Dought & clear, - {Islamic history and biography}, - * Did Yoosuf (peace be upon him) marry the wife of al-‘Azeez in the end?

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Did ALLAAH's prophet YUSUF(AS) later marry the same woman who had tried seducing/tempting him, please support with sources if yes!?.
Praise be to Allaah.
There is no report in the Holy Qur’aan or the Sunnah of the Prophet (blessings and peace of Allah be upon him) to prove or disprove that Yoosuf (peace be upon him) married the wife of al-‘Azeez, whose name was said by some to be Ra‘eel and by others to be Zulaykha; al-Haafiz Ibn Katheer suggested that Zulaykha was her title.
There is a report about Yoosuf (peace be upon him) marrying Ra‘eel that was narrated from a well-known imam of seerah and history, Muhammad ibn Ishaaq (may Allah have mercy on him) who said:
With regard to Yoosuf saying to the King,“Set me over the store‑houses of the land; I will indeed guard them with full knowledge” [Yoosuf 12:55], the king said: I will do that. So he appointed him instead of Itfeer and dismissed Itfeer from his post. Allah says:“Thus did We give full authority to Yoosuf (Joseph) in the land, to take possession therein, when or where he likes…” [Yoosuf 12:56].
He said: It was mentioned to me – and Allah knows best – that Itfeer died during those nights and that the King al-Rayyaan ibn al-Waleed gave Itfeer’s wife, Ra‘eel, to Yoosuf in marriage, and when she entered upon him he said: Is this not better than what you wanted? And they claimed that she said: O Siddeeq, do not blame me, for I was a woman who was, as you see, beautiful and enjoying a life of luxury, and my husband could not have intimate relations with women, and you are as Allah made you, very handsome, and I could not help myself.
They claimed that he found her a virgin and he had intercourse with her and she bore him two sons: Afra’eem ibn Yoosuf and Maysha ibn Yoosuf. The son of Afra’eem was Noon, the father of Yoosha‘ ibn Noon, and Rahmah the wife of Ayyoob (peace be upon him). End quote.
Narrated by Ibn Abi Haatim inal-Tafseer, 7/2161; al-Tabari inJaami‘ al-Bayaan, 16/151.
A similar report was narrated from Zayd ibn Aslam, the great Taabi‘i, and from Wahb ibn Munabbih, from theIsraa’eeliyyaat(reports from Jewish sources).
That was also narrated by al-Suyooti inal-Durr al-Manthoor, 4/553
Ibn al-Qayyim (may Allah have mercy on him) said:
Chapter 27: One who gives up his beloved to avoid a haraam relationship and then was enabled to be with his beloved in a halaal way, or Allah compensated him with some one better, as Yoosuf al-Siddeeq avoided the wife of al-‘Azeez for the sake of Allah, and chose prison over immoral action, and Allah compensated him by giving him full authority in the land to take possession therein when or where he wanted, and the woman came to him humbly asking for a halaal relationship, so he married her and when he entered upon her he said: This is better than what you wanted.
Think about how Allah, may He be glorified and exalted, rewarded him for the hardship of prison and gave him full authority in the land to take possession therein when or where he wanted, and subdued for him the wife of al-‘Azeez, and she and the other women attested to his innocence. This is what Allah ordained for His slaves in the past and at present until the Day of Resurrection.
End quote fromRawdat al-Muhibbeen, p. 445
This does not mean that this story is definitively true; rather it seems that it was taken from the People of the Book, and we have been commanded not to believe them and not to disbelieve them either. The Prophet (blessings and peace of Allah be upon him) said: “Do not believe the People of the Book and do not disbelieve them. Say: We believe in that which has been revealed to us and revealed to you, our God and your God is One, and we submit to Him.” Narrated by al-Bukhaari, 4485; classed as saheeh by al-Albaani inSilsilat al-Ahaadeeth al-Saheehah, 422
And Allah knows best.

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For children, - Importance of parents extract from Maulana Sadiq Hassan's speech(Disobedience to parents)

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It was a time when the outskirt of Makkah was not safe, full of robbers and thieves. An Indian prince, who carried his life savings (precious gem stones) in a pouch, had to leave Makkah. He had to leave his savings with someone otherwise he would be looted. Indian prince was told about an Iranian sheikh named Abdul Tahir Khorasani, who lived in Makkah, a very trustworthy and pious Momin (Believer in the Divine Laws). The Indian prince left his Amanat (safe custody) with the Iranian sheikh, Abdul Tahir Khorasani. When the Indian prince returned he found out that the Iranian sheikh, Abdul Tahir Khorasani had passed away. The Iranian sheikh, Abdul Tahir Khorasani's family members brought out a box and asked him if his Amanat was in it, however the Indian prince could not see his pouch. The Amanat was so valuable that the Iranian sheikh, Abdul Tahir Khorasani did not even trust his own family members with it and he kept its location secret. The Indian prince was upset, because the Amanat was his life savings.
The Indian prince then thought maybe it would be worth going to Wadi-e-Salaam in Najaf, Iraq, where the pious souls are sent to, he may see the Iranian sheikh, Abdul Tahir Khorasani and ask him about his Amanat. The Indian prince went to Najaf, Iraq, he would spend most of the day at Wadi-e-Salaam for three weeks but he did not meet the Iranian sheikh, Abdul Tahir Khorasani. One day a man from Najaf, Iraq chatted to him and suggested that maybe he should try Wadi-e-Barhoot in Yemen where souls are sent for punishment. The Indian prince reached Wadi-e-Barhoot, and called out for the Iranian sheikh, Abdul Tahir Khorasani. He saw a person coming towards him who was burned from head to toe. The Indian prince got scared and called for the Iranian sheikh, Abdul Tahir Khorasani again, the burnt person said I am Abdul Tahir Khorasani. The Indian prince was shocked and said you, such a pious Momin, why are you getting this harsh punishment?
The Iranian sheikh, Abdul Tahir Khorasani replied, after my death I got a message from Allah (Glory and Greatness be to Him) that the reward for all my good deeds is that on the day of judgement I would be raised with the prophets and my face would shine like the moon. However I have three sins which Allah (Glory and Greatness be to Him) will not forgive and that is why I am being punished. I was told that you loved the Holy Kaaba and doing worship (al-Ibada) so much that you migrated to Makkah, and you forgot your old parents who needed you? I replied that I used to send money every month for maintenance. But parents are those who want their children not their children's money.
The Iranian sheikh, Abdul Tahir Khorasani continued. Once in a gathering I insulted an Aalim. And once I gave Khums to a person who did not deserve it. These three sins Allah (Glory and Greatness be to Him) will not tolerate and will not forgive. The Iranian sheikh, Abdul Tahir Khorasani then told the Indian prince where his Amanat was hidden.
Moral:Today we live in a 'global village', where it takes seconds for news to reach from one end of the world to the other end. Yet how sad that people doesn't care and don't ask about their parents or relatives. So close yet so far. What is then the point of this 'global village'? This is a sin (Gunaah) that Allah (Glory and Greatness be to Him) will not forgive. So teach your children this message, not just through words but through your own actions. Teach them the value of parents through your actions.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * If a woman makes a mistake about when she becomes pure followingmenstruation, is she sinning?

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If a woman does not get a white discharge, and instead she waits for the bleeding to stop, the number of days (of the period) may vary from one month to the next. Is she sinning if she makes a mistake about when she becomes pure, such as if she thinks that she became pure, then after doing ghusl and praying she finds traces of it or, conversely, if she waits and misses some prayers because she thinks that she has not yet become pure, because it is difficult for her to know when she becomes pure without that white discharge? May Allaah reward you with good.
Praise be to Allaah.
Menstruation differs from one woman to another, and the signs that one woman’s period has ended may vary from time to time.
For most women the sign that the period has ended is the emission of the white discharge. For some women the sign is that the bleeding stops.
No matter what the sign is for a woman, it is not permissible for her to hasten until the sign appears, because it is not permissible for her to pray or fast when she is menstruating, until she becomes pure.
The women used to send containers to ‘Aa’ishah in which were the cotton pads with traces of yellow on them. She would say: “Do not hasten until you see the white discharge.”
This was narrated by al-Bukhaari in a mu’allaq report inKitaab al-Hayd,Baab iqbaal al-maheed wa idbaarihi(Book of Menses, Chapter on the start and end of the menstrual flow); and by Maalik, 130
If a woman makes a mistake about the time of the end of her period, based on her own reasoning, then she is not sinning, because Allaah says (interpretation of the meaning):
“And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend”
[al-Ahzaab 33:5]
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for mistakes, what they forget and what they are forced to do. “ Narrated by Ibn Maajah, 2053; classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
But if she thinks that she has become pure and she prays and fasts, then she realizes that she is still menstruating, then she has to stop praying and fasting until she becomes pure, and she should make up the obligatory fasts that she observed during that time, because it is now apparent that they were not valid, because the fast of a menstruating women is not valid.
If she stops praying because she thinks that she has not yet become pure, then she finds out that she was pure, then she has to make up those prayers.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked (11/280) about a woman who saw a brownish discharge before her usual period, so she stopped praying, then the blood came at the usual time. What is the ruling on that?
He replied: Umm ‘Atiyyah (may Allaah be pleased with her) said: “We used to not regard the yellowish and brownish discharge after the tuhr (white discharge indicating that the period is over) as being of any significance.” Based on this, this brownish discharge that comes before the period does not seem to me to be part of the period, especially since it came before the usual time of menstruation and there were no other signs of menstruation such as cramps, backache, etc. So it is better for her to make up the prayers that she missed during this time.
He was also asked (11/275) about a woman who bled for nine days, so she did not pray, thinking that this was her period. Then a few days later her real period came – what should she do: should she make up the prayers of the days she missed or what?
He replied: it is better for her to make up the prayers that she missed during the first days, but if she does not do that there is no sin on her, because the Prophet (peace and blessings of Allaah be upon him) did not command the woman who was suffering from severe istihaadah (non-menstrual vaginal bleeding) and had stopped praying because of that, to do so. The Prophet (peace and blessings of Allaah be upon him) told her to regard six or seven days as her period and to pray during the rest of the month; he did not tell her to repeat the prayers she had missed, even though making up the prayers she had missed would have been good, because she may have been negligent in not asking before, but even though she did not repeat them there was no sin on her.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Is it permissible fora menstruatingwoman to write Qur’aanicverses?

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I like to if a woman is allowed to write Sura in Arabic during mentural cycle.
Praise be to Allaah.
Firstly:
It is permissible for a menstruating woman, and also a woman who is bleeding following childbirth (nifaas) to recite Qur’aan without touching it. For more information please see the answer to question no. 2564.
Secondly:
It is permissible for a menstruating woman, and also a woman who is bleeding following childbirth (nifaas) to write Qur’aanic verses, on the condition that she does not touch the letters, because the prohibition only has to do with touching the Mushaf, and writing is not touching.
It says inal-Jawharah al-Nayyirah, which is a Hanafi book (1/31):
It is makrooh for a person who is junub or a menstruating woman to write down Qur’aan if he or she touches the slate or chalk. But if he or she places it on the ground and writes without putting his or her hand on the written letters, it was nothing wrong with that. End quote.
It is permissible for one who is in a state of impurity, or even a dhimmi, to write it without touching it because the prohibition, as stated above, applies to touching it, and this is not touching.
End quote fromKashshaaf al-Qinaa‘, 1/135
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
We are female students in the girls’ college and we have to memorise some Qur’aan. Sometimes the tests come during one’s menstrual period. Is it acceptable to write the soorah on a piece of paper and memorise it or not?
He replied:
It is permissible for the woman who is menstruating or bleeding following childbirth to recite Qur’aan according to the more correct of the two scholarly opinions… The same applies to the piece of paper on which Qur’aan is written if necessary.
End quote fromMajmoo‘ Fataawa Ibn Baaz, 10/209
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Is it permissible to write some verses on the chalkboard without having wudoo’? What is the ruling on touching the chalkboard on which those verses are written?
He replied:
It is permissible to write Qur’aan without wudoo’ so long as one does not touch it. As for touching the chalkboard on which those verses are written, the Hanbali fuqaha’ say it is permissible for a boy to touch the slate on which verses have been written in the places that are free of writing, i.e., so long as his hand does not touch the letters – does the chalkboard come under this heading or not? In my view this is a matter for which there is no definite answer.
End quote fromFataawa Ibn ‘Uthaymeen, 11/214
And Allah knows best.

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