Rulings on Marriage, - * She admitted to zina and is going to get married, and is afraid of being exposed to shame

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There is a girl who got to know a young man and he promised to marry her, then he took her honour and made a video of her. Now she is suffering because of sin and shame, and she is going to get married soon to another man, who does not know what happened to her with regard to her honour. She is afraid of being exposed to scandal before him and her family. What should she do?.
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Praise be to Allaah.
The calamity asked about here is one of the outcomes of haraam relationships: making acquaintances, promises, lies, love and infatuation, followed by immoral actions, ruined lives, disgrace, scandal and shame. Sincere advisers are still shouting at the heedless to wake up and telling the deluded to pay attention, whilst the proponents of free mixing and evil are still defending their stance, claiming that there is nothing wrong with these relationships, and that it is not necessary to impose restrictions on boys and girls. The one who will suffer as a result of this sin and because of the scandal, worries and anxiety is this deceived girl, who followed the footsteps of the Shaytaan and was fooled by wishes and false promises, so she went against the command of her Lord to stay in her house, lower her gaze, avoid speaking softly and adhere to hijab. Verily to Allah we belong and to Him we will return. Hoe regrettable it is for the Muslims that this corruption exists in their societies and has crept into their houses, with the neglect of fathers and mothers, brothers and sisters.
How abhorrent is zina and how awful its consequences in this world and in the Hereafter. Hence the punishment for the one who does it is either flogging or stoning, along with the painful punishment in the fire of Hell.
Allah, may He be exalted, says (interpretation of the meaning):
“The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day. And let a party of the believers witness their punishment.”
[an-Noor 24:2]
“And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah (i.e. anything that transgresses its limits (a great sin)), and an evil way (that leads one to Hell unless Allah forgives him)”
[al-Isra’ 17:32].
In the hadeeth of the dream that the Prophet (blessings and peace of Allah be upon him) saw, he said: “…So we went on, and came to something like a tannoor (a kind of oven, lined with clay, usually used for baking bread). – I think he said: In it there was much noise and voices. – We looked into it and saw naked men and women. A flame of fire was reaching them from underneath, and when it reached them, they cried out loudly. I asked them, ‘Who are these?’ They said to me, ‘Move on, move on!’ … I said to them, ‘I have seen many wonders this night. What do all these things mean that I have seen?’ They said: ‘We will tell you. … The naked men and women whom you saw in a structure that resembled an oven are the adulterers and adulteresses.’”
Narrated by al-Bukhaari inBaab Ithm az-Zunaat, no. 7047
Hence what this girl has to do is repent sincerely to Allah, may He be exalted, regret it a great deal, pray for forgiveness, and resolve never to do such a thing again, in the hope that Allah may forgive her and pardon her. She should also offer a great deal of supplication (du‘aa’) and beseech Allah, may He be exalted, to conceal her and not expose her in this world or in the Hereafter, and to suffice her against the evil of that evildoer. She should choose the times when supplications are answered, such as the last third of the night, the time between the adhaan and iqaamah, and the last hour of Friday. She should also do a lot of acts of worship, especially praying and giving charity. And she should think positively of her Lord, may He be glorified, because He said in the hadeeth qudsi: “I am as My slave thinks I am, and I am with him when he remembers Me. If he remembers me to himself, I remember him to Myself; if he remembers Me in a gathering, I remember him in a gathering better than it; if he draws near to Me a handspan, I draw near to him an arm’s length; if he draws near to me an arm’s length, I draw near to him a fathom’s length; if he comes to Me walking, I go to him at speed.”
Narrated by al-Bukhaari, 7405; Muslim, 2675
Ahmad (17020) narrated from Waathilah that the Prophet (blessings and peace of Allah be upon him) said: “Allah, may He be glorified and exalted, said: ‘I am as My slave thinks I am, so let him think of Me however he wishes.’” Classed as saheeh by Shu ‘ayb al-Arna’oot inTahqeeq al-Musnad. So let her think positively of her Lord, may He be glorified, and think that He will conceal her and suffice her, and accept her repentance and put her affairs straight.
She should understand that she has to conceal herself and not tell anyone about her sin, neither her husband nor anyone else; rather she should conceal that even if he asks her, and she should employ double entendres. The hymen may be broken as a result of heavy menstruation, jumping or other causes.
If it so happens that someone knows what happened to her, he should strive to conceal her first of all, then help her in her trial and try to get hold of the video recorded by that evildoer by reminding him of the punishment of Allah, may He be exalted, and the severity of the crime that he has committed. If he is able to use threats with him and call upon the authority of someone trustworthy who has any authority over him, in order to scare him, that is good.
We ask Allah to accept our repentance and that of the believers, and to conceal our faults and protect us from worries and anxiety.
And Allah knows best.

Comedy

ஒருவர் : சார்...
ஆறு வருஷத்துல டெபாசிட் பணம் டபுள் ஆகும்னு சொன்னீங்களே...
என்ன ஆச்சு?
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அதிகாரி : டபுள் ஆகும்னுதானே சொன்னோம்..
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திருப்பித் தர்றதா சொல்லலையே!!!!

Rulings on Marriage, - * Ruling on setting a particular age for marriage

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I am a young man, twenty-seven years old. I would like to get married to a sixteen year old girl, but the problem is that the new family law that has been introduced in my country, Morocco, has raised the age of marriage for both husband and wife to 18 years. However it is possible to pay a bribe to the judge to allow marriage in this situation. What is the Islamic ruling on this bribe?.
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Praise be to Allaah.
Firstly:
There is nothing in sharee‘ah to stipulate a particular age of marriage for the man or woman. The scholars are unanimously agreed that marriage of a minor girl is permissible if her father gives her in marriage to someone who is compatible.
With regard to an adult woman, it is not stipulated that her father should give her in marriage; rather any guardian may give her in marriage. But it is stipulated that she should give her permission and consent.
A female reaches adulthood when one of four things occur: reaching the age of fifteen years, growth of pubic hair, emission of maniy (i.e., reaching climax) with desire whether awake or asleep, or menstruation.
The Qur’an and Sunnah indicate that marriage of a minor [a female who has not yet reached puberty] is valid, and no particular age is stipulated for that.
Ibn Qudaamah (may Allah have mercy on him) said: If a man gives his virgin daughter in marriage to someone who is compatible, then the marriage is valid. … With regard to a virgin who is a minor, there is no difference of scholarly opinion concerning that. Ibn al-Mundhir said: All the scholars from whom we acquired knowledge are unanimously agreed that it is permissible for a father to give his minor daughter in marriage, provided that he offer her in marriage to someone who is compatible, even if she objects and refuses. The fact that it is permissible to give a minor girl in marriage is indicated by the verse in which Allah, may He be exalted, says (interpretation of the meaning):“And those of your women as have passed the age of monthly courses, for them the Iddah (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses ((i.e. they are still immature)…” [at-Talaaq 65:4]. So the ‘iddah for one who has not started to menstruate is three months, and the ‘iddah of three months can only be required in the case of talaaq (divorce) or annulment of marriage. This indicates that (the girl who is a minor) may be married and divorced, and her consent is not essential.
‘Aa’ishah (may Allah be pleased with her) said: The Prophet (blessings and peace of Allah be upon him) married me when I was six years old and consummated the marriage with me when I was nine. Agreed upon. It is known that at that age she would not be one of those whose permission would be taken into account. al-Athram narrated that Qudaamah ibn Maz’oon married the daughter of az-Zubayr when she began to menstruate, and something was said to him. He said: If I die, the daughter of az-Zubayr will inherit from me, and if I live, she will be my wife. And ‘Ali gave his daughter Umm Kalthoom in marriage when she was a minor to ‘Umar ibn al-Khattaab (may Allah be pleased with him).
End quote fromal-Mughni, 7/30
Shaykh Ibn Baaz (may Allah have mercy on him) said, commenting on the minimum legal age for marriage in some countries:
Praise be to Allah, and blessings and peace be upon the Messenger of Allah. To proceed
The newspaperar-Riyadh(issue no. 4974) published a report entitled “Family Law proposal in the Emirates”, in which it stated that the proposal is based on Islamic sharee‘ah. In the article it says: “With regard to marriage contracts, the law states that the boy should be no younger than eighteen years and the girl should be no younger than sixteen, and a penalty of no less than one thousand dirhams and no more than five thousand is to be imposed on anyone who goes against this law, so long as the court has not decided otherwise in cases where preservation of honour and dignity is sought. It is also not permitted for anyone who have passed the age of sixty years to marry the without the permission of the court, especially if the age difference between the two parties is greater than half the age of the older of the two.”
Because this is contrary to what Allah, may He be glorified and exalted, has prescribed, I would like to point out the truth. There is no upper or lower limit on the age for marriage; this is indicated by the Qur’an and Sunnah.
The Qur’an and Sunnah encourage marriage without stipulating a particular age. Allah, may He be exalted, says (interpretation of the meaning):
“They ask your legal instruction concerning women, say: Allah instructs you about them, and about what is recited unto you in the Book concerning the orphan girls whom you give not the prescribed portions (as regards Mahr and inheritance) and yet whom you desire to marry”
[an-Nisa’ 4:124].
So it is permissible to marry an orphan girl, who is one who has not yet reached the age of puberty; her maximum age is fifteen years according to the more correct opinion, although she may reach puberty before that. The Prophet (blessings and peace of Allah be upon him) said: “The orphan girl should be asked for permission with regard to her marriage; if she remains silent, that is her permission, but if she refuses then it is not permissible to force her into marriage.” The Prophet (blessings and peace of Allah be upon him) married ‘Aa’ishah (may Allah be pleased with her) when she was six or seven years old and consummated the marriage with her when she was nine, and his actions are legislation for this ummah. The Sahaabah (may Allah be pleased with them) also married women when they were minors and when they were adults, without specifying any particular age. So no one has the right to introduce laws other than those which were prescribed by Allah and His Messenger, or to change the laws that were prescribed by Allah and His Messenger, because those laws are sufficient. Whoever thinks otherwise has wronged himself and has introduced laws for the people for which Allah has not given permission. And Allah, may He be glorified and exalted, says, criticising this kind of people (interpretation of the meaning):
“Or have they partners with Allah (false gods), who have instituted for them a religion which Allah has not allowed?”
[ash-Shoora 42:21].
And the Prophet (blessings and peace of Allah be upon him) said: “Whoever introduces into this matter of ours anything that is not part of it will have it rejected.” Agreed upon. According to a version narrated by Muslim: “Whoever introduces an action that is not part of this matter of ours will have it rejected.” Al-Bukhaari narrated it in a mu‘allaq report.
I remind those who are doing this thing of the words of Allah (interpretation of the meaning):
“And let those who oppose the Messengers (Muhammad SAW) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them”
[an-Noor 24:63].
Whatever befalls a nation or individuals of trials, blocking people from the path of Allah, epidemics, wars, or other calamities, the cause of that is what people have done of things that are contrary to the laws of Allah, as He says (interpretation of the meaning):
“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”
[ash-Shoora 42:30].
Allah, may He be glorified and exalted, has described what befell some past nations of punishment and doom because of their going against His command. Let those who are wise pay heed and learn from that.
It is not sufficient to claim to be following Islamic sharee‘ah when there are things that go against it. Allah, may He be glorified and exalted, criticised the Jews for doing that when He said (interpretation of the meaning):
“Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do”
[al-Baqarah 2:85].
I also remind the scholars to fear Allah, may He be glorified and exalted, and to do what is enjoined upon them of offering sincere advice to those who are in authority by explaining the truth, urging them to follow it and warning them against disobeying it. Allah, may He be exalted, says (interpretation of the meaning):
“O mankind! Fear your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the Promise of Allah is true, let not then this (worldly) present life deceive you, nor let the chief deceiver (Satan) deceive you about Allah”
[Luqmaan 31:33].
May Allah help us all to speak the truth, accept it and act upon it; may He unite the Muslims in guidance and ruling in accordance with His law in all things, for He is able to do that. May Allah send blessings and peace upon our Prophet Muhammad and his family and Companions.
End quote fromMajmoo‘ Fataawa ash-Shaykh Ibn Baaz, 4/125
Thus it is clear that limiting the age for marriage is something that is contrary to sharee‘ah, so there is no obligation to obey it.
If the state wants to protect girls from being exploited by their guardians and being married to husbands they do not want, then it should follow the more correct of the two opinions about asking for the consent of a virgin girl; this opinion states that her consent is a condition of marriage. This is the view of Abu Haneefah (may Allah have mercy on him). And if a girl’s guardian gives her in marriage without her consent, then she has the right of annulment.
Secondly:
Based on the above, there is nothing wrong with you marrying this girl, on condition that she and her guardian both give consent. If that cannot be done except by giving some money to the judge, that is permissible.
In the answer to question no. 87688, we stated that it is permissible to give a bribe if one cannot get one’s rights otherwise; in that case it is haraam for the taker but not for the giver.
And Allah knows best.

General Articales, - Prophet Zakariyya’s sponsorship of Maryam

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In Qur'an it is mentioned that Prophet Zakaria was made kafeel for Maryam. Was there any direct relationship with them like brother/uncle etc. Here Kafeel includes what ?
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Praise be to Allah
Firstly:
The scholars differed concerning the relationship between Zakariyya and Maryam (peace be upon them both). There are two views:
That he was the husband of her sister
That he was the husband of her maternal aunt.
See the answer to question no. 82569.
It was narrated that Zakariyya (peace be upon him) was also one of the paternal cousins of Maryam (peace be upon her), in addition to being the husband of her maternal aunt or sister. See:al-Hidaayahby Makki (2/999).
Secondly:
Allah, may He be glorified and exalted, has told us about Zakariyya’s sponsorship (kafaalah) of Maryam, as He said (interpretation of the meaning):
“So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care [kaffalaha] of Zechariah [Zakariyya]”
[Aal ‘Imraan 3:37].
What is meant by kafaalah [sponsorship or taking care] is that he looked after her affairs and needs. Kafaalah includes taking care of the interests of the person under one’s care, spending on him, and looking after his needs.
Ibn ‘Atiyah (may Allah have mercy on him) said: What it means is that he took her into his care and spent on her. The kaafil (sponsor) is the one who takes care of another.
End quote fromal-Muharrar al-Wajeez(1/425).
Al-Waahidi (may Allah have mercy on him) said: He took her into his care and looked after her affairs.
Az- Zajjaaj said: What is meant is that he took care of her affairs. … The kaafil is the one who sponsors a person, looks after him and spends on him..
End quote fromat-Tafseer al-Baseet(5/203).
Ibn Katheer said: Here our Lord is telling us that He accepted the vow of her mother, and that He “caused her to grow in a good manner” that is, He made her good-looking and endeared her to peopler, and caused her to be in the company of the righteous among His slaves, so that she could learn goodness, knowledge and religion from them.
Hence Allah says: “and put her in the care[kaffalaha] of Zechariah [Zakariyya]”; the grammatical structure of this phrase in the original Arabic indicates that Zakariyya was made to be her sponsor or carer.
Ibn Ishaaq said: That was only because she was an orphan.
Other scholars stated that the Children of Israel were stricken by a famine, so Zakariyya sponsored Maryam and took care of her because of that.
There is no contradiction between the two views. And Allah knows best.
The reason why Allah decreed that Zakariyya should be her sponsor was because this would be in her best interests, so that she might learn a great deal of beneficial knowledge and righteous deeds from him, and because he was the husband of her maternal aunt, according to what was mentioned by Ibn Ishaaq, Ibn Jareer, and others.
It was also said that he was the husband of her sister.
At-Tafseer(2/35).
Ibn ‘Ashoor said: When Maryam was born, her father had died, and a number of the rabbis of the Children of Israel disputed over who was to sponsor her, for they were all keen to sponsor the daughter of their senior rabbi. They drew lots for that, and the lot fell to Zakariyya. What appears to be the case is that the matter of her sponsorship was delegated to the rabbis because she was dedicated to the service of the place of worship, so it was essential that she be given a righteous upbringing for that reason.
At-Tahreer wa’t-Tahreer(2/235).
Conclusion:
It was narrated that Zakariyya was one of the paternal cousins of Maryam, and he was the husband of her sister or maternal aunt. He was her sponsor (kaafil), meaning that he used to take care of her needs and look after her.