Rights of children

What are the rights of wife, children on the man.

Praise be to Allaah.

1 – The wife’s rights:

These have been discussed in detail in the answer to question no. 10680

2 – The children’s rights.

Allaah has given children rights over their parents just as the parents have rights over their children.

It was narrated that Ibn ‘Umar said: “Allaah has called them abraar (righteous) because they honoured (barru) their fathers and children. Just as your father has rights over you, so too your child has rights over you.

Al-Adab al-Mufrad, 94.

Ruling on cursing specific people

What is the ruling on cursing (and not just insulting) the Jews and Christians or other groups, whether living or dead? May Allaah reward you with good.

Praise be to Allaah.

The author of Lisaan al-‘Arab [a famous Arabic-language dictionary – Translator] said: La’n (curse) means being cast out far from goodness, and it was said that it means being cast away far from Allaah, and from people.

Cursing happens in two ways:

Cursing the kuffaar and sin in general terms, such as saying “May Allaah curse the Jews and Christians,” or “May Allaah curse the kaafirs, evildoers and wrongdoers,” or “May Allaah curse the wine-drinker and thief.” This kind of curse is permissible and there is nothing wrong with it. Ibn Muflih said in al-Adaab al-Shar’iyyah, 1/203: “It is permissible to curse the kuffaar in general.”

Role of parents towards their children in a society that does not help in raising children properly

A very common problem seen in youth in western countries is that their parents allow them to indulge in some form of haram in the hope that that will stop them from committing worse haram. An example of this is that parents will say that they allow their children to indulge in music in the hope that that will stop them from going out with bad people or leaving their home all together. Parents are afraid that if they enforce the law of Allah in their homes, that their children will leave. What is Islam’s position on this sort of compromise? Some parents also say that they only have the duty to tell their children something is haram, and then their children have to choose for themselves because they are already young adults (i.e. 13 -18 yrs old and unmarried, living at home). Don’t the parents have to forbid haram by all means, or do they just say that is haram and then leave them be? To what extent do parents have to go to forbid their children from haram? Parents also believe that once their children reach the age of puberty they are no longer responsible for their sins or actions, and so say they will have no sin if they advise their children something is haram and then leave them. Is this true? Or do parents always have the responsibility of forbidding their children from haram, and will they be responsible if they see their children doing haram and just leave them after advising them?

The reason why the Prophet (peace and blessings of Allaah be upon him) married ‘Aa’ishah despite the age difference

A Christian colleague of mine asked me why the Prophet (peace and blessings of Allaah be upon him) married ‘Aa’ishah (may Allaah be pleased with her) when she was nine years old and he was nearly sixty, and was he intimate with her at that age or what? In fact I do not know how to respond to that.

Praise be to Allaah.

The Prophet (peace and blessings of Allaah be upon him) married ‘Aa’ishah (may Allaah be pleased with her) after he married Sawdah bint Zam’ah (may Allaah be pleased with her). She – ‘Aa’ishah – was the only virgin whom he (peace and blessings of Allaah be upon him) married. And he consummated the marriage with her when she was nine years old.

I am confused about whether the qubda lenght of the beard is sunnah or wajib

I am confused about whether the qubda lenght of the beard is sunnah or wajib. Everybody is on the world wide web is saying that it is wajib to have at qudha lenght.

But then I read this:

Shaykh al-Hadith ‘Allama Ghulam Rasul Sa’idi al-Hanafi (hafizahu Llah) has a thorough analysis of the subject in his Sharh Sahih Muslim (urdu), where he quotes from many of the great Hanafi authorities, like Ibn Hummam (Fath al-Qadir), Badr al-Din al-‘Ayni (al-Binaya), Zayd al-Din Ibn Najim (Bahr al-Ra’iq), al-Shurunbulali (Hashiya al-Durar wa al-ghurar), Mulla ‘Ali al-Qari (al-Mirqat), al-Haskafi (Durr al-Mukhtar), Ibn ‘Abidin (Radd al-Muhtar), al-Tahtawi (Hashiya ‘ala Maraqi al-Falah) – Ramatu Llahi ‘alayhim ajma’in – all stating that the qubda is ‘sunna’.

Most of the quotes go in the line of ‘wa huwa ay al-qadr al-masnun fi al-lihya al-qubda’, or ‘… bi qadr al-masnun wa huwa al-qubda..’, or the like.

Honouring a Faasiq

RASULULLAH (SALLALLAHU ALAYHI WASALLAM) said:

"When a faasiq is praised, the Arsh of Allah shudders."

A faasiq is a flagrant violator of the Shariah. When such a person is praised or honoured, the Wrath of Allah Ta'ala descends. When even the magnificent Throne of Allah Ta'ala shudders, it will be easy to understand the gravity of the crime of honouring a faasiq. For this reason it is haraam to allow a beardless person, i.e. o­ne who shaves or cuts his beard, to lead the Salaat or become the Muath-thin or to be a Musjid/Madrasah trustee or to allow a beardless qaari the honour of the Musjid platform to recite to the musallis as was the case recently when a faasiq qaari from Egypt was honoured in many Musaajid of the country.

Source : themajlis.net

Ibn Mubaarak and the Barkat of Halaal Food

Most Muslims must have heard the name of the illustrious Saint, Hadhrat Abdullah Ibn Mubaarak (rahmatullah alayh). His father, Mubaarak, was the slave of the Qaadhi of the City of Ray. The piety of his slave had made an indelible impression o­n the Qaadhi who was a very wealthy and prominent member of the community. Inspite of high-ranking and elite members of the community proposing marriage for his daughter, the Qaadhi married his daughter to his slave, Mubaarak.

The Qaadhi Saheb too was a pious man, hence he made the decision to have his daughter married to his slave. Taqwa was the criterion for his decision. After the bride was delivered to her husband Mubaarak, the now freed slave, he did not consummate the marriage for forty days. Both he and his wife remained in Ibaadat for this period. Meanwhile Mubaarak ensured that he fed his wife with halaal tayyib food for forty days.

Doubts about the obligation to let the beard grow and answers to them

A number of Muslim scholars have issued fatwas stating that letting the beard grow is obligatory for every Muslim, and that the reason for that is so that they will not resemble the kuffaar, as is narrated from the Prophet (peace and blessings of Allaah be upon him) in more than one hadeeth.
But everyone can see on television that many of the Jews let their beards grow, so doesn’t that contradict the reason for letting the beard grow, and may alter the ruling and make it Sunnah only?
Similarly, wasn’t the command to be different from the kuffaar by letting the beard grow due to the Muslims mixing with them at the time of the Islamic conquests, so the Messenger (peace and blessings of Allaah be upon him) wanted to make us distinct from them. This no longer applies because Islam has prevailed over the Arab lands, praise be to Allaah. Does this also make it only Sunnah?.

In Islam, why dogs are considered impure animal

In Islam, why dogs are considered impure animal?

All creatures are the creation of Allah Ta'ala and do deserve the recognition of being a creation of the Almighty. As much as Muslims detest even the sight of pigs - it is the creation of Allah Ta'ala - and because Allah has placed life into it, we cannot inflict pain nor torture the pig. Similarly Allah Ta'ala created the dog from among His creation. This does not mean that we should love the dog. It is perhaps the indoctrination of the Western culture that 'The dog is Man's best Friend'.

Joining Shoulders and Feet in Prayer Rows

By Shaykh Abu Asim Badrul Islam

There has been a growing tendency in recent times within some quarters of the Muslim Ummah to attempt to understand the hadiths of the beloved Messenger of Allah (may Allah bless him and grant him peace) without the proper prerequisite knowledge of fiqh and its principles. Movements have emerged, a fundamental part of whose methodology it is to take hadiths in their apparent and literal meanings, without attempting to understand the actual purpose of any hadith. The issue of how those in congregational prayer should stand is no exception. They have looked at the chapter in Sahih al-Bukhari entitled Bab ilsaqi ‘l-mankibi bi ‘l-mankibi wa ‘l-qadami bi ‘l-qadami fi ‘l-Saff (Chapter regarding the joining of shoulders to shoulders, and feet to feet in prayer rows) and the athar of Sayyiduna Nu’man ibn Bashir and that of Sayyiduna Anas (may Allah be pleased with them) (hadith: 725) and without even attempting to use their intellect to explore the various interpretations to which the wording is open, they seek to enforce on the Muslims the physical joining of shoulders and feet with one another when standing in the prayer row. The ‘ulama of the madhhabs (that is, the four established schools of Islamic law) have always maintained that this is not how these athar are to be understood.

Organ Donation

Is it permissible for a Muslim to consent for the removal of parts of his body while he is alive, for transplantation for the benefit of close relatives?

 

Answer: This is not permissible under any circumstances. Organs may not be taken from even a dead body. Man is not the owner of his body. He may therefore not give away any parts of his body. If he was the owner of his body, suicide would have been permissible. The Shariah also prohibits the derivation of any use whatsoever from parts of the human body.

Can organs of non-Muslims be used in Muslims?

Ruling on organ donation

In Islam is it allowed to donate your organs to people that need it, when the die?.

Praise be to Allaah.
In the answer to question no. 49711 we stated that the (scholarly) view that it is permissible to donate organs is most likely to be the correct view, so long as the donation will not lead to the death of the donor.

Here we will quote resolutions of the Islamic Fiqh Council of the Organization of the Islamic Conference, which support the fatwa mentioned above. These resolutions were issued after lengthy discussions among a number of fuqaha’, doctors and specialists. We will quote them here in full because of the medical and shar’i information they contain.

Ruling on making fun of the hijab

What is the ruling on one who makes fun of a woman who wears the correct Islamic hijaab and covers her face and hands?

Praise be to Allaah.

Whoever makes fun of a Muslim man or woman for adhering to the Islamic sharee’ah is a kaafir, whether he is mocking a Muslim woman for observing correct Islamic hijaab or for some other reason. ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) narrated that during the campaign of Tabook a man said: “I have never seen anything like these Qur’aan readers of ours. They have the biggest bellies, the most lying tongues and they are the most cowardly when meeting the enemy.” Another man said, “You are lying, and you are a hypocrite. I will most certainly tell the Messenger of Allaah (peace and blessings of Allaah be upon him) [what you have said].”

Folding One’s Clothes for Salah

By Shaykh Tameem Ahmadi

Question
A person saw an Islamic program in which it was mentioned that the folding of trousers or shalwar is not permitted due to a hadith stating that the Prophet (Allah bless him and give him peace) prohibited the folding of clothes. It was also mentioned in the program that folding trousers from either the bottom or top is not permitted. This is the first time I have heard this. Can the ‘ulama shed some light on this issue?

Ibn Hajar Al-Asqalani: The Hadith of The Two Singing Girls In The House of The Prophet صلى الله عليه وسلم

By Ustadh Abdus Shakur

Imam al-Bukari narrated in his Sahih, in the chapter concerning The Two Eids , from ‘A’isha رضي الله عنها who said:

روى الإمام البخاري في صحيحه في كتاب العيدين, باب الحِراب والدَرَق يوم العيد, حديث رقم 949, عن عائشة قالت: دخل علىّ رسول الله صلى الله عليه وسلم وعندي جاريتان تغنّيان بغناء بُعاث فاضطجع على الفراش وحوّل وجهه, ودخل أبو بكر فانتهرني, وقال: مِزمار الشيطان عند النبي صلى الله عليه وسلم, فأقبل عليه رسول الله صلى الله عليه وسلم, فقال: دعْهما,فلما غفل غمزتهما,فخرجتا

The Messenger of Allah (صلى الله عليه وسلم)came into my room when there where with me two girls who were singing/chanting [تغنّيان ] the songs [or poems] or Bi‘àth [the day of a great battle between the two Arab tribes of Medina before the advent of Islam]. He laid down on his mat and turned away his face and Abu Bakr came in and scolded me and said, “[What is this?] The sound of Satan in the presence of the Prophet( صلى الله عليه وسلم)!” He said [The Messenger of Allah"], “Leave them alone.” When he was not paying attention, I signaled to them and they went out.

Response From al-Ghazali to Abu Bakr Ibn al-’Arabi al-Qurtubi concerning Taqleed

Epistle of Imam al-Ghazali to the faqih Abu Bakr Ibn al-‘Arabi al-Qurtubi concerning the obligation for the ‘alim who is not a mujtahid to follow the madhhab of his Imam under all circumstances

By Maulvi Muhammad Yusuf

Al-Ghazali explained the obligation of following an imam even if he “assumes “the proof of his Imam is “weak” succinctly in a letter to Abu Bakr Ibn al-‘Arabi (d. 543), the Maliki faqih and muhaddith, who asked him if it were permissible for one who had a degree of knowledge to make ijtihaad and go against his imam if he thought his position was weak and the position of another imam was strong.

Imam Muhammad Zahid al-Kauthari (1371 A.H; Cairo): Hijab & Western influence in Muslim Lands

Imam Muhammad Zahid al-Kauthari (1371 A.H; Cairo), formerly the Deputy Grand Mufti of the Ottoman Empire, explained in his article on “Hijab al-Mar’ah” ( “Women’s Hijab”, meaning to cover her body completely with loose clothing, not the modern misconception of the hijab as a “head scarf”):

ولتلك النصوص الصريحة في وجوب احتجاب النساء تجد نساء المسلمين في مشارق الأرض ومغاربها في غاية المراعاة للحجاب منذ قديم, في البلاد الحجازية واليمنية وبلاد فلسطين والشام وحلب والعراقين وبلاد المغرب الأقصى إلى المغرب الأدنى وصعيد مصر والسودان وبلاد جبرت والزيلع والزنجبار وبلاد فارس والأفغان والسند والهند, بل كانت بلاد الوجه البحري بمصر وبلاد الرومللى والأنضول وبلاد الألبان قبل مدة في عداد البلدان التي تراعى فيها نساؤها

الاحتجاب البالغ, بل كانت بلاد الألبان تثور عندما تريد الحكومة تسجيل أسماء النساء, سبحان من يغير ولا يتغير

Islamic Ruling on Test-Tube Babies

Question 1:
What is the ruling on test-tube babies?

Answer:
Praise be to Allaah.

The ‘ulamaa’ in this organization – The Department of Scientific Research and Fatwaas and Da’wah in the Kingdom of Saudi Arabia – have issued fatwas stating that this is not allowed, because it involves uncovering women’s ‘awrah, touching the private parts and tampering with the uterus, even if the sperm used is that of the woman’s husband. In my opinion, people should accept the ruling of Allaah, may He be exalted, which is (interpretation of the meaning):

“… and He renders barren whom He wills…”

[al-Shoora 42:50].

Al-Lu’lu al-Makeen min Fataawaa al-Shaykh ibn Jibreen, p. 56

Source : Islam Q&A

Put an egg from the second wife with the husband’s sperm and then place in the womb of the wife who cannot have children

Question:
“Ahmad” has two wives, the first one cannot have children and the second one can have children, praise be to Allaah. In the modern scientific age doctors can, by the grace of Allaah, put an egg from the second wife with the husband’s sperm (test-tube baby) and mix them and let them start to grow, then place (the fertilized egg) in the womb of the wife who cannot have children, so that the child can grow until he is born. Is this permissible in the light of the Qur’aan and Sunnah? Some people say that it permissible by analogy with breastfeeding, i.e., just as it is permissible to nourish a child with her milk in her lap, it should also be permissible for her to nourish him with her blood in her womb.

Is it permissible in the Quran and Sunnah to have a IVF treatment

Question:
I just wanted to know that is it permissible in the quran and sunnah to have a IVF treatment for children one of the sisters i know has been trying for a while to have children but is finding it very difficult so i would appreciate it if u could reply as soon as possible.

Answer:
Praise be to Allaah.