Engagment, - Dought& clear, - * He loves his fiancée but she wants to cancel the engagement; what should he do?

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I am a 25 years old man. I engaged my relative about one year and half ago. Before this we had a love relationship for about two years. We both are religious, abiding by prayers and avoiding any haram. We fell in some sins many times but, Alhamdulillah, repented to Allah and we are seeking His forgiveness day and night. We have been alone together many times, which led us to do things like kissing and touching. Since that time we repented and are asking Allah to forgive us. Now my fiancée wants break our engagement for very small and meaningless reasons. Everyone objects to her reasons, her family and my family, we all relatives. She is also hesitant about this decision. We love each other for many years and I do not want to lose her ever. Please guide me to the right behavior I should do with her. I wish I receive an answer soon as I am passing this problem at the moment and do not know what to do.
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Praise be to Allaah.
Firstly:
What you have mentioned about your relationship with your relative and the haraam actions that you committed is something that is very regrettable when it happens among Muslims. It is indicative of fathers’ and mothers’ shortcomings in protecting their daughters and preventing them from mixing with men, and being careless with regard to relatives concerning this matter.
We praise Allaah for having given you insight into your mistakes and enabling you to repent and regret it and seek forgiveness. We ask Him, may He be glorified, to forgive you and accept your repentance.
Secondly:
You should find out the reasons why this girl wants to cancel the engagement. You could delegate this task to one of your female relatives. There may be reasons that can be remedied.
If the girl insists on her position, then all you can do is be patient and seek reward, and perhaps that will be better for you, because one does not know where good will be, and with whom he will find happiness.
You should also pray istikhaarah, asking Allaah for guidance, and ask Allaah to help you to get married to a righteous woman.
Beware lest you be one of those who are weak in faith, who – when they miss out on something they had wished for – lose their strength and willpower, and indulge in haraam things, or they fail to do obligatory duties, or they announce their withdrawal from life. That is the attitude of those who are hopeless and filled with despair. But the believer knows that everything happens by the will and decree of Allaah, and that he will never get anything but that which has been decreed for him. Hence Allaah says (interpretation of the meaning):
“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allaah.
23. In order that you may not grieve at the things over that you fail to get, nor rejoice over that which has been given to you. And Allaah likes not prideful boasters”
[al-Hadeed 57:22, 23]
We ask Allaah to guide you to what is good for you and make it easy for you wherever it may be, and to enable you to have a happy and successful marriage by His leave.
And Allaah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

Shirk and its different forms, Dought & clear,- * Cursing Islam in a Moment of Intense Anger

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A man cursed Islam in a moment of intense anger – what is the ruling on that? What are the conditions of repentance from this action? Is his marriage to his wife annulled as a result?
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Praise be to Allah
The ruling on the one who curses Islam is that he is a kafir (disbeliever), because cursing Islam or making fun of it constitutes apostasy from Islam and disbelief in Allah and in His religion. Allah tells us of some people who made fun of Islam and then said. “We were just joking and playing,” but Allah tells us that this joking and playing is in fact mocking Allah, His signs and His Messenger (peace and blessings of Allah be upon him), and that they were committing kufr (disbelief) thereby. Allah says (interpretation of the meaning):
“If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allah, and His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?
Make no excuse; you disbelieved after you had believed.’” [9:65, 66]
Mocking the religion of Allah, or cursing the religion of Allah, or insulting Allah and His Messenger (peace and blessings of Allah be upon him), or making fun of them, is kufr that puts one beyond the pale of Islam. However, there is room for repentance from this, because Allah says (interpretation of the meaning):
“Say: O ‘Ibadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily, Allah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful.” [39:53]
If a person repents from any kind of apostasy and his repentance is sincere and meets all the conditions of repentance, then Allah will accept his repentance. There are five conditions of repentance, which are as follows:
1 – Being sincere towards Allah in repentance, i.e., the motive for repentance should not be a desire to show off, or fear of another person, or the hope for some worldly gain to be made by repenting. If a person’s repentance is sincerely for the sake of Allah alone, and the motive for it is fear of Allah and fear of His punishment and hope for His reward, then it is sincerely for Allah alone.
2 – He must regret what he has done of sin, by feeling remorse and sorrow for what has happened in the past, and he should regard it as a serious matter that he has to give up.
3 – He must give up the sin and stop persisting in it. If his sin was omission of an obligatory duty, he must start doing it and make it up if he can. If his sin was commission of a forbidden action he must give it up and keep away from it. If his sin had to do with other people, then he must restore their rights to them or ask for their pardon.
4 – He must resolve not to go back to it in the future, by having the determination in his heart not to go back to the sin from which he has repented.
5 – His repentance must come at the time when it will be accepted. If it comes after that time it will not be accepted. The time of acceptance is general and specific.
The general time is when the sun rises from the west; repentance that comes after the sun rises from the west will not be accepted, because Allah says (interpretation of the meaning):
“The day that some of the signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his faith. Say: Wait you! We (too) are waiting.” [6:158]
The specific time is when death is imminent. When death is imminent repentance will be of no benefit, because Allah says (interpretation of the meaning):
“And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: ‘Now I repent;’ nor of those who die while they are disbelievers.” [4:18]
I say: if a person repents from any sin – even if that is cursing Islam – then his repentance will be accepted if he meets the conditions mentioned here.
But it should be noted that a word may be an act of kufr (disbelief) or apostasy, but the one who says it may not become a kafir (disbeliever) thereby, if there is a factor present which means that he cannot be judged to be a kafir. Here we have a man who tells us that he cursed Islam whilst in a state of anger. We say to him: If your anger was so intense that you did not know what you were saying, and at that point you did not know if you were in heaven or on earth, and you said words without thinking or knowing what they were, then these words are not subject to any ruling, and you cannot be judged to be an apostate, because these words were not spoken intentionally. If a word is spoken unintentionally, Allah will not punish a person for it. Allah says concerning vows (interpretation of the meaning):
“Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths.” [5:89]
If this person who spoke words of kufr in a moment of intense anger did not know what he was saying, then there is no ruling on his words, and he cannot be judged to be an apostate in this case. As he is not judged to be an apostate, his marriage to his wife is not annulled; rather she is still married to him.
But if a person feels angry he should try to counteract this anger in the ways prescribed by the Prophet (peace and blessings of Allah be upon him) when a man asked him, “O Messenger of Allah, advise me.” He said: “Do not get angry,” and he repeated it several times, saying, “Do not get angry.” So he must exercise self-control and seek refuge with Allah from the accursed shaytan (devil). If he is standing, he should sit down; if he is sitting, he should lie down. If his anger grows too intense, he should do wudhu (ablution). All these things will take away his anger. How many people have regretted acting upon their anger, but it was too late.
Majmoo’ Fatawa al-Shaykh Ibn ‘Uthyameen.
And Allah knows best.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthyameen, 2/152.

PUBLISHERM.NajimudeeN. MD,IRI

General Dought & clear, - *Virtue of memorising hadiths

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What is the virtue of memorizing a hadeeth (hadeeths) ?
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Praise be to Allah
We do not know of any saheeh hadith which says that whoever memorises such and such of hadith will have such and such reward. But memorising saheeh Prophetic hadiths and studying them comes under the heading of virtuous and good deeds, and is among the best of acts of worship. This is clear from the following:
· Memorising them involves paying attention to understanding them, comprehending their meanings and conveying them to people.
· At-Tirmidhi (2658) narrated from ‘Abdullah ibn Mas‘ood that the Prophet (blessings and peace of Allah be upon him) said: “May Allah beautify a man who hears a saying of mine, so he understands it, remembers it and conveys it. There may be one who conveys knowledge to someone who understands it better than he does.”
Classed as saheeh by al-Albaani inSaheeh al-Jaami‘(2309).
Al-Bazzaar (3416) narrated from Muhammad ibn Jubayr ibn Mut‘im, from his father (may Allah be pleased with him), from the Prophet (blessings and peace of Allah be upon him) that he said: “May Allah beautify a man who hears a saying of mine, so he memorises it and conveys it as he heard it.”
This hadith contains a supplication or a statement [because the Arabic wording may be interpreted in either sense] from the Prophet (blessings and peace of Allah be upon him) that whoever memorises a hadith and conveys it as he memorises it will attain that beautification.
With regard to beautification, what is meant here is wellbeing and radiance.
What is meant is that Allah will single him out for joy and happiness in this world, and He will grant him bliss in the hereafter, so that the radiance of a life of ease will be seen on him.
It was said that this is a statement meaning that Allah will make him a person of such beauty; it was also said that it is a supplication for him to attain that beauty. The idea that it is a statement is more appropriate than the idea that it is a supplication.
End quote fromMirqaat al-Mafaateeh(1/306) by al-Qaari.
It was narrated from Abu Moosa al-Ash‘ari that the Prophet (blessings and peace of Allah be upon him) said: “The likeness of the guidance and knowledge with which Allah has sent me is that of rain falling upon the earth. Some of it is good ground which receives the water and brings forth a great deal of herbage and grass. Some of it is hard but it retains the water, and Allah benefits people by it, and they drink it and give it to their animals to drink and use it for irrigation. And another part of it is barren, it does not retain the water or produce herbage. That is the likeness of one who gains an understanding of the religion of Allah, and Allah benefits him by that with which Allah has sent me, and he learns and teaches others; and the likeness of a man who pays no attention to that, and does not accept the guidance of Allah with which I have been sent.”
So the Messenger (blessings and peace of Allah be upon him) divided people into three categories: two praiseworthy categories, namely the scholar who has understanding and teaches the people, and the one who memorises knowledge that he conveys to others; and a blameworthy category, namely the one in whom there is no benefit.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
He likened those who listened to him to different types of earth on which rain falls. Among them is the knowledgeable person who acts upon what he learns and teaches others. He is like the good earth that absorbs the water, benefits from it itself, and produces vegetation, thus benefiting others.
And among them is the one who collects knowledge and spends his time on that, but he does not do supererogatory deeds or understand what he has collected in depth, but he conveys it to others. He is like the earth on which water settles and people benefit from it. Such is the type of person referred to in the words “May Allah beautify a man who hears a saying of mine, so he memorises it and conveys it as he heard it.”
And among them is the one who hears knowledge but does not memorise it, act upon it or convey it to others. He is like the barren earth that does not absorb water, or spoils it for others. Both of the first two, praiseworthy groups are of benefit to others, and the third, blameworthy group stands alone because there is no benefit for others in it. And Allah knows best.
· That comes under the heading of knowledge which, whoever pursues it, Allah will make easy for him thereby a path to Paradise. And the reports that speak of the virtue of seeking knowledge and spreading it among people are well known.
· Memorising hadith is one of the characteristics of the scholars, who are the heirs of the Prophets.
· Memorising them is a preservation of the religion and protecting one of its most important foundations. Were it not that Allah caused the scholars to memorise and preserve the hadiths, the Sunnah would have been lost. Hence the Prophet (blessings and peace of Allah be upon him) said: “Allah will not take away knowledge by snatching it away from the people, rather He will take away knowledge by taking away the scholars until, when there is no scholar left, people will turn to ignorant leaders who will be asked questions and will issue fatwas without knowledge. They will go astray and lead others astray.”
Ad-Daarimi (143) narrated that Ibn ‘Mas‘ood (may Allah be pleased with him) said: You must seek knowledge before it is taken away, and what is meant by being taken away is that those who possess it will be taken away.
· Another aspect of the blessing of memorising hadiths is striving to spread them and teach them to people, because spreading the hadiths is spreading knowledge and propagating the Sunnah.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
If the believer learns the Sunnah by reading and studying the hadiths, he will have a great reward, because this comes under the heading of learning knowledge. The Prophet (blessings and peace of Allah be upon him) said: “Whoever follows a path in order to acquire knowledge thereby, Allah will make easy for him a path to Paradise.” Narrated by Muslim. This indicates that studying knowledge, memorising hadiths and discussing them are among the means of being admitted to Paradise and being saved from Hell. Similarly, the Prophet (blessings and peace of Allah be upon him) said: “Whenever Allah wills good for a person, He causes him to gain understanding of the religion.” Agreed upon. Gaining understanding of the religion is attained through the Qur’an and Sunnah, and gaining understanding of the Sunnah is an indication that Allah wills good for a person. And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI