Book Name:Maan ke Dua ka Asar

now they are very relaxed by virtue of the blessing of the Madani environment of Dawat-e-Islami.

Let’s act upon Madani Inama’at and travel with Madani Qafilas. We will understand as to how the Du’as of parents are obtained. Not only attend weekly Sunnah-inspiring Ijtima and Madani Muzakras yourself, but also persuade your friends and relatives to attend them. You will then understand as to how the Du’as of parents are obtained after making them happy. Present yourself for ‘Madani visits’; get ready all the time for virtuous deeds.

If parents quarrel with each other, what should children do?

A’la Hadrat, Imam-e-Ahl-e-Sunnat, Maulana Shah Imam Ahmad Raza Khan رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has said: If there is a quarrel between parents, children should neither support the mother nor the father. They should not treat their father harshly out of their mother’s love. Hurting the feelings of the father, answering him back and talking to him rudely with disrespect are all Haraam acts as well as disobedience to Allah عَزَّوَجَلَّ. It is not permissible at all for children to support either their mother or father in this way. Both of them are his Paradise and Hell. If he causes trouble to any of them, he will deserve Hell, وَالۡعِيَاذُ بِاللّٰه (We seek protection of Allah عَزَّوَجَلَّ). No one can be obeyed by disobeying Allah عَزَّوَجَلَّ.

 

For example, if a mother wants her son to cause a trouble to his father, but he does not do so, i.e. he refuses to treat his father cruelly, and his mother gets displeased with him because of his refusal, then he should let her get displeased and should not listen to her at all in this matter. The same ruling will apply if his father asks him to treat his mother cruelly. Islamic scholars have elaborated that priority should be given to the mother when it comes to looking after [parents], and preference should be given to the father when it comes to respecting them because he has authority and power even over his mother. (Derived from: Fatawa Razawiyyah, vol. 24, pp. 390)