Hijamah (Cupping)

Hijamah (Cupping)

بسم الله الرحمن الرحيم

رَبِّ اشْرَحْ لِي صَدْرِي ; وَيَسِّرْ لِي أَمْرِي ; وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي ; يَفْقَهُوا قَوْلِي

The word ‘Hijamah’ comes from the root word ‘Al-Hajm’ which refers to ‘sucking’ and is used for the action of draining of the breasts when an infant is suckled.

‘Hijamah’ is a process of treatment where contaminated and bad blood is removed from the body. In this treatment, small skin incisions are made for therapeutic use at different points on patient’s body, depending on what ailment is being treated, small cups are placed at these points (in inverted manner), and suction is created at these points to let the toxic/contaminated/bad blood come out by vacuum. Suction can either be created by using heat/fire to warm the cups so that the cooling air inside the cups creates a vacuum that tugs the skin upwards, or suction can be created by using an air pump to siphon the air out of cups (glass cups are more widely used in this treatment). The bad blood then gets collected in these cups and is disposed of.

The practitioner of this treatment is called ‘Al-Hajjaam’.

This process/treatment is also known as ‘Wet Cupping’.

It is an ancient practice that spans both East and West. In the East, Chinese have been doing this practice since ages (more than 3000 years). In the West, Egypt is said to be the birth place of this treatment, dating back to era before Christ. However, citation is needed for these statements.

1. ‘Dry cupping’ is not ‘Hijamah’.

‘Dry cupping’ is a treatment method in which suction is created on particular points on the patient’s body, but no skin incisions are made; hence, there is no outflow of blood in ‘dry cupping’.

‘Hijamah’ is related to ‘wet cupping’ only, and hence, mere ‘dry cupping’ is not considered as ‘Hijamah’.

Therefore, wherever in our discussion ahead we shall use the word cupping in place of ‘Hijamah’, it shall refer to ‘wet cupping’.

2. What Islam says about ‘Hijamah’?

‘Hijamah’ finds an important place in Islam. The Prophet (PBUH) said that one of the best treatments a man can have for healing his/her ailments is ‘cupping’; refer to following hadith:

Narrated Ibn Abbas (RA): The Prophet (PBUH) said, “Healing is in three things: cupping, a gulp of honey, and/or cauterization (i.e. branding with fire), but I forbid my followers to use cauterization.”

(Hadith No. 5681, Book of Medicine, Sahih Bukhari, Vol. 7).

In fact, if treated according to Allah’s Messenger’s (PBUH) advice, on recommended dates of a lunar month, every disease can be healed through ‘Hijamah’, Insha’Allah. Following hadith confirms this:

It was narrated that Abu Hurairah (RA) said: Allah’s Messenger (PBUH) said, “Whoever is treated with ‘Hijamah’ on the 17^th, 19^th and 21^st (of Islamic month), it will be a remedy for every disease.”

(Hadith No. 3861, Book of Medicine, Sunan Abu Dawud, Vol. 4).

Some scholars talk about specific days of weeks also which are recommended for cupping to be done. They quote the hadith of Ibn Umar (RA) reported by Ibn Majah in his Sunan (Hadith No. 3487, Chapters on Medicine, Vol. 4). But that is a ‘Daeef’ hadith, and hence, cannot be relied upon. The hadith of Abu Hurairah (RA) quoted above is a better guide about specific dates/days to do ‘Hijamah’.

2.1. ‘Hijamah’ can be done while fasting.

It is worth mentioning that ‘Hijamah’ is one form of treatment that can be done during fasting also. Following hadith confirms this:

Narrated Ibn Abbas (RA): The Prophet (PBUH) was cupped while he was fasting.

(Hadith No. 5694, Book of Medicine, Sahih Bukhari, Vol. 7).

2.2. ‘Hijamah’ can be done while in a state of Ihram.

This is proven from following narration:

Narrated Ibn Abbas (RA): The Prophet (PBUH) was cupped while he was in a state of Ihram.

(Hadith No. 5695, Book of Medicine, Sahih Bukhari, Vol. 7).

2.3. Rulings about earnings through practice of ‘Hijamah’

There is a difference of opinion about whether earnings from cupping are permissible or not in Islam. The difference arises due to presence of different ahadith on this subject. Let us see the two different views on this subject:

2.3.1. View 1: Earnings from cupping are not permissible for a Muslim.

The basis of this view is explained below:

It was narrated that Rafi bin Khadij said, “I heard the Prophet (PBUH) say: The worst earnings are the payment of a prostitute, the price of a dog, and the fee of a cupper.”

(Hadith No. 4011 (1568), Book of Musaqa & Mu’amalah, Sahih Muslim, Vol. 4).

For those who cannot see a direct prohibition on earnings by cupping in above mentioned hadith, here is another narration:

It was narrated that Abu Masud, Uqbah bin Amr, said, “Allah’s Messenger (PBUH) forbade the earnings of a cupper.”

(Hadith No. 2165, Chapters on Business Transactions, Sunan An-Nasa’i, Vol. 3).

This view was favoured by Uthman (RA) and Abu Hurairah (RA).

2.3.2. View 2: Earnings from cupping are permissible for a Muslim.

This view is based on following narration:

Narrated Ibn Abbas (RA), “When the Prophet (PBUH) was cupped, he paid the man who cupped him his wages.”

(Hadith No. 2278, Book of Hiring, Sahih Bukhari, Vol. 3).

This is the view of Ibn Abbas (RA), Imam Malik, Imam Shafi, and Ibn Qudamah (famous Hanbali scholar). They say that if the earnings through were prohibited then the Prophet (PBUH) would not have paid the cupper his wages.

In presence of authentic ahadith in support of both views, a person has the option to go with whichever view he/she prefers.

I personally hold the view that earnings through cupping are permissible.

And Allah knows best.

Concluding remarks

Usamah bin Sharik said: Some Bedouins asked, “O Allah’s Messenger (PBUH)! Shall we treat (our illness)?” He said, “Yes, O worshippers of Allah! Use remedies. For indeed Allah did not make a disease but made a cure for it – or – a remedy, except for one disease.” They said, “O Allah’s Messenger (PBUH)! What is it?” He said, “Old age.”

(Hadith No. 2038, Chapters on Medicine, Jami’ At-Tirmidhi, Vol. 4; Hadith No. 3855, Book of Medicine, Sunan Abu Dawud, Vol.4).

See the beauty of Islam; it confirms to us that every disease has been sent with its treatment too. Modern medical science has done lot of progress, and gradually much sophisticated treatments are coming to fore. But in limelight of the modern technological advancement, the old traditional treatment methods have started taking a back seat.

‘Hijamah’ is one such treatment which has taken a back seat in modern times. It is unfortunate for us to say this, but it is a fact, and we have to accept it. There is almost zero awareness about this treatment among Muslims of Indian sub-continent (India, Pakistan, Bangladesh etc.). Muslims of Arab world are still keeping this treatment alive, but it ranks very low in priority list of the society. That is a real pity.

We have seen in our discussion that it is such a treatment through which every disease can be healed (Insha’Allah) if done in accordance with guidelines given to us by the Prophet (PBUH). The Prophet (PBUH) himself used to undergo this treatment for healing of his ailments. Hence, it is a Sunnah too.

Then why don’t we consider this treatment in high status?

Modern medical science is still struggling to find out a proper cure for some life-threatening diseases cancer, AIDS etc. The cure is there; it is only when Allah wills that the mankind will be able to know about it. Who knows may be ‘Hijamah’ can contribute in curing these diseases.

I request all my readers to start taking this treatment seriously. Start having this for your ailments. Trust the words of our Prophet (PBUH); Insha’Allah you shall get positive results. At least do it for the sake of doing one Sunnah.

Make sure you get it done by certified/experienced practitioners. The practitioners should make sure that they perform the treatment in a hygienic manner. Authorities should take initiative to promote this treatment.

Let us all take ‘Hijamah’ seriously. Let us create awareness among people about this forgotten Sunnah.

Let us contribute in reviving a Sunnah. I have done it. What about you?

And Allah knows best.

May Allah forgive me if I am wrong and guide us to the right path…Ameen.

.سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُون ; وَسَلامٌ عَلَى الْمُرْسَلِينَ ; وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

Source: http://www.quranandhadith.com/hijamah-cupping/

Liars, and telling Lies.

Hadiths on telling lies

Liars

بسم الله الرحمن الرحيم

 رَبِّ اشْرَحْ لِي صَدْرِي ; وَيَسِّرْ لِي أَمْرِي ; وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي ; يَفْقَهُوا قَوْلِي

Seek refuge from Shaitaan, the Outcast (i.e. the Devil). True; but how? It is said to recite ‘Aaoozo billahe min-ash-shaitan ar-rajeem’ whenever Shaitaan tends to misguide anyone. But how about eliminating the cause of Shaitaan coming near to us? Prevention is better than cure, isn’t it? To achieve that, we have to search Qur’an for the remedy. It is said that once you diagnose the illness, the treatment gets easier. And diagnosing the cause of descend of devil on human being is best achieved by following Qur’an. When we read and understand Qur’an, we shall come to know: Shaitaan descends on whom? Let us refer to following verses from Holy Qur’an:

 هَلْ أُنَبِّئُكُمْ عَلَى مَنْ تَنَزَّلُ الشَّيَاطِينُ

“Shall I inform you (O people!) upon whom the devils descend?

تَنَزَّلُ عَلَى كُلِّ أَفَّاكٍ أَثِيمٍ

“They descend on every lying, sinful person.”

(Aayah No’s 221 & 222, Surah Ash-Shua’ra, Chapter No. 26, Holy Qur’an).

The liars it is, on whom the devil descends, along with other sinners. A dreadful disclosure for us!Actually it is not a disclosure as it is clearly mentioned in the Holy Qur’an, but since we seldom try to read and seek guidance from Qur’an, it is as good as a disclosure for us. What a pity! Nevertheless, the fact is that lying is one of the worst traits a human can possess.

There are even more soul-searching facts, mentioned in Qur’an, about liars. Here is a question: 

Why do people lie?

Let us try to find out the answer in Qur’an. Refer to following:

 إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لا يُؤْمِنُونَ بِآيَاتِ اللَّهِ وَأُوْلَئِكَ هُمْ الْكَاذِبُونَ

“It is only those who believe not in the Ayaat of Allah, who fabricate falsehood, and it is they who are liars.” (Aayah No. 105, Surah Al-Nahl, Chapter No. 16, Holy Qur’an).

The verse mentioned above should be understood in two different contexts: it is not only applicable to disbelievers who invent falsehood in the religion and belie the word of Allah, but it applies equally to any types of lies (howsoever small or big). Truly, disbelievers are the biggest sinners, the biggest liars. Regarding the lies spoken by believers, it was narrated that Abdullah said: Rasool-Allah (PBUH) said, “Beware of lying, for lying leads to wickedness and wickedness leads to Fire (of Hell). A man may lie and strive hard in lying until he is recorded with Allah as a ‘Liar’. You should be truthful, for truthfulness leads to righteousness and righteousness leads to Paradise. A Man may speak truth and strive hard in speaking truth until he is recorded with Allah as a truthful person.”

(Hadith No. 4989, Book of Etiquette, Sunan Abu Dawud, Vol. 5).

How much lies do all of us speak? We can’t keep a count for sure. Every now and then our lips utter a lie; a ring on door and we ask our son to say that Papa is not at home, phone call and we say to our daughter to say Mom is busy in kitchen and shall call you later (so as not to disturb our relaxation time), excusing from offices by giving false sickness certificate; these are few of the examples of those lies we speak and do in our daily lives. There might be so many others to mention; howsoever small or big, the fact is that a lie is a lie and one who is associated with them is a liar.

Do we, by becoming liars, try to be of that category (disbelievers)? A liar does directly / indirectly not believe in the Ayaat of Allah (i.e. Qur’an). Such is the magnitude of sin committed when some one keeps on lying. Why don’t we give a thought before we are about to utter a lie?

Is it OK to speak lies for fun?

It is not only bigger lies that are prohibited, even lying for smaller reasons or fun is not allowed. For example: it is very common for a group of friends to gather and get involved in gossip. The talk may be composed of several irrelevant false issues which are discussed for the sake of amusement and passing time. Even this type of lie is prohibited. Here is a hadith to explain this:

It was narrated that Bahz bin hakim said: My father narrated to me that his father said: I heard Rasool-Allah (PBUH) say, “Woe to the one who speaks and tells lies in order to make people laugh; woe to him; woe to him.”

(Hadith No. 4990, Book of Etiquette, Sunan Abu Dawud, Vol. 5).

Lying is one of the characteristics of a Hypocrite.

Lying is one of the characteristics of a hypocrite. Given below is a hadith in this context.

Abdullah bin Amr (RA) narrated that Rasool-Allah (PBUH) said, “Whoever has following 04 characteristics will be a pure hypocrite and whoever has any one of the following characteristics will have characteristics of a hypocrite:

1.) Whenever he/she speaks, he/she speaks a lie. 

2.) Whenever he/she makes a covenant, he/she proves to be treacherous (implying that he/she always do khayanah in amanah and/or proves to be dishonest).

3.) Whenever he/she makes a promise, he/she breaks it.

4.) Whenever he/she quarrels, he/she behaves in a very evil and insulting manner.”

 (Hadith No. 34, Book of Faith, Sahih Bukhari, Vol. 1 & Hadith No. 210 (58), Book of Faith, Sahih Muslim, Vol. 1).

No one will like himself / herself to be labelled as having a characteristic of a hypocrite or being called a hypocrite. And if that really is the case, then why do we keep on telling lies? And we speak lies as if it is a normal thing, not a sin at all. How strange!

Permitted lies

In spite of all these prohibitions on lying, there are some exemptions also for us. Yes, there are few permissible lies too. Following hadith tells us which lies are permitted to be spoken:

Humaid bin Abd Ar-Rahman bin Awf narrated that his mother Umm Kulthum bint Uqabah bin Abi Mu’ait (who was one of the first Muhajir women who swore allegiance to the Prophet, PBUH) told him that she heard Messenger of Allah (PBUH) say: “He is not a liar who reconciles between people saying good things and conveying good things.”Ibn Shihab said that she said: “I did not hear of any concession being granted concerning anything that people call lies except in three cases: War, Reconciling among people & What a man says to his wife or a woman says to her husband.”

(Hadith No. 6633 (2605), Book of Al-Birr, Sahih Muslim, Vol. 6).

This hadith requires a little bit of explanation. The three exemptions listed above are:

1. War – Scholars explain that it is not regarded as a lie if someone is in a war-like situation and he / she tells a lie in front of disbelievers to save life.

2. Reconciling – This is self-explanatory; if we try to reconcile two people by giving and spreading good information about each or any of them; it is not termed as a lie.

3. Husband & Wife saying to each other – This is one of the noblest exemptions for us. If a man or a woman has a spouse who is not much good looking but he / she praises her / him for her beauty or his smartness, then it is not regarded as a lie. This may be extended to praising the spouse for any of his / her action also. However, praise for any action which violates Islamic laws, is not allowed.

Conclusion

Having discussed all, it is evident that telling lies is a big sin and continuing being a liar leads the person to be recorded with Allah as a ‘Liar’. Being recorded with Allah as a ‘Liar’ is a dreadful thing, as it means that the person is put in the same category as that of a disbeliever. Therefore, it is very important for us to give up this bad habit, if anyone of us possesses it. Except for the three exceptions mentioned above, we are not supposed to speak lies in any matter of our lives. Remember,

 إِنَّ اللَّهَ لا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ

“Truly, Allah guides not him who is a liar, and a disbeliever.”

 (Aayah No. 3, Surah Az-Zumar, Chapter No. 39, Holy Qur’an).

May Allah forgive me if I am wrong and guide us to the right path…Ameen. 

سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُون ; وَسَلامٌ عَلَى الْمُرْسَلِينَ ; وَالْحَمْدُ لِلَّهِ رَبِّالْعَالَمِينَ.

Our Parents: Our Masters

Our Parents: Our Masters

In the Name of Allâh, the Most Beneficent, the Most Merciful

These are collected from as-Samarqandi’s ‘Tambih al-Ghafilin’ (p. 84-91):

From the chapter on the rights of the parents:

1 – Ibn ‘Abbas said:

“There is not a single believer who has two parents and wakes up while he is good to them except that Allah opens up for him two gates to Paradise, and if he makes one of them angry, Allah will not be Pleased with him until that parent becomes pleased with him again.” It was asked: “Even if that parent was oppressive and in the wrong?” It was replied: “Yes, even so. And he never wakes up while he is bad to them except that Allah opens up for him two gates to Hell.”

2 – as-Samarqandi said:

“If Allah – the Exalted – had not mentioned the position and sacredness of the parents in His Book, and did not admonish regarding it, then it would have been realized by simple logic. So, it is obligatory upon the one with logic and intelligence to realize their sacredness and to fulfill their rights. How is it, then, when Allah – the Exalted – has mentioned this in all of His Books: the Torah, the Gospels, the Psalms and the Qur’an, has commanded this in all of His Books, and revealed this to all of His Prophets and advised them regarding the honorable position of the parents and their rights, and has made His Pleasure dependent on their pleasure, and His Anger dependent on their anger?”

3 – Farqad as-Sabakhi said:

“I have read in many books that it is not for the son (or daughter) to speak in the presence of the parents except with their permission, or to walk in front of them, or to their right or left, unless they call him to walk next to them. Rather, he should walk behind them as a slave walks behind his master.”

4 – It was said by a group of the Tabi’in:

“Whoever supplicates for his parents five times in a day has fulfilled their rights, since Allah has Said: {“…to thank Me and your parents. To Me is the final return.”} [Luqman; 14], and you thank Allah – the Exalted – by praying five times in a day. Likewise, you would thank your parents by praying for them five times in a day.”

5 – It was said by a group of the Companions:

“To leave off praying for one’s parents results in a tight and constricted life for the son.”

And let’s not forget about the rights upon the parents:

6 – as-Samarqandi related that Abu Hafs al-Iskandrani – one of the scholars of Uzbekistan – said that a man came to him and said:

“My son hit me and hurt me!” The scholar said: “Glory be to Allah! A son hitting his father? Have you taught him manners and knowledge?” The man said: “No.” “Have you taught him the Qur’an?” The man replied: “No.” “So, what does he know how to do?” The man replied: “Farming.” “Do you know why he hit you?” The man replied: “No.” The scholar then said: “It might have been that when he woke up in the morning, he went to the fields, was riding on a donkey, had a stick between his hands, had a dog behind him, and did not have any knowledge of the Qur’an (because you failed to teach him any of it). So, he started singing, you came out to him at that moment, he thought you were a cow, and hit you with the stick. So, thank Allah that your skull was not fractured.”

7 – It was narrated by one of the early righteous people:

…that he would not order his son with something, and if he needed something, he would ask someone else for it. When he was asked about this, he said: “I fear that if I were to command my son with something that he wouldn’t be able to bear, he would not carry it out and would therefore be disobedient to me and would deserve Hell as a result, and I do not want to be the cause of my son burning in Hell.”

Courtesy of Iskandrani

The Qur'aan and Sunnah on Parents

The Qur'aan and Sunnah on Parents

In the Name of Allâh, the Most Beneficent, the Most Merciful

By Imam an-Nawawi

From Riyadhus-Saaliheen
Compiled By Al-Imaam Abu Zakariyyah Yahya Bin Sharaf An-Nawawi Ad-Dimashqi Ashaafi'ee (rahimahullah)
Commentary By Hafiz Salahuddin Yusuf of Alharamain Foundation

KIND TREATMENT TOWARDS PARENTS AND ESTABLISHMENT OF THE TIES OF BLOOD RELATIONSHIP 

Allah, the Exalted, says: "Worship Allah and join none with Him (in worship); and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess". (4:36).

"And fear Allah through Whom you demand (your mutual rights), and (do not cut the relations of) the wombs (kinship)". (4:1) "And those who join that which Allah has commanded to be joined (i.e., they are good to their relatives and do not sever the bond of kinship)". (13:21) 

"And we have enjoined on man to be good and dutiful to his parents". (29:8) 

"And your Rubb has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: `My Rubb! Bestow on them Your Mercy as they did bring me up when I was young". (17:23,24) 

"And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years- give thanks to Me and to your parents". (31:14) 

312. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: I asked the Prophet (PBUH) , "Which of the deeds is loved most by Allah?'' Messenger of Allah (PBUH) said, "Salat at its proper time.'' I asked, ``What next?'' He (PBUH) replied, ``Kindness to parents.'' I asked, ``What next?'' He replied, ``Jihad in the way of Allah.'' [Al-Bukhari and Muslim]. 

Commentary: Performance of Salat at the stated time means its performance in earliest prescribed or at least its regularity. One should not give preference to mundane affairs over it. Salat and Jihad are the two most meritorious duties of a Muslim. When nice treatment to parents is mentioned along with Salat and Jihad, it gives further importance to this injunction. 

313. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "No son can repay (the kindness shown by his father) unless he finds him a slave and buys him and emancipates him". [Muslim]. 

Commentary: This Hadith also brings out the eminence of parents and outstanding importance of their rights. 

316. 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.'' 

In another narration: "O Messenger of Allah! Who is most deserving of my fine treatment?'' He (PBUH) said, "Your mother, then your mother, then your mother, then your father, then your nearest, then nearest". [Al-Bukhari and Muslim]. 

Commentary: This Hadith tells us that the rights of the mother are three times more important than that of the father for the reasons that: 1 She is weaker than the father. 2. The following three troubles are borne exclusively by the mother while the father does not share them with her: a) She carries the baby in her womb for nine months, b) The labor pain which she suffers. c) Two years' period of suckling which disturbs her sleep at night and affects her health. She has also to be very cautious in her food for the welfare of the baby. 

317. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "May he be disgraced! May he be disgraced! May he be disgraced, whose parents, one or both, attain old age during his life time, and he does not enter Jannah (by rendering being dutiful to them)". [Muslim]. 

Commentary: The word ``Ragham'' means soil. When a person's nose is soiled, it is a mark of his extreme humiliation. This metaphor carries a curse for an unfortunate person who does not win the pleasure of Allah by serving and obeying his parents. In fact, it is a malediction as well as a prediction of someone's inauspicious end. Service of parents is essential at every stage of their life - whether they are young or old. But this Hadith mentions their old age for the reason that in that period of their life they stand in greater need of care and service. It is a very callous offense to leave them at the mercy of circumstances when they are old, senile and depend on others for their needs. To neglect them at that stage is a major sin for which one deserves Hell-fire. 

318. Abu Hurairah (May Allah be pleased with him) reported: A man said to Messenger of Allah (PBUH): "I have relatives with whom I try to keep the ties of relationship but they sever relations with me; and whom I treat kindly but they treat me badly, I am gentle with them but they are rough to me.'' He (PBUH) replied, "If you are as you say, it is as if you are feeding them hot ashes, and you will be with a supporter against them from Allah as long as you continue to do so". [Muslim]. 

Commentary: This Hadith has three important lessons: First, the misbehaviour of one's relative is no justification for the misbehaviour of another, let alone the severing of relations on that account. Second, the person who treats his relatives nicely in all events and circumstances is blessed by Allah Who will send from heaven helpers to support him. Third, the consequence of denying compassion and kindness to relatives is as woeful as the eating of hot ashes. 

319. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who desires ample provisions and his life be prolonged, should maintain good ties with his blood relations". [Al-Bukhari and Muslim]. 

Commentary: One who is benevolent and compassionate towards one's own relatives, stands to gain at least two definite advantages in this world besides the reward in the next. These two advantages are the increase in his subsistence and longevity of life. Increase in subsistence means that Almighty Allah will increase the quantity of his worldly goods or his means of subsistence will be blessed by Him. Similar is the case of longevity of life. The life of such person is either actually increased (in terms of years) or his life is graced with the Blessings of Allah. Both interpretations are correct. 

321. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: A man came to the Prophet (PBUH) of Allah and said, "I swear allegiance to you for emigration and Jihad, seeking reward from Allah.'' He (PBUH) said, "Are either of your parents alive?'' He said, "Yes, both of them are alive.'' He (PBUH) then asked, "Do you want to seek reward from Allah?'' He replied in the affirmative. Thereupon Messenger of Allah (PBUH) said, "Go back to your parents and keep good company with them". [Al-Bukhari and Muslim]. 

In another narration it is reported that a person came to Messenger of Allah (PBUH) and sought his permission to participate in Jihad. The Prophet (PBUH) asked, "Are your parents alive?'' He replied in the affirmative. The Prophet (PBUH) said, "(You should) consider their service as Jihad.'' 

Commentary: Under normal circumstances, Jihad is Fard Kifayah (collective duty -- which means that if some people observe it, the rest of the Muslims will be exempted from its obligation). In such circumstances permission of parents to participate in Jihad is necessary because their service is Fard-ul-`ain (individual duty -- an injunction or ordinance, the obligation of which extends to every Muslim in person), and the former cannot be preferred to the latter. This Hadith explains such a situation. In certain circumstances, however, Jihad becomes Fard-ul-`ain and in that case permission of the parents to take part in Jihad is not essential because then every Muslim is duty-bound to take part in it. 

322. `Abdullah bin `Amr Al-`as (May Allah be pleased with them) reported: The Prophet (PBUH) said, "The person who perfectly maintains the ties of kinship is not the one who does it because he gets recompensed by his relatives (for being kind and good to them), but the one who truly maintains the bonds of kinship is the one who persists in doing so even though the latter has severed the ties of kinship with him". [Al-Bukhari]. 

Commentary: This Hadith makes clear the essentials of kindness to relatives. Those kinsmen who respect and honour you, would obviously be treated by you fairly. It goes without saying that people usually reciprocate sentiments showed to them. But this is not maintaining the ties of kinship but kindness for kindness. On the opposite side, there is a kinsman who is rough and rude and is always bent upon severing relation with you, but you tolerate his excesses with patience and perseverance, return his harshness with politeness, maintain relationship with him in spite of all his efforts to break it, then what you are exercising is maintaining the ties of kinship. This is what Islam actually demands from a Muslim. But this is the excellence of Faith which one must try to attain. There is nothing remarkable in exchanging dry smiles. 

325. Asma' bint Abu Bakr As-Siddiq (May Allah be pleased with her) said: My mother came to me while she was still a polytheist, so I asked Messenger of Allah (PBUH), "My mother, who is ill-disposed to Islam, has come to visit me. Shall I maintain relations with her?'' He (PBUH) replied, "Yes, maintain relations with your mother". [Al-Bukhari and Muslim]. 

Commentary: The woman mentioned in this Hadith had come from Makkah to Al-Madinah. What this Hadith signifies is that it is essential to be kind to parents even if they are Mushrikun (polytheists) and Kuffar (disbelievers). This has also been clearly ordained in the Noble Qur'an: ``... but behave with them in the world kindly". (31:15). 

333. Ibn `Umar (May Allah be pleased with them) reported: I had a wife whom I loved but `Umar (May Allah be pleased with him) disliked her. He asked me to divorce her and when I refused, `Umar (May Allah be pleased with him) went to Messenger of Allah (PBUH) and mentioned the matter to him. The Messenger of Allah (PBUH) asked me to divorce her. [At-Tirmidhi and Abu Dawud]. 

Commentary: If parents' order to divorce one's wife is based on the principles of Shari`ah and morality, it must be obeyed, as is evident from this Hadith. If their order is founded on other factors, then one should try to convince them politely so that they agree with one's view on the issue. Here Ibn `Umar (May Allah be pleased with him) loved his wife for love's sake, but his father `Umar bin Khattab (May Allah be pleased with him) disliked her basing his decision on religious grounds. This is why the Prophet (PBUH) ordered Ibn `Umar to obey his father. 

334. Abud-Darda' (May Allah be pleased with him) reported: A man came to me and said, "I have a wife whom my mother commands me to divorce". I replied him that I had heard Messenger of Allah (PBUH) saying, "A parent is the best of the gates of Jannah; so if you wish, keep to the gate, or lose it.'' [At-Tirmidhi and Ibn Majah]. 

Commentary: The word "Walid,'' applies to mother as well as father. As the word "Walidain'' is a dual form and covers mother and father both; similarly the noun "father'', also applies to both. This Hadith also stresses that obedience of parents and submission to their order must have preference over the love for the wife as long as this order of theirs is fair and just. 

335. Al-Bara' bin `Azib (May Allah be pleased with them) reported: I heard the Prophet (PBUH) saying: "A mother's sister is equivalent to (real) mother (in status)". [At-Tirmidhi] 

Commentary: This Hadith tells us that one should be as respectful to one's aunt (mother's real sister) as one is to mother, as it is a virtue as well as "a form of maintaining the ties of kinship". 

CHAPTER 41 PROHIBITION OF DISOBEYING PARENTS AND SEVERANCE OF RELATIONS 

Allah, the Exalted, says: "Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship? Such are they whom Allah has cursed, so that He has made them deaf and blinded their sight.'' (47:22,23) 

"And those who break the Covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined (i.e., they sever the bond of kinship and are not good to their relatives), and work mischief in the land, on them is the curse (i.e., they will be far away from Allah's Mercy), and for them is the unhappy (evil) home (i.e., Hell).'' (13:25) 

"And your Rubb has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: `My Rubb! Bestow on them Your Mercy as they did bring me up when I was young.''' (17:23,24) 

336. Abu Bakrah Nufai` bin Al-Harith (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Shall I not inform you of the biggest of the major sins?'' The Messenger of Allah (PBUH) asked this question thrice. We said, "Yes, O Messenger of Allah. (Please inform us.)". He said, "Ascribing partners to Allah, and to be undutiful to your parents". The Messenger of Allah (PBUH) sat up from his reclining position and said, "And I warn you against giving forged statement and a false testimony; I warn you against giving forged statement and a false testimony". The Messenger of Allah (PBUH) kept on repeating that warning till we wished he would stop. [Al-Bukhari and Muslim]. 

Commentary: This Hadith mentions some of the major sins. A major sin is one against which there is a serious warning in the Noble Qur'an and Hadith. When disobedience to parents is mentioned along with Shirk (polytheism), it makes the fact evident that both of these are very serious sins. Similar is the case of telling a lie and false testimony, which in the incident mentioned in this Hadith made Messenger of Allah (PBUH) to leave his pillow and sit attentively. It indicates that the latter two are serious. May Allah protect all Muslims from all such sins. 3

37. Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: The Prophet (PBUH) said, "(Of the) major sins are: to ascribe partners to Allah, disobey parents, murder someone, and to take a false oath (intentionally)". [Al-Bukhari]. 

Commentary: There are many more major sins which have been enlisted and discussed at length by Muhaddathun in independent volumes, such as Az-Zawajir `an iqtraf-al-Kaba'ir, Kitab-al-Kaba'ir by Adh-Dhahabi. This Hadith mentions some of the major sins enumerated by the Prophet (PBUH) on a particular occasion. We can also say that the sins mentioned here are some of the most serious among the major sins. 

338. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "It is one of the gravest sins to abuse one's parents.'' It was asked (by the people): "O Messenger of Allah, can a man abuse his own parents?'' The Messenger of Allah (PBUH) said, "He abuses the father of somebody who, in return, abuses the former's father; he then abuses the mother of somebody who, in return, abuses his mother". [Al-Bukhari and Muslim]. 

Another narration is: The Messenger of Allah (PBUH) said, "One of the major sins is to curse one's parents". It was submitted: "O Messenger of Allah! How can a man curse his own parents?'' He (PBUH) said, "When someone curses the parents of another man who in return abuses the former's father; and when someone abuses the mother of another man who in return abuses his mother.'' 

Commentary: We learn from this Hadith that one should not abuse anyone's parents, because in the event, he is paid in the same coin, he will be responsible for disgracing his own parents. 

340. Abu 'Isa Al-Mughirah bin Shu`bah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Allah has forbidden you: disobedience to your mothers, to withhold (what you should give), or demand (what you do not deserve), and to bury your daughters alive. And Allah dislikes idle talk, to ask too many questions (for things which will be of no benefit to one), and to waste your wealth". [Al-Bukhari and Muslim]. 

Allahu A3lam