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What does Islam say about “mothers”?

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Ansar Al-‘Adl

This is one of the most convincing things about Islam – the treatment of women in general and especially the high position mothers hold in Islam.

Amongst the clearest examples of Islam’s honoring women is the great status of the mother in Islam. Islam commands kindness, respect and obedience to parents and specifically emphasizes and gives preference to the mother as shall be shown in this article. Islam raises parents to a status greater than that found in any other religion or ideology.

The command to be good to one’s parents begins right from the Qur’an. Allah says:

“Worship God and join not any partners with Him; and be kind to your parents…” [Noble Quran 4:36]

The mention of servitude to parents follows immediately after servitude to God. This is repeated throughout the Qur’an.

“Your Lord has decreed that you worship none but Him and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And out of kindness, lower to them the wing of humility and say, “My Lord! Bestow on them Your Mercy even as they cherished me in childhood.” [Noble Quran 17:23-24]

The great scholar, Abu al-Faraj Ibn Al-Jawzî (d. 1201CE) explained:

To be kind to one’s parents is: to obey them when they order you to do something, unless it is something which Allah has forbidden; to give priority to their orders over voluntary acts of worship; to abstain from that which they forbid you to do; to provide for them; to serve them; to approach them with gentle humility and mercy; not to raise your voice in front of them; nor to fix your glance on them; nor to call them by their names; and to be patient with them. (Ibn al-Jawzî, Birr al-Wâlidayn)

The Qur’an emphasizes the great struggles the mother goes through for her child, to highlight the need for one to reciprocate their parents sacrifice for them:

“And We have enjoined on man [to be good] to his parents: in travail upon travail did his mother bear him and his weaning was over two years. Be thankful to Me and to your parents, unto Me is the final destination.”[Noble Quran 31:14]

The renowned exegete, Shaykh Abdur-Rahman As-Sa’di (d. 1956), says about this verse:

{And to your parents} meaning, be kind to your parents, shower on them love, affection and piety, both in words and deeds, treat them with tender humility, provide for them and never harm them verbally nor physically. […] Then, Allah mentions the reason why we should be kind to our parents, when He says {His mother bore him in travail upon travail}, that is, the mother bore constant suffering; in pain and hardship from the first moment she felt the child moving in her womb to the worst pangs during the time of delivery. And {his weaning is for two years}, that is, during these two years the mother breast-feeds her child and looks after him/her. So after all the years of suffering, hardship, love and care, could we not, at least, compensate our mothers for what they have done for us and pay them back their rights? (Taysîr al-Karîm ar-Rahmân fî Tafsîr al-Kalâm al-Manân)

The Qur’an repeats its mention of the struggles of the mother in yet another passage:

“And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months. [He grows] until, when he reaches maturity and reaches [the age of] forty years, he says, “My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims.” [Noble Quran 46:15]

In connection to this passage, the late Grand Mufti of Pakistan, Shaykh Muhammad Shafy (d. 1976) wrote:

Mother has more rights than father
Although the first part of this verse is a command to do good to both the parents, the second sentence refers only to the hardships suffered by the mother, because they are unavoidable, and no child can be born without them. Every mother has to go through the problems of pregnancy and severe pains of delivery. As against this, it is not necessary for a father that he suffers any hardship in bringing up and educating the child, if he can afford to pay somebody else for these services. This is why the Prophet (peace and blessings be upon him) has given more rights to the mother than anybody else. According to a hadîth he has said,

“Do good to and serve your mother, then your mother, then your mother, then your father, then the near relatives and then those who come after them.”[Mazhari]

“And his carrying and his weaning is in thirty months”[Noble Quran 46:15]

This sentence too describes the hardships suffered by the mother for her baby. It points out that even after suffering hardships during pregnancy and the severe labor pains, the mother does not get respite from toils, because the natural food of the infants is in her breasts, and she has to suckle them. (Shafy, Ma’âriful Qur’ân [Eng. trans.], vol. 7, pp. 795-796)

The Prophet Muhammad (peace and blessings be upon him) continually used to remind his followers of the status of the mother and the obligation of being good to one’s parents. The following narration is a beautiful example of the noble position of the mother:

A man came to the Prophet and said: O Messenger of Allah! Who from amongst mankind warrants the best companionship from me? He replied: “Your mother.” The man asked: Then who? So he replied: “Your mother.” The man then asked: Then who? So the Prophet replied again: “Your mother.” The man then asked: Then who? So he replied: “Then your father.” (Sahîh Bukhârî 5971 and Sahîh Muslim 7/2)

Commenting on this hadith, Shaykh Muhammad Ali Al-Hashimi notes:

This hadith confirms that the Prophet (peace and blessings be upon him) gave precedence to kind treatment of one’s mother over kind treatment of one’s father (Al-Hashimi, The Ideal Muslimah, IIPH 2005, p. 165)

Likewise, the late Grand Mufti of Saudi Arabia, Shaykh Abdul-Azîz Ibn Bâz (d. 1999) comments on this hadith saying:

So this necessitates that the mother is given three times the like of kindness and good treatment than the father. (Majmoo’ Fataawaa wa Maqalat Mutanawwi’ah)

He also writes:

The secret of her importance lies in the tremendous burden and responsibility that is placed upon her, and the difficulties that she has to shoulder – responsibilities and difficulties some of which not even a man bears. This is why from the most important obligations upon a person is to show gratitude to the mother, and kindness and good companionship with her. And in this matter, she is to be given precedence over and above the father.[…] And I have no doubt that my mother – may Allah shower His mercy upon her – had a tremendous effect upon me, in encouraging me to study; and she assisted me in it. May Allah greatly increase her reward and reward her with the best of rewards for what she did for me. (Majmoo’ Fatawa wa Maqalat Mutanawwi’ah)

The Prophet Muhammad (peace and blessings be upon him) also said in a famous narration:

‘Paradise lies at the feet of your mother’ [Musnad Ahmad, Sunan An-Nasâ’i, Sunan Ibn Mâjah]

What can be greater evidence of honoring women than this? Islam has effectively placed the ultimate reward for human beings in their devotion to their mothers.

Shaykh Ibrahîm Ibn Sâlih Al-Mahmud writes:

Treat your mother with the best companionship, then your father; because paradise is under the mother’s feet. Never disobey your parents, nor make them angry, otherwise you will live a miserable life in this world and the hereafter, and your children will treat you likewise. Ask your parents gently if you need something. Always thank them if they give it to you, and excuse them if they do not, and never insist on a matter if they refuse to give you something. (Al-Mahmoud, How to be kind to your Parents, p.40)

It is related from Talhah ibn Mu’âwiyah as-Salamî who said:

I came to the Prophet and said, “O Messenger of Allah, I want to perform Jihad in the way of Allah. He asked, “Is your mother alive?” I replied, “Yes.” The Prophet then said: “Cling to her feet, because paradise is there.” (at-Tabarânî).

Shaykh Nidhaam Sakkijihaa comments:

Cling to her feet means to submit yourself to her, be close to her, protect her, serve her because in this is Paradise and with her satisfaction you will enjoy the good blessings of Allah. (Sakkijihaa, Honoring the Parents, p. 52)

The Prophet Muhammad (peace and blessings be upon him) showed us the importance of serving one’s parents in the following narration reported by Abdullah Ibn Mas’ud:

I asked the Prophet, ‘O Messenger of Allah, what is the best deed?’ He replied ‘Prayer offered on time.’ I asked, ‘What is next in goodness?’ He replied, ‘To be dutiful and kind to one’s parents.’ I further asked, ‘What is next in goodness?’ He replied, ‘Jihad in the Allah’s cause. [Sahîh Bukhârî, Sahîh Muslim]

Just as the Prophet said that kindness to one’s parents was of the best deeds, he also said that disobedience to them was amongst the major sins:

“The greatest sins are to associate partners in worship with Allah, to be undutiful or unkind to one’s parents, to kill a soul forbidden by Allah and to bear false witness.” [Sahîh Bukhârî]

Even after the Prophet Muhammad (peace and blessings be upon him), the Muslim scholars continued to stress the importance of being dutiful to one’s mother. By examining the conduct and teachings of the early Muslim scholars, one may see how the direct recipients of the Islamic message understood the command to be dutiful to one’s parents. Their behavior towards their parents shows Muslims how one is to implement the teachings of the Prophet on honoring parents.

Abdullah Ibn Abbâs (d. 687CE), a companions of the Prophet and a great scholar of Islam, considered kind treatment of one’s mother to be the best deed for strengthening or rectifying one’s relation with God. He said:

I know of no other deed that brings people closer to Allah than kind treatment and respect towards one’s mother. [Al-Adab al-Mufrad Bukhârî 1/45]

An even more powerful example is found in the statement of another one of the Prophet’s companions, Abdullah Ibn ‘Umar (d. 692CE), who was also a great scholar of Islam. It has been related that:

Abdullah Ibn ‘Umar saw a Yemeni man performing Tawâf (circumambulating the Ka’bah) while carrying his mother on his back. This man said to Abdullah Ibn ‘Umar, “I am like a tame camel for her! I have carried her more than she carried me. Do you think I have paid her back, O Ibn ‘Umar?” Abdullah Ibn ‘Umar replied, “No, not even one contraction!!” [Al-Adab al-Mufrad Bukhârî 1/62]

SubhânAllah (Glory be to God)! The efforts of a man who carries his mother on his back while performing tawâf cannot even repay his mother for a single contraction that she went through for him. Wise indeed was Ibn ‘Umar’s reply to this man to show him how massively indebted he was to his mother. This is the tremendous value and prestigious position of mothers in Islam!

Yet another example is found in the following prophecy of Prophet Muhammad (peace and blessings be upon him):

There will come to you with reinforcements from Yemen a man called Uways ibn ‘Âmir of the clan of Murâd from the tribe of Qaran. He had leprosy but has been cured of it except for a spot the size of a coin. He has a mother and he has always treated her with kindness and respect. If he prays to Allah, Allah will fulfill his wish. If you can ask him to pray for forgiveness for you, then do so. [Sahîh Muslim 16/95]

Indeed, later on ‘Umar ibn al-Khattâb met Uways who was exactly as the Prophet described, and upon ‘Umar’s request Uways prayed for him. Commenting on this narration, Shaykh Muhammad Ali Al-Hashimî writes:

What a high status Uways reached by virtue of his kindness and respect towards his mother, so that the Prophet recommended his Sahabah [companions] to seek him out and ask him to pray for them!

All of this indicates the high status to which Islam has raised the position of motherhood, and given the mother precedence over the father. At the same time, Islam has given importance to both parents, and has enjoined kindness and respect to both. (Al-Hashimi, The Ideal Muslimah, IIPH 2005, p. 167)

So great was the Islamic emphasis on parents, that the Muslims considered a great opportunity to attain paradise in service to one’s mother. Iyâs Ibn Mu’âwiyah was a famous Islamic scholar from the second generation of Muslims. When his mother died, Iyâs Ibn Mu’âwiyah cried. He was asked, “Why do you cry?” He said, “I used to have two gates open to Paradise, now one of them is closed.”

Zayn al-‘Abidîn (d. 713CE) was the great grandson of the Prophet Muhammad (peace and blessings be upon him) and also a renowned scholar. He used to treat his mother with so much kindness and love as seen in the following narration:

Once he was asked, ‘You are the most kind person to his mother, yet we have never seen you eating with her from a single dish.’ He replied, ‘I fear that my hand would take the what her eyes have already seen in the dish, and then I would be disobeying her’. [At-Tartushi, Birr al-Wâlidayn]

In other words, he was so careful not to disobey his mother that he would even avoid eating out of the same plate as her; He thought that she would see a morsel and intend to take it, but before she did he might unknowingly take that same morsel and eat it. This is how careful he was to obey his mother in the most minute details.

Another early Islamic scholar, Sa’îd Ibn Al-Musayyib (d. 709CE), was asked about the meaning of the verse “but address them in terms of honor” (17:23). Sa’îd Ibn Al-Musayyib replied:

It means that you should address them as a servant addresses his master.

Muhammad Ibn Sirîn (d. 729CE) used to speak to his mother in a very soft voice, out of respect for her. He was also often seen in the company of his mother and looking after her. (Ibn al-Jawzî, Birr al-Wâlidayn)

All that has preceded shows how the status of mothers – and consequently that of women – is elevated to the highest position in Islam. The honor Islam has given to mothers is beyond that found in any other religion, ideology or culture. This is clear proof of the lofty status of Muslim Women.

 

What are the rulings on ‘aqeeqah for a baby boy?

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Praise be to Allaah.

‘Aqeeqah refers to the sacrifice that is offered on behalf of the newborn on the seventh day after birth. ‘Aqeeqah was known among the Arabs during the Jaahiliyyah. Al-Maawardi said: ‘Aqeeqah refers to a sheep that is slaughtered on the occasion of the birth; it was a custom practised by the Arabs before Islam.

Al-Haawi al-Kabeer, 15/126

There are saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) which prove that ‘aqeeqah is prescribed in Islam, such as the following:

1 – It was narrated that Buraydah (may Allaah be pleased with him) said: During the Jaahiliyyah, if a boy was born to one of us, we would slaughter a sheep and smear his head with its blood. When Allaah brought Islam, we would slaughter a sheep and shave (the child’s) head and smear it with saffron.

Narrated by Abu Dawood, 2843; classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood.

Saffron is a type of perfume.

2 – It was narrated from Salmaan ibn ‘Aamir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “For a boy there should be ‘aqeeqah so shed blood for him and remove the dirt from him.”

Narrated by al-Bukhaari, 5154

It is prescribed to slaughter two sheep for a newborn boy and one sheep for a girl, as is indicated by the saheeh evidence, such as the following:

1 – It was narrated from Umm Karaz that she asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about ‘aqeeqah, and he said: “For a boy, two sheep, and for a female one sheep, and it does not matter if it is male or female.”

Narrated by al-Tirmidhi, 1516, who said this is a saheeh hasan hadeeth; and by al-Nasaa’i, 4217; classed as saheeh by Shaykh al-Albaani in Irwa’ al-Ghaleel, 4/391

2 – It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded them (to slaughter) two sheep of similar type for a boy and one sheep for a girl.

Narrated by al-Tirmidhi, 1513, who said it is hasan saheeh; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

These ahaadeeth clearly show that there is a difference between male and female with regard to ‘aqeeqah.

Ibn al-Qayyim (may Allaah have mercy on him) explained this difference between male and female as follows:

This is a principle of sharee’ah, for Allaah differentiates between male and female, and gives the female half the share of the male in terms of inheritance, diyah, testimony, freeing slaves and ‘aqeeqah, as was narrated by al-Tirmidhi in a hadeeth which he classed as saheeh from Umaamah from the Prophet (peace and blessings of Allaah be upon him), who said: “Any Muslim who frees a Muslim, he will be his ransom from the Fire, and each of (the slave’s) limbs will suffice for his limbs. Any Muslim man who sets free two Muslim women, they will be his ransom from the Fire, and each of their limbs will suffice for his limbs.” Narrated by al-Tirmidhi, 1547. This differentiation with regard to ‘aqeeqah would apply even if there was no clear sunnah concerning the matter, so how about when the Sunnah is clearly established and shows that there is this differentiation? End quote.

Tuhfat al-Mawdood, p. 53, 54

Ibn al-Qayyim also said:

Allaah, may He be glorified and exalted, has favoured the male over the female, as He says (interpretation of the meaning):

“And the male is not like the female”

[Aal ‘Imraan 3:36]

This differentiation is reflected in Islamic rulings, whereby the male is regarded as equivalent to two females in terms of testimony, inheritance and blood money (diyah), and ‘aqeeqah also comes under these rulings. End quote.

Zaad al-Ma’aad, 2/331

Note:

Ibn al-Qayyim (may Allaah have mercy on him) said:

Among the benefits of ‘aqeeqah is that it is a sacrifice that is offered on behalf of the newborn when he first emerges into this world.

Another benefit is that it “releases” the newborn, for he is held in pledge for his ‘aqeeqah so that he may intercede for his parents.

Another benefit is that it is a ransom that is paid for the newborn just as Allaah, may He be exalted, ransomed Ismaa’eel with the ram. End quote.

Tuhfat al-Mawdood, p. 69

The best time for offering the ‘aqeeqah is seven days after birth, because the Prophet (peace and blessings of Allaah be upon him) said: “Every child is held in pledge for his ‘aqeeqah, which should be slaughtered on his behalf on the seventh day, and he should be shaved and given his name.” Narrated by Abu Dawood, 2838; classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood.

If it is delayed until after the seventh day, there is no sin, and it should be offered when the Muslim is able to do that.

And Allaah knows best.

Story of Love,Pride and Test – Story of Sheikh Abdullah Al Andalusi rahmatullāhi alaihi

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One of the biggest concern of today’s Youth is Social Media Recognition . We gauge the Importance of a Person by the number of Likes and Follows he has in Social Media . We take Pride in our own Capabilities and we look down upon others .

Cyber bullying has increased . We see  a Hijabi sister rebuking sisters without Hijab . We see Men in Sunnah attire mocking at others who do not follow the Sunnah dress code . We mock at Non Muslims and We look down upon Reverts . A person who doesn’t has iman of allah is like a dead . Allah brings a dead person to life . When Allah can bring a dead Person to life he can also derive us of his blessings . We always need to remain vigilant of our heart . When we go out we should think others as abd of Allah and we should not interfere even in this relatinship of abd and Rabb even if he is non muslim.

Today I would like to share an inspiring true story of a renown Sheikh . This story is not just any other story .It is a story told since ages in all madrassas and school of Ilm . It is a Story with deep message and is a reminder to me first . Lets read the Story .

This story takes place at a time when piety, trust and righteousness was quite prominent in the lives of the people. In every town there were numerous Ulema and pious men, especially in Baghdad, which at the time was the seat of the Islamic State. It was a gathering place for the jurists, scholars of hadith, and the saints. In this city among all these pious people, was one Abu Abdullah Al-Andalusi (rah), who had thirty khanqahs (spiritual retreats) in Baghdad. In addition he was a well-known scholar and muhaddith and it said that the number of his disciples was 12,000. He knew 30,000 hadith by heart, and could recite the Quran in all the various “Qiraats”.

On a certain occasion he was going on a journey and was accompanied with a large crowd of attendants among whom were the well-known Junayd Baghdadi (rah) and Shibli (rah). Hadrat Shibli (rah) continues the story: “Our caravan was travelling along quite nicely, safely and comfortably until we passed by an area where Christians were residing. It was already time for Salaah, but because of the unavailability of water, we had not performed it yet. When we reached the Christian village, a search was made for water. We went about the village and discovered the town had many temples, sun-worshipping altars, synagogues and churches. Some of them worshipped the sun, some were worshipping the fire, and some were directing their pleas at the cross. We passed all this and reached the outskirts of the town, where we found a well and a few girls drawing water for people to drink.”

Shaykh Abu Abdullah’s (rah) eyes fell upon one of the girls who stood out from the rest through her exquisite beauty. She was dressed in beautiful clothes and adorned in jewelry. The Shaykh (rah) asked the other girls who she was. They replied: ”This is the daughter of our chief”. The Shaykh (rah) replied: “Then why did her father degrade her to such an extent that she has to sit by the well and give people water to drink?

The girls replied: “He does not want her to sit around and be proud and boastful of her father’s possessions”. Hadrat Shibli (rah) says: “The Shaykh (rah) sat down with his head bent forward and remained silent like that for three days. At the time of Salaah he would perform his Salaah.” On the third day becoming despondent with his situation, I decided to speak to him. I said: “O Shaykh, your mureeds (disciples) are very worried and perplexed at this continued silence of yours. Please speak to us. What is the problem?

The Shaykh (rah) replied: “My beloved friends! For how long can I keep my condition hidden from you? My heart has become filled with love for the girl we saw the day before yesterday. So much has this love filled me that it is in control of all my limbs. It is not possible for me under any circumstance to leave from here.” Hadrat Shibli (rah) replied: “Our leader! You are the spiritual guide of all Iraq. You are known for your piety, knowledge and virtues. Your disciples number over 12,000. I beg you through the Holy Quran not to disgrace us.” The Shaykh (rah) replied: “My beloved friends, your lot and my lot has already been sealed by fate. The cloak of sainthood has been removed from me and the signs of guidance have been taken away from me. What has been predestined has come to pass, now I am nothing.” Saying this the Shaykh (rah) started weeping bitterly.

When the people heard of our return, they turned up in large numbers at the outskirts of the city to come and meet the Shaykh (rah) . They saw that he was not with us and asked about it. We told them the entire story. They was a lot of sorrow and crying. Many fell down in prayer begging Allah to guide the Shaykh (rah) to the right path and return him to his former position. In the meantime all the khanqahs were closed down. We were still talking about the Shaykh’s (rah) tragedy one year later when we decided to visit that town again and find out how he was. A group of us set forth and after enquiring were told that he was in the woods looking after pigs. We said: “Allah protect us! What has happened? The villagers told us that he had proposed marriage to the daughter of the village chief. The girls father had accepted the proposal on the condition that he would look after the pigs.”

With tears streaming down our eyes, we went to the woods where he was rearing pigs. We saw him with a string of sacred beads around his neck. He stood leaning on a staff as he watched the pigs, standing in the same way in which he stood when he used to deliver the Khutbah for us. This was like rubbing salt into our open wounds.”

When he saw us coming towards him he bent his head in shame. We came nearer and said “Assalamu Alaykum.” He replied: “Walaykumus salaam”. Then Hadrat Shibli (rah) asked: “Shaykh (rah) inspite of your knowledge and virtue what is this that has happened to you?”The Shaykh (rah) replied: “My brothers! I am now no longer driven by my own choice and will. Whatever Allah has desired for me, He has done with me. After having brought me so near to His door, He has now thrown me very far away from Him. Who is there that can overturn the decree of Allah? O my brothers, fear Allah’s power and wrath. Never become proud and arrogant regarding your knowledge and virtues.” Then turning towards the heavens he said: “O my Lord, I never expected that You will make me so disgraced and despised and send me away from Your door.” Then he began crying bitterly and appealing to Allah.

Seeing the Shaykh (rah) in such hopelessness, they left for Baghdad. However on the way they saw the Shaykh (rah) in front of them coming out of a river, where he had just performed a bath. In a loud voice he said: “I bear witness that there is none worthy of worship besides Allah and I bear witness that Muhammad (sallahu alayhi wa sallam) is the Messenger of Allah

The Shaykh (rah) asked us for pure clothing to wear. He then started performing Salaah after which he was asked the reason why he was put through such an intense trial? The Shaykh (rah) replied: “When we arrived in the village and saw the temples, synagogues and churches and we saw fire-worshippers busy worshipping things other than Allah, a pride overtook my heart. I thought that these people were so foolish to worship lifeless things. At that time I heard a voice inside me saying: This Iman that you have, in not part of your virtue or good qualities. All this is merely Our favors upon you. Do not consider your faith to be of your own choosing, that you can now look down upon these people with despising eyes. And if you so wish, We will test you now.” At that moment I felt as if a dove had left my heart and flew away. That was in fact my Imaan.”

Hadrat Shibli (rah) relates: “Thereafter our caravan arrived in Baghdad with great joy all around. All of his mureeds were extremely happy that the Shaykh (rah) had reverted to Islam. He resumed his activities in Tasawwuf, Tafseer and Hadith. The Khanqahs were reopened and in a short while, his mureeds numbered over 40,000.

Reference : (Al-Mustatraf Fi Kulli Fann An-Mustadhraf)

Lessons Learnt from the Story of Abu Abdullah Al-Andalusi (rah)

From this Story , we get Four Important Lessons

  1. We should strive for the Knowledge of Deen. Allah swt loves a Person who seeks Knowledge. Allah swt loves two Person the most- A knowledgeable Scholar and a student of Ilm . Because of the Ilm Allah swt can give us taufeeq to do Taubah . We should all strive to attain Ilm and do abundant Astaghfar.
  2. Getting a remorse in heart is a big blessings of Allah swt .If Allah swt wants to change the heart of a Person,he can change in Seconds.  We should sit and Reflect on the state of our heart .
  3. We should never abandon our hope towards Allah
  4. We should Fear Allah .We should remind ourselves that we are nothing but a Slave of Allah Swt . Our Capabilities are his blessings. Without his favour on us we are nothing . Allah has no need for us. We need him. We do not talk about Iman and Islam because we are any percent better but we do so because of the command of Allah swt to do “Amar bil maroof and nahi anil munkar“-Enjoin good and Forbid Evil.

DEWAR AUR BHABHI

DEWAR AUR BHABHI
huffington-post-saudi-arabia-gender-mixing
Aaj Kal Jo Sabse Zyada Khatarnak Fitna Muslim Muasharey Mein Chal Raha Hai Woh Dewar Aur Bhabhi Ka Ikhtilat(Mixing)Hai
Aksar India Aur Pakistan Mein Aam Taur Par Dekha Gaya Hai Ke Shadi Ke Baad Ladki Apne Sasural Mein Dewar Aur Jeth Ke Saath Bagair Sharayi Parde Ke Rehti Hai Aur Is Mein Koi Aib Bhi Nahi Samjha Jata Hai
Jawan Dewar Ka Apni Bhabhi Ke Saath Hansi Mazak Aur Chedkani Aam Hai
Aksar Aurtein Apne Dewar/Jeth Ke Saamne Bagair Sharayi Parde Ke Rehti Hai Aur Jab Unse Parde Ke Baare Mein Kaha Jaye To Kehti Hai Ye To Mere Chote Bhai Jaisa Hai
Kya Islam Mein Ye Jayez Hai?
Ek Aurat Ke Liye Har Us Shaks Se Parda Zaroori Hai jo Gair Mehram Hai
Jiske Saath Ta-Hayat Aurat Shadi Kar Sakti Hai
Quran Mein Iski Wazahat Hume Milti Hai
Gair Mehram Se Parda Karna Ebadat Hai
Allah Ta’ala Ka Farman Hai
“Aur Momin Aurtoon Se Bhi Kaheye K Woh Apni Nigahain Neeche Rakha Karain Aur Apni Sharam Gaho Ki Hifazat Kia Karain Aur Apni Zeenat Ko Zahir Na Karain Mager Jo Az Khud Zahir Ho Jae Aur Apni Odhnia Apne Seeno Per Dal Lia Karain Aur Apni Zeenat Ko Zahir Na Karein Magar In Logo Ke Samney
Baap , Sasur , Bete (Sotele Bete) Bhai, Bhatijey, Bhanjey Apni Mel Jol Wali Aurtain Kanezain Jinki Woh Malik Hon Aise Khadimm Mard Jo Aurtoon Ki Hajut Na Rakhtey Hon Aur Aise Larkey Jo Aurtoon Ki Poshida Bato Se Abhi Waqif Na Hoe Hon Aur Apne Paoon Zameen Per Martey Hue Na Chalain Ke Jo Zeenut Inhoney Chupa Rakhi Hai Iska Logon Ko Ilm Ho Aur Ae Iman Walo!!
Tum Sub Allah Ke Hazoor Tauba Karo Tawaq’qo Hai Ke Tum Kamyab Ho Jao-“
( Al Quran, Surah Al Noor, Ayat 31)
Is Ayat Mein Allah Ta’ala Har Momin Aurat Ko Hukm De Raha Hai Jiski Ita’at Har Momina Par Farz Hai Aur Iske Inkaar Se Allah Ki Pakad Lazim Hai
Rasool Akram Sallallahu Alaihi Wasallam ne Irshad Farmaya:
“(Na Mahram) Aourton ke paas jane se bacho!” Aik Ansari sahabi farmane lage: Ya RasoolAllah! Khawind ke bhaiyyon (dewar aur jeth wagerah) se Mutalliq Aap Sallallahu Alaihi Wasallam ka kya hukum hai? RasoolAllah Sallallahu Alaihi Wasallam ne Irshad Farmaya: “Khawind ke bhai to Mout hain Mout. (Yani in se pardah karne aur door rahne ka to bahot Zyadah Ehtemam karna chahiye).”
( Sahih Al Muslim, Vol. 5, Hadith 5674)
Is Hadees Se Wazeh Huwa Ke Dewar Se Sharayi Parda Karna Har Aurat Par Farz Hai Lazim Hai
Tirmizi Shareef  Ki Ek Sahih Hadees Mein Rasoollallah Sallallahu Alaihi Wasallam Ne Farmaya Hai Ke Jab Ek Aurat Aur Ek Mard Tanhayi Mein Milte Hai To Unka Teesra Saathi Shaitan Hota Hai
(Jami At Tirmizi, Hadith 1171)
Quran Mein Allah Ta’ala Ne Farmaya Hai Ke Shaitan Tumhara Khula Dushman Hai
(Al Quran, Surah Bakra 2, Aayaat 207)
Shaitan Har Mumkeen Koshish Karta Hai Ke Dewar Aur Bhabhi Mein Hansi Mazak Ke Zariye Aapas Mein Ek Dusre Ke Dil Mein Ghar Banaya Jaye
Phir Ye Hansi Mazak Aage Chal Kar Zina Jaise Bhayanak Gunaah Ko Anjam Deti Hai
Dewar Ko Maut Is Liye Kaha Gaya Hai Kyun Ke Woh Ghar Mein Aasani Se Aata Jaata Rehta Hai
Uspar Kisi Ko Shak Nahi Hota Koi Agar Bahar Ka Aadmi Ghar Mein Aaye To Gharwalon Ki Aur Padosiyon Ki Nazar Us Par Rehti Hai
Aurat Ke Liye Sasural Ho Ya Uska Mayka Har Waqt Har Jagah Uske Liye Gair Mehram Se Parda Karna Farz Hai Lazim Hai
Bohot Se Ghar Isi Bina Par Ujad Gaye Ke Dewar Aur Bhabhi Ke Najayez Sambandh Ban Gaye The
Is Fitne Se Bachne Ki Har Mumkeen Koshish Zaroori Hai . Behtar Honga Agar Shadi Ke Baad Alag Raha Jaye .Ya Phir Mukammal Parde Ke Hifazat Ki Jaye
Allah Hume Sahih Deen Par Chalne Wala Banaye
Allah Subhanahu Wa Ta’ala Du’a Hai Ke Hum Ko Ghar Walon Ko Aap Logon Ko Or Sare Musalmano Ko Quran O Sunnat Ko Sahaba Ke Manhaj Par Amal Karne Wala Fir Daw’at Dene Wala Banaye,
Ameen Ya Rabbal Almeen Ya Hayyu Ya Qayyum

Jo shaksh mujhse is baat ki zamanat de de

al-quran

Bismillahirrahmanirrahim

Hadith: Jo shaksh mujhse is baat ki zamanat de de ki wo logo se nahi maangega to main usko jannat ki zamanat deta hu

vQabisah bin Mukhiriq al-Hilali Radi Allahu Anhu se rivayat hai ki Rasoollallah Sallallahu Alaihi Wasallam ne farmaya teen tarah ke logo ke alawa kisi ke liye sawal karna (maangna) jayaz nahi
1. Ek wo shaks jis par zamanat ka bojh ho aur jab tak wo zamanat se nijat na pa le iske baad usko baaz rahna chahiye,
2. Dusra wo shaks jisko aisee musibat pesh aaye jiski wajah se uska maal tabah ho gaya ho to uske liye bhi sawal karna (maangna) durast hai yaha tak ki wo aisa sarmaya hasil kar le jis se wo guzar basar ke layaq ho jaye.
3. Teesra wo shaksh jisko koi aisee museebat pesh aaye jiski mutalliq uski qaum ke 3 log ye gawahi de ki wo museebat mein mubtala hai iske liye bhi sawal karna ( maangna) durast hai yahan tak ki wo guzar basar ke layaq ho jaye aur uske baad maangne se baaz rahe.
in surto (situations) ke alawa maag kar khana haram hai aur jo shakhs maag kar khaye wo haram khata hai
Sunan Abu Dawud, Vol 1, 1627-Sahih

Thawban Radi Allahu Anhu se rivayat hai ki Rasoollallah Sallallahu Alaihi Wasallam ne farmaya
Jo shaksh mujhse is baat ki zamanat de de ki wo logo se nahi maangega ( sawal nahi karega) to main usko
Jannat ki zamanat deta hu, Thawban Radi Allahu Anhu ne kaha ki main (ab se kuch nahi mangunga)
(Thawban Radi Allahu Anhu se rivayat karne wale ravi farmate hain) uske baad se unhone kisi se kuch nahi maanga
Sunan Abu Dawud, Vol 1, 1630-Sahih

English Translation:

Qabisah bin Mukhiriq al-Hilali Radi Allahu Anhu said The Prophet Sallallahu Alaihi Wasallam said Begging is allowable only to one of three classes:
1. a man who has become a guarantor for a payment to whom begging is allowed till he gets it, after which he must stop (begging);
2. a man who has been stricken by a calamity and it destroys his property to whom begging is allowed till he gets what will support life (or he said, what will provide a reasonable subsistence);
3. and a man who has been smitten by poverty, about whom three intelligent members of his people confirm by saying: So and so has been smitten by poverty, to such a person begging is allowed till be gets what will support life (or he said, what will provide a reasonable subsistence), after which he must stop (begging).

Any other reason for begging is forbidden, and one who engages in such consumes it as a thing which is forbidden.
Sunan Abu Dawud, Book 9, Hadith 1636-Sahih

Narrated by Thawban Radi Allahu Anhu The prophet Sallallahu Alaihi Wasallam said If anyone guarantees me that he will not beg from people, I will guarantee him Paradise. Thawban Radi Allahu Anhu said : I (will not beg).
He never asked anyone for anything.
Sunan Abu Dawud, Book 9, 1639-Sahih