Islaamic Family Guidelines Aboo Ibraheem Abdul Majeed Alee Hasan The 'Islaamic Family Guidelines' is a title inspired by verse 6 of soorah at-Tahreem. 'O you who believe! Ward-off from yourselves and your family a fire whose fuel is men and stones.” Allah orders us to protect ourselves and our families from the hellfire. The book covers most of the social issues related to parents, husbands, wives and children. It is beneficial for all members of the family, those starting out on family life and those families, which have already developed as a basic unit of society.

1. Iskiaiiii( Family
G.UID E Lj-.N£.S2<<
7 -- '

2. Published in Dhul Qi’dah 1418 AH / March 1998 CE
All Rights Reserved
No part ofthis book may be reprinted or reproduced, stored in a retrieval
system or utilised in anyform ar by any means: elecrtronic, mechanical,
photocopying, recording or otherwise, without the express permission of
the copyright owner.
Published and distributed by
Message ofIslam
P.O. Box 181,
Hounslow,
Middlesex TW5 9PR
U.K.
2
3

3. Contents
The man's duties towards his wife andchildren.................
Thepurpose ofhaving sexual intercourse with the wife.
.... 3/
... 32
Contents,
Transliteration
Chapter I
Introduction
...4
.. 7
Chapter III
Parents Duties to their Children. 35
9
■aa/0 US>mtf!lttlily,be^lished?
for a righieot
To lower the 0........................
i:: •
■■■■ 16
‘ntercourse
■■■■ 18
- 18
tteff
.........................
..........................
............
°fwives
22
.......22
......22
■23
■ 27
■ 29
Reciting the athaan (in the ears ofa newborn child).
Tahneek...........................
'Aqeeqah......................
Tasmiya (naming the child)
Some good names......... ....................................................
Some bad names.... ........................................................
.............................................................
, .........
................................... .................
............
aching the e ...... ....
........................... ........................... ................... ■■.......
^andf^................. ...............................
> afairtro ............
.......:....Schlldrentn -■■■.....
.... 36
.... 37
.... 38
...................... 40
......................45
................... ...
......................
....................
....................
.............. ....
.............63
.....64
■■-■65
-■■■68
....... ....
'"■■69
..... 70
- 72
■76
4
5

4. Tr3nSli^«on
Chapter IV
............................81
Children's Duties to their Parents....................................
........ 81
fond treatment and obedience to parents..............................
........................ oJ
How to be good and dutiful to parents..................................
. ... 84
Why obedience to parents is so important............................................
The Qur'aanic example ofan obedient son...................................................
Parents are the Heaven or Hell ofthe child.................................................
Pleasing parents, pleases Allaah..................................................................... 88
Paradise lies at the mother’s feet.....................................................................89
Treatment towards polytheist parents.......................................................... 91
Serving parents is preferable to Jihaad.........................................................92
Supporting and taking care of parents.......................................................... 96
A son can advise hisparents............................................................................. 98
Thegreatsin of,disobeyingtheparents..........................................................99
Thepreference ofbenevolent treatment toparents over voluntary
prayers, etc................................................................................
Children's invocationsfor theirparents........................
5
b
t
th
J
h
kh
Bibliography...
d
th
J?
3
4
J
d
t
th
gh
f
q
k
r
f mz
0
7
n

5. Introduction
s s
Vowels
All praise is truly due to Allaah, the Almighty. We praise Hirn
seek His Help, and ask His Forgiveness. We seek refuge with
Him from the evil of our souls, and from our sinful deeds. He
whom Allaah guides, no-one can misguide him, and whomever
Allaah misguides, no-one can guide him. I bear witness that there
is no deity worthy of worship, but Allaah, The Almighty Alone,
and 1 bear witness openly that Muhammad is truly His Slave
(servant) and Messenger.
ZZZBe'im! fear A“aah as He »e
eara,wd1‘^o>^epti„astateofIslaam „ ,
“mangle to ■™ur Lord, Who created
«"> He creZd
dm:"i<lym"mFe,ar Allaah ‘hroughWh many men
,0
M“'”2
hos°ever0h
beys^ah
“Oyou
9

6. ch. 33, v. 7j.2-
(iy) The responsibilities of children towards
their parents.
„<l!hM.ltF^«*iSa,i,ktePiredbyVerSe60f
Soorah at-Tahreem:
“0 you who Believe! Ward-off from yourselves and
your families a Fire whose fuel is men and stones ” 4
(I) How can an ‘Islaamic Family’ be
established, upon the guidance of the Book of
Allaah and the ideal example in the Sunnah of
the Messenger of Allaah
(ii) The rights the husband and wife owe to one
another.
rhe has indeed achieved a great
and His Messenger he ha
achievement.

7. 1 have taken ahaadeeth (pl. of hadeetli) from the most authe •
sources to the best of my ability. If what I have attainPd',C
corm then that is from Allaah, and if I have made any mistak
then it is from myself and from Shaytaan '"stake,
IHOWcan an ‘Ideal Muslim Family’ be Established?
Although social commandments begin with the birth of a child,
the actual responsibility starts when an individual thinks of
marriage. Essentially, an ‘Ideal Muslim Family’ consists of a
righteous man and his wife. A Muslim must, therefore, pray to
Allaah to be granted a pious and righteous wife, for it is onlv a
pious woman who will nurture righteous children Thi-ti/
a teic mit Sn'
, ofc 1

8. ilill > 'f&jjjiiirJ *?■ l^'J3'
f* ***t6
“And Allaah has given you wives of your own kind,
and has given you, from her, sons, daughters and
grandchildren, and has bestowed upon you good
provision. Do they then believe in false deities and
deny the favour of Allaah (by not worshipping
Allaah Alone)?” 1
In the above verse, Allaah calls Aadam’s mate his ‘wife’
(zawjaha) thereby defining the family as the association which,
begins with marriage and eventually leads to the birth of children.
This is the natural way and the way prescribed by the Qur'aan, as
opposed to that which is seen in some societies, wherein children
are bom before marriage, and are sometimes even invited to the
marriage ceremonies of their parents, Subhaan-Allaah. 8
Islaam encourages marriage and commands its followers to marry
pious men and women: therefore, the first step towards the
search f°r
F«^y'is tl,e
,te •/*«/ **
fedj
".2114
Narrated Aboo Hurayrah & The Messenger of
Allaah gsaid, “A woman is marriedforfour things:
her wealth, her family status, her beauty andher
religion; so try to get one who is religious andprosper
(lit. mayyourhandbe smeared with dust). ”9
If a man marries a religious woman, then his life will become
blissful. Their religion will cause them to love and respect one
another. Hence, a Muslim must always prefer a righteous woman
to be his wife.
7 An-Nahl: ch. 16, v. 72.
’ 'What is said about the child who is bom before the legal marriage?’ This
question was raised by a man who had illicit affairs with a woman who later
became his wife. She gave birth to a child before their legal marriage. Later
when they had married, they asked about this child. The answer was given on
Sharjah Television, that this child can be adopted by the same family, but he will
not be considered their real child, neither will his parents be considered his real
parents. This is also the opinion ofShaykh ‘Abdul-'Azeez bin ‘Abdullaoh bin
Boaz in his book ofFataawaa.
’ “Taribat yadaaka” literally means “may your hands cleave to the dust”. It IS
used to exhort one to action. The motives for marrying women are four, as
mentioned in the abovetradition. The Prophetffe encouragedMuslims to prefer
the pious woman, because this quality of piety will make her obedient to the
commands of Mlaah anddutifultoher husband and children. This will result in
mutual co-operation between the spouses. Apious woman is far superior to the
«XblebiS.S°’eWnlh°Ughth£ n°n’pi0US woman may ** wealth*’ beautiful
W*trans.) vol. 7
IS
14

9. The du'aa for a righteous spouse and children
Those who want to make the most of their married lives and live a
hfe that gains Allaah’s pleasure, should ask Allaah for a righteous
husband or wife. Examples of such du’aas can be found in the
Qur’aan, wherein the pious supplicate to Allaah for righteous
wives and offspring.
“And those who say, ‘Our Lord! Bestow on us
from our wives and offspring who will be the
comfort of our eyes...’” 10
<$ dljl A—js ijji !,_.k <^>
“At that time Zakareeyaa invoked his Lord, saying
‘0 my Lord! Grant me from You, a good offspring.
You are indeed, the All-Hearing of invocation. "
4 J* ft
“My Lord! Grant me (offspring) from the
righteous. ” 12
w oftriage and the purpose of having
sexual intercourse with the wife
Marriage leads to added responsibilities whereby the couple have
to recognise their mutual rights and do their best to fulfil their
duties. Both the husband and the wife must understand the value
and purpose of their marriage. There are many purposes to
marriage, the most important are as follows:
(i) Ta lower te gaze and guard ones modesty (preventinfmm eonuuilling illegal sexual ““
(")To havepeace ofmind;
(in) Tolove one another other;
';,7'™yupmeachote;and.
to,e“d*-«61»U3ehildren
A/-Fur9aan: ch. 25, v, 74.
Adf-'/mraan; ch. 3, v. 38
As-Saaffaat: ch. 37, v. 100.
16

10. marry. should fast, as fasting diminishes his sexual
power.” ”
of mind, love one another, and to have mercy uponTo have peace
each other
.Uaah says in the Qur'aan:
' ’/o '* »• z 0 » 0 0 ?! x ZZ * x— 0 x X
4. bjj&iy Oh'i iUi bl "#iy J^TJ
“And among His Signs is this, that He created for
you mates from among yourselves, that you may
find repose in them, and He has put between you
affection and mercy. Verily, in that are indeed signs
for people who reflect.” 14
To have andraise religious children
There are people whose marriage may mean nothing more than
lust. They are those persons who have no intention of having
children, using forbidden means ofcontraception to achieve their
aims. Islaamically speaking, such marriages are devoid of any
purpose. Such people follow this path, partly due to the belief of
some women, who think that bearing children will spoil their
figures, and that repeated childbirth will make them look elderly.
As a result, they delay having children for a number of years.
ch. 30, v. 21.
P'4’no-4; and 5
- Muslim: vol. 2) p.
When ^P^a'e Mi' 01'^^ tO
^control diem during the child’s volatile years.
The purpose of sexual intercourse, apart from the pleasure
joy it brings the couple, is to begetpious offspring who will strive
in Allaah’s cause, thus leading to their parents wellbeing in the
Hereafter. Mentioning the Prophet Sulaymaan Allaah’s
Messenger£ said,
jjb£iUX Jl/ ;J[f& tf[i
I
and
Nrted Aftoo Hara,raft « T/« Proper S"'avm““"
sonofthe Prophet Daawood said, Tonight 1
will go around (i.e., have sexual relations) with my
one hundred wives everyone ofwhom will deliver a
male childwho willfight in Allaah’s cause. ” On that
an angel said to him, “If Allaah Wills”. But
Sulaymoan did not say itforgotto to do so. He then
ProPhet g said “ifSuh1^ U half'Person- The
W would h^rX/e^aid’ <IfAllaah
Wied his above desire
19

11. and (hat saying would have made him more hopeful.
IS
The narration explains that even sexual intercourse with one’s
wife is not without purpose, but it is with the intention of having
righteous children.
The significance of marriage, its purpose and the advantages that
are associated with it are self-evident. Peace of mind and a happy
life greatly depends upon the mutual relationship that develops
between a husband and his wife. The main purpose of marriage
being that both the parties enjoy the pleasures of life with purity
(which can only be possible through wedlock), and that the
continuity of the human race be maintained with dignity.
However, these objectives can only be achieved when the
relationship between the husband and the wife are good and there
is love, sympathy and mutual understanding between them. The
most important aspect of the Prophet’s teachings regarding the
rights and duties of marriage, is that the marriage proves to be a
source ofjoy andsatisfaction to both husband and wife, and that
their hearts remain united.
.Sitis^"edinlhe
„lh^^p3l,cncc'
,y f0 correct her who
hadeeth,
''
Aboo Hurayrah relates that the Prophet ffsaid, “A
believing man should not hate his believing wife. If
he dislikes one of her characteristics, he will be
pleased with another. ”16
Among the teachings that the Prophet has left behind, are that
the Muslim wife’s priority is to keep her husband happy and to
remain faithful to him. She should realise that her happiness in
this world and the Hereafter, relies upon her husband’s good
pleasure. The husband, on his part, ought to consider his wife as
a blessing from Allaah. He should love and respect her and
should look after her needs and comforts, to the best of his
ability. Even if she makes a mistake, he should over look it and
’ P- U2, no. 169.
20

12. The Mutual Rights of the Husband and Wife
The rote ot the husband
The husband’s duties towards his wife
It is the husband’s duty to look after his wife
following narration mentions the wife’s right tc
herhusband:
b' J
and children. The
. maintained by
“Men are the protectors and maintainers of women,
because Allaah has made the one of them to excel
the other, and because they spend to support them
from their means.” 17
The Qur’aan therefore gives the husband a position of leadership
over the family. However, this position is not without additional
responsibilities.
The role of the wife
Allaah says in the Qur’aan.
An-Nisaa’: ch. 4, v. 34. See fn. 545 from Yoosuf ‘Alee’s translation.
Haakim Ibn Mu’aaweeyah al-Qurayshee quoted his
father as saying that he asked, “Messenger of Allaah
t what is the right ofone ofour (the Companions)
wives overhim? He £replied, “Thatyou should give
her food when you eat, clothe her when you clothe
wself, do not strike her on herface, do not revile
"A,1-Wsaa’-.ch.4,v.34.
22
23

13. her or separate yourself from her except in the
house."
imaam Aboo Daawood said, “The meaning of, ‘do not revile
her,' is as it to say, 'May Allaah revile you! ’” 19
” A woman has an equal right upon what her husband earns, for he has been
made responsible for maintaining the household. In general, men are physically
stronger than women, but this superiority in strength does not in any way mean
that the husband can resort to violence if he is angry with his wife. In any case,
this hadeeth makes it forbidden for the husband to strike his wife on her face, to
curse her or to abandon her.
This hadeeth has been collected in Sunan Abee Daawood (English trans.) vol. 2,
p 574, no. 2137; and, authenticated by at-Albaanee in Saheeh Sunan Abee
Daawood: vol. 2, p. 402, no. 1875.
tslaam does not encourage forcing women to work alongside men,
in order to support the family. The wife’s role as prescribed by
Islaam is, that she educate her children and try to develop in them
the lslaamic spirit. However, if she does wish to work, and she
abides by the regulations in lslaam as regards to her dress, the
segregation in the workplace between men and women, and with
respect to the type of work undertaken, etc. she may do so. In any
case, she cannot be forced by her husband who, without a valid
reason, fails to support the family.
Even though it is essentially the husband’s duty to take care of the
_ family as mentioned in the above hadeeth, some societies mistreat
women in this regard. The woman is deprived of her birthright.
Islaarnically speaking, when a female baby is bom, from that day
forth until she matures and is married to a man, her father, her
brother, her uncles, and the male members of the' family have the
responsibility of looking after her. They are responsible for
fulfilling her needs. Unfortunately, like many other Islaamic
injunctions, these values have been limited only to books. As far
ic CU|,V ,. „
, find *’"es
1*1".
I It is n0t
,sl disaPP^e burden of
ii liaS alnl< women t>ear. ie men't>ers'
h «h=«." hiniiy has
diffe -n the average
nf juvenile delM“en‘St'want to enjoy
; the case of J money Y . in the
T* w exa£h ™ dOXTothers. Upond andrequire
•* 11 at heir Clothes .toned and M
be
f This brief example is from
served dinner at tee lathou f women the hands
Women often face similar
problems from their husbands. The problem gets worse when the
husband is drinking or gambling, in which case her sufferings
may become unimaginable as she becomes the sole breadwinner
of the house and all the responsibilities of the children fall upon
her. Men abusing their wives in such a way are in reality, beasts.
Such icts are tyrannical, unjust and ungrateful. Everv Muslim
?S Wlfe md children- otherwise he
4 "7
25

14. “O you who Believe! Ward-off from yourselves and
your families, a Fire whose fuel is men and
stones.”20
20 At-Tahreem: ch. 66, v. 6
It is further mentioned by the Messenger of Allaah
alii J<> U <dJl CH if
x» 0 X x O t ® o'x / 35 X
jf- * 33?"j ls^3
j*3 *&' j L3 3.3-.«j *3^j
jt aJj jj O-j 3^'j A~fj J_y—
’o * X o
*3?j l3 ~4j ®33 J^4 j
> X xxx
^.' J^4 L'-> j
.*3^j J_3~oj j (3^j as^j
w// is the guardian of hisfather’spropertyandis
responsible for it. All ofyou are guardians and
responsible foryour wardsandthethings underyour
care, and each of you wilbequestionedaboutyour
flock. ”21
The woman’s reward for loyalty
Wives who fail to submit to their husband, instead adopting an
attitude of defiance and stubbornness, destroy the peace of their
home and are ultimately losers in the Hereafter. Allaah has said in
theHolyQur’aan,A " xoW " x x x
^..JI 13 l3*U OllaiL?- ohli
“Therefore the righteous women are devoutly
mi smri <fteir"band’s interests) i„ his
Narrated by ‘Abdullaah Ibn ‘Amr that: I heard
Allaah’s Messenger £ saying, “All of you are
guardians and responsible for your wards and the
things under your care and each of you will be
questioned about yourflock. The Imaam (i.e., ruler)
is the guardian ofhis subjects and is responsiblefor
them, and a man is the guardian ofhisfamily and is
responsible forthem. A woman is the guardian of her
husband’s house and is responsible for it. A servant is
the guardian of his master’s belongings and is
responsible for them. ” I thought that he also said, “A
nr 2 n 8 no 18;SaheehM«SHm.vol.3,P- 1017,21 Saheeh at-Bukhaaree. vol. 2, p. », - -
no.4496. Sunan Abee Daawod: vol. 2, p. 827, no.
In totradition, the government’s responsibility towards its citizens has been.put
on apar witha father’s or a mother’s responsibility towards their children Just
the father is a ’shepherd’, that is, a guardian who is morally and legally bound to
ensure the maintenance and well-being ofhis family, the government is similarly
morally and legally bound to ensure the moral, spiritual, social and economic
well-being of its citizens, whose affairs it has undertaken to administer. The
3the “ rh'Sr'y Sl&nificant in this connection. It recalls to one’s
wre carefulof the well-being ofV^^T h 3 °f manklnd: the shepherd is
regS™d J™ * °f He lS a^ays
® mimto thebeasts of nrev Th p d tk'ng Care that lt does not 8° astray and
«» ^^;:xshareid °f huma"«v. JX
•"> ±’} "1“"°n Ot lheir Bering,
26
27

15. rrz ’
absence, what Allaah has ordered them to guard...”
22
The Prophet therefore, stressed upon wives to be loyal and
faithful to their husbands and to seek his pleasure, for which a
great reward has been promised in the Hereafter.
It is related by Anas & that the Prophet gtsaid,
“If a woman offers five times daily prayer,
keeps the fasts of Ramadaan, guards her honour
and obeys her husband, then she will enter
Paradise by whichever gate she pleases. ” *23
12 An-Nisaa’: ch. 4, v. 34.
23 This hadeeth is found in al-Albaanee’s checking of Mishkaat al-Masaabih,
vol. 2, p. 971-2, no. 3254 (also see note no. 1 on p.972 of this volume). He said
that there is a supporting narration to this one, and it is declared authentic.
The narration is found in Musnad Imaam Ahmad and is narrated by Abdur-
Rahmaan Ibn ‘Awf: ->
thek,ndtreatmen.ofw^
TheProphofsad'/ICe0n _ ,
• - 'IS JS 1* Sjlji
fci M p
,CJb IJji
Atoo Hurayrah & relates that the Prophet £
advised, “Oh people! Follow my advice
concerning the kind treatment of wives. (I order
you to treat your wives with kindness and love).
The woman has been created from the rib and
the nb is curved by nature and a. ’
curve « in it’s „nno ’ d the latest
stjhten the curved rib^vTo .y°U tr? *<>
ZVVmtil^.^uf‘wiUbreak’
Kc and treat yofr
bj )).'(U~-j dli dll Jd, dll Jj Jlj Ju id- till J S
J. i-dJi jj jj Ldiifj ’tA11
/■<dJi c-jil^jl)),
28
29

16. If a man dislikes something in his wife, he should not ado
attitude of hatred towards her, but rather he should look at th"
positive aspects in her and learn to admire her because of them
The Messenger of Allaah said.
3j~4j 3^® '3^®®yy*
* ■*■* ° " SS''o>1»O>Ox°x^ ’’ x 0'
ojT b't Jr4J-4
.ojit 3i® j' y^
Aboo Hurayrah & relates that the Prophet %
said, “A believing man should not hate his
believing wife. If he dislikes one of her
characteristics, he will be pleased with another. ”
25
This is the way of the believers, as the Prophet said,
J> X X O X ®
aJJl 331®-’ 31® aAJI <Jr! 3"^
Mdat/aa/t Ibn ‘Amr & reported theMessengeroj
Allaah as saying£ “Thebestofyou, arethose who
arebesttotheir wives. ”26
&di m
It is related by ‘Aa’ishah & that the Prophet said,
“The good among you are those who are good to their
wives; andI, on my part, am the best to my wives. ”27
This shows that there is a special goodness in treating one's wife
well, in order to stress this attitude, the Prophet added that he
himself was good and considerate to his wives.
The man’s dutiestowards his wife and children
Marriage eventually leads to the birth of children, ifAllaah Wills,
and the responsibilities of looking after the welfare of those under
him, increase for the man.28
25 Saheeh Muslim: vol. 2, p. 753, no. 3469.
Saheeh Sunan Ibn Maajah: vol. 1, p. 334, no. 1609. This narration is
» Saheeh ul-Jaami‘ as-Sagheer wa Ziyaadatihby al-Albaanee’.
620, to. 3265.
k auttenucatedinSaheeh Sunan at-Tirmither
!e: Vol -2
3> P- 245.,
30
31

17. of having sexual intercourse with the wife
The purp°se
of sexual intercourse, apart from the pleasure and
The purpose - (0 beget pious offspring, who
joy “ Shah's cause, and lead to their parents wellbeing in the
strive in ,w<u
Hereafter.'
.. Allaah for righteous children, is asking Allaah to protect
children from the misguidance of Satan (Shaytaan), who is to
an open enemy and one who interferes in their relations. As
Allaah & says:
iJJXi Xb'j-A )>
“Andlstafziz (literally means: befool them
gradually) those whom you can among them with
your voice (i.e., songs, music, and any other call for
Allaah’s disobedience), make sure assaults on them
your cavalry and your infantry, mutually share
"dh them wealth and children (by tempting them to
earn money by illegal ways, usury etc, or by
committingillegalsexualintercourse, etc)30; and
makepromisestothem. ButSatanpromises them
nothingbutdeceit.” 31
verse makes itclearthatSatan
1 ■‘■L-
. c jt clear that Satan misses no chances in
* *' " rjTo « ■» °™k ParentS n
parents forget ‘the seeking of refuge
SX C0m ‘°gether “ ST
1X Satan knows only too well tat Allaab Alone can keep
mankind safe from his misguidance, so if mankind should ever
forget toseek refuge in Allaah, they remain defenceless and prone
to the assaults ofSatan. To protect oneselfcompletely from Satan,
the MessengerofAllaah % taught his followers a supplication that
X intercorae- This wil1 P™‘“t them
:Jl3
« ja > , *
Narrated Ibn ‘Abbaas that the Prophet # said , “If
anyone ofyou upon having sexual relations with your
wife said,
33

18. (Bismillaahi Allaaltumma Jannibnash-sha
jannibish-shaytaana maa razaqtana) yt~aana
'In the name ofAllaah. Oh Allaah! Prot
Satan and protect what you bestow upon US^Otn
coming offspring) from Satan’, and if the
that they should have the child then, Satan*1 destined
be able to harm that offspring. ”32 never
Ill
Parent’s Duties to their Children
As social commandments begin with the birth of a child, we begin
with the Prophet's % sayings regarding birth and the duties of
parents to the newborn child. We advise our Muslim brothers and
sisters not to involve themselves with the innovations that are
practised by those who are ignorant of the correct Sunnah They
Should strictly follow the teachings of their Prophet % keenins in ’
m»d tta Satan ,s an enemy to them and their child. P S
At the time of the child’s hirth c .
he pinches the newhn LS In Order t0 aven op h‘ ™ th y Were

19. the Prophet #
the ear of his
Was bom to his
efore the
v°|. j ' 15 s .-puepSy) -c Sai(J
“’■’■uso 8u,u>is„a^‘
Mniwm. »*«m dre .Won Med to ptnch h
Jw he toadied the placenta-cover instead >• 'UfQile(t<
Th;«. o uh) the child cries at birth Satan n
uuhout harming it. To protect the faith and ,eaves his Pn
hib' uho 1S n™ under attack by mankind" 3301 °f ,he newt!?
'""7"A"”h • ^in us aboul a ' Srea,«l enemy Oni
T» ' lK”n of (ic Theaihaan^
A.tah Alone), lhe reject,ons of the1em„“mal<ea"wo?s“2a!
k«on that the believers rent v>. ptatlOns of Satan P for
tainte priycr real ««ss this llfe and ,h“He^
r " jj| i a . f ' I- .
' ,' I*1-; -Uli K
" t. ■* -■ ?XaJb iJsLi
Abo° Raaf'ep ,
Wing the !el<Ues that «/ „
! HaTm , f >*•* in
,he child
«»*r« Almatyand H's
»s tna* " nted With the Name < '
^K^Te^l<>'Mh3ndS3
Onene^ inu
Tahneek
When a
. one of the families of the Sahaabah fthe
’ ChTSeO. they would take it to the Prophet *
X it and apply the pulp of a date, chewed by
him. its patae. This 'tatpieek' as it is known in Arabic, was to
keep the child safe from evil. Therefore, similarly when a child is
bom into a Muslim family, it should be taken to a virtuous, pious
person, so that this person may supplicate for the child and
perform the tahneek. Tahneek is among those Sunan whose
practice has become rare. May Allaah make us among those who
adhere to the Sunnah (Aameen).
VO,4'P'324-o.506.
lr‘lh,s hadeetfc bV Shaykfi Abdul-
in' ut'"' ^'ng of the athaan has
n8ht ear and ~ ssaVn. the Prophet *
qaamah in the -> _> left
r
‘^a’is/ia
their r- ■
ble^thern
37

20. 5 Utii C j. ^'}
M«*08b
vcaah ceremony, essentially consists of two acts:
m the hair of the Iiewborn baby (from lhe head). and lbt
the animal. In all communities around the world.
s'v 'nt a child is considered a blessing and some ceremonies are
. " 't0 celebrate this event. Besides being a natural expression of
, n also serves a special purpose, that is making it known, in a
liable and dignified manner, that the father has accepted the
child as his own and that there is no doubt or suspicion
Concerning this matter. It shuts the door to any mischief that could
arise in the future. The practice of ‘aqeeqah was observed among
the '.Arabs, even during lhe period of ignorance, largely for the
same reason. The hair on the child’s head was shaven and its
weight in silver was given as charity. An animal was then
sacrificed as a mark of celebration- this was a characteristic
feature of Millat-u-lbraaheem (the religion of Prophet Ibraaheem
is). While preserving the practice in principle, the Prophet i
gave appropriate instructions setting out the example as to how the
aqeeqah is to be done.
‘Aiee * rf o
f^tered the Messenger of Allaah #
Uth> lhe son ofFf°n the occa^on of Hasan’s &
aatu,la}^ and ‘Alee & and said,
“During the Age
»c,
head of the
It is reported by Buraydah &that, uui,..o
of Ignorance, when a child was born to anyone of us,
nr usedto slaughter a goat and smear the head ofthe
child with its blood. Later, after the dawn ofIsloam,
ol 2 p. 93. no. 1226. This hadeeth
“«h day. Sunan Abee
2, p 797, no. 2831, which, is authenticated by al-Albaanee in Saheeh Sunan
Abee Dawood vol. 2, p. 546, no. 2462. It is also recommended that two goats
are slaughtered for boys and one goat for girls as per Sunan Abee Daawood'. vol.
2. p 797, no. 2829 , which again is authenticated by al-Albaanee in Saheeh
Sunan Abee Dawood. vol. 2, p. 546, no. 2460. As is evident in this hldeetiT
“ °“T?' ?' “ “ lm°"8 lhe M"slatab rhose acti
« 3Tie nM “ne M >"
*■» » srnfa wo. If one ™““fl“ w° 8M,S a male child. It is
8m"8 « charity ot'siher't'r"' “ “"“S*1 *" SMne
« 4*4V" ” C1Sh-*<> "'Chtrned T “ ’'eigh' ‘° the ch'Ws
•» “ Worm lhe ® MusuM> and
3“* ‘he >4 at m™ ’he °f lhe birth
“ m°lher. 'I™’ lhe fa""’y is
txt ,heh“
39

21. ncf bccante (on the advice of the Prophet
T. u-r iwnficf a goal ofaqeeqah on the seventh day
(hr "f " cWW' Share ,he hend °! ""
t<iii jc.; ji» y •'j1 y y jA* y
^t j, LU-L‘ J—i a!j ji" :
",oli Ul5Li
It is reported by 'Abdullaah bin 'Amr bin al-‘Aas
that the Prophet # said, “To whomsoever a child is
hom, and he wants to perform a sacrifice of 'aqeeqah
on behalfofit, he should sacrifice two goats for a boy
and onefor a girl. ”38
Tasmiya (naming the child)
It is from the teachings of the Messenger of Allaah
member of the family be given a good name. Irontca y.
Muslims name their children after actors and singers.
forbidden in lslaam. Those who ask Allaah to give them c 1
should also ask Allaah to make these children among
followers of the Prophet Muhammad and adherents
iwwn Abee Daavood vol. 2, p 799 no 2137. Saheeh Sunan
vol l.p 548, no. 2469.
Sunan Abet Oaawood: vol. 2 p 547 no. 2467. Sunan
“wood vol 2 r> nap 0
■ P no. 2836
^AU**10
« >
, > 'h'' llv identify
rs, he wi" "aTheVW‘ng
'-ve °ur
explains that
truechl|dren true
JajJ"f** t &
ijrj 1
5’y'
, , Sts S S S / XX Ox
0jJlj j* eJiflj Ojj I g — <3 ■
«»/>Jlii fiw'lJf iJ
7DliUjy
aiy, cJis-
eJut ;jU jb Ls-r

22. J jjv mS’’ S'S'tyl
V •** _ ____ _———- —«——
42
seated Aboo Hurayrah The Prophet #said,
■ Xoi spoke in the cradle but three. The first was
ria. the second the man from Banee Israaeel called
hUi While he was offering his prayer, his mother
■amc and called him. He said to himself, ‘Shall I
answer her or keep on praying?' He went on praying
and did not answer her. His mother said, ‘Oh Allaah!
Do not let him die until he sees the faces of
prostitutes. ’ So while he was in his hermitage, a lady
came in and sought to seduce him, hut he refused. So
she went to a shepherd and presented herself to him
in order to commit illegal sexual intercourse. Later,
she gave birth to a child and claimed that it belonged
to Jurayj. The people, therefore, came to him and
dismantled his hermitage and expelled him out of it
and abused him. Jurayj performed the ablution and
offered prayer and came to the child and said , ‘Oh
child! Who is your father?’ The child replied, ‘The
shepherd.' (After hearing this) the people said, ‘We
sW/ rebuild your hermitage of gold, ’ but he said,
f'ofn°thing but mud. ’ (The third was the child of
nw/ A lady from Banee Israaeel was
ShilfaL her breast when a handsome
^^^fLberShe said, ‘Oh Allaah! Make my
the child left her breast and
Like Allaah! Do not make me
" Ah/ -^---^fhyiLstarted to suckle her breast
~~ Ur^rah fortlier said, ‘As if I were
at the Prophet »suckinghisfingerby
■ liter a whUy^eoplejpassed
'oh
Do notmakemysorilikethis slavegirl. On
fntfhfchild left her breastandsaid, ‘Oh Allaah!
Make me like her. ’ When she asked why, the child
rephed. -The rider is one ofthe tyrants while this
slave-girl isfalselyaccusedoftheftandillegni~^Y"al
intercouff
„ „ „ Ration upon parents that their child be given a good
nw Some ahaadeeth indicate that the child is to be named on
the seventh day, along with the ‘aqeeqah, however, the Prophet %
also named children on the day of their birth, as proven by other
nairations. There is no harm if the child is named before the
seventh day, but if the naming has not been done, then the child
should be named on the seventh day.
S“h«hal-Bukhwee no. 4, p. 430-1, no. 645.
n to
who
with
43

23. Allaah’s blessing upon him and
a Mt. "”,Uf
^cd him to tne.
»,ht ;;rf hi*
i?*.‘ ,nes^'hePr<’Phe1'
Narrated Anas Ibn Maalik <&>: ...Umm Sulaym
gave birth to a boy. Aboo Talhah asked me
[Anas] to take care of the child until it was
taken to the Prophet and said ‘Umm Sulaym
sent some dates along with the child. ’ The
Prophet # took the child on his lap and asked if
there was something with him. The people
replied , 'Yes a few dates.’ The Prophet took
a date, chewed it, took some of it out of his
Xmltd Jaabir “A M horn f" “ m°f
MMg us, and the man named him Al-Qaastm.
We said to him , ‘We will not call you Abul-
Qaasim, nor will we respect you for that. ’ The
Prophet # was informed about this incident, and
ht said, ‘Name your son ‘Abdur-Rahmaan.42
'^i<J^BUkhaarte V01‘ 71 p' 272> no. 376. Note that this tradition
'^^^“-onthefos.day.
44
45

24. /M Tmar + reported that Allaah's
"The names dearest to Allaah are ‘Ah^ *
and Abdur-Rahmaan."
Aboo Wahb al-Jushamee
Companion of the Prophet
saving, “Call voursf/vfc -•
al-Jushamee & who was the
reported him as
yourselves by the names of the
Prophets. The name dearest to Allaah are
‘Abdullaah and 'Abdur Rahmaan, the truest are
Haarith (ploughman) and Hammaam (energetic)
and the worst are Harb (war) and Murrah
(bitter).” 44
46
Some bad names
Ibn Jundub * reported: Allaah’s
Messenger Ji forbade us to give our servants the
following four names: Aflah (Successful), Rabaah
(Profit), Yasaar (Wealth), and Naafi’ (Beneficial). 46
Aw- cji jiij
‘ Soheeh Muslim vol. 3, p. 1168, no. 5315.
„ t sw®'**'
Sunan Abee baawood vol. 3, p. 1377, no. 4932. Sanee_
t*“***d vol 3, p 935, no. 4140.
47

26. Usaamah Ibn Akhdaree & said: Aman calledAsr
(harsh, severe, cutoff) was among those whocameto
the Apostle of Allaah £ The Apostle 0/Allaahi
said, “What is your name?” He replied, “As_ram.”He
said, “No, you are Zur‘ah (whichhas been takenor
derivedfrom crop, or to sow seed).
' Jii 0y* Jli >' U Jli -Juj
U-’ 4X Illi ^ji sj6
0la—J j j jlkLij
^■9 —J >—^rb.7»«ll ^5—‘J UJ—<
<r-*^ JjSCaJl LJiij *7?^ *7^
M Sunan Abee [Munuood: vol. 3, p. 1378, no. 4936 Saheeh Sunan Abet
Daavood- vol. 3, p. 935-6, no. 4144.
48
< J
(disobedie^)r
al-‘^
’S^w>
r ..
/
Proph'1 * n'Ht sald’ ’ Aden UP°n and
iSt then thought that
luidremain among us after it!
"<’,in,SS , g. ne Prophet * changed
iboo Daawood S“A (disobedient), ‘^ee^
the nameS, .tnuph) Shaytaan (devil), al-
'«£' tfX Ghuraab (crow) Hubaab
Will) and he changed the name Shlha‘‘
(fire) and called him Hishaam (destroyer). He
changed the name Harb (war) and called him
Salm (peace). He changed the name nl-
Munba‘ith (one who lies) and called him
Mudtaji' (one who gets up). He changed
name of a land ‘Afirah (barren) and called it
Khadrah (green). He changed the name Sha'b
al-Hudaa (mountain path of guidance). He
changed the name Banoo al-Zinyah (children of
fornication) and called them Banoo al-Rushdah
(children of a woman who is on the right path),
(children^nf w™ Bano° Mughwiyah
, of a woman who allures and
Ktrcy), and called them
(children of a woman who is
He
al-
al-
the
goes
Banoo Rushdah
on the right path).
49

27. Aboo Daawood further said: I omitted the
chains of these for the sake of brevity. 49
N-Khitaarv. Is it compulsory or not ?
di <tUl *7^7* t/*-' L/'
jfiiy JlAxiu'ilj blayJl ’• J
Jajj
Narrated Aboo Hurayrah I heard the Prophet £
saying, “Five practices are characteristic of the
^ah50: Circumcision5', shaving the pubic hair,
Sanan u ~ '—
^^■v„ 'P 1378'9. no. 4938
»J t * *«fa° ,te ”rd
- rrd““
sctuJ' at« th? h^use „ ic ave explained this
” It ls '* ‘ ,here V f'Ven t0 by the
forest "" is *hat fit’close affinity
«* m lhw Proof°hSmhere imp|ies tf*
S- uSXo>^
ll,t '^iont .
0 ,he in which the
Cral 5e1C Value of
5(1 S ItPhySicians
° ^^‘^Panof
v<„Sponge
Pr°of°fT,?'"c‘c —
Oral and mental
50
f.
opinion are:
cutting the moustachesshort, ^.r.
depletingthehairofthearmpits. ”
Thetwoopinionsontheissue ofal-Khitaan
Firstopinion:Itisnotcompulsory.
Secondopinion:Itiscompulsory.
*:Ai-r»».•*““>w “MarnaBe ■p-
6)
^Mol-Bukhaaree: vol. 7, p. 516, no. 779. Saheeh Muslim: vol. 1,
159, no. 495. Sunan Abee Daawood: vol. 1, p. 13, no. 53.
” Imaam al-Hasan al-Basaree, Imaam Aboo Haneefah and some
Hanbalee scholars say that it is not compulsory, but that it is a
recommended Sunnah.
Theit evidences for this opinion are:
Tlle narration found in Musnad ah™ j
^umcision is Sunnah for man. ” ™ Whlch the Prophet
ftoptet^ that an°ther narratlon found in M
cutL J ™r°ned.SOme of foe thin, A^ad 1
delusion tha^ci^™8 the ha’r fron^tJ^1' are not (
£-^S=Se:.
9' Imaam al-H„^. .

28. *1
- - are
, Imaam
ruled that a
ls not t0 be accepted.
.nwng those scholars of Ahlns-Sannah wal-Jamaa ‘ah who are
of tire opinion that circumcision is compulsory (waajib)
Imaam Ash-Sha’bee, Imaam Rabee‘ali, Imaam Al-Av
Imaam Yahyaa bin Sa’d Al-Ansaaree, Imaam Maalik,
Ash-Shafi'ee and Imaam Ahmad. Imaam Maalik mat a
man without circumcision cannot be an Imaam leading the
congregational prayers, and his witness ic *
Their evidences are as follows:
J' k"' oJ^r js- <tj'
aJ Jlii A3 Jli3 jJL.>j Allp aJJI
«Rem°ve
,l(, accoi^^during thf
gel y0
. ;Lcircuit
Lh^The&traan> t
•Then We have inspired you (0 Muhammad)
■Follow lhe religion of Ibraaheem, the true in faith
and he was not from the Polytheists.”’56
In this verse, the Prophet and his Ummah are commanded to
follow the religion of Ibraaheem, therefore it is known that
circumcision is from the religion of Ibraaheem » Imaam Al-
ukhaaree and Imaam Muslim have narrated that,
‘Uthaym ibn Kulayb reported from his father
Kuthayr on the authority of his grandfather
Kulayb 4> that he came to the Prophet £ atld
scud: 1 have embraced Islaam. The Prophet W
him, “Remove from yourself the hair
J, du™6 the period of unbelief,” saying
1 em. He further savs ♦’•it another
■•> other the thn- t‘Uthaym, report-- father °f
Prophet W
Kuthayr
Kula,b the
said- j L ®
said t0 hav‘
‘hat c_
“shave
PerSOn>
“mt, “» '“
dun^ move
Ported
"cheva ate of ” S“^n Abee D(Wood.
Uoa'vood: vol. y V°l
’ p- 7A no. 343
^'NaM-.ch. 16, v. 323
l’ P' 93-4 n
- no.
56 ^aheeh s
- ^nan
4bee

29. Narrated Aboo Hurayrah & Allaah’s Messenger %
said, “Ibraaheem jt did his circumcision with an
adze at the age of eighty. ”58
The circumcision of girls59
O z zz#z X Ox 0 x * £ z
j»u o' jj> o' ajjCojS'
bi ^5 'i " •_ Op aAJ'
".<P J'.Ub’W
^^“h al-Ansaareeyah <£> said: A
Madeenah The perf°rm circumcision I-
«tZhi‘
morc desirable fOr
in
£ said to her, “Do not
~ is better for a woman and
a husband. ”60
" s i. '"^toe
-“Hl al-Buk^
'U2-n0 Vp Ml-S
" *"’k'«tllas,1; -a-ee^M«««m: vol. 4, p.
,sc“^ffin»b^TOpe'Mt^MM 'ukhaaree
‘JOakOM 1 Where'n Wh0le chtoriS
Practised [n ?' refcrenc,' p „„ • h u
Some Shafi. ah,a « Ute 10 e^l ft *'*«'*
,h"d ol?o,ars
“me ju^^en<le<1 h tCUn'r'
54
Saheeh
;nd^ ltaaree
'S °b’,8«orv'1 'be jurists.
"''X',bu‘ others
and
^600
nartd^aC^
eventuallyleads to the everlasting
/...iwrdff* (terefore, essential that children be
,,tn He* outset, in order to lead a
XX" Ttniy the good deeds tMhten their
prospects in the life ofthe Hereafter. Hence, parents who truly
love theirchildren will bring them upIslaamically. Negligence in
imparting correct religious instruction to children will be held
accountable on the Day ofJudgement. The Qur’aan makes it a
m lor the Believers io save theirfamilies from the ultimate
** Hellfire, asAllaah says in Soorah at-Tahreem:
4 0 j
“0 you who Believe’. 'Ward-off from yourselves and
your families a¥ire whose fuel will be men and
stones...” 61
Honeefah, sa'js that ifis recommerrdei and not obig,atory. Imaam Maalik also
W Oat it is recommended. According to Imaam Ahmad, circumcisici
Wti is recommendedW if. is otoig,ator^ on men VAvjnai Ma’bood TV U
Tf Accordingto tois autoor toe optoion of Imaam Ahmad is m ’ ^Al-
1<i4'Wa detadspfease refer to Fathul Baaree; vo. q ^Te accurate. Bor
' At-Tahreem. cto 66, v. 6. totois verse it cea
Vtoteci ourseWes as vteif as our famiVy members r & ' 'l °Ur ^Spnncitov
A is toto ciearty understoodtoat if vje taVe T0Vtv fire of u ' fO
"* «« k»„u '”'«fc*S'“,»»whe?H«-torefWe

30. al-Munaafiqoon,
A? J*'”3^” 'j8^ ^-’ 'i
4 ijj-AsnJ' UJjij dJJi JxOj jjij 4J I
"0 you who believe’. Let not your properties or your
children divert you from the remembrance of
Mlaah. And whoever does that, then they are the
losers.” 62
’"embers of famiK T~ --------------------------------------------
mentaned m the above badewh o'1'6'1* W w’" asked about them. As it was
6! Al-MunoajiqooH w ™J' *" ** asked reEarding our families.
“Rrnera They shouW 9 Worldly riches are but fleeting sources of
kind Mhah’ “**'eve°rvS fr°m h’S devotlon t0 Allaah-
" wcthis, the SKrtL°fSlrV1Ce e°odness- every
our dunes toward au Su* °UT 0Wn’ not anvrm ? Whlch Allaah requires of US.
«’ ’u^'X'V«^of o Xehe'S- lf we ara unable to fulfil
“ ’he™ ^°mware ^n^nthey cannot help us on
* * Si tWe «' Sb, S'*11 the,r dutl« because we
”15’’’""tinned. 'Wment, instead they
^^Qur’acn: ch. 80. v.
,„«,&Ir-.S^«/*Wch.70.v. 10-14 and
torah/Wch. 18. v. 46:
“Wealth and children are the adornment of life of this world.
Butthe good righteous deeds that last, are best in the sight of
■""■riOTd as reward, and better in respect of hope.”
Soorah ash-Shoorah'. ch. 42, v. 49 50.
“To Mlaah belongs the Kingdom of the heavens and the earth.
He creates what He wills (and plans). He bestows (children)
male or female according to His 'Will (and Plan), He bestows
female (offspring) upon whom He Wills, and bestows male
(offspring) upon whom He Wills.”
i'00rafl at-Taghaabun. ch. 64, v. 14-5;
Uh._
will be briaht 1? ? Careless of Ik that Oav ’.at>d from
°<ht.r ,Bces Uat *, 3Bnd Pinking
ttsof
56
“0youwhobelieve'. Verily, amongyour wives and your
childrenthere are enemies tor you (i.e., may stop you from the
obedience of Allaah) thereforebeware of them'. Hut if you
Wdonthem and overlook, and forgive (their faults) then
''wily Allaahis Oft-¥orgiving, MostMerciful”. ou’
andyour childrenare only atrial, whereas Mlaah' w'v?^^
is agreat reward (Paradise)^krrv
W. from Voosuf ‘Alee’s 'translation
’alien.
57

31. Z .J *
“And those who believe and their offspring63 follow
them in Faith - to them shall We join their offspring
and We shall not decrease the reward of their deeds
in anything. Every person is a pledge for that which
he has earned.” 64
Like every other matter that deals with the welfare of the Muslim
Ummah, the Messenger of Allaah has given specific guidelines
on the lslaamic education of children. Certainly the most
important fundamental to teach children, is Tawheed. In this
regard there is a good example for Muslim parents in Luqmaan’s
1 ’ advtce to his son. Allaah, the Most High, says:
i * Jv
■yr.
' I
nl^aa"'
tteP»st)«W10'",-s oratefu'doeS
o J ^orship is indeed the
wth Utah, to (said vuqmaan), it
highest wrongdoing...«W miwtard seed and it
tert is (M tte of a 7 Jcl in the
«re (hMderit in a rock, or (anywhere) «i the
heavens or on earth, Allaah will bring 10
Mlaah understands the finer mysteries, (And) is
well acquainted (with them). O my soul Establish
tegular prayer, enjoin what is just, and forbid what
is wrong; and bear with patient constancy whatever
befalls you; for tins is firmness (of purpose) in (the
conduct of) affairs. And do not swell your cheek (fn
Wide) at men, nor walk in insolence tZounhin
earth; for Allaah does not love an . §
bM8to- Xn4bem„4erateta “y„alr°gant
lower your

32. ' Lu^«>n-.ch 3
voice; for the harshest of sounds without doubt, is
the braying of the ass.” 65
To summarise, Luqmaan advised his son.
Ui Do not join in worship, others with Allaah, for this is the
greatest wrongdoing.
(b) That indeed, Allaah has Knowledge of the smallest objects in
the heavens and earth, He Alone understands their finer mysteries
and is capable of bringing them forth.
(o') Establish regular prayer.
tdf Enjoin what is just, and forbid what is wrong.
te) be patient with the hardships that befall you.
ihbeware of falling into false pnde.
t whom Mlaah dkhkes MT°Sant boasters, for such are the ones
k moderate in pace.
I doi:;M W for the harshest of sounds is that of the
A X^hm oarew m
greatest dhu?m7S*jir°n makin8 ^ir child
66
•rW. <okAU«*s .w-Herepl16®’
i*1*1’ . iodate »thers
* this « incanS h nr What Luqmaan
*!m% Ataih' r*’1 ’ h him ‘0 my son-'
;-X" - — ‘ ■ Ir“
indeed.
i
' The child should be taught that the very purpose of man s creation
is to worship Allaah Alone and not to associate anything with it.
That man was not created to struggle for wealth and status, rather
the honourable are those who strive in Allaah’s cause and
martyrdom is the greatest of honours. ’ nQ
“ Luqmaan *-This hadeeth hr

33. S* ‘Oo no,
r*t Jy-J jP
cis biJ ih MJb ajX- ouK
'dJlyl bp i£dlj
’? cJ^
^'j
Tte child must be taught the correct way of worship, and the
vmponance of the correct intention, which is to make all actions
for the sake of Mlaah Alone.
OU to
not
for
will
ofthechi'd lean1
^°”W.... .. e^ood.
t> t®°a of . a’-TWefoK. he dhe should
iZ«-‘a “ ^^^pZised <hat te child
The companions of the Proph _ from coWardtce,h taught die du'aa of seeking Mlaah reWg
turn being brought back to a ba grave:afflictions of the world, and from the punishment g
& 5J** &
01 ijyAjj Ajb^il bVjjdl Obji^xil
:Weoh yj Sya blk aSi> alii aJ3

34. Tte cW must be taught the correct way of worship and the
importance of the correct intention, which is to make all actions
for the sake of Allaah Alone.
SyS Js- 3^J S
'ij ciyj cis o'j ji aUU ’ii": Jis ccuJS”
jj 'ij dibit dJJi' S S*
f’XwM ij jti kCJui Aj 0*>Ltf>
S *jti ty> j Jji iii i_o y
i? ? *ii iak-, AjjaiuJb r.S''j Uljlj
J, y^r,
rf'dia ji. jitj cJti
’•‘fit r< -•- . -.
• iiCAi.
Mu’aadh *
lnstru«ed t, ^Ported; An
I ten t^1’8 Messenger #
I'"’" *2 St? *** “»«"»'
/ °ut of the nr t neglectsnot
^Zh.
62
iZ^ z • -“r
« earn
W rtheshoutd
®d'' _>,K
C? *—'tX 08' •** ®*”ede”*emf®''seaIS00''ai,tolihec''’W
hS p,o’*lww*'1'"se''^3<><>' co"'Md,T
’ ° otsre'®4w'“Z m”oW aje, 0°™ e
I h> taught the h a Y>a<i s^a . .kp grave’.
11U**XaU*«*«••*•” .........
l^i ?;S y> ‘Jh

35. 65
■. r :I" J. > J*
Ju
Mi-ad tmr bin Masmoon Al-Awdee that Sa'd +
i, un,h ho sons the following words, just as a
wchr Maches his students the skill of writing, and
«wc i< vav that Allaoh’s Apostle # used to seek
•v‘ur< Mth Allaah from them (i.e., the evils) at the
nui of rvrn praver The words are:
Ulaahumma inner a'oothu bika minal juhuni wa
1 »<>ihu hika an arudda ilaa artha HI ‘umari wa
"°<hu hike min fimatid dunyaa wa a'oothu hika
*w aihaahtl qahr)
a,u! I *< r^UKl w*lb y°u from cowardice,
0 b«l siai.^'f" 11 }"u^r,,m beinR brought back
Afflictions of oT Ond SCek rt^,Ke wilh You
W Pumshm.'.LT h Stek W"h
tn me grave. ”ft9
Teaching the Sunnah of worship
b pocral, children develop the faculty of understanding at the
<ft of seven, and it is at this time that they should be taught the
almons pertaining to worship. By age ten, they should
perform salaah regularly, for they are now old enough to realise
-< obligation of salaah. If they fail to do so, they must he
* Funtawe, if tee is more than one child in the“*• their beds must now be separated. me

36. Aarrated by ‘Abdullaah bin ‘Amr bin al-‘Aas that
the Prophet % said, “When your children attain the
age 0/ seven, insist upon them offering salaah
(regularly), and when they are ten years old, punish
them if they do not, and have separate beds for them
(to sleep on). ”71
Mus‘ab
father,
nik’oo
bin Sa’d said • /
1 P^both of mxhnP7y!d by side of my
n) He prohibited me from
b^ZZbam'00d i. P 125
Sunan Abee^r^18eoftenO^W^^’^Otuyonminors, in
F’ ’i .o
,fl ' ?£ -J' J
Narrated Ibn‘Abbaas I stayed overnight in the house
ofmyaunt Maymoona bint al-Haarith (the wife of the
Prophet while the Prophet was there with her during her
rightturn. The Prophet offered the ‘Ishaa’ prayer (in the
mosque), returned home and after having prayed four raka
X he slept. Later, he got up in the night and then arted
hether the boy (or he used a similar word) had J <■
e stoodfor the prayer and I stood by his left j Tfletl
"" s*™110 h“ right and offered flve^^W he
z
S«heeh al-Bukhaaree. . ,
MTO. Sunan Abee Daa^'20’ 756 Sah
"-'■•A?;-'-:..,,..

37. followed by two more raka ’aat. Then he slept and I heard
him snoring, (after a while) he left for the (Fajr) prayer. *
Training for fasting
>0
P-* P5'
CHJ Mji P t'jjilf'
’j_K>uj ■L*J- ^4^ Qp’'
zxxxoxi-
'iiij oCJapl Jnj 'iii
yJai'i' xf. bj£.
Narrated Ar-Rubay‘i bint Mu‘awadh “The Prophet
sent a messenger to the village of the Ansaar on the
morning of the day of‘Aashooraa’(10th of Muharram) to
announce, ‘Whoever has eaten something should not eat
but complete the fast, and whoever is observing the fast
should complete it.’” She further said, “Since then we used
w re^u^r^ ^asf on that day and also make our boys fast.
e used to make toys of Wool jor ^em> boys an(j # any of
J cned> he was given the toys until it was the time of
breaking the fast. ”74
In ahadeeth narrated by ‘Abdul
‘Aas the Prophet £ said, “When your children
' tte Wta& «etee soomevihkh start vhth Sooratul-Hujuraat to th d
MeWtam Me tee sw>mt vteh
Saheehal-Bukhaaree-. No.6,p.5^

38. attain the age of seven, insist
„ -------, upon them offeringsalaah (regularly), and when they are ten years old,
punish them if they do not, and have sn—
for separate bedsfor them (to sleep on). ”78
The kind and fair treatment of children
Ibis issue also deserves our attention, since even today, some
societies discriminate against the female child, considering her as
an unwanted burden. Such cases are similar to that of the pre-
lslaamic ‘Arabs.7’ As Allaah says:
jkj 'i'j
J*
idfdhhk'h'1 nWS °f birth °^’ a female
andwVfm T °fthem’ Ws face becomes
^fromS^inWard He hideS
hasbeen infnm?I’ *)ecause °fthe evil whereof
e • ^Askinghimself): Shall he
70
intheearth?
„herindishonour, oi - . . p
(rrl3mh'l«lisU>e'r‘la'ls“in-
PmM Muhammad % not only stated thatkind treatment
r6't/ie natural rightorclaim ofthedaughters, but, also that the
^ers who fulfil this obligation will be rewarded with
Iodise. Thebelievers who showkindness to their daughters will
juttheprivilege ofbeingclose to the Prophet%on the Day of
judgement,justlikethefingers ofahand, whenjoined together.
II
It is related by Anas & that the Prophet said, “The
believer who bears the responsibility of two daughters
and supports them unit they attain puberty, then he
and I will be as close to one another like this on the
Day ofJudgement.” Anas ^adds that the Prophet £
demonstrated by joining the fingers of his hand; just
as the fingers were close to one another, then in the
some way, the believer will be close to him on the Day
ofJudgement.81
‘?-ah-ec^ M«Km: vol 4

39. :«> 4^ e' > d'-' eJi tp- *U' UJU- 'j.
t m jk< ^utaf-il e C- Xnj Jt-3
(y *i> c^/u C3i ’(3 3* u (*b
„» tjji jf j» Jl* *jC^" (►I-J *5^ *^'
,jG' J '/-< a) jST €S^M
li v narrated that a very poor woman, with two
teuEhtrn. came to ‘Aa’i.vhah’s <> place to beg.
Ko nhah < had only one date with her at that time
*huh sh< j.aVf f0 thc woman. 7'he woman broke the
<C< mto two parts and gave one part each to the
frts She did no( ca/ anvthinj» of it herself. After
•X """ <tlC ,,ropflcl * came, and ‘Aa'ishah
' lh< h</ n l<inU ,0 uP,,n which he remarked,
°r H’onWM uP(,n whom falls the
’'^''nsih’it/"?^’ Und ht> °r She dixcharSes
lh‘ CuRhttr> Wtl| Uh< ,reats dlcm with affection,
hlm'»rh»i lh tu‘me <* means offreedom, for
,hl »kreqf|Cr »u
’^•qualk
I ,k" >AV, -v( .M4]^ .. .
I X'X/ parenls be just
1 because
4 ^ousv <s e?s discrimination
swajj Uc chiWren do not
sso- , ,.oieco"olfl
,-*<*•**. ;
1 I
2
■-vv.■■■•'■■•■'
...■•-
. . 1, i »
“Then take it back.
0 Saheeh Muslim. vol. 3. p- «%-9. no. W.This hadeeth demonstrates that
w can uke back, the donation made to one s chiidren. It also gives a clear
<ta» that one must observe equality and justice while giving donations to
one s children, such that none of them should be given preference over th
W of the jurists are of the view that the male child should be '
much than the female child. The preference of one ovei &'ven twice as
something repugnant, but not completely forbidden accord ^Onal'Ons is
Imaam Maalik and Imaam Aboo Haneef-1- - , . J Qln8lo Irnaam Ci,„c.
therm it is absoiuieb ~ Mlaah haVe ^hafi ee,
imaam Ahmad maam ‘Unva y P°h of
•2056. 1 )■ ^awee-
Z ‘X-
s '1

40. It is narrated that a very poor woman, with two
daughters, came to ‘Aa’ishah’s place to beg.
‘Aa’ishah & had only one date with her at that time
which she gave to the woman. The woman broke the
date into two parts and gave one part each to the
girls. She did not eat anything of it herself. After
some time the Prophet £ came, and Aa ’ishah &
related the incident to him, upon which he remarked,
“The believing man or woman upon whom falls the
responsibility of daughters, and he or she discharges
the responsibility well and treats them with affection,
the daughters will become a means offreedom, for
him or her, in the Hereafter. 82
Treating children equally
The Messenger of Allaah has emphasised that parents be just
and fair to all children, especially when they reward them with a
gift. One child must not get more than the others. This is because
justice and equality are pleasing to Allaah, whereas discrimination
gives rise to mutual hatred and jealousy. Such children do not
82 Saheeh al-Bukhaaree vol. 2, p. 285, no. 499. Saheeh Muslii
1384, no. 6362.
72

41. ' ‘ s — ''AS ■-Amsxxtxvtxvs cau tv
tagtai It should howvxw be noted dut tan *n exv^Mhw to
>$ mle Ka <W the casv ot a fhxsvAlh hAudKAmvd child
? xwthke the utat ehtldum, caxw< oaui his hehhoodx a
^w'ul t*xw to him will not tv ttwouwt, lAtlvi u is the
of vstve thAt civ does so SuuiIaiIx . should a child
docxate himselt to the eAUse ot public weltAiv oi to tv au Iumaiu
vMh ot' whom moo luxe little iinv to kvk Attei thou economic
xxxtsk it would AgAiu tv eouve; id dcse u v« ,
XAsxwNe Allow Aive tot him, oxei the othei ehf.divn
A^' s^-*' J *•*'' ' s» ’ v<v jfrds’ fc • .k
wlT' JlM Ubii kt® - i’K’ JUi JU < 4.^
J# Jtf
V;nu<x Wniddri 1N1 A:a/:<<’ 5h .: ./■ .,vk .
h> the Pmphet b u/iJ said, “I /nne x’.»< x-.. M.ju n>
Ms' x<>u <>/ mine." I'he rrvf'iei t hi.;:.;-,“Hex.
you given the same io all <>f 'ur " °V>. ‘ i
father repiieJ. nicivup<>n the 1'iai'ha *
‘Wn h)A< i7Nn *rs‘
V
lU.vhiw vol I, p S'S uo '-Vt flits hadsvth A»moitsu »tcs dut
W out take Ivack the donation made to om'A chtldivit It dso vim's » <'• >■
"ulicatiwu that onc IUUM ntweiw equalux imdiuMuewhil, >-ome .kwn.-nt io
s Vluldivu, such that none ot tU'm should Is* t'.oeii pteieu ">» os,» otU is
Some ut lhe uuiMs are ot the view that the male »htld should Is >neu i«u. »'
"UKh than the tvuudc child l he pivtctvihv' ol otto oe« the othvt tit «loiMtiom is
muhil^ "'pu^itaut, but not completely toibidden usoidut): to /-.m-* '*.<•■ «•
”M‘”* .Muu/iA and INm Nhm^/oA tmav MU,th have mm m""' di ot
'' ,s al’sohtieh (otbtddett tit the view ol iNtrfOM ’l'm»i /-<.***•• WH/ihuXtd
!o|h,|M Mid hAmh/itiiitv Ml,tilt have meis v tt|s»u them til' '• •♦•.»»•••
* Muslim vol I p S'*0 ft X"o
?t

42. Uj Jlis aj CjJjxS jj' Jis J-jp' *jJ Jjj
JJ 'jjjIs ":J5 J' UjSxj
Nu'maan ibn Basheer reported: My father
conferred a gift upon me, and then brought me to
Allaah’s Messenger ^to make him a witness to it. He
£ said, “Have you given such to every son ofyours,
as you have given to Nu‘maan?” He said, “No. ” The
Prophet said. “Don’t you expect goodness from
them as you expect from him?” He said, “Yes, of
course!” He ^said, “I am not going to bear witness
to it as it is injustice.” Ibn ‘Awn one of the narrators
said: Verily, we narrated that he had said, “Observe
equity amongst your children. ”84
- , X
ijjl J15 Jp
Jjl
■ inheritP^?S
I W V®’*5 ”C JXZ. *e
sonsanitakers.
w vioud a^ain tike to remind our
X*s
Saheeh Muslim: vol 3 D 8f,n
P °60, no. 3970.
74
“ Saheeh al-Bukhaaree-. vo.3,p. 459, no. 160. Saheeh Muslim- vol 3
459,00.3965. ~ ’P'
16 An-Nisaa’-. cK 4,v.
75

43. Uj Jlis aj CjJjxS jj' Jis J-jp' *jJ Jjj
JJ 'jjjIs ":J5 J' UjSxj
Nu'maan ibn Basheer & reported: My father
conferred a gift upon me, and then brought me to
Allaah’s Messenger ^to make him a witness to it. He
£ said, “Have you given such to every son ofyours,
as you have given to Nu‘maan?” He said, “No. ” The
Prophet said. “Don’t you expect goodness from
them as you expect from him?” He said, “Yes, of
course!” He ^said, “I am not going to bear witness
to it as it is injustice.” Ibn ‘Awn one of the narrators
said: Verily, we narrated that he had said, “Observe
equity amongst your children. ”84
- , X
ijjl J15 Jp
Jjl
■ inheritP^?S
I W V®’*5 ”C JXZ. *e
sonsanitakers.
w vioud a^ain tike to remind our
X*s
Saheeh Muslim: vol 3 D 8f,n
P °60, no. 3970.
74
“ Saheeh al-Bukhaaree-. vo.3,p. 459, no. 160. Saheeh Muslim- vol 3
459,00.3965. ~ p.
16 An-Nisaa’-. cK 4,v.
75

44. J / ' »
7,-«
' J - -.
"otfor
^■3.
, ,heir religious status, as mentioned in
,, sa™ /j 49 r-13), “Veri‘ythe mOSt hon°ured
is (he who is) the most righteous of
the religion is the only scale of measurement to
■!'e the good or the bad of a person, and not social status. If a
^respects his religion and follows the Holy Qur ’aan and the
Sunnah of the Prophet then naturally his social status will be
W and respected. Therefore, it is the duty of the parent to look
for areligious husband or wife for their child. The ProDhet h
Indspecial emphasis upon this. 93 nas
J(3 Jb-J'.-
•lA X lr •' , .
II *
Woo If,
^‘ng, ^“h rePorted ..
Carnot ^hen sn^ Allaah Ajr
^gfyou are latirf **» Who eSsenSer &
‘heri ‘°h^ yoZ reliSion
Nee<J/p e
«*,. 5
’Ss*.
?8

45. So their Lord accepted of them (their supplication
and answered them), ‘Never will I allow to be lost
the work of any of you, be he male or female. You
are (members) one of another... 90
jJjaU,’oOaJfy Sby-jJCj
jjjj i'-o-? jr® j' cijZlaJlj
“VJomen impure for men impure, and men impure
for women impure; and women of purity are for
men of purity, and men of purity are for women of
V™ity; these are not affected by what people say.
Northern there is forgiveness, and a provision
honourable.” 91
,9 92
“...marry womenofyour choice...
NX toe tooNeNersestemiiis ot one ton^; that, we are brgthgrs
and sisters in Islaam. tntstam,Muslims are respected not fot
%
Aboo Hurayrah reported Allaah’s Messenger ^as
saving, “When someone with whose religion and
character you are satisfied, asks your daughter in
marriage, accede to his request. Ifyou do not do SO,
there will be temptation in the earth and extensive
corruption.”94
Xsthishadeethshows, whenchildren attain marriageable age, the
father has been, made responsible to find them a spouse. The
Sunnah is, that the entire ceremony be easy and simple. Needless
W SeehaAeeto on pa%e 5.
Saheeh Sunan at-Tirmithee; no. , p. 34_5
no. 865

46. “ s’' .fa all actions
their Parents
, .nt and obedience to parents
L *n'sdutiesto«rdstheir ^equ^
Oneness and Worship of Allaah. It has been thus enjoined in such
i manner that it appears that among human deeds, to obey parents
jd treat them with respect and kindness, is next only to Divine
orship. The Prophet 1 has also lain stress upon the rights of
lh'n<^d“»*Tlwhe''w^t<10kac
.. Pare»ts...->« nd ^od to
“ent,o«Mthalth
C°f ^r^
! ’ a”d
80

47. anything in worship with Him, and the second command was
be kind, good and obedient to parents.
to
..jCSd JjAjjjJljJ t~2d 4j J alh IjXyplj
“And worship Allaah, and join none with Him in
worship; and do good to parents... ” 96
in this verse, we are commanded to worship Allaah Alone, and
also that we should not join or make any partner in worship with
Him, and to be good and dutiful to our parents.
is. f >
“Say <01 Muhammad$£)•. ‘Come, I will recite what
your Lordhas prohibited you from. Join not
anythinginworship withHim; be good and dutifu
to your parents... ”’97
tn this verse, the Prophet has been commanded to invite the
SW'Wie 10 isXaam introducing them to theZ?ZZ »• ■» »»rsfcip ■»“>
parents ' g in worship with Him, and to be dutiful to the
82
d^'toparentsding^MSP^s
Xd ve & conuniing inauiPt0 0Ut
** X*d ’Jj not wj°® j and one can
one’s Pa«nts- , ,
•Andyour Lord has decreed that you worship none
butHim. And that you be dutiful to your parents.
And if one of them or both of them attain old age in
your life, say not to them a word of disrespect, nor
shout atthem, but address them in terms of honour.
And, lower to them (out of kindness), the wing of
submission through mercy, and say, ‘Mv Lord’::VhV0” WrCy’ “ ^erishXe
andbrought me up when I was small. >” ™
^prescribedmanners are as follows:
I
hlTobekind, good and dutiful.
O)To avoid saying words of disrespect to them.
83

48. (3) To avoid shouting at them.
^^Mesthat
(4)To address them in terms of honour.
(5) To lower the wing ofhumility to them.
(.6)To ask Allaah to bestow His Mercy upon them.
amongst the righteous deeds, obedience to
treating them kindly is second only to Divine
>li ...
Whyol,c««cet„
J1’ b,*« «d Mr6",SiSSOin’Portanl
Q.?* * Iu,e ™ ever
‘he®»ser: ° PVnis is so your^lf this
<W, - - PWo'"’The//„,
'Vjjiu- ........ ‘X^Hofy
js<ji ‘J, - -.s ,
*° **« aMhtr'fw«'?"8 “ in,U|>0" '»eaier *,ore
<a.®hear“-
V' M.
>
1^'J*
tin with hardship, and she gives him birth w
pain and hardship. The carrying of the (child) to his
weaning is (a period of) thirty months, until when
he reaches the age of full strength and attains forty
years, he says, ‘0 my Lord! Grant me the power
and ability that I may be grateful for Your favour
" ich You have bestowed upon me, and upon both
offspring good . Truly , h ’ "d ™ake W
-___ _ y and Obeyloo
A,'^^h.46,v ls
85

49. z<
z '
Allaah has praised His two Prophets (The Prophet Yahyaa and the
Prophet ‘Eesaa SbUdl t_^U) in the Holy Qur’aan as the
sincere worshipers of His and obedience to their parents-
4 4^ (Uj
“And (Yahyaa) was dutiful to his parents, and he
™ M,tter arr"»™ nor disobedient (to Allaah or
to his parents).” 101
">! "“'ll'ermd'mad “aa’ and dutiful '»
„“deme “Ot arrogant or
unblessed.” 102
IS 3. Sppat u
The Greatest.
examp|e r-
"e Hoivn, , —,,u
°fan°be^ntSon
•"“fc obedient101 Kj,
^•ch. 19
'.V, 14
0 1
I*’
heem^
' f ProphetlWaa
**Wl‘heS:" ghto^^hhhirn,
.0ismaaeel) "as ° d n in a dream that
imstaugM«i»8!'OT (0 . irito> (The son) said,
Allaah). So, what do you commanded,
W fameri Do that find me of
insha’Allaah (if Mlaah Wdls), y
the patient.’”
Dear Muslim brothers and sisters, imagine what rights Islaam has
given to parents, that if they ask for the most precious and
valuable thing from their children, then the children should not
saV no to them. The Prophet has stressed the rights of parents
®d the duties of children, in the same way as he has strewed
* of children and the duties of parents d the
Parents are the Heaven and Hell of the child
'This shows that if a person obevs m
needs, comforts and keens ttn> ^ls Parents attend
---------------------------------- etn “nd offends
lot . o
As-Soaffoof.
87

50. them by ignoring their feelings, or by causing them grief in any
other way, his place shall be in Hell.
Pleasing parents, pleases Allaah
Anyone who seeks to please Allaah should earn the good pleasure
of his parents. To keep the parents pleased is essential, since their
anger and displeasure will lead to Allaah’s anger and displeasure.
The Prophet has said:
Abdullaah bin ‘Amr reported Allaah’s Messenger >
as saying, “The Lord’s good pleasure results from a
father s good pleasure, and the Lord’s displeasure
results from a father’s displeasure. ” 104
other mother has not been mentioned, but, according to many
kind treats C ’ rFg^lt of mother with regard to service and
her pleasure™ m 7®° higher 111311 that of father. Therefore,
isp easure will carry an equal significance.
her pleasure
r.11 « authentv
‘'Gated in Saheeh v
88
vol. 2, n 17/-
p 1 '6, no. 1549
Mu'aavveeyah bin Jaahimah narrated that Jaahimah
came to the Prophet and said, Messenger of
Allaah f, I desire to go on a military expedition and I
have come to consult you. ” He g asked him, “Do you
have a mother?” and when he replied that he had, the
Prophet gsaid, “Stay with her, for paradise is at her
loot”™

51. Abud-Dardaa narrated that when a man came to
him and said, “I have a wife whom my mother
commands me to divorce, ” he replied to the man that
he had heard Allaah’s Messenger say, “A parent is
the best of the gates of Paradise; so ifyou wish, keep
to the gate, or lose it. ” 106
Vn some other ahaadeeth the Prophet has explained that serving
the mother, the maternal aunt and maternal grandmother, are
among the acts by whose piety, even the repentance of a great
smner and evil-doer is accepted and he is forgiven.
Ibn ‘Umar
S and j-
Co’nntitted
Penitence?”
U .-6 '
narrated thnt
said, a man cnme to the Prophet
,a serious Allaah *•' * have
He asked « ,an 1 do any act of
and when he repuj?/ “Do have a
Plledth^hehadnot, he#
I - “———
WnU^mSaheeh Su
' nan<“-^ee.v012
P' 17s- no. 1548
,dspo'^e
t><““*’ w*”“'4KTmV
a u Rnkr -& relates that her mother had
Asmaa bint Abee Makkah, to meet her. Her
mme to Madeenah, from MaKK.ua,
mother followed the Pagan customs and beliefs, so
Asmaa enquired from the Prophet ^as to how she
was to treat her- whether she should have nothing to
do with her, as she was a Pagan, or treat her as a
daughter should, and show kindness to her. The
Prophet $ told her to be kind and considerate, and
PI77-».1SX
91
W« Mflmvcaeiin Saheeh
- - SaunQn((t_,
90

52. Serving parents is preferable to Jihaad
92
of^
behave towards her as was a mother’s due from a
daughter. 108
Jihaad is compulsory for the Muslim community. A Muslim
should take permission from his parents to go for Jihaad, but
when an enemy of Islaam attacks the Muslim rights or their
country, then he does not require the permission of his parents.
When the parents of a person are in need of his help and
attention, then it is preferable for him to serve them than to go on
Jihaad.
ST5' 3yi aill ^3
Wj > 'j3 dp di
• Jj
wanted to pani^n r° Prophet £and said that he
asked himPXf™ m theJi^- The Prophets
alivc.” he repned ^h^ents^e?” “Yes, they are
P ■ TheProphe^^id, “Then strive
„s W>'H TW scW> veIe *6 ^,.cessa<' l°
L'5® cotter ’ ^pte*^
'**' prnhsstott fot VV ot ese to
f the 1°ecaU vjasn°'one v t
fw® his*eW uoiN V't°r''el-
■J* ® , as oM®ls'ftietefoie the es ser<'c
.«*' d to* 8®’ Tdiese
to to toseVN import^. . e patents
*,»•«“ AMstooa*to®vW those «tose
« fcstaiucti*'v4n” patents ot m
.^oXit.iheBol, Qur’aan
tmril sin. Wether the sin is r
' - te totaih -.«,4 us not to do m, act on behalf of
otasif itis disobedience to KWaah. We Holy Qur’aan says,
™ Saheeh al-Bukhaaree. hq
tjata^fosa^^ ' ' ^no-W,j.e
MtaWs cause. S’ for this Will u. ’ SerVe yOUr na_
93

53. ' i & * ai 54 u it &j,
dij,
“But if they (both) strive to make you join in
worship with Me others that of which you have no
knowledge, then obey them not; but behave with
them in the world, kindly and follow the path of
him who turns to Me in repentance and obedience.
Then to Me will be your return, and I shall tell you
what you used to do.” 110
O) «-QJl 'j-*'
yi£!' >j-«L»l
jj'j bj Ji
lajxuiSjsSl Jlj^Ij
1/ J 4j~OJ J* ’(*^1 S-’"'
'•$ CM—'IflJl
“O you who believe! Take not for ‘awleeya
(supporters and helpers) your fathers and your
brothers if they prefer disbelief to Belief. And
*iine;or»dw«1 or His Messenger,
rebellious and disobedient to Allaan.
li ihe above verses, we are told that we should not give priority
todsupremacy to anybody in opposition to Allaah, His Messenger
®1 Jihaad in His cause."2 We should obey our elders and
only so long as do not ask us to
I XSX"we should not obey as
JJ *
Narrated by ‘Alee bin Abee Taalib that the Prophet oj
Allaah $ had said, “None among Allaah’s creation is
Luqmaan: ch. 31 v K-. j ■
■ • 5’^al-‘Ankaboof.ch. 29 y g
Ill _
At-Tawbah. ch. v. 23.4
in T2
Sha,kh Abdl)UQa ‘lSS’°a °n this.
Un lSl°Pic.
110

54. to be obeyed when it involves disobedience to the
Creator. ”113
Supporting and taking care of parents
It is the duty of the Muslim children to support and look after
their parents. It is very strange that many people use the excuse
that they have to look after their own family, and hence it is very
difficult for them to financially support their parents. In Islaam,
parents have first priority in regard to their children. The Holy
Qur aan and the Sunnah of the Prophet has focused on this
very issue:
4 4) ilh oii
(2)Kindred-
(j)Orphans-(4)1Mse«l»arei""ee<l;,“d’
(5)The wayfarers.
I,-: tin jin 'J®‘cJ’* o*
a
‘Aai’shah reported the Prophet % as saying, “The
best things you enjoy comefrom what you earn, and
your children come from what you earn. ” 115
“They askyou (0Muhammad what they should
spend. Say. Whatever you spend ofgood, must be
for parents, andkindred, and orphans, and the
poor whoheg, andthewayfarers. And whatever
you do ofgooddeeds, MlaahKnows it well.” 114
J J* jj? J
bj b *h b
-a
‘Amr bin Shu‘ayb on hie r
came to the
or. “Mtavanofyour earning. Thephrase expresses two ideas- firstiv th
chddren are the result of marriage; and secondiv th 7’
needmay receivesupportfromtheir children Thu ? > are in
^sunon Ot-Tinnuhee. vol. 1, p. X * ^entreated m

55. Prophet £ and said, ‘Apostle of Allaah I have
property and children, and my father finishes my
property.’ He replied, ‘You and your property belong
to your father; your children come from the best of
what you earn; so enjoy from the earnings ofyour
children. ’116
This shows that provision for the maintenance of parents is
obligatory on a child if they are poor. If a child <’not give
provision to his parents, they are allowed to taka it rom his
property without his permission. This is the opinion of Imaam
Ash-Shafi'ee. Other scholars do not stipulate this condition.
According to them, provision for parents is incumbent on their
children whether they need it or not.
A son can advise his parents
y.’Ai jVi i * Vi p. siik ys ji >
. , , . Mtu aju
o* 'J 3^ ,
ST S-i'b .Uop OUi/pj
Sof011°" mio^ip n°w Most
overtakes )oU’
Satan (®the
*isoteof
P- toe coneci ‘ them as lhe
M correct,tali is the duty o( the cwren w ,o
hepta Ureter tad done. Mal Mtaah &we US C0U'aS
invite the people to the truth'.
The great sin of disobeying parents
The time that the parents need to be looked after most carefnlU, •
"o'd^.tadio serve devotedly X " 'S
Phasing to Mlaah, and consequently it isL 1S m°Sl
Paradise. 4 an easy way to attain
Vp Au m >, : ,,
1-.U6 „ -----------------
Unan Abee baaw0olt. ,
° 2’P1002-O-2950 &lfc
P- 67A no. 3015. ° Sunan
98

56. jt -Jjil ^jA " (JlS
".SLjjlJI
Aboo Hurayrah ■& relates that the Prophet grsaid,
“May he be disgraced, may he be disgraced, may he
be disgraced!” “Who?” the Sahaaba enquired. “The
person whose parents, or any one of t ain old-
age during his lifetime and he does not earn Paradise
(by being kind-hearted and dutiful to them)!” 118
Therefore, anyone who gets an opportunity to serve his parents in
their old-age and does not benefit himself from it (to attain
Paradise), undoubtedly, he is a most wretched person.
Just as the Prophet declared serving ones parents well as an act
of great virtue, he condemned being disobedient to them, or
harming them, as a most serious and detestable sin.
aU' ji-j of j/i <x1Ajj iUt oliJcl-j Uaj
b^' -bJjSii 'jjpti u Jjii 5^
> x a o 0 '
b* b*
4 bi.jr^
Saheeh Muslim-, vol. 4, p. 1358, no. 6189.
100
"9 Al-Ahqoaf.cK^^ n §
v u very dear from the hadeeth™ that one should break his
votumry prayer f caWedby one's parents. The second point to be
saystoInsparents,“But,ie h houtthepromisetome*wy<" 2when generationsbeforeme u« ■
iemised»Paea‘ | , whi|ethey(father
SS?,SS?<.»*«—*!
^X^toyou! Believe!Verily, the promtse
,fAllaahistrue.’ Buthesays, ‘Thisis nothingbut
thetalesofthe ancients’’ They arethose against
whom theword (oftorment) isjustified amongthe
previousgenerations ofjinn’s and mankind that
barepassed away. Verily!theyare everthe losers.”
119
The verses mentioned above, are paint g P
of the boys of tins current generation. They never ODey m
parents. When they are asked to have faith in Allaah, His Book,
etc. they reply as the boy had replied to his parentsin the above
verse. Most of the boys do not believe in many of the matters of
the unseen required by Islaam. They take them as man-made
stories. But such children must not forget that Allaah has declared
that people of this nature will deserve severe punishment fromHim and that they are the losers, if thev don’t i • r°m
repentance. ’ ^on * make sincere
The preference of benevolenttreatment to nart^
voluntary prayers, etc. Parents over
101

57. understood, is that the supplication of parents is most likely to be
accepted.
Alli- Jlfl <UP jP
*_r^' b^b j-**/)' " -cJl® _yl3sh
When asked about the major sins, the Prophet £
replied, “To associate anyone with Allaah, to disobey
ones parents, to kill unlawfully and to give false
evidence. ”121
The above-mentioned acts have been c ‘Akbarul-
Kabaa’ir’, the most serious of the major sins. The order in which
the Prophet mentioned them, shows that the disregard of
parents rights is next only to Shirk (polytheism) and it is even
more serious than murder!
«dJt 3^ 3l® ail! j bj*& CH
" 3413 UX3" Jh 3h jj " 31113
The Prophet has said, “To abuse one’s parents is
also a major sin. ” He was asked, “Can anyone abuse
Zill
at death. In
^■swocationslortheir parents *
Itr#ts of f>m”sd°"0‘“XTften*ek death, and it is a
previously, obeying one’s parents and treating them with respect
and affection is a great virtue, and atones for one S sins.
Marly, to ask Allaah to have mercy upon them after their death
is an act which brings comfort to them in their graves whilst again
serving to atone for one’s sins. After their death, one should pray
for their forgiveness and treat their relatives and friends with due
respect, in the Holy Qur’oan, Muslims have been urged tn nof tor parents as shown the “se 7
“XS4UrdB^onthemY
4 w ’^Wit me uolr MfcrU
small. m p when I Was
121 Saheeh al-Bukhaaree: vol. 3, p. 499, no. 821
102
111 Saheeh al-Bulrh
--------- « Bukhaaree- Vo. &
Al-Israa’-. Ch
P-3, no. 4
103

58. The Prophet Ibraaheem prayed for the forgiveness of his
father:
<4 QUyxJl jAj jsyjQJj
“Our Lord! Forgive me and my parents, and (all)
the believers on the Day when the Reckoning will be
established.” 124
124 Ibraaheem: ch. 14, v. 41.
Ash-S/iu’roa; ch. 26, v. 86
4 Ca?- Jl£" Ail dJJ
“Ibraaheem said: Peace be on you (my father). I
will ask Forgiveness of my Lord for you. Verily! He
is to me, Ever Most Gracious.”
4 JJ&aJl Ail
Forgive my father, verily he is of the erring.” 125
The Messenger of Allaah ‘Nooh’ fbUJl prayed for the
forgiveness of his parents:
104
penis after they have
who are disbelievers c.
inthe Qur’aan:
Nooh-.ch.li v
forayingone's
Qi toy j
“It is not (proper) for the Prophet and those who
believe, to ask Miaah’s Forgiven^ f .Who
Mushrikoon (polytheists id 1 for thefc«CTetsta^^;^torS,pagan
^^^Hthas^^nttlough
"10 ‘hem that
105

59. they are the dwellers of the Fire (because they died
in a state of disbelief).
And Ibraaheem’s invoking (of Allaah) was only
because of a promise he (Ibraaheem) had made to
him (his father). But when it became clear to him
(Ibraaheem) that he (his father) is an enemy to
Allaah, he disasociated himself from him. Verily,
Ibraaheem was al-Awwah (would invoke Allaah
with humility, glorify Him and remember Him
much), and was forbearing.” 127
We ask Allaah to guide us and forgive us, that He send His
MostPerfect Peace and Blessings upon His Final Messenger.
And our final supplication is:
Wal-hamdu lillaahi rabbil- aalameen
raad Naasitud'Dee" al_Nla»ab a1'
1989)' ,1 MaWab al-
Saheeh Sunan
i.j^iicauons
[Aiabic/English], (Lahore. K
, . sunan Abee Daawood, (English Trans.),
Hasan, Ahmad, ounan ,t _j iqq'7(Ite. Sh. Muhammad Ashraf Publishers, 1st ed., 1987).
Mishkaatul Masaabeetv. referenced Ash-Shaykh Muhammad
Naasirud-Deen al-Albaanee. (Bayroof. Al Maktab Al Islaamee,
Third edition,1985).
Khan, Muhammad Muhsin, Sahih Al-Bukhari,(Arabic Fnol'
(Lahore: Kazi Publications, 6th ed., 1986) &llsh),
Siddiqi, Abdul Hamid, Sahih Muslim (Enrich m
Sh. Muhammad Ashraf Publishers, 1987) § h Trans-), (Lahore;
Saheeh Sunan Abee Daawood
Saheeh Sunan ai-Tirmithee
S«he«l. Sunan
S“"“"Al>etDwwoo(1
Sunan Ibn-i-Maajah
, 1st. ed., 1993)

61. ABOUT THIS BOOK
The 'Islaamic Fatally'Buidefines’ is a title inspired by verse
soorah at-Tahreem.
1 -
~O vou who believe! Ward-off from yourselves and
vour family a fire whose fuel is men and stones.”
Attach orders us to protect ourselves and our families from
the hellfire.
The book covers most of the social issues related to parents,
husbands, wives and children. It is beneficial for all members
of the family, those starting out on family life and those
families, which have already developed as a basic unit of
society.
FO. B-.i UI.HmssIow Middlesex TW5 9YX. United Kingdom
Tel J +44> l»1-*97 2023 fax (+44> 181-754 9842
*garfeaeingr tfiUaiacog Webinc www.messagcofisUm.com