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Tuesday, January 13, 2015

Kind Treatment of Spouses, - Dought & clear, - * What is the ruling ona wife saying to her husband, “You are my soul; I cannot live without you”?



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Is it permissible for me to call my husband “roohi (lit. my soul – a term of endearment)”, and to say to him, “I cannot live without you”? Please note that I say it out of love only.
Praise be to Allah
There is nothing wrong with a wife’s calling her husband “my soul” or telling him “I cannot live without you”, in sha Allah; this comes under the heading of kind treatment between spouses.
If a woman says that to her husband, she does not mean it literally; rather what she means is to express her respect and love for her husband, just as the soul is of great importance to the body.
The same applies to her saying “I cannot live without you”; what she means is: I would feel so lonely if I lived without you.
Such words are spoken without intending the apparent literal meaning. This is something that is well known in the speech of the Arabs, such as when they say, “May my father and mother be sacrificed for you,” “May your hands be rubbed with dust,” and so on.
An-Nawawi (may Allah have mercy on him) said: The words (of the Prophet (blessings and peace of Allah be upon him)), “Shoot, may my father and mother be sacrificed for you!” indicate that it is permissible to use this expression. This was the view of the majority of scholars. However, ‘Umar ibn al-Khattaab and Hasan al-Basri (may Allah be pleased with them both) disliked it, and some of the scholars regarded it as makrooh for a Muslim to say this.
The correct view is that it is permissible in all cases, because it does not really mean sacrificing them; rather it is a figure of speech and expression of love for him and acknowledgement of his status.
End quote fromSharh Muslimby an-Nawawi.
And Allah knows best.
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Kind Treatment of Spouses, - Dought & clear, - * How should the husband treat his wife who has told her family that he is not able to have intercourse?



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Can a wife disclose to her relatives and friends that her husband has not been able to do sexual intercourse with her (because he might be impotent or he is suffering from evil eye or he might he physically weak)? Recently, a wife disclosed this to all relatives – mother, maternal and paternal uncles, aunts that the husband has not been able to do sexual intercourse with her and the husband is feeling embarrassed? Also, this impotency is – Allah’s curse or Divine Decree from Allah? If the husband divorces his wife now, how is the husband supposed to lead rest of his life because no woman will marry him knowing that he is impotent? Please note that erection and sperm count is all OK but husband was not able to penetrate into vagina? What is the islamic point of view for such a husband?
Praise be to Allah.
Firstly:
The basic principle is that both spouses are obliged to keep the secrets of the marital relationship between themselves only, and not to disclose them to others.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
Some women often tell their relatives and friends about things that are said at home and their marital relationships with their husbands, and some of these things are secrets of the house that the husbands do not want anyone to know about. What is the ruling on the women who disclose these secrets and tell them to people outside the household or to some members of the household?
He replied:
What some women do of telling their relatives and friends about things that are said at home and their marital relationships is haraam. It is not permissible for a woman to disclose the secrets of her household or her relationship with her husband to anyone. Allah, may He be exalted, says (interpretation of the meaning):“Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husbands absence what Allah orders them to guard” [an-Nisa’4:34]. And the Prophet (blessings and peace of Allah be upon him) stated that “The worst of people in status before Allah on the Day of Resurrection will be a man who was intimate with a woman, and she was intimate with him, then he discloses her secrets.”
End quote fromFataawa Islamiyyah, 3/211, 212
But if there is a real need to mention something of that nature, there is nothing wrong with doing so, on condition that one does not mention more than needs to be mentioned, and that is said only to those who need to know about it, when there is the hope that a genuine interest may be served thereby.
It says in‘Awn al-Ma‘bood(6/158):
If there is a need for that, or some benefit may be served thereby, then it is not makrooh to mention it, such as if a woman states that her husband is not having intercourse with her and claiming that he is impotent and so on, as it was narrated that a man whose wife claimed that he was impotent said: O Messenger of Allah, I am very strong and can satisfy her.” And he did not rebuke him for saying that.
But in the case of this woman who has told all her relatives, undoubtedly this is a grave mistake and it comes under the heading of disclosing the secrets of the husband and exposing him to shame in a way that she has no right to.
Moreover, it is contrary to modesty, dignity and sound conduct.
Secondly:
The husband is obliged to treat his wife honourably, because Allah, may He be exalted, says (interpretation of the meaning):“And live with them honourably” [an-Nisa’4:19]. Part of treating her honourably is intercourse, which is obligatory for him to the extent that is sufficient for her. If he is not able to do that, then she has the right to annul the marriage after referring to the qaadi (judge).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Shaykh al-Islam (Ibn Taymiyah – may Allah have mercy on him) favoured the view that she has the right to annulment of the marriage if he is unable to have intercourse. He said: His inability to have intercourse is more deserving of annulment than his inability to spend on her maintenance. The correct view is that of the shaykh, because often women want intimacy with the husband and they want children more than they want wealth, and they do not care about wealth in such situations. But if we say that if he is unable to spend on maintenance then she has the right of annulment, but if he is unable to have intercourse she does not have the right of annulment unless it is proven that he is impotent – this is subject to further discussion.
The correct view is that of the shaykh (may Allah have mercy on him): if he is unable to have intercourse because of illness, and she asks for an annulment, then it is be granted, unless this sickness is something that is known or thought most likely to be curable or likely to change. In that case she does not have the right to annulment, because it is expected to be cured.
End quote fromash-Sharh al-Mumti‘, 12/410
But from the question it appears that the man has consulted doctors and they have told him that he is medically sound, yet despite that he is unable to have intercourse.
However there is no reason why he should not consult qualified doctors again, in order to confirm that he is physically and psychologically sound. This may be the effect of magic that was done against them, which is known as rabt (something that restrains him) or sihr as-sarf (something that diverts him from what he wants to do). This type of magic has the effect, by Allah's leave, of preventing intercourse. Allah, may He be exalted, says (interpretation of the meaning):
“And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah’s Leave”
[al-Baqarah 2:102].
Our advice to you is to turn to Allah and to call upon Him and seek His help by means of the prescribed ruqyahs, whether you recite it over yourself or you go to raaqis who are trustworthy in terms of their ‘aqeedah (belief) and are known not to be charlatans.
It says inFath al-Baariby Ibn Hajar (10/233):
Ibn Battaal stated that in the books of Wahb ibn Munabbih it says that one may take seven green lotus leaves and crush them between two stones, then add water to them and recite into it Aayat al-Kursiy and the soorahs that begin with “Qul (Say)” [al-Ikhlaas, al-Kaafiroon, al-Falaq and an-Naas] , then take three sips of it, then wash oneself with it, and it will take away all problems in his body, and this is good for a man who has been prevented from having intimate relations with his wife.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
Another remedy for sihr (witchcraft) after it has taken place, which is a good remedy for a man who has been prevented from having intercourse with his wife, is to take seven green lotus leaves, crush them with a stone and the like, put them in a vessel and pour over them enough water to wash oneself. He should recite into (the water) Aayat al-Kursiy, Soorat al-Kaafiroon, Soorat al-Ikhlaas, Soorat al-Falaq and Soorat an-Naas; and the verses about witchcraft from Soorat al-A‘raaf, which are the verses in which Allah, may He be exalted, says (interpretation of the meaning):
“And We inspired Moosa (Moses) (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehoods which they showed.
Thus truth was confirmed, and all that they did was made of no effect.
So they were defeated there and then, and were returned disgraced”
[al-A ‘raaf 7:117-119]
and the verses in Soorat Yoonus:
“And Firaun (Pharaoh) said: ‘Bring to me every well-versed sorcerer.’
And when the sorcerers came, Moosa (Moses) said to them: ‘Cast down what you want to cast!’
Then when they had cast down, Moosa (Moses) said: ‘What you have brought is sorcery, Allah will surely make it of no effect. Verily, Allah does not set right the work of Al-Mufsidoon (the evil-doers, corrupts, etc.).
‘And Allah will establish and make apparent the truth by His Words, however much the Mujrimoon (criminals, disbelievers, polytheists, sinners, etc.) may hate it.’”
[Yoonus 10:79-82]
and the verses in Soorat Ta-Ha:
“They said: ‘O Moosa (Moses)! Either you throw first or we be the first to throw?’
(Moosa (Moses)) said: ‘Nay, throw you (first)!’ Then behold, their ropes and their sticks, by their magic, appeared to him as though they moved fast.
So Moosa (Moses) conceived a fear in himself.
We (Allah) said: ‘Fear not! Surely, you will have the upper hand.
‘And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magicians trick, and the magician will never be successful, no matter whatever amount (of skill) he may attain.’”
[Ta-Ha 20:65-69].
After reciting what is mentioned above into the water, he should drink from it three times, and wash himself with what is left. By this means the malady will disappear, in sha Allah. If he needs to use it two or more times, until the malady disappears, there is nothing wrong with that.
Another remedy for sihr, which is one of the most beneficial remedies, is to try hard to find out where the sihr (items used to cast the spell) is, in what land or on what mountain or anywhere else, because if it can be found, taken out and destroyed, the spell will be broken.
End quote fromMajmoo‘ Fataawa Ibn Baaz(3/279)
And Allah knows best.





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Kind Treatment of Spouses, - Dought & clear, - * Is it permissible forthe husband toask his wife forher phone password if he is suspicious about her?



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Is the Husband allowed to ask his Wife for her Computer and Phone Password? Especially if she is showing strong signs that she might be doing things which are Haraam or Impermissable?
Praise be to Allah.
The believer should think positively of his fellow Muslim and should assume the best, and interpret his affairs in a good way, and he should keep away from suspicion and negative thinking for which there is no basis, because Allah, may He be exalted, says (interpretation of the meaning):“O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not…” [al-Hujuraat 49:12].
It says inZawaajir ‘an Iqtiraaf al-Kabaa’ir(2/226): This verse indicates that it is emphatically prohibited to enquire into the private affairs of people and seek out their faults. The Prophet (blessings and peace of Allah be upon him) said: “Do not spy on one another, do not compete with one another, do not envy one another, do not hate one another, do not turn your backs with one another, and be, O slaves of Allah, brothers as He has commanded you.” And he (blessings and peace of Allah be upon him) said: “O you who have paid lip service to faith but faith has not entered your hearts: do not backbite about the Muslims or seek out their faults, for whoever seeks out the faults of the Muslims, Allah will seek out his faults, and if Allah seeks out a person’s faults, He will expose him even if he is in the innermost part of his house.” It was said to Ibn Mas‘ood (may Allah be pleased with him): What do you think if I tell you about al-Waleed ibn ‘Utbah and wine dripping from his beard? He said: We were forbidden to spy on one another; if he shows us anything amiss in his conduct, then we will take him to task for it. End quote.
Based on that, the basic principle is that it is not permissible for a husband under ordinary circumstances to ask his wife for the password to her cell phone or computer, because this conduct implies doubt and suspicion, and it may sour the relationship between the spouses in a manner that may be difficult to put right.
But if the husband has found indications or circumstantial evidence that points to his wife doing some things that are contrary to Islamic teaching, then there is no reason why he should not ask her for her password. In fact in that case he has the right to use trickery – without her knowledge – to find out about what is really going on. We have previously quoted a fatwa of Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) concerning this issue.
And Allah knows best.




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Sunday, January 11, 2015

Kind Treatment of Spouses, - Dought & clear, - * He is asking about the custom of joking with the groom on his wedding night

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Recently I had some conversation of virtue and culture on wedding night, I just wanted to get clear picture about wedding night, in our country back in India , when groom want to enter the room of bride on first night of wedding relatives and friends dont allow to enter the bedroom of bride and instead they start wasooli(demanding money or for a trip) if groom doesn't agree they not allow to enter , it's just for fun we do, but I heard it's haram , but question is how it is haram when there is nothing against Islam or sharia, please clarify to me as it will help us o correct ourself if we are wrong , also please be noted we will not keep groom and bribe wait for whole night, it's just for fun as we get only one day to celebrate like this, please help us with authentic source from Quran and hadeet.
Praise be to Allah.
Firstly:
Celebrating weddings and other worldly occasions is permissible subject to the condition that they are free of reprehensible matters such as free mixing, music and so on. Such activities are coming under the heading of permissible fun and there is nothing wrong with that according to Islamic teachings.
See also the answer to question no. 115148.
Secondly:
It is not appropriate to stay in a Muslim’s house so long that it causes a disturbance to him or his family. It is also not appropriate to enter his house at a time when he may not like anyone to enter, even if that is by way of joking or having fun.
Al-Bukhaari (5163) and Muslim (1428) narrated that Anas ibn Maalik said: The Messenger of Allah (blessings and peace of Allah be upon him) got married and consummated the marriage with his wife. My mother Umm Sulaym made somehaysand put it in a stone vessel, then she said: O Anas, take this to the Messenger of Allah (blessings and peace of Allah be upon him). Then he said: “Go and invite So and so for me, and whomever you meet,” and he mentioned some men by name. I invited those whom he had named and whoever else I met. And the Messenger of Allah (blessings and peace of Allah be upon him) said to me: “O Anas, bring the stone vessel.” They came in until they filled the courtyard and the apartment. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Let them make circles of ten, and let each man eat from what is nearest to him.” They ate until they were full; one group went out and another group came in, until they had all eaten. Then he said to me: “O Anas, clear it away.” I picked it up, and I do not know whether it held more when I put it down or when I picked it up. Some of them sat talking in the house of the Messenger of Allah (blessings and peace of Allah be upon him), and the Messenger of Allah (blessings and peace of Allah be upon him) was sitting there, and his wife had her face turned towards the wall. They were bothering the Messenger of Allah (blessings and peace of Allah be upon him), so the Messenger of Allah (blessings and peace of Allah be upon him) went out and greeted his wives, then he came back. When they saw that the Messenger of Allah (blessings and peace of Allah be upon him) had come back, they realized that they were bothering him. So they all rushed to the door and left. The Messenger of Allah (blessings and peace of Allah be upon him) came and hung up a curtain and went in, and I was sitting in the apartment. It was not long before he came out to me, and this verse had been revealed. The Messenger of Allah (blessings and peace of Allah be upon him) went out and recited it to the people:
“O you who believe! Enter not the Prophet’s houses, unless permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse without sitting for a talk. Verily, such (behaviour) annoys the Prophet…”
[al-Ahzaab 33:53].
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
What is meant by dispersing after having eaten is moving from the place where people ate so as to make it easier for the owner of the house. End quote.
Ibn Battaal (may Allah have mercy on him) said:
Causing annoyance to the Prophet (blessings and peace of Allah be upon him) is haraam for all of his ummah. Similarly, it is haraam for the believers to cause annoyance to one another.
From the hadeeth we learn the fiqhi ruling that if a person sits for so long in someone else’s house that he causes annorance to the owner of the house, it is permissible for the owner to get up and leave him, or to tell him that he needs him to leave, so that he will leave, and that is not bad manners.
End quote fromSharh Saheeh al-Bukhaari(9/510).
A Muslim may be annoyed by something that his friends do to him by way of joking and playing, or by way of following the people’s customs, but he may feel too shy to tell them not to do that, for fear of hurting their feelings. The wise Muslim would not do that to his Muslim brother, especially in his house and on his wedding night. He may be upset by that, but feel too shy to say anything to them, and his wife may be upset and annoyed by that deed. With regard to such matters, the least that may be said is that they are makrooh (disliked), if they cause any harm or annoyance to the groom or to the owner of the house.
What should be done is to adhere to the Islamic etiquette having to do with asking permission to enter, entering the house and staying in the house, especially at sensitive times when staying for too long may cause a great deal of inconvenience to the household.
Moreover, asking the groom for money or anything else that may impose a burden on him – even by way of joking, may embarrass him and make him respond to this request, so he may use some of his money to pay his friends unwillingly. Ahmad (20577) narrated from ‘Amr ibn Yathribi that the Messenger of Allah (blessings and peace of Allah be upon him) said: “It is not permissible for a man to take any of his brother’s wealth unless he gives it willingly.” Classed as saheeh by al-Albaani inal-Irwa’(2/279)
Al-Qaari (may Allah have mercy on him) said:
It is haraam to take anything by means of shyness.
End quote fromMirqaat al-Mafaateeh(4/1330)
To sum up:
This action should be avoided and this tradition should be abandoned, because of what it may lead to of embarrassment, distress and annoyance, whether to the man or his bride.
You can visit at some other time, and you can joke in some other way.
A man said to Sufyaan ibn ‘Uyaynah (may Allah have mercy on him): Joking is objectionable. He replied: Rather it is Sunnah, but only for the one who does it in an appropriate manner at an appropriate time.
See also the answer to question no. 22170for information on Islamic guidelines and etiquette with regard to joking.
And Allah knows best.
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Kind Treatment of Spouses, - Dought & clear, - * Is it permissible for his wife to take care of a non-mahram man who is paralysed?



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What is the ruling on a woman taking care of her husband’s paternal uncle who is elderly, because of his health situation?
He is paralysed and cannot take care of himself. This means that the wife will be changing his diapers and clothes, and looking after him in all ways, because his wife is also elderly and sick, and she cannot look after him, and all his relatives are also elderly.
Praise be to Allah.
If this old man does not have anyone such as a wife, sons or daughters who can take care of him, and there are no men who can take care of these matters, even in return for payment if he or whoever is looking after him can afford it, then there is nothing wrong with a non-mahram woman taking care of him, so long as she tries to avoid looking at or touching the private part. If that must be done, then it should be done using a barrier, such as gloves and the like.
If she does these things hoping for and seeking reward with Allah, acknowledging her husband’s rights, and helping one who is sick and paralysed, then she will be rewarded, in sha Allah.
And Allah knows best.





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Kind Treatment of Spouses, - Dought & clear, - * One of the wives is seeking the help of unjust laws to cause harm to the other wife; what is the ruling?



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I am the second wife of a righteous man, and I love him very much. Since weve got married, his first wife has thrown him out, and demands to be divorced. She has a terrible temper and jealosy, which makes it basicly impossible for her to accept this marriage. She demands him to divorce me, and he does'nt have the niya to do this. She has asked the kafir government for help, and even the police.
When she accepts, she says that she will have 3 days, and I will have 1 day . My husband works 8 hours a day so this gives me basically 8 hours with my husband before he has to go to her for her 3 days again.
Sometimes she puts the condition of me having 1 day and she has to have 2 days and my husband wants me to accept this so that she doesn't divorce him. its hard for me as my heart is not content with this. I have given up so many rights as it is so that she might come back to him. She says that he has kids with her therefore she has right to more days. wallahi this is opression . I dont have any other option than accepting this in order for her not to divorce him. what advice could you give me? it hurts so much. Many brothers have been tested with divorce, and if that is his qadr he should accept it. oppressing my rights will not give him sweetness in his first marriage.
Praise be to Allah.
Firstly:
Undoubtedly if one of the wives, whether it is the first wife or otherwise, strives to bring about the divorce of the other wife, that is haraam and is striving for the sake of falsehood, and for that which angers the Most Merciful and pleases the Shaytaan. This comes under the heading of covetousness and selfishness. Allah, may He be glorified and exalted, says (interpretation of the meaning):“And whosoever is saved from his own covetousness, such are they who will be the successful” [al-Hashr 59:9]. This indicates that the one who is motivated by covetousness and pursues his whims and desires is a loser.
It also comes under the heading of thinking negatively of Allah, may He be glorified and exalted, and of weak faith in His will and decree, for all provision is in the hand of Allah, including the love of a husband for his wife, the time he spends with her, and his interest in her. All of that is included in the provision that is granted by Allah, and that which is with Allah cannot be attained by disobeying Him.
Al-Bukhaari (5152) and Muslim (1408) narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “It is not permissible for a woman to ask for her sister to be divorced so as to deprive her of what is rightfully hers and take it for herself; rather she will have what has been decreed for her.”
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
From this report we understand that it is not appropriate for a woman to ask her husband to divorce her co-wife so that she can have him to herself; rather she will have what has already been decreed for her, and the divorce of her co-wife will not detract anything from that which has been decreed for her, or add to it.
Al-Akhfash said: It is as if he meant that she seeks to deprive her of her husband’s goodness so that she can have it all to herself.
Abu ‘Umar said: This hadith is one of the best hadiths about the divine decree, according to the scholars who have knowledge of the Sunnah. It indicates that no one will obtain anything except that which has been decreed for him.
Allah, may He be glorified and exalted, says (interpretation of the meaning):“Say: ‘Nothing shall ever happen to us except what Allah has ordained for us’” [at-Tawbah9:51]. So this matter is quite clear to the one whom Allah has guided, praise be to Allah.
End quote fromat-Tamheed(18/165)
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
This indicates that it is emphatically prohibited for a woman to seek the divorce of a co-wife, and emphasises that she should be content with whatever Allah has decreed for her.
End quote fromFath al-Baari(9/127)
Secondly:
Undoubtedly her efforts to harm her husband, and her seeking help from the kaafir police against him are also obviously haraam. It is not permissible for a woman who believes in Allah and the Last Day to do such a thing, which is the result of the Shaytaan toying with her.
The same applies to her efforts to cause harm to her co-wife with regard to division of the husband’s time, and to make the husband give her less than is her right, or to make him incline towards the first wife, either for fear of her efforts to seek divorce from him, relying on the kaafir laws that will help her to do that, or to put pressure on the husband because of his children, or other similar reasons, or abusing other weak points that she sees in her husband and is exploiting in order to get something that is not permissible for her, such as her husband being more inclined towards her or favouring her with regard to division of his time, or trying to bring about the divorce of her co-wife.
The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever harms others, Allah will harm him, and whoever causes hardship to others Allah will cause hardship to him.”
Narrated by Imam Ahmad (15755), Abu Dawood (3635), at-Tirmidhi (1940) and Ibn Maajah (2342); classed as saheeh by al-Albaani.
It is not permissible for the husband to respond to her covetousness or her wishes; rather he must strive to treat his wives equitably as much as he can. However we do not think that he should let the matter go as far as divorce; rather he should try to ward that off and put things straight, and he should be keen to keep his wife and look after his children, and spare them from living without a father, especially in that kaafir land.
If it is not possible for him to treat his wives equitably, because of the circumstances mentioned, or for other reasons that may prevent him from doing that, then we do not advise you to let your relationship with your husband reach the level of all or nothing, by saying “Either me or her”, or “Either give me my rights in full or divorce me,” or “Either this or that,” and so on.
Rather the wise person tries to achieve the best of two options and ward off the greater of two evils, to achieve whatever he can of that which serves the best interests and ward off whatever he can of harm, to the best of his ability.
Undoubtedly staying with a husband whom you love and he loves you, and who finds comfort in you and you in him, even if that is once every three or four days, is better for you than striving to seek divorce and live without a husband, especially in a country like yours.
The worst-case scenario is: imagine if your husband had four wives, not just two, what would you do? Would you ask him to divorce all his other wives, so that he would have more time for you, as his first wife is doing? Or what would you do?
Be tolerant with your husband and give him a break, so that he can manage the situation and solve the problem, for kindness is never introduced into a thing but it makes it more fair-seeming, and it is never removed from a thing but it makes it ill-seeming. When Allah wills good for the people of a household, He introduces kindness among them, and if He wills ill for them, He removes kindness from among them. Faith is based on two strong foundations: patience and tolerance. Patience enables a man to bear what he faces of the pains and troubles of life, and helps him to cope with religious duties, and to resist the whims and desires of the self and natural impulses.
Through tolerance one will be able to show one’s good side and will be able to resist whims and desires, and will strive to purify oneself and increase one’s faith.
May Allah make things easy for you, set things straight between you and your husband, suffice you against the evil of that which is worrying you, and reconcile you and your husband on the basis of the best of that which Allah loves and is pleased with.
And Allah knows best.




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