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Saturday, March 15, 2014

Personal, - A Day in the Life of a Muslim Woman - II













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Afternoon
Preparing a healthy lunch.
Performing Thuhr prayer
)4 Rak'ah of Sunnah, 4 Rak'ah Fard, and 2 Rak'ah Sunnah(
Regarding the Sunnah prayer, `Aa`ishah, may Allaah be pleased with her, said:"When the Prophet, sallallaahu alayhi wa sallam, used to be in my house, he would offer four Sunnah Rak’ahs before Thuhr, then he would go and lead the congregation, and thereafter return home and offer two Sunnah Rak’ahs. Similarly, he would lead the Maghrib prayer in the congregation and come back and offer two Sunnah Rak’ahs. Likewise after having led the `lshaa` prayer, he would come back to my apartment and offer two Sunnah Rak’ahs.”]Muslim[
Obviously, for women it is preferable to perform both Sunnah and Fard Prayer within the home; Umm Humayd As-Sa'idiyyah said:“O, Prophet of Allaah, I love praying behind you." Thereupon the Prophet of Allaah, sallallaahu `alayhi wa sallam, told her: ''I had known that you like praying with me. But your prayer in your private room is better than your prayer in other rooms of your house, and your prayer in other rooms of your house is better than your prayer in the halls of your house, and your prayer in the halls of your house is better than your prayer in your community's mosque, and your prayer in your community's mosque is better than your prayer in my mosque."]Ahmad and At-Tabaraani[ However, the Prophet, sallallaahu `alayhi wa sallam, did not forbid women from going to the mosque as he said:“Do not prohibit the female-servants of Allaah from coming to the mosque of Allaah. When a wife of one of you asks for permission to go to the mosque, she should not be refused this permission."]Al-Bukhaari and Muslim[
„X Saying this Du`aa` when leaving the house:If a woman goes to the mosque or must leave the house for her needs or the needs of the family, she should say this Du`aa`, "In the name of Allaah, I trust in Allaah, there is no might and power but in Allaah.” Allaah's Messenger, sallallaahu `alayhi wa sallam, said:"When a man leaves his house, saying: ‘In the name of Allaah, I trust in Allaah there is no might and power but in Allaah’, it is said to him at that time, ‘Your are guided, you are taken care of, you are protected.' Then Satan turns away from him, and another Satan says, `How can a man approach you, who is already guided, cared for and protected?"']Abu Daawood[
„X Du`aa` when entering the house:The prophet, sallallaahu `alayhi wa sallam, said:"When a man enters his house, let him say: '0 Allaah, I ask of You the good of entry and the good of exit. In the name of Allaah, we enter; in the name of Allaah, we exit. And upon Allaah, our Lord, we depend.' Then he should say Salaam to his family.”]Abu Daawood[
Performing ‘Asr prayer:
)4 Rak’ah Fard(
The prophet, sallallaahu `alayhi wa sallam, said:"He who leaves the ‘Asr prayer is like one who has lost )some of( his family and his property."]Al-Bukhaari and Muslim[ The significance of the afternoon prayer is often likened to that of Fajr prayer. The Prophet, sallallaahu alayhi wa sallam, said:“A person will not be sent to Hell who has offered his Fajr prayer and his ‘Asr prayer.”]Muslim[
Evening
Preparing a healthy dinner for the family.
Perform the Maghrib prayer
)3 Rak’ah Fard and 2 Rak’ah Sunnah(
It is advised that the family makes the prayer together in congregation at times when two or more are present. Young children may even be encouraged to participate in the activity. This is a good way of strengthening family ties and setting a positive example for the children.
Conducting a study circle within the home:
The evening is a nice time to gather the family members for the study of the Quran, Ahadeeth, Seerah )Biography of the Prophet( and other areas of Islamic knowledge.
This is something that can be made a regular part of the daily or weekly schedule.
Although parents will be primarily responsible for the topics and discussions, older children may be given assignments to prepare for the group. Encouraging them to actively participate will enhance their excitement and interest in learning. Creative and engaging methods may be used to maintain the attention of younger children, although they should not be forced to sit for long periods of time. Regarding the importance of teaching, the Prophet, sallallaahu `alayhi wa sallam, said:"Each of you is a guardian, and each of you will be asked about your guardianship. The leader )Muslim ruler( is a guardian, and the man is a guardian over the people of his house, and the woman is a guardian over her husband's house and children. So each of you is a guardian, and each of you will be asked about your guardianship."]Al-Bukhaari and Muslim[
Holding a family discussion:
The evening is also an ideal time for family discussions since most family members are likely to be present. The family may discuss happenings or special events of the day, issues that need to be considered together, or other matters of importance such as rules or schedules. Doing this on a regular basis will instill responsibility and respect in children and make them feel that they are a vital part of the family unit. As children mature and reach the age of responsibility, it becomes necessary to include them in discussions and decision-making, particularly in matters that pertain to them. This is actually a time for them to learn how a family should function and the most effective ways to plan and make decisions, since they will eventually begin a family of their own. Obviously, the parents should provide acceptable role models that the children will want to emulate.
„X Du`aa` after a meeting or gathering:"Glory be to You, O Allaah, and praise be to You. I witness that none is worthy of worship but You. I seek Your forgiveness and I turn to you in repentance." ]At-Tirmithi[
Securing the house:
Keep children in after the darkness begins and be sure to secure the house. The Prophet, sallallaahu `alayhi wa sallam, said:"When the darkness of the night or evening )comes(, then keep in your children, for satan is then out. And when an hour of the night has gone, then let them go and close the doors, and invoke the name of Allaah, for satan does not open a closed door, and tie up your water-skins and invoke the name of Allaah, and cover your vessels and invoke the name of Allaah, even when you put something on them, and put out your lights."
Reviewing the day for acts of charity:
There should be at least one act of charity in each person's day and this can come in many forms. Allaah's Messenger, sallallaahu `alayhi wa sallam, said:"Charity is due upon every limb of a human being on each day that the sun rises. To act justly between two )people( is charity. To help a man with his riding beast, or to load his provisions on it or lift them up for him is charity. A good word is charity. Every step going to prayer is a charity. Removing from the road what causes harm is charity."]Al-Bukhaari and Muslim[
Performing `Ishaa` Prayer
)4 Rak’ah Fard and 2 Rak’ah Sunnah(
Allaah's Messenger, sallallaahu `alayhi wa sallam, said:"No Prayer is more burdensome to the hypocrites than the Fajr prayer and the `Ishaa` prayer, but if they knew what blessings lie in them, they would certainly come for them, even if they had to crawl."]Al-Bukhaari and Muslim[ It is best to perform the `Ishaa` prayer before one-half of the night is over.
Performing Witr Prayer
)an odd number of Rak’ah(
The Prophet, sallallaahu `alayhi wa sallam, said:“Allaah is single, He loves what is single, therefore, do the Witr, O you people of the Quran."]At-Tirmithi and Abu Daawood[ He also said:"He who fears that he will not get up in the later part of the night should do the Witr in the first part of it. And he who eagerly wishes to get up in the later part of it should perform the Witr then, for the prayer in the later part of the night is witnessed and that is more excellent."]Muslim[ It is recommended to include the supplication of Qunoot )the standing-in-Prayer supplication( in the Witr Prayer . The Prophet, sallallaahu `alayhi wa sallam, used to recite the Qunoot Du`aa` after raising his head from the position of bowing, saying:"O Allaah, guide us among those whom You have guided and preserve us from all ill among those whom You have preserved. Take us for friends among those whom You have taken and bless for us that which You have given. Protect us from the evil of that which You have ordained, for it is You who ordains and none can ordain upon You. Indeed, never is he abased whom You have taken for a friend, and none is honored whom You have taken for a foe. Blessed are You, our Lord, and Exalted. There is no escape from You except in You. And may Allaah bless Prophet Muhammad."]An-Nasaa'ee[
„X Du`aa` before sleeping:The Prophet, sallallaahu `alayhi wa sallam, said:"When one of you goes to bed, he should dust it with the edge of his gown three times and then say: `0 Allaah, in Your name I die and I live. In Your name, my Lord, I place my side )upon this bed(, and through You I raise it. If you retain my soul, have mercy upon it; if You release it, then protect it as You protect Your righteous servants.”]Al-Bukhaari and Muslim[ It is also beneficial to read some chapters or verses from the Quran before sleeping. `Aa`ishah, may Allaah be pleased with her, said:"Every night when the Prophet, sallallaahu alayhi wa sallam, would go to bed, he would cup his hands together and blow into them after reciting Surah Al-Ikhlaas, Surah Al-Falaq, and Surah An-Naas. He would then rub his hands over whatever he was able from his body, beginning with his head, face and the front of his body. He used to do that three times.”]Al-Bukhaari and Muslim[ The verse of Al-Kursiyy ]2:225[ is also a special verse. The Prophet, sallallaahu `alayhi wa sallam, said:"When you go to your bed, recite the verse of Al-Kursiyy, ‘Allaah! There is no god but Him, the Ever-living, the One Who Sustains and Protects all that exists’ to the end, for then there will remain over you a guardian from Allaah, and Satan will not come near you until morning."]Al-Bukhaari[ It is also preferred to perform ablution before sleeping and to lie on the right side.







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Dought & clear, - If a child is the illegitimateoffspring of two kaafirs, can he be named after the zaani?













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I have read your answers regarding woman taking her husbands name and i understand that is is not acceptable. I would still like to now, if it would be possible for a converted woman in that case when the woman originally has her mothers name because her parents were not married when she was born, and it is not possible for her to take her fathers name, since he is not alive anymore.
Praise be to Allaah.
Zina (adultery or fornication) is forbidden in all the laws that Allaah revealed to His Messengers, and Islam approves of the marriages of followers of other religion who did not enter Islam subject to two conditions:
1 – That it was in accordance with their own laws
2 – That they do not refer to us for judgement concerning the marriage contract.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The companions of Maalik and al-Shaafa’i, and the companions of Ahmad such as al-Qaadi Abu Ya’la and Ibn ‘Aqeel, and later scholars, said that reference concerning the marriage of a kaafir should be made to their own customs. Whatever they regard as a marriage among them, it is permissible to approve of if they become Muslim and refer to us for judgement, provided there is no impediment to this marriage. But if they believed that it was not a marriage, then it is not permissible to approve of it. End quote.
Majmoo’ al-Fataawa(29/12).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
If the marriage is valid according to Islamic sharee’ah, then it is valid, but if it is invalid according to the dictates of Islamic sharee’ah, then they may approve of it subject to two conditions:
1 – That they regard it as valid according to their laws
2 – That they do not refer to us (for judgement).
If they do not believe that it is valid, then they must be separated, and if they refer to us for judgement, we must examine the case. If it is before the marriage contract then we must do the marriage contract according to our laws. If it is after the marriage contract, we must examine it further. If the woman was permissible at that time, then we may approve of it, and if she was not permissible then we must separate them. The evidence for these things is what happened when a kaafir became Muslim at the time of the Prophet (peace and blessings of Allaah be upon him). He approved of those couple who had married during the Jaahiliyyah and did not object to that. This indicates that things may be left as they are. End quote.
Al-Sharh al-Mumti’(12/239, 240).
With regard to zina and so-called relationships, all of that is invalid according to their laws and ours. It is the result of the misguidance in their lives, behaviour and customs.
Muslim (1700) narrated from al-Bara’ ibn ‘Aazib the story of the stoning of the two Jews who committed zina, and how, even when the Jews distorted the Torah and concealed that which Allaah had revealed, they did not regard zina as permissible, rather they changed the punishment for it and introduced flogging and blackening of the face with coal instead of stoning.
The Christians did likewise. In the Gospel of Matthew 19:18 it says: “Jesus [said], ‘Do not murder, do not commit adultery, do not steal, do not give false testimony…’”
In the Gospel of Mark 10:19 and the Gospel of Luke 18:20 it says: “You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony’”
Hence we say: If these parents were married – even of that was according to the religion of Christianity or Judaism – then their marriage is approved and the daughter should be named after the father. But if the daughter was the result of an illicit relationship, then she should not be named after the zaani, rather she should be named after her mother, as she is at present.
In Islam the scholars are unanimously agreed that the illegitimate child should not be named after the zaani if the zaani does not ask for him to be named after him. Rather the majority of scholars said that he should not be named after him even if the zaani wants that.
It is not the issue – as mentioned in the question – of whether the zaani is still alive or not; rather the issue is that the relationship between them was not one of marriage, and the daughter was the result of that relationship.
Islam forbids attributing the child to anyone other than his father. Allaah says (interpretation of the meaning):
“Call them (adopted sons) by (the names of) their fathers, that is more just with Allaah. But if you know not their father’s (names, call them) your brothers in Faith and Mawaaleekum (your freed slaves). And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend. And Allaah is Ever Oft‑Forgiving, Most Merciful”
[al-Ahzaab 33:5]
It was narrated from Abu Dharr (may Allaah have mercy on him) that he heard the Prophet (peace and blessings of Allaah be upon him) say: “There is no man who knowingly attributes himself to someone other than his father but he has committed an act of kufr, and whoever claims to belong to people to whom he does not belong, let him take his place in Hell.”
Narrated by al-Bukhaari (3317) and Muslim (61).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
Some commentators said: The reason why this is described as kufr is that he is telling a lie against Allaah; it is as if he is saying: Allaah created me from the sperm of So and so, when that is not the case, because he was created from someone else.
Fath al-Baari(12/55):
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One of the greatest of falsehoods is for a man attribute himself to someone other than his father.” Narrated by al-Bukhaari (3318).
And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever knowingly attributes himself to someone other than his father, Paradise will be forbidden to him.” Narrated by al-Bukhaari (4072) and Muslim (63).
To sum up:
The illegitimate child – whether he is born to Muslim or non-Muslim parents – cannot be attributed to the zaani, rather he must be named after his mother. The situation of this new Muslim sister is correct. If she was not able to call herself after the man or the woman then she could – as a case of necessity – call herself by a name that is not specific to any known person; rather she may choose a name that consists of two or three names and call herself by that. It is not permissible for her to take her husband’s name.
And Allaah knows best.








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Dought & clear, - It is not permissible to marry a zaani or zaaniyah unless they have repented













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Is it permissible to marry a woman who used to commit zina?.
Praise be to Allaah.
It is not permissible to marry a zaaniyah or zaani unless they have repented. If the man or woman has not repented then the marriage is not valid.
Allaah says (interpretation of the meaning):
“The adulterer — fornicator marries not but an adulteress — fornicatress or a Mushrikah; and the adulteress –fornicatress, none marries her except an adulterer — fornicater or a Mushrik [and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely, he is either an adulterer — fornicator, or a Mushrik (polytheist, pagan or idolater). And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer — fornicator, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress)]. Such a thing is forbidden to the believers (of Islamic Monotheism)”
[al-Noor 24:3]
There is a report concerning the reason for the revelation of this verse which makes the ruling clearer. Abu Dawood (2051) narrated from ‘Amr ibn Shu’ayb, from his father, from his grandfather, that Marthad ibn Abi Marthad al-Ghanawi used to smuggle prisoners from Makkah. There was in Makkah a prostitute called ‘Anaaq and she had been his friend. He said: I came to the Prophet (peace and blessings of Allaah be upon him) and said: O Messenger of Allaah, should I marry ‘Anaaq? He remained silent and did not answer me. Then the words “and the adulteress –fornicatress, none marries her except an adulterer — fornicater or a Mushrik” were revealed. He called me and recited them to me, and said: Do not marry her. Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
In‘Awn al-Ma’boodit says:
This indicates that it is not permissible for a man to marry a woman who has openly committed zina. This is indicated by the verse quoted in the hadeeth, because at the end of it, it says: “Such a thing is forbidden to the believers”. This clearly shows that it is haraam. End quote.
Al-Sa’di (may Allaah have mercy on him) said in his commentary on the verse quoted above:
This shows that zina is abhorrent and that it tarnishes the honour of the one who does it in a way that other sins do not. We are told that no woman marries a zaani except a zaaniyah who is like him or a mushrikah who associates others with Allaah and does not believe in the resurrection or reward and punishment, and does not obey the commands of Allaah. The same applies to the zaaniyah: no one marries her but a zaani or a mushrik. “Such a thing is forbidden to the believers” means: it is forbidden for them to marry zaanis or zaaniyahs.
What the verse means is that the one who marries a person, man or woman, who has committed zina and has not repented from that must be either a person who is not adhering to the rulings of Allaah and His Messenger, so he cannot be anything but a mushrik, or he is adhering to the laws of Allaah and His Messenger but he goes ahead with this marriage even though he knows about this zina, in which case the marriage is zina and immorality. If he were truly a believer in Allaah, he would not do that.
This clearly indicates that it is haraam to marry a zaaniyah until she repents, or to marry a zaani until he repents, because the partnership between a man and his wife or a woman and her husband is the closest of partnerships. Allaah says (interpretation of the meaning):“Assemble those who did wrong, together with their companions” [al-Saaffaat 37:22]. Therefore Allaah has forbidden that because of the great evil that it involves. It also implies a lack of protective jealousy and implies that children may attributed to the husband who are not his, the zaani will not be keeping her chaste because he is distracted by someone else. Any one of these would be sufficient for it to be haraam. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said something similar, and said that the meaning of the verse is that the one who believes that it is haraam to marry a zaaniyah but still marries her has entered into a haraam marriage contract which he believes is haraam. A haraam contract is like one that does not exist, so it is not permissible for him to be intimate with the woman; in that case the man will be a zaani.
But if he denies that it is haraam to marry a zaaniyah and says that it is permissible, then in this case the man is a mushrik, because he has declared permissible something that Allaah has forbidden and has made himself a lawmaker along with Allaah. This is what we say to a man who gives his daughter in marriage to a zaani.
Fataawa al-Mar’ah al-Muslimah, compiled by Ashraf ‘Abd al-Maqsood (2/698).
This (i.e. that it is haraam to marry a zaaniyah) was stated in fatwas issued by Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) and by the scholars of the Standing Committee for Issuing Fatwas, headed by Shaykh Ibn Baaz (may Allaah have mercy on him).
See:Fataawa Muhammad ibn Ibraaheem(10/135) andFataawa al-Lajnah al-Daa’imah(18/383).
Shaykh al-Islam Ibn Taymiyah said:
Because of the punishment that Allaah has decreed for those who commit zina, He made it haraam for the believers to marry them, as a rebuke to them and because of the sins and bad deeds that they have. … So (Allaah) tells us that no one does that but a zaani or a mushrik.
As for the mushrik, he has no faith that will deter him from committing immoral actions or keeping company with those who do them.
As for the zaani, his immoral nature prompts him to do that even if he is not a mushrik.
Allaah has enjoined us to shun evil and its people so long as they are doing that, and this applies to the zaani.
Allaah has stipulated that men should be chaste and not immoral, as He says (interpretation of the meaning):“All others are lawful, provided you seek (them in marriage) with Mahr (bridal-money given by the husband to his wife at the time of marriage) from your property, desiring chastity, not committing illegal sexual intercourse” [al-Nisa’ 4:24]. This is something that should not be ignored because the Qur’aan has stated it clearly.
As for the prohibition on marrying a zaaniyah, the fuqaha’, such as the companions of Ahmad and others, have discussed it and there are reports concerning it from the salaf. Although the fuqaha’ differed concerning it, those who said it is permissible do not have any reliable evidence. End quote.
Majmoo’ al-Fataawa(15/316)
He also said (32/110):
Marriage to a zaaniyah is haraam unless she repents, whether it was he or someone else who committed zina with her. This is undoubtedly the correct view, and it is the view of a number of the earlier and later generations, including Ahmad ibn Hanbal and others.
This is what is indicated by the Qur’aan and Sunnah. The most well-known text concerning that is the verse in Soorat al-Noor where Allaah says (interpretation of the meaning):
“The adulterer — fornicator marries not but an adulteress — fornicatress or a Mushrikah; and the adulteress –fornicatress, none marries her except an adulterer — fornicater or a Mushrik [and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely, he is either an adulterer — fornicator, or a Mushrik (polytheist, pagan or idolater). And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer — fornicator, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress)]. Such a thing is forbidden to the believers (of Islamic Monotheism)”
[al-Noor 24:3]
In the Sunnah, there is the hadeeth of Abu Marthad al-Ghanawi and ‘Anaaq. End quote.
The one who is faced with this problem and who did a marriage contract before repenting has to repent to Allaah and regret what he did, and resolve not to commit this sin again, then he should do the marriage contract again.
And Allaah knows best.









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