Duas To Keep Your Family Safe From Transgressors In Arabic
رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ
Dua To Keep Your Family Safe From Transgressors In English Transcription
Rabbi najjinee waahlee mimma ya’maloon.
Dua To Keep Your Family Safe From Transgressors In English
My Lord! Save me and my family from what they do.
Surah Ash-Shu’araa – 26:169
Question
I got married recently and I already asked you if I wanted to have only two children, for example. A month ago, my wife had her first baby by caesarean section. She developed gestational diabetes during pregnancy, which had a significant impact on her diet and diet, and she had to take insulin daily for three months. When I previously asked you not to want to have more children in the current circumstances, eighty percent of children have a bad attitude and a bad education, because of society and satellite channels, although all Hadiths speak of the virtue of having several children, you told me: I can not be sure they will be bad. But in fact, you assured me they would not be criminals! If we understood that the hadiths had many children as you explain them, then there would be twenty children in each household. Were the Sahaba and Taabi families like that? I know the fatwas says that it is permissible to delay a second pregnancy for a few years, as in the circumstances mentioned, but I want a solution that an ordinary woman could face. Do I understand that it is mandatory to have many children and that the woman spends nine months pregnant, one year of breastfeeding, another nine months of pregnancy, another year of breastfeeding, etc.? until she has twenty children, because if we stop having children when we have ten children, then the fatwas will not accept it, as long as it does not harm the mother? We all know how difficult it is to raise children properly today. Does not the wife have the right to be able to give a normal education to two or three children only for fifteen years from the marriage, for example? Or is she required to have ten children during this period? I do not oppose the texts, but I want to understand the hadiths in a logical way. Why do not the Sahaabah and Taabi’een have twenty children of the same woman? Is it not unfair to the woman to turn her into a breastfeeding machine for children and children, when she can become pregnant every year? How can she be free to teach children, keep them clean, look after them and take care of them if they get sick? Will the prophet be proud of our children on the day of the resurrection, even if their religious commitment is not valid?
Answer
Praise be to Allah
We hope that our brother will be certain that none of the scholars has declared that it is obligatory for a couple to have children and that if they do not produce twenty children, they sin and deserve to be punished by Allah !
Similarly, no scholar, old or contemporary – to our knowledge – said that the woman’s fate was to have a baby and breastfeed each year, or that if the couple chose to delay pregnancy and to have children is haraam.
We bring these facts to you and dispel doubts based on illusion, so that we can introduce Islamic judgment first and emphasize that everything you mentioned in your question is not a solid argument. because the Islamic decision is very far from what you mentioned in your question. In fact, Islamic evidence indicates that it is permissible to postpone the time to have children. As Jaabir ibn Abdullah says (may Allah be pleased with him): “We used to engage in” interrupted coitus, a form of contraception “at the time of the revelation of the Qur’an. Reported by al-Bukhaari (5208) and Muslim (1440). “Azl (interrupted intercourse) means to ejaculate outside the vagina of the woman to avoid pregnancy.
Shaykh Ibn Baaz (may Allaah have mercy on him) quoted this hadeeth as proof that one can hope to have children in order to give them an appropriate Islamic education when he said:
If a woman has many children and it is difficult for her to give them an appropriate Islamic education because they are numerous, there is nothing wrong with her taking something to space her pregnancies so to achieve this important goal, then this pregnancy will not negatively affect her or her children, as Allah has permitted for this purpose and for similar purposes.
End of the quote by Fataawa Noor ‘Ala ad-Darb’ by Ibn Baaz ed. by ash-Shuway ‘ir (21/394)
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
In principle, it is permissible to take contraceptive measures, because the Sahaabah (may Allah be pleased with him) used the method of ‘azl (coitus interruptus) during the time of the Messenger (blessings and peace be upon him), and he did not do it. forbid them to do it. But it is contrary to what is preferable, because to have many children is prescribed and desirable.
End of the quote by Fataawa Noor, ad-Darb, al-Uthaymeen (22/2)
On our website, we previously indicated that he is encouraged to have many righteous children, in fatwa no. 13492.
So you can rest assured that if you and your wife decide to defer your children, as you mentioned in your question, it is not considered a sin or disobedience unless other factors have an impact. about that individual or about your personal life. choice, which can be dictated by the current circumstances
Firstly:
If the decision to delay maternity is widespread at the level of society, country or Ummah, then it becomes a negative and destructive choice, and in this case the decision is that it is not allowed because she has been moved. to be an admissible material and natural to another imposed from the outside and which will lead to negative consequences, and which is therefore reprehensible.
See: 119955
Secondly:
If the reason for delaying childhood is the fear of their sustenance and sustenance, then this reflects a serious doubt as to our belief in the will and decree of Allah and our belief in the generosity of Allah and that ‘It will help those who are trying to make a living. live in the country. This reflects an unjustified fear of the future and a lack of production and effort. In this case, it is blameworthy and forbidden, and there are clear fatwas that speak of it.
This problem was covered in fatwas no. 10033 and 127170
Thirdly:
If the reason for not having children is the argument and the conflict between the spouses, one of them not wanting children and the other, the refused ones have not the right to do it, because having children is a right. both spouses, and one of them is not allowed to refuse without excuse or valid reason.
This problem has been dealt with in fatwa no. 190396
Fourthly:
If the motive for delaying or stopping children is to follow the cultural norms of non-Muslims and blindly imitate them, out of admiration for their culture and craze for their way of life, then without no doubt, the decision in this case. it’s not allowed. One of the great principles of Islamic teaching is that every Muslim must be independent in his thinking and thinking within the framework of Islamic teaching; it must weigh objectively the pros and cons in the light of the circumstances in which it lives and base its decisions on the Islamic principles in which it believes and with which it grew, far from the illusory psychological influences imposed by the media that represent the powers companies that exist today and that should free themselves from their feelings of inferiority to what they see of the attitudes, customs, and actions of nations that do not believe.
Fifthly:
If the means of delaying maternity is medicine or surgical interventions that will completely prevent procreation (sterilization), so that the woman or her husband is no longer able to have children, this is a grave transgression and ingratitude for the blessing of Allah that He has granted to His slaves, and it is the destruction of a great blessing that Allah has instilled in them and created on the basis of a great wisdom.
The Prophet (peace and blessings of Allaah be upon him) forbade such things. This is the case for which there is no difference of opinion among specialists, it is the attack on one of the most important objectives of sharia and a blatant violation of one of the five necessities which Islam has come to. protect, which are: religious commitment, life, honor, wealth and offspring.
See: 111969
These are the five cases that scholars refer to as spacing or limiting the number of children. This is the reason why they have spoken in strict terms in many cases, so that no one draws undue advantage from the fatwas who say that contraception is allowed.
That’s why we mentioned these five cases here, to draw attention to them. In all other cases, when a couple makes an individual decision based on a real need, this is not attributable to them.
See: 7205, 50326 and 118115.
Anyone who reflects on the statement of the International Council of the Islamic Fiqh no. 39 (1/5), which concerns family planning, will clearly understand that the way it is written is very cautious and clear, as we explained above. It says in the statement:
The session of the Islamic Fiqh Council was held during its fifth conference in Kuwait, from 1 to 6 Jumaada al-Aakhir 1409 H / 10 to 15 December 1988 H AH.
After reviewing the research papers presented by board members and experts on the topic of family planning, and listening to the discussion that took place on the subject, And on the basis that one of the purposes of marriage, according to Islamic teaching, is to produce children and to preserve the human race, and that it is not permissible to undermine this objective, because to harm it is contrary to the texts of Islam and their teachings. who call to have many offspring, to protect and care for them, because the protection of offspring is one of the five holistic principles promoted by Islamic teaching, The board has determined that:
First: It is not permissible to enact laws restricting the freedom of couples to have children.
Secondly, it is forbidden to completely eliminate the possibility of having children in the case of men or women, so-called sterilization, as long as there is no reason, according to the Islamic norms, to do it.
Third: It is permissible to use temporary methods of contraception in order to space pregnancies or to prevent pregnancy during a specified period, if there is a valid reason, according to Islamic teachings, to make it decide on the basis of mutual consultation and consent, provided that it does not cause any prejudice and that the method used is permitted by Islam and does not prejudice any existing pregnancy. End quote.
And Allah knows better.
