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Tuesday, October 31, 2017

சுடப்பட்ட இந்திரா காந்தியின் உயிரை காப்பாற்ற '80 பாட்டில் ரத்தம்': நடந்தது என்ன? - BBC Tamil | DailyHunt

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ரொம்ப வெய்யில் தாங்க முடியலேன்னா என்ன செய்வீங்க?
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போய் ஏசி முன்னாடி உக்காருவேன்.
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அப்பயும் முடியலேன்னா?
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ஏசியை "ஆன்" பண்ணுவேன்.

Rulings on Marriage, - * Guidelines on what constitutes consummation of the marriage and ruling on divorce of onewhose husband has been alone with her, at the time of menses

↓ If the wife moves to live in her husband’s house, but she suffers from vaginismus (involuntary vaginal muscle spasms), which prevents full intercourse from taking place, i.e., it does not take place to the extent stipulated in shar‘i rulings, then in this case can the marriage be regarded as unconsummated, and can what happened be regarded as merely having been alone with her? If the husband clearly utters the word of divorce at the time of the wife’s menses, and in this situation, is it regarded as a Sunni divorce or an innovated (bid‘i) divorce?
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Praise be to Allah.
Firstly:
If the vaginismus prevents full intercourse from taking place, in the sense that the husband is unable to insert the tip of his penis into his wife’s vagina, then he is not regarded as having consummated the marriage with his wife, because the intercourse that counts in terms of consummation is that in which the tip of the penis disappears into the vagina.
Ibn Qudaamah (may Allah be pleased with him) said inal-Mughni(7/156): The rulings that have to do with intercourse are connected to to the disappearance of the tip of the penis. End quote.
An-Nawawi (may Allah have mercy on him) said inal-Majmoo‘(2/152): With regard to all the rulings having to do with intercourse, it is stipulated that the tip of the penis should disappear completely into the vagina. End quote.
If the tip of the penis does not disappear entirely into the vagina, then it cannot be ruled that the marriage has been consummated with the woman.
Secondly:
If the spouses are alone together (khulwah – seclusion), and it is possible for intercourse to take place, but there is some factor that prevents that happening, on the part of both spouses or one of them, then their being alone together still counts as such, and the consequences are still applicable, namely the mahr (dowry) and ‘iddah (waiting period following divorce or death of the husband), according to the correct scholarly view. This is the view of the Hanbalis (may Allah have mercy on them), especially if he has been intimate with her in a manner that is not permissible for a man except with his wife.
Shaykh Mansoor al-Bahooti (may Allah have mercy on him) said: The mahr (dowry) is confirmed in the event of seclusion (khulwah) as mentioned above, even if no intercourse took place, and even if there was a factor that prevented it in both spouses or if there was a physical impediment in one of them, such as if the man has no penis or the woman has no vaginal opening… The same rulings come into effect once seclusion is established as come into effect once intercourse is established, with regard to the mahr becoming due in full and the obligation to observe the ‘iddah (waiting period following divorce or death of the husband).
End quote fromKashshaaf al-Qinaa‘(5/153)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said, commenting onaz-Zaad:
The ‘iddah is required of every wife who has been separated from her husband (by divorce or death) if he was alone with her (khulwah)… and during that seclusion he would have been able to have intercourse with her, even if there was some factor affecting both of them or one of them that would prevent that taking place, or there was a physical or shar‘i factor affecting one of them that prevented it.
The phrase “was alone with her” means that there was no one else present of the age of discernment, i.e., he and she were alone in a place where no one else who had reached the age of discernment was present.
The phrase “he would have been able to have intercourse with her” means if he was physically able to have intercourse. If he was alone with her but was tied with chains, this does not count as the khulwah as a result of which the rulings on marriage and so on come into effect.
“even if there was some factor that would prevent that taking place”. This refers to intercourse, i.e. if there was some impediment to intercourse occurring.
“affecting both of them” i.e., whatever the impediment was, such as if the man was lacking a penis or the woman had no vaginal opening. In this case the impediment affects both of them, as the man who lacks a penis is not able to have intercourse and if the woman has no vaginal opening it is not possible for penetration to occur
“or one of them” i.e., if the impediment affects either of them, such as if he is lacking a penis but she is sound, or she is lacking a vaginal opening but he is sound.
“or there was a physical or shar‘i factor” that is, if there was a physical or shar‘i impediment on the part of one of them. The physical factor is what we have discussed above. With regard to the shar‘i factor, an example would be if one or both of them were observing an obligatory fast, because if a person is observing an obligatory fast, it is not permissible for him to have intercourse, although ‘iddah would still become obligatory (in the event of divorce or death of the husband, following khulwah) even if there is some shar‘i impediment to intercourse taking place.
End quote fromash-Sharh al-Mumti‘(13/322-323)
Once it is established that ‘iddah would be obligatory in the case of one whose husband has been alone with her, then it is not permissible to divorce her during her menses.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: “If the husband divorces a wife with whom he has consummated the marriage during her menses or during a period of purity in which he has had intercourse with her, this is an innovated divorce (bid‘ah).”
With regard to the phrase “with whom he has consummated the marriage”, if the author had said “one for whom ‘iddah has become obligatory (in the event of divorce or death of the husband)”, that would have been more general, because the woman becomes subject to the requirement of observing ‘iddah if the marriage is consummated with her, i.e., if he has intercourse with her or is alone with her or touches her with desire or kisses her, according to what is mentioned above in the chapter on the mahr (dowry).
“during her menses or during a period of purity in which he has had intercourse with her” i.e., if he divorces one who is obliged to observe ‘iddah as a result of consummation or being alone with her, and it is not established that she is pregnant, during her menses or during a period of purity in which he has had intercourse with her.
“this is an innovated divorce (bid ‘ah)” i.e., this is an innovated divorce which is haraam.
End quote fromash-Sharh al-Mumti‘(13/43)
And Allah knows best.↓

Monday, October 30, 2017

Islamic Article

நபிகள் வாழ்வில்: இறை நேசராகும் பண்பாளர் : தனது கண்ணியத்தைப் பறிக்கும் செயல்களில் ஈடுபடுபவர்களை யாரொருவர் மன்னித்து பொறுத்துக்கொள்கிறாரோ அவரே மனிதரில் சிறந்தவர். கண்ணியமும் சமூக அந்தஸ்தும் இறைவன் வழங்கியதால் அந்த மன்னிப்பு இறைவனுக்கு செலுத்தும் நன்றி உணர்வாகவும் மாறிவிடுகிறது. “கோபப்படுவதற்கான நியாயமான காரணங்களிருந்தும் அதைக் கட்டுப்படுத்திக் கொள்பவன் மறுமை நாளில் முதன் முதலில் உயிர் கொடுத்து எழுப்பப்படும் பேற்றைப் பெறுவார்கள்!” என்கிறார் நபிகளார். “சுவனத்தில் அழகிய மாளிகைகளையும், உயரிய சிறப்புகளையும் பெற்றுத் தரும் பண்புகள் குறித்து நான் உங்களுக்கு சொல்லட்டுமா?” என்று ஒருமுறை நபிகளார் தமது தோழர்களிடம் கேட்கிறார். இதைக் கேட்ட நபித்தோழர்கள், “அந்தப் பண்புகள் குறித்து தவறாமல் எங்களுக்குப் போதியுங்கள் இறைவனின் திருத்தூதரே!” என்று கோரிக்கை விடுத்தனர். அதற்கு நபிகளார், “தோழர்களே, கல்லாதவர் போல அநாகரிகமாக நடப்பவரிடம் நீங்கள் சகிப்புத்தன்மையுடன் நடந்து கொள்ளுங்கள். அநீதி இழைப்பவர்களை மன்னித்துவிடுங்கள். உங்களுக்குத் தராமல் பறித்துக் கொள்பவர்களுக்கு நீங்கள் கொடுத்து வாழுங்கள். உறவுகளைத் துண்டித்து பிணங்கியிருப்பவரிடம், நீங்கள் இணைந்தே இருங்கள்” என்று பட்டியலிட்டார். “இறைவனின் மன்னிப்புக்கும், வானம் பூமி அகலத்துக்கு ஒப்பான சுவனத்துக்கும் விரைந்து கொள்ளுங்கள். அது பயபக்திமான்களுக்காகவே தயார்படுத்தப்பட்டுள்ளது. அந்த பண்பாளர்கள் எப்படிப்பட்டவர்கள் என்றால், செல்வ நிலையிலும், வறுமை நிலையிலும் தானம் செய்து கொண்டிருப்பார்கள். கோபத்தை விழுங்கிவிடுவார்கள். சக மனிதர்களின் குற்றங்குறைகளை மன்னித்துவிடுவார்கள்.” திருக்குர்ஆன் நற்பண்புகளை, சுவனத்துக்கான பாதை என்பதோடு, இறைவனின் நேசிப்புக்கும் உரியது என்று ஊக்குவிக்கிறது. மன்னித்தலுக்கு உதாரணம் “அப்துல்லாஹ் பின் உபை” இந்தப் பெயர் இஸ்லாமிய வரலாற்றில் மறக்க முடியாத பெயர். முஸ்லிம்களின் மானம், மரியாதைக்கு பெரும் அறைகூவலாக இருந்தவர் இந்தப் பெயருக்குரியவர். சமூக அமைப்பில் சதா குழப்பங்களை விளைவித்தவர். கிடைக்கும் எந்தச் சந்தர்ப்பத்தையும் முஸ்லிம்களுக்கு விரோதமாக பயன்படுத்தத் தயங்காதவர். ஒரு கட்டத்தில் நபிகளார் குடும்பத்தார் மீது எல்லை கடந்த அபாண்டத்தைப் பரப்பியவர். இத்தகைய ஒரு கொடிய பண்பாளரிடம் நபிகளார் நடந்து கொண்ட முறைமை ஒறுத்தலுக்கு, மனித வரலாற்றில் மிகச் சிறந்த முன்னுதாரணம். மக்காவின் ஆட்சி அதிகாரம் முஸ்லிம்கள் வசமானபோது, அதை ஏற்றுக் கொள்ளாத மன அழுத்தத்துக்கு ஆளான அப்துல்லாஹ் பின் உபை நோய்வாய்ப்பட்டு மரணமுற்றார். அந்த நேரத்தில் அவருடைய இரண்டு பிள்ளைகள் நபிகளாரிடம் சென்றார்கள். தங்கள் தந்தையின் கடந்த கால தவறுகளை மன்னிக்க வேண்டி நின்றார்கள். நபிகளார், அப்துல்லாஹ் பின் உபையின் அனைத்து தவறுகளையும் மன்னித்துவிட்டார். தங்கள் தந்தையாரின் இறந்த உடலுக்கு நபிகளாரின் மேலாடையை போர்த்தி கண்ணியப்படுத்தும் விதமாக ஆடையைக் கேட்டார்கள். நபிகளார் புன்னகையுடன் தமது மேலாடையை எடுத்துக் கொடுத்தார். அதோடு நில்லாமல் தங்கள் தந்தையாரின் மரணத் தொழுகையை முன்னின்று நடத்தும்படியும், அவருடைய பிழைபொறுக்க இறைவனிடம் பிரார்த்திக்கும்படியும் வேண்டினார்கள். நபிகளார், இந்தக் கோரிக்கையையும் மறுக்கவில்லை. அவர்களது விருப்பத்தை மனநிறைவோடு நிறைவேற்றி வைத்தார் என்கிறது வரலாறு.