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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.

 

 

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Summarized Fatawaa

How should the udhiyah be distributed?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is obligatory to give the poor a portion of the meat from a voluntary sacrifice (Udhiyah al-Tatawwu’), which should not be less than approximately half a kilogram of raw meat. Other parts do not suffice for this obligation, such as the liver, tripe, or intestines.
It is Sunnah for the one offering the sacrifice to divide it into thirds: one-third for himself and his household to eat, one-third to be given as charity to the poor, and one-third to be given as a gift to friends and neighbors, even if they are wealthy. And Allah the Almighty knows best.

What is the validity of the formula for sending blessings upon our master Muḥammad ﷺ: *"Allāhumma ṣalli wa sallim wa bārik ‘alā sayyidinā Muḥammad wa ‘alā ālihi, ‘adada kamāli-Llāhi wa kamā yalīqu bikamālihi"* ("O Allah, send blessings, peace, and grace upon our master Muḥammad and his family, by the number of Allah's perfection, and as befits His perfection")?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It is permissible to send blessings upon our master, the Prophet ﷺ, using the formula mentioned in the question, since sending blessings upon the Prophet ﷺ is an act of devotion legislated in its basic essence, without a specific prescribed wording required outside of the formal prayer itself. It is therefore valid to perform it outside of prayer using any formula. This particular formula involves multiplying the blessings sent upon the Chosen Prophet ﷺ to the number of the perfections of Allah, the Exalted — which are limitless — so that, by Allah's permission, its reward and benefit never cease.
The meaning of "the number of Allah's perfection" is that it is without limit, making the blessings sent boundless, corresponding to His perfection, Glorified is He, which cannot be enumerated or counted. This formula is analogous to the words of our Greatest Prophet ﷺ, as related in the authentic ḥadīth narrated by Imam Muslim: the Prophet ﷺ said to Sayyidah Juwayriyyah (raḍiyallāhu ‘anhā): "Indeed, I said four phrases after you [left], three times, which, if weighed against everything you have said since this morning, would outweigh them: Subḥān Allāhi wa biḥamdihi, ‘adada khalqihi, wa riḍā nafsihi, wa zinata ‘arshihi, wa midāda kalimātihi" (Glory be to Allah, and praise be to Him, by the number of His creation, by His pleasure, by the weight of His Throne, and by the extent of His words). And Allah, the Exalted, knows best.

My brother works in a conventional bank and gave me one of the gifts distributed to bank employees — what is the ruling on accepting it?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no objection to accepting such gifts, because the physical gift itself does not carry any inherent prohibition — unlike stolen property. Sin does not transfer or extend to the one who receives the gift, for Allah the Almighty says {what means}: "And no bearer of burdens shall bear the burden of another." [Al-Anʿām/164]
The evidence for this is that the Prophet ﷺ himself ate from the food of the Jews, conducted transactions with them, and purchased from them — and it is well known that their wealth was intermingled with ribā. Similarly, the wealth of conventional ribā-based banks is a mixture of the lawful and the unlawful.
Ibn Ḥajar al-Haytamī, may Allah have mercy upon him, states: "It is not forbidden to transact with one whose wealth is predominantly unlawful, nor to eat from it — as al-Nawawī affirmed in al-Majmūʿ." [Tuḥfat al-Muḥtāj, Vol. 9/P.389] And Allah the Almighty knows best.

What is the ruling on combining more than one intention in the prayer, such as combining the *sunnah* of wuḍūʾ with the pre-Dhuhr *sunnah*, or combining the *sunnah* of greeting the mosque (*taḥiyyat al-masjid*) with the pre-Dhuhr *sunnah*?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Combining two intentions in a single act of worship, which some jurists call the “overlapping of acts of worship”, has several cases and precise rules. These can be consulted in the books of legal maxims, such as al-Manthūr fī al-Qawāʿid al-Fiqhiyyah by al-Zarkashī and al-Ashbāh wa’l-Naẓāʾir by al-Suyūṭī. Among the most important of these rules:
First: If all of the acts of worship that one wishes to combine under one intention are obligatory, the intentions do not overlap. An example is combining the intention of the obligatory ʿAṣr prayer with that of the obligatory Dhuhr prayer. The intentions do not overlap in this case.
Second: If the two acts are specified supererogatory prayers (nawāfil muqayyadah) that are aimed at in themselves because of a particular time, occasion, or cause, or if they are an obligatory prayer and a specified supererogatory prayer, the intentions again do not overlap. An example is the Duha prayer, which may not be combined with, for instance, the regular sunnah of Dhuhr.
It is stated in Bushrā al-Karīm: “Whatever is not, in meaning, an absolute voluntary prayer, such as the Duha sunnah… is not subsumed under another. Rather, if he intends something else along with it… the prayer is not validly entered. This is because combining two obligations, two specified supererogatory prayers, or an obligation and a specified supererogatory prayer invalidates the prayer in cases not built upon overlapping, as ritual purification (ṭahārah) is.”
Third: If the two acts are absolute voluntary prayers (nawāfil muṭlaqah), or one of them is, where the texts of the Sharīʿah show that the aim of the voluntary act is to fill the time with worship, then overlapping of intentions is permissible. An example is the obligatory Dhuhr prayer together with the sunnah of greeting the mosque (taḥiyyat al-masjid). And Allah Almighty knows best.

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