Rulings on Marriage, - * She has a defect that prevented herfrom getting married, but she wants to marry a man so that she may be artificially inseminated with his sperm, then she will ask him to divorce her

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- I am a 35 years old unmarried woman. I was not able to get married as I had birthmarks which hindered the marriage proposals. I am financially stable and want to inquire if I can adopt a girl child. Or if adoption is not permissible as stated on majority of the sites. then I know a man who is in need of money I had already gave him some of it. So, can I talk to him if he can marry me on the contract that he would not take away the child from me but can always can and see the child I want artificial insemination as I want to avoid any kind of sexual desire. and also as soon as I get to know I am pregnant we can divorce each other.
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Praise be to Allah.
Firstly:
If what you mean by adoption is taking a child from someplace, such as an orphanage for example, in the sense that you will sponsor a good upbringing for him in accordance with Islamic teaching, take care of him, teach him that which will benefit him in both religious and worldly terms, and spend on him, then this is permissible. In fact it is one of the righteous deeds and acts charity that are encouraged by Islam, especially if this child is an orphan. We have discussed the virtue of sponsoring orphans in fatwa no. 188161.
However we should point out that if the child is male and has reached the age of puberty – or even if he is approaching puberty – then you must interact with him as you interact with any other non-mahram. So you should not be alone with him, or appear in front of him with your adornments (i.e., without hijab), and he does not inherit from you after you die, but it is permissible for you to bequeath part of your wealth to him, to a maximum of one third of the estate.
But if what you mean by adoption is taking a child in the sense that the same rulings become applicable to him as to one's own child, and after he reaches puberty you allow him to interact with you like a mahram – if the child is male – and you appear in front of him (without hijab), and he can be alone with you and travel with you, and he inherits from you after you die, then this is definitely haram. Allah has forbidden adoption in the Holy Qur’an, as He says (interpretation of the meaning):
“Allah has not put for any man two hearts inside his body. Neither has He made your wives whom you declare to be like your mothers backs, your real mothers. (AzZihar is the saying of a husband to his wife, "You are to me like the back of my mother" i.e. You are unlawful for me to approach.), nor has He made your adopted sons your real sons. That is but your saying with your mouths. But Allah says the truth, and He guides to the (Right) Way.
Call them (adopted sons) by (the names of) their fathers, that is more just with Allah. But if you know not their fathers (names, call them) your brothers in faith and Mawaleekum (your freed slaves). And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. And Allah is Ever OftForgiving, Most Merciful”
[al-Ahzaab 33:4-5].
Hence it is not possible – according to the law of Allah, may He be glorified – for this child to come under the same rulings as one’s real child.
Secondly:
Getting married with the intention of divorce is haraam and is not permissible. Marriage is a solemn covenant which Allah, may He be glorified, calls in His Book a firm and strong covenant, as He says (interpretation of the meaning):“And how could you take it (back) while you have gone in unto each other, and they have taken from you a firm and strong covenant?” [an-Nisa’ 4:21]. It is not permissible to take a covenant of this nature as a focus for tampering or whims and desires. We have previously discussed marriage with the intention of divorce in fatwa no. 111841
Based on that, it becomes clear to you that it is not permissible for you to marry this man with the intention of divorcing him once you have fulfilled your aim of getting pregnant, because this temporary nature of the marriage will either be mentioned in the marriage contract, in which case the marriage contract will be invalid according to scholarly consensus, because it will have become a contract for mut‘ah (temporary marriage), which is haram according to scholarly consensus, as we have explained in fatwa no. 6595; or, you will not clearly state the temporary nature of the marriage in the marriage contract, instead concealing it in your heart. This is also not permissible, because it is deceit. Moreover, if we assume that this marriage takes place, how will you free yourself from this marriage after you have got what you want? You will have no choice but to ask for talaaq or khula‘, both of which are not allowed without a genuine, shar‘i reason, as we have explained in fatwa no. 34579and 176224.
Thirdly:
Stipulating that there should be no intercourse in marriage is not permissible, because that is a condition that is contrary to the purpose of marriage. Hence it is not permissible, it is not valid and it does not have to be fulfilled. In fact some of the scholars regard this condition as invalidating the marriage contract altogether. It says inal-Mughniby Ibn Qudaamah (7/95): If it is stipulated that he should not have intercourse, that could render the contract invalid, because it is a condition that is contrary to the purpose of marriage. This is the view of ash-Shafaa‘i. End quote.
InMughni al-Muhtaaj(4/377) it says: If a condition is contrary to the basic purpose of marriage, such as a condition that the husband will never have intercourse with her at all, … or that he will divorce her even after having intercourse, the marriage contract becomes invalid, because that is contrary to the purpose of the contract, hence it renders it invalid. End quote.
We have previously discussed this issue and the differences of scholarly opinion concerning it, in fatwa no. 94454.
The way in which you want to marry this man is not permissible, so you should forget about it altogether, seeking the pleasure of Allah; be patient in bearing this trial with which you are being tested and seek reward for your patience with Allah, may He be glorified. You should also look for a way to treat this birthmark and offer a lot of du‘aa’, asking Allah to grant you healing and well-being, and to make things easy for you. We ask Allah, may He be glorified, to grant you healing and well-being, and to grant you relief from every hardship and a way out from every difficulty.
And Allah knows best.

Sothanai

சோதனை

in பொதுவானவை

சோதனையின் போது நாம் கடைப்பிடிக்க

சோதனையின் போது நாம் கடைப்பிடிக்க வேண்டிய ஒழுங்கு முறைகள்!

பெரும்பான்மையான முஸ்லிம்களிடம் “சோதனை என்பது மனதிற்கு வெறுப்பான காரியங்களில் மட்டுமே உண்டாகும்” எனும் தவறான சிந்தனை வெகுவாகப் பரவியுள்ளது. நிச்சயமாக அல்லாஹ் எமது அனைத்துக் காரியங்களிலும் (நன்மையிலும், தீமையிலும்) எம்மைச் சோதிக்கவே செய்கிறான். காரியங்களைப் பொருத்தமட்டில் மனிதனுடைய பார்வையில்தான் அவற்றில் நல்லது கெட்டது என்ற பாகுபாடு உள்ளதே தவிர‌ யதார்தத்தில் அனைத்துக் காரியங்களுமே நல்லவையாகத்தான் உள்ளன.

இது குறித்து அல்லாஹ்வின் தூதர் ஸல்லல்லாஹு அலைஹி வஸல்லம் அவர்கள் பின்வருமாறு கூறினார்கள்: இறைநம்பிக்கையாளரின் நிலையைக்கண்டு நான் வியப்படைகிறேன். அவரது (வாழ்வின்) அனைத்து அம்சங்களும் (அவருக்கு) நன்மையாகவே அமையும். இறை நம்பிக்கையாளருக்கு அல்லாமல் வேறெவருக்கும் இ(ந்தப் பாக்கியமான)து கிட்டுவதில்லை. அவருக்கு ஏதேனும் மகிழ்ச்சி ஏற்பட்டால், அவர் நன்றி செலுத்துகிறார். அது அவருக்கு நன்மையாக அமைகிறது. அவருக்கு ஏதேனும் துயரம் நேர்ந்தால், அவர் பொறுமை காக்கிறார். அதுவும் அவருக்கு நன்மையாக அமைந்துவிடுகிறது.
இதை ஸுஹைப் (ரலி) அவர்கள் அறிவிக்கிறார்கள். நூல்: முஸ்லிம் 5726

உயர்வுமிக்க அல்லாஹ் கூறுகிறான்: ஒவ்வோர் உயிரினமும் மரணத்தைச் சுவைத்தே தீரும். மேலும், நல்ல, கெட்ட நிலைமைகளைத் தந்து நாம் உங்களைச் சோதித்துக் கொண்டிருக்கின்றோம். பிறகு நீங்கள் நம்மிடமே திரும்பக் கொண்டுவரப்படுவீர்கள். (அல்குர்ஆன் 21:35)

நிச்சயமாக அல்லாஹ், நாம் நேசிக்கும் விடயத்திலும், நாம் வெறுக்கும் விடயத்திலும் நம்மைச் சோதனைக்கு உள்ளாக்குவான். நம்மில் யாரும் மறைவான அறிவு ஞானம் வழங்கப் பெற்றவர்கள் அல்ல. நமக்கு மறைவான ஞானம் இருந்திருந்தால் நாம் எந்தச் சோதனையிலும் வீழ்ந்திருக்க மாட்டோம். நமக்கு ஏற்படும் சோதனையின் முடிவுகளை நாம் முன்கூட்டியே அறியும் ஆற்றலுள்ளவர்களாக இருந்திருந்தால் எவ்வித கலக்கமுமில்லாமல் நாம் அமைதி காத்திருப்போம். ஆதலால் அல்லாஹ் சோதனை எனும் அம்சத்தையும், அதன் முடிவுகளையும் தன் வசமே வைத்துள்ளான்.

நோயில் வீழ்ந்த ஒரு அடியான் நோயிலிருந்து குணமடைந்து விட்டால் தன்னை விட்டும் சோதனை அகன்று விட்டதென எண்ணுகிறான். ஆனால் சோதனை என்பது தொடர்ச்சியாக இருந்து கொண்டேயிருக்கும் எனும் யதார்த்தத்தை அவன் புரிந்து கொள்வதில்லை. கஷ்டத்திலும் இலகுவிலும், ஆரோக்கியத்திலும் நோயிலும், வறுமையிலும் செல்வத்திலும், சோதனை இருந்து கொண்டேயிருக்கும். அல்லாஹ் உமக்கு நோயைத் தந்தால் அதில் உம‌து பொறுமையைச் சோதிக்கிறான். அந்த நோயின் மூலம் உன‌து பாவங்களை அவன் மன்னித்து, அந்தஸ்த்துக்களை அவன் உயர்தக் கூடும். இவ்வாறே உனது ஆரோக்கியத்திலும் அல்லாஹ் சோதனையை வைத்துள்ளான். நாளை மறுமை நாளில் உமது தேக ஆரோக்கியம் குறித்து அல்லாஹ் விசாரிப்பான். அந்த விசாரணையே ஒரு சோதனைதான்!

அல்லாஹ் உமக்கு வறுமையைத் தந்தால் அதன் மூலம் அவன் உன்னைச் சோதிக்கிறான். உமது கூலியை அதிகப்படுத்துவான். அல்லாஹ் உமக்குச் செல்வத்தைத் தந்தால் அந்த செல்வம் குறித்தும், அதை நீர் எந்த வழியில் சம்பாதித்தாய் என்றும், அதை எவ்வாறு செலவழித்தாய் என்றும் அல்லாஹ் விசாரிப்பான். அந்த விசாரணையே ஒரு சோதனைதான்!

இன்னும் சொல்லப்போனால் உமது மனைவியும், பிள்ளைகளும் கூட உமக்குச் சோதனைதான்! இவர்களில் யாரையாவது நீ இழந்து அதற்காகப் பொறுமை செய்தால் அதற்காக அல்லாஹ் உமக்கு நற்கூலியை வழங்குகிறான். நீர் உயிர் வாழும் போது இவர்களில் யாரையும் இழக்கவில்லையென்றால் அப்போது அவர்கள் உமக்குச் சோதனையாக ஆகி விடுவார்கள். அல்லாஹ் கூறுகிறான்: (மனிதர்களில்) அழகிய செயலுடையவர்கள் யார் என்று அவர்களைச் சோதிப்பதற்காக, நிச்சயமாக பூமியிலுள்ளவற்றை அதற்கு அலங்காரமாக நாம் ஆக்கினோம். (அல்குர்ஆன் 18:07) இன்னும் அல்லாஹ் சொல்கிறான்: செல்வமும், பிள்ளைகளும் இவ்வுலக வாழ்க்கையின் அலங்காரங்களேயாகும்; என்றும் நிலைத்து நிற்கக் கூடிய நற்கருமங்களே உம்முடைய இறைவனிடத்தில் நன்மைப் பலனுடையவையாகவும், (அவனிடத்தில்) நம்பிக்கையுடன் ஆதரவு வைக்கத்தக்கவையாகவும் இருக்கின்றன. (அல்குர்ஆன் 18: 46)

மேற்கண்ட முதல் வசனத்தில் அலங்காரத்தை சோதனையாக ஆக்கியதாக அல்லாஹ் கூறுகிறான். இரண்டாம் வசனத்தில் இவ்வுலக அலங்காரத்தின் பட்டியலில் செல்வத்தையும், பிள்ளைகளையும் சேர்த்துள்ளான். இவ்வாறே கஷ்டத்திலும், இலகுவிலும், செல்வத்திலும், வறுமையிலும், ஆரோக்கியத்திலும், நோயிலும் அல்லாஹ் சோதிப்பான். சிலர் எண்ணுவது போல் அல்லாஹ் மனதிற்கு வெறுப்பான விடயங்களில் மட்டும் மனிதர்களைச் சோதிப்பதில்லை. மனிதர்களின் மனங்கள் விரும்பும் விடயங்களிலும் அல்லாஹ் அடியார்களைச் சோதிக்கிறான்.

இறை விசுவாசிகளைச் சோதிப்பது என்பது இறை நியதி என்றால் அச்சோதனையின் போது நாம் கடைப்பிடிக்க வேண்டிய ஒழுங்குகள் என்ன? என்பதை சற்று விரிவாகப் பார்ப்போம்.

Comedy

அமெரிக்காவை கண்டுபிடிச்சது கொலம்பஸ்-ன்னு தெரியும்,
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ஆனா அமெரிக்காவை தொலைச்சது யாரு?

Rulings on Marriage, - * She is pregnant and she did not pray for nine months, then she repented. What is the ruling on her marriage?

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- You replied to my question by giving me a link to previous answer,but please i need more clarification if you could answer in person!
On the day my father took my permission to marry me to my husband i just started praying,not all the prayers but prayed a couple of salats,i knew that some scholars said if a women dosent pray at all nikah is invalid so thats why i prayed only a day before my nikah,the day after my permission was sought was my nikah day and i prayed fajr and zuhur on my nikah day,and after my nikah in the next couple days i prayed 2/3 prayers altogether,after that my period started and than became lazy may Allah forgive me and stopped praying for 9 months of our marriage,i was lying to my husband he use to think i prayed before and after we got married but alhamdulilah i have started praying again now,i also got pregnant 2 months after my nikah when i was not praying and am still pregnant now and praying alhamdulilah,does this have any effect,is my nikah valid?
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Praise be to Allah.
The scholars (may Allah have mercy on them) differed as to whether the one who does not pray is a kaafir, if he does not deny that it is obligatory. Some of them – and this is the view of Imam Ahmad and a number of the early generations – said that he is a kaafir in the sense of kufr that puts one beyond the pale of Islam, and he is to be regarded as an apostate.
The majority of scholars said that he does not become a kaafir by not praying, so long as he does not deny that it is obligatory, but he should be asked to repent for three days; if he repents, all well and good, but if he does not, he is to be executed as a hadd punishment, not on the grounds that he has become a kaafir.
The more correct view is the former, which is that the one who does not pray is a kaafir. This is the view reflected in fatwas given on this website.
See also the answer to question no. 5208
Secondly:
If a person prays sometimes and not at other times, there is a difference of opinion among those who say that he is a kaafir in this case. Some of them say that he becomes a kaafir if he omits one obligatory prayer deliberately until the time for it is over. Others say that he does not become a kaafir unless he stops praying altogether. The latter is the view favored by Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him). For more information, please see the answers to questions no. 83165and 185619.
Thirdly:
If you were praying before marriage, then the marriage contract is valid, and there is no problem with it.
If it so happened that you stopped praying altogether after marriage, for a period of nine months as you mentioned, then this is subject to the difference of scholarly opinion mentioned above concerning the ruling on one who does not pray. The opinion of the majority of scholars is that the one who does not pray is not deemed to be an apostate, so there is no problem, and the marriage remains valid, especially since you repented after that and adhered to praying regularly.
But according to the view of those who think that the one who does not pray becomes a kaafir and apostate, the marriage is not completely annulled because of that; rather the matter is to be left till the end of the ‘iddah. If the partner who became an apostate repents before the end of the ‘iddah, then the marriage remains as it was. But if the ‘iddah ends (without that partner having repented), then they are to be separated and the marriage is annulled.
Rather, Shaykh al-Islam [Ibn Taymiyah] thinks that even after the end of the ‘iddah there is still an opportunity for the partners to go back to their previous marriage contract, if the one who became an apostate repents before the woman remarries.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If both or one of them becomes a kaafir after consummation of the marriage, the matter is to be left until the end of the ‘iddah and the marriage is not to be annulled yet. Rather we should wait until the ‘iddah ends. Then if they come back to Islam, the marriage remains valid. It says inar-Rawd: If the one who became an apostate repents before (the ‘iddah) ends, then their marriage remains valid, otherwise the marriage is to be annulled from the time he apostatised.
Shaykh al-Islam [Ibn Taymiyah] has the same opinion concerning this issue as is mentioned above about the first issue. He says: Before the end of the ‘iddah, the woman is not allowed to marry someone else; after the end of the ‘iddah she may marry someone else. But if she does not want to get married, in the hope that her husband may come back to Islam, then she is allowed that option.
End quote fromash-Sharh al-Mumti‘, 12/249. See also:al-Mawsoo‘ah al-Fiqhiyyah, 7/35
To sum up:
So long as you have repented and adhered to regular prayer, and you are still pregnant and have not yet given birth, then your marriage is valid and there is no problem with it, in sha Allah.
But what really matters here is that you learn a lesson from this, which is that prayer is too important to be ignored because of laziness or one’s own whims and desires. It is the most important physical act and is the most important thing that Allah demands of His slaves after their entering His religion.
And Allah knows best.