Rights In Islam Written By Maulana Ashraf Ali Thanvi
Rights In Islam
Written By
Maulana Ashraf Ali Thanvi
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1.Table Of Contents
2.The Rights Of Husband
3.The Rights of Parents
4.The wet-nurse
5.The Rights of Muslims
6.Rights of the Neighbour
7.Rights of the Travelling Companion
8.Rights of the Weak and Old
9.Rights of Human beings
10.Rights of Animals
11.The Virtues and Rights of Marriage
12.Glossary
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Rights Of Husband
Allah Ta‘âlâ has given great rights to the husband
and has attached a lot of virtue to him. Pleasing the
husband and keeping him happy is a great act of
‘ibâdah and displeasing him or keeping him
unhappy is a major sin.
1. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The
woman who offers her five times salât, fasts in the
month of Ramadân, protects her honour and respect, and obeys her husband has the choice of entering
jannah from whichever door she wishes to enter
from." This means that from the eight doors of
jannah she can enter through whichever door she
wishes without even having to knock on that door.
2. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The
woman who passes away in such a state that her
husband is pleased with her will enter jannah."
3. Rasûlullâh sallallâhu ‘alayhi wa sallam said :
"Were I to command anyone to prostrate to anyone
other than Allah, I would have commanded the
woman to prostrate to her husband. If the husband
orders his wife to carry the boulders of one
mountain to the next mountain, and the boulders of
the next mountain to a third mountain, she will have
to do this.
"
4. Rasûlullâh sallallâhu ‘alayhi wa sallam said :
"When the husband calls his wife, she should go
immediately to him even if she is busy at her stove."
In other words, no matter how important a task she
may be busy with, she should leave it and go to him.
5. Rasûlullâh sallallâhu ‘alayhi wa sallam said :
"When a man calls his wife to engage in sexual
intercourse with him and she does not go and because of this he sleeps away angrily, the angels
continue cursing this woman till the morning."
6. Rasûlullâh sallallâhu ‘alayhi wa sallam said :
"When a woman troubles or displeases her husband
in this world, the hûr of jannah that has been set
aside for him says : "May Allah curse you! Do not
trouble him. He is your guest for a few days. Soon he
will leave you and come to me."
7. Rasûlullâh sallallâhu ‘alayhi wa sallam said :
"There are three types of people whose salât is not
accepted, nor is any other good act of theirs accepted.
One is a slave who runs away from his master. The
second is a woman whose husband is displeased with
her. The third is a person who is in a state of
intoxication."
8. A person asked : "Who is the best woman?"
Rasûlullâh sallallâhu ‘alayhi wa sallam replied : "The
best woman is one who pleases her husband when he
looks at her, when he asks her to do something she
obeys him, and she does not do anything that may
displease him with regard to his wealth and honour."
One of the rights of the husband is that the wife
should not keep any optional fasts nor offer any
optional salât in his presence without his permission. Among the rights of the husband is that she should
not remain in an untidy, dishevelled state. Instead,
she should always remain clean and beautiful for her
husband. In fact, if she remains untidy and
dishevelled despite her husband ordering her to
remain clean, he has the right of beating her (lightly)
in order that she may obey him. Another right of the
husband is that she should not leave the house
without his permission irrespective of whether it be
the house of a friend, relative or anyone else.
The Rights of Parents
1. You should not cause them any harm even if they
commit any excesses.
2. Respect and honour them in your speech and
dealings with them.
3. Obey them in permissible acts.
4. If they are in need of money, assist them even if
they are kâfirs.
5. The following rights are due to parents after their
death :
(a) Continue making du‘âs of forgiveness and mercy
for them. Continue sending rewards to them in the form of optional acts of worship and charity on their
behalf.
(b) Meet their friends and relatives in a friendly way
and also assist them wherever possible.
(c) If you have the finances, fulfil their unpaid debts
and the permissible bequests that they have made.
(d) When they pass away, abstain from crying and
wailing aloud or else their souls will be troubled.
6. According to the Sharî‘ah, the rights of the
paternal and maternal grandparents are similar to
those of the parents and they should be regarded as
such.
7. Similarly, the rights of the maternal and paternal
uncles and aunts are similar to those of the parents.
This has been deduced from certain ‘Ahâdîth.
(Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The
maternal aunt has the status of one’s mother." -
Tirmidhî)
The wet-nurse
Meet her with respect. If she is in need of money and
you are able to help her, then help her.
The Step-mother Since she is an associate of your father, and we have
been commanded to be kind and friendly to our
parents' associates, the step-mother, therefore, also
has certain rights over you as mentioned previously.
The elder brother
In the light of the Hadith, the elder brother is
similar to one's father. From this we can deduce that
the younger brother is similar to one's children.
Based on this, they will have rights similar to those
of parents and children. The elder sister and the
younger sister should also be treated in the same
manner.
Relatives
If any of your blood relatives is in need and is unable
to earn, help him out with his expenses according to
your financial position. Go and meet them
occasionally. Do not cut-off relations with them. In
fact, even if they cause you harm, it will be best for
you to exercise patience.
The In-laws
In the Quran, Allah Ta'âlâ has mentioned the in-laws
together with one's lineage. We learn from this that
the father-in-law, mother-in-law, wife's brother, sister's husband, son-in-law, daughter-in-law, the
previous children of the wife, the previous children
of the husband - all of these have certain rights.
Therefore, you have to be more considerate to them
as opposed to others.
The Rights of Muslims
1. Overlook the faults of a Muslim.
2. When he cries, have mercy on him.
3. Conceal his shortcomings.
4. Accept his excuses.
5. Remove his difficulties.
6. Always be good to him.
7. Gaining his love is an accomplishment.
8. Fulfil his promises.
9. When he falls ill, visit him.
10. When he passes away, make du‘â for him.
11. Accept his invitation.
12. Accept his gifts.
13. When he shows kindness to you, show kindness
to him in return.
14. Be grateful for his favours upon you.
15. Help and assist him at the time of need. 16. Safeguard his family and children.
17. Assist him in his work.
18. Listen to his advice.
19. Accept his intercession.
20. Do not make him feel despondent over his
ambitions.
21. When he sneezes and says "Alhamdulillâh", say
"Yarhamukallah" in reply.
22. If you find a lost item of his, return it to him.
23. Reply to his greeting.
24. When you converse with him, speak with
humility and in a good manner.
25. Be kind and friendly to him.
26. When he takes an oath with regard to you,
confident that you will fulfil it, then you must fulfil
it. (For example, Zayd takes an oath that ‘Amr never
goes to the bazaar and he is confident that ‘Amr will
fulfil this oath of his, then ‘Amr must ensure that he
does not act contrary to it.)
27. If anyone oppresses him, go to his assistance. If
he oppresses someone, prevent him.
28. Be friendly to him and do not antagonize him.
29. Do not disgrace him.
30. Whatever you like for yourself, like for him as
well.
31. When you meet him, make salâm to him. If a man shakes the hand of a man, and a woman shakes
the hand of a woman, it will be even better.
32. If a quarrel takes place between the two of you,
do not cut-off speaking to him for more than three
days.
33. Do not have evil thoughts of him.
34. Do not be jealous of him nor should you hate
him.
35. Direct him towards good deeds and stop him
from evil deeds.
36. Have mercy on the young and respect the elderly.
37. If there is a conflict between two Muslims, try
and reconcile them.
38. Do not speak ill of him.
39. Do not cause him any loss; neither in his wealth
nor in his honour.
40. If he is sitting, do not make him get up and take
his place.
Rights of the Neighbour
1. Deal with him in a nice and friendly manner.
2. Protect the honour of his wife and children.
3. Occasionally you should send gifts to his house.
Especially if he is poor. In such a case you should
definitely send some food to him. 4. Do not cause him any harm. Do not quarrel with
him over trivial matters.
Rights of the Travelling Companion
1. Just as a person has a neighbour at home, he also
has a neighbour when travelling. That is, a travelling
companion with whom you embark on a journey or
coincidentally joins you during the course of the
journey. The rights of such a person are similar to
those of a neighbour.
2. His rights can be summed up as follows : give
preference to his comfort over your own comfort.
Some people display a lot of selfishness with regard
to other travellers when travelling by train or other
modes of public transportation. This is a very evil
habit.
Rights of the Weak and Old
Those people who are in need, such as orphans,
widows, the weak, the poor, the sick, the cripple,
travellers, beggars, etc. have additional rights. They
are :
1. You should help them financially.
2. You should undertake their tasks with your own
hands and legs. 3. You should console and comfort them.
4. You should not refuse to fulfil their needs and
wants.
Rights of Human beings
1. Do not cause financial or physical harm to
innocent people.
2. Do not argue with anyone without any valid Shar'î
reason.
3. If you find someone in problem, in poverty, or
sick, help him, feed him, treat his sickness.
4. When meting out punishment, do not transgress
the limits in the different methods of punishment
that have been laid down in the Sharî‘ah.
Rights of Animals
1. Do not encage an animal which you will not be
taking any benefit from. Removing nestlings from
their nests, causing harm to their parents, etc. is a
sign of extreme mercilessness.
2. An animal that is suitable for consumption should
not be killed merely for amusement. 3. You should make proper arrangements with
regard to food, drink, providing rest, and taking care
for the animal that you utilise for your work. Do not
impose any work on it that is beyond its capacity,
nor should you beat it more than necessary.
4. The animal that is to be slaughtered or killed on
account of it being harmful should be slaughtered or
killed quickly. Do not cause it any agitation. Do not
take its life after having starved it.
Additional points
If there is any shortcoming in fulfilling the rights of
a person, fulfil that which can be fulfilled or else, ask
for forgiveness. For example, you are still owing
someone some money or you cheated someone, etc.
(In such a case you should try and pay the debt, but
if you cannot do so, then seek forgiveness from the
person). As for the right which can only be forgiven,
seek forgiveness for it, e.g. you spoke ill of a person
or beat him (In such a case, it is obvious that you
cannot pay him anything. Instead, you will have to
seek his forgiveness).
If, due to some reason, you cannot fulfil their rights
nor can you seek their forgiveness, then you should
continue making du‘â for these people. It is possible that on the day of judgement Allah Ta'âlâ will try
and influence them to forgive you. However, later if
you are in a position to fulfil their rights or seek
their forgiveness, then do not hesitate in doing so.
As for the rights that are due to you and there is a
hope of their being fulfilled, then be lenient when
asking for them. As for those where there is no hope
of their being fulfilled or, they are such that they
cannot be fulfilled, such as ghîbah, then although
there is the hope of your receiving rewards in return
for them on the day of judgement, however, more
reward has been mentioned with regard to forgiving
them in this world. It will be much better if you
forgive them completely or absolve them completely.
This is especially when the person earnestly seeks
forgiveness from you.
The Virtues and Rights of Marriage
1. It is mentioned in a Hadîth that this world has
been created to be utilised and that of all the things
that are utilised in this world, there is nothing better
than a pious woman. In other words, if a person is
fortunate enough to get a pious wife, it will be a great
blessing. It is also a mercy from Allah Ta'âlâ that she
is actually a comfort for the husband and a means for
his success in this world and in the hereafter. A person enjoys comfort from such a woman for his
worldly needs and she also assists him in fulfilling his
religious duties.
2. It is mentioned in a Hadîth that Rasûlullâh
sallallâhu ‘alayhi wa sallam said : "Marriage is my
way and my sunnah." "The one who does not act
upon my sunnah is not of me." That is, there is no
relationship between him and me. This is actually a
warning and a threat to the one who does not
practice on the sunnah and a mention of
Rasûlullâh's sallallâhu ‘alayhi wa sallam anger on
such a person. It is therefore necessary to be
extremely cautious in this regard. Furthermore, how
can a Muslim bear to have Rasûlullâh sallallâhu
‘alayhi wa sallam displeased with him for even a
moment. May Allah Ta'âlâ grant us death before that
day comes when a Muslim is able to bear the
displeasure of Allah and His Rasûl sallallâhu ‘alayhi
wa sallam.
It is mentioned in a Hadîth that Rasûlullâh
sallallâhu ‘alayhi wa sallam said : "Marry so that I
can be proud (of your numbers) on the day of
judgement over the other nations." In other words,
Rasûlullâh sallallâhu ‘alayhi wa sallam likes
his ’ummah to be in large numbers and more than the other nations. If this happens, his ’ummah will
be carrying out more good deeds, and in so doing he
will receive more rewards and gain closer proximity
to Allah Ta'âlâ. This is because whoever from
his ’ummah does good deeds, does so through his
teachings. Therefore, the more people who act on his
teachings, the more reward he will receive for
conveying those teachings. We also learn from this
that whenever and however possible, we should
undertake to carry out those tasks and actions that
will take us closer to Allah Ta'âlâ, and that we should
not display any laziness in this regard.
It is mentioned in a Hadîth that on the day of
judgement the people will be standing in 120 lines.
Out of these, 40 lines of people will be from the
other nations while 80 lines of people will be from
the ’ummah of Rasûlullâh sallallâhu ‘alayhi wa
sallam. Glory be to Allah! How beloved Rasûlullâh
sallallâhu ‘alayhi wa sallam is to Him.
The one who is able to (fulfil the rights of a wife)
should marry. As for the one who does not have
sufficient wealth (to fulfil the rights of a wife), he
should fast. That is, he should fast so that there will
be a decrease in his desires. Fasting is actually a
means of curbing his desires. If a person does not have a very dire need for women, and instead has an
average need, and he is able to pay for her basic
necessities, then nikâh is sunnat-e-mu’akkadah for
such a person. As for the person who has a very
urgent need, nikâh will be fard upon him. This is
because there is a fear that he will commit adultery
and thereby get the sin of committing a harâm act. If
a person has a very urgent need but is financially
incapable of maintaining a wife, then such a person
must fast abundantly. Later, when he has sufficient
funds to maintain a wife, he must get married.
3. It is mentioned in a Hadith that children are the
flowers of jannah. This means that the amount of joy
and happiness one will experience on seeing the
flowers of paradise, that same amount of joy and
happiness is experienced when he looks at his
children. And we know fully well that children can
only be obtained through marriage.
4. It is mentioned in a Hadîth that when the status
of a person is increased in jannah, he asks out of
wonder : "How did I receive all this?" (That is, "How
did I receive such a high status when I hadn't carried
out so many good deeds to deserve such a status?") It
will be said to this person that this high status is on
account of your children asking for forgiveness on your behalf. In other words, your children had asked
for forgiveness on your behalf. In return for that,
you have been accorded this status.
5. It is mentioned that the child who is born out of a
miscarriage (i.e. it is born before the due date) will
"fight"(wrangle) with its Creator when its parents are
entered into jahannam. In other words, this child
will go to extremes in interceding on behalf of its
parents and will ask Allah Ta'âlâ to remove its
parents from jahannam. Through His bounty, Allah
Ta'ala will accept the intercession of this child and
He will be soft and lenient towards it. It will be said
to this child : "O siqt (which means, miscarried
foetus) who is quarrelling with its Lord! Enter your
parents into jannah." So this child will draw its
parents out of jahannam with its navel cord and
enter both of them into jannah. We learn from this,
that children of this sort, who are actually a by-
product of marriage, will also be of help in the
hereafter.
6. It is mentioned in a Hadith that when the
husband and wife look at each other (with love),
Allah Ta'âlâ looks at both of them with mercy.
7. It is mentioned in a Hadith that Allah Ta'âlâ has
taken it upon Himself (i.e. out of His mercy, He as taken the responsibility) of helping the person who
gets married in order to attain purity from that
which Allah has made harâm. In other words, the
person who marries in order to save himself from
adultery with the intention of obeying Allah Ta'âlâ,
Allah will help and assist him in his expenses and
other affairs.
8. It is mentioned in a Hadîth that two rak‘ats of
salât performed by a married person is better than 82
rak‘ats performed by an unmarried person. In
another Hadith, 70 rak‘ats have been mentioned
instead of 82 rak‘ats. It is possible that this means
that 70 rak‘ats are written in favour of the person
who fulfils the necessary rights of his wife and family,
and that 82 rak‘ats are in favour of the person who
apart from fulfilling their necessary rights, serves
them more with his life, wealth and good habits.
9. It is mentioned in a Hadîth that it is a major sin
for a person to be neglectful with regard to those
whom he is responsible for (and to have
shortcomings in fulfilling their needs).
10. It is mentioned in a Hadîth that Rasûlullâh
sallallâhu ‘alayhi wa sallam said : "I have not left
behind any test and tribulation on men more
harmful than women." In other words, of all the things that are harmful for men, women are the
most harmful. This is because, out of his love for a
woman, a man loses all his senses, so much so that he
does not even take the commands and orders of
Allah Ta'âlâ into consideration. Therefore, a person
must not fall in love with a woman in such a way
that he has to act contrary to the Sharî‘ah. For
example, her demands for her food and clothing are
more than what the husband can afford. In such
circumstances, never accept any bribes in order to
supplement your present income. Instead, give her
from the halâl earnings which Allah Ta'âlâ has
blessed you with. You should continue teaching your
womenfolk and inculcate respect and good manners
in them. Do not allow them to become impudent
and disrespectful. The intellect of women is deficient,
it is therefore incumbent to take special measures in
reforming them.
11. It is mentioned in a Hadîth that you should not
propose to a girl when your fellow Muslim brother
has already proposed to her until he gets married or
gives up this proposal. In other words, when a
person has sent a proposal to a particular family and
there is a likelihood of their replying in the
affirmative, another person should not send a
proposal to that same family. However, if they reject this first person, or he himself changes his mind, or
they are not too happy with him and are still hesitant
in giving a reply, it will be permissible for another
person to send a proposal for the same girl.
The same rule applies to the transactions of buying
and selling. That is, if a person is busy buying or
selling something, then as long as they do not
separate or abandon the transaction, another person
should not enter into their transaction and should
not offer a price above or below that which has been
already offered when there is an indication that they
are about to come to an agreement. Understand this
well, and know that a kâfir is also included in this
rule.
12. It is mentioned in a Hadith that a woman is
either married because of her Dîn, her wealth or her
beauty. Choose the one with Dîn, may your hands
become dusty. In other words, a man may prefer a
woman who is religiously inclined. While another
may prefer one who is wealthy. While yet another
may prefer one who is beautiful. However,
Rasûlullâh sallallâhu ‘alayhi wa sallam says that one
should choose a religiously inclined woman and that
it is preferable to marry such a woman. However, if
the circumstances are such that a woman is very pious but at the same time she is so ugly that one's
nature does not find her acceptable and there is a
fear that if he marries such a woman there will be no
mutual understanding between them, and that he
will be neglectful in fulfilling her rights, then in such
a case he should not marry such a woman. "May your
hands become dusty" is an Arabic mode of
expression which is used on different occasions. In
this context, it is meant to create a yearning and a
desire for a pious woman.
13. It is mentioned in a Hadîth that the best wife is
one whose mahr is very simple. That is, it is very easy
for the man to fulfil her mahr. These days, there is
the habit of specifying a very high mahr. People
should abstain from this.
14. It is mentioned in a Hadîth that you should look
for a good place for your sperms because a woman
gives birth to children that resemble her brothers
and sisters. In other words, marry a woman who
comes from a pious and noble family because the
children generally resemble the maternal relations.
Although the father also has some influence over the
child's resemblance, we learn from this Hadîth that
the mother's influence is greater. If the wife is from a
disreputable and irreligious family, the children who will be born will be similar to that family. But if this
is not so, then the children who will be born will be
pious and religious.
15. It is mentioned in a Hadîth that the greatest
right that a woman has to fulfil is to her husband,
and that the greatest right that he has to fulfil is to
his mother. In other words, after the rights of Allah
and His Rasûl sallallâhu ‘alayhi wa sallam the woman
has a very great right to fulfil to her husband, so
much so that the husband's rights supersede the
rights of her parents. As for the man, after the rights
of Allah and His Rasûl sallallâhu ‘alayhi wa sallam,
the greatest right that he has to fulfil is to his mother.
We learn from this that the right of the mother
supersedes that of the father.
16. It is mentioned in a Hadîth that if anyone of you
wishes to engage in sexual intercourse with his wife,
he should recite the following du‘â :
The virtue of this du‘â is that if a child is conceived
through this intercourse, shaytân will not be able to
harm this child in any way.
17. There is a lengthy Hadîth in which Rasûlullâh
sallallâhu ‘alayhi wa sallam addressed ‘Abdur
Rahmân bin ‘Auf radiyallâhu ‘anhu asking him to have a walîmah even if it is with one sheep. In other
words, even if you possess very little, you should
spend. It is preferable to have the walîmah after
engaging in sexual intercourse with one's bride.
However, many ‘ulamâ have permitted it
immediately after the nikâh as well. It is mustahab to
have a walîmah.
Glossary
Explanation of Islamic Terms
‘Âlim : One who has attained a considerable amount
of Islamic knowledge. He could also be referred to as
an Islamic scholar.
Barakah : Literally means "blessings". It refers to the
experiencing of abundance in things which are
apparently insignificant or little, both in value and
amount.
Bid'ah : Literally means "innovation". In Islam it
refers to introducing new things into religion which
have no basis in the Quran or Sunnah, and in
addition to this, to regard these new things as acts of
‘ibâdah. A bid'ah is a major sin in Islam.
Du‘â ul-maghfirah : Supplicating to Allah Ta'âlâ and
asking Him for His forgiveness. ’Îlâ’ : Annulment of a marriage after the husband's
sworn testimony to have refrained from sexual
intercourse with his wife for a period of at least four
months. For further details, refer to the chapter
on ’îlâ’.
Fard : Literally means "compulsory". In Islam it
refers to those acts and things which are compulsory
on a Muslim. Abandoning or abstaining from a fard
act is a major sin. Rejecting a fard act amounts to
kufr.
Fatwâ : A formal legal opinion or verdict in Islamic
law.
Ghayr mahram : Refers to all those persons with
whom marriage is permissible. Based on this, it is
incumbent to observe purdah with all ghayr
mahrams.
Ghîbah : Slander or backbiting.
Hayd : Monthly periods or menstruation
experienced by a woman.
Hajj : Literally means "pilgrimage". In Islam it refers
to the annual pilgrimage to Makkah.
Halâl : That which is lawful or permissible in Islam. Harâm : That which is unlawful or prohibited in
Islam.
Hûr : Refers to the large-eyed women of jannah,
promised to the believers.
‘Ibâdah : Literally means "worship". In Islam it
refers to all those acts of worship which one renders
to Allah Ta'âlâ.
‘Iddah : A period of waiting during which a woman
may not remarry after being widowed or divorced.
For further details, refer to the chapter on ‘iddah.
Ihrâm : Two pieces of unstitched cloth donned by
the person performing hajj or ‘umrah.
Jahannam : Hell.
Jamâ'ah : A group, party, community.
Jannah : Paradise.
Kâfir : Literally means "a disbeliever". In Islam it
refers to one who rejects Allah and does not believe
in Muhammad sallallâhu ‘alayhi wa sallam as the
final messenger of Allah.
Kaffârah : Literally means "penance, atonement,
expiation". In Islamic law it refers to redemption from the omission of certain religious duties by a
material donation or a ritual act. For further details,
refer to the chapter on kaffârah.
Khula' : Divorce at the instance of the wife who
must pay a compensation. For further details, refer
to the chapter on khula'.
Kuffâr : Plural of kâfir.
Li'ân : Sworn allegation of adultery committed by
either husband or wife. For further details, refer to
the chapter on li'ân.
Madrasah : Literally means "a school". Also used to
refer to a religious school.
Maghrib : Literally means "evening or sunset". Also
refers to the time of sunset and the salât that is
offered thereafter.
Mahr : Dower or bridal money.
Mahram : Refers to the person with whom marriage
is not permissible and with whom strict purdah is
not incumbent.
Mahrul mithl : The dower or bridal money that is
equal to or similar than that which was given to a girl's paternal grandmothers. For further details,
refer to the chapter on mahrul mithl.
Masâ'il : Plural of mas'ala.
Mas'ala : Literally means "an issue, problem or
question". In Islamic jurisprudence, it refers to a rule
or regulation.
Mustahab : Literally means "preferable or desirable".
Refers to that act which was carried out by
Rasûlullâh sallallâhu ‘alayhi wa sallam or the
Sahâbah occasionally. Carrying out these actions
entails reward and leaving them out does not entail
punishment.
Nafl : Optional.
Nadhr : A vow or solemn pledge.
Nifâs : Refers to the flowing of blood after child-
birth.
Nikâh : Marriage.
Purdah : An Urdu word meaning "seclusion". It is
an equivalent of the Arabic word "hijâb". Refers to
the seclusion of women from strangers. There are
different stages of purdah, the highest of which is that the woman should not come out of her home
except for a valid Islamic reason.
Qadâ’ : Literally means "carrying out or fulfilling".
In Islamic jurisprudence it refers to fulfilling or
completing those duties that one may have missed
out due to some reason or the other.
Qadiani : A heretical sect which regards Mirza
Ghulam Ahmad Qadiani as a prophet of Allah.
Qadianis are regarded as disbelievers.
Qiblah : The direction in which one faces when
offering salât.
Qurbâni : Literally means "sacrifice". In Islam it
refers to the sacrificing of animals solely for the
pleasure of Allah Ta'âlâ on the day of ‘îd ul-ad'hâ and
the two days following it.
Rahmah : Mercy.
Ramadân : The ninth month of the Islamic calendar
which is regarded as the most sacred month.
Salâm : Literally means "peace".
Sharî‘ah : The Islamic Law.
Shaytân : Satan or the devil. Shî‘ah : A heretical sect found primarily in Iran.
Sunnat-e-
Mu'akkadah : Refers to those actions which
Rasûlullâh sallallâhu ‘alayhi wa sallam carried out
continuously. It is a sin to leave out such a sunnah
without any valid excuse.
Sunni : Refers to those who belong to the Ahlus
Sunnah wal Jamâ'ah. This term is generally used as
an opposite to Shî‘ah.
Surmah : Antimony. A black powdery substance
that is applied to the eyes. It is sunnah to apply
surmah.
Talâq : Divorce.
Talâq-e-
kinâyah : A divorce that is issued in vague terms
without clearly uttering the words of talâq.
Talâq-e-sarîh : A divorce that is issued in clear terms
without leaving any vagueness or doubt.
Talâqul bâ'in : A divorce which causes the
annulment of the marriage. If a person wishes to
retain his wife to whom he had issued a talâqul bâ'in, he will have to remarry her, i.e. their nikâh will have
to be re-performed.
Talâqul
mughallazah : A divorce which not only causes the
annulment of the marriage, but if the couple wish to
remarry, the woman will have to marry another
person first, when he divorces her or passes away,
only then can she remarry her first husband.
Talâqur raj'î : A revocable divorce.
For further details with regard to all the above forms
of talâq, refer to the relevant chapters.
‘Ulamâ : Plural of ‘âlim.
’Ummah : Literally means "community or nation".
Here it refers to the Muslim community and nation.
Wâjib : Literally means "obligatory". In Islamic
jurisprudence it refers to that act which has not been
established by an absolute proof. Leaving out a wajib
without any valid reason makes one a fâsiq and
entails punishment.
Wali : In the context of marriage or divorce, it refers
to the legal guardian of a minor. Walîmah : Refers to the feast that is organized after
a marriage. It usually takes place after the bride and
bride groom have spent a night together.
Wudû’ : Literally means "purity or cleanliness". In
Islamic terminology it refers to the act of washing
oneself before offering salât.
Zihâr : Likening one's wife to one's mother. It is a
form of divorce. For further details, refer to the
chapter on zihâr.
Written By
Maulana Ashraf Ali Thanvi
http : /www.nazmay.com
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1.Table Of Contents
2.The Rights Of Husband
3.The Rights of Parents
4.The wet-nurse
5.The Rights of Muslims
6.Rights of the Neighbour
7.Rights of the Travelling Companion
8.Rights of the Weak and Old
9.Rights of Human beings
10.Rights of Animals
11.The Virtues and Rights of Marriage
12.Glossary
----------------------------------------------
Rights Of Husband
Allah Ta‘âlâ has given great rights to the husband
and has attached a lot of virtue to him. Pleasing the
husband and keeping him happy is a great act of
‘ibâdah and displeasing him or keeping him
unhappy is a major sin.
1. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The
woman who offers her five times salât, fasts in the
month of Ramadân, protects her honour and respect, and obeys her husband has the choice of entering
jannah from whichever door she wishes to enter
from." This means that from the eight doors of
jannah she can enter through whichever door she
wishes without even having to knock on that door.
2. Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The
woman who passes away in such a state that her
husband is pleased with her will enter jannah."
3. Rasûlullâh sallallâhu ‘alayhi wa sallam said :
"Were I to command anyone to prostrate to anyone
other than Allah, I would have commanded the
woman to prostrate to her husband. If the husband
orders his wife to carry the boulders of one
mountain to the next mountain, and the boulders of
the next mountain to a third mountain, she will have
to do this.
"
4. Rasûlullâh sallallâhu ‘alayhi wa sallam said :
"When the husband calls his wife, she should go
immediately to him even if she is busy at her stove."
In other words, no matter how important a task she
may be busy with, she should leave it and go to him.
5. Rasûlullâh sallallâhu ‘alayhi wa sallam said :
"When a man calls his wife to engage in sexual
intercourse with him and she does not go and because of this he sleeps away angrily, the angels
continue cursing this woman till the morning."
6. Rasûlullâh sallallâhu ‘alayhi wa sallam said :
"When a woman troubles or displeases her husband
in this world, the hûr of jannah that has been set
aside for him says : "May Allah curse you! Do not
trouble him. He is your guest for a few days. Soon he
will leave you and come to me."
7. Rasûlullâh sallallâhu ‘alayhi wa sallam said :
"There are three types of people whose salât is not
accepted, nor is any other good act of theirs accepted.
One is a slave who runs away from his master. The
second is a woman whose husband is displeased with
her. The third is a person who is in a state of
intoxication."
8. A person asked : "Who is the best woman?"
Rasûlullâh sallallâhu ‘alayhi wa sallam replied : "The
best woman is one who pleases her husband when he
looks at her, when he asks her to do something she
obeys him, and she does not do anything that may
displease him with regard to his wealth and honour."
One of the rights of the husband is that the wife
should not keep any optional fasts nor offer any
optional salât in his presence without his permission. Among the rights of the husband is that she should
not remain in an untidy, dishevelled state. Instead,
she should always remain clean and beautiful for her
husband. In fact, if she remains untidy and
dishevelled despite her husband ordering her to
remain clean, he has the right of beating her (lightly)
in order that she may obey him. Another right of the
husband is that she should not leave the house
without his permission irrespective of whether it be
the house of a friend, relative or anyone else.
The Rights of Parents
1. You should not cause them any harm even if they
commit any excesses.
2. Respect and honour them in your speech and
dealings with them.
3. Obey them in permissible acts.
4. If they are in need of money, assist them even if
they are kâfirs.
5. The following rights are due to parents after their
death :
(a) Continue making du‘âs of forgiveness and mercy
for them. Continue sending rewards to them in the form of optional acts of worship and charity on their
behalf.
(b) Meet their friends and relatives in a friendly way
and also assist them wherever possible.
(c) If you have the finances, fulfil their unpaid debts
and the permissible bequests that they have made.
(d) When they pass away, abstain from crying and
wailing aloud or else their souls will be troubled.
6. According to the Sharî‘ah, the rights of the
paternal and maternal grandparents are similar to
those of the parents and they should be regarded as
such.
7. Similarly, the rights of the maternal and paternal
uncles and aunts are similar to those of the parents.
This has been deduced from certain ‘Ahâdîth.
(Rasûlullâh sallallâhu ‘alayhi wa sallam said : "The
maternal aunt has the status of one’s mother." -
Tirmidhî)
The wet-nurse
Meet her with respect. If she is in need of money and
you are able to help her, then help her.
The Step-mother Since she is an associate of your father, and we have
been commanded to be kind and friendly to our
parents' associates, the step-mother, therefore, also
has certain rights over you as mentioned previously.
The elder brother
In the light of the Hadith, the elder brother is
similar to one's father. From this we can deduce that
the younger brother is similar to one's children.
Based on this, they will have rights similar to those
of parents and children. The elder sister and the
younger sister should also be treated in the same
manner.
Relatives
If any of your blood relatives is in need and is unable
to earn, help him out with his expenses according to
your financial position. Go and meet them
occasionally. Do not cut-off relations with them. In
fact, even if they cause you harm, it will be best for
you to exercise patience.
The In-laws
In the Quran, Allah Ta'âlâ has mentioned the in-laws
together with one's lineage. We learn from this that
the father-in-law, mother-in-law, wife's brother, sister's husband, son-in-law, daughter-in-law, the
previous children of the wife, the previous children
of the husband - all of these have certain rights.
Therefore, you have to be more considerate to them
as opposed to others.
The Rights of Muslims
1. Overlook the faults of a Muslim.
2. When he cries, have mercy on him.
3. Conceal his shortcomings.
4. Accept his excuses.
5. Remove his difficulties.
6. Always be good to him.
7. Gaining his love is an accomplishment.
8. Fulfil his promises.
9. When he falls ill, visit him.
10. When he passes away, make du‘â for him.
11. Accept his invitation.
12. Accept his gifts.
13. When he shows kindness to you, show kindness
to him in return.
14. Be grateful for his favours upon you.
15. Help and assist him at the time of need. 16. Safeguard his family and children.
17. Assist him in his work.
18. Listen to his advice.
19. Accept his intercession.
20. Do not make him feel despondent over his
ambitions.
21. When he sneezes and says "Alhamdulillâh", say
"Yarhamukallah" in reply.
22. If you find a lost item of his, return it to him.
23. Reply to his greeting.
24. When you converse with him, speak with
humility and in a good manner.
25. Be kind and friendly to him.
26. When he takes an oath with regard to you,
confident that you will fulfil it, then you must fulfil
it. (For example, Zayd takes an oath that ‘Amr never
goes to the bazaar and he is confident that ‘Amr will
fulfil this oath of his, then ‘Amr must ensure that he
does not act contrary to it.)
27. If anyone oppresses him, go to his assistance. If
he oppresses someone, prevent him.
28. Be friendly to him and do not antagonize him.
29. Do not disgrace him.
30. Whatever you like for yourself, like for him as
well.
31. When you meet him, make salâm to him. If a man shakes the hand of a man, and a woman shakes
the hand of a woman, it will be even better.
32. If a quarrel takes place between the two of you,
do not cut-off speaking to him for more than three
days.
33. Do not have evil thoughts of him.
34. Do not be jealous of him nor should you hate
him.
35. Direct him towards good deeds and stop him
from evil deeds.
36. Have mercy on the young and respect the elderly.
37. If there is a conflict between two Muslims, try
and reconcile them.
38. Do not speak ill of him.
39. Do not cause him any loss; neither in his wealth
nor in his honour.
40. If he is sitting, do not make him get up and take
his place.
Rights of the Neighbour
1. Deal with him in a nice and friendly manner.
2. Protect the honour of his wife and children.
3. Occasionally you should send gifts to his house.
Especially if he is poor. In such a case you should
definitely send some food to him. 4. Do not cause him any harm. Do not quarrel with
him over trivial matters.
Rights of the Travelling Companion
1. Just as a person has a neighbour at home, he also
has a neighbour when travelling. That is, a travelling
companion with whom you embark on a journey or
coincidentally joins you during the course of the
journey. The rights of such a person are similar to
those of a neighbour.
2. His rights can be summed up as follows : give
preference to his comfort over your own comfort.
Some people display a lot of selfishness with regard
to other travellers when travelling by train or other
modes of public transportation. This is a very evil
habit.
Rights of the Weak and Old
Those people who are in need, such as orphans,
widows, the weak, the poor, the sick, the cripple,
travellers, beggars, etc. have additional rights. They
are :
1. You should help them financially.
2. You should undertake their tasks with your own
hands and legs. 3. You should console and comfort them.
4. You should not refuse to fulfil their needs and
wants.
Rights of Human beings
1. Do not cause financial or physical harm to
innocent people.
2. Do not argue with anyone without any valid Shar'î
reason.
3. If you find someone in problem, in poverty, or
sick, help him, feed him, treat his sickness.
4. When meting out punishment, do not transgress
the limits in the different methods of punishment
that have been laid down in the Sharî‘ah.
Rights of Animals
1. Do not encage an animal which you will not be
taking any benefit from. Removing nestlings from
their nests, causing harm to their parents, etc. is a
sign of extreme mercilessness.
2. An animal that is suitable for consumption should
not be killed merely for amusement. 3. You should make proper arrangements with
regard to food, drink, providing rest, and taking care
for the animal that you utilise for your work. Do not
impose any work on it that is beyond its capacity,
nor should you beat it more than necessary.
4. The animal that is to be slaughtered or killed on
account of it being harmful should be slaughtered or
killed quickly. Do not cause it any agitation. Do not
take its life after having starved it.
Additional points
If there is any shortcoming in fulfilling the rights of
a person, fulfil that which can be fulfilled or else, ask
for forgiveness. For example, you are still owing
someone some money or you cheated someone, etc.
(In such a case you should try and pay the debt, but
if you cannot do so, then seek forgiveness from the
person). As for the right which can only be forgiven,
seek forgiveness for it, e.g. you spoke ill of a person
or beat him (In such a case, it is obvious that you
cannot pay him anything. Instead, you will have to
seek his forgiveness).
If, due to some reason, you cannot fulfil their rights
nor can you seek their forgiveness, then you should
continue making du‘â for these people. It is possible that on the day of judgement Allah Ta'âlâ will try
and influence them to forgive you. However, later if
you are in a position to fulfil their rights or seek
their forgiveness, then do not hesitate in doing so.
As for the rights that are due to you and there is a
hope of their being fulfilled, then be lenient when
asking for them. As for those where there is no hope
of their being fulfilled or, they are such that they
cannot be fulfilled, such as ghîbah, then although
there is the hope of your receiving rewards in return
for them on the day of judgement, however, more
reward has been mentioned with regard to forgiving
them in this world. It will be much better if you
forgive them completely or absolve them completely.
This is especially when the person earnestly seeks
forgiveness from you.
The Virtues and Rights of Marriage
1. It is mentioned in a Hadîth that this world has
been created to be utilised and that of all the things
that are utilised in this world, there is nothing better
than a pious woman. In other words, if a person is
fortunate enough to get a pious wife, it will be a great
blessing. It is also a mercy from Allah Ta'âlâ that she
is actually a comfort for the husband and a means for
his success in this world and in the hereafter. A person enjoys comfort from such a woman for his
worldly needs and she also assists him in fulfilling his
religious duties.
2. It is mentioned in a Hadîth that Rasûlullâh
sallallâhu ‘alayhi wa sallam said : "Marriage is my
way and my sunnah." "The one who does not act
upon my sunnah is not of me." That is, there is no
relationship between him and me. This is actually a
warning and a threat to the one who does not
practice on the sunnah and a mention of
Rasûlullâh's sallallâhu ‘alayhi wa sallam anger on
such a person. It is therefore necessary to be
extremely cautious in this regard. Furthermore, how
can a Muslim bear to have Rasûlullâh sallallâhu
‘alayhi wa sallam displeased with him for even a
moment. May Allah Ta'âlâ grant us death before that
day comes when a Muslim is able to bear the
displeasure of Allah and His Rasûl sallallâhu ‘alayhi
wa sallam.
It is mentioned in a Hadîth that Rasûlullâh
sallallâhu ‘alayhi wa sallam said : "Marry so that I
can be proud (of your numbers) on the day of
judgement over the other nations." In other words,
Rasûlullâh sallallâhu ‘alayhi wa sallam likes
his ’ummah to be in large numbers and more than the other nations. If this happens, his ’ummah will
be carrying out more good deeds, and in so doing he
will receive more rewards and gain closer proximity
to Allah Ta'âlâ. This is because whoever from
his ’ummah does good deeds, does so through his
teachings. Therefore, the more people who act on his
teachings, the more reward he will receive for
conveying those teachings. We also learn from this
that whenever and however possible, we should
undertake to carry out those tasks and actions that
will take us closer to Allah Ta'âlâ, and that we should
not display any laziness in this regard.
It is mentioned in a Hadîth that on the day of
judgement the people will be standing in 120 lines.
Out of these, 40 lines of people will be from the
other nations while 80 lines of people will be from
the ’ummah of Rasûlullâh sallallâhu ‘alayhi wa
sallam. Glory be to Allah! How beloved Rasûlullâh
sallallâhu ‘alayhi wa sallam is to Him.
The one who is able to (fulfil the rights of a wife)
should marry. As for the one who does not have
sufficient wealth (to fulfil the rights of a wife), he
should fast. That is, he should fast so that there will
be a decrease in his desires. Fasting is actually a
means of curbing his desires. If a person does not have a very dire need for women, and instead has an
average need, and he is able to pay for her basic
necessities, then nikâh is sunnat-e-mu’akkadah for
such a person. As for the person who has a very
urgent need, nikâh will be fard upon him. This is
because there is a fear that he will commit adultery
and thereby get the sin of committing a harâm act. If
a person has a very urgent need but is financially
incapable of maintaining a wife, then such a person
must fast abundantly. Later, when he has sufficient
funds to maintain a wife, he must get married.
3. It is mentioned in a Hadith that children are the
flowers of jannah. This means that the amount of joy
and happiness one will experience on seeing the
flowers of paradise, that same amount of joy and
happiness is experienced when he looks at his
children. And we know fully well that children can
only be obtained through marriage.
4. It is mentioned in a Hadîth that when the status
of a person is increased in jannah, he asks out of
wonder : "How did I receive all this?" (That is, "How
did I receive such a high status when I hadn't carried
out so many good deeds to deserve such a status?") It
will be said to this person that this high status is on
account of your children asking for forgiveness on your behalf. In other words, your children had asked
for forgiveness on your behalf. In return for that,
you have been accorded this status.
5. It is mentioned that the child who is born out of a
miscarriage (i.e. it is born before the due date) will
"fight"(wrangle) with its Creator when its parents are
entered into jahannam. In other words, this child
will go to extremes in interceding on behalf of its
parents and will ask Allah Ta'âlâ to remove its
parents from jahannam. Through His bounty, Allah
Ta'ala will accept the intercession of this child and
He will be soft and lenient towards it. It will be said
to this child : "O siqt (which means, miscarried
foetus) who is quarrelling with its Lord! Enter your
parents into jannah." So this child will draw its
parents out of jahannam with its navel cord and
enter both of them into jannah. We learn from this,
that children of this sort, who are actually a by-
product of marriage, will also be of help in the
hereafter.
6. It is mentioned in a Hadith that when the
husband and wife look at each other (with love),
Allah Ta'âlâ looks at both of them with mercy.
7. It is mentioned in a Hadith that Allah Ta'âlâ has
taken it upon Himself (i.e. out of His mercy, He as taken the responsibility) of helping the person who
gets married in order to attain purity from that
which Allah has made harâm. In other words, the
person who marries in order to save himself from
adultery with the intention of obeying Allah Ta'âlâ,
Allah will help and assist him in his expenses and
other affairs.
8. It is mentioned in a Hadîth that two rak‘ats of
salât performed by a married person is better than 82
rak‘ats performed by an unmarried person. In
another Hadith, 70 rak‘ats have been mentioned
instead of 82 rak‘ats. It is possible that this means
that 70 rak‘ats are written in favour of the person
who fulfils the necessary rights of his wife and family,
and that 82 rak‘ats are in favour of the person who
apart from fulfilling their necessary rights, serves
them more with his life, wealth and good habits.
9. It is mentioned in a Hadîth that it is a major sin
for a person to be neglectful with regard to those
whom he is responsible for (and to have
shortcomings in fulfilling their needs).
10. It is mentioned in a Hadîth that Rasûlullâh
sallallâhu ‘alayhi wa sallam said : "I have not left
behind any test and tribulation on men more
harmful than women." In other words, of all the things that are harmful for men, women are the
most harmful. This is because, out of his love for a
woman, a man loses all his senses, so much so that he
does not even take the commands and orders of
Allah Ta'âlâ into consideration. Therefore, a person
must not fall in love with a woman in such a way
that he has to act contrary to the Sharî‘ah. For
example, her demands for her food and clothing are
more than what the husband can afford. In such
circumstances, never accept any bribes in order to
supplement your present income. Instead, give her
from the halâl earnings which Allah Ta'âlâ has
blessed you with. You should continue teaching your
womenfolk and inculcate respect and good manners
in them. Do not allow them to become impudent
and disrespectful. The intellect of women is deficient,
it is therefore incumbent to take special measures in
reforming them.
11. It is mentioned in a Hadîth that you should not
propose to a girl when your fellow Muslim brother
has already proposed to her until he gets married or
gives up this proposal. In other words, when a
person has sent a proposal to a particular family and
there is a likelihood of their replying in the
affirmative, another person should not send a
proposal to that same family. However, if they reject this first person, or he himself changes his mind, or
they are not too happy with him and are still hesitant
in giving a reply, it will be permissible for another
person to send a proposal for the same girl.
The same rule applies to the transactions of buying
and selling. That is, if a person is busy buying or
selling something, then as long as they do not
separate or abandon the transaction, another person
should not enter into their transaction and should
not offer a price above or below that which has been
already offered when there is an indication that they
are about to come to an agreement. Understand this
well, and know that a kâfir is also included in this
rule.
12. It is mentioned in a Hadith that a woman is
either married because of her Dîn, her wealth or her
beauty. Choose the one with Dîn, may your hands
become dusty. In other words, a man may prefer a
woman who is religiously inclined. While another
may prefer one who is wealthy. While yet another
may prefer one who is beautiful. However,
Rasûlullâh sallallâhu ‘alayhi wa sallam says that one
should choose a religiously inclined woman and that
it is preferable to marry such a woman. However, if
the circumstances are such that a woman is very pious but at the same time she is so ugly that one's
nature does not find her acceptable and there is a
fear that if he marries such a woman there will be no
mutual understanding between them, and that he
will be neglectful in fulfilling her rights, then in such
a case he should not marry such a woman. "May your
hands become dusty" is an Arabic mode of
expression which is used on different occasions. In
this context, it is meant to create a yearning and a
desire for a pious woman.
13. It is mentioned in a Hadîth that the best wife is
one whose mahr is very simple. That is, it is very easy
for the man to fulfil her mahr. These days, there is
the habit of specifying a very high mahr. People
should abstain from this.
14. It is mentioned in a Hadîth that you should look
for a good place for your sperms because a woman
gives birth to children that resemble her brothers
and sisters. In other words, marry a woman who
comes from a pious and noble family because the
children generally resemble the maternal relations.
Although the father also has some influence over the
child's resemblance, we learn from this Hadîth that
the mother's influence is greater. If the wife is from a
disreputable and irreligious family, the children who will be born will be similar to that family. But if this
is not so, then the children who will be born will be
pious and religious.
15. It is mentioned in a Hadîth that the greatest
right that a woman has to fulfil is to her husband,
and that the greatest right that he has to fulfil is to
his mother. In other words, after the rights of Allah
and His Rasûl sallallâhu ‘alayhi wa sallam the woman
has a very great right to fulfil to her husband, so
much so that the husband's rights supersede the
rights of her parents. As for the man, after the rights
of Allah and His Rasûl sallallâhu ‘alayhi wa sallam,
the greatest right that he has to fulfil is to his mother.
We learn from this that the right of the mother
supersedes that of the father.
16. It is mentioned in a Hadîth that if anyone of you
wishes to engage in sexual intercourse with his wife,
he should recite the following du‘â :
The virtue of this du‘â is that if a child is conceived
through this intercourse, shaytân will not be able to
harm this child in any way.
17. There is a lengthy Hadîth in which Rasûlullâh
sallallâhu ‘alayhi wa sallam addressed ‘Abdur
Rahmân bin ‘Auf radiyallâhu ‘anhu asking him to have a walîmah even if it is with one sheep. In other
words, even if you possess very little, you should
spend. It is preferable to have the walîmah after
engaging in sexual intercourse with one's bride.
However, many ‘ulamâ have permitted it
immediately after the nikâh as well. It is mustahab to
have a walîmah.
Glossary
Explanation of Islamic Terms
‘Âlim : One who has attained a considerable amount
of Islamic knowledge. He could also be referred to as
an Islamic scholar.
Barakah : Literally means "blessings". It refers to the
experiencing of abundance in things which are
apparently insignificant or little, both in value and
amount.
Bid'ah : Literally means "innovation". In Islam it
refers to introducing new things into religion which
have no basis in the Quran or Sunnah, and in
addition to this, to regard these new things as acts of
‘ibâdah. A bid'ah is a major sin in Islam.
Du‘â ul-maghfirah : Supplicating to Allah Ta'âlâ and
asking Him for His forgiveness. ’Îlâ’ : Annulment of a marriage after the husband's
sworn testimony to have refrained from sexual
intercourse with his wife for a period of at least four
months. For further details, refer to the chapter
on ’îlâ’.
Fard : Literally means "compulsory". In Islam it
refers to those acts and things which are compulsory
on a Muslim. Abandoning or abstaining from a fard
act is a major sin. Rejecting a fard act amounts to
kufr.
Fatwâ : A formal legal opinion or verdict in Islamic
law.
Ghayr mahram : Refers to all those persons with
whom marriage is permissible. Based on this, it is
incumbent to observe purdah with all ghayr
mahrams.
Ghîbah : Slander or backbiting.
Hayd : Monthly periods or menstruation
experienced by a woman.
Hajj : Literally means "pilgrimage". In Islam it refers
to the annual pilgrimage to Makkah.
Halâl : That which is lawful or permissible in Islam. Harâm : That which is unlawful or prohibited in
Islam.
Hûr : Refers to the large-eyed women of jannah,
promised to the believers.
‘Ibâdah : Literally means "worship". In Islam it
refers to all those acts of worship which one renders
to Allah Ta'âlâ.
‘Iddah : A period of waiting during which a woman
may not remarry after being widowed or divorced.
For further details, refer to the chapter on ‘iddah.
Ihrâm : Two pieces of unstitched cloth donned by
the person performing hajj or ‘umrah.
Jahannam : Hell.
Jamâ'ah : A group, party, community.
Jannah : Paradise.
Kâfir : Literally means "a disbeliever". In Islam it
refers to one who rejects Allah and does not believe
in Muhammad sallallâhu ‘alayhi wa sallam as the
final messenger of Allah.
Kaffârah : Literally means "penance, atonement,
expiation". In Islamic law it refers to redemption from the omission of certain religious duties by a
material donation or a ritual act. For further details,
refer to the chapter on kaffârah.
Khula' : Divorce at the instance of the wife who
must pay a compensation. For further details, refer
to the chapter on khula'.
Kuffâr : Plural of kâfir.
Li'ân : Sworn allegation of adultery committed by
either husband or wife. For further details, refer to
the chapter on li'ân.
Madrasah : Literally means "a school". Also used to
refer to a religious school.
Maghrib : Literally means "evening or sunset". Also
refers to the time of sunset and the salât that is
offered thereafter.
Mahr : Dower or bridal money.
Mahram : Refers to the person with whom marriage
is not permissible and with whom strict purdah is
not incumbent.
Mahrul mithl : The dower or bridal money that is
equal to or similar than that which was given to a girl's paternal grandmothers. For further details,
refer to the chapter on mahrul mithl.
Masâ'il : Plural of mas'ala.
Mas'ala : Literally means "an issue, problem or
question". In Islamic jurisprudence, it refers to a rule
or regulation.
Mustahab : Literally means "preferable or desirable".
Refers to that act which was carried out by
Rasûlullâh sallallâhu ‘alayhi wa sallam or the
Sahâbah occasionally. Carrying out these actions
entails reward and leaving them out does not entail
punishment.
Nafl : Optional.
Nadhr : A vow or solemn pledge.
Nifâs : Refers to the flowing of blood after child-
birth.
Nikâh : Marriage.
Purdah : An Urdu word meaning "seclusion". It is
an equivalent of the Arabic word "hijâb". Refers to
the seclusion of women from strangers. There are
different stages of purdah, the highest of which is that the woman should not come out of her home
except for a valid Islamic reason.
Qadâ’ : Literally means "carrying out or fulfilling".
In Islamic jurisprudence it refers to fulfilling or
completing those duties that one may have missed
out due to some reason or the other.
Qadiani : A heretical sect which regards Mirza
Ghulam Ahmad Qadiani as a prophet of Allah.
Qadianis are regarded as disbelievers.
Qiblah : The direction in which one faces when
offering salât.
Qurbâni : Literally means "sacrifice". In Islam it
refers to the sacrificing of animals solely for the
pleasure of Allah Ta'âlâ on the day of ‘îd ul-ad'hâ and
the two days following it.
Rahmah : Mercy.
Ramadân : The ninth month of the Islamic calendar
which is regarded as the most sacred month.
Salâm : Literally means "peace".
Sharî‘ah : The Islamic Law.
Shaytân : Satan or the devil. Shî‘ah : A heretical sect found primarily in Iran.
Sunnat-e-
Mu'akkadah : Refers to those actions which
Rasûlullâh sallallâhu ‘alayhi wa sallam carried out
continuously. It is a sin to leave out such a sunnah
without any valid excuse.
Sunni : Refers to those who belong to the Ahlus
Sunnah wal Jamâ'ah. This term is generally used as
an opposite to Shî‘ah.
Surmah : Antimony. A black powdery substance
that is applied to the eyes. It is sunnah to apply
surmah.
Talâq : Divorce.
Talâq-e-
kinâyah : A divorce that is issued in vague terms
without clearly uttering the words of talâq.
Talâq-e-sarîh : A divorce that is issued in clear terms
without leaving any vagueness or doubt.
Talâqul bâ'in : A divorce which causes the
annulment of the marriage. If a person wishes to
retain his wife to whom he had issued a talâqul bâ'in, he will have to remarry her, i.e. their nikâh will have
to be re-performed.
Talâqul
mughallazah : A divorce which not only causes the
annulment of the marriage, but if the couple wish to
remarry, the woman will have to marry another
person first, when he divorces her or passes away,
only then can she remarry her first husband.
Talâqur raj'î : A revocable divorce.
For further details with regard to all the above forms
of talâq, refer to the relevant chapters.
‘Ulamâ : Plural of ‘âlim.
’Ummah : Literally means "community or nation".
Here it refers to the Muslim community and nation.
Wâjib : Literally means "obligatory". In Islamic
jurisprudence it refers to that act which has not been
established by an absolute proof. Leaving out a wajib
without any valid reason makes one a fâsiq and
entails punishment.
Wali : In the context of marriage or divorce, it refers
to the legal guardian of a minor. Walîmah : Refers to the feast that is organized after
a marriage. It usually takes place after the bride and
bride groom have spent a night together.
Wudû’ : Literally means "purity or cleanliness". In
Islamic terminology it refers to the act of washing
oneself before offering salât.
Zihâr : Likening one's wife to one's mother. It is a
form of divorce. For further details, refer to the
chapter on zihâr.
+ نوشته شده در 20 Feb 2014 ساعت ۲:۴۳ ق.ظ توسط نصیراحمد الهاشمی
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