Monday, 12 December 2016

Da'wah is a duty upon us all

The obligation of Dawah has been made clear in the Qur'an. Allah (Glorified & Exalted Be HE) says in the Qur'an,

"Let there arise out of you a band of people inviting to all that is good,
enjoining what is right, and forbidding what is wrong:
they are the ones to attain felicity." (Al-Qur'an 3:104)

The Prophet (peace be upon him) said,"Convey from me, even (if it is) one verse." (Bukhari)

The Qur'an also tells us that not conveying the message amounts to disobedience to Allah (Glorified & Exalted Be HE),

"Those who conceal the clear (signs) We have sent down, and the guidance, after
We have made it clear for the people in the Book -on them shall be Allah's curse,
and the curse of those entitled to curse." (Al-Qur'an 2:159)

Conveying the message of Islam also means completing our own worship, the primary reason for which we were created. Dawah is one of the most noblest acts any Muslim can do and its rewards are immense. Allah (Glorified & Exalted Be HE) says in the Qur'an,

"Who is better in speech than one who calls (men) to Allah, works righteousness,
and says, "I am of those who bow in Islam"?" (Al-Qur'an 41:33)

The Prophet (peace be upon him) said, "Whoever guides (another) to a good deed will get a reward similar to the one who performs it." (Muslim).

He (peace be upon him) also said, "By Allah, if Allah were to guide one man through you it would be better for you than the best type of camels." (Bukhari and Muslim)

Da'wah is a duty upon us all

Da'wah Manual Version 5.0

The Methodology of Da'wah represents a core concept in Da'wah. It highlights how the greatest evidence for the existence of God is the Qur'an itself. By means of what is known as "the Miraculous Argument" it allows the Da'ee to delve straight into a Qur'an focused Da'wah conversation; overruling any need to resort to complex and digressive philosophical arguments. It is a manual that offers a structured approach to delivering the message of Islam while detailing practical steps of implementation. It is without doubt useful to both the beginner and seasoned practitioner.

Download your free copy at 

Friday, 2 December 2016

How to do Istikhara (Prayer for Guidance)

Istikharah is a du'a made in conjunction with non-obligatory prayer; it is a voluntary prayer that Prophet Muhammad peace and blessings be upon him recommended to anybody wanting to do something but feeling hesitant about doing it. It is seeking guidance in order to make the right decision. It is reported that Prophet would teach his companions to make Istikharah just as he would teach them verses from the Quran. One should pray two units of non-obligatory (voluntary) prayer and then say the du'a of Istikharah.
Du'a of Istikharah:
اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ ارْضِنِي بِهِ
Allahumma innee astakheeruka bi ilmika wa-astaqdiruka biqudratika wa-as'aluka min fadhlika al-adheem. Fa innaka taqdiru walaa aqdiru. Wa ta'lamu walaa a'alamu wa anta allaamul ghuyoob. Allahumma in kunta ta'lamu anna haadhal-amr khayrun liy fiy deeniy wa-ma'aashiy wa-'aaqibat amriy, fa'qdruhliy wa-yassirh liy thumma baarik liy feehi. Wa in-kunta ta'lamu anna haadhal amr sharrun liy fiy deeniy wa-ma'aashiy wa-'aaqibat amriy. Fa asrifh annee wa-srif 'anhu. Wa aqdurh liyal khayr hayth kaana thumma a-rdhiniy bihee
O Allah, I ask You to show me what is best, through Your knowledge, and I ask You to empower me, through Your power, and I beg You to grant me Your tremendous favour, for You have power, while I am without power, and You have knowledge, while I am without knowledge, and You are the One who knows all things unseen.
O Allah, if You know that this matter (mention the thing to be decided) is good for me in my religion and in my life and for my welfare in the life to come, then ordain it for me and make it easy for me, and then bless me in it.And if You know that this matter is bad for me in my religion and in my life and for my welfare in the life to come, then distance it from me, and distance me from it, and ordain for me what is good wherever it may be, and help me to be content with it."
read more about the Istikhara prayer @

Friday, 18 November 2016

How To Bury The Deceased & Offer Condolences To His Family

Firstly, it is obligatory to carry the deceased and follow the funeral. This is one of the rights that the dead Muslim has over the Muslims, which will bring great reward and virtue to the one who does it. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever attends the funeral from the house (of the deceased) [according to one report: whoever follows the funeral of a Muslim out of faith and the hope of reward] until the funeral prayer is offered will have one qeeraat, and whoever attends the funeral until the deceased is buried will have two qeeraats.” He was asked, “O Messenger of Allaah, what are the two qeeraats?” He said, “Like two huge mountains.” (Narrated by al-Bukhaari, al-Janaa’iz, 1240).
It is not permitted to follow funerals in manners that go against the sharee’ah. That includes:
Crying or weeping in a loud voice; following it with incense (bukhoor) etc.; reciting dhikr in a loud voice in front of the coffin as it is being carried, because that is bid’ah – Qays ibn ‘Abbaad said: “The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) used to regard it as makrooh to raise the voice in front of the coffin” – and because it is an imitation of the Christians.
Secondly: The burial
Muslims should not be buried with kaafirs, nor kaafirs with Muslims. The Muslim should be buried in the Muslim graveyard.  
The Sunnah is to put the deceased into the grave from the end, then he should be turned onto his right side in the grave, with his face facing towards the qiblah. The one who puts him into the lahd (niche in the grave) should say, “Bismillaahi wa ‘ala sunnat Rasool-Allaahi or ‘ala millat Rasool-Allaahi (peace and blessings of Allaah be upon him) (In the name of Allaah and according to the Sunnah of the Messenger of Allaah or according to the religion of the Messenger of Allaah (peace and blessings of Allaah be upon him)).”
(narrated by al-Tirmidhi, al-Janaa’iz 967; classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood, 836)
It is mustahabb for those who are at the grave to throw handfuls of earth, three handfuls scooped up in both hands, after the lahd has been sealed.
After the burial is complete, there are several things which are Sunnah:
To make the grave a little higher than the ground, approximately a handspan, and not to make it level with the ground, so that it may be distinguished as a grave and respected, and not subjected to disrespect. It should be made approximately a handspan higher than the ground, and there is nothing wrong with placing a marker such as a stone or something similar, so that others of his family may be buried near him later on. Water should be sprinkled on the grave so that the soil will settle and not fly around. No one should stand by the grave telling the deceased that he will be questioned soon etc., as is the custom among some people Rather people should stand at the grave and pray for the deceased to be made steadfast and for forgiveness for him. Those who are present should be told to do this, because of the hadeeth of ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him), who said: “When the deceased had been buried, the Prophet (peace and blessings of Allaah be upon him) would stand by (the grave) and say: ‘Pray for forgiveness for your brother and ask for him to be made steadfast, for even now is he being questioned.’” (narrated by Abu Dawood, al-Janaa’iz, 2804; classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood, 2758).
Nothing of the Qur’aan should be recited at the graveside, because this is bid’ah. The Prophet (peace and blessings of Allaah be upon him) did not do this, and neither did his noble Companions. It is haraam to build up graves or to plaster them or to write anything on them, because Jaabir said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade us to plaster graves with gypsum, to sit on them or to build anything over them.” (Narrated by Muslim, al-Janaa’iz, 1610. According to Abu Dawood,  “He forbade us  to plaster graves with gypsum, to write on them or to step on them.” (al-Janaa’iz, 3226. Classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood, 2763)

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Thursday, 17 November 2016

The Shroud (Kafan) of a Female

The Shroud (Kafan) of a female should consist of five white garments, (Two winding sheet, a long loose sleeveless shirt {From shoulder to feet}, a waist wrapper, and a head veil ), these should be large enough to cover the whole body and may be perfumed with incense, a loin cloth may be used to bind the upper part of her legs, use 4 tie ropes, each one is 7 feet long.
Steps of shrouding :
The garments are spread out ( First: winding sheets {7 x 7 feet}, Second: the long loose sleeveless shirt {3 1/2 x 14 feet, with a hole in the middle line for the head}, Third: waist wrapper {6 feet x 3 1/2 feet }, Fourth head veil {a 4x4 square feet white sheet}, and Fifth: the loin cloth {12 inches wide x 4 feet long} ).
The deceased, covered with a sheet, is lifted and laid on her back on the shroud.
Some scent or perfume may be put on those parts of the body upon which one rests during prostration, that is the forehead, nose, hands, knees, and feet.
The loin cloth is bound round her upper legs (Acts like underwear).
The waist wrapper is tied in place.
Put on the sleeveless shirt (Long to cover the body from the shoulder to the feet) .
Put the head veil.
The deceased’s left hand should be placed on her chest, then put her right hand on the left hand like the way in the Salat (Prayer).
The edge of the top sheet is folded over the deceased right side, then the other edge over his left side. Then the second sheet should be folded the same way.
These sheets should be fastened with a piece of cloth {Tie ropes}, one above the head, another under the feet, and two around the body.
NOTE: There is no Islamic teaching of writing any thing on the shrouds.
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Wednesday, 16 November 2016

Washing & Shrouding The Deceased Muslim

When a Muslim dies, it is the responsibility of his family or other Muslims to wash him according to the Islamic rites of washing the deceased. Two or three persons may perform the washing.
The person(s) who may wash the deceased should :
Be a trustworthy, and honest adult Muslim(s).
Know the Islamic way of washing the dead and be able to carry out the washing.
Not make any comment on the body of the deceased.
If the deceased is a male, then ONLY males should wash him.
If the deceased is a female, then ONLY females should wash her.
For a married person, the spouse may perform the washing.
For a child, either males or females may do the washing.
Place of washing :
The deceased’s body should be washed in a clean, secluded, and private place where clean water and soap are available. Gloves or pieces of cloth are needed.
The body of the deceased should be washed with water and, if available, lotus leaves, or camphor (To be used in the final wash).
The washing should be done three or five, or any more odd number of times if necessary.
Steps of washing :
The body of the deceased should be placed on a table or alike, the deceased’s clothes should be removed, and the body should be covered with a sheet of cloth.
The head and the upper body should be raised slightly to insure the washing water with exudations from the body flows down and does not run back to the body.
The Aura (Private parts) of the deceased should be covered with a piece of cloth (The Aura of a male is from the belly button to the knee in the presence of males, for the female is the same in the presence of females).
The washer should start washing by saying:" Bismil - lah "," In the name of Allah ".
The washer winds a piece of cloth around his hand, and with this he cleans away any impurities from the body using water. Then he should dispose of this piece.
The washer should take another piece of cloth around his hand, press lightly the stomach of the deceased so as so to expel, if possible, any remnants from it, and then wash the body of all impurities using water. Then he should dispose this piece of cloth.
The washer should take another piece of cloth around his hand (May use gloves), and wash the covered private parts, then dispose of this piece of cloth.
The washer should perform Wudu (Ablution) on the deceased without inserting the water in the nose and in the mouth.
The washer should clean the body with water and soap (If available), starting from the head (hair, face and beard {Men}), then the upper right side of the body then the left side, after that the lower right side then the lower left.
In the case of a female, her hair should be loosened, washed, combed, and be braided in three braids, and placed behind her back.
The washing should be done three times, or five times, or seven times, as needed, providing that after washing the head, wash the right side before the left, and the upper parts before the lower ones.
In the last wash, the washer may use camphor, or some perfume with the water.
After that the body should be dried with clean towel.
Then the body should be totally covered with a white sheet.
You now get ready to start the shrouding.
Special Note : In case the deceased is a female in her menstrual period or have child birth bleeding, padding should be used to prevent blood from leaving the body.
It is recommended that those who performed the washing should take a bath .
It is recommended that those who performed the washing should make Wudu.
All of this is based on authentic Hadith that Um Atiyah narrated that: " When the daughter of Prophet Muhammad (P.B.U.H) died, he instructed us:‘ Wash her three times, or more than that if you feel it is necessary, with water and sidr(good smelling leaves), and then after the last wash apply some camphor to the body , then loosen her hair, wash it, comb it, and make it in three braids laid behind her back " (Bukhari & Muslim).
There is no Islamic teaching of reading the Quran during the Ghusul.
There is no Islamic teaching of making special dthiker (Certain words to remember Allah) during the Ghusul.
Shrouding The Deceased Muslim
Shourding should start Just after washing the body of the deceased. It is recommended to use white sheets from inexpensive material. Extravagance is not recommended in the Kafan (Shroud).
Aisha relates that : " When the Prophet Muhammad (P.B.U.H) died, he was shrouded in three white sheets from Yemen" (Bukhari & Muslim).
The shroud (kafan) of a male:
The Kafan of a male should consist of three white winding sheets about{7 x 7 feet}, clean and large enough to conceal the whole body, after having been perfumed with incense. Use 4 tie ropes, each 7 feet long
The material of the sheet should not be silk, nor should any gold be used.
Steps of shrouding :
The winding sheets should be spread out one on the top of the other .
The deceased, covered with a sheet, is lifted and laid on his back on the winding sheets.
Some scent or perfume may be put on those parts of the body upon which one rests during prostration, that is the forehead, nose, hands, knees, and feet.
If it is possible the deceased’s left hand should be placed on his chest, then put his right hand on the left hand like the way in the Salat (Prayer).
The edge of the top sheet is folded over the deceased right side, then the other edge over his left side. Then the second sheet should be folded the same way. The third and the largest sheet should be treated the same way.
These sheets should be fastened with a piece of cloth {Tie ropes}, one above the head, another under the feet, and two around the body.
for more on dealing with deaths for muslims visit

Friday, 28 October 2016

Charms and Amulets

For thousands of years people have tried to bring good luck and avert bad luck from them and their property by employing charms, amulets, and talismans.  A charm is a practice or expression believed to have magic power, similar to an incantation or a spell.[1]  A talisman is an object bearing a sign or engraved character, and thought to act as a charm to avert evil and bring good fortune.[2]  Amulets were used to protect man, or his possessions, such as houses and cattle from the evil influences of witches, demons, and other mischievous powers, or to counteract misfortune and illness.  The amulet is found both in the Orient and in the West, among tribes and nations down to the present day.  Assyrians and Egyptians, Greeks and Romans, Jews and Christians, fostered this ancient superstition, and, in varying degrees, foster it today.[3]  Despite technical and scientific advancements, superstitions and amulets continue to pervade the Western society.  Some of the amulets popular in the West are:
(1)  A horseshoe.  The most commonly encountered lucky charm in modern North America is the horseshoe and its representative models in the form of jewelry, wall hangings, and printed images.  The use of worn-out horseshoes as magically protective amulets - especially hung above or next to doorways - originated in Europe, where one can still find them nailed onto houses, barns, and stables from Italy through Germany and up into Britain and Scandinavia.

(2)  The four-leaf clover.  The four-leaf clover is among the commonest of North American lucky emblems and is an especially frequent image on good luck coins, and good luck postcards.

(3)  The wishbone or “merry thought.”  The wishbone is the third most popular American amulet, next only to the horseshoe and the four-leaf clover.  It is a bone overlying the breastbone of fowl, as in a chicken, or turkey.  It is the custom to save this bone intact when carving the bird at dinner and to dry it over the stove or by the fire until it is brittle.  Once dry, it is given to two people, who pull it apart until it cracks, each one making a wish while doing so.  The person who gets the “long half” of the wishbone will have his or her wish “come true.”  If the wishbone breaks evenly, both parties get their wishes.

(4)  The Rabbit’s Foot.

(5)  Charm bracelets.

(6)  Good Luck coins or ‘pocket pieces.’

(7)  The Lucky or Smiling Buddha commonly found in Oriental shops and restaurants.

  The Crucifix.  When blessed, it is considered an important sacramental.

  Hebrew Amulets: Grape-Leaf Star of David pendant.  One of its ancient uses was as a magical Kabalistic symbol.

Charms & Amulets in Pre-Islamic Arabia:

Arabian amulets (tameemah in Arabic) are made from pearls or bones that are worn on the necks of children or adults, or are hung up in houses or cars, in order to ward off evil – especially the evil eye – or to bring some benefits.  The Arabs in the time of Prophet Muhammad used to wear arm bracelets, bangles, beaded necklaces, shells, and similar amulets to bring good luck or avert bad fortune.

Islamic Ruling on Amulets:

Allah is the sole Lord and Ruler of the physical world.  ‘Lord’ means He is the Creator and controls all affairs in the universe; the Kingdom of the heaven and the earth belongs exclusively to Him, and He owns them.  He alone brought existence out of non-existence and it depends on Him for its conservation and continuance.  His power is required at every moment to sustain all creatures.  Angels, prophets, human beings, and the animal and plant kingdoms are under His control.  Only Allah knows what the future holds.  Good luck and bad fortune are from Allah alone.

Faith in charms, amulets, and talismans contradict belief in Allah’s Lordship by attributing the ability to bring good luck or avert bad fortune to these created brings whereas only Allah can bring good and avert harm.  Consequently, the Prophet, may Allay praise him, opposed these superstitious practices and taught people to have firm belief in their Lord, rather than amulets, which cannot change what Allah has destined and can bring no good fortune to anyone.  Even though they are not capable of averting any harm, belief in amulets usually leads to idolatry over time.  This can be seen among Catholics where the crucifix, statues, and medallions of saints are worn or kept for blessings and good fortune.

When people accepted Islam in the time of the Prophet, they carried with them their old faith in amulets.  The Prophet strictly forbade them to adhere to such:

(1)  The Messenger of Allah, may Allah praise him, said,

‘Spells, amulets and love-charms are shirk.” (Ahmad, Abu Dawud)

(2)  The Messenger of Allah said,

“Whoever wears an amulet, may Allah not fulfill his need, and whoever wears a sea-shell, may Allah not give him peace.” (Ahmad)

(3)   A group came to the Messenger of Allah to pledge their allegiance to him.  He accepted the allegiance of nine of them.  They said, “O Messenger of Allah, you accepted the allegiance of nine but not of this one.”  The Prophet said,

“He is wearing an amulet.”

The man put his hand in his shirt and took it off, then the Prophet accepted his allegiance, saying,

‘Whoever wears an amulet has committed shirk.” (Ahmad)

The companions strictly abided by the prohibition set by the Prophet on amulets.  They openly opposed such practices even among their family members.  For example, Hudhayfah, one of the companions of the Prophet, visited a sick man, and seeing a bracelet on the man’s upper arm,  he pulled it off and broke it, then recited the verse,

“Most of them who believe in Allah, commit shirk.” (Quran 12:106)[4]

On another occasion he touched the upper arm of a sick man and found a cord bracelet tied to it.  The man told Hudhayfah that it contained a spell specially made for him, so  Hudhayfah tore if off and said, ‘If you had died with it on, I would never have prayed over your funeral.’[5]

Once, ibn Mas’ood said, “I heard the Messenger of Allah say,

‘Spells, amulets and love-charms are shirk.”

Zaynab, the wife of ibn Mas’ud said, “Why do you say this?  By Allah, my eye used to discharge and I kept going to so and so, the Jew, who put a spell on it (indicating a charm necklace) for me, and it (the eye) calmed down.”  Ibn Mas’ud snatched it from her neck and broke it.  ‘Surely, the family of Abdullah has no need for shirk,” he uttered… “That was just the work of the devil who was picking it with his hand, and when (the Jew) uttered the spell, he stopped.  All you needed to do was to say as the Messenger of Allah used to say:

‘Adhhib il-ba’s Rabb al-naas ishfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadiru saqaman

“Remove the harm, O Lord of mankind, and heal, You are the Healer.  There is no healing but Your healing, a healing which leaves no disease behind.”  (Abu Daud, Ibn Majah)

Wearing an amulet is shirk because, instead of relying upon Allah, the heart becomes attached to the amulet, trusting that it will bring good luck and love, or avert bad fortune or disease.

Islamic Ruling on Quranic Charms & Amulets

Some Muslims wear the Quran as a good luck charm either by hanging it in their car, or on key chains, or wearing it on bracelets or necklaces.  A miniature Quran is worn in lockets.  ‘Allah,’ ‘Bismillah,’ ‘La ilaha ill-Allah,’ or specific verses of the Quran, sometimes written in small illegible script, are worn as pendants or lockets are also used.  Wearing them for decoration is obviously not shirk, but most people wear them for protection or blessings.  Therefore, this practice of wearing the Quran as a good luck charm should be discouraged for the following reasons:

(i)   It may lead to wearing non-Quranic amulets that are considered shirk by common people who cannot distinguish between the two.

(ii)  It is disrespectful to wear the Name or Word of Allah in the toilet and it is not always possible for a person wearing Quranic amulets to remove them every time she visits the toilet.

(iii) The Prophet himself did not wear such amulets or put them on his family members for protection or blessings, instead he cautioned against all forms of amulets.


[1] “charm.” Encyclopædia Britannica from Encyclopædia Britannica Premium Service. (

[2] “talisman.” Encyclopædia Britannica from Encyclopædia Britannica Premium Service. (

[3] Jewish Encyclopedia, p. 546.

[4] Ibn Abi Hatim

[5] Ibn Waki’

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Thursday, 27 October 2016

The Perfect Creation In The Voice Box (Larynx)

A short refutation of the false theory of evolution of man from ape.

Just as in the entire universe, miraculous systems that are created by our Lord also exist within the human body. One of these systems, the voice box or larynx is one of these superior miracles of creation. The voice box is the name given to the part of the windpipe, or trachea, that opens to the mouth, or oral cavity. Right at the entrance of the larynx are located the vocal cords. Thanks to the muscles that govern them, these cords can assume different shapes and as a result, we can make various sounds, including speech.
One reason why other living beings can not make sounds like human beings is that their voice boxes are located at a higher part of the mouth cavity than in human beings. The human larynx is lower in the windpipe than in any other animal, including monkeys. Thanks to this position, the breath coming out of the lungs is transformed by the voice box into a wide variety of different sounds.
Evolutionists fail to answer many questions. But when they try to explain them by offering the thesis of selection of advantageous traits through natural selection,it is at this point, they face another deadlock for the lower position of the voice box is by no means a physical advantage. Due to this position, the food we eat may easily get into the windpipe and choke us, or the liquids we drink may accidentally get into the lungs.

In order to prevent this, while we are eating or drinking anything, a little tongue has been created that closes the voice box. When we try to eat or drink something and speak at the same time, these two actions interfere with each other and as each of you have certainly experienced during your life we develop an immediate cough. But animals have a different system. The windpipes of animals including monkeys for instance are higher up in their throat. For this reason, whatever food they swallow never gets into their windpipe and consequently, they do not run the risk of choking.

Despite our dangers and difficulties in taking nutrition, our unique voice box structure allows for speech. The constant risk of getting food into the windpipe, on the other hand, is eliminated by reflexes gained during infancy and by an organ called the uvula, which is a little flap of tissue. Briefly the lower position for the voice box's structure is unique to human beings.

Evolutionists of course assert that natural selection has chosen the more advantageous structure over time, but the more advantageous larynx would only result in incoherence. But the true situation is exactly the opposite, and entirely at variance with the evolutionary rationale. This odd fact is something that Charles Darwin tried to explain away

" is an odd fact that every food and liquid we swallow has to pass over the opening to the windpipe with the risk of slipping into our lungs." (Darwin C.1859 On the Origin of Species, Facsimile edition. Cambridge: Harvard University Press, p. 191.)

When we examine the features of the voice box, we discover a miracle of creation with details that have been meticulously calculated. The voice boxes of babies are positioned higher up in the throat than in adults. This way, the infants can breathe while suckling, without running the risk of getting their mothers milk down into the windpipes and lungs. Yet before the infant gains the ability to speak, this voice box which has up until now been a hindrance for speech lowers itself in the throat. In other words, it develops in the right way just at the right time.

This example once again reveals that human beings enjoy a perfect creation. Allah, the Lord of all the universes, the One Who creates man, grants him a body proper for its needs, protects babies against choking, and lets them speak by placing their voice box at the right position with an ideal timing.

In one verse, Allah proclaims: "He created Man and taught him clear expression." (The Quran 55:3)

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Friday, 30 September 2016

Sujuud as Sahw - Prostration of Forgetfulness. 

Sujuud as Sahw refers to the prostrations of forgetfulness. There are instances in our Salat when we commit some errors or forget to do something (which is supposedly a part of Salat); such cases are dealt with Sujuud as Sahw.
Let us find out the correct way of dealing with such cases, according to Sunnah.
1. If we forget any part of raka’at or a whole raka’at during Salat
Narrated Abdullah bin Buhaina (RA): Allah’s Messenger (Peace be upon him) once led us in Salat and offered two raka’at and got up (for the third raka’at) without sitting (after second raka’at, for At-Tahhiyat). The people also got up with him, and when he was about to finish his Salat, we waited for him to finish the Salat with Taslim, but he said Takbir before Taslim and performed two prostrations (of Sahw) while sitting and then finished the Salat with Taslim.(Hadith No. 1224, Book of As-Sahw, Sahih Bukhari, Vol. 2).
This hadith tells us that if we forget to pray At-Tahhiyat in second raka’at of any prayer consisting of more than two raka’at (i.e. Zuhr, Asr, Maghrib or Isha), we should do Sujuud as Sahw in last raka’at before finishing the prayer with Taslim.
On similar lines, if someone forgets a whole raka’at or more than a raka’at, then again Sujuud as Sahw has to be performed. Refer to following hadith:
Narrated Shu’bah from Sa’d bin Ibrahim, that he heard Abu Salamah bin Abdur-Rahman, from Abu Hurairah (RA) that the Prophet (PBUH) prayed Zuhr and said Taslim after two raka’at. It was said to him: Has the prayer been shortened? So, he prayed two raka’at, then prostrated twice.(Hadith No. 1014, Book of Salat, Sunan Abu Dawud, Vol. 1).
In other similar narrations it is mentioned that he performed prostrations after Taslim.
2. If we pray additional raka’at in a Salat
Narrated Abdullah (RA): Once Allah’s Messenger (PBUH) offered five raka’at in Zuhr prayer, and somebody asked him whether there was some increase in As-Salat. Allah’s Messenger (PBUH) said, “What is that?” He said, “You have offered five raka’at.” So, Allah’s Messenger (Peace be upon him) performed two prostrations (of Sahw) after Taslim. (Hadith No. 1226, Book of As-Sahw, Sahih Bukhari, Vol. 2).
This narration tells us that the Prophet ((Peace be upon him) performed Sujuud as Sahw in this case after Taslim. The reason is simple, by the time he came to know that he has prayed additional raka’at, he had completed his prayer. So he performed Sujuud as Sahw as soon as he came to know about his forgetfulness.
3. What to do when in doubt about how many raka’at we have prayed while in Salat?
Forgetfulness is a normal thing which can happen with any human being. Shaitan leaves no stone unturned to keep our attentions diverted and distracted from good deeds. This is also one of those efforts of Shaitan, and a Muslim is supposed to be well versed with the technique of combating these tactics of Shaitan.
If during a prayer any of us forgets which number of raka’at is he/she is praying (or how many raka’at he/she has completed by that time), then he/she is supposed to act according to following advice from our beloved Prophet (PBUH):
It was narrated that Abu Sa’eed Al-Khudri (RA) said: Allah’s Messenger (Peace be upon him) said, “If one of you is unsure when in prayer and does not know how many (raka’at) he has prayed, whether it is three or four, let him ignore what is uncertain and proceed on the basis of what is certain. Then let him prostrate twice before saying the Taslim. Then if he has prayed five (raka’at) that will make his prayer even; and if he has prayed it properly with four (raka’at), it will annoy the Shaitan.” (Hadith No. 1272 (571), Chapters on Masajid & Places of Prayer, Sahih Muslim, Vol. 2; Hadith No. 1204, Book of Salat, Sunan Abu Dawud, Vol. 1).
Therefore, in case of doubt, one should act upon whatever is certain. For example, if one is not sure how many raka’at he has performed, two or three and four or five, he should take the lesser number as the basis. Based on the number, he should proceed to perform the remaining raka’at and complete the prayer by performing two prostrations (of Sahw).
4. Sujuud as Sahw is to be done before Taslim or after Taslim?
After going through all the narrations mentioned above, we come across two scenarios: in one case we come to know that Rasool-Allah (Peace be upon him) performed two prostrations before Taslim, while in other case he performed two prostrations after Taslim. Although, I see no point of confusion, still different views prevail about whether one should perform Sujood Sahw before or after Taslim?
Imam Shafi’s view is that the prostrations should be performed before Taslim. However, this view cannot be made universal as there are narrations which prove that the Prophet (Peace be upon him) performed it after Taslimas well.
According to Imam Ahmad, whatever is reported from the Prophet (Peace be upon him) about the prostrations for As-Sahw, is to be acted upon. It can be before Taslim or after Taslim, depending upon the cases as done by our beloved Prophet (Peace be upon him). In cases where it is reported that the Prophet (PBUH) performed Sujuud as Sahw before Taslim, we should follow that way. For cases where it is reported that the Prophet (Peace be upon him) performed Sujuud as Sahw after Taslim, we have to follow that way. In cases where nothing is reported about, then two prostrations should be followed before Taslim.
And I am more comfortable with second opinion.
5. Sujuud as Sahw is accompanied by Takbir.
If we revert back to the hadith mentioned in Section 1, we see that there is mention of Takbir (saying Allah-o-Akbar). Therefore, Takbir is to be said before performing Sujuud as Sahw.
6. Tashahhud is not recited after performing Sujuud as Sahw.
It is mentioned on authority of Qatada in Chapter 4, Book of As-Sahw, Sahih Bukhari, Vol. 2 thatTashahhud (i.e. saying At-tahhiyat and Ash-hadu an la ilaha illallah….) is not to be recited after prostrations of Sahw.
7. Sujuud as Sahw should be performed for Nawafil prayers also.
It is mentioned in Chapter 7, Book of As-Sahw, Sahih Bukhari, Vol. 2 that Ibn Abbas (RA) used to perform two prostrations (of Sahw) after Witr prayers. Therefore, Sujuud as Sahw should be performed if we commit an error during Nawafil prayers too.
8. How many prostrations are to be performed for forgetfulness?
No. of prostrations for forgetfulness are two. Some schools of thoughts state that only one prostration is done for forgetfulness. However, almost all the narrations regarding the Prophet’s (Peace be upon him) action in this context refers to two prostrations (refer to all narrations mentioned in this discussion). Hence, two prostrations are to be performed.
9. It is wrong to say that Sujuud as Sahw cannot be performed if the person has talked after Salat.

Some schools of thoughts are of the view that Sujuud as Sahw can be performed only till we have not talked after Salat. This is not correct, as several of the narrations mentioned above (in Section 1 & Section 2) tell us that Rasool-Allah (Peace be upon him) was reminded by others of his forgetfulness after he had completed his Salat and he talked to the persons who reminded him, confirmed his forgetfulness and then performed Sujuud as Sahw. Therefore, one is allowed to perform prostrations of forgetfulness even if he/she has talked after Salat.
Concluding remarks
To err is human. Therefore, it is natural that one may make mistakes; it can happen during Salat too. However, as discussed above, a Muslim should be well versed about how to amend his/her mistake during a prayer so as not to let the prayer be affected. We have discussed the actions of our beloved Prophet (Peace be upon him) which all of are supposed to follow.
Remember, Sujuud as Sahw compensates for minor mistakes / errors / forgetfulness, like those mentioned in different narrations above. Bigger mistakes (like not reciting Surah Fatiha, or starting pray without Wudu etc.) should not be (or rather cannot be) compensated by Sujuud as Sahw.
Also, more than one error during a prayer does not require additional prostrations. One set of prostrations for forgetfulness is enough.
So, next time, when anyone of us commit any mistake (among those mentioned above), then he/she should not worry. Rather remember the procedure(s) for Sujuud as Sahw for each case and be assured.
And Allah knows best.
May Allah forgive me if I am wrong and guide us to the right path…Ameen.
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How To Become A Muslim

The word "Muslim" means one who submits to the will of God, regardless of their race, nationality or ethnic background. Becoming a Muslim is a simple and easy process that requires no pre-requisites. One may convert alone in privacy, or he/she may do so in the presence of others. If anyone has a real desire to be a Muslim and has full conviction and strong belief that Islam is the true religion of God, then, all one needs to do is pronounce the "Shahada", the testimony of faith, without further delay. The "Shahada" is the first and most important of the five pillars of Islam.
With the pronunciation of this testimony, or "Shahada", with sincere belief and conviction, one enters the fold of Islam.
Upon entering the fold of Islam purely for the Pleasure of God, all of one's previous sins are forgiven, and one starts a new life of piety and righteousness. The Prophet said to a person who had placed the condition upon the Prophet in accepting Islam that God would forgive his sins:
"Do you not know that accepting Islam destroys all sins which come before it?" (Prophet Muhammad (pbuh))
When one accepts Islam, they in essence repent from the ways and beliefs of their previous life. One need not be overburdened by sins committed before their acceptance. The person's record is clean, and it is as if he was just born from his mother's womb. One should try as much as possible to keep his records clean and strive to do as many good deeds as possible.
The Holy Quran and Hadeeth (prophetic sayings) both stress the importance of following Islam. God states:
"...The only religion in the sight of God is Islam..." [Quran 3:19]
In another verse of the Holy Quran, God states:
"If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter, he will be in the ranks of those who have lost (their selves in the Hellfire)." [Quran 3:85]
In another saying, Muhammad (peace be upon him), the Prophet of God, said:
"Whoever testifies that there in none worthy of being worshipped but God, Who has no partner, and that Muhammad is His slave and Prophet, and that Jesus is the Slave of God, His Prophet, and His word[1] which He bestowed in Mary and a spirit created from Him; and that Paradise (Heaven) is true, and that the Hellfire is true, God will eventually admit him into Paradise, according to his deeds." (Saheeh Al-Bukhari)
The Prophet of God, may the blessing and mercy of God be upon him, also reported:
"Indeed God has forbidden to reside eternally in Hell the person who says: "I testify that none has the right to worship except Allah (God),' seeking thereby the Face of God." (Prophet Muhammad (pbuh))
The Declaration of the Testimony (Shahada)
To convert to Islam and become a Muslim a person needs to pronounce the below testimony with conviction and understanding its meaning:
I testify "La ilah illa Allah, Muhammad rasoolu Allah."
The translation of which is:
"I testify that there is no true god (deity) but God (Allah), and that Muhammad is a Messenger (Prophet) of God."
When someone pronounces the testimony with conviction, then he/she has become a Muslim. It can be done alone, but it is much better to be done with an adviser. Contact Us so we may help you in pronouncing it right and to provide you with important resources for new Muslims.
The first part of the testimony consists of the most important truth that God revealed to mankind: that there is nothing divine or worthy of being worshipped except for Almighty God. God states in the Holy Quran:
We sent all messengers before you with this revelation: There is no deity save Me, so worship Me alone. [Quran 21:25]
This conveys that all forms of worship, whether it be praying, fasting, invoking, seeking refuge in, and offering an animal as sacrifice, must be directed to God and to God alone. Directing any form of worship to other than God (whether it be an angel, a messenger, Jesus, Muhammad, a saint, an idol, the sun, the moon, a tree) is seen as a contradiction to the fundamental message of Islam, and it is an unforgivable sin unless it is repented from before one dies. All forms of worship must be directed to God only.
Worship means the performance of deeds and sayings that please God, things which He commanded or encouraged to be performed, either by direct textual proof or by analogy. Thus, worship is not restricted to the implementation of the five pillars of Islam, but also includes every aspect of life. Providing food for one's family, and saying something pleasant to cheer a person up are also considered acts of worship, if such is done with the intention of pleasing God. This means that, to be accepted, all acts of worship must be carried out sincerely for the Sake of God alone.
The second part of the testimony means that Prophet Muhammad is the servant and chosen messenger of God. This implies that one obeys and follows the commands of the Prophet. One must believe in what he has said, practice his teachings and avoid what he has forbidden. One must therefore worship God only according to his teaching alone, for all the teachings of the Prophet were in fact revelations and inspirations conveyed to him by God.
One must try to mould their lives and character and emulate the Prophet, as he was a living example for humans to follow. God says:
"And indeed you are upon a high standard of moral character." [Quran 68:4]
God also said:
"And in deed you have a good and upright example in the Messenger of God, for those who hope in the meeting of God and the Hereafter, and mentions God much." (Quran 33:21)
To truly adhere to the second part of the Shahada is to follow his example in all walks of life. God says:
"Say (O Muhammad to mankind): 'If you (really) love God, then follow me.'" [Quran 3:31]
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Thursday, 1 September 2016

Who Invented the Trinity?

The three monotheistic religions - Judaism, Christianity, and Islam - all purport to share one fundamental concept: belief in God as the Supreme Being, the Creator and Sustainer of the Universe. Known as Tawhid in Islam, this concept of the Oneness of God was stressed by Moses in a Biblical passage known as the "Shema" or the Jewish creed of faith: "Hear, O Israel: The Lord our God is one Lord." (Deuteronomy 6:4)

It was repeated word-for-word approximately 1500 years later by Jesus when he said:

"...The first of all the commandments is, Hear, O Israel; the Lord our God is one Lord." (Mark 12:29)

Muhammad came along approximately 600 years later, bringing the same message again:

"And your God is One God: There is no God but He, ..." (The Qur'an 2:163)
Christianity has digressed from the concept of the Oneness of God, however, into a vague and mysterious doctrine that was formulated during the fourth century. This doctrine, which continues to be a source of controversy both within and without the Christian religion, is known as the Doctrine of the Trinity. Simply put, the Christian doctrine of the Trinity states that God is the union of three divine persons - the Father, the Son and the Holy Spirit - in one divine being.

If that concept, put in basic terms, sounds confusing, the flowery language in the actual text of the doctrine lends even more mystery to the matter:

"...we worship one God in Trinity, and Trinity in Unity... for there is one Person of the Father, another of the Son, another of the Holy Ghost and all is one... they are not three gods, but one God... the whole three persons are co-eternal and co-equal... he therefore that will be save must thus think of the Trinity..." (excerpts from the Athanasian Creed)

Athanasius, the bishop who formulated this doctrine, confessed that the more he wrote on the matter, the less capable he was of clearly expressing his thoughts regarding it.

How did such a confusing doctrine get started?

References in the Bible to a Trinity of divine beings are vague, at best.

In Matthew 28:19, we find Jesus telling his disciples to go out and preach to all nations. While the "Great Commission" does make mention of the three persons who later become components of the Trinity, the phrase "...baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" is quite clearly an addition to Biblical text - that is, not the actual words of Jesus - as can be seen by two factors:

1. Baptism in the early Church, as discussed by Paul in his letters, was done only in the name of Jesus; and

2. The "Great Commission" found in the first gospel written, that of Mark, bears no mention of Father, Son and/or Holy Ghost - see Mark 16:15.

The only other reference in the Bible to a Trinity can be found in the Epistle of I John 5:7, Biblical scholars of today, however, have admitted that the phrase "...there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one" is definitely a "later addition" to Biblical test, and it is not found in any of today's versions of the Bible.

It can, therefore, be seen that the concept of a Trinity of divine beings was not an idea put forth by Jesus or any other prophet of God. This doctrine, now subscribed to by Christians all over the world, is entirely man-made in origin.

The Doctrine Takes Shape

While Paul of Tarsus, the man who could rightfully be considered the true founder of Christianity, did formulate many of its doctrines, that of the Trinity was not among them. He did, however, lay the groundwork for such when he put forth the idea of Jesus being a "divine Son." After all, a Son does need a Father, and what about a vehicle for God's revelations to man? In essence, Paul named the principal players, but it was the later Church people who put the matter together.

Tertullian, a lawyer and presbyter of the third century Church in Carthage, was the first to use the word "Trinity" when he put forth the theory that the Son and the Spirit participate in the being of God, but all are of one being of substance with the Father.

A Formal Doctrine is Drawn Up

When controversy over the matter of the Trinity blew up in 318 between two church men from Alexandria - Arius, the deacon, and Alexander, his bishop - Emperor Constantine stepped into the fray.

Although Christian dogma was a complete mystery to him, he did realize that a unified church was necessary for a strong kingdom. When negotiation failed to settle the dispute, Constantine called for the first ecumenical council in Church history in order to settle the matter once and for all.

Six weeks after the 300 bishops first gathered at Nicea in 325, the doctrine of the Trinity was hammered out. The God of the Christians was now seen as having three essences, or natures, in the form of the Father, the Son, and the Holy Spirit.

The Church Puts Its Foot Down

The matter was far from settled, however, despite high hopes for such on the part of Constantine. Arius and the new bishop of Alexandria, a man named Athanasius, began arguing over the matter even as the Nicene Creed was being signed; "Arianism" became a catch-word from that time onward for anyone who did not hold to the doctrine of the Trinity.

It wasn't until 451, at the Council of Chalcedon that, with the approval of the Pope, the Nicene/Constantinople Creed was set as authoritative. Debate on the matter was no longer tolerated; to speak out against the Trinity was now considered blasphemy, and such earned stiff sentences that ranged from mutilation to death. Christians now turned on Christians, maiming and slaughtering thousands because of a difference of opinion.

Debate Continues

Brutal punishments and even death did not stop the controversy over the doctrine of the Trinity, however, and the said controversy continues even today.

The majority of Christians, when asked to explain this fundamental doctrine of their faith, can offer nothing more than "I believe it because I was told to do so." It is explained away as "mystery" - yet the Bible says in I Corinthians 14:33 that "... God is not the author of confusion..."

The Unitarian denomination of Christianity has kept alive the teachings of Arius in saying that God is one; they do not believe in the Trinity. As a result, mainstream Christians abhor them, and the National Council of Churches has refused their admittance. In Unitarianism, the hope is kept alive that Christians will someday return to the preachings of Jesus: "...Thou shalt worship the Lord thy God, and Him only shalt thou serve." (Luke 4:8)

Islam and the Matter of the Trinity

While Christianity may have a problem defining the essence of God, such is not the case in Islam.

"They do blaspheme who say: Allah is one of three in a Trinity, for there is no god except One God."

(Qur'an 5:73)

It is worth noting that the Arabic language Bible uses the name "Allah" as the name of God.

Christianity claims to be a monotheistic religion. Monotheism, however, has as its fundamental belief that God is One; the Christian doctrine of the Trinity - God being Three-in-One - is seen by Islam as a form of polytheism. Christians don't revere just One God, they revere three.
This is a charge not taken lightly by Christians, however. They, in turn, accuse the Muslims of not even knowing what the Trinity is, pointing out that the Qur'an sets it up as Allah the Father, Jesus the Son, and Mary his mother.

While veneration of Mary has been a figment of the Catholic Church since 431 when she was given the title "Mother of God" by the Council of Ephesus, a closer examination of the verse in the Qur'an most often cited by Christians in support of their accusation, shows that the designation of Mary by the Qur'an as a "member" of the Trinity, is simply not true.

While the Qur'an does condemn both trinitarianism (the Qur'an 4:17) and the worship of Jesus and his mother Mary (the Qur'an 5:116), nowhere does it identify the actual three components of the Christian Trinity. The position of the Qur'an is that WHO or WHAT comprises this doctrine is not important; what is important is that the very notion of a Trinity is an affront against the concept of One God.

In conclusion, we see that the doctrine of the Trinity is a concept conceived entirely by man; there is no sanction whatsoever from God to be found regarding the matter simply because the whole idea of a Trinity of divine beings has no place in monotheism. In the Qur'an, God's Final Revelations to mankind, we find His stand quite clearly stated in a number of eloquent passages:

"...your God is One God: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner."

(Qur'an 18:110)

"...take not, with God, another object of worship, lest you should be thrown into Hell, blameworthy and rejected."

(Qur'an 17:39)

Because, as God tells us over and over again in a Message that is echoed throughout All His Revealed Scriptures:

"...I am your Lord and Cherisher: therefore, serve Me (and no other)..."
(Qur'an 21:92)

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What Does Islam Say About Mothers ?

Amongst the clearest examples of Islam's honoring women is the great status of the mother in Islam. Islam commands kindness, respect and obedience to parents and specifically emphasizes and gives preference to the mother as shall be shown in this article. Islam raises parents to a status greater than that found in any other religion or ideology.
The command to be good to one's parents begins right from the Qur'an. Allah says: "Worship God and join not any partners with Him; and be kind to your parents..." [Noble Quran 4:36]
The mention of servitude to parents follows immediately after servitude to God. This is repeated throughout the Qur'an. "Your Lord has decreed that you worship none but Him and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And out of kindness, lower to them the wing of humility and say, "My Lord! Bestow on them Your Mercy even as they cherished me in childhood." [Noble Quran 17:23-24]
The great scholar, Abu al-Faraj Ibn Al-Jawzî (d. 1201CE) explained: To be kind to one's parents is: to obey them when they order you to do something, unless it is something which Allah has forbidden; to give priority to their orders over voluntary acts of worship; to abstain from that which they forbid you to do; to provide for them; to serve them; to approach them with gentle humility and mercy; not to raise your voice in front of them; nor to fix your glance on them; nor to call them by their names; and to be patient with them. (Ibn al-Jawzî, Birr al-Wâlidayn)
The Qur'an emphasizes the great struggles the mother goes through for her child, to highlight the need for one to reciprocate their parents sacrifice for them:
"And We have enjoined on man [to be good] to his parents: in travail upon travail did his mother bear him and his weaning was over two years. Be thankful to Me and to your parents, unto Me is the final destination."[Noble Quran 31:14]
The renowned exegete, Shaykh Abdur-Rahman As-Sa'di (d. 1956), says about this verse:
{And to your parents} meaning, be kind to your parents, shower on them love, affection and piety, both in words and deeds, treat them with tender humility, provide for them and never harm them verbally nor physically. [...] Then, Allah mentions the reason why we should be kind to our parents, when He says {His mother bore him in travail upon travail}, that is, the mother bore constant suffering; in pain and hardship from the first moment she felt the child moving in her womb to the worst pangs during the time of delivery. And {his weaning is for two years}, that is, during these two years the mother breast-feeds her child and looks after him/her. So after all the years of suffering, hardship, love and care, could we not, at least, compensate our mothers for what they have done for us and pay them back their rights? (Taysîr al-Karîm ar-Rahmân fî Tafsîr al-Kalâm al-Manân)
The Qur'an repeats its mention of the struggles of the mother in yet another passage:
"And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months. [He grows] until, when he reaches maturity and reaches [the age of] forty years, he says, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims." [Noble Quran 46:15]
In connection to this passage, the late Grand Mufti of Pakistan, Shaykh Muhammad Shafy (d. 1976) wrote:
Mother has more rights than father
Although the first part of this verse is a command to do good to both the parents, the second sentence refers only to the hardships suffered by the mother, because they are unavoidable, and no child can be born without them. Every mother has to go through the problems of pregnancy and severe pains of delivery. As against this, it is not necessary for a father that he suffers any hardship in bringing up and educating the child, if he can afford to pay somebody else for these services. This is why the Prophet (peace and blessings be upon him) has given more rights to the mother than anybody else. According to a hadîth he has said,
"Do good to and serve your mother, then your mother, then your mother, then your father, then the near relatives and then those who come after them."[Mazhari]
"And his carrying and his weaning is in thirty months"[Noble Quran 46:15]
This sentence too describes the hardships suffered by the mother for her baby. It points out that even after suffering hardships during pregnancy and the severe labor pains, the mother does not get respite from toils, because the natural food of the infants is in her breasts, and she has to suckle them. (Shafy, Ma'âriful Qur'ân [Eng. trans.], vol. 7, pp. 795-796)
The Prophet Muhammad (peace and blessings be upon him) continually used to remind his followers of the status of the mother and the obligation of being good to one's parents. The following narration is a beautiful example of the noble position of the mother:
A man came to the Prophet and said: O Messenger of Allah! Who from amongst mankind warrants the best companionship from me? He replied: "Your mother." The man asked: Then who? So he replied: "Your mother." The man then asked: Then who? So the Prophet replied again: "Your mother." The man then asked: Then who? So he replied: "Then your father." (Sahîh Bukhârî 5971 and Sahîh Muslim 7/2)
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