Islamic Article

இ

ப்ராஹீம், இஸ்மாயீல் என்ற மகத்தான நபிமார்களைக் கடந்து வரலாற்றில் உயர்ந்து நிற்கும் மற்றொரு பெயர் இப்ராஹீம் நபியின் மனைவியான ஹாஜிராவின் பெயர். இந்த அம்மையாரின் தியாகம் கணவரையும், மகனையும் விஞ்சி நிற்பது.

இறைக்கட்டளையால் திக்கற்ற நிலையில் பாலைவனத்தில் பரிதவித்து நின்ற வரலாற்று நாயகி இவர். கையில் பச்சிளங்குழந்தையோடு (இஸ்மாயீல்) இறையருள் என்ற ஒற்றை ஆதரவு தவிர, வேறு எதுவுமின்றித் தவித்து நின்றவர். கொடுக்கப் பால் இன்றி அழுதழுது நின்ற குழந்தையின் தாகம் தீர்க்க ஒரே ஒரு சொட்டு குடிநீராவது கிடைக்காதா என்று சபா, மர்வா மலைகளுக்கிடையே ஓடோடித் தவித்தவர். அந்த அபலைப் பெண்மணியின் தவிப்பும் அலைக்கழிப்பும் இறைவனின் பேரருளுக்கு ஆளானது. தாகத்தால், அழுது புரண்டுகொண்டிருந்த குழந்தையின் காலடியிலேயே ஜம் ஜம் என்ற வற்றாத நீரூற்றாய் பெருக்கெடுத்தது. ஆயிரக்கணக்கான ஆண்டுகளையும் தாண்டி லட்சக்கணக்கான ஹஜ் புனிதப் பயணிகளின் தாகம் தீர்க்கும் அற்புத நீரூற்றைப் பெற்றுத் தந்தவர் அம்மையார் ஹாஜிரா.

 

‘ஜம் ஜம்’ நீரூற்றின் ஒவ்வொரு துளி நீரிலும் அந்த அம்மையாரின் தவிப்பை இன்றளவும் புனிதப் பயணிகள் உணர்வது தவிர்க்க இயலாதது.

ஹாஜிரா அம்மையாரின் தவிப்பை வெளிப்படுத்தும் விதமாகவே, துல்ஹஜ் மாதத்தில் மேற்கொள்ளப்படும் கஅபாவை சந்திக்கும் ஹஜ் பயணத்திலும் அல்லது மற்றகாலங்களில் மேற்கொள்ளப்படும் உம்ராவிலும், சபா, மர்வா மலைகளுக்கிடையே ஹாஜிரா அம்மையாரின் தியாக வரலாற்றை நினைவுறுத்தும் விதமாக புனிதப் பயணிகள், ‘ஸயீ ’ எனப்படும் தொங்கோட்டம் ஓடுகிறார்கள்.

“எங்கள் இறைவனே..! எங்கள் குற்றங்குறைகளை மன்னித்தருள்வாயாக! எங்களிடம் உள்ள தீமைகளை அகற்றுவாயாக..! எங்களை நல்லவர்களுடன் மரணிக்கச் செய்வாயாக..! தூதர்களின் வாயிலாக நீ அளித்த வாக்குறுதிகளை நிறைவேற்றித் தந்தருள்வாயாக..! மேலும், மறுமை நாளில் எங்களைக் கேவலப்படுத்தி விடாதே..! திண்ணமாக நீ வாக்குறுதி மீறாதவன் ஆவாய்..!” – என்று இறைநம்பிக்கையாளர்களின் பிரார்த்தனைக்கு இறைவன் இப்படி பதில் அளிப்பதை திருக்குர்ஆன் எடுத்துரைக்கிறது:

“உங்களில் எவருடைய நற்செயலையும் நான் வீணாக்க மாட்டேன். அவர் ஆணாயினும் சரி.. பெண்ணாயினும் சரியே! நீங்கள் ஒருவர் மற்றொருவரிடமிருந்து தோன்றிய ஒரே இனத்தவரே!”

இந்த நல்லுரைகள் ஹாஜிரா அம்மையாரின் தியாகத்துக்கும் பெண்ணினத்துக்கும் இறைவன் தரப்பிலிருந்து கிடைக்கும் சமத்துவச் சிறப்பாகும்.

Marriage Contract, - * She committed zina before her wedding and got pregnant, then had a miscarriage. Is her marriage valid?

I had an affair with a guy a week to my wedding with a different person.Some months later I discovered that Im pregnant for the first guy not my husband.I had a miscarriage and later became pregant for my husband.Uptil now nobody knew about this,at times i feel like confessing but he esitat .
My question here is please how valid is my marriage and how does this affect my child islamically?.
-
Praise be to Allaah.
Firstly:
If this immoral action came after the marriage contract was done, even if it was before the wedding party, then this marriage of yours is valid but you have to repent from this sin that you fell into.
Ibn Qudaamah (may Allah have mercy on him) said:
If the wife of a man commits zina, or her husband commits zina, the marriage contract is not rendered invalid, whether that happens before or after consummation, according to the opinion of most of the scholars.
End quote fromal-Mughni, 9/565
Secondly:
If this zina took place before the marriage contract was done, the marriage contract is not valid unless it was done after establishing that there was no pregnancy by waiting for one menstrual cycle, according to the more correct opinion.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Marriage to a zaaniyah (a woman who has committed fornication) is haraam until she repents, whether the one who committed zina with her is the bridegroom himself or someone else. This is the correct opinion beyond a doubt, and it is the opinion of a number of the earlier and later scholars, including Ahmad ibn Hanbal and others. Many of the earlier and later scholars were of the view that it is permissible, and this is the view of the three, but Maalik stipulated that it should be established that there is no pregnancy by waiting for one menstrual cycle, and Abu Haneefah regarded it as permissible to do the marriage contract before waiting for one menstrual cycle if she is pregnant, however if she is pregnant it is not permissible to have intercourse with her until she gives birth. Ash-Shaafa‘i regarded it as permissible to do the marriage contract and to have intercourse in all cases, because the water (semen) of the zaani has no value in sharee‘ah and the ruling is that no child is to be attributed to him. This is his justification for his opinion. Abu Haneefah differentiated between the one who is pregnant and the one who is not, because if (the husband) has intercourse with the one who is pregnant, he will be attributing to himself a child who definitely is not his, which is different from the case of one who is not pregnant. Maalik and Ahmad stipulated that it should be established that there is no pregnancy (by waiting for one menstrual cycle), which is the correct view. But Maalik and Ahmad, according to another report, stipulated that it should be established that there is no pregnancy by waiting for one menstrual cycle. The other report from Ahmad is that which is followed by many of his companions such as al-Qaadi Abu Ya‘la and his followers, which is that it is essential to wait for three menstrual cycles. However the correct view is that all that is required is to establish that there is no pregnancy (by waiting for one menstrual cycle). End quote.
Majmoo‘ al-Fataawa, 32/110
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said inash-Sharh al-Mumti‘(13/382): Rather the opinion narrated from Abu Bakr and a number of the Sahaabah (may Allah be pleased with them) is that there is no ‘iddah at all for the woman who committed zina, and there is no requirement to establish that there is no pregnancy, especially if she has a husband, because of the words of the Messenger (blessings and peace of Allah be upon him): “The infant is to be attributed to the husband of the woman (who gave birth to him).” Rather if a man knows that his wife has committed zina – Allah forbid – and has repented, he should have intercourse with her immediately, so that no doubt will remain in his heart in the future as to whether she became pregnant as a result of zina or not. If he has intercourse with her immediately, the child will be assumed to be from the husband and not from the zaani (adulterer).
But if the woman who committed zina (fornication) did not have a husband, it is essential to establish that there is no pregnancy by waiting for one menstrual cycle, according to the correct opinion. End quote.
Thirdly:
Because this issue is the subject of a considerable difference of opinion among the scholars, and because annulling the marriage and admitting zina after this length of time will lead to a great deal of trouble and disclosing that which Allah had concealed for you, and will expose you to turmoil, we think – and Allah knows best – that in this case you do not have to tell your husband about what happened in order to renew the marriage contract. In the other scholarly opinion mentioned above, according to which some of the scholars are of the opinion that it is not essential to establish that there is no pregnancy, there is some leeway.
This, as we have said, applies if the zina took place before the marriage contract was done and before it was established that there was no pregnancy.
As Allah has concealed you, you must also conceal yourself and do not breach the concealment of Allah. al-Bukhaari (6069) and Muslim (2990) narrated that Abu Hurayrah (may Allah be pleased with him) said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “All of my ummah will be fine except those who commit sin openly, and it is part of committing sin openly for a man to do something at night, then in the morning when his Lord has concealed him he says: O So and so, I did such and such last night, when his Lord had concealed him all night, but in the morning he discloses that which Allaah had concealed for him.”
And Muslim (2590) narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Allaah does not conceal a person in this world but Allaah will conceal him on the Day of Resurrection.”
Al-Bayhaqi (18056) narrated from Ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) said, after the stoning of al-Aslami: “Avoid this filth that Allah has forbidden, and whoever falls into it, let him conceal himself with the concealment of Allah, may He be glorified and exalted.”
Classed as saheeh by al-Albaani inas-Saheehah(663).
Fourthly:
Your son is a legitimate son of your husband, and there is no problem concerning him, in sha Allah.
With regard to the foetus whom you aborted, if that happened before the soul was breathed into him – i.e., before four months – then there is no expiation or diyah required for him. However you are required to repent, feel regret and pray for forgiveness.
If that happened after four months, then you have to pay the diyah and offer expiation.
The diyah is to free a male or female slave; if that is not possible then you must pay the equivalent, which is five camels.
With regard to the expiation, it is to free a slave. If that is not possible, then you must fast for two consecutive months.
And Allah knows best.

Marriage Contract, - * The father said: I give my daughter in marriage to So and so, in front of Muslim witnesses, then he changed his mind and recanted his words

Share ::-

A father says that he gives his daughter in marriage to X in front of Muslim witnesses, including two males, and gives them permission to inform friends and family relatives about it. After everybody has been informed and the boy has given the mehr to the girl, the father changes his mind.
Is it permissible for the father to stop them from starting to live together? Are they considered to be married or not?
-
Praise be to Allah.
The marriage contract is completed with the proposal and acceptance. The proposal is when the wife’s guardian says, “I give So and so to you in marriage.” The acceptance is when the groom says, “I accept” or “I accept marriage to So and so.” It is not essential for it to be in these exact words; rather the marriage contract is completed by whatever phrases indicate marriage.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The basic principle is that all contracts are completed by means of whatever signifies them according to custom, whether it is in the words mentioned or otherwise, in the case of the marriage contract and other contracts. This is the correct opinion and it is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him).
End quote fromash-Sharh al-Mumti‘, 12/40
And he (may Allah have mercy on him) said: Some of the scholars stipulated specific phrases in some contracts and said that they must be used, as in the marriage contract for example, where they said that it is essential (for the guardian) to say: “I give to you in marriage…”, and for (the groom) to say, “I accept.”
Other scholars say that all contracts are completed by means of whatever phrases signify them according to custom. This view is the one that is correct, and this is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), because transactions are not acts of worship in which one should adhere strictly to what has been narrated; rather they are transactions between people. So whatever people regard as a sale is a sale, whatever they regard as a pledge (or mortgage) is a pledge (or mortgage), whatever they regard as a waqf (endowment) is a waqf, and whatever they regard as marriage is marriage.
The correct opinion is that there is no specific format for any contract; rather the contract is completed by means of that which signifies it, and no one can prove that there is any difference between sale transactions and other types of transactions. If they say, for example, that Allah mentioned marriage by using the word nikaah, we say: likewise, He mentioned sales by using the word bay‘; are you saying that it is essential to say, “Bi‘tu (I have sold)”? They will say that this is not essential, as buying and selling are done by whatever wording signifies that according to custom, with a proposal and acceptance (after the proposal).
End quote fromash-Sharh al-Mumti‘, 8/101
If the father of the girl said: “I have given my daughter in marriage to So and so,” and the husband responded in a way that signified acceptance, then the proposal and acceptance have taken place.
Moreover, there are essential conditions for marriage which must be met: there should be consent from both spouses, and the marriage contract should be done by the woman’s guardian issuing his proposal in the presence of two witnesses. If these conditions were met, then the marriage has been done and the guardian does not have the right to retract it or annul it unless there is a reason that makes annulment permissible, such as annulment due to a physical defect (in one of the spouses) or annulment for going against the conditions.
Our advice is to refer the matter to a scholar whom you trust, so that he can listen to the guardian, and the husband and wife.
We ask Allah to help and guide us and you.
And Allah knows best.

Invalid Marriages, - * My sister is married in a sunni family who have got their daughter married in an ahmaddiya family.So, can have good relation with my sisters family or should i abandon her family because they are having relations with ahmaddiyas.

Share ::-

Ruling on interacting with a Muslim family whose daughter is married to a disbeliever
-
Praise be to Allah.
Firstly:
The Ahmadiyyah – or Qadianiyyah – are a sect that is beyond the pale of Islam.
In a fatwa of the Standing Committee for Academic Research and Issuing Fatwas (2/220) it says:
Question: what is the ruling on this new religion and its followers, i.e., a religion that is called Ahmadiyyah, whose missionaries warn people against some verses of the Qur’an or names of Allah, and they forbid sending blessings upon the Prophet (blessings and peace of Allah be upon him)? Where and when did this religion originate? What is the ruling on those who turn away from it?
Praise be to Allah alone, and blessings and peace be upon His Messenger and his family and companions… To proceed:
Answer: The Pakistani government has issued a ruling that this sect is outside of Islam. The Muslim World League in Makkah has also issued a ruling to that effect. The Conference of Islamic Organizations that was held by the League in 1394 AH has published an essay which outlines the principles of this sect, and how and when it originated, and other facts about it.
To sum up: it is a sect which claims that the Indian Mirza Ghulam Ahmad was a prophet who received revelation, and that no person’s Islam is valid unless he believes in him. He was born in the thirteenth century AH, but Allah, may He be glorified, stated in His holy Book that our Prophet Muhammad (blessings and peace of Allah be upon him) is the seal of the Prophets (i.e., the last Prophet), and the Muslim scholars are unanimously agreed on that. Hence anyone who claims that there is any prophet after him who receives revelation from Allah, may He be glorified and exalted, is a kaafir (disbeliever) because he has disbelieved in the Book of Allah, may He be glorified and exalted, and he has disbelieved in the saheeh hadeeths from the Messenger of Allah (blessings and peace of Allah be upon him) which indicate that he is the Seal of the Prophets, and he has gone against the consensus of the ummah.
And Allah is the source of strength; may Allah sent blessings and peace upon Allah Prophet Muhammad and his family and companions.
Standing Committee for Academic Research and Issuing Fatwas.
‘Abdullah ibn Qa‘ood, ‘Abdullah ibn Ghadyaan, ‘Abd ar-Razzaaq ‘Afeefi, ‘Abd al-‘Azeez ibn Baaz.
End quote.
Based on that, it is not permissible for a Muslim woman to marry a man from this sect, because it is not permissible for a Muslim woman to marry a disbeliever.
Allah, may He be exalted, says (interpretation of the meaning):
“And give not (your daughters) in marriage to Al-Mushrikoon till they believe (in Allah Alone)”
[al-Baqarah 2:221].
At-Tabari (may Allah have mercy on him) said:
What Allah, may He be exalted, means in this verse is that He has forbidden believing women to marry amushrik(polytheist) of any type. So do not, O Muslim men, give them (Muslim women) in marriage to them (mushrikeen), for that is forbidden to you.
End quote fromTafseer at-Tabari, 4/370
Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! When believing women come to you as emigrants, examine them, Allah knows best as to their Faith, then if you ascertain that they are true believers, send them not back to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them. But give the disbelievers that (amount of money) which they have spent (as their Mahr) to them”
[al-Mumtahinah 60:10].
Ibn Katheer (may Allah have mercy on him) said:
Allah says: “they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them”. This verse is the one which prohibited Muslim women to mushrik men.
End quote.Tafseer al-Qur’an al-‘Azeem, 13/521
This family whose daughter is married to an Ahmadi man has gone against the ruling of Allah, may He be exalted, and has given their daughter in a marriage that is invalid according to scholarly consensus, and this has made her vulnerable to joining the kaafir sect of her husband, as usually happens.
For more information, please see fatwa no. 144765
Secondly:
What is your duty with regard to this family?
If this family is unaware of the Islamic ruling on the Ahmadiyyah or is unaware of the prohibition on marriage of a Muslim woman to a kaafir, then what you must do in this case is teach them and alert them to this fact.
That is because the Prophet (blessings and peace of Allah be upon him) said: “Whoever among you sees an evil action, then let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart – and that is the weakest of faith.”
Narrated by Muslim, 78.
You will attain a great reward for teaching them about the Islamic rulings of which they are unaware.
The Messenger of Allah (blessings and peace of Allah be upon him) said: “Verily Allah and His angels, and the inhabitants of the heavens and the earth, even the ant in its hole and the fish, invoke blessings upon the one who teaches the people good things.”
Narrated by at-Tirmidhi, 2685; classed as saheeh by al-Albaani inSaheeh Sunan at-Tirmidhi, no. 2685
But if this family is aware of the ruling on the Ahmadiyyah sect, and knows that it is a kaafir sect that is beyond the pale of Islam, and they know that a marriage between a kaafir man and a Muslim women is haraam, but they did not pay attention to that, then in that case there is nothing wrong with shunning them for the sake of Allah, so as to be harsh with them, denounce the evil deeds, express disavowal of their action and deter them from this way.
Al-Bukhaari (may Allah have mercy on him) said:
Chapter on what is permissible of shunning one who has committed sin.
Ka‘b said, when he lagged behind and did not join the Prophet (blessings and peace of Allah be upon him) – i.e., he failed to join the campaign to Tabook: The Prophet (blessings and peace of Allah be upon him) forbade the Muslims to speak to us… And he mentioned fifty days.
End quote fromFath al-Baari(10/497).
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
What is meant by this report is to highlight the kind of shunning that is permissible, because the general meaning of the prohibition on shunning a Muslim applies only in the case of one who is not being shunned for a legitimate shar‘i reason. But here the reason for shunning is explained, which is that it is directed at a person who committed a sin, so it is justified for the one who sees him doing that to shun him for that reason, so that he will stop doing it.
End quote fromFath al-Baari, 10/497
Moreover there is a greater reason to shun people in such cases, those who commit crimes and sins, if a Muslim fears that if he mixes with them he may be influenced by their sins, or he may join them in that, or that he may be spoken ill of, or that it may be detrimental to his religious commitment or his worldly interests
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
My view is that if a person fears that sitting with him or talking to him may be detrimental to his religious commitment or worldly interests, and may increase enmity and resentment, then shunning him and keeping away from him is better than staying close to him, because that will protect you from slipping and from his specious arguments against what you believe is correct, and you will not be safe from the bad consequences of mixing with them. Shunning (in a peaceful manner) may be better than mixing which may lead to trouble.
End quote fromal-Istidhkaar, 26/149-150
In fact whether you should continue your ties with this family, or denounce them, or shun them, depends on the nature of the relationship between you and them, and what shunning is likely to lead to of serving a legitimate shar‘i interest or may lead to negative consequences that outweigh any shar‘i interest. Moreover we think that what is usual in such cases is that your relationship with them is not strong, and there is no direct connection between you and a family such as this; rather the matter has to do with your sister who is married to one of them, and does not have anything to do with you.
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said:
Shunning varies according to how strong or weak, and how few or how numerous the people who are doing the shunning are. The purpose is to rebuke and discipline the person being shunned and to deter the masses from doing likewise.
If the purpose is more likely be to achieved by shunning, and it will weaken and reduce the evil, then it is prescribed, but if the person being shunned and others will not be deterred by that, rather the evil will increase, and the person doing the shunning is weak and the bad consequences will outweigh the good, then shunning is not prescribed, rather softening the hearts of some people is more effective than shunning.
End quote fromMajmoo‘ al-Fataawa, 28/206
And Allah knows best.