When the verses of Holly Qur’an about curse are reviewed,  the cursed people  – who is mostly the children of Israel – are not taking the curse from birth, they are taking it by the misdeeds they committed. This verse reveals that:

Cursed (excluded) were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and were aggressive. (Al-Ma’ida/ The Feast 5:78)

As understood from this verse, no one looses from birth! If they choose disbelief after reaching the puberty, then Allah’s curse will be upon them.

Allah commands in this way:

Indeed, those who conceal what We sent down of explanatory evidences and guidance after We made it clear for the people in this Book- those will be cursed by Allah and cursed by those who curse… Except for those who repent and correct themselves and make evident [what they concealed]. Those – I will accept their repentance, and I am The Accepter of Repentance, the Merciful. Indeed, those who ignore our evidences and die while they ignore – upon them will be the curse of Allah and of the angels and the people, all together, abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved. (Al-Baqarah/ The Cow 2:159-162)

 According to this verse, the person who conceals the verses of Allah, either he or she is Muslim or in an other religion, is exposed to the curse of Allah.

Related verses are as follows:

“There is no blame on you if you divorce women without consummation until settling their mehr. Bestow on them something to trade. The wealthy according to his means, and the poor according to his means, bestow them according to -maruf- what is acceptable. This is due for those who wish to do good.

And if you divorce them before consummation, but after the determination of a mehr for them, then the half of the mehr is required; unless (the man’s half) is remitted by women or by him in whose hands is the marriage tie. The remission of you (of the man’s half) is the nearest to righteousness. And do not forget precedence between you. For Allah sees well all that you do.” (Al-Baqarah/ The Cow 2:236-237)

“Allah forbids you not, showing kindness and love to those who have not fought against you on account of your religion, and who have not driven you forth from your homes. Allah loves those who are equitable. Allah only forbids that you make friends of the ones who have fought against you on account of your religion, who have driven you out of your homes, and have helped others in driving you out, and whosoever makes friends of them — it is these that are the transgressors.“ (Al-Mumtahanah/The Examined One 60/8–9)”

Please follow the link below to read the text on our site about relations with non-Muslims:

http://www.islamandquran.org/fatwas/relations-with-nonmuslims.html

“There is no marriage except with a Walee, and two witnesses. The marriage is void otherwise. If they conflict, the Sultan is the Walee for whomever there is no Walee.”  (Abu Dawood, Nikah, 20; Tirmidhi, Nikah, 14; Ibn Majah, Nikah, 15; Ahmed b. Hanbal, Musned, 6/66.)

Sultan is the authorized officer.

Walee is the father, grandfather, son, brother, uncle etc. If they do not exist or do not perform their duty, then it becomes the authorized officer’s duty.

There is no marriage without a walee in the world today.  Mayors, churches, synagogues or other officers approve or reject marriages, which is the way they use the authorization of walee.

Our Prophet did not require walees for men and sufficed the approval of walees for women, which eases marriage and lets healthy families to be established.

“O Prophet, when you [Muslims] divorce women, divorce them for [the commencement of] their waiting period and keep count of the waiting period, and fear Allah, your Lord. Do not turn them out of their [husbands'] houses, nor should they [themselves] leave [during that period] unless they are committing a clear immorality. And those are the limits [set by] Allah. And whoever transgresses the limits of Allah has certainly wronged himself. You know not; perhaps Allah will bring about after that a [different] matter.

And when they have fulfilled their term, either retain them according to acceptable terms (maruf) [1] or part with them according to acceptable terms. And bring to witness two just men from among you and establish the testimony for [the acceptance of] Allah. That is instructed to whoever should believe in Allah and the Last day. And whoever fears Allah – He will make for him a way out. [1] Maruf is something known as well. That knowledge comes from the tradition, laws or Holy Scriptures. That knowledge must be conform Qur’an and Messenger’s Teachings.

And will provide for him from where he does not expect. And whoever relies upon Allah – then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent.” (At-Talaq/ The Divorce 65:1-3)

Imam’s marriage is abrogated in case of a divorce as described in these verses. You may have further information in our following articles:

http://www.islamandquran.org/common-belief-mistakes/talaq-mens-right-to-divorce2.html

http://www.islamandquran.org/common-belief-mistakes/iftidaa-womens-right-to-divorce.html

“And they ask you about menstruation. Say: It is a discomfort. Therefore keep aloof from the women during menstruation. And do not approach them until they are clean. And when they have thoroughly cleansed themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.
Your wives are a tilth for you, so go to your tilth as you please, and send before you for your own selves. And fear Allah, and know that you are to meet Him, and give good tidings to the believers (O Muhammad p.b.u.h.). ” (Al-Baqarah/ The Cow 2:222-223)

The word tilth in the verse means a field to harvest. Since reproduction is not possible via anal sex, the verse forbids it. According to these verses, Allah commands regular way of intercourse.

Hadiths related to this topic also express that anal sex is forbidden:

“Cursed is the one who approaches his wife in her rectum.” (Abu Dawood, Nikah, 45, Ahmed b. Hanbal, 2/444)

“… Do not approach your women in their rectums. Allah does not refrain from telling the righteousness.” (Tirmidhi, Rada’, 12)

“The Glorified Allah will not look at a man with an eye of mercy who has intercourse with a man or a woman through the anus” (Tirmidhi, Rada’, 12; Ibn Majah, Nikah, 29)

It is not for a Muslim to have intercourse in the forbidden way instead of the commanded one by knowing it is haraam. Although anal sex is forbidden, nobody would stay junub forever due to this action. One should repent and never perform the same again.

The Glorified Allah commands as follows in the verse related to wudu:
“O you who believe! When you rise to perform prayer, wash your faces and your forearms to the elbows… “ (Al-Ma’ida/ The Feast 5:6)

Washing is described as flowing water over that part of the body. According to Abu Hanifa and Imam Mohammad, water needs flow even though it is a single drop. Passing wet hands over the body part, like rubbing with oil, does not suffice. Abu Yusuf, on the other hand, finds it enough that the part is wet and does not require water to flow. (İbn Abidin, Haşiyetü Reddi’l-Muhtar, İstanbul, 1984, c. 1, s. 96)

It is obvious that passing wet hands over the body part does not provide washing, which is not the command in the verse. Henna also forms a layer over the nail, though it is utterly thin. Colour would not remain over the nail in another way. The particles of henna mud create a hard layer at the bottom of the fingernails and prevents water from contacting the nail. Henna is different than nail polish in the way that water can reach the nail through its pores. However, it does not let water soak the whole nail yet flow over the nail. To provide this, water should be flowing between the nail and the henna, in which case no henna would remain on the nail. This is obviously impossible. Therefore, a nail with henna cannot be washed as commanded.

The Glorified Allah commands at the end of the verse related to ablution:

“Allah does not desire to put on you any difficulty, but He wishes to purify you that you may be grateful.”

Since women are not forbidden from adorning themselves out, it is clear that commanding to scratch the henna for ablution would cause difficulty. Therefore, scholars tell that putting on henna does not hinder ablution. Hanafi opinion is as follows:

“Henna, dirt of flea, scum, body creams and oils, scum under nails, etc. do not hinder ablution (wudu) or major ablution (ghusl) due to exigencies, though they prevent water from flowing over. “  (İbn Abidin, Haşiyetü Reddi’l-Muhtar, c. 1, s. 155-156)

The exigencies here is the exigency rising from the problem of cleaning the matters above. Because most people would have difficulty to have ablution if they were commanded to clear them. Nail polish is in the same category as the materials above. Since there is not a ruling that forbids women from putting on nai polish, it is obvious that the command to clean them would cause difficulty. The verse above informs that Allah does not desire to put on us any difficulty, but to purify us. People with nail polish would be counted clean if they wash their hands, and therefore the command of Allah is fulfilled.

As a result, nail polish does not hinder ablution (wudu) or major ablution (ghusl).

http://www.islamandquran.org/common-belief-mistakes/talaq-mens-right-to-divorce.html

It is adultery (zina) if a married man has sexual intercourse with a woman other than his wife. Adultery is one of the great sins. Not only adultery but also approaching it is forbidden:

“And do not approach unlawful sexual intercourse. Indeed, it is an outrageous act and an evil way.” (Al-Isra/ The Night Journey 17:32)

The man had a great sin but it does not harm the marriage. If he repents for this evil act asking for forgiveness from Allah and his wife also accepts to continue their marriage, they can do so with no necessity for a new one.