The significance of obedience to parents

Islam builds a family in which prevails mutual respect and care.
Parents and children in Islam are bound together by mutual obligations
and reciprocal arrangements. Allaah Says (what means): "…No mother
should be harmed through her child, and no father through his child…"
[Quran 2: 233]
The Quran has made it compulsory for the child to treat his parents
with all goodness and mercy.
Every Muslim must show goodness and mercy to his parents throughout
their lives. There is only one exception to this, and that is, if the
parents ask their children to associate anything with Allaah and to
commit sins, then the children must not obey their parents. In all
cases, the children must show love and gratitude to their parents.
They must always speak to them gently and respectfully. They must try
their best to make them happy, provided they do not disobey Allaah in
the process.
Allaah says (what means): "But if they (both) strive with you to make
you join in worship with me others of which you have no knowledge,
then obey them not; but behave with them in the world kindly…" [Quran
31:15]
Being patient and tolerant with parents:
The children must take great care not to react to what their parents
have to say. If they say or do anything which is not liked or approved
of by the children, then they must show patience and tolerance instead
of giving vent to their anger. The children must scrupulously try to
refrain from disobeying their parents since the Prophet regarded this
as one of the grave sins.
Supplicating for them:
Far from showing signs of displeasure, the children must pray for them
saying, as Allaah teaches us in the verse (which means): "…My Lord and
Sustainer! Be kind and have mercy on them as they cherished,nurtured
and sustained me in childhood." [Quran 17: 24]
We must continue praying for them even after they die. Such prayer
will be regarded as a continuous charity asthe Prophet, sallallaahu
alayhi wa salllam, told us.
The greater right of the mother:
The children must be kinder and more gratefulto their mothers since
they took greater pains in their upbringing. That is why the Prophet
emphasized that it is the mother who has the first claim on the
child's care and attention.
Once a companion asked the Prophet as to whom he should showmore
kindness. The Prophet replied: "Your mother." He asked who comes next
and the Prophet again replied: "Your mother." He asked the Prophet yet
again who comes next. The Prophet replied: "Your mother." When the
companion asked for the fourth time, only then did the Prophet reply:
"Your father."
Recognizing their great status:
The Muslim should recognize the status of the parent and know his
duties towards them. Thestatus of parents in Islam is a status which
mankind had not known before. Allaah Has placed the respect for the
parents just one step below the belief in Allaahand true worship of
Him.
Allaah says (what means): " And your Lord has decreed that you not
worship except Him, and to parents, good treatment. Whether one or
both of them reach old age [while] with you, say not to them [so much
as],"uff," and do not repel them but speak to them a noble word."
[Quran 17: 23]
The Prophet placed kindness and respect towards parents just after the
prayer offered on time as the prayer is the foundation of Islam.
'Abdullaah Ibn Mas'ood said: "I asked the Prophet which deed is most
liked by Allaah? He said: ' Prayer offered on time.' I asked him:
'Then what? He said: ' Kindnessand respect towards parents.'…"
[Al-Bukhaari and Muslim]
Knowing the duties towards them:
It is also the duty of the child to provide for his parents, if he is
able to do so. The Quran sums upthe whole matter in a master concept
called Ihsaan, which denotes what is right, good and beautiful (i.e.
showing tothem kindness, compassion, gratitude, reverence and respect,
praying for them and supporting them financially if they are in need.)
Concluding, we mention a verse that shows the significance of
obedienceand gratitude due to parents: Allaah says (what means): " And
We haveenjoined upon man [care] for his parents. His mother carried
him, [increasing her] in weakness upon weakness, and his weaning is in
two years. Be grateful to Me and to your parents; to Me is the [final]
destination." [Quran 31:14]

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Ruling on eating sweets that contain gelatin and carmine.

Today it is quite often hard to find for example candy that is halaal
for us to eat. Especially here in the western countries،a lot of the
candy contains gelatine. But there is also another substance that is
used to make the candy get the colour they have، and it is called
carmine، which is the red colour (which they use in candy and more)and
they get it from female lice.
Some moslims are not aware of this and I would appreciate if you could
explain if this is allowed for us to eat or not?.
Praise be to Allaah.
Firstly:
Some types of gelatin are of vegetable origin, and there is nothing
wrong with using this oreating foods that contain it.
Some types of gelatin are of animal origin, andthis is subject to
further discussion. Whatever thecase, there is nothing wrong with
eating foodsthat contain it because even if it comes from animals that
have not been slaughtered properly or other haraam sources, it has
been transformed into another substance that has different
characteristics.
See the answer to question no. 97541 .
Secondly:
We have not been able to find out whether what you say is true about
carmine and its being derived from female ants. If we assume that it
is indeed the case, if the sweet is not harmful then there isnothing
wrong with eating it, because of what was mentioned above about the
haraamsubstance being transformed into a different substance.
With regard to lice, there is a difference of opinion as to whether
they are naajis. Some of the fuqaha' say that theyare naajis (impure)
because they contain blood and their food is blood. Some of them say
that they are taahir (pure) because they are likened to flies. But
there is consensus that itis haraam to eat them.
Al-Duraymi (may Allah have mercy on him) said:It is haraam to eat lice
according to consensus. End quote from Hayaat al-Haywaan al-Kubra,
2/118.
It is haraam to eat lice just as it is haraam to eatmaytah (meat that
was not slaughtered properly) or drink alcohol. But if they have been
turned into another substance by means of some treatment, then there
is nothing wrong with eating that substance, asexplained above.
It should be noted that the basic principle with regard to these foods
and drinks is that they are permissible, because it cannot be said
that any of them are haraam on the basis of speculation. Similarly it
cannot be said that mostof the sweets contain gelatin, because this is
contrary to reality. If a person wants to avoid things containing
gelatin or carmine, he will find plenty of other alternatives in other
types of sweets.
And Allah knows best.

Ruling on eating duck and pigeon.

I am not sure if i can eat meat as a duck OR pigeon. are they Halal.
Praise be to Allaah.
The basic principle with regard to food and drinkis that it is
permissible unless there is proof thatit is haraam. Allah says
(interpretation of the meaning): "He it is Who created for you all
that ison earth" [al-Baqarah 2:29].
It was narrated that Ibn 'Abbaas said: The people of the Jaahiliyyah
used to eat some things and refrain from others because they found
them off-putting. Then Allah, may He be exalted,sent His Prophet
(blessings and peace of Allah be upon him), revealed His Book, and
explained what is permissible and what is forbidden. Whatever
theQur'aan has permitted is permissible and whatever it has forbidden
is forbidden, and whatever it does not mention is pardoned. Then he
recited: "Say (O Muhammad صلى الله عليه وسلم): I find not in that
which has been revealed to me anything forbidden to be eaten byone who
wishes to eat it, unless…" [al-An'aam 6:145] until the end of the
verse.
Narrated by Abu Dawood (3306); classed as saheeh by Shaykh al-Albaani
(may Allah have mercy on him).
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: The second
type is that concerning which no prohibition was narrated; it is
permissible, but on condition that it be slaughtered properly, such as
duck and waterfowl.
End quote from Fath al-Baari.
With regard to ducks and pigeons, there is no evidence to suggest that
it is haraam to eat them, so we go back to the original principle,
whichis that they are permissible. In fact the permissibility of
eating pigeons can be seen in the fact that the Sahaabah (may Allah be
pleased with them) ruled that if a muhrim (pilgrim in ihram) hunted
the pigeons of the Haram (sanctuary), the expiation for that is a
sheep, which indicates that it is permissible to eat them (i.e.,
pigeons -- the prohibition is on hunting when in ihram and within the
boundaries of the Haram).
Ibn Qudaamah (may Allah have mercy on him) said: Similar rulingswere
made by 'Umar, 'Uthmaan, Ibn 'Umar, Ibn'Abbaas and Naafi' ibn 'Abd
al-Haarith…
End quote from al-Mughni, 3/247
An-Nawawi (may Allah have mercy on him) said:Our companions are
unanimously agreed that it is permissible to eat ostriches, chickens…
ducks, sand grouse, sparrows, larks, francolin and pigeons…
End quote from Sharh al-Muhadhdhab, 7/22
He also said: Whatever lives in the water and onland, including
waterfowl such as ducks,geese and so in, is halaalas stated above, but
if any of these dies of natural causes (i.e., is not slaughtered in
the proper manner) it is not halaal, and there is no difference of
scholarly opinion on this point. Rather it is essential that it be
slaughtered properly.
End quote from Sharh al-Muhadhdhab, 9/35
And Allah knows best.

Food & Nourishment -, Ruling on eating fishthat fed on dead animalsin artificial ponds.,Dought - clear - ,

Is it permissible to eat fishes that is feed from dead animals eg dead
chickens or najaza in artificial pond.
Praise be to Allaah.
If most of the food that was given to the fish was taahir (pure), it
is permissible to eat the fish and there is nothingwrong with that.
But if most of it was from najis (impure) carcasses (i.e., the fish
are what the scholars call jallaalah or animals that feed on filth),
then it is not permissible to eat the fish until they have been
prevented from eating impurities for three days or more, and have been
fed with food that is pure so that their flesh will become good.
It says in Kashshaaf al-Qinaa' (6/193): Jallaalah – which refers to
animals most of whose food is najis – is haraam, as is its milk,
because of the report narrated by Ibn 'Umar who said: The Prophet
(blessings and peace of Allah be upon him) forbade eating jallaalah or
(drinking) its milk. Narrated by Ahmad, Abu Dawood and at-Tirmidhi who
said: (it is) hasan ghareeb. It was classed as saheeh by al-Albaani in
al-Irwaa', 2503…
… (it is haraam) until it has been kept for three days and nights,
becauseif Ibn 'Umar wanted to eat (such an animal), he would keep it
for three days and feed it with pure food, and prevent it from eating
impure food, whether it was a bird or animal, because the factor that
was preventing it from beinghalaal would be removed thereby. End
quote.
Shaykh al-Islam Ibn Taymiyyah said: The milkof the jallaalah that
feeds on impure things was forbidden by the Prophet (blessings and
peace of Allah be upon him), but if it is kept until it becomes pure,
then it becomes halaal according to Muslim consensus, because before
that the traces of impurity would appear in its milk, eggs and sweat,
and the stench and foulness of the impurity would become apparent. But
once that disappeared it would become pure. If the ruling applies
because ofa reason, it ceases to apply when that reason disappears.
End quote from Majmoo'al-Fataawa, 21/618.
The Standing Committee for Issuing Fatwas was asked: They feed
chickens with various kinds of food, among which is ground meat of
animals that died without being slaughtered properly, and meat from
pigs. Are the chicken that are fed with this meat halaal or haraam? If
they are haraam, what is the ruling on their eggs?
They replied: If what is said about their feed is correct, then there
is a difference of opinion among the scholars withregard to eating
their flesh and eggs. Maalik and a number of others said that eating
their flesh and eggs is permissible, because the impure feed becomes
pure when it is transformed into flesh and eggs (i.e., istihaalah).
But a number of scholars, including ath-Thawri, ash-Shaafa'i and Ahmad
are of the view that it is haraam to eat their fleshand eggs, or to
drink themilk (of animals to which the same criteria apply), unless
they were fed with pure feed after that for three days or more, in
which case it becomes permissible to eat the (meat), eggs and milk.
And it was said thatif most of their feed is impure, then they are
classed as jallaalah and cannot be eaten, but if most of their feed is
pure, then they may be eaten. A number of scholars said that it is
haraam, because of the report narrated by Ahmad, Abu Dawood,
an-Nasaa'i, at-Tirmidhi and Ibn Maajah from Ibn'Umar, according to
which the Messenger of Allah (blessings and peace of Allah be upon
him) forbade eating jallaalah or (drinking) their milk.
Jallaalah refers to any animal that eats filth andother kinds of
impurities. But the most correct view is that which says that it
depends, which is the second view quoted above.
End quote from Fataawa al-Lajnah ad-Daa'imah, 23/377
If it is clear that eating these fish – even if they have been kept
(away from impurities) for three days or more – willcause harm, it is
not permissible to eat them, because Allah, may He beexalted, says
(interpretation of the meaning): "and do not throw yourselves into
destruction" [al-Baqarah2:195]. And the Prophet (blessings and peace
of Allah be upon him) said: "There should be no causing harm or
reciprocating harm." Narrated by Ibn Maajah, 2431; classed as saheeh
by al-Albaani in Irwa' al-Ghaleel, 896
And Allah knows best.

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