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Thursday, May 29, 2014

Hajj & Umrah, - Inauthentic Hadeethsrelated to Hajj




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Hajjis one of the pillars of Islam and one of its great foundations. There are many authenticHadeeths )narrations( indicating the virtue as well as the relevant rulings ofHajj. Some of theseHadeeths are mentioned in our article titled "The Virtues ofHajjand‘Umrah". In this article, we try to collect theHajj-relatedHadeeths that are ranked as inauthentic by the scholars in order not to be falsely attributed to the Prophet,.
*."Indeed, Allaah The Almighty admits into Paradise three persons for a single Hajj: the deceased, the one who performs Hajj on his behalf and the executor of that."]Al-Bayhaqi[
ThisHadeeth'sIsnaad)chain of narrators( is ranked asDha‘eef)weak( by Al-Bayhaqi. TheHadeethis also judged asDha‘eefby Al-Haafith Al-‘Iraaqi.
*."The Angels shake hands with pilgrims who are riding and embrace those who are walking."]Al-Bayhaqi[
ThisHadeeth'sIsnaadis ranked asDha‘eefby Al-Bayhaqi. It is also ranked as Dha‘eef by Al-MunaawiinFaydh Al-Qadeer. Al-Albaaniranked it asMawdhoo‘)fabricated(.
*."A Ghazwah )battle( for one who has performed Hajj is better than forty Hajjs."]Sa‘eed ibn Mansoor[
InDha‘eef At-Targheeb wat- Tarheeb, Al-Albaaniranked it asDha‘eef.
*."Iblees )Satan( has rebellious devils to whom he says, 'Your task is to mislead those who perform Hajj and Jihaad.'"]At-Tabaraani[
ThisHadeethis ranked asDha‘eefby Al-HaythamiinMajma‘ Az-Zawaa’id.
*."For Hajj to be perfect, one should assume Ihraam from the place )country( where his family lives."]Al-Bayhaqi[
InAt-Talkhees, Al-Haafithranked one of its narrators asDha‘eef. Similar judgments are given by both Al-Bayhaqi and Ath-Thahabi. Some of the scholars, however, judged theHadeethas authentic and attributed it to ‘Ali.
*."Performing Hajj and ‘Umrah frequently prevents poverty."]Ad-Daylami[ The author ofKanz Al-‘Ummaalattributed theHadeethto Al-Mahaamili. Al-Albaanijudged it asMawdhoo‘inAl-Jaami‘ As-Sagheer.
*."Those who perform Hajj and ‘Umrah are the guests of Allaah, He gives them what they ask for, answers their supplication and compensates them for what they spend, a thousand thousand dirhams for each dirham."]Al-Bayhaqi inShu‘ab Al-Imaan[
Al-Albaanijudged it asDha‘eef in Dha‘eef At-Targheeb wat-Tarheeb.
The authentic narration of thisHadeethis:"Those who perform Hajj and ‘Umrah are the guests of Allaah. If they supplicate Him, He answers )their supplication(, and if they ask for His forgiveness, He forgives them."]An-Nasaa’i, Ibn Maajah, Ibn Khuzaymah and Ibn Hibbaan[ InSaheeh At-Targheeb wat-Tarheeb, Al-Albaaniranked it asSaheeh)authentic( Hadeeth.
*."Perform Hajj for it washes out sins as water washes out filth."
InMajma‘ Az-Zawaa’id, Al-Haythamisaid, "The Hadeeth is narrated by At-Tabaraani in Al-Awsat. It has a Dha‘eef Isnaad."
*."Perform Hajj before you are unable to. The Bedouins will stay at places where the valleys of water stop and none can reach Hajj."]Al-Bayhaqi[
It is judged asDha‘eefby Ibn Al-Jawzi inAl-‘Ilal Al-Mutanaahiyah,Munkar)rejected( by Ath-Thahabi inMizaan Al-I‘tidaalandBaatil)false( by Al-AlbaaniinAs-Silsilah Adh-Dha‘eefah.
*."Hajj is Jihaad and ‘Umrah is a voluntary )act(."]Ibn Maajah[
TheHadeethis ranked asDha‘eefby Al-Haafith inAt-Talkhees, Al-‘Ayni inSharh Al-Bukhaariand Ash-Shawkaani inNayl Al-Awtaar.
*."Hajjis theJihaadof every weak person." ]Ibn Maajah[
TheHadeethis ranked asMursalby Al-Bukhaarithis was transmitted by Al-Munaawi on the authority of At-Tirmithi. It is narrated by Ash-Shawkaani inAl-Fawaa’id Al-Majmoo‘ah. Al-‘Aynistated that it isMursal Hadeeth. It is also narrated by the author ofAl-Asraar Al-Marfoo‘ah. It is ranked asDha‘eefby Al-Arnaa’oot inTahqeeq Al-Musnadand Hasan by Al-Albaani.
*.")The position of( ‘Umrah to Hajj is like that of the head to the body and that of the Zakaah to fasting."]Ad-Daylami inMusnad Al-Firdaws[
InDha‘eef Al-Jaami‘,Al-Albaaniranked it as a very weakHadeeth.
*."Hajj takes precedence over marriage."]Ad-Daylami[
InFaydh Al-Qadeer, Al-Munaawisaid,"The Isnaad includes Ghiyaath ibn Ibraaheem and he is a Matrook )rejected( narrator as Ath-Thahabisaid. It also includes Maysarah ibn ‘Abd Rabbih and he is a famous Kaththaab )liar(."
InDha‘eef Al-Jaami‘, Al-Albaaniranked it as aMawdhoo‘ Hadeeth.
*."Hajj and ‘Umrah are two obligations and there is no harm to start with anyone of them."]Ad-Daaraqutni[
It is ranked as aDha‘eef Hadeethby Ibn Al-Jawzi and Ibn Taymiyyah. Al-Haafith ibn Hajarsaid,"The Isnaad of this Hadeeth is Dha‘eef."A similar judgment is given by Al-‘AyniinSharh Al-Bukhaari.
*."There is no male or female servant of Allaah who refrains from giving a charity for the pleasure of Allaah but he will spend manifold for the displeasure of Allaah; there is no servant who abandons Hajj )the obligatory Hajj( due to a worldly pleasure but he will see destruction before getting that worldly pleasure; there is no servant who abandons providing for his )Muslim( brother's need )whether it is fulfilled or not( but he will be put to trial by helping a person whom for helping he will be deemed guilty, not rewarded."]Ad-Daylami inAl-Firdaws[
TheHadeethis ranked by Al-AlbaaniasDha‘eefinDha‘eef At-Targheeb wat-Tarheeband Munkar inAs-Silsilah Adh-Dha‘eefah.
*."There are six )deeds(, a person who does one of them will come on the Day of Judgment and with him will be a covenant, and each one of them )the deeds(will say that he used to do me: prayer, Zakaah, Hajj, fasting, fulfilling the trust and maintaining kinship ties."
InMajma‘ Az-Zawaa’id, Al-Haythamisaid,"It is narrated by At-Tabaraani in Al-Kabeer. Its Isnaad includes Yoonus ibn Abi Hathmah and I do not know anyone who mentioned him )i.e. he is unknown(."
*."The two ‘Umrahs expiate the sins in-between; the reward of the valid and accepted Hajj is Paradise; whenever the pilgrim says "Glory be to Allaah""There is no deity worthy of worship but Allaah" or "Allaah is The Greatest" but the glad tidings are given to him."]Al-Bayhaqi inShu‘ab Al-Imaan[
TheHadeeth's Isnaadis ranked asDha‘eefby Al-Munaawi. InDha‘eef Al-Jaami‘,Al-Albaanijudged theHadeethasDha‘eef.
The authentic narration of thisHadeethis:"The reward for the valid and accepted Hajj is Paradise, and the two ‘Umrahs expiate the sins in-between."]Ahmad[ This narration is ranked asSaheehby Al-Arnaa’oot.
Another authentic narration of theHadeeth:"The two ‘Umrahs expiate the sins in-between, and the reward for the valid and accepted Hajj is Paradise."]Al-Bukhaari and Muslim[
*."‘Umrah before Hajj is forbidden."]Abu Daawood[
ThisHadeeth'sIsnaadis ranked asDha‘eefby Al-Khattaabi.
This is a group ofHadeethsrelevant toHajj. It is not proved that they were said by the Prophet,. Therefore, we wanted to alert to that, and Allaah The Almighty is the One



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Hajj & Umrah, - Mistakes inspending the night at Mina




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1.Some pilgrims neglect asking about the boundaries of Mina and might unintentionally stay outside them.
2.Some pilgrims take the matter lightly and stay outside the boundaries of Mina through sheer negligence.
3.Some pilgrims combine the prayers at Mina. This contradicts the Sunnah )tradition( because the Prophetperformed each prayer at its due time; he shortened but did not combine the

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Family Issues, - The Ideal Muslim Woman and Her Parents




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She treats them with kindness and respect (birr)
One of the main distinguishing characteristics of the true Muslim woman is her respectful and kind treatment of her parents. Islam encourages respect towards and kind treatment of parents in many definitive texts of the Qur’an and Sunnah; any Muslim woman who reads these texts has no choice but to adhere to their teachings and treat her parents with kindness and respect, no matter what the circumstances or the state of the relationship between daughter and parents.
She recognizes their status and knows her duties towards them
From her reading of the Qur’an, the Muslim woman understands the high status to which Allah (Subhanahu wa ta’ala) has raised parents, and that it is a status which mankind has never known except in Islam, which has placed respect for parents just one step below belief in Allah (Subhanahu wa ta’ala) and true worship of Him. Manyayatof the Qur’an describe pleasing one’s parents as coming second only to pleasing Allah (subhanahu wa ta’ala) and confirm that treating parents well is the best of good deeds after having faith in Allah (subhanahu wa ta’ala).
( Serve Allah, and join not any partners with Him; and do good, to parents . . .) (Qur’an 4:36)
So the Muslim woman who truly understands the teachings of her religion is kinder and more respectful towards her parents than any other woman in the world; this does not stop when she leaves the home to marry and start her own family, and has her own, independent, busy life. Her respect and kindness towards her parents are ongoing and will remain an important part of her behavior until the end of her life, in accordance with the Qur’anic teaching which has enjoined kind treatment of parents for life, especially when they reach old age and become incapacitated and are most in need of kind words and good care:
( Your Rabb (Cherisher and Sustainer) has decreed that you worship none but Him, and that you be kind to parents. Whether one of 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 Rabb (Cherisher and Sustainer) ! Bestow on them Your Mercy even as they cherished me in childhood.’) (Qur’an 17:23-24)
The Muslim woman whose heart has been illuminated with the light of Qur’anic guidance is always receptive and responsive to this divine instruction, which she reads in theayatthat enjoin good treatment of parents. So her kindness and respect towards them will increase, and she will be even more devoted to serving them. She will do her utmost to please them, even if she has a husband, house, children and other responsibilities of her own:
( Serve Allah, and join not any partners with Him; and do good - to parents . . .) (Qur’an 4:36)
( We have enjoined on man kindness to parents . . .) (Qur’an 29:8)
( And We have enjoined on man [to be good] to his parents: in travail upon travail did his mother bear him . . .) (Qur’an 31:14)
Anyone who looks into the Islamic sources regarding the kind treatment of parents will also find plenty of Hadith that reinforce the message of theayatquoted above and reiterate the virtue of kindness and respect towards one’s parents, as well as warning against disobedience or mistreatment of them for any reason whatsoever. ‘Abdullah ibn Mas’ud said:
“I asked the Prophet (sallallahu ‘alayhi wa sallam), ‘Which deed is most liked by Allah (subhanahu wa ta’ala) ‘ He said, ‘Prayer offered on time.’ I asked him, ‘Then what?’ He said, ‘Kindness and respect towards parents.’ I asked him, ‘Then what?’ He said, ‘Jihadfor the sake of Allah (subhanahu wa ta’ala).’”1
The Prophet (sallallahu ‘alayhi wa sallam), this great educator, placed kindness and respect towards parents between two of the greatest deeds in Islam: prayer offered on time andjihadfor the sake of Allah (subhanahu wa ta’ala). Prayer is the pillar or foundation of the faith, andjihadis the pinnacle of Islam. What a high status the Prophet (sallallahu ‘alayhi wa sallam) has given to parents!
A man came to the Prophet (sallallahu ‘alayhi wa sallam) to “makebay’ah” and to pledge to undertakehijrahandjihadin the hope of receiving reward from Allah (subhanahu wa ta’ala). The Prophet (sallallahu ‘alayhi wa sallam) did not rush to accept hisbay’ah, but asked him, “Are either of your parents alive?” The man said, “Yes, both of them.” The Prophet (sallallahu ‘alayhi wa sallam) asked, “And do you wish to receive reward from Allah (subhanahu wa ta’ala) “ The man replied, “Yes.” So the kind-hearted and compassionate Prophet (sallallahu ‘alayhi wa sallam) told him, “Go back to your parents and keep them company in the best possible way.”2
According to a report narrated by Bukhari and Muslim, a man came and asked the Prophet (sallallahu ‘alayhi wa sallam) for permission to participate injihad. He asked him, “Are your parents alive?” The man said, “Yes,” so the Prophet (sallallahu ‘alayhi wa sallam) told him, “So performjihadby taking care of them.”3
In the midst of preparing his army forjihad, the Prophet (sallallahu ‘alayhi wa sallam) did not forget the weakness of parents and their claims on their children, so he gently discouraged this volunteer and reminded him to take care of his parents, despite the fact that he needed all the manpower he could get for the forthcomingjihad. This is because he understood the importance of respect and kind treatment of parents, and knew its position in the overall Islamic framework that Allah (Subhanahu wa ta’ala) has designed for the well being and happiness of mankind.
When the mother of Sa’d ibn Abi Waqqas objected to her son’s embracing Islam, she told him: “Give up Islam, or I will go on hunger strike until I die. Then you will feel shame before the Arabs, as they will say that he killed his mother.” Sa’d told her, “You should know that, by Allah (subhanahu wa ta’ala) even if you had a hundred souls, and they left your body one by one, I would never give up Islam.” Then Allah (Subhanahu wa ta’ala) revealed anayahwhich the Prophet (sallallahu ‘alayhi wa sallam) recited to the Muslims, in which Sa’d was rebuked for the harshness of his reply to his mother:
( But if they strive to make you join in worship with Me things of which you have no knowledge, obey them not; yet bear them company in this life with justice [and consideration] . . .) (Qur’an 31:15)
The story of the devoted worshipper Jurayj, which was told by the Prophet (sallallahu ‘alayhi wa sallam), is a vivid illustration of the importance of respecting one’s parents and being quick to obey them. One day his mother called him whilst he was praying, and he wondered, “My Rabb (Cherisher and Sustainer) , my mother or my prayer?” He chose to continue his prayer (rather than answering his mother). She called him a second time, but he continued praying and did not answer her. Then she called him a third time, and when he did not respond she prayed to Allah (subhanahu wa ta’ala) not to let him die until he had seen the face of a prostitute. There was a prostitute in that locality who had committed adultery with a shepherd and become pregnant. When she realised that she was with child, the shepherd told her: “If you are asked about the father of the baby, say it is Jurayj, the devoted worshipper.” This is what she said, so the people went and destroyed the place where he used to pray. The ruler brought him to the public square, and on the way Jurayj remembered his mother’s prayer and smiled. When he was brought forth to be punished, he asked for permission to pray tworak’ahs, then he asked for the infant to be brought forth and whispered in his ear, “Who is your father?” The infant said, “My father is so-and-so, the shepherd.”4The people exclaimed “La ilaha illa-Allah” and “Allahu akbar!” They told Jurayj, “We will rebuild your prayer-place with silver and gold!” He said, “No, just rebuild it as it was, with bricks and mortar.” Concerning this story, which is reported by al Bukhari, the Prophet (sallallahu ‘alayhi wa sallam) said: “If Jurayj had sound knowledge, he would have known that answering his mother was more important than continuing his prayer.”5Hence thefuqaha’suggested that if one is praying anafilprayer and one of one’s parents calls one, one is obliged to stop one’s prayer and answer them.
The duty to treat one’s parents with kindness and respect sunk into the consciousness of the Muslims, so they hastened to treat their parents well both during their lives and after their deaths. There are many reports and Hadith that indicate this, for example the report thatdescribes how a woman of Juhaynah came to the Prophet (sallallahu ‘alayhi wa sallam) and said: “My mother made a vow (nadhr) to perform Hajj but she did not perform Hajj before she died. May I perform Hajj on her behalf?” He said, “Yes, go and perform Hajj on her behalf. If you knew that your mother had a debt, would you not pay it off for her? Pay off what is due to Allah (subhanahu wa ta’ala), for Allah (subhanahu wa ta’ala) has more right to be paid off.”6
According to a report given by Muslim, she asked, “She owed a month’s fasting, so may I fast on her behalf?” The Prophet (sallallahu ‘alayhi wa sallam) said, “Fast on her behalf.” She said, “She never performed Hajj, so may I perform Hajj on her behalf?” He said, “Perform Hajj on her behalf.”7
She is kind and respectful towards her parents even if they are not Muslim
The Prophet (sallallahu ‘alayhi wa sallam) raised his teachings to a new peak when he enjoined his followers to treat their parents with kindness and respect even if they were adherents of a religion other than Islam. This is clear from the Hadith of Asma’ bint Abi Bakr al-Siddiq, who said: “My mother came to me, and she was amushrikat the time of the Prophet (sallallahu ‘alayhi wa sallam). I asked the Prophet (sallallahu ‘alayhi wa sallam), ‘My mother has come to me and needs my help, so should I help her?’ He said, ‘yes, keep in touch with your mother and help her.’”8
The true Muslim who understands the meaning of this Qur’anic guidance and the teachings of the Prophet (sallallahu ‘alayhi wa sallam) cannot but be the best and kindest of all people towards his parents, at all times. This is the practice of theSahabahand those who followed them sincerely. A man asked Sa’id ibn Musayyab (RAA): “I understood all of theayahabout kindness and respect towards parents, apart from the phrase ‘but address them in terms of honour.’ How can I address them in terms of honour?” Sa’id replied: “It means that you should address them as a servant addresses his master.” Ibn Sirin (radhiallahu anhu) used to speak to his mother in a soft voice, like that of a sick person, out of respect for her.
She is extremely reluctant to disobey them
Just as the Muslim woman hastens to treat her parents with kindness and respect, she is also afraid to commit the sin of disobeying them, because she realises the enormity of this sin which is counted as one of the major sins (al-kaba’ir). She is aware of the frightening picture which Islam paints of the one who disobeys her parents, and this stirs her conscience and softens any hardness of heart or harsh feelings that she might be harboring.
Islam draws a comparison between disobedience towards one’s parents and the crime of associating partners with Allah (subhanahu wa ta’ala), just as it establishes a link between true faith in Allah (subhanahu wa ta’ala) and respectful treatment of parents. Disobedience to one’s parents is a heinous crime, which the true Muslim woman is loath to commit, for it is the greatest of major sins and the worst of errors. Abu Bakrah Nufay’ ibn al-Harith said:
“Allah’s Messenger (sallallahu ‘alayhi wa sallam) asked us three times, ‘Shall I tell you the greatest sins?’ We said, ‘Yes, O Messenger of Allah.’ He said, ‘Associating partners with Allah (subhanahu wa ta’ala) and disobeying one’s parents.’”9
Her mother comes first, then her father
Islam has encouraged respect and kindness towards parents. Some texts deal with the mother and father separately, but taken all together, the texts enjoin a healthy balance in children’s attention to their parents, so that respect to one parent will not be at the expense of the other. Some texts further confirm that the mother should be given precedence over the father.
So, as we have seen, when a man came to givebay’ahand pledge to take part injihad, the Prophet (sallallahu ‘alayhi wa sallam) asked him, “Are either of your parents alive?” This indicates that the Muslim is obliged to treat both parents equally well. Similarly, Asma’ was ordered to keep in contact with hermushrikmother.
A man came to the Prophet (sallallahu ‘alayhi wa sallam) and asked him, “O Messenger of Allah (subhanahu wa ta’ala), who among people is most deserving of my good company?” He said, “Your mother.” The man asked, “Then who?” The Prophet (sallallahu ‘alayhi wa sallam) said, “Your mother.” The man asked, “Then who?” The Prophet (sallallahu ‘alayhi wa sallam) said, “Your mother.” The man asked, “Then who?” The Prophet (sallallahu ‘alayhi wa sallam) said, “Then your father.”10
This Hadith confirms that the Prophet (sallallahu ‘alayhi wa sallam) gave precedence to kind treatment of one’s mother over kind treatment of one’s father, and the Sahabah used to remind the Muslims of this after the death of the Prophet (sallallahu ‘alayhi wa sallam). Ibn ‘Abbas, a great scholar andfaqihof thisummah, considered kind treatment of one’s mother to be the best deed to bring one closer to Allah (subhanahu wa ta’ala). A man came to him and said, “I asked for a woman’s hand in marriage, and she refuse me. Someone else asked for her hand and she accepted and married him. I felt jealous, so I killed her. Will my repentance be accepted?” Ibn ‘Abbas asked, “Is your mother still alive?” He said, “No.” So he told him, “Repent to Allah (subhanahu wa ta’ala) and do your best to draw close to Him.”
‘Ata’ ibn Yassar, who narrated this report from Ibn ‘Abbas, said: “I went and asked Ibn Abbas, ‘Why did you ask him if his mother was still alive?’ He said, ‘Because I know of no other deed that brings people closer to Allah (subhanahu wa ta’ala) than kind treatment and respect towards one’s mother.’”11
Imam Bukhari opens his bookal-Adab al-Mufradwith a chapter on respect and kindness towards parents (birr al-walidayn), in which he places the section on good treatment of the mother before that on good treatment of the father, consistent with the teachings of the Prophet (sallallahu ‘alayhi wa sallam).
The Qur’an evokes feelings of love and respect in the heart of the child, and encourages him or her to treat parents well. It refers to the mother being given precedence because of pregnancy and breast-feeding, and the pains and trials that she suffers during these two stages, in a most gentle and compassionate way. It recognizes her noble sacrifice and great tenderness and care:
( And We have enjoined on man [to be good] to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: [hear the command]: ‘Show gratitude to Me and to your parents: to Me is [your final] Goal.’) (Qur’an 31:14)
What supreme teaching! What humane, compassionate direction: “Show gratitude to Me and to your parents.” Showing gratitude to parents for what they have done for their child comes second only to showing gratitude to Allah (subhanahu wa ta’ala), and is one of the best righteous deeds. What a high status this religion gives to parents:
Ibn ‘Umar saw a Yemeni man circumambulating the Ka’bah, carrying his mother. The man said to him, “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?” He replied, “No, not even one contraction!”12
Every time ‘Umar ibn al-Khattab (radhiallahu anhu) saw the reinforcements from Yemen, he asked them, “Is Uways ibn ‘Amir among you?” - until he found Uways. He asked him, “Are you Uways ibn ‘Amir?” Uways said, “Yes.” ‘Umar asked, “Are you from the clan of Murad in the tribe of Qaran?” Uways said, “Yes.” ‘Umar asked, “Did you have leprosy, then you were cured of it except for an area the size of adirham? Uways said, “Yes.” ‘Umar asked, “Do you have a mother?” Uways said, “Yes.” ‘Umar said: “I heard Allah’s Messenger(sallallahu ‘alayhi wa sallam) say: ‘There will come to you with the reinforcements from Yemen a man called Uways ibn ‘Amir of the clan of Murad from the tribe of Qaran. He had leprosy but has been cured of it except for a spot the size of adirham. He has a mother, and he has always treated her with kindness and respect. If he prays to Allah (subhanahu wa ta’ala), Allah (subhanahu wa ta’ala) will fulfil his wish. If you can ask him to pray for forgiveness for you, then do so.’ So ask Allah (subhanahu wa ta’ala) to forgive me.” Uways asked Allah (subhanahu wa ta’ala) to forgive him, then ‘Umar asked him, “Where are you going?” Uways said, “To Kufah.” ‘Umar said, “Shall I write a letter of recommendation for you to the governor there?” Uways said, “I prefer to be anonymous among the people.”13
What a high status Uways reached by virtue of his kindness and respect towards his mother, so that the Prophet (sallallahu ‘alayhi wa sallam) recommended hisSahabahto seek him out and ask him to prafor 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.
A woman may enjoy a life of ease and luxury in her husband’s home, and may be kept so busy with her husband and growing children that she has little time to spare for her parents, and neglects to check on them and treat them well.
But the true Muslim woman is safe from such errors, as she reads the recommendations of the Qur’an and Sunnah concerning parents. So she pays attention to them, constantly checking on them and hastening to treat them well, as much as her energy, time and circumstances permit, and as much as she can.
She treats them kindly
The Muslim woman who has embraced the values of Islam is kind and respectful towards her parents, treating them well and choosing the best ways to speak to them and deal with them. She speaks to them with all politeness and respect, and surrounds them with all honour and care, lowering to them the wing of humility, as commanded by Allah (subhanahu wa ta’ala) in the Qur’an. She never utters a word of contempt or complaint to them, no matter what the circumstances, always heeding the words of Allah (subhanahu wa ta’ala) :
( Your Rabb (Cherisher and Sustainer) has decreed that you worship none but Him, and that you be kind to parents. Whether one of 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 honour. And, out of kindness, lower to them the wing of humility, and say: ‘My Rabb (Cherisher and Sustainer) ! Bestow on them Your mercy even as they cherished me in childhood.’) (Qur’an 17:23-24)
If one or both parents are deviating from true Islam in some way, the dutiful Muslim daughter should, in this case, approach them in a gentle and sensitive manner, so as to dissuade them from their error. She should not condemn them harshly, but should try to convince them with solid proof, sound logic, wise words and patience, until they turn to the truth in which she believes.
The Muslim woman is required to treat her parents well, even if they aremushrikin. She does not forget that she is obliged to treat them well in spite of theirshirk. Although she knows thatshirkis the worst of major sins, this does not prevent her from treating her parents well according to the uniquely tolerantshari’ahof Islam:
( And We have enjoined on man [to be good] to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: [hear the command], ‘Show gratitude to Me and to your parents: to Me is [your final] Goal.’ But if they strive to make you join in worship with Me things of which you have no knowledge, obey them not; yet bear them company in this life with justice [and consideration], and follow the way of those who turn to Me [in love]: in the End the return of you all is to Me, and I will tell you the truth [and meaning] of all that you did.)(Qur’an 31:14-15)
Kindness and respect towards parents is an important matter in Islam, because it springs from the strongest of human ties, the bond of a child to his or her mother and father. But this bond, great as it is, must come second to the bonds of faith. If the parents aremushrikin, and order their son or daughter to join them in theirshirk, then the child must not obey them. There is no obedience to a created being in disobeying the Creator; no other bond may supersede that of faith and belief in Allah (subhanahu wa ta’ala). However, children are still obliged to honor and take care of their parents.
The Muslim woman is kind and respectful towards her parents in all circumstances, and she spares no effort to make them happy, as much as she can and within the limits of Islam. So she checks on them from time to time, offers her services, visits them often and greets them with a cheerful smile, a loving heart, delightful gifts and words of kindness.
This is how she cares for them during their lives. After their death, she shows her love and respect by praying for them, giving charity on their behalf, and paying off whatever debts they may owe to Allah (subhanahu wa ta’ala) or to other people.
Treating parents with kindness and respect is one of the essential attitudes of Muslim men and women. This noble attitude should be ongoing and should continue, no matter how complicated life becomes, no matter how high the cost of living rises, and no matter how many burdens or responsibilities a person has.
This attitude is an indication of the rich emotions that still exist in Muslim lands,al-hamdu-lillah, and it is proof of the gratitude which Muslim men and women feel towards the older generation which has made so many sacrifices for them when they themselves were most in need of kind words, consolation and a helping hand.
This attitude will protect a person, man or woman, from hard-heartedness and ingratitude. What is more, it will open to them the gates of Paradise.
Footnotes:
1.(Bukhari and Muslim), See Sharh al-Sunnah, 2/176, Kitab al-salat, bab fadl al-salawat al-khams.
2.(Bukhari and Muslim), See Riyad al-Salihin, 191, bab birr al-walidayn.
3.See Riyad al-salihin, 191, bab birr al-walidayn
4.This child is one of the three who spoke in the cradle. The other two are ‘Isa ibn Maryam (Jesus the son of Mary) and the child who was with his mother among the people of al-Ukhdud (the ditch). [Author]
5.See Fath al-Bari, 3/78, Kitab al-’aml fi’l-salah, bab idha da’at al-umm waladaha fi’l-salat, and 5/136, Kitab al-mazalim, bab idha hadama ha’itan falyabni ghayrahu.
6.See Fath al-Bari, 4/64, Kitab juz’ al-sayd, bab al-hajj wa’l-nudhur.
7.Sahih Muslim, 8/25, Kitab al-siyam, bab qada’ al-sawm ‘an al-mayit.
8.(Bukhari and Muslim), See Sharh al-Sunnah, 13/13, Kitab al-birr wa’l-silah, bab silat al-walid al-mushrik.
9.(Bukhari and Muslim), See Sharh al-Sunnah, 13/15, Kitab al-birr wa’l-silah, bab tahrim al-’uquq.
10.(Bukhari and Muslim), See Sharh al-Sunnah, 13/4, Kitab al-birr wa’l-silah, bab birr al-walidayn.
11.Reported by Bukhari in al-Adab al-Mufrad, 1/45, bab birr al-umm.
12.Reported by Bukhari in al-Adab al-Mufrad, 1/62, bab jaza’ al-walidayn. See Sahih Muslim, 16/95, Kitab fada’il al-sahabah, bab min fada’l Uways al-Qarani.




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There is nothing wrongwith offering du‘aa’ together after a lectureDought & clear, -




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Is it permissible to offer du‘aa’ together, such as if the imam offers du‘aa’ after giving a lecture, for example?
Praise be to Allah.
|Du‘aa’ is one of the best acts of worship by means of which the Muslim may worship his Lord. Allah, may He be exalted, says (interpretation of the meaning):
“And your Lord said: ‘Invoke Me, (i.e. believe in My Oneness (Islamic Monotheism)) (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship (i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)) they will surely enter Hell in humiliation!’”
[Ghaafir 40:60].
It was narrated from an-Nu‘maan ibn Basheer, that the Prophet (blessings and peace of Allah be upon him) said: “Du‘aa’ is worship. Your Lord said:‘Invoke Me, I will respond to your (invocation).’” Narrated and classed as saheeh by at-Tirmidhi, 2969; also narrated by Abu Dawood, 1479; Ibn Maajah, 3828; classed as saheeh by al-Albaani inSaheeh Abi Dawood.
Here we should point out an important matter about which many people are confused, namely the difference between “making dhikr together” and “offering du‘aa’ together”. The former has no basis in Islam; there is no proof that the Prophet (blessings and peace of Allah be upon him) remembered his Lord (i.e., dhikr) with his Companions in unison, or that he would remember his Lord (recite dhikr) and his Companions (may Allah be pleased with them) would repeat after him.
But with regard to offering du‘aa’ together, there is a basis for doing so in Islam, and it may take many forms. In Qunoot an-nawaazil (du‘aa’ of qunoot at times of calamity) and qunoot in Witr prayer, the Prophet (blessings and peace of Allah be upon him) would offer du‘aa’ and his Companions would say Ameen behind him. The majority of scholars are of the view that the worshippers should say Ameen to the du‘aa’ of the khateeb on Friday, and when praying for rain (istisqa’), and there are many other various ways of offering du‘aa’ together.
With regard to innovated (bid‘ah) ways of offering du‘aa’ together, there are several forms:
1. When a Muslim calls together a group of people solely for the purpose of offering du‘aa’
It was narrated that Abu ‘Uthmaan said: A governor wrote to ‘Umar ibn al-Khattaab, saying: Here there are some people who gather together and offer du‘aa’ for the Muslims and the governor. ‘Umar wrote back to him saying: Come (to me) and bring them with you. So he came, and ‘Umar said to the doorkeeper, Bring me a whip. When they entered upon ‘Umar, he began to strike their governor with the whip.
Narrated by Ibn Abi Shaybah in hisMusannaf, 13/360. Its isnaad is hasan.
2. People gathering to offer du‘aa’ in unison
Shaykh Bakr Abu Zayd (may Allah have mercy on him) said:
Dhikr recited together in unison, in secret or openly, where a specific du‘aa’, narrated in texts or otherwise, is repeated, whether that is done by everyone or one of them prompts the others, with or without raising the hands – all of these are actions that require a shar‘i basis from the Qur’an or Sunnah, because that comes under the heading of worship, and acts of worship are based on tawqeef (i.e., they should be limited only to that which is mentioned in the Qur’an and saheeh Sunnah) and on following (the Qur’an and saheeh Sunnah), not on innovations and inventions. Hence we looked in the texts of the Qur’an and Sunnah, and we did not find any evidence to support this form of dhikr. Hence we can be sure that there is no basis for it in sharee‘ah. Anything for which there is no basis in sharee‘ah is an innovation (bid‘ah). Therefore dhikr and du‘aa’ that are done in communal form are innovations and every Muslim who follows the example of the Messenger of Allah (blessings and peace of Allah be upon him) must refrain from and avoid them, and adhere to what is prescribed.
Based on that, offering du‘aa’ together in unison, whether it is du‘aa’ at any time or following a certain activity, such as after reading Qur’an or after an exhortation or lesson – all of that is innovated.
Tasheeh ad-Du‘aa’, p. 134, 135
With regard to the du‘aa’ of a lecturer or teacher at the end of his lesson, and the audience saying Ameen to his du‘aa’, it seems to us from the Sunnah of the Prophet (blessings and peace of Allah be upon him) that this is permissible, and indeed mustahabb (encouraged).
It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) rarely left a gathering without offering these supplications for his companions: “O Allah, give us a share of fear of You that will prevent us from disobeying You, (a share) of obedience to You that will help us to reach Paradise, and (a share) of certainty that will enable us to withstand the calamities of this world; cause us to enjoy our hearing, sight and strength so long as we are alive, until we die; avenge us against those who wrong us; support us against those who wrong us; do not make our calamity in our religious commitment; do not make this world our main concern and all that we know about; do not send against us those who will show no mercy to us.”
Narrated by at-Tirmidhi, 3502; classed as hasan by al-Albaani inSaheeh at-Tirmidhi.
An-Nawawi included it in his bookal-Adhkaar, in a chapter entitled “Du‘aa’ of a person in a gathering for himself and those who are with him.”
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked:
Sometimes, after giving a lecture or a lesson, the lecturer offers du‘aa’ and raises his hands; should we sit with him during the communal du‘aa’ or should we leave after the lecture, before the du‘aa’?
He replied:
There is nothing wrong with offering du‘aa’ after a lecture, exhortation or reminder; there is nothing wrong with offering du‘aa’, calling upon Allah to help and guide those present, and to grant them good intentions and good deeds. But I do not know of any evidence for raising their hands in such cases, and I do not know of any report to that effect from the Prophet (blessings and peace of Allah be upon him) except some texts that speak in general terms of raising the hands when offering du‘aa’, and say that it is one of the means of having the supplication answered. But I do not remember any report from the Prophet (blessings and peace of Allah be upon him) to suggest that after he had exhorted or reminded the people, he would raise his hands and offer du‘aa’. If he used to do that, the Sahaabah (may Allah be pleased with them) would have reported it, because they did not omit anything but they reported it (may Allah be pleased with them). So it is preferable and more on the safe side not to raise the hands in such cases, unless there is evidence to that effect. With regard to the speaker offering du‘aa’ for them after he has finished speaking, and saying. “May Allah forgive us and you” or “May Allah guide us and you,” or “May Allah cause us and you to benefit from what we have heard,” and so on, there is nothing wrong with that, and if they say Ameen, there is nothing wrong with that either. End quote.
Fataawa Noor ‘ala ad-Darb, tape no. 610.




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