Dought & clear, - He incited a woman toleave her husband, then he married her and claimed that her son from her first husband was his child

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A man encouraged a woman to run away from her husband, with whom she had a child. She went to the court and got divorced from him by means of khul‘, then after that, that man married her and claimed that the child was his and not the child of the first husband.
What is the Islamic view on this matter?
Praise be to Allah
Firstly:
What this man did of encouraging the woman to run away from her husband and get divorced from him by means of khul‘ is a haraam action and a grievous sin. It is not permissible for a Muslim to propose marriage to any married woman, or to turn her against her husband, even if that is not with the aim of marrying her and he has no interest in her, no matter what the reason. A stern warning concerning that was narrated in the hadeeth of the Prophet (blessings and peace of Allah be upon him): “He is not one of us who turn a woman against her husband.” Narrated by Abu Dawood, 2125; classed as saheeh by al-Albaani inSaheeh Abi Dawood.
Secondly:
What the woman did of getting divorced from her husband by means of khul‘ with no good reason is also the subject of a stern warning, in the hadeeth in which the Prophet (blessings and peace of Allah be upon him) said: “Any woman who asks her husband for a divorce with no good reason, the fragrance of Paradise will be forbidden to her.”
Narrated by at-Tirmidhi, 1187; classed as saheeh by al-Albaani inSaheeh Abi Dawood.
Thirdly:
Because of the crime that they have committed and the abhorrent nature of what they have done, some of the scholars are of the view that if a man turns a woman against her husband, it is not permissible for him to marry her; rather it is permanently forbidden for him to marry her. This is the view of the Maalikis. However, the majority of scholars think that the marriage is valid, despite the sinful nature of their actions.
Fourthly:
It is not permissible for this man, or anyone else, to claim the child of another man as his own; rather this comes under the heading of lies and false declarations, transgression against the rights of others and corruption of lineage, and it leads to serious evil consequences. For that reason, Allah has forbidden adoption (in the sense that the adopted child is claimed as one’s own flesh and blood) and claiming the child of another as one’s own, even if the birth parents agree to that or his father is not known. So how about if he usurped the child and falsely claimed him as his own? This is even worse and even more abhorrent.
Allah, may He be exalted, 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. (Az-Zihar 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 Oft-Forgiving, Most Merciful.”
[al-Ahzaab 33:4-5].
What they must do is fear Allah and repent to Him from these sins: his sin of turning a woman against her husband and her sin of obeying him in that and getting divorced from him by means of khul‘, then his sin of claiming the child of another man as his own, and her helping that evildoer in his evil act and transgression. They should both beware of the wrath and punishment of Allah, and they should realise that Allah is severe in punishment and that He may or may not give a respite. Allah, may He be exalted, says (interpretation of the meaning):
“Consider not that Allah is unaware of that which the Zalimoon (polytheists, wrong-doers, etc.) do, but He gives them respite up to a Day when the eyes will stare in horror”
[Ibraaheem 14:42].
Muslim narrated in hisSaheeh(2583) that Abu Moosa (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah, may He be glorified and exalted, grants respite to the wrongdoer, but when He seizes him He will not let him off.” Then he recited:“Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe” [Hood 11:102].
And Allah knows best.







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Dought & clear, - She feels sad and depressed, and is asking forthe solution

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I am a twenty-four year old woman. I feel sad almost all the time, and have no desire to make contact with people. I feel very lonely and as if nothing could make me happy, even though I offer all the obligatory prayers, even Fajr on time, I pray qiyaam al-layl, I read a juz’ of Qur’an every day in order to complete it once every month, I try to draw closer to Allah and I have performed ‘Umrah more than once. But these feelings are not going away. Praise be to Allah, I am blessed, my life is pretty good and is better than many, praise be to Allah. I acknowledge that and I give thanks to Allah for it; I hope that He will not call me to account for my negative feelings. But I do not know what is the cause of these bad feelings. This has been going on for more than a year, and started before the unfortunate developments that have occurred in the Arab world. It has gotten worse with the killings in our country and the loss of relatives of some friends of mine. How can I overcome this negativity?
Praise be to Allah
Firstly:
First of all we would like to welcome you to the Islam Q&A website. We ask Allah to benefit us and you by means of what we say, and to relieve us and our Muslim ummah of distress.
Trouble is inevitable in the life of this world; this is how Allah has decreed it and He has made it a place of trials and tests, and a bridge to the hereafter. Even the best of His creation, the Prophets, were never free of troubles. Life is never plain sailing for anyone, young or old. You may have reason to rejoice one day, then reason to feel sad for many other days; this is how it always is in the life of this world and this is how people are all the time.
Who among us has not felt grief and sorrow as a result of the calamities we see befalling the Muslims, day after day? Who among us has not lost interest in this world and everything in it, because of what we hear or see?
But when these feelings of sadness and loneliness or bad moods persist and prevent us from living a normal life or carrying out the duties that are required of us, or fulfilling the rights of others, or they cause us to neglect the blessings of Allah has bestowed upon us and fail to give thanks for them as we should, at that point sadness moves from being something natural to being a case of weakness and sickness that needs to be treated.
There is no greater remedy for that than patience and fearing Allah, and thinking positively of Allah, the Lord of the Worlds, putting one’s trust in Him, delegating one’s affairs to Him and turning to Him in all times of calamity.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Many people, when they see evil or when the Muslim ummah goes through a lot of trouble, panic, lose hope and start complaining as people who are beset by calamities do. But this is forbidden; rather what is enjoined is to be patient, to put one’s trust in Allah, to be steadfast in adhering to the religion of Islam and to believe that Allah is with those who fear Him and those who do good, and that the best end is for those who fear Him; whatever befalls him is because of his sins, so he should be patient, for the promise of Allah is true; he should seek forgiveness for his sins and glorify and praise his Lord morning and evening.
End quote fromMajmoo‘ al-Fataawa, 18/295
Secondly:
If the state of grief worsens and leads to some level of depression, then in addition to this spiritual remedy, showing patience, putting one’s trust in Allah and always remembering Him, medical attention from a knowledgeable and trustworthy specialist is also needed.
The symptoms of depression include the following:
· always feeling sad, anxious and in a bad mood
· loss of interest and lack of enjoyment in activities that people usually enjoy
· constant pessimism and feeling helpless in the face of life’s problems
· feelings of guilt, worthlessness and social alienation
· inability to show or express feelings towards others or to accept feelings from others
· trouble sleeping, such as insomnia, sleeping too long or waking up too early
· eating problems (overeating or loss of appetite)
· chronic physical pain from which no remedy brings relief
· weepiness
· getting tense quickly; hyperactivity and not being able to calm down and relax
· constant feelings of tiredness and inability to do any physical activity
· inability to concentrate, remember or take sound decisions
If four or more of the symptoms mentioned above are present, then you should consult a specialist in psychology, as mentioned above.
In addition to seeking medical treatment, you should try to keep yourself busy with useful activities, such as reading Qur’an and other books, and engaging in hobbies and so on. Do not forget some natural remedies that will re-energise you and help the brain to regain energy, such as honey and dried fruits.
One of the prescriptions that was often used in the past is talbeenah. According to a saheeh report, the Messenger of Allah (blessings and peace of Allah be upon him) said concerning it: “Talbeenah brings comfort to the sick person and it lessens grief.”
Narrated by al-Bukhaari, 5101; Muslim, 2216
Ibn al-Qayyim (may Allah have mercy on him) said inZaad al-Ma‘aad:
This broth clears that from the stomach and intestines, cleanses it, makes it flow, makes it more liquid, adjusts it, and restores balance. Thus it gives relief, especially for the one who usually eats barley bread, which was the custom of the people of Madinah at that time; it was their staple food, as wheat was very expensive for them. And Allah knows best.
Talbeenah is a broth made from barley flour with its bran, to which a cup of water is added, and it is heated on a low fire for five minutes, then a cup of milk and a spoonful of honey is added.
And Allah knows best.







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For children, - Islamic Ethics and Morality: Why are Gheebat and Tohmat Haraam?

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They are Haraam because they spoil people's names and characters. When you speak badly of someone, you make others think badly of them. Another reason why it is bad is because the people are not there to defend themselves. If you hear wicked things about others, you should give the others a chance to defend themselves by explaining, before you believe what you hear.
Gheebat and Tohmat are a result of Jealousy. If a person is respected, has done good, has helped others, there will always be people who are angry and bitter that such a person is respected by all. The result is to try and slander and destroy this reputation by sowing seed of venom in their character, by telling the world lies so that the respect turns to outrage and shame. Such people are cursed by Allah (SWT), and are referred to as the evil whispers of mankind.
Allegation is more severe sin than backbiting. It is clear from traditions that anyone who levels allegations against a believer is condemnable.
Prophet Mohammed (s.a.w.s.) declared, If a person levels an allegation against a believing man or woman for an act, which he/she has not done, then on the Day of Judgment, Allah, the Almighty, shall put him on a piece of fire until he is chastised for leveling that allegation.
Imam Sadiq (a.s.) narrates, When a believer levels an allegation against another believer, his faith dissolves just as salt dissolves in water.
Imam Sadiq (a.s.)said further, If a believer accuses another believer (while the latter is innocent), then the honour and dignity that exists between two believers will vanish.
That is why we have been instructed in traditions to restrain ourselves to the best of our ability from thinking evil of a believer.
Rely on the positive points of your believer brother's conduct until you don't get confirmed evidence which prevails upon your existing knowledge of the brother. Do not think evil about the words of a believer in whose defense you can find at least one good fact.
Ameerul Momineen (a.s.) exhorts, Consider the word or action of a believer brother to be good, even if you are offended, and always think optimistically (about him) to the utmost. Do not think bad about him. If you do not get excuse in good actions, search for it over and over again, until the number (of excuses) reaches 70, if you still cannot find it, then think that we ourselves cannot think good about him.
Many times we find that our conversation with somebody about another believer turns out to be completely false. A person asked Ameerul Momineen (a.s.), What is the distance between right and wrong? Imam Ali (a.s.) replied, 'Four fingers'. Imam Ali (a.s.) then placed his four fingers between the eye and ear and said, 'that which is seen by the eye is true and that which is heard by the ear is mostly wrong or false.'
That is why before accusing anybody we should ponder on this fact.
Ameerul Momineen (a.s.)reveals, Happy is that person who is busy in searching for his own defects and is unaware of the defects of others.
Make your intellect suspicious (accuse yourself) of your own defects, for in most cases, self-confidence and self-reliance are the chief causes of mistakes.
In another tradition it is narrated, One who calls himself bad, is saved from Satan's deception.
Just as leveling allegations against someone is prohibited, in the same way a person should refrain from going to places where he may become the target of accusation.
Imam Ali (a.s.) advises: Refrain from the assemblies of allegation and suspicion because the companion of bad people is often deceived by them.
Prophet Mohammed (s.a.w.s.) said, He is more accused of Tohmat (allegation) who sits with the gathering of accusers.
Imam Ali (a.s.) revealed, He who sits in a place where Tohmat (allegations) are leveled, should not blame those who entertain bad ideas about him.
The one who is seen in the assembly of dubious and suspicious characters will find himself a target of accusations and allegations. These traditions highlight that even sitting or being seen with evil people can be harmful for our reputation (even if we don't participate in their evil).
Ridiculing others- a despicable trait: Satan rules when the hearts are constricted and thoughts are perverted. Then man tends to exaggerate even the smallest of matters. Under Satan's domination, he begins to humiliate and ridicule his friends and colleagues. He brands this ridiculing as bravery and courage and prides himself on it. As a matter of fact, he even expects praise and acclaim for this.
Imam Sadiq (a.s.) narrates on the authority of the Prophet Mohammed (s.a.w.s.): O Ali, there is no poverty greater than ignorance and there is no wealth superior to intellect.
According to the prophetic tradition narrated above, the most ignorant of all people today are the Muslims because we have lagged the others in pursuit of knowledge. We have embraced this world as if earning money is the sole objective of life. To acquire money we are prepared to forego religion, faith, certainty and intellect, while the Prophet Mohammed (s.a.w.s.) has made intellect the most superior wealth. Indeed we must reflect on the fact that with the wealth of intellect, the world will be at our feet and we will not have to chase the world.
Imam Sadiq (a.s.) relates from Ameerul Momineen (a.s.), Pride and egotism are signs of weak intellect.
It is a fact that arrogance, pride and egotism may apparently make a man seem very successful in this world, but these very traits are the root cause of his destruction. Pride and conceit are the best indicators of a weak intellect and a person with a weak intellect is capable of initiating a step that can prove ruinous for him socially and/or personally. This is the disease that afflicts most Muslims. We have been split into so many groups and sects because of these evil traits. The soul of Islam has been torn apart due to this and what little dignity and honour is left in it also seems to be waning fast. That is why it is important for us to maintain its (soul of Islam's) dignity and nobility.
The Prophet Mohammed (s.a.w.s.) declared, The most humiliating of men is the one who ridicules others.
These words of the Prophet Mohammed (s.a.w.s.) highlight the fact that there is no place for narrow-mindedness, prejudice and bias in Islam. On the one hand, Islam emphasises the Majesty and Glory of Allah and on the other hand highlights brotherhood and fraternity between the creatures. The level of ethics and morals in Islam can be gauged from the saying of the Prophet Mohammed (s.a.w.s.) when he (s.a.w.s.) calls the ridiculing person as the most degraded of people. That is why as believers and Muslims, it is important for us to respect and uphold the dignity and honour of others around us.
Imam Sadiq (a.s.) exhorts the Shias: Fear Allah! Be a source of ornamentation for us and do not be a source of disgrace for us.
These words of Imam Sadiq (a.s.) not only are an invitation towards goodness and virtue, they are also an indication of the standard of love and Wilayat of Ahle Bait (a.s.). Being Shias of Ahle Bait (a.s.), it is important that we always keep these standards in mind.
The true Shia of Ahle Bait (a.s.) always abstains from sins and abominable acts (makroohat). At the same time, they always hasten towards the obligatory and recommended (mustahabbat) acts. That is why if we truly love the Ahle Bait (a.s.), we must observe the laws of Shariat at all times and try to be a source of pride and happiness for them. With this, even the people of the world will be able to appreciate the true greatness of the Ahle Bait (a.s.).











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