Friday, March 21, 2014
that she came to the Prophet 
The Inherent Differences Between Man and Woman - III
Should there be equality in all rulings, given the differences in physique and competence, it would be a reversal of Fitrah (natural disposition), and injustice against both the authoritative sex (men) and the other one (women) if not the entire life of human society, for in this case, it would result in deprivation of the fruits obtained from the capacity of being authoritative and, at the same time, the members of the other sex would be obliged to do what is beyond their capacity. Allaah The Almighty forbids that such injustice, even as much as the weight of a mustard seed, should happen in the Sharee‘ah of Allaah, who is the Wisest of judges. This is why these fine rulings ensure that the woman is provided for while she practices motherhood, maintains her house, and raises the future generations of the Ummah (Muslim nation).
May Allaah have mercy upon the prominent scholar, Mahmood Muhammad Shaakir, who commented on the previously-mentioned statement of At-Tabari 
saying,
This is merely a type of false wishing and longing which the people of this age are contentiously involved in and misunderstand, and the only way to be saved from it is to have a sincere intention, a correct understanding of the nature of humankind, as well as to separate baseless false wishes from necessity, and to release oneself from the bond of blind imitation of the prevailing nations and from the captivity of the corrupt society which has dragged the nations of today into great turmoil.
However, some of the people of our religion, may Allaah guide them and mend their affairs, have been led astray, while assuming the mode of reform, and have confused what might reform their corruption by means of endeavor, thought and wisdom, with what would corrupt them. People have become radically excessive, and the resentful advocates of falsehood among them who are in charge of the press today have increased. Thus, tongues have spoken confused words, minds have fallen into chaos, and many people have slipped along with those advocates, to the extent that we have come to see some seemingly learned people who are of those of religious knowledge, say about this issue words from which every religious person should disassociate himself.
There is a huge difference between the state in which the life of the Ummah, with its men and women, is correct and pure from evil, disfigurement and ignorance, and the state in which the Ummah eliminates all the barriers between men and women and thus reduces itself to no more than false wishes that bring about envy and transgression with no just cause. Let me repeat the words of Abu Ja‘far “O Allaah, guide us to the straight path at a time in which the tongue has betrayed the mind. Let those who oppose the command of Allaah, and reject His fate in them beware lest a calamity would befall them and obliterate their remaining traces on earth as it obliterated the traces of those who were before them.”
Thus, this principle confirms the physical, moral and Sharee‘ah-recognized distinctions between man and woman.
The forthcoming principles will be established on this first one, since they would discuss the distinctions between them concerning adornment and Hijaab.
The Inherent Differences Between Man and Woman - II
Here is a set of features with which men and women have been characterized:
From among the rulings assigned to men, a mention may be made of the following:
• Men are in charge of the household in general and of preserving, caring and safeguarding virtue, holding back vice and protecting those under their guardianship from evil. They are also in charge of the household in terms of earning a living and spending upon it. In confirmation of this, Allaah The Almighty Says (what means): {Men are in charge of women by [right of] what Allaah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allaah would have them guard.} [Quran 4:34]
Consider the effect of that responsibility in the word "under" in the Grand Quran as stated by Allaah The Almighty in Soorat At-Tahreem: {Allaah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants.} [Quran 66:10]
"Under" in this context tells us that they had no authority over their husbands; rather, it was their husbands who had authority over them. The woman is, therefore, not to be regarded as equal to or above the man in this regard.
• Prophethood and the delivering of Allaah’s message are the domain of men and not women. In confirmation of this, Allaah The Almighty Says (what means): {And We sent not before you [as messengers] except men to whom We revealed from among the people of cities.} [Quran 12:109]
According to scholars of Tafseer (Quranic exegesis), Allaah The Almighty has never sent as a prophet a woman, an angel, a jinn, or a Bedouin.
• As for public guardianship and the jobs done under it like the judiciary, public administration, and so on, and all other forms of guardianship like that in marriage, are also the domain of men.
• Men are specifically assigned, to the exclusion of women, many acts of worship such as the obligatory duty of Jihaad, Jumu‘ah (Friday prayer in the mosque) prayer, congregational prayers (in the mosque), pronouncement of the Athaan and Iqaamah (calls to prayer), and so on. Divorce also is made in the hand of the man and not the woman, and the custody of the children are given to the man and not the woman.
• The man's share of inheritance, blood-money and his witness is twice that of the woman.
These and other rulings assigned exclusively to men explain the meaning of what is mentioned by Allaah The Almighty at the end of the Noble Verse of Divorce in which He Says (what means): {But the men have a degree over them [in responsibility and authority]. And Allaah is Exalted in Might and Wise.} [Quran 2:228]
On the other hand, there are many rulings that Allaah The Almighty assigned to women in acts of worship, social interaction, marriage and its ramifications, judgments, and so on. They are well-known in the Quran and Sunnah as well as in the writings of jurists. Many books, in the past as well as the present, have been dedicated to this purpose in particular.
Some of these pertain to her Hijaab and guarding her virtue.
That Allaah The Almighty has assigned to each sex a set of rulings has three implications:
First, to have faith in and acknowledge the physical, mental and Sharee‘ah-determined distinction between men and women. Each should be satisfied with what has been decreed by Allaah The Almighty for him/her. Perfect justice lies in these distinctions, and through observing them, order is achieved in the life of human society.
Second, it is impermissible for a male or a female Muslim to hope for what was assigned by Allaah The Almighty to the other. To do so would be to be displeased with the decree of Allaah The Almighty and dissatisfied with His command and ordinance. Rather, let each slave ask Allaah The Almighty out of His bounty for that is from Sharee‘ah-recommended politeness and which removes envy, disciplines the believing soul and habituates it to be pleased with what is decreed by Allaah The Almighty.
Allaah The Almighty forbade wishing for what is assigned to others in His statement (which means): {And do not wish for that by which Allaah has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allaah of His bounty. Indeed Allaah is ever, of all things, Knowing.} [Quran 4:32]
The occasion on which this verse was revealed is what is narrated on the authority of Mujaahid that Umm Salamah 
said, “O Messenger of Allaah, will men take part in Jihaad and we [women] not do so? Why should we have only half their inheritance?” On that Allaah The Almighty revealed (what means): {And do not wish for that by which Allaah has made some of you exceed others.} [Quran 4:32] [At-Tabari, Ahmad, Al-Haakim and others]
According to At-Tabari “Allaah The Almighty means here, 'Desire not that with which Allaah has favored some of you over others'. It is mentioned that it was revealed in connection with some women who wished to be in the same position of men and have what they have, but Allaah The Almighty forbade His slaves to have such false wishes and commanded them to ask Him for His Bounty, as such wishes always draw envy and transgression with no just cause.”
Third, if mere wishing is forbidden as stated by the Quran, then what about those who actually deny the Sharee‘ah-determined distinctions, call for their cancellation, and claim equality, to which they invite in the name of equality between man and woman?
Undoubtedly, this is an atheistic theory for it contradicts the universal norm of Allaah The Almighty that decreed these physical and moral distinctions between men and women and seeks to disregard Islam with its Sharee‘ah-related texts which determine, in many rulings, the differences between the male and the female.
The parent-child relationship in Islam
Islam’s general approach to children may be summarized in a few principles. First, it is a divine injunction that no child may become the cause of harm to the parents.
A. The child’s rights: The parent’s duties
Allaah, The Exalted, Says (what means): “Mothers may breastfeed their children two complete years for whoever wishes to complete the nursing [period]. Upon the father is the mothers' provision and their clothing according to what is acceptable. No person is charged with more than his capacity. No mother should be harmed through her child, and no father through his child. And upon the [father's] heir is [a duty] like that [of the father]. And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a substitute, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allaah and know that Allaah is Seeing of what you do.” [Quran 2: 233]
Secondly, by implication the parents should reciprocate and cause the child no harm either. The Qur’an recognizes very clearly that parents are not always immune from over protectiveness or negligence.
On the basis of this recognition, it (Quran) has, thirdly, established certain guidelines and pointed out certain facts with respect to children.
It points out that children are joys of life as well as sources of pride and fountains of distress and temptation. But it hastens to stress the greater joys of the spirit and cautions parents against overconfidence, false pride, or misdeeds that might be caused by children. The religious moral principle of this position is that every individual, parent or child, relates to Allaah directly and is independently responsible for his deeds.
No child can absolve the parent on the Day of Judgment. Nor can a parent intercede on behalf of his child.
Finally, Islam is strongly sensitive to the crucial dependence of the child on the parents. Their decisive role in forming the child’s personality is clearly recognized in Islam. In a very suggestive statement, the Prophet (peace be upon him) declared that every child is born into the true malleable nature of ‘Fitrah’ (i.e., the pure natural in-born, monotheistic belief in God), its parents later on make him into a Jew, Christian or pagan.
According to these guidelines, and more specifically, one of the most inalienable rights of the child in Islam is the right to life and equal life chances. Preservation of the child’s life is the third commandment in Islam.
Allaah, The Exalted, Says (what means): “Say, 'Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities – what is apparent of them and what is concealed. And do not kill the soul which Allaah has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason.'" [Quran 6: 151]
Another equally inalienable right is the right of legitimacy, which holds that every child shall have a father, and one father only. A third set of rights comes under socialization, upbringing, and general care. To take good care of children is one of the most commendable deeds in Islam. The Prophet 
was fond of children and he expressed his conviction that his Muslim community would be noted among other communities for its kindness to children.
It is charity of a higher order to attend to their spiritual welfare, educational needs, and general well-being. Interest in and responsibility for the child’s welfare are questions of top priority.
According to the Prophet’s instructions by the seventh day the child should be given a good, pleasant name and its head should be shaved, along with all the other hygienic measures required for healthy growing. This should be made a festive occasion marked with joy and charity.
Responsibility for and compassion toward the child is a matter of religious importance as well as social concern. Whether the parents are alive or deceased, present or absent, known or unknown, the child is to be provided for with optimum care. Whenever there are executors or relatives close enough to be held responsible for the child’s welfare, they shall be directed to discharge this duty.
But if there is no next of kin, care for the child becomes a joint responsibility of the entire Muslim community, designated officials and commoners alike.
B. The child’s duties: The parent’s rights
The parent-child relationship is complementary. In Islam, parents and children are bound together by mutual obligations and reciprocal commitments. But the age differential is sometimes so wide as to cause parents to grow physically weak and mentally feeble. This is often accompanied by impatience, degeneration of energy, heightened sensitivity, and perhaps misjudgment.
It may also result in abuses of parental authority or intergenerational estrangement and uneasiness, something similar to what is now called the “generation gap”. It was probably in view of these considerations that Islam has taken cognizance of certain facts and made basic provisions to govern the individual’s relationship to his parents.
The fact that parents are advanced in age and are generally believed to be more experienced does not by itself validate their views or certify their standards. Similarly, youth per se is not the sole fountain of energy, idealism, or wisdom.
In various contexts, the Qur’an cites instances where the parents were proven wrong in their encounter with their children and also where children misjudged the positions of their parents.
Allaah, The Exalted, Says (what means): And [mention O Muhammad], when Abraham said to his father Aazar, 'Do you take idols as deities? Indeed, I see you and your people to be in manifest error.'” [Quran 6:74]
Allaah also Says what means: “And it sailed with them through waves like mountains, and Noah called to his son who was apart [from them], 'O my son, come aboard with us and be not with the disbelievers.' [But] he said, 'I will take refuge on a mountain to protect me from the water.' [Noah] said, 'There is no protector today from the decree of Allaah, except for whom He gives mercy.' And the waves came between them, and he was among the drowned. And it was said, 'O earth, swallow your water, and O sky, withhold [your rain].' And the water subsided, and the matter was accomplished, and the ship came to rest on the [mountain of] Joodiyy. And it was said, 'Away with the wrongdoing people.' And Noah called to his Lord and said, 'My Lord, indeed my son is of my family; and indeed, Your promise is true; and You are the most just of judges!' He said, 'O Noah, indeed he is not of your family; indeed, he is [one whose] work was other than righteous, so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant.'” [Quran 11:42-46]
More significant, perhaps, is the fact that customs, folkways, traditions, or the parents’ value system and standards do not in themselves constitute truth and rightness. In several passages, the Quran strongly reproaches those who may stray from the truth just because it seems new to them, or contrary to what is considered to be normal, or incompatible with the parents’ values.
Furthermore, it focalizes the fact that if loyalty or obedience to the parents is likely to alienate the individual from Allaah, then he must side with Allaah, as it were. It is true; the parents merit consideration, love, compassion, and mercy. But if they step out of their proper line to intrude upon the rights of Allaah, a demarcation line must be drawn and maintained.
The Quran sums up the whole question in the master concept of ‘Ihsaan’ (i.e. a strong sense of God-consciousness which constantly inclines a believer toward piety) , which denotes what is right, good, and beautiful. The practical implications of the concept of ‘ihsan’ to the parents entail active empathy and patience, gratitude and compassion, respect for them and prayers for their souls, honoring their legitimate commitments and providing them with sincere counsel.
One basic dimension of ‘Ihsaan’ is deference. Parents have the right to expect obedience from their children if only in partial return for what the parents have done for them. But if parents demand the wrong or ask for the improper, disobedience becomes not only justifiable, but also imperative. Obey or disobey, the children’s attitude toward parents may not be categorical submissiveness or irresponsible defiance.
The last integral part of ‘Ihsaan’ to be mentioned here is that children are responsible for the support and maintenance of parents when the parents become weak and are unable to support themselves. It is an absolute religious duty to provide for the parents in case of need and help them to make their lives as comfortable as possible.
was fond of children and he expressed his conviction that his Muslim community would be noted among other communities for its kindness to children. by the seventh day the child should be given a good, pleasant name and its head should be shaved, along with all the other hygienic measures required for healthy growing. This should be made a festive occasion marked with joy and charity.The Inherent Differences Between Man and Woman - I
The physical, moral and Sharee‘ah-related differences between man and woman are proven by Divine Decree, the Sharee‘ah, and sound ration.
That is, Allaah The Almighty has created man and woman as twin-halves of the human species: male and female, as confirmed by His Statement (which means): {And that He creates the two mates - the male and female.} [Quran 53:45] Both participate in maintaining the universe, each in his/her field. They share in maintaining it by worshipping Allaah The Almighty, in which there is no difference between men and women in the universalities of religion: Tawheed (Islamic monotheism), creed, articles of faith, submission to Allaah The Almighty, reward and punishment, encouragement and admonition in general, in addition to virtue and chastity. There is also no difference between them in the universality of religious law, as regards to all rights and duties; Allaah The Almighty Says (what means):
• {And I did not create the jinn and mankind except to worship Me.} [Quran 51:56]
• {Whoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life.} [Quran 16:97]
• {And whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed.} [Quran 4:124]
But, Allaah The Almighty decreed that man is different from woman in physique, constitution and appearance. Man is more perfect in nature, disposition and physical power than woman, due to what she suffers of menses, pregnancy, the pains of childbirth, suckling, looking after the affairs of the baby, and raising the future generation of the Ummah (Muslim nation). That is why the woman was created from the rib of Aadam (Adam) 
. She is a complementary part of him, and man is entrusted to take care of her affairs, guard and protect her, and maintain her as well as their offspring.
This difference in disposition led to differences between them in physical, mental, intellectual, emotional capabilities, and will-power, and that was reflected in the difference in work, performance, and competence. Additionally, modern day scientists have concluded that there are amazing signs of physiological disparity between the two sexes.
The types of difference between the sexes has accounted for a large set of corresponding Sharee‘ah-stipulated rulings. Allaah, The Exalted in Honor, the Wise, with His Perfect Wisdom, has enjoined difference, disparity and authority between man and woman in some Sharee‘ah-stipulated rulings in tasks and functions that befit each according to his/her physique, constitution, capabilities and performance, and the aptitude of each of them in his/her respective field of human life, in order for life to be integrated and for each party to undertake his/her task in it.
Allaah The Almighty assigned to men rulings that befit their physique, constitution, structure, competence, qualification for performance, patience, endurance and solemnity, and the bulk of their role is outside the home as they endeavor to provide for their household. He did the same with women, to whom He assigned rulings that befit their physique, constitution, structure, competence, qualification for performance and fragile endurance, and the bulk of their job is thus inside the home, looking after the affairs of their household and raising those in it who constitute the next generation of the Ummah.
Allaah The Almighty related from a woman her statement (which means):{“And the male is not like the female.”} [Quran 3:36] Exalted be He, to whom belongs the creation and command, ruling and legislation:{Unquestionably, His is the creation and the command; blessed is Allaah, Lord of the worlds.} [Quran 7:54]
This is the universal norm of Allaah The Almighty in His creation (meaning that whatever Allaah The Almighty wills and decrees for his slaves will inevitably occur), constitution and foundations, and His Legislative norm concerning commands, rulings and laws. Both norms meet to serve the benefits of people, the maintenance of the universe, and the organization of the life of the individual, the home, the community and human society.
How to respect your parents
A. Introduction:
B. Parents in the Quran:
A Muslim child should respect and appreciate his or her parents on a daily basis. Allaah mentions that human beings must recognise their parents and that this is second only to the recognition of Allaah Himself. Throughout the Quran, we notice that parents are mentioned with appreciation and respect, even if they are senile. In the Quran, there is a very beautiful description of how parents are to be treated; Allaah Says (what means): "And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as] 'uff' [i.e., an expression of irritation or disapproval] and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say: 'My Lord! Have mercy upon them as they brought me up [when I was] small.'" [Quran 17:23-24]
The recognition and respect of parents is mentioned in the Quran eleven times; in every instance, Allaah reminds children to recognise and to appreciate the love and care that they have received from their parents. One such example is when Allaah says what means: "And We have enjoined upon man goodness to parents…" [Quran 29:8 & 46:15]
1. The demand for recognising parents is made more emphatic when Allaah Says (what means): "And [recall] when We took the covenant from the Children of Israel, [enjoining upon them]: 'Do not worship except Allaah; and to parents, do good…'" [Quran 2:83]
2. Allaah again emphasises in chapter An-Nisaa' that children should be kind to their parents. He says what means: "Worship Allaah and associate nothing with Him, and to parents do good..." [Quran 4:36]
3. In Chapter Al-An'aam, Allaah reemphasises that people should be kind to their parents; He says what means: "Say: 'Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment...'" [Quran 6:151]
C. Mothers:
Although Islam recognises both parents, mothers are given particular gratitude and respect. This can be appreciated if we reflect upon the hardships and suffering that mothers experience in their lives. In this regard, there is a Hadeeth of the Prophet : It was narrated by Abu Hurayrah 
that a man came to the Prophet and asked him: 'Who is most deserving of my close companionship?' He replied: “Your mother; your mother; your mother; then your father; then the next closest to you in kinship; then the one next closest.”
Islam has endorsed respect for parents by their children, even if the parents are non-Muslims. If parents strive to convert their children to non-Islamic beliefs, the children should not obey them, but must still maintain goodness towards them. In this regard, Allaah says what means: "And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is two years. Be grateful to Me and your parents; to Me is the [final] destination. But if they endeavour to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do." [Quran 31:14-15]
D. More Respect:
Islam teaches us that of the most beloved deeds to Allaah, having respect for one's parents is second only to that of prayer and is greater than that of Jihaad (fighting in His cause). In this respect, Abu 'Abdur-Rahmaan 'Abdullaah Ibn Mas’ood narrated the following: "I asked the Prophet : 'Which deed is the most beloved to Allaah?' He replied: "Prayers performed on time." I then asked: 'Which one is next?' He replied: "Goodness to parents." I then asked: 'Which is next?' He replied: "Jihaad in the path of Allaah.""
In Islam, respect for parents is so great that the child and his wealth are considered to be the property of the parents: `Aa’ishah narrated that a man came to the Prophet in order to resolve a dispute that he had with his father regarding a loan he had given him. The Prophet said to the man: "You and your wealth are to (i.e., the property of) your father."
E. Final Remarks:
We hope and pray that all of us will respect our parents while they are alive and after their death. One can honour his parents after their death through the following methods:
1. Performing daily Du'aa' (supplication) for them.
O Allaah! Help us to be respectful children to our parents. Aameen.
The Status of Muslim Women in Communal Life
The status of the Muslim woman in Islam is very noble and lofty, and she has a great influence on the life of every Muslim in her community. Indeed, a Muslim woman is the initial teacher who contributes towards building a righteous society, provided that she follows the guidance of the Book of Allaah and the Sunnah (tradition) of His Prophet since adherence to the Quran and the Sunnah keeps every Muslim -- male or female – away from being misguided in any way.
The misguidance and deviation of nations are the result of being far away from the path of Allaah The Almighty and from what His prophets and messengers, may Allaah exalt their mention, came with. The Prophet said: "I am leaving behind two things, you will not go astray as long as you cling to them, the Book of Allaah and my Sunnah."
The Noble Quran mentions the great importance of the role of Muslim women, whether she is a mother, wife, sister or daughter, her rights and duties, and this has been explained in detail in the purified Sunnah.
Her importance lies in the tremendous burden and responsibility that is placed on her shoulders, and the difficulties that she has to shoulder -- responsibilities and difficulties that are sometimes greater than those which a man has to bear. Hence, one of the most important duties is to show gratitude to the mother, be dutiful to her and accompany her in kindness. In this matter, she is to be given precedence over the father. Allaah The Almighty says (what means):
پœ {And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.} [Quran 31:14]
پœ {And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months.} [Quran 46:15]
A man came to the Messenger of Allaah and said, "‘O Messenger of Allaah! Who among people is the worthiest of my kind companionship?’ He replied: ‘Your mother.’ The man asked, ‘Then who?’ He replied: ‘Your mother.’ The man then asked, ‘Then who?’ So the Prophet replied again: ‘Your mother.’ The man then asked, ‘Then who?’ He replied: ‘Then your father.’ " This implies that the mother should be given three times the dutifulness and good treatment that the father is given.
As regards to the wife, her status and her effect in making the soul tranquil and serene has been clearly shown in the noble Quranic verse where Allaah The Almighty says (what means): {And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy.} [Quran 30:21] Al-Haafith Ibn Katheer commented on this verse, saying, "It encourages love, affection, compassion and piety since the man keeps his wife either because he loves her, or because of compassion and pity for her if he has a child from her."
The unique stance that the Prophet's wife Khadeejah took in supporting him and calming and reassuring the Messenger of Allaah when the angel Jibreel (Gabriel) first came to him in the cave of Hiraa’.
The Prophet returned to Khadeejah with the first revelation and with his heart trembling, he said to her: "Cover me! Cover me! I fear for myself." Khadeejah said, “Rejoice. Never! By Allaah! Will Allaah fail you? You maintain kinship ties with your relatives, you help the poor and the destitute, you serve your guests generously and you assist those who have been afflicted with calamities.”
We should also not forget ‘Aa’ishah and her great contribution as the great Companions used to acquire the knowledge of Hadeeth (narration) from her, and many of the female Companions learnt the various rulings pertaining to women's issues from her.
In the recent past, during the era of Imaam Muhammad bin Su‘ood his wife advised him to accept the call of the revivalist Imaam Muhammad bin ‘Abdul-Wahhaab when he offered his call to him. His wife's advice had a great impact on him agreeing to renew and disseminate the Da‘wah (Islamic propagation). Today we see the effect of that in the firm belief of the citizens of the Arabian Peninsula.
There is also no doubt that a house in which there is kindness, gentleness, love and care, along with the correct Islamic upbringing will greatly affect a man. He becomes – Allaah willing – successful in his affairs and in any matter, whether it is seeking knowledge, trading, agriculture, or any other work.
Majmoo‘ Fataawa wa Rasaa’il Shaykh ‘Abdul-‘Azeez ibn ‘Abdullaah ibn Baaz vol. 3
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