The Status of the Family in Islam

What does Islam teach about the family and theroles of men , women and Children?
Praise be to Allaah.
Before we find out about the role of Islam in organizing and
protecting the family, we should first find out what the situation of
thefamily was before Islam, and what it is in the West in modern
times.
Before Islam, the family was based on mistreatment and oppression. All
affairs were controlled only by men or in other words, the males, and
women and girls were oppressed and humiliated. An example of that is
that if a man died and left behind a wife, his son by another wife had
the right to marry her and control her life, or to prevent her from
getting married. Men were the only ones who could inherit; women and
children had no share. They viewed women, whether they were mothers,
daughters or sisters, as a source of shame, because they could be
taken as prisoners, thus bringing shame upon the family. Hence a man
would buryhis infant daughter alive, as is referred to in the Qur'aan,
where Allaah says (interpretation of the meaning):
"And when the news of (the birth of) a female (child) is brought to
any of them, his face becomes dark, and he is filled with inward
grief!
He hides himself from the people because of the evil of that whereof
he has been informed. Shall he keep her with dishonour or bury her
inthe earth? Certainly, evil is their decision"
[al-Nahl 16:58]
The family in the broader sense, i.e., the tribe, was based on
supporting one another in all things, even in wrongdoing.
When Islam came, it did away with all that and established justice,
giving each person his or her rights, even nursing infants, and even
the miscarried foetus who was to be respected and prayed for (i.e.,
given a proper funeral).
When you examine the family in the West today you will find that
families are disintegrating and the parents cannot control their
children, whether intellectually or morally. The son has the right to
go wherever he wants and do whatever he wants; the daughter has the
right to sit with whoever she wants and sleep with whoever she wants,
all in the name offreedom and rights. And what is the result? Broken
families, childrenborn outside marriage, (elderly) mothers and fathers
who are not looked after. As some wise men have said, if you want to
know the true nature of these people, go to the prisonsand the
hospitals and seniors' homes, for children do not remember their
parents except on holidays and special occasions.
The point is that many non-Muslims the institution of family is
destroyed. When Islam came it paid a great dealof attention to the
establishment of strong families and protecting them from things that
could harm them, and preserving family ties whilst giving each member
of the family animportant role in life.
Islam honoured women, whether as mothers, daughters or sisters. It
honoured women as mothers. It was narratedthat Abu Hurayrah (may
Allaah be pleased with him) said: A man came tothe Messenger of Allaah
(peace and blessings of Allaah be upon him) and said, "O Messenger of
Allaah, who among people is most deservingof my good company?" He
said, "Your mother." He asked, "Then who?" He said, "Your mother." He
asked, "Then who?" He said, "Your mother." He asked, "Then who?" He
said, "Then your father."
(Narrated by al-Bukhaari, 5626; Muslim, 2548)
Islam honours women asdaughters. It was narrated from Abu Sa'eed
al-Khudri that theMessenger of Allaah (peace and blessings of Allaah
be upon him) said: "Whoever has threedaughters or three sisters, or
two daughtersor two sisters, and takes good care of them and fears
Allaah with regard to them, will enter Paradise."
(Narrated by Ibn Hibbaan in his Saheeh, 2/190)
And Islam honours women as wives. It was narrated that 'Aa'ishah said:
the Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "The best of you are those who are best to their wives, and I am
the best of you to my wives."
(Narrated and classed as hasan by al-Tirmidhi, 3895).
Islam gave women their rights of inheritance andother rights. It gave
women rights like those of men in many spheres. The Prophet (peace and
blessings of Allaah be upon him) said: "Womenare the twin halves of
men." (Narrated by Abu Dawood in his Sunan, 236, from the hadeeth
of'Aa'ishah; classed as saheeh by al-Albaani in Saheeh Abi Dawood,
216).
Islam encourages men totreat their wives well, and gives women the
freedom to choose their husbands; it gives women much of the
responsibility for raising the children.
Islam gives fathers and mothers a great deal of responsibility for
raising their children. It was narrated that 'Abd-Allaah ibn 'Umar
heard the Messenger of Allaah (peace and blessings of Allaah be upon
him) say, "Each of you is a shepherd and is responsible for his flock.
The leader is a shepherd and is responsible for hisflock. The man is
the shepherd of his family and he is responsible forhis flock. The
woman is the shepherd of her husband's household and is responsible
for her flock. The servant is a shepherd of his master's wealth and is
responsible for his flock." He said, I heard this from the Messenger
of Allaah (peace and blessings of Allaah be upon him).
(Narrated by al-Bukhaari, 853; Muslim,1829)
Islam paid a great deal of attention to implanting the principle of
respect for fathers and mothers, taking careof them and obeying their
commands until death. Allaah says (interpretation of the meaning):
"And your Lord has decreed that you worship none but Him. And that you
be dutiful to your parents. If one ofthem or both of them attain old
age in your life, say not to them a word of disrespect, nor shout at
them but address them in terms ofhonour"
[al-Isra' 17:23]
Islam protects the honour, chastity, purity and lineage of the family,
so it encourages marriage and forbids free mixing of men and women.
Islam gives each family member an important role to play. So fathers
and mothers take care ofthe children and give them an Islamic
upbringing; children areto listen and obey, and respect the rights of
fathers and mothers, on a basis of love and respect. Even our enemies
have borne witness to the strength of family ties among the Muslims.
And Allaah knows best.

Is there any saheeh report that says the du‘aa’ of a pregnant woman will be answered?

Is it true that the Duaa ofa Pregnant woman is accepted. I would
really appreciate if this can be clarified. Also, I would like to know
if there are any specific good deeds that I can do while I am
pregnant.
Praise be to Allaah.
After researching the matter, we have not found anything to indicate
that the du'aa' of a pregnant woman will be answered, either in the
marfoo' hadeeths (those that are attributed to the Prophet (blessings
and peace of Allah be upon him)) or in mawqoof reports (those that are
attributed to the Sahaabah).
But if the Muslim combines positive thinking about Allah, may He be
exalted, and certainty of His generosity with proper humility before
Him, then we hope that Allah will answer his du 'aa's and fulfil his
hopes.
It remains for us to note that the du'aa' of the mother for her child
is one of the du'aa's that will be answered, because the Prophet
(blessings and peace of Allah be upon him) said: "There are three
du'aa's that will undoubtedly beanswered: the du'aa' of one who has
been wronged, the du'aa' of the traveller and the du'aa' of a father
for hischild."
Narrated by at-Tirmidhi (1905). See also Saheeh al-Adab al-Mufrad, 372
Al-Mannaawi (may Allah have mercy on him) said:
"The du'aa' of the father for his child" is because he is truly
compassionate towards him and often prefers him to himself. As his
compassion is genuine, then his du'aa' will be answered. The mother
isnot mentioned even though the emphasis on her rights may indicate
that her du'aa' is more likely to be answered than that of the father,
because this is something that is well known. End quote.
Fayd al-Qadeer, 3/301
If a pregnant woman prays for her baby to be righteous, smart and of
good character, then wehope that Allah will answer her prayer.

What is meant by dhikr and du‘aa’ at the end of the prayer?

What is meant by "at theend of every prayer"? Does it mean before the
salaam at the conclusion of the prayer or after it? Is it Sunnah to
raise the hands in du'aa' after the prayer?.
Praise be to Allaah.
Firstly:
"At the end of the prayer" may mean after it, following it, or in the
last part of it.
There are several hadeeths which encourage dhikr and du'aa' at the end
of the prayers, such as the following:
1.
The report narrated by al-Bukhaari (6330) and Muslim (594) from
al-Mugheerah ibn Shu'bah (may Allah be pleased with him), according to
which the Messenger of Allah (blessings and peace of Allah be upon
him) used to say at the end of every prayer after sayingthe salaam:
Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu'l-mulkwa
lahu'l-hamd wa huwa 'ala kulli shay'in qadeer. Allaahumma laa maani'
lima a'tayta wa laa mu'ti lima mana'ta wa la yanfa' dhaa'l-jadd minka
al-jadd (There is no god but Allaah Alone, with no partner or
associate, His is the sovereignty and to Him be praise, and He is Able
to do all things. O Allaah, none can withhold whatYou give and none
can give what You withhold, and no wealth or majesty can benefit
anyone for from You is all wealth and majesty).
2.
The report narrated by al-Bukhaari (6329) from Abu Hurayrah (may Allah
be pleased with him): They said: O Messenger of Allah, the wealthy
have attained exclusivelythe high ranks and eternal blessing (in
Paradise). He said: How is that? They said: They pray as we pray, and
they strive in jihad as westrive, and they spend from the surplus of
their wealth, but we have no wealth. He said: "Shall I not tell you of
something by means of which you will catch up with those who have gone
before you and will go ahead of those who come after you, andno one
could achieve what you achieve exceptone who does what you do. At the
end of every prayer, glorify Allah (by saying Subhaan Allah) ten
times, and praise Him (by saying al-hamduLillah) ten times, and
magnify Him (by saying Allahu akbar) ten times.
Al-Bukhaari (843) narrated: "Glorify Allah (by saying Subhaan Allah),
praise Him (by saying al-hamdu Lillah), and magnify Him (by saying
Allahu akbar) thirty-three times after each prayer."
Muslim (595) narrated: "Glorify Allah (by saying Subhaan Allah),
praise Him (by saying al-hamduLillah), and magnify Him (by saying
Allahu akbar) thirty-three times at the end of each prayer."
3.
Muslim (596) narrated from Ka'b ibn 'Ujrah (may Allah be pleased with
him) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "Dhikrs at the end of the prayer, the one who saysthem or
does them at the end of each obligatory prayer will not be
disappointed: thirty-three tasbeehahs, thirty-three tahmeedahs and
thirty-four takbeerahs."
What is meant by "at theend of the prayer" in these hadeeths is
immediately after the prayer, that is, after the salaam, as is stated
clearly in some reports. The same is mentioned in the reports which
speak of reciting Aayat al-Kursiy and the Mu'awwidhaat at the end of
the prayer. What is meant is after the salaam.
4.
Abu Dawood (1522) narrated from Mu'aadh ibn Jabal (may Allah be
pleased with him) that the Messenger of Allah (blessings and peace of
Allah be upon him) took him by the hand and said: "O Mu'aadh, by Allah
verily I love you, byAllah verily I love you." Then he said: "I urge
you, O Mu'aadh, never tostop saying at the end ofevery prayer:
Allahummaa'inni 'ala dhikrika wa shukrika wa husni 'ibaadatika (O
Allah, helpme to remember You, give thank to You and worship You
properly)."
Classed as saheeh by al-Albaani in Saheeh Abi Dawood
An-Nasaa'i (1303) narrated it as follows: "Do not neglect to say in
every prayer, Rabbiy a'inni 'ala dhikrika wa shukrika wa husni
'ibaadatika (My Lord, help me to remember You, give thank to You and
worship You properly).
Classed as saheeh by al-Albaani in Saheeh an-Nasaa'i.
What is meant by "at theend of the prayer (dibr as-salaah)" here is in
thelast part of the prayer before the salaam, because dibr ash-shay'
(lit. the end of a thing) ispart of it. This is confirmed by the words
in the report of an-Nasaa'i: "in every prayer".
Ibn al-Qayyim (may Allah have mercy on him) said in Zaad al-Ma'aad
(1/294): "At the end of the prayer" may be understood as meaning
before the salaam or after it. Our shaykh [i.e., Ibn Taymiyah]
regarded it as more likely that it is before the salaam. I asked him
about that and he said: Dibr kulli shay' (the end of everything) is
part of it, like the dibr (rear end) of an animal. End quote.
5.
at-Tirmidhi (3499) narrated that Abu Umaamah (may Allah be pleased
with him) said: It was said: O Messenger of Allah, what du'aa'
(supplication) is most likely to be heard (and responded to)? He said:
"(That which is offered) in the last part of the night and at the end
of the prescribed prayers."
This hadeeth was classedas hasan by at-Tirmidhi and by al-Albaani in
Saheeh at-Tirmidhi.
What appears to be the case is that what is meant by "at the end of
the prayer" here means before the salaam.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: What appears
to be the case is that what is meant by "at the end of the prescribed
prayers" in the hadeeth of Abu Umaamah – if it is saheeh –is: in the
last part of the prayer. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 13/268
The scholars noted concerning this that in the texts which mention the
end of the prayer, if it is dhikr (such as sayingSubhaan Allah,
al-hamduLillah, Allahu akbar, or reciting Aayat al-Kursiy and the
Mu'awwidhaat), then what is meant by the end of the prayer in this
case is after the prayer; if it is du'aa' (supplication), then what is
meant by at the end of the prayer is in the last part of it, i.e.,
before the salaam.
But if there is a report toindicate that a particulardu'aa' should be
said after the salaam, such as when the Prophet (blessings and peace
of Allah be upon him) said: "Ask for forgiveness (by saying
Astaghfirullah) three times," this is a du'aa', but the Sunnah
indicates that it should be said after the salaam.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
What is meant by "at theend of the prayer" in thehadeeths which
encourage saying du'aa' or dhikr at the end of each prayer? Is it the
lastpart of the prayer or after the salaam?
He replied:
The phrase "the end of the prayer" may be applied to the last part of
it before the salaam, or it may be applied to what comes
immediatelyafter the salaam. There are saheeh hadeeths that mention
that, most of which indicate that what is meant is the last part of
the prayer beforethe salaam if it has to do with du'aa', such as the
hadeeth of Ibn Mas'ood, in which the Messenger (blessings and peace of
Allah be upon him) taught him the tashahhud, then he said:"Then let
him choose whatever du'aa' he likes and say it." And according to
another version he said, "Let him choose after asking whatever he
wants." (saheeh – agreed upon).
Another example is the hadeeth of Mu'aadh in which the Prophet
(blessings and peace of Allah be upon him) said to him: "Do not
neglect to say at the end of every prayer: Allahummaa'inni 'ala
dhikrika wa shukrika wa husni 'ibaadatika (O Allah, helpme to remember
You, give thank to You and worship You properly)."
Narrated by Abu Dawood, at-Tirmidhi andan-Nasaa'i with a saheehisnaad.
Another example is the hadeeth narrated by al-Bukhaari (may Allah have
mercy on him) from Sa'd ibn Abi Waqqaas (may Allah be pleased with
him) who said: The Prophet (blessings and peace of Allah be upon him)
used to say at the end of every prayer: "Allaahumma inni a'oodhu bika
min al-bukhl, wa a'oodhu bika min al-jubn, wa a'oodhu bika min an
uradda ila ardhal il-'umr,wa a'oodhu bika min fitnat ad-dunya wa min
'adhaab al-qabr (O Allah, I seek refuge in You from miserliness, and I
seek refuge in You from cowardice, and I seek refuge in You from
reaching feeble old age, and I seek refuge in You from the trials of
this world, and I seek refuge in You from the torment of the grave.
With regard to the adhkaar that have been narrated, the saheeh
hadeeths indicate that they are to be recited at the end of the prayer
after the salaam. An example of that is to say after saying the
salaam: "Astaghfirullah, astaghfirullah, astaghfirullah. Allaahumma
anta al-salaam wa minka al-salaam tabaarakta ya dhaa'l-jalaali
wa'l-ikraam (I ask Allaah for forgiveness, I ask Allaah for
forgiveness, I ask Allaah for forgiveness. O Allaah, You are the One
Who is free from all defects and deficiencies and from You is all
peace, blessed are You, O Possessor of majesty and honour), whether he
was the imam or praying behind the imam or praying on his own. Then
after that the imam should turn to face the congregation, and the
imam, the one who prayed behind the imam and the one who prayed on his
own should say, after that dhikr and prayer for forgiveness: Laa
ilaaha ill-Allaah wahdahu laa shareeka lah, lahu'l-mulkwa lahu'l-hamd
wa huwa 'ala kulli shay'in qadeer. Laa hawla wa laa quwwata illa
Billaah wa laa na'budu illaa iyyaah. Lahu'l-ni'mah walahu'l-fadl wa
lahu'l-thanaa' al-hasan. Laa ilaaha ill-Allaah mukhliseena
lahu'l-deena wa law kariha'l-kaafiroon. Allaahumma laa maani' lima
a'tayta wa laa mu'ti lima mana'ta wa la yanfa' dhaa'l-jadd minka
al-jadd (There is no god but Allaah Alone, with nopartner or
associate His is the sovereignty and toHim be praise, and He is Able
to do all things. There is no power and no strength except with
Allaah, and we worship none but Him. From Him(alone) come all
blessings and favours, and all good praise is due to Him. There is no
god but Allaah and we make our worship purely for Him (alone) however
much the disbelievers may hate that. O Allaah, none can withhold what
You give and none can give what You withhold, and no wealth or majesty
can benefit anyone for from You is all wealth and majesty).
It is mustahabb for the Muslim, male or female, to recite this dhikr
after each of the five daily prayers, then to glorify Allah (by saying
SubhaanAllah), praise Him (by saying al-hamdu Lillah), and magnify Him
(by saying Allahu akbar) thirty-three times, then to complete one
hundred by saying: Laa ilaaha ill-Allaah wahdahu laa shareeka lah,
lahu'l-mulk wa lahu'l-hamd wa huwa 'ala kulli shay'in qadeer (There is
no god but Allaah Alone, with no partner or associate His is the
sovereignty and toHim be praise, and He is Able to do all things).
All of that is proven in hadeeths from the Messenger of Allah
(blessings and peace of Allah be upon him). Afterthat it is mustahabb
to recite Aayat al-Kursiy once, quietly, and to recite Qul Huwa Allahu
Ahad (Soorat al-Ikhlaas) and al-Mu'awwidhatayn once, quietly, except
in the case of Maghrib and Fajr, when it is mustahabb to repeat
therecitation of the three soorahs mentioned, three times. It is also
mustahabb for the Muslim, male or female, to say after praying Maghrib
and Fajr: Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu'l-mulk
wa lahu'l-hamd yuhyi wa yumeet wa huwa 'ala kulli shay'in qadeer
(there is no God but Allaah alone, with no partner or associate, His
is the Dominion and to Him be praise, He gives life and gives death,
andHe has power over all things) ten times in addition to what is
mentioned above, before reciting Aayat al-Kursiy and before reciting
the three soorahs mentioned above, in accordance with the saheeh
hadeeths that have beennarrated concerning that. End quote.
Majmoo' Fataawa Ibn Baaz, 11/194
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If one ponders this matter it will become clear that what is connected
to the end of the prayer, if it is dhikr itcomes after the prayer and
if it is du'aa' it comes in the last part of the prayer.
With regard to the former, Allah, may He be exalted, has made the time
after the prayer a time for dhikr, as He says(interpretation of the
meaning): "When you have finished As-Salat (the prayer -
congregational), remember Allah standing, sitting down, and lying down
on your sides" [an-Nisa' 4:103]. And the Sunnah explainswhat is
mentioned in general terms in this verse of dhikr, such as when the
Prophet (blessings and peace of Allah be upon him) said: "The one who
glorifies Allah (by saying SubhaanAllah) at the end of everyprayer
thirty-three times…" Each text that mentions dhikr at the end of the
prayer is to be understood as referring to after the prayer, in
accordance with this verse.
With regard to the latter,the Prophet (blessings and peace of Allah be
upon him) regarded the time after the final tashahhud as a time for
du'aa'. So every text thatmentions du'aa' at the end of the prayer is
to be understood as referring to the last part of it, so that the
du'aa' will be at the point where the Prophet (blessings and peace of
Allah be upon him) taught us to offer du'aa',unless interpreting the
text in this manner is impossible or unlikely, according to the
context,in which case it is to be understood as indicated by the
context. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 13/268
Secondly:
It is not prescribed to raise the hands when saying du'aa' after the
prayer, because that wasnot narrated from the Prophet (blessings and
peace of Allah be upon him). It says in Fataawa al-Lajnah ad-Daa'imah
(7/103): When saying du'aa' after the obligatory prayer it is not
Sunnah to raise the hands, whether that is done by the imam on hisown
or the one who prayed behind the imamon his own, or by both of them.
Rather that is an innovation, because it was not narrated fromthe
Prophet (blessings and peace of Allah be upon him) or from his
Companions (may Allah be pleased with them). As for saying du'aa'
without doing that (raising the hands), there is nothing wrong with
it, because there are some hadeeths that mention that.

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177 hadith found in ' Prayer (Kitab Al-Salat): Details of Commencing Prayer ' of Sunan Abu-Dawud.

0725
Narrated Wa'il ibn Hujr: I purposely looked at the prayer of the
Apostle of Allah (peace_be_upon_him), how he offered it. The Apostle
of Allah (peace_be_upon_him) stood up, faced the direction of the
qiblah and uttered the takbir (Allah is most great) and then raised
his hands in front of his ears, then placed his right hand on his left
(catching each other). When he was about to bow, he raised them in the
same manner. He then placed his hands on his knees. When he raised his
head after bowing, he raised them in the like manner. When he
prostrated himself he placed his forehead between his hands. He then
sat down and spread his left foot and placed his left hand on his left
thigh, and kept his right elbow aloof from his right thigh. He closed
his two fingers and made a circle(with the fingers). I (Asimibn
Kulayb) saw him (Bishr ibn al-Mufaddal) say in this manner. Bishr made
the circle with the thumb and the middle finger and pointed with the
forefinger.
0727
Narrated Wa'il ibn Hujr: I witnessed the Prophet (peace_be_upon_him)
raise his hands in front ofhis ears when he began to pray. I then came
backand saw them (the people) raising their hands up to their chest
when they began to pray. They wore long caps and blankets.
0736
Narrated Wa'il ibn Hujr: I saw the Apostle of Allah
(peace_be_upon_him) raising his thumbs in prayer up to the lobes of
his ears.
0737
Narrated AbuHurayrah: When the Apostle of Allah(peace_be_upon_him)
uttered the takbir (Allah is most great) for prayer (in the
beginning), he raised his hands oppositeto his shoulders; and when he
bowed, he did like that; and when he raised his head to prostrate, he
did like that; and when he got upat the end of two rak'ahs, he did
like that.
0738
Narrated Abdullah ibn Abbas: Maymun al-Makki said: that he saw
Abdullah ibn az-Zubayr leading in prayer. He pointed with his hands
(i.e. raised his hands opposite to the shoulders) when he stood up,
when he bowed and when he prostrated, and when he got up after
prostration, he pointed with his hands (i.e. raised his hands). The I
went to Ibn Abbas and said (to him) I saw Ibn az-Zubayr praying that I
never saw anyone praying. I then told him about the pointing with his
hands (raising his hands). He said: If you like to see theprayer of
the Apostle of Allah (peace_be_upon_him) follower the prayer as
offered by Abdullah ibn az-Zubayr.
0739
Narrated Abdullah ibn Abbas: Nadr ibn Kathir as-Sa'di said: Abdullah
ibn Tawus prayed at my side in the mosque of al-Khayf. When he made
the first prostration, he raised his head after it and raised his
hands opposite to his face. This came as something strange for me. I,
therefore, said it to Wuhayb ibn Khalid. Then Wuhayb ibn Khalid said
to him: You are doing a thing that I did not see anyone do. Ibn Tawus
then replied: I saw my father doing it, and my father said: I saw Ibn
Abbas doing it. I do not know but he said: The Prophet
(peace_be_upon_him) used to do it.
0743
Narrated Ali ibn AbuTalib:When the Apostle of Allah(peace_be_upon_him)
stood for offering the obligatory prayer, he uttered the takbir (Allah
is most great) and raised his hands opposite to his shoulders; and he
did like that when he finished recitation (of the Qur'an) and was
about to bow; and he didlike that when he rose after bowing; and he
did not raise his hands in his prayer while he was in his sitting
position. Whenhe stood up from his prostrations (at the end of two
rak'ahs), he raisedhis hands likewise and uttered the takbir (Allah is
most great) and raised his hands so as to bring them up to his
shoulders,as he uttered the takbir in the beginning of the prayer.
0745
Narrated AbuHurayrah: If I were in front of the Prophet
(peace_be_upon_him), I would see his armpits. Ibn Mu'adh added that
Lahiq said: Do you not see, AbuHurayrah could not stand in front of
the Prophet (peace_be_upon_him) while he was praying. Musa added: When
he uttered the takbir, he raised his hands.


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M NajimudeeN Bsc- INDIA

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