He said to his wife: I swear a threefold oath (of divorce) that you willgo to school

1. I said to my wife: I swear a threefold oath (of divorce) that you
willgo to school and study. So she started going, butshe may skip
classes.
2. I said to my wife: I swear a threefold oath (of divorce) that you
willgo to school tomorrow and the day after, so she went and did not
skip class.
3. I had an argument with my wife and I was extremely angry, to the
point that I was sweating, and suddenly Isaid to her without thinking:
You are divorced. Please note that she is pregnant.
What is the ruling on swearing an oath in these two ways? Have I
divorced my wife or not?Is the third time regarded as a third and
final divorce? If it is not, what do I have to do to take my wife
back?.
Praise be to Allaah.
Firstly:
Your saying "I swear an oath …" is not a clear statement of divorce;
rather it is a kind of metaphor, so it depends on your intention:
1. If your intention was to encourage her to go to school and
preventher from missing classes,and you did not intend to divorce her
if she refused to go, then she is not divorced if she misses classes,
but you have to offer expiation for breaking an oath.
2. If you did intend divorce in this case, i.e., that she would be
divorced if she did not go, then she is divorced if she did not go.
3. If she went then skipped class, this also depends on your
intention. If what you meant was that she should never skip class,
then it counts as a divorce; but if you meant that she should go and
not refuse, and itnever occurred to you that she would skip classafter
going, then no divorce has taken place if she missed classes.
4. If divorce has taken place, then it counts as one talaaq.
Secondly:
Divorce in the case of anger is subject to further discussion, as
hasbeen explained previously in the answerto question no. 22034
Thirdly:
The number of divorces depends on the details discussed above.
But we should point out that even if divorce has taken place, then the
talaaq is repeated during the 'iddah, before taking the wife back
following the first divorce, then only one divorce has taken place
according to the more correct scholarly view.
See the answer to question no. 126549
We should also point outthe importance of refraining from using the
words of divorce (talaaq), so as to protect your household and family.
And Allah knows best.

Taking Serious Oaths While Being Affected by Insinuating Whispers

I am here to discuss a serious matter that has happened to me and have
tried my best to find someone to help meand this is where I've come.
I have this problem, which my family says is waswasa (satanic
whispers), and that problem is that whenever I recite the Quran I
always think I have made a mistake and when I pray I forget if I did
the 2 sujuud (prostrations) or said salam (exited the prayer), and I
also mix up in saying al tahiyat (salutations) and sometimes forget
what I said...And even during wudhu (ablution) I always feel that I
keep on breaking wind during wudhu and sometimes I forget if I have
washed some parts, for example: sometimes I feel I forgot to wash my
hands, sometimes my face and so on and all this makes me keep on
repeating the wudhu.
This matter has gone to such an extent that during a wudhu, I was
trying to think of a way to stop all this, so duringthat wudhu I said:
"I swear by Allah, if I repeat anything during this wudhu, Allah can
count me as a kafir (non-Muslim)" and at another time I made up
another oath saying:" I swear by Allah, if I repeat the wudhu, Oh
Angels, Jin (spirits) and shayateen, count me as kaafir". I thought
these oaths will keep me scared from repeating wudhu, so I used the
same oaths during prayer to keep me away from repeating the verses of
the Quran again and again. It worked well until at times I repeated
the wudhu and at times I repeated the verses. I amscared that this
oath has made me a kafir; I'm a pious Muslim and Mominand I pray to
and worship Allah every day and my heart is strong with Iman.
I am really sad for what Ihave done, and swore I won't take these
types of oaths, and again I say I am scared if this oath has made me a
kafir, so this is why I tried to contact you for an answer to this
question, has this oath made me a kafir?
I would be very thankful for an answer.
If possible, could you tellme of a way to stop repeating the wudhu due
to the wind breaking feeling and forgetfulness and a way to stop the
forgetfulness in salah (formal prayers) and a way to stop the
continuous repeating of the ayas (verses)?
Praise be to Allaah.
Firstly:
It makes no sense and it is not prescribed in Islamin any way to
expose your religious commitment to the whispers (waswaas) of the
Shaytaan so that he may toy with it as he wishes and make you mess
about with your religious commitment like someone who is gambling by
swearing oaths and making vows. Your religious commitment is too
important and too precious for this kind of risky behaviour. Your
enemy is lying in wait for you and seeks to instil in your heart his
devilish whispers, doubts and bad thoughts, so as to distract you from
worship and weaken your commitment to it. And he seeks to instill
anxiety and distress in your heart. You have seen how you have ended
up with his whispers (waswaas).
The matter is much morestraightforward than that. A person's act of
worship cannot be ended or invalidated on the basis of mere
uncertainty, let alone the waswaas that is attacking you, that is
closer to being a sickness than wellbeing.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked:
what if a person does wudoo' and stands to pray, then feels some
wetness (such as a drop of urine etc) whilst he is praying. Does that
invalidate his prayer or not?
He replied:
Merely feeling something does not invalidate wudoo' and itis not
permissible for him to exit an obligatoryprayer on the basis of mere
uncertainty. If he iscertain that urine has been secreted to the
outside of the penis, then his wudoo' is invalidated and he has to
wash himself (istinja'),unless he is suffering from urinary
incontinence. But the prayer is not invalidated by a mere feeling, if
he has done what is enjoined upon him.
End quote from Majmoo'al-Fataawa, 21/219-220
Shaykh Ibn Baaz (may Allah have mercy on him) said:
The believer should not pay any attention to this waswaas (devilish
whisper) because that will make the Shaytaan try harder and seek to
instil even worse waswaas; the Shaytaan is keen to spoil the gooddeeds
of the son of Adam, such as his prayer and other deeds. So it is
essential to be aware of his tricks and whispers, to put your trust in
Allah and to regard whatever happens to you of waswaas as being from
the Shaytaan, so that you will not pay attention to it. If anything
comes out and you are certain of it, without a doubt, then you should
wash yourself again (istinja) and repeat wudoo'. But so long as there
is any uncertainty, even if it is small, you should not pay any
attention to that, so as to maintain that your wudoo' is validand so
as to combat the Shaytaan.
End quote from Majmoo'Fataawa Ibn Baaz, 10/123
What you must do in order to rid yourself of this waswaas is seek
refuge with Allah from the accursed Shaytaan and carry on with your
worship, without payingattention to any whispers that the Shaytaan may
try to put into your mind; you should also offer a great deal of
supplication (du'aa'), asking Allah to keep his plots away fromyou.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
As for this waswaas (whispers from the Shaytaan) that happen to some
of the sons of Adam, whether they have to do with beliefs or with
religious matterssuch as prayer, wudoo', purification and the like,the
remedy for this disease that we ask Allahto keep us and our Muslim
brothers safe from is to seek refuge with Allah from the accursed
Shaytaan, and to ignore it (the waswaas) and not pay any attention to
it at all. So if the Shaytaan whispers to him that something is impure
(najis) or that he has nullified his wudoo', when he is not certain
ofthat, he should not pay any attention to it. If he persists in
ignoring it and not paying any attention to it, it will go away with
Allah's help.
End quote from Fataawa Noor 'ala ad-Darb by Ibn 'Uthaymeen, 6/122
Secondly:
With regard to your oathand vow, you made a grievous error by doing
that, unless it was the waswaas that got the better of you to such an
extent that you did not know what you were saying. We hope that you
will be pardoned forit.
You should understand that this vow on its own does not put you
beyondthe pale of Islam; rather it is a vow that was aimed at
preventing the one who made it from doing that, because of his hatred
and revulsion of kufr (disbelief). So you have to offer expiation for
breaking the oath (kafaarat yameen), and also repent to Allah, regret
what you did, and pray agreat deal for forgiveness (istighfaar).
Shaykh al-Islam (may Allah have mercy on him) said:
The one who swears such an oath is committing himself to something he
dislikes if he breaks his oath, such as if he says: If I do such and
such, I will be a Jew or a Christian, or my wifewill be divorced and
my slave will be free and I will be obliged to walk to the House of
Allah. These and similar phrases constitute an oath. This is unlike
one who intends consequences, such as one who makes a vow or divorces
his wife; he intends to comply with what he committed himself to. In
both cases there is commitment, but the one who is regarded as
swearing anoath is the one who dislikes what he has committed himself
to if the conditions are met, such as if he said: if I do such and
such, I will be aJew or a Christian, because he hates kufr, even if
that condition is met. The one who intends to carry out what he
committed himself to doing, whether it is something he wants to do or
not, is just fulfilling what he committed himself to, but it is not to
be regarded as an oath. In both cases there is a commitment connected
to a condition, but the one who is regarded as swearing an oath does
not like to do the action he has committed himself to do. The
difference between the two is proven from the Sahaabah (companions)
and senior Taabi'een (successors), and is indicated by the Qur'aanand
the Sunnah; it is alsothe view of the majority of scholars.
End quote from Majmoo'al-Fataawa, 33/60
The scholars of the Committee were asked:
What is the Islamic ruling on one who says: If I do such and such I
will be a kaafir – then hedoes that thing time after time? Please note
that I pray regularly and frequently complete readings of the Holy
Qur'aan. Will my previous good deeds be cancelled out? For my part, I
uttered the Shahaadatayn (twin declaration of faith) and did ghusl
(bathed), based on my own understanding, but now I am living in a
state of constant anxiety. Please note that I recite the shahaadah a
great deal and I always pray and doacts of obedience and pray for
forgiveness?
The committee replied: Itis not permissible for theMuslim to swear to
follow a religion other than Islam, because of the proven report from
the Prophet (blessings and peace of Allah be upon him) that forbids
that. In as-Saheehayn (Bukahri and Muslim) it is narrated from the
Prophet (blessings and peace of Allah be upon him) that he said:
"Whoever swears (if he does something or fails to do something) that
hewill follow a religion other than Islam, falsely and deliberately,
then he is as he said, and if hemeant what he said, he will never come
back to Islam with his faith intact." If he does what he swore not to
do or hefails to do what he swore to do, then he hasto offer expiation
for breaking an oath (kafaarat yameen) and also repent to Allah and
not swear such an oath again. But he does not become a kaafir
thereby;it is sufficient for him to repent and do righteous deeds,
because Allah, may He be exalted, says (interpretation of the
meaning):
"And verily, I am indeed Forgiving to him who repents, believes (in My
Oneness, and associates none in worship with Me) and does righteous
good deeds, and then remains constant in doing them, (till his death)"
[Ta-Ha 20:82].
His good deeds are not cancelled out, because he did not become a
kaafir; all he wanted to do was make sure that he would do something
or not do something.
End quote from Fataawa al-Lajnah ad-Daa'imah, 23/196-197

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He wants to organise a contest that involves guessing who will win ina football match

Is it permissible to organise a contest basedon guessing the outcome
of football matches, predicting whowill win and what the score will be
in return for prizes such as money,coupons or gifts? Participation in
the contest will be free and there will be no fees. Is this halaal or
haraam?.
Praise be to Allaah.
It is not permissible to organise contests for cash prizes or other
prizes in which the contestants guess who will win a football match,
and the prize is given to the one who guesses right. That is for a
number of reasons, including the following:
1.
This does not come under the heading of the kinds of contests that are
permitted in Islam; rather it comes under the heading of the kinds of
contests that are forbidden, because of the report narrated by Abu
Dawood(2574), at-Tirmidhi (1700) – and he classed itas hasan – and Ibn
Maajah (2878) from Abu Hurayrah (may Allah be pleased with him), that
the Prophet (blessings and peace of Allah be upon him) said: "There
should be no (money) prizes for racing except races with camels and
horses, and archery contests." Classed as saheeh by al-Albaani in
Saheeh Abi Dawood, andothers.
The "(money) prize" is a payment or prize that is given to the one who
wins the race or contest. Ibn al-Atheer said in an-Nihaayah (2/844):
It is money that is set asideas a pledge for the winner. End quote.
As-Sindi (may Allah have mercy on him) said:
Al-Khattaabi said: i.e., it is not permissible to accept money for
racing except in two cases: camel racing and horse racing. And added
to that are similar things such as use of weapons, because offering
prizes for these things is encouraging jihad.
End quote from Haashiyat as-Sindi 'ala Sunan Ibn Maajah, 2/206
So it is not permissible togive prizes for such contests, whether the
money comes from one of the two contestants or from another party.
2.
Predicting the outcome and saying that such-and-such team will win and
the score will be such-and-such is speculation that has no foundation.
How does one know that the score will be as he is predicting?
3.
Holding such contests is a kind of cooperating in sin and
transgression. In fact, competing in football itself only leads to
corruption and there is no benefit in it. What should be done is
prohibiting it, not organizing contests and offering prizes that
support it.
The scholars of the (Standing) Committee said:
Football matches for money or other prizes are haraam, because that is
gambling. It is notpermissible to receive prizes for anything except
that which is permitted in sharee'ah, which is horse and camel racing
and archery. Based on that, attending matches is also haraam, as is
watching them, for the one who knows that the match is being played
for money, because attending it is showing approval of it. But if the
match is not for prizes and it will not distract from what Allah has
enjoined of prayer and other duties, and it doesnot involve anything
haraam such as uncovering the 'awrah, or mixing of men and women, or
musical instruments, then there is nothing wrong with it or with
watching it.
End quote from Fataawa al-Lajnah ad-Daa'imah, 15/239
If this is the ruling on watching it, what wouldthe ruling be on
helping in it and allocating prizes for that?
Based on that, it is not permissible to organize the contest mentioned
in the question. The Muslim should keep himself busy with that which
concerns him of both worldly and spiritual matters.

The girl’s guardians are asking for advice: shouldthey agree to let her marry a European who has recently become Muslim?

My daughter is at university, in the seventh year of medicine, and she
is twenty-five years old. She has a friend who is married to an
Algerian in Germany; they are both Algerian. This couple met a German
businessman who said that he had become Muslim. He is fifty-one years
old, divorced with two children, and he is looking for a religiously
committed Muslim woman. He asked this couple for help and advice, and
my daughter's friend told him about my daughter. He contacted her via
the Internet and tempted her with the offer of everything she is
looking for, including completion of her specialised studies overseas.
My daughter was impressed with this idea, and hastened to suggest it
to the family. After studying the matter, we – her family –found the
following problems:
- We do not know anything about whetherhis Islam is genuine.
- We do not know anything about his character.
- We do not know anything about his true origins.
- We do not know anything about his true intentions.
- There is no compatibility in age.
- There is no compatibility in social environment.
- Our daughter's children will not be Arabs.
- He can find what he wants in Germany.
This is as far as he is concerned; as far as our daughter is
concerned, we can sum it up as follows:
- There is no worry about the girl's future, seeing that she is a doctor.
- Alternatives are available in her own country, as there are plenty
of young Algerianmen
- Preservation of Islamic and Arabic values is a religious obligation.
Hence our family decided to seek your advice so that you can give us
the shar'i opinion on this matter; perhaps we have neglected some
shar'i aspect of the matter.
Praise be to Allaah.
Although we appreciate your daughter telling her family about this
man's offer and what he has promised her, we donot approve of her
corresponding with and talking to a man who is not her mahram.
Although she may have been wise and mature – praise be to Allah –
thereare many other girls who have fallen victim to such
correspondence.
After thinking about what you have told us about your daughter and
about that German man, we strongly advise you not to accept him as a
husband for your daughter. The points you have listed are sufficient
for a ruling of this type. The shar'i prescription that the guardian
should play a fundamental role in the marriage contract is supremely
wise, lest the girl follow her whims and desires and accept any sweet
talk that may make her build up false hopes. The proof of that is that
you did not want to base your judgement solely on what you felt about
this man; rather you also hastened to submit a question to
thiswebsite. This indicates – in sha Allah – that you are a family
that is fit to be in this position of responsibility, as you aretrying
sincerely to protect your daughter.
The Prophet (blessings and peace of Allah be upon him) advised
guardians to choose those who are good andrighteous to marry the
females under their guardianship, namely those who are pleasing in
terms of religious commitment and character. It was narrated that Abu
Hurayrah (may Allah be pleased with him) said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: "If there comes to
you one with whose attitudeand religious commitment you are pleased,
then marry (your daughter or female relative under your care) to him,
for if you do not do that therewill be fitnah in the landand
widespread corruption."
Narrated by at-Tirmidhi, 1084; Ibn Maajah, 1967; classed as hasan by
al-Albaani in Saheeh at-Tirmidhi.
A man said to al-Hasan: I have a daughter; to whom do you think I
should give her in marriage? He said: Gave her in marriage to one who
fears Allah, may He be exalted, for if he loves her he will honour
her, and if he resents herhe will not mistreat her.
How can you find out this man who wants to marry your daughter? Here
we should point out that he may really bea Muslim, and he may be
sincere in his wishes, butyou do not know any of that, or anything
else, about him. If we assume that it has confirmed to you that he is
a sincere Muslim, the other things that you mention after his being
Muslim are alsosufficient to rule that he is not suitable to marry
your daughter. And among these things, it is sufficient that she
wouldbe living in a non-Muslim country, andshe would be studying and
working in their environment and in their country, which gives rise to
fear for her religious commitment and morals. Usually the differences
of environments, languages and natures has a negative impact, which
leads to failure of the marriage in many cases.
Hence we agree with you completely that you should reject this
marriage, and we adviseyour daughter to forget about accepting this
man as a husband. She should understand that the opinion of her
familyand those who have more knowledge than she does about men and
environments should, beyond any shadow of adoubt, take precedence over
her opinion. She should ask her Lord to choose for her the best of
righteous men to be her husband, so together they can establish a
family based on obedience to Allah and raise – in sha Allah
–righteous children.
We ask Allah, may He be exalted, to guide her to the best of words,
deeds and attitudes, and to bless her with a righteous husband and
righteous offspring.
And Allah knows best.

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