Importance of Marriage according to Islam

Allah Almighty created men and women as company for one another, and so that they can become parents and live in peace and calmness according to the commandments of Allah Almighty. Allah says in Holy Quran: “And among His signs is this that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your hearts. Undoubtedly in these are signs for those who reflect.”(Quran, 30:21). Islam emphasizes on marriage as it has great importance in Islam with many benefits that one could get from it.

Importance of Marriage in Islam

In Islam marriage being an obligatory act is so important that it is declared to be one half of single Muslim’s faith. We can also say that Marriage Half Deen of Muslims. It is narrated by Anas that the Messenger of Allah (PBUH) said, “When a man marries, he has fulfilled half of his religion, so let him fear Allah regarding the remaining half.” Our Holy Prophet Hazrat Muhammad (PBUH) also married and encouraged others to get married by saying: “A person who he is able to support a wife and children and does not marry then he is not from us.” Marriage has great importance in Islam, it emphasizes on not to delay in marriage as there is another Hadith of Prophet (SAW) related to marriage is: “Do not delay in three things; i) The offering of the compulsory prayer. ii) The offering of the funeral prayer when the dead body is present. iii) The marriage of a woman when her match is found”

There are some reasons due to which Islam so much emphasized on Marriage which we have listed below:

• Marriage makes an incomplete human being a complete one, our Prophet Muhammad (SAW)says, “No house has been built in Islam more beloved in the sight of Allah than through marriage”
• It is necessary for making the family (for children)
• Marriage is one of the most liked Sunnah in Islam as our beloved Prophet (SAW) married and also encouraged others
• It provides tranquility, peace, and security
• It is a bond of love not just only between two persons but between two families
• It is a source to experience love and happiness

Besides this, we have so many verses in Quran related to the importance of Marriage in Islam and in the sight of Almighty Allah. In one place Allah says in Quran: “O Humans revere your Guardian-Lord, Who created you from a single person created of like nature its mate, and from this scattered (like seeds) countless men and women. Reverence Allah through Whom you claim your mutual rights” (Quran 4:1). In this verse by stressing on the equality of all humans men or women and making it the basis of marriage, Allah in His infinite wisdom has laid the ground rules for establishing peace, as well as the assigning of different roles to husband and wife as the functional strategy rather than a question of competence as humans. Allah has made partners of all human beings on this earth for making a family. We should trust on Almighty Allah and have to act according to His teachings and Sunnah of Prophet (SAW).

Prophet Mohammad (SAW) stated that: “Men and women are twin halves of each other” (Bukhari). This Hadith also emphasize the fact that men and women are created from a single source. Furthermore, by using the analogy of twin half the Prophet has underlined the reciprocal nature and the interdependent nature of men and women’s relationship. Since the family is the foundation of Islamic society, and marriage is the only way to bring families into existence in Islam.

Marriage is an act pleasing Allah Almighty because it is in accordance with his commandments that husband and wife love each other and help each other to make efforts to continue the human race and raise their children to become true servants of Allah.

Conditions of Marriage

Thoughtful consideration of the Quranic instructions and the traditions of the Prophet (SAW) clearly show that marriage is compulsory for a man who has the means to easily pay the Mahr (dowry) and to support a wife and children. Both sides must be free of obstacles to marry and have legal capacity. Their guardians (woman’s father, grandfather, son, brother, uncle, etc. respectively.) must be present at the same time during the proposal and acceptance. The prohibitions of marriage include the prohibitions about blood and milk kinship must be observed. There must be no other conditions demanded by any of the sides which may prevent the Nikah. The bride and the groom must have reached the age of maturity both the bride and the groom must be chaste.

Benefits of Marriage

Islam defined matters that contain good benefits both in this world and in the Hereafter and among the greatest benefits of marriage are listed below:

• By getting married you are obeying the Prophet (SAW) and his Sunnah because our beloved Prophet (PBUH) said: “O young people! Whoever among you is able to marry, should marry.” (Al Bukhari)
• Marriage guarantees physical and spiritual chastity and peace of a person and keeps the couple away from the downfall and trap of the Satan. Allah SWT mentioned in verse about chastity: “And those who guard their chastity (i.e. private parts, from illegal sexual acts)” (Quran, 23:5).
• Through marriage, the couples achieve mutual affection, mercy, and love. Allah (SWT) says: “And He has put between you affection and mercy” (Quran, 30:21)
• With marriage, the couple will have righteous offspring. It is the survival of generation and it results in obtaining great and good rewards by having righteous children
• The couples will also gain good rewards while having children, upbringing them in accordance with the Islamic teachings
• By marrying and fulfilling the rights of the husband, the believing woman will enter into Paradise
• A righteous wife is the better provision of this world. The Prophet (PBUH) said: “This world is but the provision, and there is no provision in this world better than a righteous wife.”(Muslim)
• Marriage increases sustenance, love, respect, caring, selflessness and forgiving factors between husband and wife

These were some of the benefits of Marriage that we discussed. Islam promotes love, care, and respect in the Muslim society where wife and husband live happily with their children and families. Marriage in Islam teaches both men and women to stay ready to sacrifice and endure for his/her life partner. The main purpose of marriage is protection against a sinful life and living a life according to the teachings of Islam.

Qibla Travels Ltd offers:

Qibla Travel offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

source: quranreading.com

Women’s Empowerment and Islam

Men have always assumed some superiority over women and have sought to dominate the world and relegate women to the background. Cultures and civilization have sought to confer legitimacy to this male superiority and have accordingly developed myths and conventions that tend to perpetuate them. Through time women have consistently if grudgingly, borne the brunt of this male domination. Such inequities have been a feature of all human societies, from antiquity to our contemporary times. Religions, especially revealed ones, often intervene to redress such an intrinsic imbalance in human relations. Christianity, at least in the form we know it today, rather, unfortunately, did not help matters, for by blaming a woman (Eve) as the source of the downfall of man, it in fact compounded this inequity, and unwittingly gave men a new impetus to relegate women to the background. It accordingly denied women even their independent identity, having to dissolve into that of their husbands on marriage. 

Islam, however, dealt with the issue decisively, but ignorance and enduring male arrogance have always connived to deny women what Islam has given them. This was further compounded by the incorporation of the Muslim world into the contemporary world, shaped as it had been by Western liberalism which is rooted in a rebellion against a Christian God. With both Christianity and Islam marginalized in our contemporary world, the job of intervention and the restoration of equity in this gender relationship have now been taken over by the United Nation and chains of NGO’s. The idea of women empowerment is a concept created by the UN, championed by UNIFEM and supported by the various NGO’s. Is Empowerment of women the answer to the problem? Can the UN, supported by the host of, admittedly good intentioned agencies, redress the imbalance and restore equity in gender relations? Does Islam offer a better hope and if it does, will our contemporary Muslims allow it? These are some of the questions that this paper seeks to address.

But first some caution. Foremost, the relation between men and women, which this paper is obliged to touch, is too often clouded by emotion. This may have to do with the nature of the relationship between men and women which is essentially emotive. For it is difficult to explain rationally why we love the people we love or why we marry the spouses we marry. Emotions, we hardly need to say, cloud vision, obstruct rationality and make it difficult to fathom issues. Second, Muslims scholars have remained decades (some would say centuries) behind the very societies they are supposed to guide. 

Many of them appear to be oblivious of the age in which they live and seem unwilling to exert themselves as their predecessors had done in developing rulings (fatawi) which takes into account the dynamics of society and address their immediate context. This not only stultifies the Sharia, especially in the eyes of the uninformed, but, it also holds the Muslim community hostage to the imbecility and ineptitude of those who are supposed to lead it. Many followers are consequently left to wallow in increasing confusion as to the position of the Shari’a on many issues, especially the issue of women. Third, the prevailing intellectual decadence of the Muslim community has over several decades forged a timid mind which had been keen on conformity and weary of creativity. Thus the average Muslim mind has lost its analytical capacity and has become mechanical in its thinking, content with whatever is passed to it as knowledge. 

The mind has been particularly intimidated into conformity by a clergy who have masked their incompetence by curtailing the kind of questions that can be raised and by raising the qualification of the jurist who could answer these questions to such humanly unattainable heights, that we are left to helplessly and endlessly wait for some imaginary mujtahid to emerge from only God knows where. Thus the average Muslim mind fears to raise questions and finds it easier to evade rather than face issues, leaving many topical questions unanswered. Far from deterring us, these problems ought to, in fact, motivate us the more, they are raised here mainly to help explain some of the questions to be raised and put in context some of the liberties the author may wish to take. But it seems necessary to first appreciate the features and contours of our contemporary world, the terrain within which we shall be applying whatever ideas we may come up with.

Our Contemporary World

Our contemporary world is nothing but the extension and perfection of a culture which took its roots from the European Renaissance which itself started in 15th century Europe. This is a culture which rebelled against God as symbolized by the Christian Churches and sought to create a civilization which is man-centered and where the pursuit of pleasure becomes the overriding objective in life. The Renaissance Movement thought that man’s craving for pleasure and material progress has been blocked or at least delayed by the idea of a god and sought, therefore, to wean off man from God and release him from all inhibitions so that man can, for once, be free to explore his full potentials uninhibited. This new man, also called the ‘renaissance man’ or the ‘universal man’, limitless in his capabilities to acquire knowledge and in his capabilities for development, was deemed to be the center, nay the master of the universe. The vision of the new man was to be found in the motto of the renaissance, captured in the famous remark of one of its chief prophets, Leon Battista Alberti (d. 1472) that "a man can do all things if he will". This was to form the foundations of Renaissance humanism and the modern world it gave birth to.

By the 19th century, renaissance had acquired sufficient momentum and its new man, enough audacity to declare God dead. Soon books were being written about the history of God and Karl Marx was reported to have said that God never created man, but it was the man who created God, in other words, God was nothing but a figment of man’s imagination. By the middle of this century, however, some of the promises of the Renaissance were still to be realized. The elusive search for happiness has only produced sadness and misery as evidenced by the dramatic rise in suicide cases, mental illnesses, and violent crimes. The El Dorado promised by communism remained a mirage until the whole edifice collapsed like the proverbial house of cards. The glitter of science and technology had by the second half of this century began to fade in the face of the destruction it had wrought not only on the physical environment but also on man’s social environment. Social and economic inequality, weakening of the family unit and the crisis of values, were to unleash series of unprecedented consequences that continue to suffocate the life of the modern man. In the words of a prominent Western scholar, "the modern era had put its enthusiastic hopes in the mastery of nature and society. For more than two centuries man believed that the continued perfecting of rationality would have as a result the unceasing growth of his power and, consequently, an increase in well-being and happiness, freedom and equality among people. Now, not only has he experienced the limits of his power, but he has discovered that the rational and technological civilization creates new problems and that it endangers the balance between man and nature, individual and society. The deception", he added, "is all the more painful because the progressivist had exalted people’s desires and confidence."

Such was the tragic end of modernism. In the eloquent words of Erich Fromm, "in the nineteen century, the problem was that God is dead, in the twentieth century the problem is that man is dead."Our contemporary world is a postmodern world in which the variety of the problems created by modernism are being addressed. Admittedly many of these problems have not been sufficiently diagnosed or sufficiently comprehended. Even in the physical environment, which lends itself to the easy inquiry, when we thought we have learned enough about the global warming and ozone layer, the problems of EL-NINO is surfacing out of the blue. The emergence of a new brand of tuberculosis that defies all known remedies, may well be the tip of an iceberg. The Social environment which is certainly more complex is even more difficult to fathom. The crisis of values triggered by renaissance and championed by modernism, the confusion of roles and the consequent identity crisis and the rising domestic violence and the breakdown of the family, are only aspects of a complex situation in a constant state of flux. Though Europe and the rest of the Western world provided the main theatre for this drama, the Muslims world in particular and the non-western world in general, have increasingly been drawn and incorporated in to this contemporary world, initially through imperialism, subsequently through education and recently, but, perhaps more effectively, through satellite communication. The relationship between men and women, which is the concern of this paper, has been dramatically changed and shaped by the social crisis which has become the trade-mark of our contemporary world. This is what makes it necessary to first appreciate the features and contours of this contemporary world before delving into this issue.

The Problem

The plight of women in the middle ages, when Europe was in the full grips of Christianity, is fairly explicable, for the Bible seem to have placed the entire blame for the descent of man at the door of the woman. In the popular literature of the middle ages, the woman was likened to the Satan who worked day and night for the destruction of the man. The Church in Europe remained stuck with its misogyny up through the 18th century when it presided over the famous debate in France on whether a woman had a soul or not. What appeared inexplicable was the continuation of these prejudices well after the Renaissance and the weakening of the grip of the Church and the liberalization of thoughts and ideas. It was even more surprising that a whole century after the French revolution of 1789, with its promise for people’s rights and democracy, women in the West remain suppressed. Writing in 1866, George Eliot observed, "A woman can hardly ever choose ... she is dependent on what happens to her. She must take meaner things because only meaner things are within her reach." One can feel the sense of frustration in this remark. What is news, however, is not the remark , but the fact that George Eliot is a pseudonym of an English woman novelist Mary Ann Evans (1819-80), who apparently dared not use her proper feminine name in a society so dominated by men that works like hers could only be taken seriously if they were to come from men. She had six years earlier written that "the happiest women, like the happiest nations, have no history", in her book, ‘The Mill on the Floss’, where she "portrayed rural Victorian society, particularly its intellectual hypocrisy".

This situation seemed to have continued unabated well into the second half of this century and seem to have given impetus to what is commonly referred to as feminism. The lives and works of three prominent Western feminists summarise the situation. Virginia Woolf, (1882-1941) a British novelist, philosopher, and critic took the themes of the tensions for combining marriage and career in her book The Voyage Out and pursued the issue of economic independence for women in her book The Years 1928. That she tragically ended her life through suicide by drowning herself may not be unconnected with the tensions of her times. Gloria Steinem, (1943- ) an American journalist and liberal feminist emerged as a leading figure in American new women’s movement in the late 1960’s, co-founded the women’s action alliance in 1970 and also co-founded the Ms. Magazine. She was one of those who gave feminism a concrete shape, betraying the cumulative oppression and frustration of women behind the thin veneer, or as we may prefer in Nigeria, behind the smokescreen of freedom and equality. Her perception of feminism is captured in her oft-quoted statement "We are becoming the men we wanted to marry" and another attributed to her, "a woman without a man is like a fish without a bicycle". Yet another woman in this class is Juliet Mitchell, a British psychoanalyst, and writer. She took feminism further first in her article titled The Longest Revolution, in 1966 and later her books titled, Women’s Estate (1971) and Psychoanalysis and Feminism (1974). She seemed to have been the first to combine socialism and feminism and to use Marxist theory to explain some of the reasons behind women oppression in the West. Juliet Mitchell has had a tremendous influence on feminist thinking and one could see her hands in a lot of the women struggles against oppression in the West.

The influences of these and other feminists writers can easily be detected in the current debate on gender equity. We must not make the mistake that many pious Muslims make of dismissing feminism. One does not have to like feminism to appreciate the situational problems that brought it about. Dismissing it, as many Muslims are apt to do, is ignoring the circumstances, which is neither fair nor the panacea. If nothing else, in feminism we have a lesson to learn and that is: if we are not prepared to allow equity, then we should be prepared to live in anarchy. And one should quickly add, single-parent family, which had been a phenomenon restricted to non-Muslim communities is slowly creeping into the Muslim community. This is only one form of anarchy. Lesbianism is another. And one could go on.

In the Muslim world the literature on this subject, especially authored by women, may not be as rich, but that is not to say the oppression was any less. Here in pre-Jihad Hausaland, presently the Northern States of Nigeria, reading the works of Shehu Usman Dan Fodio, particularly his Nurul-al-Bab one can see a lot parallel with the misogyny of the Victorian days in Europe, in spite of the equitable and humane provisions made by the Sharia. The presence of the Sharia, undoubtedly, made the difference. Even as the provisions of the Sharia did not stop the oppression, they made Shehu Usman’s case easier, for all he needed do was to enlighten the society and draw attention to these provisions. Of course, even then it was far from easy, not only because of the opposition he faced from nor other than scholars themselves but also because no sooner had the tempo of the jihad began to wane and ignorance started to creep, the situation reverted, gradually, back to the pre-Jihad periods. Today the situation of Muslim women, in terms of rights and equity is very much close to the pre-Sokoto Jihad period. It may at first sound like an exaggeration until we visit the Area Courts in the North and perhaps the customary courts in the South. Or better still until we allow the women to tell their tales.

Many Muslim women will today find the offer of the UN and the host of NGO’s quite attractive, not so much because Islam has not given her something better, but rather because they are either not sufficiently aware of the men, better still, Muslim scholars, are not quite ready to concede to them what Islam has given them. But coming from the West, such offers of emancipation are, rather naturally, rooted in the rebellion of the renaissance, imbued with a consuming hedonism and embellished in a rhetoric that is designed, like a bait, to capture a prey. The social context of the offer itself presents some problems for Muslims, for our contemporary modern world, has made the search for pleasure a major, some would say, the major, objective in life, has predicated gender relationship on sheer lust. Modeling, fashion, and advertising agencies are up and about exciting our base desires and making lust a major consideration in our decisions in life including the important institution of marriage. The institution of marriage itself has lost its sacredness in the West, it is, in fact, fast losing its meaning, so such offers tend not only to ignore Muslim sensibility, invert Muslim scale of priority but may actually find no place to accommodate religion, having completely dispensed with it a long time ago.

It is worth recalling that the globalization of gender equity started quite recently, with the United Nation declaring 1975 as the International Women’s Year. Sequel to this the decade 1976-1985, was declared the Decade for Women, during which international agencies, as well as some governments, focused attention on what came to be popularly referred to as ‘women issues’. This decade was crowned by the Nairobi conference on women in 1985 in which forward-looking strategies for women to be implemented by the year 2000, were adopted. Then came the Cairo International Conference on Population and Development in 1994 which seemed to focus on the independence and autonomy of women even within a family context. Indeed several conferences, conventions, and activities of a host of international agencies took place during the 1985-1994 period to prepare the grounds and minds for the famous Beijing Conference in 1995. It was in Beijing more than anywhere the issue of empowerment was focused and made such an indispensable condition for world progress and development. These two decades, during which the UN championed the globalization of the women issues, happened to be the two decades during which the UN became increasingly a tool in the hands of a few Western nations who were using it to achieve their selfish political goals. The role of the UN in the Palestinian Crisis, its role in the Gulf War and its performance, or lack of it, in Bosnia, left many in no doubt that someone was using the UN to subvert Islam and Muslim body politic. This left many Muslims unsure about the role of the UN in respect of the women issues.

Is Empowerment the Solution?

The word ‘empowerment’, seems to be of very recent etymology, it became widely used and popularised by the ‘Draft Platform of Action’ of the Beijing conference of 1995. Though the etymology appears recent, the morphology of the word betrays a deep root in the psyche of a civilization which had been born out of conflict and remains ridden with conflict. For empowerment suggests the giving of power to someone who has been deprived of it, someone who will remain vulnerable without that power, someone whose hope for justice and fairness seem to hinge on the possession of that power. This power, which is held to be the solution to all the problems, has to be wrested from some despot, presumably, in this case, man. This power also holds a promise for a panacea. All these features underscore the origin of this word in the Western conflict embedded psyche. This conflict which began with renaissance and continues to date appears to be one thread which runs through Western social and intellectual development. First, it was a conflict between man and God, then between the state and Church, then science and nature, then the Proletariat and the bourgeoisie, then women and man and young and old.

There is, therefore, the fear that empowerment conceived in this context may only aggravate this perceived conflict rather than solve it. In the same way that the empowerment of the proletariat over the bourgeoisie led to the crumbling of the communist edifice leaving hardly any pieces to pick. The difference is that while we can happily do without communism, one is not sure if the same can be said of the institution of the family. Empowerment, at least in the way it has been conceived in Beijing, may only aggravate the war of the sexes which had been triggered earlier. Empowerment, if and when it succeeds, maybe the cost of complementarity of the sexes which again is essential for the health and function of the human family. One is not sure from where empowerment will drive its power of implementation. So far it looks like it will be the UN and its Member states, which undoubtedly have immense coercive powers, but can coercive power alone impose a code of behavior between such intimate partners as husband and wives, brothers and daughters, ect.? Granted the UN and its member's states will be wise enough to appreciate the folly, will they then appeal to the minds and hearts of their citizens? But does the UN and its member states and even the NGO’s have a real place in people’s heart? To put it bluntly, does UN and others in the business of empowerment believe that people will abandon what their religions stipulate in favor of some resolution from Beijing? The UN has immense power, they can send troops anywhere in the world and these troops can wreck all manners of havoc, but unfortunately for the UN or any of its members state, it has no heavens or hell to reward or punish people after death.

source: islamicstudies.islammessage.com

Status of Neighbor in Islam

Islam came to refine and raise feelings to maintain harmony and love among the members of society. Doing this, Islam pointed out a package of rights some of which are general and others are specific. The Status of Neighbor in Islam is very strong.

The general rights involve all categories whether Muslims or the Dhimmis who are the non-Muslims who had the privilege to be under the protection of Islamic rule and who live among us or the states with which we had covenants and agreements. Some of these rights are illustrated in the Hadeeth of the Messenger of Allah (peace and blessing of Allah be upon him) which was narrated by Abu Huraira “Five are the rights of a Muslim over his brother: responding to salutation, visiting the sick, following the bier, accepting his invitation to a feast and saying, Yarhamuk Allah, when anybody sneezes and says alhamdulillah”

Some of these rights are also displayed in what was narrated by Al Barra Ibn Azib, may Allah be pleased with him, when he said: “the Prophet (peace and blessing of Allah be upon him) ordered us to observe seven things and to avoid seven things. He ordered us to follow the funeral procession, to visit the sick, to accept invitations, to support the oppressed, to help others to fulfill their oaths, to respond to salutation and saying, Yarhamuk Allah, when anybody sneezes and says alhamdulillah”. In addition to some other rights aimed at being kind to people and avoid harming them.

Specific rights are those involving a particular category of people. The rights of the neighbor come within this concept. A neighbor is everyone whose house is adjacent to you up to forty houses far away from your house in all directions. Narrated Ibn Shihab that the Prophet (peace and blessing of Allah be upon him) said: a neighbor is up to forty houses away from one's house. It was said to Ibn Shihab, and how is that? He said “forty on the right, forty on the left, forty on the back and forty in front of him.

All Ulama stated that is the word (Neighbor) covers both Muslims and Kafirs, the religious and irreligious, friends and enemies, foreigners and fellow-countrymen, those who treat you well and those who would do you harm, relatives and strangers, those whose house is nearer to yours and those who are further away.

Shari ‘ah ordered to do good to neighbors, and observe the rights of Non- Muslims who live near Muslims. Thus, it represents an ideal approach in dealing tolerantly with other religions. It also acts as a vehicle to entice Kaffirs to embrace this tolerant religion...

Those deserving such an attention are those who do not harm Muslims nor harbor enmity against them. The Messenger of Allah (peace and blessing of Allah be upon him) set a good example in good treatment with his non-Muslim neighbors. Al Bukhari in his Sahih narrated on the authority of Anas Ibn Malik, may Allah be pleased with him, that he said: A Jewish boy, who used to serve the Prophet of Allah (peace and blessing of Allah be upon him) once fell ill. The Messenger of Allah visited him and sat near his head and said to him: Embrace Islam. The boy looked at his father who was there. The father said to his son: obey the father of Al Qassim (who is the Messenger of Allah peace and blessing of Allah be upon him). The Prophet went out saying: praise be to Allah Who saved him from the Hell Fire.

To know what is obligatory regarding the rights of neighbor to gain Allah’s pleasure, it becomes mandatory to mention a number of noble qualities with which neighbor need to be treated. The Messenger of Allah pointed them out singularly at times and attached them to others at other times. Some of them are as follows:

• A person should allow his neighbor to stick his wooden posts on his wall.
• A person should give his neighbors form his food if they saw or smell it. And should satisfy their hunger if he knows that and could afford it so that they do not get harmed by seeing their neighbor live better than them.
• Has to accept his invitation. If his two neighbors invite him, he should accept the invitation of the closest to him, and if one of them invites him before the other, he has to accept the invitation offered by the first one.
• The Giving gift to the closest neighbor, in conformity with the saying of the Messenger of Allah to ‘Ayisha when she asked him: O Messenger of Allah, I have two neighbors, to whom I have to give a gift? He answered: to the one who is closer to you.
• Offering help to him when he seeks his help.
• Lending him when he asks him for a loan.
• helping him if he becomes in need.
• Visiting him if he fells ill.
• congratulating him on good occasions.
• Offering condolences to him if he is afflicted by a calamity.
• Following his funeral procession when he demises.
• Avoid constructing tall buildings near hid neighbor so as not to obstruct air from him unless his consent is obtained.
• Avoid hurting him with the smell of his food without giving him of it.
• If he buys fruits, let him give his neighbor out of it, otherwise, he should do that secretly and his son should not take it outside to irritate his son.

There are many other rights which may be learned from the general texts of the Quran and Sunnah.

Qibla Travels Ltd offers:

Qibla Travel offers a wide range of exciting Umrah Packages for Muslim brothers and sisters residing in London, Birmingham, Manchester, and all over the UK. The comfort of our clients is our top priority. If you are planning for Hajj and Umrah this year, then contact us at for further details ***020 8558 4848***

source: islamicstudies.islammessage.com