equal to all this(in reward)." Thus, any ofthe
things mentioned in the above narration is a righteous deed which
reflects gratitude to Allaah. One should exert all efforts to thank
Allaah using all his limbs and should never feel that he has thanked
Allaah enough, or that he does not need to do it again the next day.
There is no contradiction between thanking people and being grateful
to Allaah, because Allaah commands us to thank and reward those who do
us favors, the foremost of them being one's parents, as Allaah says (
what means): "…Be grateful to Me and to your parents…" ] Quran 31: 14]
The problem is when one thanks people and abandons thanking Allaah;
this is a great disaster. Additionally, there is a difference in the
manner in which onethanks people and thanks Allaah; one shouldbe
submissive and humble whilst thanking Allaah because this reflects
servitude, while on the other hand, one cannot do so with other
humans; one should instead supplicate for their forgiveness and praise
them. One who does not thank other people is evil and it is unlikely
that he would thank Allaah and express gratitude towards Him.
Additionally, favors and bounties from Allaah are preserved and even
increase by one being grateful, but what is it that helps a person to
be grateful?
· By observing the condition of those who are lower than you in
status, and to remember when seeing those who are higher than you in
standard that it is only bythe decree of Allaah. Allaah says ( what
means): "And it is He who has made you successors upon the earth and
has raised some of you aboveothers in degrees [of rank] that He may
try youthrough what He has given you." ] Quran 6: 165]
· By realising that one willbe held accountable for these favors, as
Allaah says ( what means): "Thenyou will surely be asked that Day
about [worldly] pleasure". ] Quran 102: 8 [ Even for bounties as
seemingly minor as cold water. Some people, due to their
misunderstanding of the concept of gratitude, deprive themselves from
enjoying them, whereas in fact they were bestowed upon us to enjoy.
Allaah says ( what means): "…Eat from the good [i.e., lawful] things
which We have provided for you and be grateful to Allaah if it is
[indeed] Him that you worship." ] Quran 2:172] Thus, gratitude cannot
entail deeming lawful matters as prohibited, which is one of the
principles of the Soofees. If gratitude was a precondition of enjoying
the bounties of Allaah, then nobody would have been able to enjoy any
of the favors orbounties from Allaah, because no one can do enough
deeds to appropriately express gratitude to Allaah for what He
bestowed upon us. The solution thereforeis to utilise these favors and
bounties in ways that please Allaah, and to thank Him and seek His
pardon for our shortcomings - and Allaah will accept this much from
us.
· By supplicating to Allaahto help us to be grateful to Him, as in the
prophetic supplication in which he taught Mu'aath to say: " O Allaah!
Help me remember You, express gratitude to You and worship You in the
best manner."
It is more virtuous to be grateful when blessed with a favor than to
persevere when one is afflicted. Allaah loves to see the effects of
His favors. Once, Imraan ibn Husayn came out wearing a fine garment,
and when he saw how his friends were looking at him, he said: "The
Prophet said: "Allaah loves to see the effect of His Bounties on His
slaves."
The Prophet said: "Eat, drink and give out in charity without
arrogance or exaggeration, because Allaah loves to see the effect of
His Bounties on His slave." Therefore, the limit when expressing and
showing the effect of the favors from Allaah on oneself is to neither
be boastful and proud, nor to exaggerate.
Allaah hates a Kanood, oran ungrateful person, and punishes him.
ImaamAl-Hasan said: "A Kanood, is one who remembers the disasters
which befall him and always forgets to mention the favors from Allaah
(upon him)." This quality is more apparent in women; for example,
awoman's husband is kindto her for many years, but as soon as she
experiences a minor shortcoming from him, she will immediately tell
him that she has never seen anything good fromhim. This is a form of
oppressing the husband, and thus the majority of the dwellers of Hell
are women, the reason beingthat they are ungrateful to their husbands.
If being ungrateful to one'shusband results in punishment in Hell, how
will the case be for those who are ungrateful to Allaah?
'Umar ibn 'Abdul-'Azeez would look at the favors of Allaah upon himand
say: "O Allaah! I seek refuge in You from meeting Your favors
withungratefulness or denying them after knowing them, or forgetting
them and not mentioning them with praise (i.e., praising You)."
It is also recommended that one prostrates whenever he receives news
about a new favor or bounty from Allaah, as was the practice of the
Prophet . Likewise, when Abu Bakr received the news that Musaylamah
the liar (who claimed to be a Prophet after the death of Prophet
Muhammad ) was killed, he went down into prostration. Ka'b ibn Maalik
also prostrated when he was given the good news of forgiveness from
Allaah after he failed to participate in a battle. Onthe other hand,
this should not be a daily practice, but rather, it should only be
done when one receives good news or a new favor. An example of a new
favor or good news is the incident when one of theSalaf who was hiding
from Al-Hajjaaj, prostrated when he received the news of his death,
because the deathof a tyrant is a great bounty and favor from Allaah.
Also, the news of having a new baby, or a Muslim victory over the
infidels, warrants such a prostration to be made.
Imaam Ibn Al-Qayyim said: "The religion consists of two halves; one
half is represented by gratitude and the other half is by
perseverance." Scholars have disputed regarding who is better, a rich
person who is grateful, or a poor person who is patient, but it seems
that it is best for the rich person to be grateful, and for the poor
to persevere.

Gratitude - I

Gratitude is the greatest way to live for those whopossess high ranks
of righteousness, and such people did not reach these lofty ranks
except through their gratitude; this is because belief is comprised of
two halves; one half is gratitude and the other is perseverance.
Gratitude is to acknowledge being treated well by Allaah; it is also
to praise the One who has done one many favors. It also entails
displaying the effect of the favors of Allaah upon a person by
believing with one's heart, utteringpraise and glorifications of
Allaah by ones tongue,and to use one's limbs in the worship and
obedience of Allaah. If only a few favors are worthy of a great deal
of gratitude, how would the case be when favors are abundant? People
are either grateful or ungrateful.
Gratitude holds a high rank in Islam:
· Allaah parallels it with His mention. He Says ( what means): "So
remember Me; I will remember you. And be grateful to Me and do notdeny
Me". [Quran 2: 152]
· Allaah parallels it with belief. He Says ( what means): "What would
Allaah do with [i.e., gain from] your punishment ifyou are grateful
and believe?..." [Quran 4: 147] Meaning, if you fulfil the rights due
to Allaah and the reason for which He has created you by gratitude and
belief, He will not punish you.
· Those who practice gratitude to Allaah are those who are chosen to
be granted His favors. He Says (what means): "And thus We have tried
some of them through others that they [i.e., the disbelievers] might
say, 'Is it these whom Allaah has favored among us?' Isnot Allaah most
knowing of those who are grateful?" [Quran 6: 53]
· Allaah has classified people into being either grateful or
ungrateful; the worst matter in the scale of Allaah is ingratitude
whilst the dearest things to Him are gratitude and the grateful.
Allaah Says ( what means): "Indeed, We guided him [i.e., man] to the
way, be he grateful or ungrateful" [Quran 76: 3]
· Allaah tests His slaves in order to see who will practice gratitude
and who will not. Allaah informs us about what Prophet Sulaymaan said
when He Says ( what means): "…This is from the favor of my Lord to
test me whether I will be grateful or ungrateful. And whoever is
grateful –his gratitude is only for [the benefit of] himself. And
whoever is ungrateful – then indeed my Lord is Free of need and
Generous." [Quran 27: 40]
· Allaah promises increased favors for those who are grateful. He Says
( what means): "And [remember] when your Lord proclaimed, 'If you are
grateful, I will surely increase you [in favor]; but if you deny,
indeed My punishment is severe.'" [Quran 14: 7]
· Allaah loves gratitude and the deeds of the grateful. He Says (what
means): "If you disbelieve– indeed, Allaah is Free from need of you.
And Hedoes not approve for His servants disbelief. And if you are
grateful, He approves [i.e., likes] it foryou…" ] Quran 39: 7 ] The
grateful people mentioned in the verse are those who remain steadfast
upon belief during trials and who do not retreat or recant on their
belief. Some people verbally thank Allaah during times of ease, but
during trials they give uptheir faith. The truly grateful are those
who express the true condition of their hearts during trials by
remaining steadfast and continuing to thank Allaah by their tongues,
hearts and limbs. Additionally, this verse clarifies that the
pleasureof Allaah is achieved by being grateful to Him.
· Allaah did not make the reward for the grateful subject to any
condition, as He did for other acts ofworship, which He conditioned to
His will; rather, Allaah immediately mentions their reward; He Says (
what means): "…And Allaah will reward the grateful." [Quran 3: 144]
and also (what means): "…And We will reward the grateful." [Quran 3:
145]
· Allaah informs us that one of Satan's primary objectives is to
prevent humans from being grateful; He Says ( what means): "[Satan
said] 'Then I will come to them from before them and from behind them
and on their right and on their left, and You [i.e., Allaah] will not
find most of them grateful [to You]." [Quran 7: 17]
· Allaah describes His grateful slaves to be few in number; He Says (
whatmeans): "…And few of My servants are grateful." [Quran 34: 13] The
reasonbeing that many people enjoy blessings and bounties from Allaah,
butfail to practice gratitude to Allaah.
· Allaah praised the first prophet sent to man on earth, Prophet Nooh
due to him being grateful. Allaah Says ( what means): "O descendants
of those We carried [in the ship] with Noah. Indeed, he was a grateful
servant." [Quran 17: 3] This is as an indication that we shouldimitate
him .
· Gratitude is the first instruction given to man as soon as he begins
to comprehend. Allaah Says ( what means): "And We have enjoined upon
man [care] for his parents. His mother carried him, [increasing her]
in weakness upon weakness, and his weaning is in two years. Be
grateful to Me and to your parents; to Me is the[final] destination."
[Quran 31: 14]
· Allaah specified it as oneof the main qualities of a person who sets
himself as a good example for others to follow. He says regarding
prophet Ibraaheem ) what means): "Indeed, Ibraaheem was a
[comprehensive] leader, devoutly obedient to Allaah, inclining toward
truth, and he was not of those who associate others with Allaah. [He
was] grateful for His favors. He [i.e., Allaah] chose him and guided
him to a straight path." [Quran 16: 120-121]
Therefore, gratitude is one of the objectives thatman is commanded to
accomplish.
Imaam ibn Al-Qayyim mentioned that gratitude is one of the ranks of
belief, which canbe extracted from the fifth verse of Soorah
Al-Faatihah, (what means): "It is You we worship and You we ask for
help." Then he mentioned the following additional points regarding
gratitude:
· It is one of the highest ranks of belief.
· It is higher than the rank of contentment; andnobody can be content
without being grateful.
· Allaah praises the grateful.
· Allaah promises the grateful the best of rewards.
· Allaah makes gratitude areason for attaining more of His bounties.
· It is a means to preserve the favors of Allaah upon a person.
· It is one of the main objectives that a slave must accomplish.
· It is extracted from Ash-Skakoor, which is one of the Names of
Allaah, and which impliesgratitude.
· Those who are grateful are very few in number.
· Gratitude results in morefavors from Allaah.
Gratitude is having ones heart devoted to loving the One bestowing the
favors, having the limbs continuously obedient to Him and having the
tongue repeatedly mentioning Him, praisingHim and glorifying Him.
Gratitude entails the following three things:
1. One should realise the favors bestowed upon him and have it present
in his mind constantly, because this leads him to remember the
Bestower of favors and therefore being grateful to and loving Allaah,
who is of course the Bestower of favors. This would therefore make one
exertmore effort in worshipping Allaah.
2. One should receive favors with humility and express his need to
Allaah, the Bestower of favors, and mention that he is unworthy of the
favors bestowed upon him, and that it is only due to the Grace and
Kindness of Allaah that such favors were bestowed.
3. One should praise Allaah, the Bestower of favors, and this is done
intwo ways:
1) Generally: To describe Allaah as being generous and kind.
2) Specifically: To mention His favors upon one.
There are two points regarding the issue of mentioning and talking
about favors from Allaah:
1) To mention all that Allaah Has bestowed upon one.
2) To utilise these favors in His obedience.
People fall into three categories with regards to the favors from Allaah:
1. Those who are gratefuland praise Allaah for bestowing them upon them.
2. Those who are ungrateful and do not mention them.
3. Those who express thatthey are worthy of them, when in fact they
certainly are not.
An-Nu'maan ibn Al-Basheer said: "He who does not thank Allaah for
small favors will not thank Him for great ones; and he who does not
express gratitude to people (for doing him favors) will not express
gratitude towards Allaah. Appreciating and mentioning the favor
bestowed upon one fromAllaah is gratitude, and not doing so expresses
ingratitude." [Ahmad]
This should be done in front of people and between a person and
himself (i.e., to himself) but if people are of the envious type, then
one should conceal such favors, and he would not be ungrateful in this
case, because he is simplyconcealing them in an attempt to prevent an
evil from befalling him, such as an evil eye or an evil plot from the
envious, and it must be known that to prevent harm from afflicting man
is an objective set forth by the Islamic Sharee'ah.
There is no way one can do anything to repay the favors bestowed upon
him by Allaah, except thathe should continue to praise and thank
Allaah for having bestowed them upon him, as well as utilising these
favors for the pleasure of Allaah.
What is our duty towardsAllaah with regards to the favors He bestows upon us?
· Being submissive to Allaah.
· Loving Allaah.
· Acknowledging that He is the Bestower of all favors.
· Praising Him.
· Utilising these favors in a way that pleases Him.
Does the way of expressing gratitude towards Allaah differ, justlike
the favors themselvesdiffer?
Yes; gratitude can be expressed by the heart, the tongue and the limbs.
Expressing gratitude by the heart :This is by knowing that Allaah is
the Bestower of these favors, and this is something that is very
important when cultivating children, so that they know where favors
come from, as Allaah Says (what means): "O Mankind, remember the favor
of Allaah upon you. Is there any creator other than Allaah who
provides for you from theheaven and the earth? There is no deity
except Him, so how are you deluded?" ] Quran 35: 3]

Dought & clear,- Ruling on making phone apps for some educational projects andselling them.

Is it permissible to make phone apps to sell Islamic information? For
example, the iPhone mobile phone has a number of apps that are sold
via the Apple company, such as the electronic Mushaf, Saheeh
al-Bukhaari, Saheeh Muslim, and so on. I would like to make apps like
these, that dealwith the Qur'an and Prophet's hadeeths, for the iPhone
and iPad, and upload them to the App Store as unique apps.
Praise be to Allah.
Striving to spread knowledge and the Qur'an is a great good deed, and
making use ofmodern technology to do that is one of the bestand
greatest good deeds, if a person does itseeking to please Allah,
especially nowadays when followers of whims and desires and the people
of kufr, hypocrisy and division are hastening to spread evil,
immorality, shirk and kufr, and everythingthat angers Allah, may He be
exalted, via electronic means by using the highest levels of modern
technology that mankind has attained.

Dought & clear,- They committed zina and got married before they repented; do they have to do a new marriage contract?.

A young Muslim man got married three years ago to a girl who only
embraced Islam a week before the wedding, andnow they have a child and
she is six months pregnant with their second child. But before they
got married they were in a haraam relationship and they committed
immoral actions several times. Now it seems to them, after reading a
fatwa, that their marriage is invalid and that it must be annulled as
they did not repent before marriage. In fact they only repented after
marriage.
What should they do now? Do they have to annul their marriage now and
then repeat it without any need for 'iddah? Does this mean that their
children are the result of haraam andimmoral actions (are they
illegitimate)? Do they come under the ruling on zaanis (fornicators)
for the duration of their marriage? Is annulment a straightforward
procedure, or is it a lengthy process like talaaq (divorce)? Can they
be excused becauseof their ignorance? All they want to do is live a
clean married life that is pleasing to Allah, may Hebe blessed and
exalted. Please note that the girl got her period once before they got
married and the young man did not have intercourse with her after that
until after they got married; that is, he wanted to make sure that she
was not pregnant before marriage. Allah knows that they did not know
that repentance is stipulated as a conditionof marriage being valid,
otherwise they would not have hesitated to repent straightaway at that
time. What about the children, do they notdeserve some consideration
in this situation? Can they stay together for the sake of the children
only, without any sexual intimacy? I tried to find out about the
matter as much as I could so that all aspects of it would beclear,
because they found two contradictingopinions that only increased their
confusion, and they do not know which way to proceed. They do not want
to live in haraam and they hope that you can explain with detailed
evidence.
Praise be to Allah.
Firstly:
It is not permissible for the zaani (fornicator or adulterer) to marry
the zaaniyah (fornicatress oradulteress) except after repenting
because Allah,may He be exalted, says (interpretation of the meaning):
"The adulterer marries not but an adulteress or a Mushrikah and the
adulteress none marries her except an adulterer or a Muskrik. Such a
thing is forbidden to thebelievers (of Islamic Monotheism)"
[an-Noor 24:3].
Repentance is achieved by regretting (what one has done) and resolving
not to go back to the sin.This may have happenedin the case asked
about here, hence they gave up zina and wanted to live a clean life
that is pleasing to Allah, as you say, and they wanted to be on the
safe side by making sure that she was not pregnant as a result of
something haraam.
The fuqaha' differed concerning the validity of a marriage between two
who committed zina, if the marriage wasdone before they repented. The
majority are of the view that it is valid, but the Hanbalis are of the
view that it is not valid, and this is the more correct view. See
question no. 85335
What is required in that case is to repeat the marriage contract. The
matter does not require a talaaq (divorce); ratherit is a repeat of
the marriage contract, in which the woman's wali (guardian) may be her
Muslim father, brother or any other male relative on the father's
side, so long as he is Muslim. If she has no male Muslim relatives,
then the imam of the Islamic Centre may act asher guardian for the
purpose of marriage, in the presence of two Muslim witnesses.
It is not essential to tell the one who does the marriage contract of
the details of the situation; itis possible to use double entendres
and to say that they want to repeat the marriage contract because of
some uncertainty about its validity, because they got married without
a wali, or for some other appropriate reason, or because it was done
in another city or country, and so on, because the Muslim is enjoined
to conceal his faults and mistakes.
Secondly:
The children who were born under the previous marriage contract should
be attributed to the husband, because they were born in a marriage
that both spouses believed to be valid.
And Allah knows best.