Living Beautiful and Healthy

I received a phone call from my youngest son telling me to stop reaching out to the daughter and think that also means her son, a friend of 51 years recently. I realize this is a hard time for all of us. I agreed to stop however, I see several things wrong here. I don't know if her daughter told my youngest son to tell me to stop trying to contact them, if he is taking it upon himself to tell me, and my friend's daughter/son are gown and thus can speak for themselves.

Does anyone care about what I am going through, and how hard it has impacted me? I do not think anyone does.

I tried to explain to my youngest son in a text message how I was feeling and tell him "I guess this your way of saying you don't want to put the past behind us and move forward. Sorry to have bothered you. Please forgive. The response was "It's my only day off. I'm not going to indulge in the guilt trip and poor pity me."

I have to cope in the best way possible with the deaths of my family members and friends? I had to face them only however this is fact and the truth speaks for itself.

It is not easy to get through by yourself and I realize it. It would be nice to talk with my friend's daughter/son because we could talk about good times through the years. Laugh about the things that seem or are funny.

Enough said and I leave you with this to pound, react, or comment on.
Thank you for listening. Have a wonderful, blessed, and safe day for the rest of your weekend.

This is for my Muslim Single Sisters to be aware of because this almost happened to me. The Difference between MISYAR AND NIKKA. Information from https://www.quora.com/What-are-the-different-types-of-temporary-marriage-in-Islam-Misyar-seems-to-be-the-most-popular-today-so-why-do-Sunni-Muslims-try-to-hide-this-fact-More-deceptions
As-salaam alaikum wa rahmatullahi wa barakatuh my dear single Muslimahs

Mut’ah or temporary marriage refers to when a man marries a woman for a specific length of time in return for a particular amount of money.

The basic principle concerning marriage is that it should be ongoing and permanent. Temporary marriage – i.e., mut’ah marriage – was permitted at the beginning of Islam, then it was abrogated and became haraam until the Day of Judgement.

It was narrated from ‘Ali (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade mut’ah marriage and the meat of domestic donkeys at the time of Khaybar. According to another report, he forbade mut’ah marriage at the time of Khaybar and he forbade the meat of tame donkeys.

Narrated by al-Bukhaari, 3979; Muslim, 1407.

It was narrated from al-Rabee’ ibn Sabrah al-Juhani that his father told him that he was with the Messenger of Allaah (peace and blessings of Allaah be upon him) who said, “O people, I used to allow you to engage in mut’ah marriages, but now Allaah has forbidden that until the Day of Resurrection, so whoever has any wives in a mut’ah marriage, he should let her go and do not take anything of the (money) you have given them.”

Narrated by Muslim, 1406.

Allaah has made marriage one of His signs which calls us to think and ponder. He has created love and compassion between the spouses, and has made the wife a source of tranquility for the husband. He encouraged us to have children and decreed that a woman should wait out the ‘iddah period and may inherit. None of that exists in this haraam form of marriage.

A woman who is married in a mut’ah marriage, according to the Raafidis – i.e. the Shi’ah, who are the ones who say that this is permissible – is neither a wife nor a concubine. But Allaah says (interpretation of the meaning):

“And those who guard their chastity (i.e. private parts, from illegal sexual acts)

Except from their wives or (the slaves) that their right hands possess, for then, they are free from blame;

But whoever seeks beyond that, then those are the transgressors”

[al-Mu’minoon 23:5-7]

The Raafidis quote invalid evidence to support their argument that mut’ah is permissible. For example:

(a) They quote the verse in which Allaah says (interpretation of the meaning):

“…so with those of whom you have enjoyed sexual relations, give them their Mahr as prescribed…”

[al-Nisa’ 4:24]

They say: this verse indicates that mut’ah is permissible, and the word ‘their mahr (ujoorahunna – lit. their dues or their wages)’ is evidence that what is meant by the phrase ‘you have enjoyed sexual relations’ is mut’ah.

The refutation of this is the fact that prior to this Allaah mentions the women whom a man is forbidden to marry, then he mentions what is permissible for him, and He commands the man to give to the woman he marries her mahr.

The joy of marriage is expressed here by the word enjoyment (‘of whom you have enjoyed sexual relations’). A similar instance occurs in the Sunnah, in the hadeeth of Abu Hurayrah according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Woman is like a bent rib, if you try to straighten her you will break her. If you want to enjoy her, then enjoy her while she still has some crookedness in her.”

Narrated by al-Bukhaari, 4889; Muslim, 1468.

The mahr is referred to here as ajr (lit. dues or wages), but this does not refer to the money which is paid to the woman with whom he engages in mut’ah in the contract of mut’ah. The mahr is referred to as ajr elsewhere in the Book of Allaah, where Allaah says (interpretation of the meaning):

“O Prophet (Muhammad)! Verily, We have made lawful to you your wives, to whom you have paid their Mahr (bridal‑money given by the husband to his wife at the time of marriage)…”

[al-Ahzaab 33:50]

Thus it becomes clear that there is no evidence in this verse to suggest that mut’ah is permissible.

Even if we were to say for argument’s sake that this verse indicates that mut’ah is permitted, we would still say that it is abrogated by the reports in the saheeh Sunnah which prove that mut’ah is forbidden until the Day of Resurrection.

(b) The reports that some of the Sahaabah regarded it as being permissible, especially Ibn ‘Abbaas.

The refutation here is the fact that the Raafidis are following their own whims and desires, because they regard the companions of the Prophet (may Allaah be pleased with them) as kaafirs, then you see them quoting their actions as permissible in this instance and in others.

With regard to those who said that it is permissible, they are among those who did not hear that it had been forbidden. The Sahaabah (may Allaah be pleased with them) – including ‘Ali ibn Abi Taalib and ‘Abd-Allaah ibn al-Zubayr – refuted Ibn ‘Abbaas’s view that mut’ah was permitted.

It was narrated from ‘Ali that he heard Ibn ‘Abbaas permitting mut’ah marriage, and he said, “Wait a minute, O Ibn ‘Abbaas, for the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade it on the day of Khaybar and (he also forbade) the meat of tame donkeys.”

Narrated by Muslim, 1407.

And Allaah knows best…

The goal of marriage, as god said, is for you to accept complete responsibility for your wife; provide for her with love, care, safety, and sustenance:

“O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may Take away part of the dower ye have given them,-except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good. “( Al Quran # 4:19)

And the verse:

“Men are the protectors and maintainers of women….” (Al Quran #4:34)

And the verse:

“And among His signs is that He created spouses for you from among yourselves, so that you may find peace with them, and He has placed affection and mercy between you. In this, there are signs for people who think.” (Al Quran # 30:21)

However, aside from lust and exploitation, none of the requirements for marriages listed in the verses above need to be met in so-called temporary marriages. There are wealthy and powerful men who maintain just three spouses; they save the fourth spot for flings that last only for a few days, a week, or even a month. They do not see any other better ways to spend their wealth while the Quran says that your wealth is a huge responsibility to you.

To answer your question, we are all susceptible to temptation, which is why "Islamic temporary marriages" are still common in various countries.

We sin because we are unable to resist temptation. We all intuitively grasp what sins are and what is right and bad, but we nonetheless give in to temptations. Humanity is characterized by the need to pass the preset tests of existence. So when we fall, we must get back up and ask God's forgiveness.

But the most awful aspect about us Muslims is that when we sin, rather than seeking forgiveness, we seek religious justification by misinterpreting verses from the Quran or attributing it to the Prophet in books of Hadith to get away with the guilt of our actions and keep sinning.

This explains why there are so many scholars, interpretations, and Fatwas available to fulfill your ugly desires.

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