عربي
Home


Articles

Articles

When the Mother has a Noble Mission
Author : Dr. Mohammad Al-Zou`bi
Date Added : 06-12-2022

 

When the Mother has a Noble Mission

 

 

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

 

Abu Hurairah (May Allah be pleased with him) reported: A person came to Messenger of Allah (PBUH) and asked: "Who among people is most deserving of my fine treatment?" He (PBUH) said: "Your mother". He again asked: ''Who next?" "Your mother", the Prophet (PBUH) replied again. He asked: "Who next?" He (the Prophet (PBUH) said again: "Your mother." He again asked: "Then who?" Thereupon he (PBUH) said: "Then your father." [Agreed upon].

 

This is so true because the mother is the one that experiences significant stress while pregnant and comes close to death when she going into labor. She is the same person that stayed up nights looking after her children and deprived herself from food to make them full. It was narrated that Mu’awiyah Ibn Jahimah As-Sulaimi said: “I came to the Messenger of Allah (PBUH) and said: ‘O Messenger of Allah, I want to go for Jihad with you, seeking thereby the Face of Allah and the Hereafter.’ He said: "Woe to you! Is your mother still alive?’ I said: ‘Yes.’ He said: ‘Go back and honor her.’ Then I approached him from the other side and said: ‘O Messenger of Allah, I want to go for Jihad with you, seeking thereby the Face of Allah and the Hereafter.’ He said: ‘Woe to you! Is your mother still alive?’ I said: ‘Yes.’ He said: ‘Go back and honour her.’ Then I approached him from in front and said: ‘O Messenger of Allah, I want to go for Jihad with you, seeking thereby the Face of Allah and the Hereafter.’ He said: ‘Woe to you! Is your mother still alive?’ I said: ‘Yes.’ He said: ‘Go back and serve her, for there is Paradise." {Sunan Ibn Majah}. No matter what you do to your mother, it is nothing compared to her sacrifices for you.

The mother is responsible for upbringing her children to be righteous as herself because she recites the Quran and observes the five daily prayers. She raises her sons to be honest, trustful, and courageous. Similarly, she raises her daughters to be chaste, pure, decent, and Sharia-compliant. She is the maker of heroes because the poet Hafid Ibrahim said about her: "The mother is a school. If you prepared and educated her well, you will have prepared an entire nation."

 

The mother is the counterpart of the father and represents half of society. Rather, a mother is a whole nation, and this is why it was said (What means): "The hand that rocks the cradle rules the world." One example of this is Asma Bint Abi Baker {May Allah be pleased with them}. One time, her son came to her and consulted her about what to do with Al-Hajjaj who besieged him in Makkah. She said to him that if he was right then he should go ahead, but if he was wrong then he will perish. He said to her that he was afraid that Al-Hajaj will mutilated him. She replied by saying {what means} that skinning a slaughtered goat doesn`t harm it a bit. This is in addition to many other examples from the life of the righteous predecessors.

However, some parents are passive and play no role in the lives of their children. It is as if the children were orphaned at early age. This why one poet mentioned that some children are orphans not because their parents were dead but because they were totally absent as far as their duties towards their children are concerned.

Dear fathers and mothers,

 

Be mindful of Allah and know that your children are a trust with you and that Allah placed this responsibility on you, made you their guardians, and will hold you liable for that on the Day of Resurrection.

An educator is like a farmer who removes weeds and plants new seeds. Therefore, never neglect your children for this makes them an easy prey for your enemies, and a closer look at real life events is the best evidence on this.

Allah has spoken the truth when He Said (What means): "O ye who believe! save yourselves and your families from a Fire whose fuel is Men and Stones, over which are (appointed) angels stern (and) severe, who flinch not (from executing) the Commands they receive from God, but do (precisely) what they are commanded." {At-Tahrim/6}. We pray that Allah protects our children, forgives our fathers and mothers, protects our homeland, and makes us among those who listen to the word and follow the best of it.

 

 

Article Number [ Previous | Next ]

Read for Author




Comments


Captcha


Warning: this window is not dedicated to receive religious questions, but to comment on topics published for the benefit of the site administrators—and not for publication. We are pleased to receive religious questions in the section "Send Your Question". So we apologize to readers for not answering any questions through this window of "Comments" for the sake of work organization. Thank you.




Summarized Fatawaa

What is the ruling on swearing an oath by the Prophet ﷺ, and does such an oath take effect according to Imām Aḥmad ibn Ḥanbal, requiring expiation upon its breach?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Swearing an oath by a created being is disliked (makrūh) in our Shāfiʿī school. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Swearing by a created being is disliked — such as swearing by the Prophet, the Kaʿbah, Jibrīl, the Companions, or the Prophet's family. Al-Shāfiʿī, may Allah have mercy upon him, said: 'I fear that swearing by other than Allah the Almighty may constitute an act of disobedience.' The scholars of the school explained this to mean: that is, something forbidden and sinful — indicating that he had some hesitation in the matter. Al-Imām stated: the established position of the school is that it is categorically not forbidden, but rather disliked. Furthermore, whoever swears by a created being, his oath does not take effect and no expiation (kaffārah) is required if he breaks it." [Rawḍat al-Ṭālibīn wa ʿUmdat al-Muftīn, Vol. 11/P.6]
According to the Ḥanbalī school, however, expiation becomes obligatory upon one who swears by our master the Prophet ﷺ and then breaks his oath. Imām al-Bahūtī al-Ḥanbalī, may Allah have mercy upon him, states: "No expiation is required for swearing by other than Allah the Almighty, even if the oath is broken — because expiation was made obligatory for swearing by Allah and His attributes, out of reverence for His names, and nothing else is equal to Him in this regard... except in the case of swearing by our Prophet Muḥammad ﷺ, for expiation becomes obligatory when one swears by him and then breaks the oath. This was explicitly stated in the narration of Abū Ṭālib, because he is one of the two conditions of the two testimonies of faith by which a disbeliever becomes a Muslim. Ibn ʿAqīl held the view that swearing by any of the other prophets, peace and blessings be upon them all, carries the same ruling." [Sharḥ Muntahā al-Irādāt, Vol. 3/P.441]. And Allah the Almighty knows best.

Is it permissible to give to the poor from among the People of the Book from the Udhiyah?

Praise be to Allah, and prayers and peace be upon our Master the Messenger of Allah.
 
It is permissible to give to the poor among the People of the Book from a voluntary sacrifice (uḍḥiyyat taṭawwuʿ), just as it is permissible to give charity (ṣadaqah) to them. This opinion is a view (wajh) within the Shāfiʿī school, which was favored by al-Muḥibb al-Ṭabarī and Imam al-Nawawī. [See: Ḥāshiyat Ibn Qāsim al-ʿAbbādī ʿalā Tuḥfat al-Muḥtāj (Vol.9/P.365)]. And Allah Almighty knows best.

What is the ruling of Islamic Law on the prayer of zawal?

 

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended (sunnah) to pray four rakʿāt — either with a single tasleem or as two separate sets of two rakʿāt — immediately following the sun's decline from its zenith (zawāl). This prayer is distinct from the regular Sunnah prayer of Ẓuhr (sunnat al-ẓuhr al-rātibah), as explicitly stated by the Shāfiʿī jurists.
It is mentioned in Nihāyat al-Muḥtāj: "The prayer of zawāl is offered after the sun's decline — so were one to perform it before that, it would not count. It consists of two or four rakʿāt and is distinct from the Sunnah of Ẓuhr, as is evident from the fact that it is mentioned separately after the regular Sunnah prayers, and it becomes a make-up prayer (qaḍāʾ) if a long period of time passes by customary reckoning... Al-ʿAlqamī stated: 'Scholars refer to this as the Sunnah of Zawāl, and it is distinct from the four rakʿāt that constitute the Sunnah of Ẓuhr.' Our shaykh said: Al-Ḥāfiẓ al-ʿIrāqī stated that among those who explicitly affirmed its recommendation was al-Ghazālī in al-Iḥyāʾ, in the chapter on devotional litanies, noting that there is no tasleem between them — meaning there is no break between each pair of rakʿāt."
The time of the sun's decline (zawāl) marks the very beginning of the time for the Ẓuhr prayer.
And Allah the Almighty knows best.

Which is more excellent for a woman: to pray in the mosque or in her house?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Our Master the Prophet ﷺ said: 'It is more excellent for a woman to pray in her house than in her courtyard, and more excellent for her to pray in her private chamber than in her house.' Therefore, a woman’s adherence to her home and her refraining from going to the mosques—in obedience to the command of Allah the Exalted—attains a great reward and abundant recompense. Furthermore, women praying in congregation within their homes is better than their attendance at the mosques, based on the aforementioned Hadith. And Allah the Exalted knows best.

See More