The Value of Dua'a - 'Aaishah (RA)

The Value of Dua'a It was the habit of ‘Aaishah (radhiyallahu ‘anha) that whenever a beggar asked her for something and made dua'a for her (as is the habit of many beggars), together with giving the beggar whatever he had asked for, she would also return the dua'a of the beggar. Hence someone once asked her, “Why do you give the beggar what he asks for and also make dua'a for him?” ‘Aaishah (radhiyallahu ‘anha) responded, “If I give the beggar wealth and he gives me dua'a, then what he has given me is in reality more valuable than what I gave him. Hence, I will owe him for his favour. I therefore return his dua'a with a similar dua'a, so that I will not be indebted to him for his dua'a, and thereafter give him whatever he asks for. In this manner, I ensure that I receive the full reward of my sadaqah.” (Al-Mafaateeh fi Sharhil Masaabeeh vol. 2, pg. 553) Lessons: 1. The pious friends of Allah Ta‘ala understood the value of dua'a. Hence, they did not regard any person’s dua'a to be trivial or insignificant, as one does not know whose dua'a may gain acceptance in the court of Allah Ta‘ala. 2. Instead of viewing beggars as a nuisance, we should view them as a means of earning both dua'as and the pleasure of Allah Ta‘ala. We should thank Allah Ta‘ala for sending the beggar to us, instead of us having to go out in search of a person to whom we could give sadaqah.  May Allah grant us true understanding of the supplication of Dua'a, Aameen

Pious women

As Salaamu Alaikum Dear Read,

I came across these articles and found valuable lessons therein.

http://uswatulmuslimah.co.za/articles/pious-women.html

Take time to read and gain some valuable insight into the ideal life of a Muslimah.

May Allah allow us to emulate these pious ladies, Aameen

A Wife’s Rights- Education is key

A Wife’s Rights

·         It is incumbent on the husband to provide separate living quarters for his wife.

·      The quarters provided for her should not be occupied by any members of the husband’s family. She must be able to enjoy total privacy without interference from anyone.

·         If the wife of her own accord prefers to live with her in-laws, then this will be permissible.

·         Separate quarters for her may be provided in the same building or house occupied by others. However, she must be able to have complete control over her quarters with no one else having the right to intrude in her domain. The lock/keys of her quarters should be in her possession.

·       The wife’s in-laws have no right of demanding to enter her quarters and to inspect her rooms and belongings as is the habit of some misguided mothers-in-law.

·        While the wife is entitled to separate living quarters, she cannot demand that she wants to live in a particular house, area or town. She has to be satisfied with the quarters made available to her by her husband.

·       Just as the wife has the right of preventing her in-laws from intruding into her home, so too has the husband the right of debarring his in-laws from entering the home.

Generally husbands fail in fulfilling the important and incumbent rights of the wife in regard to separate accommodation. In most cases they are under pressure from their parents who insist on their married children living together with them under one roof and in the same house over which the parents have full control while the daughter-in-law has to live in subservience to her in-laws. This is Islamically an unjust and unlawful setup.

Parents of the husband should realize that in this unjust attitude they are usurping the rights of their daughter-in-law – rights which the Shariah has granted her. While it is to the advantage of the in-laws and perhaps to the husband as well to live together, they have no right to act selfishly for their own advantage when the matter concerns the rights of others. A daughter-in-law is under no Islamic incumbency to serve her in-laws. It is entirely another matter if she does. In doing so she will obtain great Thawaab. But, service to in-laws cannot be imposed on her, neither by her in-laws nor by her husband. This Mas-alah should be well understood.

Many mothers-in-law are the cause of misery for their daughters-in-law. They apply unlawful and inconsiderate pressure on their sons in an attempt to secure the domination of their daughters-in-law. This attitude leads to conflict, misery and sometimes homes break up. If the rights of the wife are considered from the very inception many marital problems will be avoided.

Parents-in-law should reflect that after marriage when a woman no longer serves even her own parents, how can she be expected to serve her parents-in-law? If she does, it will be only her goodness and a demonstration of her love for her husband.

Many sons are in a quandary when it comes to a conflict in the demands of parents on the one side and their wives on the other. The wife wishes to live separately while her in-laws insist that she lives with them. In such cases of conflict, the son should measure the conflicting demands on the standard of the shariah. If by fulfilling the wishes of parents the son is compelled to violate or discard the waajib haq of his wife, then it will not be permissible for him to obey his parents in this respect. While others can advise the daughter-in-law to exercise patience and submit to the wishes of her husband provided that the Shariah is not transgressed, the usurpers of her rights cannot tender such naseehat to her. They have to rather take stock of their own transgression and their injustice committed against their daughter-in-law. On the Day of Qiyaamah the daughter-in-law will have a claim against her husband and her parents-in-law for the violation of her rights – rights which Allah Ta’ala has ordained for her.

 

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Aashuraa and Children

Rubayyi’ bintu Mu‘awwiz bin ‘Afraa’ (radhiyallahu ‘anhuma) mentions that Nabi (sallallahu ‘alaihi wasallam) sent the following message to the various localities of the Ansaar on the morning of ‘Aashuraa, “Whoever began the day fasting should complete his fast, and whoever is not fasting should complete the day without eating.” Rubayyi’ (radhiyallahu ‘anha) further says, “After that (the announcement) we would ensure that we fasted on the day of ‘Aashuraa (in the years that followed) and would even make our small children fast. We would make toys out of wool for them. When one of them would cry for food, we would give him the toy to distract him until iftaar.” (Saheeh Bukhaari #1960)

A mother wishing to wean her child doesn’t introduce him to a diet of 100% solids overnight. She understands that the child’s digestive system will not cope with such a sudden, drastic change and therefore makes small, gradual adjustments to the diet. Similarly, when a child becomes mature (reaches the age of puberty), it is now obligatory for him to perform the 5 daily salaah, fast in the month of Ramadhaan, etc. If these obligatory ‘ibaadaat are introduced to the child all at once, he may find it difficult to make an “overnight” change. Therefore the Sahaabiyyaat (radhiyallahu ‘anhunna) would begin training their children to perform ‘ibaadaat long before they reached the age of puberty. In this way, they ensured that their children were not only accustomed to all the ‘ibaadaat but that the ‘ibaadaat were actually a second nature to them. Nabi (sallallahu ‘alaihi wasallam) himself has taught us to train our children in this manner. He instructs us to make our children perform salaah at the age of 7 and to punish them for not performing salaah when they reach the age of 10 – emphasizing the importance of giving the child the correct training early in life. (Abu Dawood #494)

When a tree is a young sapling, it is easy to guide it and ensure that it grows straight. If left without guidance, however, it will grow crooked and become set in its crookedness. To adequately train the child for the duties he will face later on in life is actually kindness to the child – not cruelty. If we do not inculcate the Islamic way of behaving, dressing and speaking and the habit of ‘ibaadat into our children from a young age, thinking that they are “still too small”, what will we do when they are suddenly “too big” to heed our “too-late” guidance?

Nabi (sallallahu ‘alaihi wasallam) recommendad that one fasts on the day of Aashuraa and coupling this with either the day before or a day after Aashuraa.

Day of Aashuraa 12^th of October 2016 / 10^th Muharram 1438