Marriage Contract, - * A realistic look at marriage to women of the People of the Book

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Does a Muslim man have the right to marry a Christian or Jewish woman as the Messenger (peace and blessings of Allaah be upon him) married Maariyah al-Qibtiyyah?.
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Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) did not marry Maariyah al-Qibtiyyah, rather she was his concubine. The Muqawqis, the ruler of Egypt, gave her as gift to him after the Treaty of al-Hudaybiyah.
It is permissible to have intercourse with a slave woman, even if she is not Muslim, because she is part of “what one's right hand possesses,” and Allaah has permitted “what one's right hand possesses” without stipulating that the slave woman be a Muslim. Allaah says (interpretation of the meaning):
“And those who guard their chastity (i.e. private parts, from illegal sexual acts)
6. Except from their wives or (the slaves) that their right hands possess,..for then, they are free from blame”
[al-Mu’minoon 23:5-6]
With regard to marrying a Christian or Jewish woman, this is permissible according to the text of the Qur’aan. Allaah 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”
[al-Maa’idah 5:5]
Ibn al-Qayyim said:
It is permissible to marry a woman from the People of the Book. Allaah says (interpretation of the meaning):
“(Lawful to you in marriage) are chaste [muhsan] women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time”
[al-Maa’idah 5:5]
Muhsan here means chaste; the same word is also used in Soorat al-Nisa’ to describe married women, who are forbidden in marriage to anyone else. And it was said that the chaste women to whom marriage is permitted is free women, so slave women from the People of the Book are not permissible. However, the first view is the one which is correct, for several reasons…
The point is that Allaah has permitted us to marry chaste women from among the People of the Book, and the companions of the Prophet (peace and blessings of Allaah be upon him) did that. ‘Uthmaan married a Christian woman, as did Talhah ibn ‘Ubayd-Allaah; and Hudhayfah married a Jewish woman.
‘Abd-Allaah ibn Ahmad said: I asked my father about a Muslim man who married a Christian or Jewish woman. He said: I do not like for him to do it, but if he does, then some of the companions of the Prophet (peace and blessings of Allaah be upon him) did that too.
Ahkaam Ahl al-Dhimmah, 2/794, 795.
Although we say that it is permissible, and we do not doubt that there is a clear text concerning that, nevertheless we do not think that a Muslim should marry a kitaabi woman (a woman of the people of the Book), for several reasons:
1 – One of the conditions of marriage to a kitaabi woman is that she should be chaste, but there are very few chaste women to be found in those environments.
2 – One of the conditions of marriage to a kitaabi woman is that the Muslim man should be in charge of the family. But what happens nowadays in that those who marry women from kaafir countries marry them under their laws, and there is a great deal of injustice in their systems. They do not recognize a Muslim’s authority over his wife and children, and if the wife gets angry with her husband she will destroy his household and take the children away, with the support of the laws of her land and with the help of their embassies in most countries. It is no secret that the Muslim countries have no power to resist the pressure of those countries and their embassies.
3 – The Prophet (peace and blessings of Allaah be upon him) encouraged us to look for Muslim wives who are religiously committed. If a woman is Muslim but is not religiously committed and of good character, then the Muslim is not encouraged to marry her, because marriage is not simply the matter of physical enjoyment only, rather it is the matter of Allaah’s rights and the spouse’s rights, and preserving his household, his honour and his wealth, and bringing up his children. How can a man who marries a kitaabi woman be certain that his sons and daughters will be raised according to Islam when he is leaving them in the hands of this mother who does not believe in Allaah and associates others with Him?
Hence even though we say that it is permissible to marry a kitaabi woman, it is not encouraged and we do not advise it, because of the negative consequences that result from that. The wise Muslim should choose the best woman to bear his children and think in the long term about his children and their religious upbringing. He should not let his desire or worldly interests or transient outward beauty blind him to reality; true beauty is the beauty of religious commitment and good morals.
He should realize that if he forsakes these type of women for the sake of that which is better for his religious commitment and that of his children, Allaah will compensate him with something better, because “Whoever gives up something for the sake of Allaah, Allaah will compensate him with something better than that, as the Prophet (peace and blessings of Allaah be upon him) told us, the one who speaks the truth and does not speak of his own whims and desires. Allaah is the source of strength and the One Who guides to the Straight Path.
And Allaah knows best.

பீர்முஹம்மது அப்பாவெனும் ஞானமாமேதை

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பீரப்பாவென அனைத்து சமய மக்களாலும் கொண்டாடப்படுகின்ற பீர்முஹம்மது அப்பாவெனும் பதினாறாம் நூற்றாண்டின் தமிழ் ஞானமாமேதை உறைந்திருக்கின்ற தக்கலை, சமயங்களைக் கடந்த அனைத்துச் சமூகத்தாரும் வந்து செல்கின்ற ஓர் ஆன்மீக மையமாக நூற்றாண்டுகளைக் கடந்து அறியப்படுகிறது.

பதினெண் சித்தர்களின் பாடல்கள் இடம்பெற்ற சித்தர் ஞானக்கோவையில் பீர்முஹம்மது அப்பாவின் ஞானரத்தினக் குறவஞ்சி இடம்பெற்றுள்ளது. தமிழில் மூன்று குறம்பாடிய சித்தராக அப்பா அறியப்படுகிறார். இவை அன்றி ஞானப்புகழ்ச்சி, ஞானமணிமாலை, ஞானப்பால், ஞானப்பூட்டு, ஞான நடனம், ஞான விகடமென இருபதுக்கும் மேற்பட்ட ஞான நூல்கள் தமிழுலக்கு பீரப்பா வழங்கிய அருள் கொடைகளாகும்.

திருநெல்வேலி மாவட்டம் தென்காசி நடுப்பேட்டையில் பிறந்து ஆனைமலையிலும், பீர்மேட்டிலும் தவம் செய்து பதினாறாம் நூற்றாண்டின் மத்தியில் தக்கலைக்கு வந்து உறைந்த இந்த தவஞானி தமிழுக்கு வழங்கியது பதினெண்ணாயிரம் பாடல்களாகும்.

நபிகள் சொல்லும் பதில்கள்

ராஜேந்திர சோழனது ஆட்சிக்காலத்திலுள்ள சோனகன்சாவூர் கல்வெட்டுப் பதிவிலுள்ள சாவூர் என்பது 'சாமூன்' யென்ற அரபிச் சொல்லின் திரிபாகத் தெரிகிறது. நானூறு ஆண்டுகளுக்கு முன்பே இங்கு வந்து தக்கலையில் உறையும் பீர்முஹம்மது அப்பாவின் ஞானத்தமிழ் படைப்புலகம் வானந்தொடும் உயரமாக வளர்ந்து நிற்கிறது. பீர் முஹம்மது அப்பாவின் 'றோசுமீசாக்குமாலை' யில் தன்னை 'அரிய சாமூர் சிறுமலுக்கர் மைந்தன் பிரசங்க றோசுமீசாக்குமாலை யென்று தான் சார்ந்தது சாமூர் சமூகம்' என்பதாக பதிவு செய்கிறார். பீர்முஹம்மது அப்பாவின் மூதாதையர்கள் சாமூர் தேசத்திலிருந்து தமிழகத்திற்குப் புலம் பெயர்ந்து வந்தவர்களாக இருக்கலாம்.

கி.பி.1617-ம் ஆண்டில் இந்த றோசுமீசாக்குமாலையெனும் காவியத்தைப் பாடிய பீர்முஹம்மது அப்பா "பிரியும் நூல் வகையறியேன் பேசும் இலக்கணப் பிரிவறியேன் விரியும் மறைபொருள் ஹதீதறியேன் விள்ளுமொழிக்கெதிர் சொல்லறியேன்" யென்று அவையடக்கமாய் சித்தர் பீரப்பா றோசுமீசாக்குமாலையில் குறிப்பிடுகிறார். 1207 பாடல்களைக் கொண்ட றோசுமீசாக்குமாலை காப்பியச் செழுமை கொண்டது. ஒரு மலரைப் போன்று நபிகள் நாயகம் வீற்றிருக்கும் சபையில் அவருடைய தோழர்கள் நால்வரும் மகள் பாத்திமாவும் மலர்களின் இதழ்களைப் போன்று சுற்றியிருந்து ஒவ்வொருவராக எழுப்பும் கேள்விகளுக்கு நபிகள் நாயகம் சொல்லும் பதில் மொழிகள் இதில் இலக்கிய வடிவம் பெற்று நம் இதயத்தில் பாடல்களாகப் படிகின்றன. பீரப்பா இக்காவியத்தில் கையாளும் உவமைகள் சொல்புதிது பொருள் புதிதாக அமைந்துள்ளன.

பீரப்பாவின் காலத்தில் அவர் வாழ்ந்த கன்னியாகுமரியில் சுனாமி பிரளயம் ஒன்று நிகழ்ந்திருக்கலாம். பீரப்பா "கடலுடைந்தியல் கலங்குவார் போல் மனம் கலங்கி மடலெழுந்த நல்மங்கையர் சோபனமறுத்து" என சுனாமியை உவமையாகப் பதிவு செய்கிறார். "கல்லாக் கசடர் மனம் போன்று கங்குல் வளைந்து திரண்டொன்றாய்" என திரண்டெழும் மேக இருளைக் கல்லாத கசடர் மன இருட்டிற்கு உவமைப்படுத்துகிறார்.

பீர்முஹம்மது அப்பாவின் புகழும் கீர்த்தியும் அன்று கல்குளம் (தற்போதைய பத்மநாபபுரம்) பகுதியை ஆட்சி செய்த வேணாட்டு மன்னர்கள் அறிந்திருந்தனர். அரசவையின் இளவரசனுக்கு உடல் நலம் குன்றிய சோதனை நேர்ந்த போது பீர்முஹம்மது அப்பாவின் கறாமாத் எனும் ஆன்மீக அற்புதத்தின் வழியாக அந்த அரசவையின் துயரம் நீக்கப்பட்டிருப்பதை பீரப்பாவின் பாடல் ஒன்று பதிவு செய்கிறது. நானூறு ஆண்டுகளுக்கு முன்பு எழுதப்பட்ட இந்தக் காப்பியம் முதல் முறையாக அச்சேறி, வரும் ஏப்ரல் 10-ம் தேதி தமிழுலகுக்கு அறிமுகம் ஆக இருக்கிறது.

இந்த மெய்ஞ்ஞானியின் விழாவிற்கு வரும் பக்தர்களின் எண்ணிக்கை பல லட்சங்களாகும். ஆண்டுதோறும் இந்த நினைவு நாள் விழாவில் பீர்முஹம்மது அப்பாவின் ஞானப்பாடல்கள் மண்ணின் இசையோடு இப்பகுதி மக்களால் அவர் சன்னிதானத்தில் இரவு முழுவதும் பாடப்படுகிறது. மத எல்லைகளைக் கடந்து அந்த நாளில் மக்கள் திரளுவது "யாதும் ஊரே யாவரும் கேளிர்" என்ற பூங்குன்றனின் சொற்களுக்குப் பொழிப்புரையாய் அமைகிறது.

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Bad behaviour, - *1) Is it permissible for him to go for ‘umrah when there is an unsettled dispute between him and his friend? *2) A servant is not getting her salary or food

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*1) Is it permissible for him to go for ‘umrah when there is an unsettled dispute between him and his friend?Me and my friend had adeal ive done my promiseand i waited him to do his but he hasn't becouse of that we shouted together the peopel who knew that told him to do the deal .knaw we doesn't talk .i need to mak umrah can i do it with out sorting that problem with him
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Praise be to Allah.
Firstly:
It is not permissible for a Muslim to shun his brother for more than three days, and the better of them is the one who is first to reconcile and forgive. Imam Ahmad (15824) narrated from Hishaam ibn ‘Aamir that he said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “It is not permissible for a Muslim to shun a fellow Muslim for more than three days, for they are both in the wrong so long as they are shunning one another. Whichever of them is the first one to (take the initiative and) seek reconciliation, his taking the initiative will be an expiation for him. If he greets him first and the other one does not accept (his initiative) and respond to his greeting, the angels will respond to him and the Shaytaan will respond to the other one. And if they die without resolving their dispute, neither of them will ever enter Paradise.”
Classed as saheeh by al-Albaani inSaheeh at-Targheeb(2759)
Secondly:
The differences and arguments that usually arise between partners or friends cannot be resolved by fighting and cutting off ties; rather they are to be resolved through the intervention of good people who strive to reconcile between them and restore rights to those to whom they belong. Allah, may He be exalted, says (interpretation of the meaning):
“There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah’s Cause), or Ma‘roof (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation between mankind, and he who does this, seeking the good Pleasure of Allah, We shall give him a great reward”
[an-Nisa’ 4:114].
If it becomes clear that one of them is the transgressor and wrongdoer, and is persisting in that, and the other one cannot take back his rights from him, then the one who is in the right has the choice between forgiving him – and forgiving him is preferable – or claiming redress for that wrong on the Day of Judgement.
But it is not permissible to sever ties between them for more than three days under any circumstances.
At the very least one of them must greet the other with salaam if they meet, because the greeting puts an end to shunning and avoids incurring the burden of sin. Please see the answer to question no. 98636
Thirdly:
If you are the one who was wronged, you should try to resolve the dispute that occurred between you and your friend before you go for ‘umrah, and you should ask him to refer the issue to an intermediary to resolve the issue on the basis of Islamic teachings. If he agrees to that, all well and good, otherwise the minimum that there should be between you is exchange of greetings (salaam).
The scholars of the Standing Committee said:
What is required of the Muslim, if there is resentment between him and his brother, is that he should go to him, greet him with salaam, and speak kindly to him in hopes of bringing about a reconciliation, because in doing so there is a great deal of reward and avoidance of sin.
End quote fromFataawa al-Lajnah ad-Daa’imah(26/128)
Muslim (2565) narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The gates of Paradise are opened on Mondays and Thursdays, and every slave who does not associate anything with Allah is forgiven, except a man between whom and his brother is some grudge. It is said: Wait for these two until they reconcile, wait for these two until they reconcile, wait for these two until they reconcile.”
Ibn ‘Uthaymeen (may Allah have mercy on him) said:
That is: the Lord, may He be glorified and exalted, will not look at your deeds on Mondays and Thursdays if there is a grudge between you and your brother.
End quote fromash-Sharh al-Mumti‘(5/206)
Undoubtedly you want to go for ‘umrah and perform it in the manner prescribed in Islam, and ask Allah to accept it from you and to forgive you your sins, but your forsaking your brother and not reconciling with him will prevent your deeds from being accepted and will bar the way to forgiveness. So you must hasten to reconcile with him before you go for ‘umrah.
Ibn ‘Uthaymeen said:
The individual must hasten to resolve grudges and put an end to enmity and resentment between him and his brothers, to the extent that even if he sees in himself some reluctance to try to resolve the issue, and he finds it burdensome, he must be patient and seek reward with Allah, for the consequences of doing so will be very good. When a person understands what there is in an action of goodness and reward, it becomes easy for him, and if he understands the warning against not doing it, it will become easy for him to do it. If he is not able to go to that person and say: We have to reconcile and resolve the enmity and resentment between us, then he can ask a trustworthy man who is respected by both parties to intervene, and go to him and say: I see that there is such and such between you and So-and-so; if you reconcile and resolve the enmity and resentment between you, that will be a very good thing.
End quote fromSharh Riyadh as-Saaliheen(p. 1828)
We give you the glad tidings of the words of the Prophet (blessings and peace of Allah be upon him): “The better of them is the first to greet the other with salaam” Narrated by al-Bukhaari (6077) and Muslim (2560). He (blessings and peace of Allah be upon him) also said: “The one who is closest to Allah is the one who initiates the greeting of salaam.” Narrated by Abu Dawood (5197); classed as saheeh by al-Albaani inSaheeh Abi Dawood.
So go to him and greet him with salaam, and – in sha Allah – you will be better than him and closer to Allah then him. Then go for your ‘umrah and ask Allah to reconcile between you and restore your rights to you.
If you do not do that, and you continue shunning him, then you go for ‘umrah, if you perform it in the manner prescribed, then it will be valid, but there is the fear that you may miss out on a great deal of goodness or forgiveness because of shunning a Muslim. The entire matter is subject to the will of Allah, so strive to attain that which is with Him by obeying Him, may He be glorified.
And Allah knows best.

*2) A servant is not getting her salary or foodI work as a servant for an Arab family, and for three months, since I started work and up till now, I have not received my wages, and I feel too shy to ask for them. Sometimes I feel brave and I ask them for my wages, and they tell me that they will give them to me, but I do not see anything. Is it part of Islam to delay wages? What is the ruling on this attitude? There is another matter: the family for whom I work are Muslims, but they do not give me any food; it is as if I am not present with them. When food is cooked, they eat it all, and if there is anything left over, they order me to put it in the fridge. Sometimes they give me something, and as I am in need of nourishment, I might eat a handful, and I might drink some juice, enough to make me able to move. It is what I am doing right or wrong?
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Praise be to Allah.
Respected sister
We are grieved by your suffering and by the hardship and difficulties that you are encountering in your work and your life with your employers. As you asked about Islam in this situation that you are suffering, what does any of that treatment have to do with Islam? What kind of Islam is there when the employer eats his fill and the servant goes hungry?
Indeed, what kind of Islam is there when a person eats his fill and his neighbour goes hungry?
Indeed, what kind of Islam is there when a person eats his fill and his mount on which he works and the pets in his house go hungry, and he does not feed them?
The Messenger of Allah (blessings and peace of Allah be upon him) said: “Feed them from what you eat, and clothe them from what you wear.” Narrated by Muslim, 3007.
He also said: “A slave is entitled to his food and clothing, and he should not be burdened except with that which he can bear.”
Narrated by Muslim, 1662
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “If the servant of one of you prepares his food, let him make him sit down and eat with him, and if he does not do that, then let him take a morsel; he should hand it to him.”
Narrated by Imam Ahmad in hisMusnad, 12/292, no. 7338. The commentators said: Its isnaad is saheeh according to the conditions of the two shaykhs (al-Bukhaari and Muslim).
Our advice to you is not to remain silent about your wrongful treatment, and to ask for your wages openly and clearly; when doing that, you should use words that are gentle and polite. What this family is doing of delaying your wages and depriving you of food is the worst and most reprehensible type of mistreatment, in which a rich person takes advantage of a poor worker and delays giving him his wages and his dues for the longest possible time for no reason but heedlessness or for the deliberate purpose of causing harm.
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Allah, may He be exalted, says: ‘There are three whose opponent I shall be on the Day of Resurrection … [One of whom is] a man who hired a worker and availed himself of his labour to the fullest extent, but did not give him his wages.’” Narrated by al-Bukhaari, 2270.
It was narrated from Abu Hurayrah (may Allah be pleased with him) from the Prophet (blessings and peace of Allah be upon him), that he said: “The Muslim is the brother of his fellow-Muslim. He does not wrong him, let him down or despise him.”
Narrated by Muslim in hisSaheeh, 2564.
Woe to those tyrannical people who exploit others and consume their wealth unlawfully, when what they should do is treat them kindly and be generous towards them over and above what they give them as wages, in order to help them bear the costs of living in this world, and not merely give them their rights.
So what do you think if they transgress against those rights and dues, and consume them, or delay them with no justification? Allah, may He be glorified and exalted, says (interpretation of the meaning):
“And those who, when an oppressive wrong is done to them, they take revenge.
The recompense for an evil is an evil like thereof, but whoever forgives and makes reconciliation, his reward is due from Allah. Verily, He likes not the Zalimoon (oppressors, polytheists, and wrong-doers, etc.).
And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.
The way (of blame) is only against those who oppress men and wrongly rebel in the earth, for such there will be a painful torment.
And verily, whosoever shows patience and forgives that would truly be from the things recommended by Allah.”
[ash-Shoora 42:39-43].
If the contract under which you are working stipulates that the cost of your food is to be borne by the people for whom you are working, or if the general custom dictates that, in that case there is no blame on you for what you eat or drink without the knowledge of the family for whom you are working, because that is your right as agreed upon with them.
But if the contract states that you are to bear the costs of your food and drink, or this is the general custom, then the basic principle is that you should supply your food at your own expense.
In the event that you do not receive your wages or they are delayed, it is permissible for you to eat (from their food) on a reasonable basis, in order to meet your needs if you do not have any money with which you can buy food.
And Allah knows best.