He issued a conditional divorce in a state of extreme anger in which he almost lost his mind.

Dought & clear, - My wife left for Kuwait on September 2011, from
Pakistan, to meet her parents with my consent. After a while we found
out about her pregnancy. Meanwhile I had arguments with my wife so I
asked her to return home. In the same tenure my Sister's Nikkah was
held on 15thDecember 2011. (We found a good match for her and we were
desperately looking for one) the boy had come from France and his
return flight was on 16thDecember 2011.
I wanted my wife to attend the ceremony of my sister's nikkah but she
said that she cannot come as she had some issues with the authorities
(my in-laws in Kuwait were black listed due to expiry of my brother in
law's residency for a long time) my wife informed me about this but I
did not believe her under the circumstances and got very angry with
her and thought that she was making an excuse. My anger was outrageous
and I have a previous history of going nuts due to anger.
The situation was that infront of my family members who were trying to
calm me down Iuttered the words "if shedidn't come on nikkah divorce
(3 times) I was so infuriated that I did not know at the time thewords
which were coming out of my mouthdidn't even remember what I was
saying, due to extreme anger, without knowing the meanings, and its
effect, I uttered the above words.
After the people around me realised what I had uttered and made me
aware of the situation, my elder brother called some mufti sahib, on
that time Mufti sahib said that its talaq e bain. One Divorce has
taken place. I was in shock thatthis was not what I meant; divorce was
far from my mind I was having a happy life with her and just wanted to
express my anger.
We called and informed my in laws of the situation. They were shocked
as well and theytried to send my wife back with in this time period
but she could notexit on account that her entire family would haveto
exit with her for goodplus they'll arrest her and then deport her.
They tried their level best to make it possible but there were some
concerned officers who were not working because of Muharram which
delayed the process. Mean while one of mufti sahib informed us that
three divorces are affected. We were shocked to learn that. They tried
a lot, used all of their references and resources but they didn'tget
the exit till Nikkah (we could not delay nikkah or make it an
engagement as we had pressure from boy's family).
I have the proof for that my father in law got the visa on 25th of
December 2011 and my wife got visa on 27th of December 2011.
My question is , please answer: 1. I divorced in extreme anger without
knowing the words coming out my mouth and I am ready to swear on it.
2. My in laws tried to send my wife but she could not make it on time.
3. I believed that she was lying to me whereasshe was telling the truth.
Praise be to Allah.
If this situation is as you describe, that when you uttered the word
of divorce you were not really aware of what youwere saying because of
severe anger, to the extent that you did not remember what you hadsaid
until those who were present told you about it, then this divorce does
not count as such. Shaykh Ibn Baaz(may Allah have mercy on him) said:
Divorce uttered in a state of severe anger does not count as such,
whether itis threefold or a single talaaq, according to the more
correct of the two scholarly opinions, if there is proof to supportthe
claim that one was in that state at the time. But if his anger was so
intense that he did not know what he was saying or doing, then
hisdivorce does not count as such according to scholarly consensus, as
in the case of one who isinsane or in a state of intoxication where no
committing of sin in involved.
End quote from Majmoo'Fataawa Ibn Baaz, 21/275
We have previously discussed the ruling on adivorce issued by one who
is angry; please see fatwa no. 45174
A similar case is that of a man who divorces his wife based on
something and if it werenot for that he would not have divorced her,
then he finds out that this matter was not correct, such as if he
divorces her thinking that she was having a relationship with another
man, then he finds out that she is innocent. In that case, this
divorce does not count as such.
See the answer to question no. 36835
To sum up: if the matter is as described, your divorce did not count as such.
And Allah knows best.

Ruling on dealing in so-called “healing crystals”.

Dought & clear, - I am Unez from India. Weare into the business of
Exporting healing crystals. There are non-muslims believers who use
crystals and related semi-precious stones for alternative healing.
Although it is not directly related to any religion I am not sure if
it is haram to trade in such healing stone.
The items that we sell are believe to generate peace and calmness. If
it is Haram, I will Inshallah stop trading in such articles.
Any help would be appreciated.
Praise be to Allah.
Firstly:
The ruling on dealing in these crystals and exporting them to those
who use them for healing depends on the ruling on using them for
treating illness. The basicprinciple with regard to medical treatment
is thatthere is nothing wrong with using anything thatis proven to be
beneficial and useful in treating sickness. That inturn implies that
it is permissible to buy and sell it, give it as a gift, and so on.
This applies whether its benefit is proven in shar'i ways, as in the
case of the Qur'an and honey, or through trial and experience, as in
the case of all permissible remedies and medical drugs, because the
Prophet (blessings and peace of Allah be upon him) permitted treating
sickness. 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 has not sent downany sickness but He has sent down a remedy for
it." Narrated by al-Bukhari, 5678. It was narrated that Abu'd-Darda'
said: The Messenger of Allah (sa) said: "Allah has created the
sickness and the remedy, so treat sicknessbut do not treat sickness
with anything that is haraam." Narrated by at-Tabaraani in al-Mu'jam
al-Kabeer, 24/254; classed as saheeh by Shaykh al-Albaani in
as-Silsilah as-Saheehah, 1633
If something is not proven to be beneficial according to sharee'ah or
according to trial or experience, then it is notpermissible to use it
to treat sickness; that in turn implies that it is notpermissible to
sell it for the purpose of treating sickness or as a remedy, because
that is helping in sin and transgression.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said, explaining
the means that it is permissible to use for treating sickness:
The means that Allah, may He be exalted, has caused to be means are of
two types:
1.
Means that are prescribed in Islam, such as the Holy Qur'an and du'aa'
(supplication), as the Prophet (blessings and peace of Allah be upon
him) said concerning Soorat al-Faatihah: "How did you know it is a
ruqyah?" And the Prophet (blessings and peace of Allah be upon him)
used to perform ruqyah for the sick by offering du'aa' asking Allah,
may He be exalted,to heal by means of his du'aa' whomever He wanted to
heal thereby.
2.
Physical means such as regular medicine that is known through
sharee'ah, such as honey, and through trialand experience, such as
many other kinds of medicine and remedies. For this category, the
effect should be direct, not by way of imagination. If it is proven
that something has a direct effect, then it is valid to be used to
treat sickness and healing will be achieved thereby, by Allah's leave.
But if it is just somethingimaginary that the sick person imagines
will bring him psychological relief based on that imagination and that
it will alleviate the sickness, and perhaps this psychological sense
of relief may lead to recovery from sickness, then in this case it is
not permissible to rely on it and that does not prove that it is a
remedy. That is so that people will not pin their hopes on illusions.
Hence it is forbidden to wear halaqah bracelets, strings and the like
to cure or ward off disease,because that is not a means that is
prescribed in sharee'ah, nor is it proven on the basis of trial and
experience. So long as there is no proof that it is a means of healing
in either shar'i or scientific terms, it is not permissible to take
itas a means, because taking it as a means is a kind of contesting the
sovereignty of Allah, mayHe be exalted, and it is associating
something else with Him, because He is the only One Who creates cause
and effect (and such actions attribute effects to causes that Allah
has not made to be such).
End quote from Majmoo'Fataawa wa Rasaa'il al-'Uthaymeen, 17/70
Secondly:
So-called "healing crystals" are various kinds of stones, gems or
crystals that some people use to seek well-being and healing from
psychological and physical sickness, because they believe that they
have extraordinary powers to strengthen the body andheart, to bring
peace of mind and ward off anxiety, tension, depression and so on from
the individual.
Based on that, it is not permissible to use these crystals for
treating sickness, and what appears to be the case is that it is not
permissible to sell them or give themto those who will use them for
this purpose, because there is no proof that they are beneficial in
treating sickness, either from shar'i sources or from scientific
sources. What connection is there between stones or crystals and
healing from sickness, whether physical or psychological? Rather this
comes under the heading of wearing amulets and seashells (worn for
protection against the evil eye) thatwas known in ancient times.
Ahmad (17440) narrated that 'Uqbah ibn 'Aamir (may Allah be pleased
with him) said: I heard the Messenger of Allah (blessings and peace of
Allah be upon him) say: "Whoever wears an amulet, may Allah never
fulfil his wish and whoever wears a seashell, may Allah neverprotect
him from what he fears."
This hadeeth was classedas saheeh by al-Arna'oot in his commentary on al-Musnad.
See also the answer to question no. 138578 .
Based on that, it is not permissible to sell these rocks or crystals,
and thelike, for the purpose of treating sickness or seeking healing
from them. And believing thatthey are of benefit for such purposes
comes under the heading of associating others with Allah, may He be
exalted.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: With regard
to wearing halaqah bracelets and the like, if the one who wears it
believes that it has any effect in and of itself independently of
Allah, then he is a mushrik in the sense of major shirk, which is
contrary to belief in the Divine Lordship (Tawheed ar-Ruboobiyyah),
because he believes that there is another creator with Allah.
If he believes that it is a means but it does not have any effect in
and ofitself, then he is a mushrik in the sense of minor shirk,
because by believing that something is a means when it is not, he has
associated something with Allah, may He be exalted, by believing
thisthing to be a means when Allah has not caused it to be such.
End quote from Majmoo'Fataawa wa Rasaa'il al-'Uthaymeen, 9/155

The best helper at the face of tyranny

A student had spent thirty years acquiring knowledge. His teacher said
to him: "Let me ask you a question. If you know the answer, I shall
give you your diploma. The question I am going to put to you is not
about the Quran or Traditions, yet it is not unconnected with these.If
you have understood just a little of what you have learned, if your
studies have been at all fruitful, you will be able to answer. But not
if youhave learned without understanding."
The teacher then asked his student this question:"How many days'
journey is your home country from here?"
"It takes three months," the student replied.
"If Allah wills, you will receive your diploma and make that long journey."
"Yes, if Allah has so destined."
"On your way, will you pass nomad encampments with flocks of sheep,
and will they have sheepdogs to guard the flocks?"
"Of course! I will pass all of these on the way."
"Well then, suppose you were to be set upon suddenly by five or six
ofthose sheepdogs as you were passing by on yourway home. What would
you do? If you have understood your lessons,if you have got
anythingfrom the blessed Quran and Traditions and if history has
taught you anything, then you will answer the questions correctly,
pass this examination, receive your diploma, go back home and become a
preacher whose sermonswill benefit the people in this world and the
Hereafter."
The student gave this reply: "My respected teacher! If I encounter
savage dogs along the way I shall fight them offwith the staff I
carry."
"It is no easy matter to contend with half a dozen savage dogs. You
may beat off three, but the other three will bite you meanwhile. That
is no answer."
"I shall drive them off with stones."
"That is not possible either."
"Then I shall use a gun."
"In that case you will notescape the owner of the dog. Sheepdogs are
veryvaluable."
The student had failed the exam; He had not been able to give the
right answer to the question. "My son," said his teacher, "you have
learned a lot, but you have not understood. Think things over for a
while, then come back to me." After reflecting for some days, the
student approached the teacher again. "Have youfound the answer to my
question?" The teacher asked him. "No sir," he said. "I then
explained:"My son, if you should run into such a situation,do not try
to fight the dogs! Leave them alone and call the shepherds atonce. The
shepherd will tell the dogs not to attack you. You should understand
that tyrants are Allah's savage dogs. In the life ahead of you, in
your own country, you may at any time encounter such tyrants. If you
try and fight them,they will bite you and tear you apart. If you
killthem, their master will call you to account and you will be
condemned. The best course is to appeal to Allah; the dogs' true
Owner. Only by His grace can you hope to be delivered from such
tyrants. What a fine helper is He!"

Life in the Cave - Sacrifices of Rasulullah and Abu Bakr

When Prophet Mohammad (SAW) and Abu Bakr (RA) reached mount Thawr
during themigration to Medina, Abu Bakr (May Allah be pleased with
him) carried him up the mountain to a cave called after the name of
the mountain, Cave Thawr. Abu Bakr first entered to explore the cave
and be sure that it was safe, closed all holeswith pieces torn off
fromhis clothes, cleaned it and then asked the Prophet (Peace be upon
him) to step in. The Prophet (Peace be upon him) went in and
immediately laid his head in Abu Bakr's lap and fell asleep.
SuddenlyAbu Bakr's foot was stung by a poisonous insect. It hurt so
much that his tears fell on the Prophet's face. The Prophet (Peace be
upon him) immediately applied his saliva on AbuBakr's foot and the
pain went off on the spot. They confined themselves to this cave for
three nights, Friday, Saturday and Sunday. 'Abdullah, the son of
AbuBakr would go to see them after dusk, stay thenight there, apprise
them of the latest situation in Makkah, andthen leave in the early
morning to mix with the Makkans as usual and not to draw the least
attention to his clandestine activities. 'Amir bin Fuhairah, while in
the company of other shepherds of Makkah tending his master Abu Bakr's
flock, used to stole away unobserved every evening with a few goats to
the cave and furnished its inmates with a plentiful supply ofmilk.-
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