Ahlesunnat Wal Jamat, - Hazir o Nazir

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We, the Ahle Sunnah Wal Jammat, believe that the Prophet [May Allah bless him and grant him peace] is Haadhir and Nadhir, which simply put means that he views our actions and in this way we are presented to him. He [May Allah bless him and grant him peace] is Nadhir, since he views our actions, both good and bad.
Definition of Hadhir/Nadhir
Mufti Ahmad Yaar Khan and Allama Ghulam Rasool Sa’eedi write:
Haadhir Nadhir does not mean that the Prophet [May Allah bless him and grant him peace] is present. Rather, it means that the Prophet [May Allah bless him and grant him peace] views the actions of his Ummah whilst he is in his grave. He can go from his grave to other places where he likes spiritually. He prays for us.
[Tawzeeh-ul-Bayaan Sharh Sahih Muslim vol 1 Chapter on Mi’raj Ja al-Haqq chapter
Al Haadir-u-wannadir by Mufti Ahmad Yaar Khan]
Proof of Hadhir/Nadhir
Allah Ta’ala says in the Qur’an
"O Prophet! [May Allah bless him and grant him peace] no doubt, We have sent you as a witness, bearer of glad tiding and a Warner"
[Surah Al-Ahzab, verse 45.]
The Qur’an refers to RasoolAllah [May Allah bless him and grant him peace] as ‘Shahid’(witness) and the witness is someone who sees whilst being present. [Mufradaat, Imam Raghib, under the word Shahid]
Allah sent the Prophet [May Allah bless him and grant him peace] as Shahid. It is for this reason we refer to him as metaphorically being Haadhir/Nadhir and that he is not Hadhir/Nadhir in the way that are the Angels Kiraman, Katibeen. (The Angels who are constantly present on the right and left shoulder of every human being.)
Proof of Haadhir & Nadhir from Hadith
Hafidhh Ibn Kathir writes:
Imam Qurtubi writes: The angels present the actions of the Ummah to the Prophet [May Allah bless him and grant him peace] every single day. This is not correct, but the truth is that the actions of the Ummah are presented not every day but every Friday. [Tafsir Ibn Kathir Surah Al-Nisa'a under verse 41]
Hafidhh Ibn Qayyim writes:
It is true that our Prophet, [May Allah bless him and grant him peace] in his grave, is presented with the actions of his Ummah. This is from un-authenticated Ahadeeth and it is not something to be surprised by, because when our parents pass away from this world, our actions are presented to them to view. However, with our Prophet [May Allah bless him and grant him peace], he is presented with the actions of the all humans and the Jins. [Qaseedah Nounia 13 by Hafidhh Ibn Qayyim]
Hafidhh ibn Kathir writes: that;
When a parent of a muslim dies, then their children’s actions are presented to them. If the actions are good then they are happy, but if their actions are bad, then they pray to Allah TA’ALA so that He may forgive them. [Tafsir ibn Kathir under verse 105 of Surah al Taubah by Hafidhh Ibn Kathir].
Hafidhh Ibn Rajab: also says on this subject;
Deeds of the humans are presented in front of our Prophet [May Allah bless him and grant him peace], that is why a person should be ashamed of themselves from doing bad deeds. [Lataef-ul-Mahrif Hafidhh Ibn Rajab pg 91]
Some people may have difficulty in comprehending how the Prophet [May Allah bless him and grant him peace] could have so much power to the extent that he views the actions of his Ummah every day or once a week. Firstly such a thing can never be difficult for the Prophet [May Allah bless him and grant him peace], and secondly there is nothing to be surprised by when Allah grants his special servants abilities of such nature.
Hafidhh Ibn Kathir writes:
An example of this would be of the Angel Izra’eel Alaihi salaam, who at all times has the Lawh-e-Mahfooz (guarded tablet) in his sight, and it is through this he sees the whole world. He even visits every house on land and under water five times a day. [Tafsir Ibn Kathir, Surah Sajdah, under verse 11. Also in Tareek Ibn Kathir vol.1, Chapter on Lawh-e-Mahfooz]
Apart from his servants, Allah has even given power to Shaytaan, who sits on his throne in the sea and sees you wherever you may be. [Surah Al-’Araaf, under verse 27]
So if Allah can bestow such powers to a Kafir then why is it so difficult to believe that He can bestow such powers to the most beloved of his creation - Our Prophet [May Allah bless him and grant him peace]?
The evidence provided above, was to demonstrate that the Prophet [May Allah bless him and grant him peace] is a witness over the whole of his Ummah - and this is what is meant by Hadhir/Nadhir.
The Prophet [May Allah bless him and grant him peace] stated:
"My life is better for you, you narrate Ahadith and Ahadith are narrated for you. When I pass away it will continue to benefit you because your actions will be presented before me. If I see a good deed I shall praise Allah Soobha Nahu Wata'ala, If I see a bad deed of yours I shall ask Allah Soobha Nahu Wata'ala to forgive you. [Majma-uz-Zwaa’id, vol.9, pg.24]
All this implies, that the Prophet [May Allah bless him and grant him peace] is Hadhir/Nadhir over our actions.
Hafidhh Ibn Kathir writes: On the Day of Judgment, the Prophet [May Allah bless him and grant him peace] will be a witness over our actions and the actions of the previous Ummahs. Even the Ummah of the Prophet [May Allah bless him and grant him peace] will bear witness to the fact that the previous Prophets conveyed the message of Allah Soobha Nahu Wata'la to their respective Ummahs. To this, the people from the previous Ummahs will say: ‘How can they testify when they were not present at that time?’ The Ummah of the Prophet [May Allah bless him and grant him peace] will reply: ‘We were informed by our Prophet [May Allah bless him and grant him peace] that the previous messengers had all conveyed the message from Allah Soobha Nahu Wata'ala.’ Then RasoolAllah [May Allah bless him and grant him peace] will himself bear witness to the fact that all the Prophets before him had conveyed their message from Allah Soobha Nahu Wata'ala to their respective Ummahs. [Tafsir Ibn Kathir, Surah Baqarah, under verse 143]
On the Day of judgment there will be an objection to the certification of the Ummahs ,but there will be no objection to the word/certification of the Prophet [May Allah bless him and grant him peace]. In fact it will used as a decision, since the certification of the Ummah would be from what they heard (from Qur,an and Sunnah) but the certification of the Prophet [May Allah bless him and grant him peace] will be from what he had witnessed.
Imam Bukhari Rahmatullah states:
The Prophet [May Allah bless him and grant him peace] saw all the previous Prophets and their followers. This is the difference in the testimony of the Prophet [May Allah bless him and grant him peace] and that of his Ummah. [Sahih al Bukhari Chptr Al-Manaqib]
From the above, it can be understood that the witness of Prophet Muhammad [May Allah bless him and grant him peace] will not be challengable on the Day of Judgement, because his witness will be observable.


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Dought & clear, - The hadeeth about theblind man and his seeking for his need tobe met by virtue of theMessenger (blessings and peace of Allah be upon him)

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There is a hadeeth which says that a blind man came to the Messenger of Allah (blessings and peace of Allah be upon him) and said: O Messenger of Allah, pray to Allah to give me sight. He said: “Go and do wudoo’, then pray two rak‘ahs, then say: ‘O Allah, I ask of You and I turn to you by virtue of our Prophet Muhammad (blessings and peace of Allah be upon him), the Prophet of mercy. O Muhammad, I have turned by virtue of you to my Lord so that He might fulfil my need.’” How sound is this hadeeth, and what does it mean?
Praise be to Allah
The scholars differed concerning the soundness of this hadeeth. Some of them said that it is da‘eef and others said that it is hasan, but it is to be interpreted in a manner other than what may first come to the reader’s mind. The meaning of this hadeeth is that the Prophet (blessings and peace of Allah be upon him) instructed this blind man to do wudoo’ and pray two rak ‘ahs so that he would be sincere in seeking the intercession of the Prophet (blessings and peace of Allah be upon him) for him, and so that his wudoo’ and prayer would be indicative of his desire to draw closer to Allah by virtue of the Prophet (blessings and peace of Allah be upon him) and to turn to Allah (to meet his need), may He be glorified and exalted, by virtue of him. Hence if his intention was sincere and sound, and his resolve was strong, then the Prophet (blessings and peace of Allah be upon him) would intercede for him with Allah, may He be glorified and exalted; in other words, the Prophet (blessings and peace of Allah be upon him) would offer supplication for him, because du‘aa’ (supplication) is a kind of intercession. This is proven in the saheeh hadeeth in which the Prophet (blessings and peace of Allah be upon him) said: “There is no Muslim man who dies, and forty men who do not associate anything with Allah offer the funeral prayer for him but Allah will accept their intercession for him.”
So what this hadeeth means is that this blind man asked the Prophet (blessings and peace of Allah be upon him) to pray to Allah for him, because this du‘aa’ would be a kind of intercession. But now, after the death of the Prophet (blessings and peace of Allah be upon him), such a thing is not possible; it is not possible for the Prophet (blessings and peace of Allah be upon him) to pray for anyone after his death. The Prophet (blessings and peace of Allah be upon him) said: “When a person dies, all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge or a righteous son who will pray for him.” Du‘aa’ (supplication) is undoubtedly one of the deeds that come to an end when a person dies. Indeed, du‘aa’ is an act of worship, as Allah, may He be exalted, says (interpretation of the meaning):
“And your Lord said: "Invoke Me, (i.e. believe in My Oneness (Islamic Monotheism)) (and ask Me for anything) I will respond to your (invocation).”
[Ghaafir 40:60].
Hence at times of hardship and need, the Sahaabah (may Allah be pleased with them) did not resort to asking the Prophet (blessings and peace of Allah be upon him) to pray to Allah for them; rather, ‘Umar ibn al-Khattab said, when there was a drought and no rain fell: O Allah, we used to seek to have our needs met by You, by virtue of our Prophet, and You would grant us rain; now we seek to to have our needs met by You, by virtue of the paternal uncle of our Prophet, so grant us rain. And they were granted rain. And he asked al-‘Abbaas (may Allah be pleased with him) to call upon Allah, may He be glorified and exalted, to grant them rain; he did so and they were granted rain. This indicates that it is not possible to ask the Messenger of Allah (blessings and peace of Allah be upon him), after his death, to pray for anyone, as that is not possible because his deeds came to an end with his death. Because it is not possible for anyone to ask the Prophet (blessings and peace of Allah be upon him) to pray for him after the death of the Prophet (blessings and peace of Allah be upon him), it is more apt to say that it is not possible for anyone to call upon the Prophet (blessings and peace of Allah be upon him) himself to ask him to meet his needs. This comes under the heading of major shirk which Allah does not forgive, and He has forbidden Paradise to anyone who does such a thing. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“And invoke not besides Allah, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zalimoon (polytheists and wrong-doers)”
[Yoonus 10:106]
“So invoke not with Allah another ilah (god) lest you be among those who receive punishment”
[ash-Shu‘ara’ 26:213]
“And whoever invokes (or worships), besides Allah, any other ilah (god), of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kafiroon (the disbelievers in Allah and in the Oneness of Allah, polytheists, pagans, idolaters, etc.) will not be successful”
[al-Mu’minoon 23:117]
“Surely, they have disbelieved who say: "Allah is the Messiah (Iesa (Jesus)), son of Maryam (Mary)." But the Messiah (Iesa (Jesus)) said: "O Children of Israel! Worship Allah, my Lord and your Lord." Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Zalimoon (polytheists and wrongdoers) there are no helpers”
[al-Maa’idah 5:72].
The point is that whoever calls upon the Messenger of Allah (blessings and peace of Allah be upon him) after his death, or anyone else among the dead, asking him to ward off harm or bring some benefit is a mushrik in the sense of major shirk (associating someone else with Allah) that puts one beyond the pale of Islam; he must repent to Allah, may He be glorified and exalted, and direct his du‘aa’ only to the Most High, the Almighty, Who responds to the distressed one, when he calls Him, and Who removes the evil. (cf. an-Naml 27:62).
I am astounded by people who go to the grave of so and so and call upon him to relieve their distress and bring them good things, when they know that when this man was alive he could not do that, so how can he do it after his death, and after he has become a corpse and maybe even dust, having being consumed by the earth. They go and call upon him and they fail to call upon Allah, may He be glorified and exalted, Who is the only One who wards off harm and brings benefits and good, even though Allah, may He be exalted, has commanded them and urged them to do that, as He says (interpretation of the meaning):
“And your Lord said: "Invoke Me, (i.e. believe in My Oneness (Islamic Monotheism)) (and ask Me for anything) I will respond to your (invocation).”
[Ghaafir 40:60]
“And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright”
[al-Baqarah 2:186].
And Allah, may He be exalted, says, denouncing those who call upon anyone other than Him (interpretation of the meaning):
“Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations. Is there any ilah (god) with Allah?”
[an-Naml 27:62].
I ask Allah, may He be exalted, to guide us all to His straight path.
End quote fromMajmoo‘ Fataawa wa Rasdaa’il ash-Shaykh Ibn ‘Uthaymeen, 2/274
The hadeeth does not indicate that it is permissible to seek to have one’s needs met by virtue of the status of the Prophet (blessings and peace of Allah be upon him), as some people suggest; rather the hadeeth indicates that this man sought to have his needs met by virtue of the supplication of the Prophet (blessings and peace of Allah be upon him) when he said: “O Allah, I ask of You and I turn to you by virtue of our Prophet Muhammad (blessings and peace of Allah be upon him),” that is, by virtue of the supplication of our Prophet Muhammad, and when he said “O Muhammad, I have turned by virtue of you to my Lord”, i.e., by virtue of your supplication.
This is indicated by the following:
-1-
this man came to the Prophet (blessings and peace of Allah be upon him) and asked him to offer supplication for him; if what he wanted was to have his need met by virtue of the status of the Prophet (blessings and peace of Allah be upon him), he would have stayed at home and said: O Allah, I ask to have my need met and I ask of You by virtue of the status of Muhammad.
-2-
Among the supplication that the Messenger (blessings and peace of Allah be upon him) taught him was to say: “O Allah, accept his intercession for me and accept my intercession for him,” i.e., accept the intercession of the Prophet (blessings and peace of Allah be upon him) for me, and intercession is a kind of supplication. Thus it implies that the Messenger (blessings and peace of Allah be upon him) offered supplication for him.
The words “And accept my intercession for him” mean: accept my supplication asking You to accept his supplication.
Al-Albaani (may Allah have mercy on him) said inKitaab at-Tawassul(73, 74):
One of the things that the Prophet (blessings and peace of Allah be upon him) taught the blind man was: to say “and accept my intercession for him” i.e., accept my supplication asking You to accept his (the Prophet’s) intercession, i.e., his supplication to restore my sight. Nothing other than this can be understood from this sentence.
Hence you see those who ignore this part of the hadeeth ignoring it and not paying any attention to it whatsoever, because it would pull the rug out from under their feet and destroy all their arguments. If they hear it, you will see them looking at you like one who is extreme distress. That is because the intercession of the Messenger (blessings and peace of Allah be upon him) for the blind man is something understandable, but as for the intercession of the blind man for the Messenger of Allah (blessings and peace of Allah be upon him), how can that be? They have no answer for that at all. Another thing which highlights their feeling that this sentence invalidates their misinterpretations is that you never see one of them using it and saying in his supplication: O Allah, accept the intercession of Your Prophet for me and accept my intercession for him.
End quote.
For a detailed discussion on this hadeeth, please seeat-Tawassul, p. 68-92
And Allah knows best.

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Dought & clear, - Her husband has forsaken her and does not talk to her, but he refuses to give her talaaq and she is unable to get divorcedfrom him by means of khula‘

Share I am a revert women married 8 years back with born muslim. after few years of marriage every thing changed. i have no children. he stopped talking to me and even taking care. my health and especially mental health losses as i have no one besides Allah to handle all this. i prayed patiently for years that he become good to me. But things worse he hardly sees me for days and days but we r living in same house. Our understanding about islam and how to live life differs gradually. but i accept this and continue on my way bec i have get truth after great struggle and pain. Then he forced me to go away from him but i resist as i have no where to go. slowly i understand after so many years of anxiety,pain, loneliness that it is not going to work. i realize he has no pain ,care and love for me. Then when he assist to leave him i then tell him to divorce me otherwise i will not go. he then makes my life terrible. and i have total breakdown of health and mental health. Then i leave leave him in order to save myself. And in that health i live alone for months and then i decided to give one more chance with him. so i go to him live for 6 months but he doent utter a single word to me and i was alone there no body to talk. so i decided to come back to my non muslim parent house(they didnt interfere in follow my religion). I dnt know much muslim in community but few i know i tried to approach them by phone so that my husband divorce me. But they hardly understand and at last nothing happen. even i try to console my husband to leave me with dignity but of no use. So I leave all to Allah and patiently bearing all this thinking may Allah has something good in it. I am married but with no husband.Is it sin on me to live like this. I am so deeply hurt by all this that i lose trust in any people. My health deteriorates , difficult to live in such society and very bad memories.I thank Allah that HE take me out of the previous hell conditions. But now he is saying to come back bec of society pressure or what Allah knows. I dnt want to go back to him and even dnt want to live like this. I am not in such power to take kullah from him.Nor i cant trust anyone further. I ask u what should i do.Is it sin on me to live like this.My english is not so good. I pray to Allah that u understand what i tries to convey u.
Praise be to Allah.
Allah has commanded husbands to treat their wives kindly, as He, may He be exalted, says (interpretation of the meaning):“And live with them honourably” [an-Nisa’ 4:19].
Ibn Katheer (may Allah have mercy on him) said: i.e., speak nicely to them, treat them kindly and make yourself look good for them, to the best of your ability. As you would like her to treat you, do the same for her. Allah, may He be exalted, says (interpretation of the meaning):“And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) according to what is reasonable” [al-Baqarah 2:228]. And the Messenger of Allah (blessings and peace of Allah be upon him) said: “The best of you are the best of you towards his wife, and I am the best of you towards my wives.” Part of the Prophet’s character was that he treated people kindly and was always cheerful; he used to joke with his wives, spent generously on them and treated his wives kindly, to such an extent that he raced with ‘Aa’ishah, the Mother of the Believers, out of kindness. He would meet with his wives every night in the house of the one with whom the Messenger of Allah (blessings and peace of Allah be upon him) was staying, and he would eat supper with them sometimes, then each of them would go back to her own home.
End quote fromTafseer Ibn Katheer, 2/242
Allah, may He be exalted, says (interpretation of the meaning):“And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) according to what is reasonable” [al-Baqarah 2:228],i.e., they have rights over men just as men have rights over them, so let each one of them fulfil the rights of the other, according to what is reasonable.
End quote fromTafseer Ibn Katheer, 1/609
Undoubtedly forsaking the wife and not talking to her for no good reason does not come under the heading of kind and honourable treatment; rather it causes her a great deal of harm, as was stated by the scholars.
It says inat-Taaj wa’l-Ikleel li Mukhtasar Khaleel(5/265): If the man stops speaking to his wife, or he turns his face away from her in bed, that comes under the heading of causing her harm. End quote.
InMawaahib al-Jaleel fi Sharh Mukhtasar Khaleel(4/17) it says: Part of causing harm is to stop speaking to her, turning his face away from her in bed, preferring another wife over her, and striking her in a manner that causes pain. End quote.
Although we acknowledge all the suffering that you have gone through, it is our opinion and our advice to you that you should give your husband another chance, especially after he calls you to go back to his house. The complicated situation you are in lead us to advise you to be more patient and think about the matter logically and from all angles. If he mends his ways and treats you better, then this is what you want, and praise be to Allah. But if he continues as he is, shunning you and mistreating you, then in that case you have the right to ask him for divorce (talaaq), and you are not to blame.
If he insists on not giving you a talaaq, then in that case you have no option but to refer to the Islamic court, if there is one; if not, then you should get divorced from him by means of khula‘, and his reckoning will be with his Lord. The Lord of the worlds, may He be glorified and exalted, says (interpretation of the meaning):
“the Day when they will be brought back to Him, then He will inform them of what they did. And Allah is All-Knower of everything”
[an-Noor 24:64].
During this suffering, there is nothing more beneficial for you than constantly remembering Allah, may He be exalted, and reading His Book, whilst being keen to do that which Allah has enjoined upon you of prayers and all acts of obedience. Allah, may He be exalted, said (interpretation of the meaning):
“O you who believe! Seek help in patience and As-Salat (the prayer). Truly! Allah is with As-Sabirin (the patient ones)”
[al-Baqarah 2:153].
And Allah knows best.


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Dought & clear, - 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.
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.
And Allah knows best.













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