The book of Prayer, - (Kitaab-us-Salaat), - Chapter 2

CLEANLINESS (TAHARAT)
The Holy Prophethas stated "The key to paradise is Prayer (Salaat),
and the key to Prayer is cleanliness." (Saheeh Muslim). Here
cleanliness means that the place of Prayer and the person's clothes,
should be clean. Furthermore, the person should be clean from the
greater and smaller impurities - i.e. he should not be in need of a
bath (Ghusl) and should be with ablution (Wuzu).
The Holy Prophetsaid: "The angels of mercy do not enter a house in
which there is an image, a dog or a person in a state of greater
impurity (Janabah)." (Abu Dawood).
The water to be used
Water used for bathing or for ablution must be in its natural state -
i.e. free from colour, smell and taste. Furthermore, it must be
unused. If the body is free from impurities, the water once used for
bathing or ablution still remains pure, but cannot be used again for
bathing or ablution. Similarly if one is in need of ablution or bath,
and he dips or touches the water with any unwashed (un-purified) part
of his body (finger, nail, hand etc), it will render the water as used
- and therefore not useful for ablution or bathing. Using such water
for drinking or cooking is disliked (Makrooh). However this water can
be used for washing clothes.
In order to make "used" water capable of being used for bathing or
ablution, add clean unused water in greater quantity to it - or simply
pour more clean unused water in the utensil so that the utensil begins
to overflow. This will make the entire water usable for bathing or
ablution.
Ablution (Wuzu)
The obligations in ablution (wuzu)
The following four (4) acts are obligatory in ablution:
a.Washing the entire face: that is from the top of the forehead to the
bottom of the chin and from ear to ear. Water must flow over the
entire skin area at least once. If the moustache or eyebrows have
thick hair, it is obligatory only to wash the hair. If the hair is
sparse, the skin must also be washed. Similarly, if hair in the beard
is not thick, the inner skin must be washed. The area around the lips
which remains exposed in the natural state when the mouth is closed,
must also be washed.
b.Washing both hands, up to and including the elbows. Washing any body
part means that at least two drops of water must have flowed over each
and every spot of it (not leaving out any spot equal to the breadth of
a hair). Simply wetting the body part or spreading water over it like
oil, or the flowing of just drop is not classified as "washing" - and
will not complete the ablution or bath. All types of ornaments which
are tight to the skin must be removed and the skin below it washed, as
described above. If nail polish has been applied, ablution or bath
cannot be complete without removing it. However, ablution or bath will
be complete in cases where the thing remaining on the skin is such
that it is continuously or sometimes required and to remove it causes
a burden - whether such a thing is above or below the nails or on any
other part of the body - or whether such a thing is hard and water
does not reach the skin below it - such as dough on the hands of
kneaders, paint on the hands of a painter, henna for women, ink for
the writer, sand or mud for the labourer and kohl under the eyelids or
ordinary dirt for the common man.
c."Masah" (Stroking with wet hands) of one fourth of the head: Hands
should be wet for performing the "Masah" whether due to water
remaining from washing the hands, or by wetting them with fresh water.
If the hands remain wet after "Masah", it will not suffice for "Masah"
of any other body part.
d.Washing both feet: It is necessary to wash both feet fully - i.e.
all sides of toes, inner parts of the toes, top part of the toes,
heels, soles and the entire ankles. If water does not reach between
the toes naturally, it is necessary to do "Khilaal", i.e. pass the
little finger between them to make the water reach there.
The Sunnah (Prophet'straditions ) in ablution (wuzu)
The following acts are Sunnah (Prophet'straditions) in ablution:
*.Making an intention (Niyah) for obeying Allah and for the gaining of reward.
*.Performing ablution while sitting in a clean place.
*.Reciting "Bismillah Shareef" at the beginning of ablution.
*.Washing both hands up to the wrists.
*.Brushing the teeth with "Miswaak"
*.Rinsing the mouth thrice with water from the hand.
*.Rinsing the nose thrice by inhaling water up to the nose bone.
*.Using the right hand for inhaling water into the nose.
*.Cleaning the nose with the little finger of the left hand.
*.Inserting fingers between the spaces in the fingers and toes (to
make sure that water passes through it).
*.Running all fingers through the beard.
*.Performing "Masah" of the entire head.
*.Performing "Masah" of the ears.
*.Maintaining proper order of washing of the different body parts.
*.Washing three times each body part that needs to be washed.
*.Washing the next body part before the previous one dries.
Method of performing ablution (wuzu)
Make an intention (Niyah) for obeying Allah and for gaining of reward,
and after reciting "Bismillah Shareef", wash both hands up to the
wrists. Then brush the teeth with "Miswaak". Hold the "Miswaak" in
your right hand - little finger at the bottom, three middle fingers at
the centre, and the thumb at the top bottom side of the "Miswaak".
Begin with the right upper teeth, followed by the left upper teeth.
Then brush the right lower teeth followed by the left lower teeth.
Brushing should be in horizontal movements.
Then taking water from the cup of the hand, rinse the mouth thrice.
Then inhale water into the nose thrice and clean the nose with the
little finger of the left hand.
Then wash the entire face - that is from the top of the forehead
(where the hair begins) to the bottom of the chin and from ear to ear,
without leaving any spot equal to the breadth of a hair unwashed. If
the person is bearded, he should then run his fingers through the
beard.
After this, wash both hands, up to and including the elbows (right
hand first, followed by the left).
Then wet both hands and perform "Masah" of the entire head, as
follows: Join the tips of the three fingers of both hands (i.e. other
than the thumb and the little finger), and keeping them on the
forehead pass them over the entire head till the nape of the neck,
while keeping the palms away from the head. Pass the palms over the
nape of the neck and bring them forward. Then use the upper phalanx of
the index finger to rub the inner part of the ears and the thumb for
the back of the ears. Then use the back of the fingers to do "Masah"
of the sides of the neck.
Then wash both feet up to and including the ankles, beginning with the
right foot. Use the left hand for washing the feet. Insert the left
hand little finger between the spaces of all toes, starting from the
small toe (moving right to left) in case of the right foot, and
starting from the big toe (moving right to left) in case of the left
foot.
Upon completing ablution, make it a habit of reciting the "Kalemah
Shahadat" (The words of bearing witness) as in the Hadith there are
glad tidings of paradise for such a person.
Things that break (nullify) ablution (wuzu)
The following acts (or incidents) break the ablution:
*.Excretion of any matter from the frontal or posterior excretory organs.
*.Vomiting in mouthful quantity.
*.Discharge of blood, pus or yellowish liquid from the body - which
makes the discharge flow.
*.Sleeping while taking support from any object.
*.Flow of water from an infected eye.
*.Laughing out loud whilst in Prayer.
*.Loss of consciousness, or onset of insanity.
The excellence ofMiswaak
The Holy Prophetsaid: "If I had not found it hard for my followers or
the people, I would have ordered them to clean their teeth
withMiswaakfor every Prayer."
The Holy Prophet () also said: "Make the (brushing with) "Miswaak" a
must - for it cleans the mouth, and the Lord also gets pleased.
(Musnad Ahmed)
Scholars say that using the "Miswaak" has 70 benefits, of which one is
the remembrance of the "Kalemah Tayyebah" (the Pure Words) at the time
of death and ease in death.
Using the "Miswaak" is aSunnahin ablution. The "Miswaak" should
neither be very hard nor very soft. It is better to use "Miswaak" made
from branches of the olive, "pilu" or "neem" trees. The "Miswaak"
should be as thick as the little finger, and a maximum of one span in
length. It should also not be very short so as to make it difficult to
use.
Hold the "Miswaak" in your right hand - little finger at the bottom,
three middle fingers at the centre, and the thumb at the top bottom
side of the "Miswaak". Do not close the fist. In this way, the user
remains protected from "haemorrhoids" (piles). Brushing should be done
in 'horizontal' movements, not in the vertical. Begin with the right
upper teeth, followed by the left upper teeth. Then brush the right
lower teeth followed by the left lower teeth. All these should be done
thrice, and the "Miswaak" be rinsed every time.
BATHING
The 3 obligations on bathing (Ghusl)
a.Gargling: Water must reach right from the lips up to the base of the throat.
b.Inhaling water up to the nose bone: Water must reach through both
nostrils and wet the entire area, up to the nose bone.
c.Washing the entire body in such a manner that water flows over every
part of the body, not leaving dry any spot equal to the breadth of a
hair.
If any food particles are stuck in the teeth, these must be removed.
Likewise the nose must be cleaned from any dust stuck inside it, and
then the nose washed with water up to the beginning of the nose bone.
However, care must be exercised during fasting so as not to overdo it.
Bathing (Ghusl) according toSunnah
Make an intention (Niyah) for bathing and at first wash both hands up
to and including the wrists. Then wash the excretory organs even if
there is no impurity. Then cleanse the body area that has any impurity
and perform the ablution, without washing the feet. If having a bath
on a stand (high area) you may wash the feet too. Next, rub water
(like applying oil) on the body to wet it. Then pour water thrice over
the right shoulder followed by thrice over left shoulder. After this,
pour water over the head thrice and then thrice properly over the
entire body. Rub the hands over the entire body to ensure that no spot
equal to the breadth of a hair remains dry. If the feet had not been
washed at ablution, wash them after moving away from the bathing spot.
While bathing take care that you should not be facing the "Qiblah",
nor speak nor recite any supplications. Also bathe in a place where
there is no exposure.
Things that make bathing compulsory
*.Discharge of semen in state of sexual excitement.
*.Ejaculation while asleep.
*.Intercourse with either sex, whether semen is discharged or not.
*.Woman completing her menses.
*.Stoppage of impurity for a woman after childbirth (or miscarriage etc.).
Tayammum(Purification with soil)
The time forTayammum(When can one doTayammum??)
A person in need of bathing or ablution must do "Tayammum" if he is
incapable of using water. Some important conditions of performing
"Tayammum" are as follows:
*.There should be no sign (or knowledge) of water being available for
a distance of at least one mile, in all the four directions.
*.An illness which would get severely aggravated or get prolonged upon
using water. This could be the person's own judgement from experience
or the opinion of a pious reliable doctor.
*.Extreme cold which could cause the person to die or fall ill if he
takes a bath, and no warm blankets are available to keep out the cold
after bathing.
*.Danger of missing the train or bus etc., if he alights from it in
order to use water.
*.Danger of missing the Fajr (Dawn) Prayer or the congregational Prayers of Eid.
Method and some important rules regardingTayammum
Three things are obligatory in "Tayammum"
a.Making an intention (Niyah) that the particular "Tayammum" is for
ablution or for bath or for both.
b.Passing soiled palms over the entire face, not leaving out a single
spot equal to the breadth of a hair.
c.Passing soiled palms over both arms up to and including the elbows,
not leaving out a single spot equal to the breadth of a hair.
At first, make an intention and after reciting "Bismillah Shareef",
strike the hands on any solid matter which is related to the earth
i.e. soil, mud, stones, marble or any such thing upon which is
considerable dust. If the hands get soiled with too much dust, strike
the base of one thumb upon the base of the other to loosen it. Then
pass both hands over the entire face, not leaving out even a single
spot equal to the breadth of a hair. The area around the lips which
remains exposed in the natural state when the mouth is closed, should
also be covered in this "Masah". If the person is bearded, he should
then run his fingers through the beard.
Strike the hands again on the soil. Now perform "Masah" of the right
arm, by placing the inner portion of all fingers, except the thumb, on
the outer portion of the right arm. Pass the left hand fingers over
the finger tips of the right arm up to the elbow. Coming back from the
elbow pass the palm over the inner side of the right arm up to the
wrist. Then do "Masah" of the right thumb using the inner side of the
left thumb. Similarly, repeat the entire process for the left arm.
While striking the palms on the soil or mud, the fingers must be kept
open. If dust has reached between the fingers, "Khilaal" should be
done (by rubbing other fingers between them). If the palm had been
struck on stone or other such thing by which dust does not reach
between the fingers, then "Khilaal" becomes obligatory.
Women should take extra care during "Tayammum" by moving ornaments
(such as rings) in order not to leave the area below them - whereas
nail polish should be totally removed.
If cold water is harmful in sickness, warm water should be used if
available. If warm water is unavailable, "Tayammum" should be done.
If any portion is covered by a bandage (or plaster) because of an
injury, then "Masah" with wet hands should be done over such bandage -
and the rest of the body washed as usual with water. If pouring water
does not cause harm, water should be poured over such bandage. In due
course if it is not harmful to do "Masah" over the injured part,
"Masah" should be adopted immediately. Later when washing the injured
portion will not cause harm, it will become obligatory to wash it. It
should therefore be understood that when the ability exists, the
superior act must be performed and the lesser act will no more
suffice.
If very little time is left for offering Prayer, and it is feared that
the time will lapse if one takes a bath or performs ablution, one must
perform the "Tayammum" and offer the Prayer. It is however incumbent
to repeat such Prayer after proper bathing or ablution.
If the excuse due to which "Tayammum" was done does not remain any
more, it will make the "Tayammum" invalid. The occurrence of anything
that breaks the ablution will also break the "Tayammum" which was done
in place of ablution. Similarly the occurrence of anything which makes
bathing compulsory will break the "Tayammum" which was done in place
of bathing.
Purifying impure clothes
To purify an impure cloth, first wash it properly and then squeeze it
with full strength until water does not drip from it any more, even if
further strength is applied. Then wash the hands, and again wash the
cloth, squeezing it with full strength until water does not drip from
it any more even if further strength is applied. Wash the hands again
and wash the cloth for a third time - then squeeze it with full
strength until water does not drip from it any more even if further
strength is applied. The cloth has now become pure.
If a person has applied full strength to squeeze out water from the
cloth, it will be pure for him - but if another person having more
strength squeezes it and some more water drips from it, then the cloth
will be pure only for the former and not for the latter.
This rule should be remembered well. Every person should purify his /
her own clothes or else purify them in running water. The method of
doing this is to at first wash the clothes with soap or in a washing
machine, and then put them in a utensil (e.g. bucket) and pour water
into the utensil until the cloth gets covered in the water and the
utensil starts overflowing. The flowing water will render the cloth
pure.
Fine clothes, shoes, carpets etc., which get damaged due to wringing /
squeezing, must be washed and dried until water does not drip from it
any more. Then wash again and let it dry a second time. Then wash
again and let it dry for a third time. This will make it pure.

The book of Prayer, - (Kitaab-us-Salaat), - Chapter 1

For easier comprehension, please read and understand the meanings of
the following words, which are oft repeated in this book.
SalaatorNamaaz- The customary Prayer of Muslims.
Imaam- Leader of the congregation in Prayer.
Azaan- The call to Prayer
Muazzin -One who announces the "Azaan"
Iqamah- Announcement that the congregational Prayer has been established.
Khutbah- The sermon.
Niyyah- Intention.
Farz- Obligatory.
Wajib- Essential, mandatory.
Sunnah- The tradition of the Holy Prophet.
Moukkaddah - Emphasised.
Ghair Moukkaddah - Non-emphasised.
Nafil- Voluntary or additional.
Wuzu- Ablution (with water)
Ghusl- A bath (with water)
Masah- To stroke (wipe) or rub gently over.
Miswaak- A small branch or stem, used for brushing teeth.
Khilaal- Act of removing dirt or particles (e.g. stuck between teeth, toes)
Tayammum -An alternate to ablution/bath, by using soil or like matter.
Makrooh -An act that is disliked/disapproved.
Kalemah- Any meaningful phrase.
Tayyeb or Tayyebah- Pure
Janabah- State of greater impurity due to sexual defilement.
Mustahab- Recommended, better
Makrooh Tahreemi- An act that is strongly disliked, close to forbidden.
Haraam- Forbidden/prohibited.
Rakaat- A single round/cycle of all bodily actions within a Prayer.
Taawuz- Seeking Allah's refuge
Tasmiyah -Reciting Bismillah Shareef
Tasmeey- A remembrance during Prayer, while rising from the bow.
Tasbeeh- A remembrance proclaiming Allah's purity.
Dua- Supplication.
Tahmeed -A remembrance praising Allah.
Important Note :Arabic text from Quran and "Sunnah" have been
transliterated into English, in italic form. However it is not
possible to pronounce the words correctly from transliteration
(especially similar sounding alphabets) and readers are advised to
learn these from the Arabic text.

Dought & clear, - The non Muslims ask who created Allaah.

I tell non-Muslims that Allah created everything in this universe.
They ask me who created Allah ? How can Allaah have been there since
the beginning?
How can I answer them ?
Praise be to Allaah.
This question which the non Muslims have asked you is inherently false
and self-contradictory. If we were to say – for the sake of argument –
that someone created Allaah, then they would ask you, Who created the
creator of the Creator? Then, who created the creator of the creator
of the creator?! And so on, ad infinitum. This is irrational and
impossible.
All of creation goes back to the Creator Who created all things. No
one created Him; He created everything other than Himself. This is
what makes sense and is logical. This Creator is Allaah, may He be
glorified and exalted.
With regard to what our religion tells us, the Prophet (peace and
blessings of Allaah be upon him) told us about this question, where it
comes from, and how to respond to it.
Abu Hurayrah (may Allaah be pleased with him) said: the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "People will
keep on asking questions until someone will say, 'Allaah created the
universe, but who created Allaah?' Whoever encounters anything like
that, let him say, 'Amantu Billaah (I believe in Allaah).'"
The Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "The Shaytaan will come to one of you and say, 'Who created the
heaven? Who created the earth?' He will say, 'Allaah'" – then he
mentioned something similar (to the previous report), and added, "And
His Messengers." [i.e., amantu Billaah wa Rusulihi = I believe in
Allaah and His Messengers]
The Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "The Shaytaan will come to one of you and say, 'Who created such
and such?' until he says to him, 'Who created your Lord?' When it
reaches that stage, let him seek refuge with Allaah [say A'oodhu
Billaahi min ash-shaytaan ir-rajeem = I seek refuge with Allaah from
the accursed Shaytaan] and stop thinking about it."
The Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "The Shaytaan will come to a person and say, 'Who created such
and such…'" and he narrated the whole report. (Imaam Muslim, 134).
In these ahaadeeth (Prophetic narrations) we see:
Where this question comes from – from the Shaytaan;
How to deal with it, which is:
to stop pursuing these thoughts and these tricks of the Shaytaan
to say, "I believe in Allaah and His Messengers"
to seek refuge with Allaah from the Shaytaan.
It was also reported that one should spit drily three times to one's
left, and recite Qul Huwa Allaahu ahad.
(See "Problems and Solutions" in the Shaykh's Books section of this website).
3. With regard to the prior existence of Allaah, our Prophet (peace
and blessings of Allaah be upon him) has told us about this, for
example:
He (peace and blessings of Allaah be upon him) said: "O Allaah, You
are the First and there is nothing before You; O Allaah, You are the
Last and there is nothing after You." (Narrated by Muslim, 2713)
He (peace and blessings of Allaah be upon him) said: "Allaah existed
when there was nothing apart from Him." According to another report:
"There was nothing before Him." (Narrated by al-Bukhaari; the first
report 3020; the second report 6982).
This is in addition to what is stated in the aayaat (verses) of the
Qur'aan. The believer believes without a doubt, the non Muslim denies
and the munaafiq (hypocrite) doubts. We ask Allaah to grant us sincere
and certain faith with no doubts. And Allaah is the Source of
strength.

Dought & clear, - Ruling on saying “We arethe children of Allaah”.

What is the rulling on, when a Muslim say "We believe we are all
children of Allah" Basing it on the weak Hadeeth (All creations are
sustained by Allah). Please provide details of the ruling.
Praise be to Allaah.
The hadeeth mentioned was narrated by al-Bazzaar and Abu Ya'la from
Anas, and says, "All of mankind are the dependents of Allaah, and the
most beloved of them to Allaah are those who are most helpful to their
dependents." This is a very weak (da'eef jiddan) hadeeth as al-Albaani
said inDa'eef al-Jaami', hadeeth no. 2946.
Any Muslim who says, "We believe that we are all the children of
Allaah" should be asked to explain what he means before any judgement
is made concerning him.
1 – If what he means by being children is the metaphorical meaning,
which is that people are dependent upon Allaah, and he is using this
word for a purpose allowed in sharee'ah, such as refuting the
Christians who say that the Messiah is the son of God, then there is
nothing wrong with that if he uses it only with Christians in order to
show that their belief is false, but he should not use it with others
lest that generate confusion and misunderstanding. That is because one
of the means of showing the Christians' beliefs concerning 'Eesa
(peace be upon him) to be false is to use the same expressions as are
mentioned in their holy Book (the Bible) to prove that others were
described as "sons of God" as well as 'Eesa, which clearly indicates
that what is meant by being a son of God in the texts of the Gospels
is not "sonship" in the literal sense, which St. Paul claimed for
Jesus in order to lead them astray from belief in Divine Oneness
(Tawheed). St. Paul based his argument on the confusion that may arise
from the use of the words "father" and "son". Some of the Bible texts
that may used to refute their argument are as follows:
In the Gospel of Luke, Jesus said of those who believed in him:
"They are like the angels. They are God's children since they are
children of the resurrection."
[Luke 20:36]
And in the Book of Isaiah:
"Bring back My sons from afar and my daughters from the ends of the earth"
[Isaiah 43:6]
And this is what was said describing God as the Father, as it is
narrated in the Gospel of Matthew that the Messiah said to his
students:
"If you do, you will have no reward from your Father in heaven."
[Matthew 6:1]
In the Gospel of Luke:
"When you pray say, 'Our Father, Who art in heaven…'"
[Luke 11:2]
In the Gospel of John:
"I am returning to my Father and your Father, my God and your God."
[John 20:17]
The Christians do not say that the angels, the Children of Israel and
the Disciples were sons of God in a literal sense, or that God was
their father in a literal sense, rather they interpret that in a
metaphorical sense, i.e., that He is a father to them in the sense of
blessing them, being kind to them, protecting them and taking care of
them, and they are His children in the sense that they worship Him,
need Him and are dependent upon Him.
This demonstrates the falseness of their understanding of 'Eesa being
the son of God, basing their argument on some texts that say that he
is the son of God.
2 – If he means that all people are children of Allaah just as 'Eesa
is the son of Allaah, in the sense of the Christian belief, then this
is kufr (disbelief) that is worse than the kufr of the Christians.
3 – If he means that we are all children of Allaah or dependent upon
Him, with no difference between Muslims and kaafirs, and he means that
the Jews, Christians and idol-worshippers are not kaafirs, then this
is riddah or apostasy from Islam, because whoever doubts that the Jews
and Christians are kaafirs or approves of their religions is a kaafir,
according to scholarly consensus.
4 – If he means thereby to justify using the word "brother" for Jews
and Christians, because we are all the children of Allaah, this is
false, because there is no brotherhood between the believers and the
disbelievers. The hadeeth (which some may interpret as meaning that
all men are brothers) has been proven to be not saheeh. Even if it was
saheeh, it could not be interpreted in this fashion.
We must beware of using confusing words which may cause a person to
fall into something haraam or make people think badly of him,
especially words which have to do with the Oneness of Allaah (Tawheed)
and His Uniqueness in His names and attributes. For the rights of
Allaah take precedence and must be taken care of, and we must avoid
anything that may violate them, especially when those words are used
by the Jews and Allaah quotes them in the Qur'aan in the context of
condemnation.
"And (both) the Jews and the Christians say: 'We are the children of
Allaah and His loved ones.' Say: 'Why then does He punish you for your
sins?' Nay, you are but human beings of those He has created…"
[al-Maa'idah 5:18 – interpretation of the meaning]
And Allaah knows best.

Dought & clear, - Who do Muslims worship?.

Who do Islams worship?
Praise be to Allaah.
Before answering, we would like to express our appreciation for your
interest, at such a young age, in the religion of Islam. May Allaah
open the door for you to find much blessing through your asking this
question, and decree for you guidance such as you have never thought
of. Allaah[the Arabic name for the One True God – Translator]says in
the Qur'aan[the Holy Book of Islam](interpretation of the meaning):
"This is the Guidance of Allaah with which He guides whomsoever He
will of His slaves…" [al-An'aam 6:88]
"And whomsoever Allaah wills to guide, He opens his breast to Islam…"
[al-An'aam 6:125]
With regard to this important question – who do the Muslims worship? –
the answer is to be found in the Holy Qur'aan, which is the Scripture
of Islam, and in the words of the Prophet of Islam, Muhammad(peace and
blessings of Allaah be upon him) who received Revelation from his
Lord.
Allaah says (interpretation of the meaning):
"In the name of Allaah, the Most Beneficent, the Most Merciful. All
praises and thanks be to Allaah, the Lord of the 'Aalameen (mankind,
jinns and all that exists), the Most Beneficient, the Most Merciful,
the Only Owner (and the Only Ruling Judge) of the Day of Recompense
(i.e., the Day of Resurrection). You (Alone) we worship, and You
(alone) we ask for help (for each and every thing)." [al-Faatihah
1:1-5]
"O mankind! Worship your Lord (Allaah), Who has created you and those
before you so that you may become al-muttaqoon (the pious)."
[al-Baqarah 2:21]
"Such is Allaah, your Lord! None has the right to be worshipped but
He, the Creator of all things. So worship Him (Alone), and He is the
Wakeel (Trustee, Disposer of affairs, Guardian) over all
things."[al-An'aam 6:102]
"And your Lord has decreed that you worship none but Him, and that you
be dutiful to your parents. If one of them or both of them attain old
age in your life, say not to them a word of disrespect, nor shout at
them but address them in terms of honour." [al-Isra' 17:23]
Muslim worship Allaah [the One True God] whom all the Prophets
worshipped. Allaah says (interpretation of the meaning):
"Or were you witnesses when death approached Ya'qoob [Jacob]? When he
said unto his sons, 'What will you worship after me?' They said, 'We
shall worship your God, the God of your fathers, Ibraaheem [Abraham],
Ismaa'eel [Ishmael] and Is-haaq [Isaac], One God, and to Him we submit
(in Islam)." [al-Baqarah 2:133]
The Muslims worship Allaah and call others who follow different
religions to worship Allaah Alone, as Allaah says (interpretation of
the meaning):
"Say [O Muhammad]: 'O People of the Scripture [Jews and Christians]:
come to a word that is just between us and you, that we worship none
but Allaah, and we associate no partners with Him, and that none of us
shall take others as lords besides Allaah.' Then, if they turn away,
say, 'Bear witness that we are Muslims.'" [Aal 'Imraan 3:64]
It is Allaah Alone Whom Nooh [Noah] (peace be upon him) called his
people to worship, as Allaah says (interpretation of the meaning):
"Indeed, We sent Nooh [Noah] to his people and he said: 'O my people!
Worship Allaah! You have no other god but Him. Certainly, I fear for
you the torment of a Great Day!.'" [al-A'raaf 7:59]
It is Allaah Alone whom the Messiah [Jesus] (peace be upon him) called
people to worship, as Allaah says (interpretation of the meaning):
"Surely they have disbelieved who say: 'Allaah is the Messiah [Jesus]
son of Maryam [Mary].' But the Messiah said: 'O Children of Israel!
Worship Allaah, my Lord and your Lord.' Verily, whosoever sets up
partners in worship with Allaah, then Allaah has forbidden Paradise
for him, and the Fire will be his abode. And for the zaalimoon
(polytheists and wrong-doers) there are no helpers." [al-Maa'idah
5:73]
Allaah says (interpretation of the meaning):
"And (remember) when Allaah will say (on the Day of Resurrection): 'O
'Eesa [Jesus], son of Maryam [Mary]! Did you say unto men: 'Worship me
and my mother as two gods besides Allaah?' He will say: 'Glory be to
You! It was not for me to say what I had no right (to say). Had I said
such a thing, You would surely have known it. You know what is in my
inner-self though I do not know what is in Yours. You, only You, are
the All-Knower of all that is hidden and unseen.
Never did I say to them aught except what You (Allaah) did command me
to say: "Worship Allaah, my Lord and your Lord." And I was a witness
over them while I dwelt amongst them, but when You took me up, You
were the Watcher over them, and You are a Witness to all
things.'"[al-Maa'idah 5:116-117]
When Allaah spoke to His Prophet Moosa [Moses] (peace be upon him), He
said (interpretation of the meaning):
"Verily, I am Allaah! None has the right to be worshipped but I, so
worship Me, and perform al-Salaah [prayer] for My Remembrance."
[Ta-Ha 20:14]
Allaah commanded His Prophet Muhammad(peace and blessings of Allaah be
upon him) as follows (interpretation of the meaning):
"Say [O Muhammad]: 'O mankind! If you are in doubt as to my religion
(Islam), then (know that) I will never worship those whom you worship,
besides Allaah. But I worship Allaah Who causes you to die, I am
commanded to be one of the believers." [Yoonus 10:104]
It is Him Alone, with no partner or associate, Whom the angels worship
and do not worship anyone or anything besides Him, as He says
(interpretation of the meaning):
"To Him belongs whosoever is in the heavens and on earth. And those
who are near Him (i.e., the angels) are not too proud to worship Him,
nor are they weary (of His worship)."[al-Anbiya' 21:19]
Everything that is worshipped instead of Allaah can neither bring
benefit nor cause harm, it can neither create nor provide. Allaah says
(interpretation of the meaning):
"Say (O Muhammad, to mankind); 'How do you worship besides Allaah
something which has no power either to harm or to benefit you? But it
is Allaah Who is the All-Hearer, All-Knower.'" [al-Maa'idah 5:76]
"You worship besides Allaah only idols, and you only invent falsehood.
Verily, those whom you worship besides Allaah have no power to give
you provision, so seek your provision from Allaah (Alone), and worship
Him (Alone), and be grateful to Him. To Him (Alone) you will be
brought back." [al-'Ankaboot 29:17]
Having explained this, we must complete the topic by asking: why
should we worship Allaah Alone with no partner or associate? The
answer is as follows:
Firstly: because there is nothing and nobody else in the universe that
deserves to be worshipped, for Allaah is the Creator and Sustainer,
Who has created the universe out of nothing and has bestowed so many
blessings upon us. Allaah says (interpretation of the meaning):
"So glorify Allaah, when you come up to the evening [i.e., offer the
Maghrib (sunset) and 'Isha' (night) prayers], and when you enter the
morning [I.e., offer the Fajr (morning) prayers].
And His is all the praise and thanks in the heavens and the earth, and
(glorify Him) in the afternoon [i.e., offer 'Asr (mid-afternoon)
prayer] and when you come up to the time when the day begins to
decline [i.e., offer the Zuhr (mid-day) prayer].
He brings out the living from the dead, and brings out the dead from
the living. And He revives the earth after its death, and thus shall
you be brought out (resurrected).
And among His Signs is this, that He created you (Adam) from dust, and
then [Hawwa (Eve) from Adam's rib, then his offspring from the semen,
and], - behold you are human beings scattered!
And among His Signs is this, that He created for you wives from among
yourselves, that you may find repose in them, and He has put between
you affection and mercy. Verily, in that are indeed signs for a people
who reflect.
And among His Signs is the creation of the heavens and the earth, and
the difference of your languages and colours. Verily in that are
indeed signs for men of sound knowledge.
And among His Signs is the sleep that you take by night and by day,
and your seeking of His Bounty. Verily, in that are indeed signs for a
people who listen.
And among His Signs is that He shows you the lightning, by way of fear
and hope, and He sends down water (rain) from the sky, and therewith
revives the earth after its death. Verily, in that are indeed signs
for a people who understand.
And among His Signs is that the heaven and the earth stand by His
Command, then afterwards when He will call you by single call, behold,
you will come out from the earth (ie.e, from your graves, for
reckoning and recompense).
To Him belongs whatever is in the heavens and the earth. All are
obedient to Him.
And He it is Who originates the creation, then will repeat it (after
it has perished), and this is easier for Him. His is the highest
description (i.e., none has the right to be worshipped but He, and
there is nothing comparable unto Him) in the heavens and in the earth.
And He is the All-Mighty, the All-Wise." [al-Room 30: 17-27]
Allaah says (interpretation of the meaning):
"Is not He (better than your gods) Who created the heavens and the
earth, and sends down for you water (rain) from the sky, whereby We
cause to grow wonderful gardens full of beauty and delight? It is not
in your ability to cause the growth of their trees. Is there any god
with Allaah? Nay, but they are a people who ascribe equals (to Him)!
Is not he (better than you gods) Who has made the earth as a fixed
abode, and has placed rivers in its midst, and has placed firm
mountains therein, and has set a barrier between the two seas (of salt
and sweet water). Is there any god with Allaah? Nay, but most of them
know not.
Is not He (better than your gods) Who responds to the distressed one,
when He calls Him, and Who removes the evil, generations after
generations. Is there any god with Allaah? Little is it that you
remember!
Is not He (better than your gods) Who guides you in the darkness of
the land and the sea, and Who sends the winds as heralds of glad
tidings, going before His mercy (rain)? Is there any god with Allaah?
High Exalted be Allaah above all that they associate as partners (to
Him)!
Is not He (better than your so-called gods) Who originates creation,
and shall thereafter repeat it, and Who provides for you from heaven
and earth? Is there any god with Allaah? Say: 'bring forth your
proofs, if you are truthful'
Say: 'None on the heavens and the earth knows the unseen except
Allaah, nor can they perceive when they shall be resurrected.'"
[al-Naml 27:60-65]
So is there anyone or anything besides Allaah that deserves to be worshipped?
Secondly: Allaah did not create us except to worship Him, as He says
(interpretation of the meaning):
"And I (Allaah) created not the jinns and humans except they should
worship Me (Alone)."[al-Dhaariyaat 51:56]
Thirdly: No one will be saved on the Day of Resurrection except those
who used to worship Allaah truly and sincerely. After death Allaah
will resurrect His slaves and call them to account, rewarding or
punishing them according to their deeds. No one will be saved on that
day except for those who used to worship Allaah Alone. The rest will
be gathered into a Hell, a terrible fate! The Prophet of Islam,
Muhammad(peace and blessings of Allaah be upon him), was asked by his
Companions: "Will we see our Lord on the Day of Resurrection?" He told
them:
"Do you doubt that you can see the sun and the moon when the sky is
clear?" We [his Companions] said, "No." He said, "Then you should not
doubt that you will see your Lord on that Day, you will see Him as you
see them (the sun and moon)." Then he said, "A caller will call out,
'Let every people go to that which they used to worship.' So the
worshippers of the cross will go with their cross, the worshippers of
idols will go with their idols and the worshippers of every god will
go with their gods, until there will be left those who used to worship
Allaah, whether they were righteous or otherwise, and a few of the
People of the Book [Jews and Christians]. Then Hell will be brought
and shown to them as if it is a mirage. It will be said to the Jews,
'What did you used to worship?' They will say, 'We used to worship
'Uzayr, the son of God.' It will be said, 'You have lied. Allaah does
not have a wife or son. What do you want?' They will say, 'We want
something to drink.' It will be said to them, 'Drink!' and they will
fall into Hell. Then it will be said to the Christians, 'What did you
used to worship?' They will say, 'We used to worship the Messiah, the
son of God.' It will be said, 'You have lied. Allaah does not have a
wife or son. What do you want?' They will say, 'We want something to
drink.' It will be said to them, 'Drink!' and they will fall into
Hell. Then there will be left those who used to worship Allaah,
whether they were righteous or otherwise. It will be said to them,
'What are you waiting for? All the people have gone.' They will say,
'We have separated from them and we need Him more today. We heard a
caller saying that every people should follow that which they used to
worship, so we are waiting for our Lord.' He will say, 'Al-Jabbaar
[the Compeller, i.e., Allaah] will come…' And He will say, 'I am your
Lord.' They will say, 'You are our Lord,' but none will speak to Him
except the Prophets… then every believer will prostrate to
Him."(Reported by al-Bukhaari, no. 6886). These believers are the
people of Paradise on whom shall be no fear neither shall they grieve,
and they will dwell therein for ever.
We hope that this matter has now become clear. In conclusion we can
say nothing except that which Allaah has said (interpretation of the
meaning):
"Whoever goes right, then he goes right only for the benefit of his
ownself. And whoever goes stray, then he goes astray to his own loss…"
[al-Isra' 17:15]
Peace be upon him who follows the guidance..

Dought & clear, - Conditions of Laa ilaaha illa-Allaah.

Can you please explain the conditions of Laa ilaaha ill-Allaah
(knowledge, certainty, etc), and tell us the rulings on one who does
not attain them and one who is ignorant of the meaning of Laa ilaaha
ill-Allaah?
Praise be to Allaah.
The conditions ofLaa ilaaha ill-Allaah. Shaykh Haafiz al-Hukmi said in
his poemSullam al-Wusool:
"Knowledge, certainty, submission and following. So listen to what I say.
Truthfulness, sincerity and love. May Allaah help you to do that which
He loves."
The first condition is knowledge, in the sense of negating what is
negated in theShahaadahand affirming what is affirmed therein - as
opposed to being ignorant of that.
Allaah says (interpretation of the meanings):
"So know (O Muhammad) that Laa ilaaha ill-Allaah (none has the right
to be worshipped but Allaah)..."[Muhammad 47:19]
"except for those who bear witness to the truth knowingly"- i.e.,
that there is no god except Allaah (laa ilaaha ill-Allaah) -"and they
know"- in their hearts the meaning of the words that they utter with
their lips.[al-Zukhruf 43:86]
It is narrated in al-Saheehfrom 'Uthmaan (may Allaah be pleased with
him) that the Messenger of Allaah(peace and blessings of Allaah be
upon him) said: "Whoever dies knowing that there is no god except
Allaah will enter Paradise."
The second condition is certainty, in the sense that the one who says
these words is absolutely certain of their meaning. Faith is not
sufficient unless it is based on certain knowledge with no element of
speculation, let alone doubt. Allaah says (interpretation of the
meaning):
"Only those are the believers who have believed in Allaah and His
Messenger, and afterward doubt not but strive with their wealth and
their lives for the Cause of Allaah. Those! They are the
truthful"[al-Hujuraat 49:15]
The sincerity of their faith in Allaah and His Messenger is
conditional upon there being no element of doubt therein, As for the
doubter, he is one of the hypocrites. Inal-Saheehit is narrated that
Abu Hurayrah said: "The Messenger of Allaah(peace and blessings of
Allaah be upon him) said: 'Bear witness that there is no god except
Allaah and that I am the Messenger of Allaah, for no person meets
Allaah with these two, not doubting in them, but he will enter
Paradise.'" According to another report: "No person meets Allaah with
these two, not doubting in them, and is denied Paradise."
And it was also narrated from Abu Hurayrah in a lengthy hadeeth that
the Prophet(peace and blessings of Allaah be upon him) sent him and
said, "Whoever you meet behind this wall who bears witness that there
is no god except Allaah, believing in it with certainty in his heart,
then give him the glad tidings of Paradise."
Thus we see that a person's entering Paradise for saying these words
is conditional upon his believing in them with certainty in his heart,
with no element of doubt. If this condition is not met the target is
not met.
The third condition is acceptance and submissionto what these words
imply, both in one's heart as well as verbally. Allaah has told us the
stories of those who came before, who were saved by their acceptance
of these words from the punishment of those who had rejected them.
Allaah says (interpretation of the meaning):
"(It will be said to the angels): 'Assemble those who did wrong,
together with their companions (from the devils) and what they used to
worship,
Instead of Allaah, and lead them on to the way of flaming Fire (Hell);
But stop them, verily, they are to be questioned.
What is the matter with you? Why do you not help one another (as you
used to do in the world)?'
Nay, but that Day they shall surrender.
And they will turn to one another and question one another.
They will say: 'It was you who used to come to us from the right side
(i.e., from the right side of one of us and beautify for us every
evil, enjoin on us polytheism, and stop us from the truth, i.e.
Islamic Monotheism and from every good deed).'
They will reply: 'Nay, you yourselves were not believers.
And we had no authority over you. Nay! But you were Taaghoon
(transgressing) people (polytheists, and disbelievers).
So now the Word of our Lord has been justified against us, that we
shall certainly (have to) taste (the torment).
So we led you astray because we were ourselves astray.'
Then verily, that Day, they will (all) share in the torment.
Certainly, that is how We deal with Al-Mujrimoon (polytheists,
sinners, disbelievers, criminals, the disobedient to Allaah).
Truly, when it was said to them: Laa ilaaha ill-Allaah (none has the
right "to be worshipped but Allaah)," they puffed themselves up with
pride (i.e. denied it).
And (they) said: 'Are we going to abandon our aalihah (gods) for the
sake of a mad poet?'"[al-Saffaat 37:22-36]
So Allaah has made the reason and cause of their punishment their
arrogant refusal to sayLaa ilaah ill-Allaah, and their disbelief in
the one who brought this message, so that they did not negate what
this word negates and they did not affirm what it affirms, rather they
said, arrogantly denouncing:
" 'Has he made the aalihah (gods) (all) into One Ilaah (God -- Allaah).
Verily, this is a curious thing!'
And the leaders among them went about (saying): 'Go on, and remain
constant to your aalihah (gods)! Verily, this is a thing designed
(against you)!'"[Saad 38:5]
So Allaah showed them to be liars and threw their words back at them
through the words of His Messenger(peace and blessings of Allaah be
upon him). He said (interpretation of the meaning):
"Nay! he (Muhammad) has come with the truth (i.e. Allaah's religion --
Islamic Monotheism and this Qur'aan) and he confirms the Messengers
(before him who brought Allaah's religion -- Islamic
Monotheism)"[al-Saffaat 37:37]
Then He said concerning those who accept it (interpretation of the meaning):
"Save the chosen slaves of Allaah (i.e. the true believers of Islamic
Monotheism).
For them there will be a known provision (in Paradise),
Fruits; and they shall be honoured,
In the Gardens of Delight (Paradise)"[al-Saffaat 37:40-43]
Inal-Saheehit is narrated from Abu Moosa (may Allaah be pleased with
him) that the Prophet(peace and blessings of Allaah be upon him) said:
"The guidance and knowledge with which Allaah has sent me is like
abundant rain which falls on the land. Some of the land absorbs the
water and brings forth much grass and vegetation. And some of (the
rain) falls on another part of the land which is like a smooth plain
and does not hold the water, so no vegetation grows. That is the
likeness of the one who understands the religion of Allaah and
benefits from that with which Allaah has sent me, so he learns and
acts, and the likeness of the one who pays no heed and does not accept
the guidance of Allaah with which I have been sent.
The fourth condition is followingthat which is indicated, as opposed
to not following it. Allaah says (interpretation of the meaning):
"And whosoever submits his face (himself) to Allaah, while he is a
Muhsin (good-doer, i.e. performs good deeds totally for Allaah's
sake), then he has grasped the most trustworthy handhold" - i.e., Laa
ilaaha ill-Allaah - "And to Allaah return all matters for
decision"[Luqmaan 31:22]
What is meant by "submitting one's face" is following, when one is
also a doer of good and a believer inTawheed. Whoever does not submit
his face to Allaah and is not a doer of good has not grasped the most
trustworthy handhold. This is what is meant by the following aayah
(interpretation of the meaning):
"And whoever disbelieves, let not his disbelief grieve you (O
Muhammad). To Us is their return, and We shall inform them what they
have done..."[Luqmaan 31:23]
According to a saheeh hadeeth, the Messenger of Allaah(peace and
blessings of Allaah be upon him) said: "none of you truly believes
until his desire is in accordance with that which I have brought."
This is the ultimate meaning of following.
The fifth condition is truthfulness, as opposed to lying. This means
that one says it (Laa ilaaha ill-Allaah) sincerely from the heart,
with harmony between what is in the heart and what is said on the
lips. Allaah says (interpretation of the meaning):
"Do people think that they will be left alone because they say: 'We
believe,' and will not be tested.
And We indeed tested those who were before them. And Allaah will
certainly make (it) known (the truth of) those who are true, and will
certainly make (it) known (the falsehood of) those who are liars,
(although Allaah knows all that before putting them to
test)"[al-'Ankaboot 29:2-3]
And He said concerning the hypocrites who spoke these words falsely
(interpretation of the meaning):
"And of mankind, there are some (hypocrites) who say: 'We believe in
Allaah and the Last Day,' while in fact they believe not.
They (think to) deceive Allaah and those who believe, while they only
deceive themselves, and perceive (it) not!
In their hearts is a disease (of doubt and hypocrisy) and Allaah has
increased their disease. A painful torment is theirs because they used
to tell lies"[al-Baqarah 2:8-10]
Inal-Saheehaynit is narrated from Mu'aadh ibn Jabal (may Allaah be
pleased with him) that the Prophet(peace and blessings of Allaah be
upon him) said, "there is no one who bears witness that there is no
god except Allaah and that Muhammad is His slave and Messenger,
sincerely from the heart, but Allaah will make him forbidden for the
Fire."
The sixth condition is sincerity, which means that actions are free
from any element ofshirk. Allaah says (interpretation of the meaning):
"Surely, the religion (i.e. the worship and the obedience) is for
Allaah only[al-Zumar 39:3]
"Say (O Muhammad): 'Allaah Alone I worship by doing religious deeds
sincerely for His sake only'"[al-Zumar 39:14]
In al-Saheehit is narrated from Abu Hurayrah that the Prophet(peace
and blessings of Allaah be upon him) said: "The most deserving of my
intercession are those who sayLaa ilaaha ill-Allaahsincerely from the
heart or from the soul."
The seventh condition is lovefor this word and for what it implies and
indicates, and love for the people who act upon it and adhere to its
conditions and hate whoever or whatever goes against it. Allaah says
(interpretation of the meaning):
"And of mankind are some who take (for worship) others besides Allaah
as rivals (to Allaah). They love them as they love Allaah"[al-Baqarah
2:165]
Allaah tells us that those who believe love Allaah more, because they
do not associate anything with Him in that love, as is done by those
among themushrikeenwho claim to love Him but who also take others as
rivals to Him whom they love as they love Him.
Inal-Saheehaynit is narrated from Anas that the Messenger of
Allaah(peace and blessings of Allaah be upon him) said: "No one of you
truly believes until I am more beloved to him that his son, his father
and all of mankind."

Dought & clear, - Praise and Thanksgiving to Allah Accompanied by Gratitude to Parents.

Is it permissible for me to say: All praise and thanks be to Allah,
and thanks to my parents. According to Allah's verse: "Show gratitude
to Me and to thy parents: to Me is (thy final) goal".
Praise be to Allah
Honouring one's parents is one of the greatest means of drawing close
to Allah and one of the best acts of obedience. It is an important
right that they are given in Islamic sharee'ah (law), so much so that
Allah has mentioned obedience to parents alongside obedience to Him,
and their rights alongside His rights, in more than one place.
Allah says (interpretation of the meaning):
"And We have enjoined on man (to be dutiful and good) to his parents.
His mother bore him in weakness and hardship upon weakness and
hardship, and his weaning is in two years - give thanks to Me and to
your parents. Unto Me is the final destination." [31:14].
Al-Qurtubi (may Allah have mercy on him) said in his Tafseer
(exegesis): The scholars said: Those who are most deserving of
gratitude, kindness, honour and obedience after the Creator are those
whom Allah mentions kindness towards alongside worship, obedience and
gratitude to Him; namely one's parents. Allah says (interpretation of
the meaning):
"Give thanks to Me and to your parents." [31:14].
It was narrated that 'Abd-Allah ibn 'Amr ibn al-'As (may Allah be
pleased with him) said: The Messenger of Allah (peace and blessings of
Allah be upon him) said: "The Lord is pleased when the parents are
pleased and He is angry when the parents are angry." Al-Albani said:
It is hasan li ghayrihi (sound because of corroborating evidence).
Clearly expressing gratitude to the parents and acknowledging their
virtue is undoubtedly included in the meaning of the verse, but the
verse should not be understood as meaning this only, rather what is
meant by giving thanks here is more general than that: a person should
fulfil the rights that his Lord has over him in his heart and his
words as well as his physical actions, and he should fulfil his
parents' rights over him in a like manner.
Ibn al-Qayyim (may Allah have mercy on him) said in Madarij al-Salikeen:
Gratitude is based on five foundations:
Humility of the thankful one towards the One Who is thanked, his love
for Him, his acknowledgement of His blessing, his praise of Him for
that and not using it for anything that He hates.
These five are the foundations of gratitude which is built on them. If
one of them is missing, then one of the foundations of gratitude is
missing. Whoever (of the scholars) speaks of gratitude as an
independent quality must be referring to all of these five
foundations.
Gratitude is shown in the heart by humility, on the tongue by praise
and acknowledgement, and in one's physical actions by obeying and
submitting. End quote.
In his commentary on this verse, al-Shaykh al-Sa'di (may Allah have
mercy on him) said: When He enjoined fulfilling His rights by giving
up shirk, which means establishing Tawheed, He also enjoined
fulfilling parents' rights, and said: "And We have enjoined on man"
i.e., We have commanded him and made it an obligation upon him, and We
shall question him about his fulfilment thereof, did he fulfil it or
not? And We have enjoined on him "(to be dutiful and good) to his
parents" and have said to him: "give thanks to Me" by worshipping Me
and fulfilling your duties towards Me, and not seeking the help of My
blessings in disobeying Me; "and to your parents" by treating them
kindly, speaking gently to them, treating them nicely, being humble
towards them, honouring them, respecting them, taking care of them and
avoiding mistreating them in any way, in word or deed.
We have enjoined this upon him and We have told him that "Unto Me is
the final destination" i.e., you will return, O man, to the One Who
enjoined this upon you and ordained these duties for you, and He will
ask you: Did you fulfil them? In which case He will reward you
greatly, but if you failed, He will punish you severely. End quote.
There is nothing wrong with accompanying thanksgiving to Allah with
thanksgiving to one's parents, and combining the two, but he should
not do that all the time as if it were a dhikr (form of prescribed
remembrance) narrated from the Prophet (peace and blessings of Allah
be upon him), because there is no such report from the Prophet (peace
and blessings of Allah be upon him).
There are a number of questions on our site that discuss the command
to honour one's parents.
And Allah knows best.