For children, - Rights of Parents in Islam, Muslim Parent Rights, Status of Parents in Islam

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Allah (Glory and Greatness be to Him) says in Hadith al-Qudsi:I swear by My Glory and power that if a (child who is) disobedient to his parents comes to me with all the good deeds of all the prophets, I will not accept them from him.
Although our existence is from Allah (Glory and Greatness be to Him), it is our parents who are the means of giving us life. We are an offshoot of their existence and a fruit of the garden of their unparalleled affection, training, love and sentiments. When the forgetful human being grows up to become big and strong and comes to acquire a certain credibility (in life), he forgets the period wherein he was weak and lacking in strength. He disregards the exhaustive efforts of his parents; what ingratitude could be worse than this?
Humanity and ethics demand that we safeguard these two jewels (our mother and father) - by exhibiting goodness towards them while they are alive, and by means of charity and goodly remembrance after their death.
Our lives are an extension of our parent's lives while our children's lives are a continuation of ours. Our good behavior towards our parents and our exhibition of kindness towards them shall cause our children to grow up as grateful and righteous individuals. They shall behave with us just as we have behaved with our own parents.
Just as it is beyond our means to fulfill the rights of Allah (Glory and Greatness be to Him) and to thank Him for all His bounties in their entirety, similarly we can never thank our parents sufficiently for their efforts. The only thing that we can do is to acknowledge our inability and submit ourselves, in humility and reverence, before these two angels. However, comprehension of their status in the eyes of Allah (Glory and Greatness be to Him) paves the way to fulfill some of their numerous rights.

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For children, - Rights of Parents in Islam, Muslim Parent Rights, Status of Parents in Islam

Share

Allah (Glory and Greatness be to Him) says in Hadith al-Qudsi:I swear by My Glory and power that if a (child who is) disobedient to his parents comes to me with all the good deeds of all the prophets, I will not accept them from him.
Although our existence is from Allah (Glory and Greatness be to Him), it is our parents who are the means of giving us life. We are an offshoot of their existence and a fruit of the garden of their unparalleled affection, training, love and sentiments. When the forgetful human being grows up to become big and strong and comes to acquire a certain credibility (in life), he forgets the period wherein he was weak and lacking in strength. He disregards the exhaustive efforts of his parents; what ingratitude could be worse than this?
Humanity and ethics demand that we safeguard these two jewels (our mother and father) - by exhibiting goodness towards them while they are alive, and by means of charity and goodly remembrance after their death.
Our lives are an extension of our parent's lives while our children's lives are a continuation of ours. Our good behavior towards our parents and our exhibition of kindness towards them shall cause our children to grow up as grateful and righteous individuals. They shall behave with us just as we have behaved with our own parents.
Just as it is beyond our means to fulfill the rights of Allah (Glory and Greatness be to Him) and to thank Him for all His bounties in their entirety, similarly we can never thank our parents sufficiently for their efforts. The only thing that we can do is to acknowledge our inability and submit ourselves, in humility and reverence, before these two angels. However, comprehension of their status in the eyes of Allah (Glory and Greatness be to Him) paves the way to fulfill some of their numerous rights.

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Night Prayer, - Dought & clear, - * Ruling on saying du’aa’ after each two rak’ahs of Taraweeh

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What is the ruling on saying du’aa’ between one tasleem and the next by saying “Subhaanaka Rabbana wa bi hamdika Allaahumma ighfir lana (Glory and praise be to You our Lord; O Allaah, forgive us)”?.
Praise be to Allaah.
There is no basis in the Sunnah for saying du’aa’ between one salaam and the other during Taraweeh prayer by saying “Subhaanaka Rabbana wa bi hamdika Allaahumma ighfir lana(Glory and praise be to You our Lord; O Allaah, forgive us)”, and neither the imam or those praying behind him are obliged to do that, because worship is governed by the principle that nothing is permitted except that which was prescribed by the Messenger of Allaah (peace and blessings of Allaah be upon him). Constantly doing a particular act of worship at a particular time without any evidence for that comes under the heading of bid’ah or innovation.
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours (Islam) will have it rejected.” Agreed upon.
This great dhikr - “Subhaanaka Rabbana wa bi hamdika Allaahumma ighfir li(Glory and praise be to You our Lord; O Allaah, forgive me)” – is something that the Prophet (peace and blessings of Allaah be upon him) used to say when bowing and prostrating. Al-Bukhaari (784) and Muslim (484) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Prophet (peace and blessings of Allaah be upon him) used to say when bowing and prostrating, “Subhaanaka Rabbana wa bi hamdika Allaahumma ighfir li(Glory and praise be to You our Lord; O Allaah, forgive me )” following the command given by the Qur’aan.
What is meant by following the command given by the Qur’aan is that he would do what was enjoined upon him in the Qur’aan, where Allaah says (interpretation of the meaning):
“When there comes the Help of Allaah (to you, O Muhammad against your enemies) and the Conquest (of Makkah).
2. And you see that the people enter Allaah’s religion (Islam) in crowds.
3. So glorify the Praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives”
[al-Nasr 110:1-3]
See how the Sunnah has been abandoned in this posture of the prayer, and how the people adhere to innovations!
Another innovation which is done during Taraweeh is when the people say: “Salaat al-qiyaam, athaabakum Allaah ((It is) time for qiyaam prayer, may Allaah reward you)”, and when they say between each two rak’ahs, “Allaahumma salli wa sallim ‘ala sayyidina Muhammad(O Allaah, send blessings and peace upon our master Muhammad) in a loud voice, and they recite Soorat al-Ikhlaas and al-Mu’awwidhatayn between each two rak’ahs, or the imam says “Subhaan Allaah(Glory be to Allaah)”and the congregation behind him responds by saying, “Subhaan Allaah wa bi hamdihi, subhaan Allaah il-‘Azeem(Glory and praise be to Allaah, Glory be to Allaah the Almighty).” None of these things were narrated from the Prophet (peace and blessings of Allaah be upon him), hence the Standing Committee issued a fatwa to the effect that they are innovations and bid’ahs.

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Night Prayer, - Dought & clear, - * Makingthe second rak’ah long and the first rak’ah short

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What is the ruling on praying behind an imam who makes the first rak’ah short and makes the second rak’ah long?.
Praise be to Allaah.
The Sunnah in prayer is to make the first rak’ah long and the second short, because of the report narrated by al-Bukhaari (759) and Muslim (685) from Abu Qataadah (may Allaah be pleased with him) who said: The Prophet (peace and blessings of Allaah be upon him) used to recite in the first two rak'ahs of Zuhr prayer the Opening of the Book (al-Faatihah) and two soorahs, making the first rak’ah long and the second short, and he made his recitation audible sometimes. In ‘Asr he used to recite the Opening of the Book and two soorahs, making the first rak’ah long. And he used to make the first rak’ah of Fajr prayer long and the second short.
Al-Bukhaari (may Allaah have mercy on him) included this hadeeth in a chapter in hisSaheehentitled, “Chapter on making the first rak’ah long.” In this chapter he reported the hadeeth of Abu Qataadah which says that the Prophet (peace and blessings of Allaah be upon him) used to make the first rak’ah long in Zuhr prayer and the second rak’ah short, and he also did that in Fajr prayer.
Al-Haafiz ibn Hajar said: The phrase “Chapter on making the first rak’ah long” refers to all the prayers, which is apparent from the hadeeth mentioned. End quote fromFath al-Baari, 2/305
Al-Nawawi (may Allaah have mercy on him) said: The phrase “he used to make the first rak’ah long in Zuhr prayer and the second rak’ah short” is something concerning which the scholars differed with regard to following the apparent meaning. There are two views among our companions, the more well known of which is that it should not be made lengthy, and the hadeeth is to be understood as meaning that it was made long because of the opening du’aa’ and prayers for refuge with Allaah, or because he sensed that someone was about to join the prayer, and so on, not because of recitation. The second view is that it is mustahabb to make the recitation long in the first rak’ah on purpose. This is the correct view which is in accordance with the Sunnah. End quote fromSharh Muslim, 4/175
Based on this, if the imam makes the second rak’ah longer than the first, and he always does that and makes it a habit, then this is contrary to the Sunnah, and he should be advised to follow the Sunnah of the Prophet (peace and blessings of Allaah be upon him), for the best guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). But making the first rak’ah long than the second is not obligatory and is not an essential condition of the prayer being valid, rather it is preferable.

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