What should I advise to my daughter at the time of Rukhsati ( Sending daughter to groom's house)

Only if every mother reminds her daughter at the time of her Rukhsati ( sending her to groom’s house) of  that sayyidatuna sma Bint-e-Khadija fazari (R.A) blessed her daughter with at the time of her Rukhsati. These Madni pearls are as follows:

“Oh daughter , you are leaving the house in which you were born and going to such a place ( your husband’s house) that you are not familiar with. Furthermore, you are going to such a companion ( husband) that you are not well familiarized with.

• ·    Become earth for him. He will become your sky.
• ·    Become his bed, he will become you pillar.
• ·    Become his slave-girl , he will become your slave.
• ·    Do not stick to him like a blanket that he pushes you away from himself.
• ·    Do not be distanced away from him so much that he forgets you.
• ·    If he comes close to you, then go close to him. If he stays back, then you too stay back.
• ·   Protect his nose, ears and eyes ( meaning every kind of secret) that he only sniffs your fragrance (                                      meaning finds safeguarding of secrets and loyalty in you.)
• ·    He should only listen good from you and sees you doing good only. ( Ihya-ul-Uloom, Vol.2, pp. 75)

Talking to the Opposite Sex

There are rules and regulation for talking to opposite sex in Islam. Some of them are mentioned bellow: 

1.A woman can speak to men out of necessity, such as for conducting a business transaction, or conveying religious knowledge. The wives of the prophet (may Allah bless him and grant him peace) used to relate knowledge to the Companions. They used to do it from behind a curtain,  and although women other than them are generally not subject to the same strict codes, the scholars have said that if a sister is giving a regular class to brothers (and similarly if a brother is giving a class to sisters), there should be a curtain or some other separation between them. This is based on experience, for if a class is given on an ongoing basis, it is very possible and almost inevitable that some kind of fitnah (e.g. development of some attachment between a brother and a sister) may result in the absence of a

 curtain. Imam al-Shafi`i had around 200 women teachers, and studied from them from behind a curtain.

2.As for casual conversation, without a need, this is surely opening the door to great fitnah and will almost inevitably lead to adultery of the tongue. "Allah has written for Adam's son his share of adultery which he commits inevitably. The adultery of the eyes is the sight (to gaze at a forbidden thing), the adultery of the tongue is the talk, and the inner self wishes and desires and the private parts testify all this or deny it." [Bukhari (8)74:260]

3.If a woman does speak to a man who is neither her husband nor her maHram (permanently non-marriageable kin) then the two may not be alone, for otherwise the third of them is Satan. This applies even if the man is her brother-in-law, and in fact even more so, for the Prophet (may Allah bless him and grant him peace) said, "The brother-in-law is death." [Bukhari] Further, scholars have deduced that the man and woman may not be alone with a third (non-maHram) man, but they can be with another woman. 

4.If a woman does speak to a man (and vice-versa), it should be straightforward speech, for exceeding the limits of necessity opens the door to Satan. Also, the woman should make sure her voice is not soft and alluring. "And be not soft in speech lest he in whose heart is a disease be moved with desire." [Qur'an, 33:32]   

MAHR (MARRIAGE PAYMENT TO THE BRIDE)

Specification

1.The marriage is valid if a mahr was named in it, and it is valid [even] if no mahr was named in it. If a man marries off his daughter [to a man] on condition that the man marry off his sister, or daughter, such that one of the contracts is in exchange for the other , then both contracts are valid, but each of [the women] is entitled to the mahr of her peers. 

2. The minimum mahr is 10 Durhams, and so if he named less than 10, she is entitled to 10.  If a Muslim marries [a woman] on [a mahr of] wine, or pork, then the marriage is valid, but she is entitled to the mahr of her peers.

3.The dower of her peers is reckoned by [consideration of] her sisters, paternal aunts and paternal uncle’s daughters. It is not reckoned with reference to her mother and maternal aunt if they are not of her tribe. That which is taken into account in [ascertaining] the mahr of her peers is :  that the two women are equivalent in age, beauty, modesty, wealth, intelligence, religiousness, country and time. 

4.If he added to [the amount of] her mahr after the contract, he is obliged to [pay] the additonal amount, but it is waived by divorce before consummation. If she waived [some] of her mahr from him, the waiver is valid. 

Entitlement 

1. If a man is secluded with his wife, and there is no hindrance from intercourse, and then he divorces her, then she is entitled to the  complete mahr. But, if one of them is ill, or fasting in Ramadan, or in ihram for obligatory or superogatory hajj or `umrah, or she is  menstruating, then it is not a valid seclusion.

2. Whoever names a mahr of 10 [dirhams] or more is obliged [to pay] the named [amount] if he consummates with her or dies leaving  her.If he marries her on [a mahr of] an undescribed animal,the naming is valid, and she is entitled to a medium one. The husband has a choice : if he wishes, he may give her that, or if he wishes, he may give her its value [in money]. If he marries her on [a mahr of] an undescribed garment then she is entitled to the mahr of her peers. If a free man marries a woman on [a mahr of] service to her for a year, or for teaching her Qur’an, then she is entitled to the mahr of her peers

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Permissible Animals for sacrificial at Eid ul Azha

1.The minimum sacrificial animal is a ewe. 

2.[The sacrificial animal] is of three types : camel, cow and sheep.

3. A thaniyy , or better, of [any of] these suffices, except for the sheep, of which a jadha`  suffices. 

4.[The following are] not permissible as sacrificial animals: 

• [An animal] with severed ears, or the major part severed,
• [An animal] with a severed tail, arm or leg,
• [An animal] whose eyesight is gone,
• An emaciated animal,
• A lame animal, such as cannot walk to the place of sacrifice.

5.A ewe is permissible for everything, except in two cases:  One who performed the Tawaf of Visiting with janabah, and One who had sexual intercourse after the Standing at `Arafah In these two cases, only a she-camel suffices. 

6.A she-camel and cow each suffice for seven [people], if each one of the partners intends devotion.  So, if one of them intended [only to  obtain]  meat through his share, it does not suffice the remaining [six].