Invalid Marriages, - * Is it permissible to ask Allah for his wife, whom he divorced three times, to marry a man who she does not get on with, so that he can take her back?

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- I divorced my wife irrevocably but I want to take her back. I know that tahleel marriage (i.e., marriage to another man in order to get divorced from him so that she can go back to her first husband) is haraam, and that in order for me to marry her again, she has to marry another person in a genuine marriage, not one that is a trick in order to make it permissible for me to marry her. All of these things will take time. Is there any other, shorter way for me to take her back?
Is it permissible for me to pray to Allah that she will find a husband who she does not get on with, so she will get divorced quickly and I will have the opportunity to marry her again?.
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Praise be to Allaah.
A man should not be hasty in divorcing his wife, because of the many bad consequences that result from that, which cause harm to the husband, the wife and the children. A man may regret the divorce when it is too late and his regret does not benefit him.
If a man has divorced his wife for the third time, she is not permissible for him until she has been married to another husband, because Allah says (interpretation of the meaning):
“And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allaah. These are the limits of Allaah, which He makes plain for the people who have knowledge”
[al-Baqarah 2:230].
You have done well to avoid a tahleel marriage, because it is haraam and invalid. The Messenger (blessings and peace of Allah be upon him) cursed the one who does it and the one for whom it is done.
Abu Dawood (2076) narrated that the Prophet (blessings and peace of Allah be upon him) said: “May Allah curse the one who does a tahleel marriage and the one for whom it is done.” Classed as saheeh by al-Albaani inSaheehAbi Dawood.
For more information on the invalidity of the tahleel marriage, please see the answer to question 109245.
There is no other way to take back a wife who has been divorced three times, because Allah says (interpretation of the meaning):“And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband” [al-Baqarah 2:230]. The word “until” here means she remains haraam to him until this situation is fulfilled, “until she has married another husband”.
With regard to your asking Allah to decree that she marry a man who she does not get on with, so that he will divorce her and then you can marry her again, what is better than that is for you to ask Allah to make it easy for you to marry her if that is good for you, because you do not know whether marrying her will be good or not, because she was married to you but your life together not as it should have been.
Moreover, you should not pray that there be no harmony between her and the man she marries; rather you should leave the matter to Allah so that He will decree the causes by which she might leave that husband so that she will become permissible for you, if there is any good for you in taking her back.
This is proper etiquette towards Allah, not asking Him to do what you want. The Messenger (blessings and peace of Allah be upon him) mentioned the story of Ashaab al-Ukhdood (the people of the ditch) in which the believing boy prayed against his enemies, saying: “O Allah, suffice me against them by whatever means You will.” Narrated by Muslim, 3005
The point is that there is nothing wrong with you praying that it be made easy for you to remarry her, but it is better to limit that by saying “if that is good for me.”
But what we think is best is for you to cut off any attachment to her. Things like what you are seeking and looking for are not easy to attain; rather this is very unlikely, especially as you know that your taking her back if she gets divorced from another husband depends on whether you both think that you can both adhere to the laws of Allah and respect and keep His sacred limits, as Allah says (interpretation of the meaning):
“And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allaah. These are the limits of Allaah, which He makes plain for the people who have knowledge”
[al-Baqarah 2:230].
Shaykh Ibn Sa‘di (may Allah have mercy on him) said:
Remarriage is conditional upon them both thinking that they can “keep the limits ordained by Allaah”, by each of them respecting the rights of the other. That means both regretting the previous conduct that led to divorce, and both resolving to replace it with good conduct. In this case there is nothing wrong with them remarrying.
The implication of this verse is that if they think they cannot keep to the limits set by Allah, because they think it most likely that what happened before will happen again, and that bad conduct will continue, then in that case there will be sin on them if they remarry, because in all cases where the command of Allah will not be followed and it will not be a means of obeying Him, it is not permissible to go ahead with that action. End quote.
Tafseer al-Sa‘di, 102.
If that is the case, then what the wise person should do is not to be attached to someone else, and he should move on to what is good for him and in his best interests. So look for another wife whom Allah may make a delight to you and make things better for you, and give you what you missed out on with your first wife whom you could not keep.
If what you are seeking and hoping for is decreed, and she leaves her other husband, no matter how the separation occurs, then you could take her back as a second wife, alongside your other wife. That is if you are still attached to her at that time. Otherwise, forget about her and get on with your life.
And Allah knows best.

Comedy

மண்டையில போடுறது DYE... : மண்டைய போட்டா DIE...!!

Comedy

மண்டையில போடுறது DYE...
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மண்டைய போட்டா DIE...!!

Marriage Contract, - * Marriage aftera haraam relationship in which there was no zina

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A man and a woman repented from an unlawful sexual relationship, but they continued to kiss and embrace, but without a sexual relationship, then they got married after that. Is this marriage permissible?.
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Praise be to Allaah.
Firstly:
A relationship between a man and a woman outside of marriage, which is what is called an unlawful relationship, is haraam, regardless of the level of this relationship and whether it goes as far as an intimate relationship or zina (sexual relationship), which is the most reprehensible and abhorrent type of sins and one of the gravest of major sins that poses the greatest danger to the individual’s religious commitment and faith, or it is less than that, such as looking, touching or kissing. All of that is haraam and these are types of zina in the general sense, and are things that lead to the greater immoral action.
See the answers to questions no. 27259, 23349and 9465.
Secondly:
If marriage takes place after a haraam relationship between a man and woman, then one of the following scenarios must apply:
1.
Either that marriage comes after an illegitimate sexual relationship, in which case the marriage is not valid except on the condition that both the man and woman repent from zina and it be established that the woman is not pregnant as a result of the haraam relationship, because Allah, may He be exalted, says (interpretation of the meaning):“The adulterer/fornicator marries not but an adulteress/fornicatress or a Mushrikah; and the adulteress/fornicatress, none marries her except an adulterer/fornicater or a Mushrik [and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely, he is either an adulterer/fornicator, or a Mushrik (polytheist, pagan or idolater). And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer/fornicator, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress)]. Such a thing is forbidden to the believers (of Islâmic Monotheism)” [al-Noor 24:3].
For more information please see the answer to questions no. 85335and 11195.
2.
That marriage comes after a haraam relationship, but the relationship did not go as far as zina, such as kissing, touching and other haraam actions that are less serious than zina. In this case the marriage is valid, because it cannot be said of those who fell into this haraam relationship that they committed zina.
And Allah knows best.
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ஒருவர் : டாக்டர் செலவு மட்டும் எனக்கு மாசம் ஐந்நூறு ரூபாய் ஆகுது
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மற்றொருவர் : டாக்டரோட செலவைப் போய் நீங்க ஏன் பண்றீங்க?

Marriage Contract, - * He married her then he found out that her name was false

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I got married one year ago and I fulfilled all the conditions of marriage that I was aware of, such as the agreement of the woman's guardian, witnesses, the mahr (dowry) and so on. Before we got married she told me that her full name was “A M D”, as it appeared on her official papers. One year later I found out that her name is “A S Y” and that she changed the names of her father and grandfather to names that have nothing to do with the originals so that it would be easier for her to enter the Kingdom, and she made me use her false name for one year, and she did not tell me the truth. It should be noted that she always lies, even about the most trivial matters. Is this marriage contract invalid? Please note that I never heard her true name even from her guardian when the marriage contract was done.
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Praise be to Allaah.
Firstly:
It is not one of the essential parts or conditions of marriage that correct names be used; rather it is sufficient to specify the woman to whom marriage is proposed and with whom the marriage contract is done. If there is some error in the name or a false name is given, that does not affect the validity of the marriage.
It says inal-Sharh al-Mumti‘by Shaykh Ibn ‘Uthaymeen (49, 48, 12), in a discussion on the conditions of marriage:
1.
Specifying the partners: because the marriage contract has to do specifically with them, the husband and wife. It is a serious matter on which rulings on lineage, inheritance and rights depend. Hence it is essential to specify who the partners are. It is not acceptable to say “I give my daughter in marriage to one of your sons” or “I give my daughter in marriage to one of these two men: of “I give my daughter in marriage to a student in the college.” Rather it is essential to be specific. And it is also essential to be specific with regard to the wife, and say (for example): “I give you my daughter in marriage.”
There are several ways of specifying:
(i) By pointing and saying “I give this daughter of mine to you in marriage,” and (the groom) says, “I accept.”
(ii) By naming her, such as saying “I give my daughter Faatimah to you in marriage,” and he has no other daughter by this name.
(iii) By mentioning her with some distinguishing characteristic, such as saying, “My daughter who completed grade ten this year” or “My tall/short/fair/dark/blind daughter” and so on
(iv) By mentioning some real fact, such as saying “I give my daughter to you in marriage,” when he has no other daughter.
End quote.
So in terms of validity, the marriage is valid.
But what this woman did is something that is haraam and there is no difference of scholarly opinion with regard to that. For a Muslim to attribute himself to someone other than his father is something that the scholars regard as a major sin, because of the stern warnings that are narrated concerning it. This has been discussed previously in the answers to questions no. 638and 1942.
What she has to do is repent from that action of hers and correct her name. She should fear Allah when speaking and not speak anything but the truth, for speech may lead to Paradise or to Hell. The Muslim has to strive when speaking to seek the truth, justice, honesty and fairness.
And Allah knows best.
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தண்ணியில கப்பல் போனா ஜாலி ....
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கப்பலுக்குள்ள தண்ணி போனா நீ காலி!!!

Rulings on Marriage, - * She has a defect that prevented herfrom getting married, but she wants to marry a man so that she may be artificially inseminated with his sperm, then she will ask him to divorce her

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- I am a 35 years old unmarried woman. I was not able to get married as I had birthmarks which hindered the marriage proposals. I am financially stable and want to inquire if I can adopt a girl child. Or if adoption is not permissible as stated on majority of the sites. then I know a man who is in need of money I had already gave him some of it. So, can I talk to him if he can marry me on the contract that he would not take away the child from me but can always can and see the child I want artificial insemination as I want to avoid any kind of sexual desire. and also as soon as I get to know I am pregnant we can divorce each other.
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Praise be to Allah.
Firstly:
If what you mean by adoption is taking a child from someplace, such as an orphanage for example, in the sense that you will sponsor a good upbringing for him in accordance with Islamic teaching, take care of him, teach him that which will benefit him in both religious and worldly terms, and spend on him, then this is permissible. In fact it is one of the righteous deeds and acts charity that are encouraged by Islam, especially if this child is an orphan. We have discussed the virtue of sponsoring orphans in fatwa no. 188161.
However we should point out that if the child is male and has reached the age of puberty – or even if he is approaching puberty – then you must interact with him as you interact with any other non-mahram. So you should not be alone with him, or appear in front of him with your adornments (i.e., without hijab), and he does not inherit from you after you die, but it is permissible for you to bequeath part of your wealth to him, to a maximum of one third of the estate.
But if what you mean by adoption is taking a child in the sense that the same rulings become applicable to him as to one's own child, and after he reaches puberty you allow him to interact with you like a mahram – if the child is male – and you appear in front of him (without hijab), and he can be alone with you and travel with you, and he inherits from you after you die, then this is definitely haram. Allah has forbidden adoption in the Holy Qur’an, as He says (interpretation of the meaning):
“Allah has not put for any man two hearts inside his body. Neither has He made your wives whom you declare to be like your mothers backs, your real mothers. (AzZihar is the saying of a husband to his wife, "You are to me like the back of my mother" i.e. You are unlawful for me to approach.), nor has He made your adopted sons your real sons. That is but your saying with your mouths. But Allah says the truth, and He guides to the (Right) Way.
Call them (adopted sons) by (the names of) their fathers, that is more just with Allah. But if you know not their fathers (names, call them) your brothers in faith and Mawaleekum (your freed slaves). And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. And Allah is Ever OftForgiving, Most Merciful”
[al-Ahzaab 33:4-5].
Hence it is not possible – according to the law of Allah, may He be glorified – for this child to come under the same rulings as one’s real child.
Secondly:
Getting married with the intention of divorce is haraam and is not permissible. Marriage is a solemn covenant which Allah, may He be glorified, calls in His Book a firm and strong covenant, as He says (interpretation of the meaning):“And how could you take it (back) while you have gone in unto each other, and they have taken from you a firm and strong covenant?” [an-Nisa’ 4:21]. It is not permissible to take a covenant of this nature as a focus for tampering or whims and desires. We have previously discussed marriage with the intention of divorce in fatwa no. 111841
Based on that, it becomes clear to you that it is not permissible for you to marry this man with the intention of divorcing him once you have fulfilled your aim of getting pregnant, because this temporary nature of the marriage will either be mentioned in the marriage contract, in which case the marriage contract will be invalid according to scholarly consensus, because it will have become a contract for mut‘ah (temporary marriage), which is haram according to scholarly consensus, as we have explained in fatwa no. 6595; or, you will not clearly state the temporary nature of the marriage in the marriage contract, instead concealing it in your heart. This is also not permissible, because it is deceit. Moreover, if we assume that this marriage takes place, how will you free yourself from this marriage after you have got what you want? You will have no choice but to ask for talaaq or khula‘, both of which are not allowed without a genuine, shar‘i reason, as we have explained in fatwa no. 34579and 176224.
Thirdly:
Stipulating that there should be no intercourse in marriage is not permissible, because that is a condition that is contrary to the purpose of marriage. Hence it is not permissible, it is not valid and it does not have to be fulfilled. In fact some of the scholars regard this condition as invalidating the marriage contract altogether. It says inal-Mughniby Ibn Qudaamah (7/95): If it is stipulated that he should not have intercourse, that could render the contract invalid, because it is a condition that is contrary to the purpose of marriage. This is the view of ash-Shafaa‘i. End quote.
InMughni al-Muhtaaj(4/377) it says: If a condition is contrary to the basic purpose of marriage, such as a condition that the husband will never have intercourse with her at all, … or that he will divorce her even after having intercourse, the marriage contract becomes invalid, because that is contrary to the purpose of the contract, hence it renders it invalid. End quote.
We have previously discussed this issue and the differences of scholarly opinion concerning it, in fatwa no. 94454.
The way in which you want to marry this man is not permissible, so you should forget about it altogether, seeking the pleasure of Allah; be patient in bearing this trial with which you are being tested and seek reward for your patience with Allah, may He be glorified. You should also look for a way to treat this birthmark and offer a lot of du‘aa’, asking Allah to grant you healing and well-being, and to make things easy for you. We ask Allah, may He be glorified, to grant you healing and well-being, and to grant you relief from every hardship and a way out from every difficulty.
And Allah knows best.

Sothanai

சோதனை

in பொதுவானவை

சோதனையின் போது நாம் கடைப்பிடிக்க

சோதனையின் போது நாம் கடைப்பிடிக்க வேண்டிய ஒழுங்கு முறைகள்!

பெரும்பான்மையான முஸ்லிம்களிடம் “சோதனை என்பது மனதிற்கு வெறுப்பான காரியங்களில் மட்டுமே உண்டாகும்” எனும் தவறான சிந்தனை வெகுவாகப் பரவியுள்ளது. நிச்சயமாக அல்லாஹ் எமது அனைத்துக் காரியங்களிலும் (நன்மையிலும், தீமையிலும்) எம்மைச் சோதிக்கவே செய்கிறான். காரியங்களைப் பொருத்தமட்டில் மனிதனுடைய பார்வையில்தான் அவற்றில் நல்லது கெட்டது என்ற பாகுபாடு உள்ளதே தவிர‌ யதார்தத்தில் அனைத்துக் காரியங்களுமே நல்லவையாகத்தான் உள்ளன.

இது குறித்து அல்லாஹ்வின் தூதர் ஸல்லல்லாஹு அலைஹி வஸல்லம் அவர்கள் பின்வருமாறு கூறினார்கள்: இறைநம்பிக்கையாளரின் நிலையைக்கண்டு நான் வியப்படைகிறேன். அவரது (வாழ்வின்) அனைத்து அம்சங்களும் (அவருக்கு) நன்மையாகவே அமையும். இறை நம்பிக்கையாளருக்கு அல்லாமல் வேறெவருக்கும் இ(ந்தப் பாக்கியமான)து கிட்டுவதில்லை. அவருக்கு ஏதேனும் மகிழ்ச்சி ஏற்பட்டால், அவர் நன்றி செலுத்துகிறார். அது அவருக்கு நன்மையாக அமைகிறது. அவருக்கு ஏதேனும் துயரம் நேர்ந்தால், அவர் பொறுமை காக்கிறார். அதுவும் அவருக்கு நன்மையாக அமைந்துவிடுகிறது.
இதை ஸுஹைப் (ரலி) அவர்கள் அறிவிக்கிறார்கள். நூல்: முஸ்லிம் 5726

உயர்வுமிக்க அல்லாஹ் கூறுகிறான்: ஒவ்வோர் உயிரினமும் மரணத்தைச் சுவைத்தே தீரும். மேலும், நல்ல, கெட்ட நிலைமைகளைத் தந்து நாம் உங்களைச் சோதித்துக் கொண்டிருக்கின்றோம். பிறகு நீங்கள் நம்மிடமே திரும்பக் கொண்டுவரப்படுவீர்கள். (அல்குர்ஆன் 21:35)

நிச்சயமாக அல்லாஹ், நாம் நேசிக்கும் விடயத்திலும், நாம் வெறுக்கும் விடயத்திலும் நம்மைச் சோதனைக்கு உள்ளாக்குவான். நம்மில் யாரும் மறைவான அறிவு ஞானம் வழங்கப் பெற்றவர்கள் அல்ல. நமக்கு மறைவான ஞானம் இருந்திருந்தால் நாம் எந்தச் சோதனையிலும் வீழ்ந்திருக்க மாட்டோம். நமக்கு ஏற்படும் சோதனையின் முடிவுகளை நாம் முன்கூட்டியே அறியும் ஆற்றலுள்ளவர்களாக இருந்திருந்தால் எவ்வித கலக்கமுமில்லாமல் நாம் அமைதி காத்திருப்போம். ஆதலால் அல்லாஹ் சோதனை எனும் அம்சத்தையும், அதன் முடிவுகளையும் தன் வசமே வைத்துள்ளான்.

நோயில் வீழ்ந்த ஒரு அடியான் நோயிலிருந்து குணமடைந்து விட்டால் தன்னை விட்டும் சோதனை அகன்று விட்டதென எண்ணுகிறான். ஆனால் சோதனை என்பது தொடர்ச்சியாக இருந்து கொண்டேயிருக்கும் எனும் யதார்த்தத்தை அவன் புரிந்து கொள்வதில்லை. கஷ்டத்திலும் இலகுவிலும், ஆரோக்கியத்திலும் நோயிலும், வறுமையிலும் செல்வத்திலும், சோதனை இருந்து கொண்டேயிருக்கும். அல்லாஹ் உமக்கு நோயைத் தந்தால் அதில் உம‌து பொறுமையைச் சோதிக்கிறான். அந்த நோயின் மூலம் உன‌து பாவங்களை அவன் மன்னித்து, அந்தஸ்த்துக்களை அவன் உயர்தக் கூடும். இவ்வாறே உனது ஆரோக்கியத்திலும் அல்லாஹ் சோதனையை வைத்துள்ளான். நாளை மறுமை நாளில் உமது தேக ஆரோக்கியம் குறித்து அல்லாஹ் விசாரிப்பான். அந்த விசாரணையே ஒரு சோதனைதான்!

அல்லாஹ் உமக்கு வறுமையைத் தந்தால் அதன் மூலம் அவன் உன்னைச் சோதிக்கிறான். உமது கூலியை அதிகப்படுத்துவான். அல்லாஹ் உமக்குச் செல்வத்தைத் தந்தால் அந்த செல்வம் குறித்தும், அதை நீர் எந்த வழியில் சம்பாதித்தாய் என்றும், அதை எவ்வாறு செலவழித்தாய் என்றும் அல்லாஹ் விசாரிப்பான். அந்த விசாரணையே ஒரு சோதனைதான்!

இன்னும் சொல்லப்போனால் உமது மனைவியும், பிள்ளைகளும் கூட உமக்குச் சோதனைதான்! இவர்களில் யாரையாவது நீ இழந்து அதற்காகப் பொறுமை செய்தால் அதற்காக அல்லாஹ் உமக்கு நற்கூலியை வழங்குகிறான். நீர் உயிர் வாழும் போது இவர்களில் யாரையும் இழக்கவில்லையென்றால் அப்போது அவர்கள் உமக்குச் சோதனையாக ஆகி விடுவார்கள். அல்லாஹ் கூறுகிறான்: (மனிதர்களில்) அழகிய செயலுடையவர்கள் யார் என்று அவர்களைச் சோதிப்பதற்காக, நிச்சயமாக பூமியிலுள்ளவற்றை அதற்கு அலங்காரமாக நாம் ஆக்கினோம். (அல்குர்ஆன் 18:07) இன்னும் அல்லாஹ் சொல்கிறான்: செல்வமும், பிள்ளைகளும் இவ்வுலக வாழ்க்கையின் அலங்காரங்களேயாகும்; என்றும் நிலைத்து நிற்கக் கூடிய நற்கருமங்களே உம்முடைய இறைவனிடத்தில் நன்மைப் பலனுடையவையாகவும், (அவனிடத்தில்) நம்பிக்கையுடன் ஆதரவு வைக்கத்தக்கவையாகவும் இருக்கின்றன. (அல்குர்ஆன் 18: 46)

மேற்கண்ட முதல் வசனத்தில் அலங்காரத்தை சோதனையாக ஆக்கியதாக அல்லாஹ் கூறுகிறான். இரண்டாம் வசனத்தில் இவ்வுலக அலங்காரத்தின் பட்டியலில் செல்வத்தையும், பிள்ளைகளையும் சேர்த்துள்ளான். இவ்வாறே கஷ்டத்திலும், இலகுவிலும், செல்வத்திலும், வறுமையிலும், ஆரோக்கியத்திலும், நோயிலும் அல்லாஹ் சோதிப்பான். சிலர் எண்ணுவது போல் அல்லாஹ் மனதிற்கு வெறுப்பான விடயங்களில் மட்டும் மனிதர்களைச் சோதிப்பதில்லை. மனிதர்களின் மனங்கள் விரும்பும் விடயங்களிலும் அல்லாஹ் அடியார்களைச் சோதிக்கிறான்.

இறை விசுவாசிகளைச் சோதிப்பது என்பது இறை நியதி என்றால் அச்சோதனையின் போது நாம் கடைப்பிடிக்க வேண்டிய ஒழுங்குகள் என்ன? என்பதை சற்று விரிவாகப் பார்ப்போம்.

Comedy

அமெரிக்காவை கண்டுபிடிச்சது கொலம்பஸ்-ன்னு தெரியும்,
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ஆனா அமெரிக்காவை தொலைச்சது யாரு?