Dought & clear, - He committed zina with a girland wants to marry her, but her family are refusing and he has some questions

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I was sexually involved with a girl who was from my relatives but far relatives. Her ammi asked her to leave me because near her i was misbehaving person. I misbehaved her then i felt regret and asked for her sorry i asked for her sorry i beg her to forgive me and i hold her legs and asked for her forgiveness, she said she has forgiven me but she said she will not marry her daughter with me.
Her daughter was with me since 5 years and we have committed zina uncountable times for which we both regret and ask for forgiveness from ALLAH.
the girl was sincere with me and i was sincere with her, she said we will both marry cause we have done zina. then after i misbehave with her ammi even i asked for her ammis forgivesness by sitting down in her legs and holding her legs, after which she was with me for almost 1 and half year. Her ammi kept telling her to leave me but she didnt leave me coz she was sincere with me and coz we had committed zina we both wanted to get married with each other, but suddenly she said she cant live with me and she left me. since 1 year i have tried my best to contact her even i gave her some threats (only for reason that she talks with me so i can make her understand that i will not repeat that type of behave in future and will do as she will say) but she didnt contact me and not talking with me after that.
I don't know if her ammi has emotionally blackmailed her by telling her that she feeling pain in her left arms ( so she thinks her ammi is getting heart problem) or took promise from her that she wont talk with me im not sure but her ammi used to brain wash her by telling other peoples bad stories like someone beat her wife and someone has left her wife and someone gave divorce to her wife etc.she even said she has asked some baba( might be some religious person) that i will leave her after getting married. All i know is that ilm-e-gaib noone can tell.
1. Sir, my question is that what is the solution if we have committed zina shouldn't we get married? if we get married will it decrease our gunah?
2. if we don't get married our gunah can be forgiven by allah IF WE BOTH TAKE 100 LASHES? or simply just ask ALLAH for HIS forgivesness without taking 100 lashes?
3. If she wants to get married and her ammi is not letting us then we deserve the same gunah of 100 lashes?
4. If girl has changed her mind from marrying because of her ammi while i ( boy) still wants to get married for the sake of gunah of zina he has committed with this girl. if girl don't want to get married even she knows that she should get married with a person she has committed zina what will be the degree of gunah for the boy and for the girl?
5. if girl don't get married because of her ammi, who will be responsible for the gunah that she is committing by not getting married with the same person her ammi or she will?
6. if the girl don't marry with that same person what will be the degree of the zina's gunah for the boy even if he wants to get married?
I will be very thankful to you if you will give your precious time in answering my questions .
Praise be to Allaah.
Firstly:
You should understand that you have a problem with regard to your religious commitment, and that is the greatest of calamities. You should also understand that the evil act of zina is one of the greatest sins that Allah forbids to His slaves and has highlighted to them its evil consequences. Allah, may He be exalted, says (interpretation of the meaning):
“And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah (i.e. anything that transgresses its limits (a great sin)), and an evil way (that leads one to Hell unless Allah forgives him)”
[al-Isra’ 17:23].
Shaykh as-Sa‘di (may Allah have mercy on him) said:
The prohibition on coming near to it or approaching it is more far reaching than the prohibition on merely doing it, because that includes all the things that lead to it and promote it. The one who grazes his flock around a sanctuary will soon transgress upon it, especially with regard to this matter, the inclination towards which is very strong in many people.
Allah described zina and its abhorrent nature as a “faahishah” or great sin that is abhorrent according to sharee‘ah, reason and common sense, because it includes transgressions against the rights of Allah, the rights of the woman and the rights of her family or husband, destroys marriages, mixes lineages and leads to other negative consequences.
The words “an evil way” means: how evil is the way of the one who dares to commit this great sin.
End quote fromTafseer as-Sa‘di, 457
Secondly:
Zina is a independent crime with serious consequences, and none of that sin can be erased unless you repent sincerely to Allah, may He be glorified and exalted, as Allah says (interpretation of the meaning):
“And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
Except those who repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.
And whosoever repents and does righteous good deeds, then verily, he repents towards Allah with true repentance.”
[al-Furqaan 25:68-71].
It is not one of the conditions of sincere repentance that the zaani should marry the one with whom he committed zina; rather in order for him to marry the one with whom he committed zina, it is essential for her (and for him) to repent first, then he may marry her after that if he wishes.
However, your sin of zina will not be any greater if her mother refuses to let her marry you nor will it be any greater if you end up not marrying one another after you both repent to Allah, may He be exalted. There is no blame on the girl or her family if she refuses to marry the one who committed zina with her because marriage, even though it may conceal the immoral actions that took place between you, is not a shar‘i remedy for the sin and shame of zina. Rather the remedy for that is sincere repentance and mending your ways – as much as you can – in the future, and doing a lot of righteous deeds, in the hope that Allah may accept your repentance.
See the answer to question no. 14381and 11195
Thirdly:
Repentance does not prevent the hadd punishment from being carried out on the one who repents and it cannot be waived or reduced if proof is established against him.
It is not one of the conditions of sound repentance that the hadd punishment be carried out in this world; rather if the sin of the sinner is found out and the hadd punishment is carried out on him in this world, that hadd punishment is expiation for him. If Allah conceals him, then the matter after that is up to Allah.
Al-Bukhaari (17) and Muslim (3223) narrated from ‘Ubaadah ibn as-Saamit (may Allah be pleased with him, who was present at Badr and was one of the leaders on the night of al-‘Aqabah, that the Messenger of Allah (blessings and peace of Allah be upon him) said, when a group of his Companions were around him: “Swear allegiance to me on the basis that you will not associate anything with Allah, you will not steal, you will not commit zina, you will not kill your children, you will not fabricate lies against one another, you will not disobey in anything that is right and proper. Whoever among you fulfils this (oath), his reward will be due from Allah. Whoever does any of these things and is punished in this world, it will be expiation for him; whoever does any of these things then Allah conceals him, then it is up to Allah – if He wills, He will forgive him and if He wills, He will punish him.” So we swore allegiance to him on that basis.
Ibn Rajab said:
This clearly shows that carrying out the hudood punishment is expiation for those on whom it is carried out. That was clearly stated by Sufyaan ath-Thawri, and was also stated by Ahmad, according to the report narrated from him by ‘Abdoos ibn Maalik al-‘Attaar. Ash-Shaafa‘i said: I have never heard concerning the issue that the hadd punishment is expiation anything better than the hadeeth of ‘Ubaadah.
End quote fromFath al-Baariby Ibn Rajab, 1/72
See alsoFath al-Baariby Ibn Hajar, 1/73-74
Fourthly:
If the hadd punishment is expiation and purification for the one on whom it is carried out, and the sinner was concealed by Allah and was not discovered, is it better for him to confess his sin to the ruler so that he may purify him by carrying out the hadd punishment on him, or is it better for him to conceal himself as Allah concealed him?
Ibn Rajab (may Allah have mercy on him) said:
One of them, namely Ibn Hazm, quoted as evidence this hadeeth of ‘Ubaadah to show that if a person commits a sin, it is better for him to go to the ruler and confess to him so that the hadd punishment may be carried out on him and he may thus attain expiation and not remain in the danger zone. This is based on the words, “The one who repents is subject to the divine will.”
But the correct view is that the one who repents sincerely will definitely be forgiven. However the believer is worried about his repentance and cannot be certain that it is valid or has been accepted, so he still remains worried about his sin.
The majority of scholars are of the view that if a person has repented from sin, it is better for him to conceal himself and not admit it to anyone; rather he should repent from it and keep the matter between him and Allah, may He be glorified and exalted. That was narrated from Abu Bakr, ‘Umar, Ibn Mas‘ood and others.
End quote fromFath al-Baariby Ibn Rajab, 1/75-77
And there is the report which offers great hope to the one whom Allah conceals in this world. It was narrated by al-Bukhaari (2261) and Muslim (4972) from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) who said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Allaah will bring the believer close and will shelter him with His screen, then He will say, ‘Do you remember such and such a sin? Do you remember such and such a sin?’ and he will say, ‘Yes, O Lord,’ until He makes him confess his sins and he thinks that he is doomed. Then [Allaah] will say, ‘I concealed it for you in the world and I forgive you for it today.’ Then he will be given the book of his good deeds (hasanaat). But as for the kaafir and the hypocrite, the witnesses will say,‘These are the ones who lied against their Lord!’ No doubt! the curse of Allaah is upon the zaalimoon (wrongdoers) [cf. Hood 11:18].’”
And Muslim (4671) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Allah does not conceal a person in this world but Allah will conceal him on the Day of Resurrection.”
Let everyone feel shy before his Lord, as He has concealed him, and not disclose what He has concealed.
Imam ash-Shaafa‘i (may Allah have mercy on him) said:
We prefer for the one who has committed a sin that is deserving of a hadd punishment to conceal the matter and to fear Allah, may He be glorified and exalted, and not go back to disobeying Allah, for Allah, may He be glorified and exalted, accepts the repentance of His slaves.
End quote fromal-Umm, 6/149
And Allah knows best.









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Dought & clear, - Is it true that the one who commits fornication with a virgin will never smell the fragrance of Paradise?

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I am a young man and I got to know a girl, and the matter went so far that we committed an immoral action; the girl was a virgin before I had intercourse with her.
My question is:
Is it true that the young man who takes the virginity of any girl will not smell the fragrance of Paradise? Because this is what I have heard from all my friends. Is there any evidence in the Book of Allah or the Sunnah of His Messenger (blessings and peace of Allah be upon him) for the soundness of these words?
I hope that you will answer the question.
Praise be to Allaah.
Undoubtedly what you did of committing fornication is a grave and major sin; rather it is one of the worst of sins after shirk and murder.
It is sufficient in affirming the gravity of fornication to note that Allah, may He be glorified and exalted, threatens the fornicators with a doubled punishment and eternity in the Fire of Hell, humiliated and disgraced, because of the gravity of their crime and the abhorrence of their actions, as He says (interpretation of the meaning):
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse __ and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds”
[al-Furqaan 25:68-70].
So zina (fornication, adultery) is mentioned alongside shirk and murder, and the recompense for that is eternity in Hell with a doubled torment and disgrace, if the individual who deserves that has not escaped it by means of repenting, believing and doing righteous deeds. Allah, may He be exalted, says (interpretation of the meaning)
“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin), and an evil way”
[al-Isra’ 17:22].
So Allah tells us that it is evil in and of itself, and it is an action that is so abhorrent that it is acknowledged as such by all people of reason. End quote fromal-Jawaab al-Kaafi, p. 105
Zina (fornication/adultery) leads to eternity in Hell; what is meant by eternity here is a lengthy stay, the length of which no one knows except Allah.
Shaykh Ibn Baaz (may Allah have mercy on him) said: “Eternity” is of two types:
Eternity for which there is no end; this is the eternity of the kuffaar, in which they will never come out of Hell, as Allah says (interpretation of the meaning):
“Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire”
[al-Baqarah 2:167].
The second type is temporary and will have an end. This is the eternity of some sinners, such as the one who kills himself, the one who commits zina, the one who deals with riba, and so on.
End quote fromMajmoo‘ Fataawa Ibn Baaz30/303
What you have to do is hasten to repent to Allah and to give up what you are doing, and you have to do a lot of righteous deeds, as Allah says (interpretation of the meaning):
“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful.
71. And whosoever repents and does righteous good deeds; then verily, he repents towards Allaah with true repentance”
[al-Furqaan 25:70-71].
There is nothing in the shar‘i texts to indicate that the one who commits fornication with a virgin girl will not smell the fragrance of Paradise, especially if he repents and mends his ways.
And Allah knows best.








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Dought & clear, - Can she askher husband touse a condom to protect herself if he marries another wife?

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In this day and age a lot of people step out of there marriage and make kids that r not there husband and bring back S.T.Ds so can I ask my husband to use condoms with me to protect myself if he take on a second wife.
Praise be to Allaah.
Firstly:
Zina is a major sin, great calamity and the worst of conduct, and its consequences in this world, in the Hereafter and in the grave are severe.
Allah says (interpretation of the meaning):
“Made lawful to you this day are At‑Tayyibaat [all kinds of Halaal (lawful) foods, which Allaah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits)]. The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time when you have given their due Mahr (bridal-money given by the husband to his wife at the time of marriage), desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girlfriends. And whosoever disbelieves in Faith, [i.e. in the Oneness of Allaah and in all the other Articles of Faith i.e. His (Allaah’s) Angels, His Holy Books, His Messengers, the Day of Resurrection and Al‑Qadar (Divine Preordainments)], then fruitless is his work; and in the Hereafter he will be among the losers”
[al-Maa’idah 5:5].
Ibn Katheer (may Allah have mercy on him) said:
Just as it is stipulated that women be chaste -- which means refraining from zina -- it is also stipulated for men; a man should also be chaste. Hence Allah says“not committing illegal sexual intercourse”, referring to adulterers and fornicators who do not refrain from committing any sin and do not control themselves. “nor taking them as girlfriends” means: limiting himself to one woman or mistress. End quote.
Tafseer Ibn Katheer, 3/43
Shaykh al-Islam [Ibn Taymiyah] (may Allah have mercy on him) said:
If a woman's husband commits zina with another woman, and does not distinguish between halaal and haraam, his intimacy with that woman is the same as the intimacy of the zaani with a woman with whom he is committing zina, even if no one else is intimate with her, because one of the forms of zina is taking a girlfriend or mistress.
End quote.Majmoo‘ al-Fataawa, 32/145
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
A woman saw her husband committing zina -- Allah forbid. What should she do?
He replied:
She should advise him, especially if that was the first time and she has children from him. But if he persists in doing that then she should seek an annulment of the marriage. However, in general, she should weigh up the pros and cons and decide on that basis. End quote.
Thamaraat al-Tadween min Masaa’il Ibn ‘Uthaymeen, p. 112
See also the answer to question no. 115107
Secondly:
The wife does not have the right to ask her husband to use condoms during marital relations, unless there is a reason for doing that. The fact that he has married another woman in a legitimate shar‘i marriage does not make it permissible for her to do that, unless it is clear that the husband himself has a disease, such as AIDS and the like, which could be transmitted to her through sex, or it becomes clear that the other wife has a disease of this type, or the husband was in a haraam relationship outside of marriage. In that case she has the right to ask him to use condoms, so as to ward off the harm that is thought to exist in him, until it becomes clear that he is free of that. If it becomes clear that he is healthy and there is no obvious source of danger of transmitting disease through him, then she no longer has the right to ask him to do that. If it becomes clear that he does have a disease which could harm her or be transmitted to her, then she has the right to ask him to carry on using it; indeed, in that case she has the right to ask him to annul the marriage, if his sickness poses a danger to her and it is something that it is difficult to treat or avoid, such as AIDS and the like.
See:al-Ahkaam al-Shara‘iyyah al-Muta‘alliqah bi Marda al-AIDS, by Dr. ‘Umar Sulaymaan al-Ashqar, inDiraasaat Fiqhiyyah fi Qadaaya Tibbiyyah(1/25 ff).
And Allah knows best.








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