Engagment, Dought & clear, – * Delay of marriage and its connection to al-qada’ wa’l-qadar

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Does the delay of a girl’s marriage have anything to do with al-qada’ wa’l-qadar (the divine will and decree)? I am a girl who fears Allaah and I pray, but marriage has been delayed for me. Very few men have proposed marriage to me and all of them have faults, mostly in the area of religious commitment. I am asking: does the delay in marriage have any connection to the will and decree of Allaah or is it that I have committed a sin and Allaah is angry with me, although I fear Allaah greatly and Allaah has given me a share of beauty? I want to put my mind at rest by asking you.
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Praise be to Allaah.
The Qur’aan and saheeh Sunnah, and the consensus of the early generations of this ummah, indicate that it is obligatory to believe in al-qadar (the divine decree), both good and bad, and that this is one of the six basic principles of faith without which a person’s faith is incomplete. Allaah says (interpretation of the meaning):
“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allaah”
[al-Hadeed 57:22]
“Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees - Al‑Lawh Al‑Mahfooz)”
[al-Qamar 54:49]
It was narrated from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said, defining faith: “It is to believe in Allaah, His angels, His Books, His Messengers, the Last Day and to believe in the divine decree, both good and bad.” Narrated by Muslim, 8.
Everything that happens in the universe happens only by the decree of Allaah, so the one who believes in al-qadar must believe that Allaah knew all things before they happened, then He wrote that in al-Lawh al-Mahfooz (the Book of Decrees), then He willed that they should be, then He created them. These are the four well-known stages of al-qadar, and there is evidence for each of these stages, as has already been explained in detail in the answer to question no. 49004.
Marriage and whether it comes sooner or later, or is easy or difficult, is all subject to the decree of Allaah. This does not mean that the Muslim should not avail himself of the means that Allaah has decreed as the steps leading to it, and applying the means does not contradict the idea that a thing has been decreed from eternity. Man does not know what has been decreed for him, but he is enjoined to apply the means.
The calamities that Allaah decrees for a person are good for the believer if he bears them with patience and seeks reward for that, and does not panic, as the Prophet (peace and blessings of Allaah be upon him) said: “How marvelous is the affair of the believer, for all his affairs are good, and that does not apply to anyone except the believer. If something good happens to him he gives thanks for it and that is good for him. If something bad happens to him, he bears it with patience and that is good for him.” Narrated by Muslim, 2999.
These calamities may be a punishment for sin, but that is not necessarily the case. They may come in order to raise the believer in status and increase his reward if he is patient and content… or there may be other great reasons behind it.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:
If a person is tested with sickness or a calamity that strikes him or his wealth, how can he know whether that is a test or is a sign of the wrath of Allaah?
He replied:
Allaah, may He be glorified and exalted, tests His slaves with good things and bad, with hardship and with ease. He may test them in order to raise them in status and to increase their reward, as He did with the Prophets and Messengers (peace and blessings of Allaah be upon them) and the righteous slaves of Allaah. The Prophet (peace and blessings of Allaah be upon him) said: “The people who are most severely tested are the Prophets, then the next best and the next best.” Sometimes Allaah does that because of sins, so the punishment is hastened, as Allaah says (interpretation of the meaning):
“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”
[al-Shoora 42:30]
Usually people fall short and fail to fulfil their duties, so whatever befalls them is because of their sins and shortcomings in obeying the commands of Allaah. If one of the righteous slaves of Allaah is tested with sickness and the like, this is akin to the testing of the Prophets and Messengers which raises them in status and increases their reward, so that they may be examples to others of patience and seeking reward.
Conclusion: it may be a test in order to raise a person in status and increase his reward, as Allaah does with the Prophets and some of the elite, or it may be an expiation for sins, as Allaah says (interpretation of the meaning):
“whosoever works evil, will have the recompense thereof”
[al-Nisa’ 4:123]
And the Prophet (peace and blessings of Allaah be upon him) said: “No tiredness, exhaustion, worry, grief, distress or harm befalls a believer in this world, not even a thorn that pricks him, but Allaah expiates some of his sins thereby.”
And he (peace and blessings of Allaah be upon him) said: “When Allaah wills good for a person, He afflicts him (with calamity so that he may earn reward by bearing it with patience).”
That may also be a punishment that has been hastened because of sins and a failure to hasten to repent, as stated in the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “When Allaah wills good for a person, He hastens his punishment in this world, and when He wills bad for a person, He withholds the (punishment) for his sins from him until he comes to Him with that sin on the Day of Resurrection.” Narrated and classed as hasan by al-Tirmidhi. End quote.
Majmoo’ Fataawa wa Maqaalaat, 4/370
As you refused to marry those who came and proposed to you, for the sake of Allaah and because they are not adhering to Islam, Allaah will compensate you with something better than them. Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine”
[al-Talaaq 65:2-3]
And the Prophet (peace and blessings of Allaah be upon him) said: “You will never give up a thing for the sake of Allaah, may He be glorified and exalted, but Allaah will compensate you with something that is better for you than that.” Narrated by Imam Ahmad; classed as saheeh by al-Albaani inHijaab al-Mar’ah al-Muslimah, 47.
You should turn to Allaah with du’aa’ and acts of worship, and do not despair. Remember that the mercy of Allaah is close to those who do good.
And Allaah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

Jokes

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*AS'SALAMU ALAIKUM (WR, WB)*
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Friday - Feb- - 3 -2017
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Jamathul Avval - - 5- -1438
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* JUMMA MUBARAK! *
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அமலா : தானே சமையல் செய்றோம்ங்கிற திமிர் என் புருசனுக்கு இருக்கு.
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விமலா : எப்படிச் சொல்ற?
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அமலா : ஏதாவது சொன்னா பூரிக்கட்டையால மண்டைய உடைச்சுருவேன்னுமிரட்டுறாரு.

PUBLISHERM.NajimudeeN. MD,IRI

General Dought clear, -* Reasons for the difference of opinion among the fuqaha’ about reciting behind the imam

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*AS'SALAMU ALAIKUM (WR, WB)*
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Friday - Feb- - 3 -2017
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Jamathul Avval - - 5- -1438
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* JUMMA MUBARAK! *
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I have read your answer to the question "reciting surah fatiha behind the imam" but i have a confusion in it.
What Ive heard is that imam Maalik lived his life in madinah and learnt religion from there, then why does he suggest that surah fatiha should not be recited when imam recites out loud?
He was born in 93 AH and was the closest in all the imam such as imam Shafi and imam Hunbal to the time of Prophet (peace and mercy be upon him). Then why is there a difference in his teachings and the teachings of the others?
A similar difference is on keeping the hands by ones sides while qiyaam.
Please explain and if possible please give references from mauta imam malik as well.
I understand that imam abu hanifa was the closest to the time of Prophet (peace and mercy be upon him) but since he was in iraq his teachings are different in many matters. But is this true that his students corrected many hhadees when they came to madinah? Like I've heard that one of his students Abu Abdullah corrected nearly 3000 ahadees he learnt from imam abu hanifa when he came to Madinah.
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Praise be to Allah
Firstly:
Reciting al-Faatihah behind the imam in a prayer in which recitation is done out loud is a matter that is subject to ijtihad. What each imam said concerning it is the conclusion to which his ijtihad led him. We mentioned the evidence supporting the view that it is obligatory to recite it, and the evidence quoted by those scholars who disallowed that. Please see the answers to questions no. 66742and 10995.
You may also refer to the books of the Maalikis for more information concerning that.
Secondly:
The matter has nothing to do with Imam Maalik (may Allah have mercy on him) having lived in Madinah or having lived close to the time of the Prophet (blessings and peace of Allah be upon him). This could be relevant with regard to the issue of whether the hadith reached him or not, but the deciding factor in this issue mostly has to do with the scholars examining and understanding the relevant text. Inal-Muwatta’(193), Imam Maalik quoted as evidence the hadith of Abu Hurayrah, according to which the Messenger of Allah (blessings and peace of Allah be upon him) completed a prayer in which he recited out loud, then he said: “Was one of you reciting with me just now?” A man said: Yes, O Messenger of Allah. He said: “I was saying to myself, what is wrong with me that someone is fighting to wrest the Qur’an from me?” So the people stopped reciting with the Messenger of Allah (blessings and peace of Allah be upon him) in prayers in which the Prophet (blessings and peace of Allah be upon him) recited out loud, when they heard that from the Messenger of Allah (blessings and peace of Allah be upon him).
This indicates that he thought that reciting (behind the imam in a prayer in which recitation is done out loud) was initially allowed, then it was prohibited.
Among contemporary scholars, a similar view was held by Shaykh al-Albaani (may Allah have mercy on him), who thought that reciting behind the imam in a prayer in which recitation is done out loud was abrogated. We responded to the claims that it was abrogated and explained that the words “So the people stopped reciting…” were not the words of Abu Hurayrah; rather they are the words of Ibn Shihaab az-Zuhri, so they cannot be quoted as evidence. Please see the answer to question no. 231217.
Maalik (may Allah have mercy on him) quoted as evidence the command (in the Qur’an) to listen attentively when the Quran is recited, this hadith, and the practice of the people of Medina.
Ibn ‘Abd al-Barr (may Allah have mercy on him) said: How could anyone suggest anything that is different from the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him), the clear meaning of the Book of Allah, may He be glorified and exalted, and the practice of the people of Medina? Do you not see what Ibn Shihaab said: So the people stopped reciting with the Messenger of Allah (blessings and peace of Allah be upon him) in prayers in which the Prophet (blessings and peace of Allah be upon him) recited out loud, when they heard him say, “what is wrong with me that someone is fighting to wrest the Qur’an from me”?
Maalik said: In our view, no one should recite with the imam in a prayer in which recitation is done out loud. So this indicates that this was an inherited practice in Medina.
End quote fromat-Tamheed, 11/34
Al-Baaji said: The words “So the people stopped reciting with the Messenger of Allah (blessings and peace of Allah be upon him) in prayers in which the Prophet (blessings and peace of Allah be upon him) recited out loud, when they heard that” mean: They responded to his objection to their reciting the Quran in prayers in which the imam recites out loud by giving up what he told them not to do and by refraining from what he objected to them doing. This hadith is the foundation of the view of Maalik (may Allah have mercy on him), that the one who is praying behind an imam should not recite behind him in a prayer in which recitation is done out loud, because of the reason explained in the hadith for which the Prophet (blessings and peace of Allah be upon him) told people behind him not to recite when he was reciting out loud. So it seems that reciting out loud was the reason for that ruling.
The evidence for the soundness of Maalik’s view is the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“So, when the Quran is recited, listen to it, and be silent”
[al-A‘raaf 7:204].
This implies that all types of recitation and all types of talk are disallowed (when Quran is recited), and everyone should listen attentively when any reciter is reciting, unless there is any evidence for some exception.
Our evidence from the Sunnah is the report narrated by Abu Saalih from Abu Hurayrah, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The imam is only appointed to be followed. So when he says takbeer, then say takbeer, and when he recites then listen attentively.” This is a command, and a command implies that something is obligatory.
Our evidence on the basis of analogy is that this is a case where others are following the imam, therefore the recitation is waived in the case of one who is following the imam.
End quote fromal-Muntaqa Sharh al-Muwatta’(1/161)
Our aim here is not to discuss all the views on this issue; rather our aim is to explain that Maalik and other leading scholars reached their conclusions after examining the religious texts; thus it became clear to them that a specific view was the correct view, while other scholars thought that another view was the correct view.
Ash-Shaafa‘i was of the view that it is obligatory for the one who is praying behind an imam to recite in all cases. Think about it. The hadith of Abu Hurayrah tells us that the Prophet (blessings and peace of Allah be upon him) said: “what is wrong with me that someone is fighting to wrest the Qur’an from me?” And in the hadith of ‘Ubaadah ibn as-Saamit, it says: We were behind the Messenger of Allah (blessings and peace of Allah be upon him) in Fajr prayer, and the Messenger of Allah (blessings and peace of Allah be upon him) recited Qur’an and stumbled in his recitation. When he finished he said, “Perhaps you recite behind your imam?” We said, Yes. He said, “Do not do that, except for the Opening of the Book (al-Faaithah), for there is no prayer for the one who does not recite it.” Narrated by Abu Dawood (823).
This clearly indicates that it is not allowed to recite behind the imam in a prayer in which recitation is done out loud, except for al-Faatihah; it is excluded from the general instruction to listen attentively, because of the general meaning of the Prophet’s words: ““Whoever offers a prayer in which he does not recite the Essence of the Qur’an (al-Faatihah), it is deficient,” three times, “not complete.” Narrated by Muslim (395).
As for the practice of the people of Medina, that is subject to further discussion. Many of the Sahaabah in Madinah narrated that they recited behind the imam. An-Nawawi (may Allah have mercy on him) said: The practice of the majority of the Muslims is to recite behind the imam in prayers in which recitation is done silently and those in which recitation is done out loud. Al-Bayhaqi said: This is the most sound and prudent view. Then he narrated the hadiths about that, then he narrated that with numerous isnaads from ‘Umar ibn al-Khattaab, ‘Ali ibn Abi Taalib, ‘Abdullah ibn Mas‘ood, Ubayy ibn Ka‘b, Mu‘aadh ibn Jabal, Ibn ‘Umar, Ibn ‘Abbaas, Abu’d-Darda’, Anas ibn Maalik, Jaabir ibn ‘Abdillah, Abu Sa‘eed al-Khudri, ‘Ubaadah ibn as-Saamit, Abu Hurayrah, Hishaam ibn ‘Aamir, ‘Imraan, ‘Abdullah ibn Mughaffil, and ‘Aa’ishah (may Allah be pleased with them all). He said: We narrated it from a number of the Taabi‘een. And he narrated it from ‘Urwah ibn az-Zubayr, Mak-hool, ash-Shu‘bi, Sa‘eed ibn Jubayr and al-Hasan al-Basri (may Allah have mercy on them).
End quote fromal-Majmoo‘(3/365)
Thirdly:
What was said about this issue may be said about other controversial issues, such as holding the hands (on the chest) when standing in prayer. Indeed there is a report from Maalik which suggests that his view is the same as that of the majority.
Al-Haafiz Ibn Hajar said: Ibn ‘Abd al-Barr said: There is no report from the Prophet (blessings and peace of Allah be upon him) contrary to that, and it is the view of the majority of the Sahaabah and Taabi‘een. This is what Maalik narrated inal- Muwatta’, and Ibn al-Mundhir and others never narrated anything other than that from Maalik.
Ibn al-Qaasim narrated from Maalik that he used to hold his arms by his sides (when praying), and most of his followers adopted that view.
And it was narrated from Maalik that he differentiated between obligatory and naafil prayers (regarding the position of the hands when praying).
Some of them regarded it as disliked to hold the hands on the chest (when praying). Ibn al-Haajib narrated that this refers to when the worshipper holds his hands and leans on them in order to rest.
End quote fromFath al-Baari, 2/224
Fourthly:
Imam Abu Haneefah (may Allah have mercy on him) was one of the foremost scholars, and in terms of fiqh the scholars depend on his knowledge, as ash-Shaafa‘i (may Allah have mercy on him) said:
He had the utmost respect for the Qur’an and Sunnah, and did not say anything except on the basis of the conclusion he reached after examining the religious texts. So he will receive either a double or single reward (depending on whether his ijtihad was correct or not – the scholar is rewarded for his effort even if his conclusion is mistaken), in sha Allah. Perhaps he missed out on some reports of the Sunnah because he lived far away from Madinah; hence his two companions and his students may have differed from him regarding some issues, if they found out about some report of the Sunnah that did not reach him, and they may have differed from him when their examining of the religious texts led them to a conclusion different to his. We have not come across what you mentioned about one of his students regarding as saheeh the number of hadiths mentioned, etc.
For more information, please see the answers to questions no. 128658and 219303.
Our advice to you is to seek knowledge, and do not be distracted by differences of opinion among the leading scholars, for all of them are mujtahids who will be rewarded. Examining differences of opinion and the evidence on which views are based can only come after one has become well-versed in knowledge and attained a great deal of knowledge and prominence in many fields, such as Arabic language and usool al-fiqh.
We ask Allah to bless and guide us and you.
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI