Comedy

ஏன் தினமும் கோவில்ல உங்க மனைவிக்கு அர்ச்சனை பண்றீங்க?....
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வீட்டல எனக்கு மனைவி தினமும் அர்ச்சனை பண்றா, அதான் திருப்பி நான் பண்ணுறேன்!

Rulings on Marriage, - * Ruling on marrying a man who is intersex or impotent, and the difference between them

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A man who is impotent wants to propose to me, and he says that he is “intersex”. To be honest, I do not understand what this means. Should I accept him or not? Please note that I had an accident when I was a child, and I do not know whether I am a virgin or not.
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Praise be to Allah
Firstly:
-1-
The word khuntha (translated here as “intersex”) applies to a person who cannot be easily characterized as male or female, or the one who has both male and female anatomy. The word is derived from a root referring to softness, gentleness and tenderness.
In shar‘i terminology it refers to one who has the anatomy of both male and female, or one who has neither, and has a hole through which he urinates.
-2-
The word mukhannath (“effeminate”) refers to a person who behaves like a woman in gentleness, speech, appearance, movements and so on.
Effeminate people are of two types.
(i) Those who are created that way; there is no sin on them.
(ii) Those who were not created that way; rather they choose to imitate women in their movements and speech. This is the type which is cursed in the saheeh hadeeths.
The mukhannath or effeminate man is one who is obviously male, unlike the khuntha (intersex).
-3-
Intersex people may be divided into two categories, ambiguous and unambiguous.
(a)
The unambiguous intersex individual is one who shows clear indications of being either male or female, so it is known that this person is a man or a woman. There is no ambiguity involved here; rather this is a man who has something extra that was created in him, or a woman who has something extra that was created in her. With regard to matters of inheritance and other shar‘i rulings, such an individual is treated in accordance with what he or she appears to be.
(b)
The ambiguous intersex individual is one who shows no clear indications of being either male or female, and does not know whether he is a man or a woman, or he has characteristics of both genders.
This ambiguity is of two types: one that has the anatomy of both genders, where other defining characteristics are present in equal measure, and one who does not have the anatomy of either; rather he has a hole (through which he urinates).
-4-
The majority of fuqaha’ are of the view that with regard to the intersex individual before puberty, if he urinates from a penis, then he is a boy; if he urinates like a girl, then this person is female.
After puberty, the matter is to be decided by one of the following signs:
If he grows a beard, ejaculates, impregnates a woman or has intercourse with a woman, then he is a man. The same applies if he demonstrates courage and fighting skills, and stands up to the enemy; this is proof of his masculinity, as was mentioned by as-Suyooti, quoting from al-Isnawi.
If this individual grows breasts that produce milk, or menstruates, or it is possible to have intercourse with them, then this person is a woman. If this individual gives birth, then she is definitely female, and this factor is to be given precedence over all indications to the contrary.
With regard to sexual orientation, it is to be taken into consideration when the characteristics discussed above are unclear. If this person is sexually attracted to men, then she is a woman; if he is sexually attracted to women, then he is a man. If he says that he is sexually attracted to both or neither, then the matter is ambiguous. As-Suyooti said: When the word khuntha (intersex) is used in fiqh, what is meant is the ambiguous intersex individual.
End quote fromal-Mawsoo‘ah al-Fiqhiyyah, 20/21-23
Secondly:
The khuntha or ambiguous intersex individual has both male and female anatomy. Such individuals are of two types: those in which there is no certainty as to his gender, and those in which the gender is known. One of the factors to be taken into consideration is sexual orientation. If he is sexually attracted to females, then he is a man; if sexually attracted to men, then she is female.
The one who is sexually impotent is the man who possesses male genitalia but for some reason – whether connected to illness or some psychological, physical or other reason – is not able to have sex, in which case he will never have intercourse or pleasure, or produce children.
Thus it is clear that not everyone who is impotent is intersex. He may be impotent because of sickness that has nothing to do with effeminacy. Or a person may be intersex but is able to have sex and so on.
(a)
With regard to marriage of one who is intersex, if it is an unambiguous case, then according to how he or she is classified, he or she may marry someone of the opposite gender. If it is an ambiguous case, then the marriage of such a person cannot be valid, the reason being that he may be male, in which case how can he marry another male, or may be female, in which case how can she marry another female like her? If this individual is sexually attracted to females and claims to be a man, this is a sign that he is most likely male, and vice versa.
Ibn Qudaamah (may Allah have mercy on him) said:
One who is intersex must be either ambiguous or unambiguous. If he is not ambiguous, in the sense that he has male characteristics, then he is a man and comes under the rulings on men; if this person has female characteristics, then she is a woman and comes under the rulings on women. If he is ambiguous, with no signs of being either male or female, then in this case there is a difference of opinion among our companions as to whether he can get married. Al-Khuraqi said that it depends on what he himself says; if he says that he is a man and is naturally sexually attracted to women, then he may marry a woman; if he says that he is a woman and is naturally sexually attracted to men, then she may marry a man, because this is something that we cannot know except on the basis of what the individual says. It is not a claim that affects the rights of another person, so he is to be taken at his word, just as a woman is to be taken at her word with regard to menses and ‘iddah. He may find that he is naturally attracted to one gender or the other; the way that Allah has created living beings is that the male is usually attracted to the female and vice versa. This sexual orientation is a matter that is very private and may not be known to others. As it may be difficult for us (in the case of ambiguity) to see any clear external signs, reference should be made to his hidden feelings and what he himself says about them.
Al-Mughni, 7/619
The view that marriage of an ambiguously intersex individual is not valid is the view of the majority of scholars. But in that case what should he do if he has sexual desire? The answer is that we should tell him: Be patient until Allah changes your condition to something better.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
With regard to marriage of an ambiguously intersex individual who has both male and female anatomy – that is, he has a penis like a male and a vulva like a female, and it is not clear whether he is male or female, such as if he can urinate both like a man and like a woman, and there is no other sign to determine whether he is male or female – in this case marriage is not valid for him, and he should not marry either a woman or a man. He should not marry a female because of the possibility that he may be female, and a female cannot marry another female; nor should he marry a male because of the possibility that he may be male, and a male cannot marry another male. In this case he should remain unmarried until the matter becomes clear; when it becomes clear, if he is male then he may marry a female, and if he is female then she may marry a male. The ruling is that marriage is temporarily forbidden, until the matter becomes clear.
ash-Sharh al-Mumti‘, 12/160
The shaykh (may Allah have mercy on him) also said:
If he has sexual desire and is currently disallowed to marry according to sharee‘ah, then what should he do? We would tell him that the Messenger (blessings and peace of Allah be upon him) said: “Whoever among you can afford it, let him get married, for it is more effective in lowering one’s gaze and guarding one’s chastity. Whoever is not able to do that must fast.” So we would tell him to fast. If he says that he cannot fast, then he can be given some medicine to make things easier for him. This is better than telling him to extract semen in ways that are not permissible.
ash-Sharh al-Mumti‘, 12/161
(b)
With regard to marriage to a man who is impotent, there is no shar‘i impediment to doing so, but it is essential to tell the truth to the one whom he wants to marry, otherwise he is sinning and she has theright to annul the marriage, because sexual pleasure and producing offspring are two of the most important purposes of marriage, and the right to them belongs to both spouses.
Inal-Mawsoo‘ah al-Fiqhiyyah(31/16) it says:
Impotence is a problem that could give the wife the right to demand separation from her husband, after giving the husband one year (to see if things change) according to the majority of fuqaha’.
Some of the Hanbalis, including Abu Bakr and al-Majd (the grandfather of Ibn Taymiyyah) favoured the view that she has a right to immediate annulment of the marriage.
The majority quoted as evidence for their opinion the report narrated from ‘Umar (may Allah be pleased with him) who gave an impotent man one year (to see if things changed). A further reason is that what is important for the wife is seeking to be chaste by getting married, and she wants to attain that quality. Missing out on the purpose of a contract gives the right to cancel it, and the scholars are unanimously agreed that there should be the choice of cancelling when selling something in which there is a defect because it may cause financial loss, even if that loss is small. Hence it is more appropriate to have the option of cancelling in the event of missing out on one of the purposes of marriage. End quote.
A woman may agree (to marry a man who is impotent) if she has no sexual desire because of sickness or old age. What is wrong with him marrying her so that she can take care of him and keep him company, and he can give her maintenance and protection, and other things that are also purposes of marriage?
Shaykh Ibraaheem ibn Muhammad ibn Saalim Dawyaan al-Hanbali (may Allah have mercy on him) said:
Marriage is permissible for one who has no desire, such as one who is impotent or old, because there is no shar‘i impediment to doing so.
Manaar as-Sabeel, 2/91
The one who is impotent is the one who is incapable of having intercourse; he may desire it but he is unable to do it.
The wife loses the right of annulment if she knew about her husband’s sexual weakness, but she decided to stay with him.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
If at any time she said, “I accept him even if he is impotent”, then the option of annulment is permanently waived; such a case is that of a woman who agreed to marry an impotent man, then she felt desire as other women do and wanted to annul the marriage. In this case we say: you do not have that option. If she says at that time, “I liked him and was happy with him, but it is been so long and now I don’t want him,” we say to her: you have no option in this matter, because you were too hasty.
Ash-Sharh al-Mumti‘, 12/211
See also the answer to questions no. 102553and 10620
To sum up: in the case of an intersex individual, if it is not known whether he is male or female, it is not permissible for him to get married; if it becomes clear that he is male, then marriage to him is valid, so long as you seek advice in such a case from a trustworthy doctor who specializes in hereditary matters and the like, in order to confirm his gender and the possibility of marrying him.
As for one who has weak desire or is even impotent, marriage to him is valid, but he must disclose his condition before marriage. If he discloses it, marriage to him is valid for a woman who thinks that she can live with him on that basis, such as if she also has no desire for men. But in the case of the young woman who wants to get married and have a sexual relationship, as other women like her do, we do not advise her to go ahead with it, because she may think that she can be patient in this situation, then find out that she cannot be patient, and she may think of doing something haraam – Allah forbid – to make up for what she has missed out on.
Whatever the case, what we advise you to do is not to go ahead with this risk and cause trouble for yourself by accepting marriage to someone like this.
And Allah knows best.

Comedy

கல்யாணத்துக்கு முன்ன சாப்பாடு கிடைக்காம கஷ்டப்பட்டேன்.
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அப்புறம்?...
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ஒரு வழியா கல்யாணம் ஆயிடிச்சி...
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இப்ப?....
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இப்ப..நல்ல சாப்பாடு கிடைக் ...

Rulings on Marriage, - * Advice to someone who had a bad experience of marriage which has put them off the idea of ever getting married again

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- i am a muslim man .i was married first in 2005 and divorced after 6 months. and again in 2008.i had sexual relations with both. my first wife had a boy friend who was her classmate which i did not know did not like my telling her not to talk to an indecent man and also my trying to be more islamic and she left me and asked for a divorce after a fight and i was forced to pronounce talaq 3 times at once with the demand being made by her to do so. subsequently i married for the second time and my father was seriously ill and i had to quit my job so as to look after him.he died 1.5 yrs later.my mother was in iddath and my second wife took all her jewellery and was not traceable for 10 days.after 10 days her father calls up and abuses me and my mother and says that if i wanted her i should leave my old mother and live with my wife separately. or else i should divorce her and that she was not willing to stay together. she and her father threatened to jail me and my mother and beat us up if we went to her house. i had no choice but to give talaq again.what troubles me is that i was forced on both occasions to give three talaaq at one go by both women.was i right? now i am single and hate the thought of marriage ever.
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Praise be to Allah.
We ask Allah, may He be glorified, to help you cope with what has been decreed for you, and to help you to think straight and mend your ways, and to relieve you of your distress and sorrow, and to bestow upon you a great reward for having honoured your parents, for He, may He be glorified, is Most Generous. We advise you to not to be hasty with regard to the matter of divorce, as it should be the last resort, not the first option, because divorce is something that is disliked in and of itself, and nothing changes that fact except in cases where it is justified to resort to it.
You should understand that it is essential for the Muslim, from the outset, to choose a wife who meets the requirements that prescribed in Islam, and not hasten to get married without thorough checking and consideration. Rather he should think long and hard, research the matter and ask questions, so that he can find one who is religiously committed and of good character. Failing to look for one who is religiously committed and of good character, in pursuit of transient worldly standards that will fade and diminish, such as lineage, wealth and beauty, is what usually leads to separation and dissent first of all, then ultimately to divorce.
The Messenger of Allah (blessings and peace of Allah be upon him) encouraged us to look for a righteous wife. Al-Bukhaari (5090), Muslim (1466) and others narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Women may be married for four things: their wealth, their lineage, their beauty and their religious commitment. Choose the one who is religiously-committed, may your hands be rubbed with dust (i.e., may you prosper).”
It was narrated by Ibn Abi Shaybah in hisMusannaf(17149) and Abu Ya‘la al-Mawsili in hisMusnad(1012) that Abu Sa‘eed said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “A woman may be married for one of three characteristics: a woman may be married for her wealth, or for her beauty, or she may be married for her religious commitment. You should look for the one who is religiously committed and of good character, may your right hand be rubbed with dust (i.e., may you prosper).”
Classed as hasan by al-Albaani inSaheeh at-Targheeb wa’t-Tarheeb, no. 1919
With regard to divorcing your wife who used to talk to her male friend, you had the right to divorce her, especially after it became clear that she was persisting in doing that and she refused to accept advice, and she asked for divorce.
With regard to your wife who left the house because she objected to your honouring your parents and looking after them, although she was wrong to do that, you could have been patient with her and with her father’s offensive attitude, and you could have advised her and informed her of parents’ rights, and exhorted her in general with regard to this and other matters of religion, especially since you had neglected her rights. You should have examined the matter further, and tried to give each person his or her due rights.
But whatever the case, this is something that has passed, and perhaps it will be a lesson to you for the future. Whatever Allah wills happens and whatever He does not will does not happen. What matters is that you learn from this experience for the future.
Finally, we advise you not to let this previous experience influence your attitude towards marriage and make you prefer to remain single, because that is a mistake. Marriage is part of the way of the Prophets and Messengers. Allah, may He be exalted, says (interpretation of the meaning):“And indeed We sent Messengers before you (O Muhammad SAW), and made for them wives and offspring” [ar-Ra‘d 13:38].
Shaykh Muhammad ibn Saalih al-‘Uthaymeen said, discussing what we learn from the verse (interpretation of the meaning):“And We said: ‘O Adam! Dwell you and your wife in Paradise” [al-Baqarah 2:35]:
… Marriage is an ancient practice, since the time Allah created Adam, and it continued among his descendants, the Messengers and Prophets, and others, as Allah, may He be exalted, says (interpretation of the meaning):“And indeed We sent Messengers before you (O Muhammad SAW), and made for them wives and offspring” [ar-Ra‘d 13:38].
End quote fromTafseer Soorat al-Baqarah, 1/130
Because of that, the Prophet (blessings and peace of Allah be upon him) said to a group of the Sahaabah who wanted to go to extremes in worship and strive hard in it:
“By Allah, I am the most pious among you and I fear Allah the most, but I fast and do not fast, I pray and I sleep, and I marry women. Whoever turns away from my Sunnah is not of me.”
Narrated by al-Bukhaari (5063) and Muslim (1401).
However we should point out that the divorces did count as such at all times, if you agreed to it and meant it. If what you mean when you say that you were forced to do it is that you were compelled to do that in order to rid yourself of these wives and their defiant attitudes, then this is correct. But if what you mean by being forced to do it is that you were compelled in the shar‘i sense, i.e., that you are forced to do it in such a way that the divorce does not count as such, then this is not correct. Rather the divorce counts such because you decided and chose to do it, therefore it counts as such.
For more information on the rulings on the threefold talaaq,
And Allah knows best.

Comedy

ரசம் vs விஷம் :ஏன் கபாலி உன் பொண்டாட்டிய விஷம் வச்சி கொல்லப் பார்த்த?...
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என்னை ரசம் வச்சி கொல்ல பார்க்குறா எஜமான், அதான்

Bad behaviour

Bad behaviour, - * The filthy act of bestiality did not occur at the
time of the Sahaabah (may Allah be pleased with them)
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In a religious discussion with some secular friends about the
sex/intercourse of a human with animals,a hadith of Musnad Ahmed was
come in discussion in which the Prophet Muhammad(PBUH) ordered to kill
both the object and subject involved in such a bitter and big sin.My
colleagues claimed that such brutal incidents were present at the time
of Prophet Muhammad(PBUH),so that is why He ordered such punishments.I
was not agree with their claim because I have firm believe that the
people present at that time were the best in the entire mankind till
the qay'amah.Please help out me in this matter
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Praise be to Allah.
Firstly:
What you mentioned about your belief in the purity of the generation
of the Sahaabah (may Allah be pleased with them) and that they were
the best of humanity until the onset of the Hour, is true.
The Sahaabah (may Allah be pleased with them) were the purest and most
refined of people, and those who feared Allah, may He be exalted, the
most, after the Prophets and Messengers. There was never and there
will never be any like them in virtue. Allah, may He be exalted,
praised them in many verses (of the Qur'an), and the Messenger
(blessings and peace of Allah be upon him) also praised them in many
hadeeths, some of which were quoted in fatwa no. 83121
The Sahaabah (may Allah be pleased with them) were not infallible and
free of sin; some of them committed a few sins, on rare occasions, but
they were quick to repent and turn back to Allah, may He be exalted,
like a summer cloud that passed over the heart and overshadowed the
realities of faith for a few moments, so it became weak and was
overwhelmed by desires, but once that cloud had passed, the heart was
filled with light once again and hastened to repent to Allah. That
generation was uniquely ideal, even the sinners among them. Read the
story of Maa'iz and the Ghaamidi woman who committed zina, then when
they came to their senses after committing that sin, they were not
content until they came to the Prophet (blessings and peace of Allah
be upon him) and insisted that he should purify them by carrying out
the hadd punishment on them. May Allah be pleased with them.
But Allah, may He be glorified and exalted, protected that generation
from those sins which are indicative of depravity and corruption of
human nature, such as the filthy acts of homosexuality, lesbianism and
bestiality. Such acts were definitely not done by the companions of
the Messenger of Allah (blessings and peace of Allah be upon him).
There is no known report of anyone being brought to the Prophet
(blessings and peace of Allah be upon him) because of having committed
sins such as these.
Ibn al-Qayyim (may Allah have mercy on him) said:
There is no proven report from the Prophet (blessings and peace of
Allah be upon him) to say that he passed judgement concerning any case
of homosexuality, because this was not known among the Arabs, and no
such case was brought to him (blessings and peace of Allah be upon
him). But it is proven that he said: "Execute the one who does it and
the one to whom it is done." This was narrated by the authors of the
fourSunans, and its isnaad is saheeh. At-Tirmidhi said: It is a hasan
hadeeth. End quote fromZaad al-Ma'aad(5/36-37)
A similar example is that of bestiality. There is no known case of
anyone being brought to the Prophet (blessings and peace of Allah be
upon him) for having done such an act. The hadeeth that mentions it
does not mean that it happened at the time of the Prophet (blessings
and peace of Allah be upon him).
It was narrated that Ibn 'Abbaas (may Allah be pleased with him) said:
The Messenger of Allah (blessings and peace of Allah be upon him)
said: "If you find that someone has had intercourse with an animal,
kill him and kill the animal too." Narrated by Abu Dawood (4464) and
at-Tirmidhi (1455) – this version was narrated by him. The scholars
differed as to the soundness of this report; some of them classed it
as saheeh and others classed it as da'eef.
Even if we assume that it is saheeh, there is nothing in the hadeeth
to suggest that this obscene deed occurred at the time of the Prophet
(blessings and peace of Allah be upon him) for the following reasons:
1. There is nothing in the wording of this hadeeth to suggest that
any particular person had done this act.
2. The hadeeth says "If you find that someone has…" Here the
Messenger (blessings and peace of Allah be upon him) was stating and
affirming the shar'i ruling, and it is addressed to the entire ummah.
It was not addressed specifically to the Sahaabah (may Allah be
pleased with them).
To sum up:
The claim of this secular man – we ask Allah to guide him – is a false
claim which cannot be true. This filthy act of bestiality did not
occur among the pure Sahaabah (may Allah be pleased with them).
Secondly:
Secularism is a corrupt school of thought and it poses a danger to the
religious commitment of the Muslim because the secularist is not
looking for truth; rather he is looking for whatever is in harmony
with his whims and desires. Hence you will find that the secularist is
always looking for specious arguments that he can stir up, but at the
same time he blocks his ears and averts his eyes from the evidence and
the texts of the revelation.
You should strive to guide this man by explaining what is wrong with
this school of thought (secularism) and how it is deviant.
And Allah knows best.

Comedy

இலவசம் என்றால் என் கணவர் எதையும் விட மாட்டார்...
:அப்படியா?..
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ஆமாம்! இப்பப் பாரேன்... இலவச திருமணம் செய்துக்கிட்டு வந்திருக்கிறார்...

Bad behaviour, - * Ruling on telling lies in order to get a residence permit in a Muslim country for the purpose of learning Islam and Arabic language

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- Im from londn and i have stared following my deen and this is why i went to UAE to learn arabic but the country dosent allow me to stay in the country unless you attain an iQamah and the way to obtain is by telling a lie to the gorverment is this allowed? the only reason why im in this Country is to learn my deen and learn the book of allah after i finish i wil be going back to my city london and finish uni and make hijra to darul islam insha allah
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Praise be to Allah.
Praise be to Allah Who has guided you to adhere to the rulings of Islam and to follow its teachings. We ask Him, may He be glorified, to divert temptation away from you, both obvious and hidden.
With regard to telling lies to the government in order to obtain a residence permit, this is not permissible, because lying is haraam. It was narrated that ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: ‘You must be truthful, for truthfulness leads to righteousness and righteousness leads to Paradise. A man will keep speaking the truth and striving to speak the truth until he will be recorded with Allah as a siddeeq (speaker of the truth). Beware of telling lies, for lying leads to immorality and immorality leads to Hellfire. A man will keep telling lies and striving to tell lies until he is recorded with Allah as a liar.” (Reported by Muslim, 4721).
The noble Messenger (blessings and peace of Allah be upon him) regarded lying is one of the characteristics of the hypocrites. It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “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 al-Bukhaari (33) and Muslim (55). And it was narrated from ‘Abdullah ibn ‘Amr that the Prophet (blessings and peace of Allah be upon him) said: “There are four (characteristics), whoever has them is a hypocrite, and whoever has one of the four has a characteristic of hypocrisy unless he gives it up: when he speaks, he lies; when he makes a promise he breaks it; what he makes a pledge he betrays it; and when he disputes he resorts to foul language.” Narrated by al-Bukhaari (34) and Muslim (58).
So you must always be truthful in your speech, even if that leads to you not getting the residence permit. With regard to learning the Holy Qur’an, the rulings of Islam and the Arabic language, you can do that in another country, for Allah’s earth is vast and there are many Muslim Arab countries, praise be to Allah. What is too difficult for you in one country may be easy for you in another, in sha Allah.
With regard to the need that you mention for learning the Arabic language and Islamic religion, this is something that you can do in another country. The condition you mentioned is not essential, and the country you mentioned does not have any particular advantage over any other country with regard to learning Islam or Arabic. So try hard to look for a country that will give you the opportunity to stay for longer, and where you will be able to fulfil the conditions stipulated by the government.
And Allah knows best.