hadith....Loans

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

Loans - 13th Dhul Qa'dah 1433 (29th September 2012)

Narrated Abu Huraira (Radi-Allahu 'anhu):

Two persons, a Muslim and a Jew, quarrelled. The Muslim said, "By Him Who
gave Muhammad superiority over all the people! The Jew said, "By Him Who
gave Moses superiority over all the people!" At that the Muslim raised his
hand and slapped the Jew on the face. The Jew went to the Prophet
(Sallallahu 'Alaihi Wa Sallam) and informed him of what had happened
between him and the Muslim. The Prophet sent for the Muslim and asked him
about it. The Muslim informed him of the event. The Prophet (Sallallahu
'Alaihi Wa Sallam) said, "Do not give me superiority over Moses, for on the
Day of Resurrection all the people will fall unconscious and I will be one
of them, but I will be the first to gain consciousness, and will see Moses
standing and holding the side of the Throne (of Allah). I will not know
whether (Moses) has also fallen unconscious and got up before me, or Allah
has exempted him from that stroke."

Bukhari Vol. 3 : No. 594

Hadith.....Patients

Asalam Wa Alikum

 

Patients - 2nd Sha'aban 1432 (3rd July 2011)

Narrated Abu Huraira (Radi-Allahu 'anhu):

I heard Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) saying, "The good
deeds of any person will not make him enter Paradise." (i.e., None can
enter Paradise through his good deeds.) They (the Prophet's companions)
said, 'Not even you, O Allah's Apostle?' He said, "Not even myself, unless
Allah bestows His favor and mercy on me." So be moderate in your religious
deeds and do the deeds that are within your ability: and none of you should
wish for death, for if he is a good doer, he may increase his good deeds,
and if he is an evil doer, he may repent to Allah."

Bukhari Vol. 7 : No. 577
 

 

 
Patients - 3rd Sha'aban 1432 (4th July 2011)

Narrated 'Aisha (Radi-Allahu 'anha):

Whenever Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) paid a visit to a
patient, or a patient was brought to him, he used to invoke Allah, saying,
"Take away the disease, O the Lord of the people! Cure him as You are the
One Who cures. There is no cure but Yours, a cure that leaves no disease."

Bukhari Vol. 7 : No. 579

Hadith...... Prophetic (PBUH) Commentary on the Qur'an

Asalam Wa Alikum

Prophetic (PBUH) Commentary on the Qur'an - 6th Rabi al-Thani 1432 (11th
March 2011)

Narrated Abdullah (bin Mus'ud) (Radi-Allahu 'anhu):

Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) has cursed the lady who uses
false hair.

Bukhari Vol. 6 : No. 409

Sa’ad bin Abi Waqqas reported that he asked the Messenger of Allah (SAW): “Which of the people are tested most severely?” Rasulullah (SAW) replied: “The Prophets, then the righteous, then those who are most like them, then those who are most like them from the people.

A man is tested according to his religious commitment. So, if his religious practice is sound, then his testing is increased, and if his religious practice is weak, then his testing is reduced. A servant continues to be tested until he walks the Earth without a single sin on him.” (Ahmad, Tirmidhi)

 

 

Muslim recorded in his Sahih, and An-Nasa'i in his Sunan that Ibn `Abbas said, "While Jibril (Gabriel) was with the Messenger of Allah , he heard a noise from above. Jibril lifted his sight to the sky and said, `This is a door in heaven being open, and it has never been opened before now.' An angel descended from that door and came to the Prophet and said,

 Receive the glad tidings of two lights that you have been given, which no other Prophet before you was given: the Opening of the Book and the last (three) Ayat of Surat Al-Baqarah. You will not read a letter of them, but will gain its benefit.''' This is the wording collected by An-Nasa'i (Al-Kubra 5:12) and Muslim recorded similar wording (1:554).

Hadith......Companions of the Prophet (PBUH)

Asalam Wa Alikum

Companions of the Prophet (PBUH) - 11th Muharram 1432 (17th December 2010)

Narrated 'Ammar (Radi-Allahu 'anhu):

I saw Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) and there was none
with him but five slaves, two women and Abu Bakr (i.e. those were the only
converts to Islam then).

Bukhari Vol. 5 : No. 12

Hadith.......Virtues of the Prophet (PBUH) and Companions

Asalam Wa alikum

Virtues of the Prophet (PBUH) and Companions - 7th Muharram 1432 (13th
December 2010)

Narrated Muawiya (Radi-Allahu 'anhu):

I heard the Prophet (Sallallahu 'Alaihi Wa Sallam) saying, "A group of
people amongst my followers will remain obedient to Allah's orders and they
will not be harmed by anyone who will not help them or who will oppose
them, till Allah's Order (the Last Day) comes upon them while they are
still on the right path."

Bukhari Vol. 4 : No. 835

QURANIC TAFSEER UPON HIJAAB

asalam wa alikum


QURANIC TAFSEER UPON HIJAAB
 
"O ye who believe! Enter not the dwellings of the Prophet Sallallahu Alaihi Wasallam for a meal without waiting for the proper time, unless permission be granted you. But if ye are invited, enter and when your meal is ended then disperse. Linger not for conversation. Lo, that would cause annoyance to the Prophet Sallallahu Alaihi Wasallam and he would be shy of (asking) you (to go) but Allah is not shy of the truth."
 
The above is a part revelation of verse : 53- Surah Ahzaab.
 
In a narration of Bukhari, Hazrat Anas (R.A) explains: " I am the most known amongst the people, concerning the causes of the first revelation of Hijaab. Reason being, I was present throughout the whole incident and I witnessed the acts of the Sahaabaa and the Prophet Sallallahu Alahi Wasallam."
 
After Hazrat Zainab bint Jahash enjoined in marriage with the blessed Prophet Sallallahu Alaihi Wasallam, she was brought into the small house situated in the Haram of the Prophet Sallallahu Alaihi Wasallam. The Prophet Sallallahu Alaihi Wasallam had a meal prepared in aid of the blessed marriage i.e. Waleemah. After the dinner was served many people stayed behind and lingered for purposes of conversation. In a narration of Tirmizi it is stated that the blessed Prophet Sallallahu Alaihi Wasallam and Ummul Mu’mineen Hazrat Zainab (R.A) also remained there. Hazrat Zainab (R.A) had turned her face towards the wall in shame. To see such actions caused discomfort to the Prophet Sallallahu Alaihi Wasallam, who took leave and visited the other blessed wives. Upon return he found the gathering had not yet dispersed. Again the Prophet Sallallahu Alaihi Wasallam left in annoyance. Seeing this act of the Prophet Sallallahu Alaihi Wasallam many people understood and took leave. Hazrat Anas (R.A) reports: The Prophet Sallallahu Alaihi Wasallam came outside the small building and I was present there too. It was then that the above verses were revealed to the Prophet Sallallahu Alaihi Wasallam.

Although the verses do not openly explain the form and procedures of Hijaab, they have given an explanation as to refrain from going to the Prophet’s Sallallahu Alaihi Wasallam houses, because discomfort was resultant not only for the Prophet Sallallahu Alaihi Wasallam but also for the blessed w ives too.

Following onwards the Quran portrays : ‘ And when ye ask of them (the wives of the Prophet Sallallahu Alaihi Wasallam) anything,ask it of them from behind a curtain. That is purer for your hearts and for their hearts.’ (Part revelation of verse:53 Surah Ahzaab)

Although the cause of revelation refers only to the blessed wives of the Prophet Sallallahu Alaihi Wasallam, the rule applies to the whole Ummah. So that the hearts and intents of both the believing men and women can stay clean and purified.

We learn that if such a revelation was related to the blessed wives of the Prophet Sallallahu Alaihi Wassallam, who in all means stand as our pillars of guidence, then we, the unworthy, too must also consider the matter and follow in accordance, as no man can ever level with the standards of piety and purity of the blessed Sahaabaa/Sahaabiyaat. If there were such restrictions, then we, in all circumstances should restrict ourselves more severely in matters such as these.
 
Allah Ta’aalaa has stated in the Holy Quran: "And stay in your houses, adorn not yourself with the adornment of the times of ignorance." (Part revelation : Surah Ahzaab)

The times of ignorance mentioned in the Aayah indicate the days of darkness previous to the light and expandations of Islam. The Holy Qur’an has referred to these days as, ‘The first/early days of ignorance.’ This reveals to us the fact that there will be another period when darkness will over power the true light to cause disruption within the living people again.

Reflecting upon the present situation of the ways of the world, we can witness this fact. We see the evil growth of ignorance is casting it’s magnitudinal force, unfortunately the very ways and teachings of the Holy Prophet Sallallahu Alaihi Wasallam are being neglected.

If one looks towards the inner meaning of the Aayah, it becomes apparent that a woman was created with a homely character, her duties lie within her home, therefore the Islamic law requires her to stay at home. However, if the need arises she is permitted to leave her home, enclose herself within the ‘Jilbaab’ and accomplish her needs.

Allah Ta’aalah has further stated in the Holy Quran :

‘O, Prophet ! (Sallallahu Alaihi Wasallam) tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go out). That will be better so that they may be recognised and not annoyed. Allah is ever Forgiving, Merciful.’ (Verse: 59 Surah Ahzaab) 
Hazrat Ibne Jareer (R.A.)has reported the discription of ‘Jilbaab’ from Hazrat Abdullah Ibn Abbas (R.A.) : ‘A thick cloth in which a woman conceals herself from head to toe allowing a narrow opening by the eye for means of seeing.’

Along with this limitation, the woman must walk to one side of the path, refrain from mingling in crowds of men, not apply perfume or any other forms of scent, or wear tinkling jewellery that cause attraction, as these give invitation towards corruptive acts.

In the above mentioned Aayah, Allah Ta’aalaa has ordained the blessed wives, daughters and believing women of the Prophet Sallallahu Alaihi Wasallam to observe ‘Hijaab’, according to the specification of Abdullah ibn Abbas (R.A).

A woman is like a precious rare stone, the most valuable and attractive recognition is her face. It would be considered useless if she concealed her whole body, and revealed her face, for this is where a woman’s beauty lies. What could be more worthy of being kept ‘well hidden’ than her face?

Hazrat Abdullah Ibne Mas’ood (R.A) has given the following definition for the ‘Jilbaab’: ‘The large cloth which is worn over the large head scarf (dupattah).’
 
Imam Mohammad Ibn Seereen (R.A) inquired to Hazrat Ubaydah Salmaani (R.A) about the ‘Jilbaab’ and its form of concealment. Hazrat Ubaydah (R.A) taught through demonstration by drawing a large cloth over his head and then covered the face allowing a small opening by the left eye for purposes of seeing.

Both explanations of Ibne Abbas (R.A) and Ubaydah Salmaani (R.A) are focused upon the word ‘yudneena ‘ (in the Aayah). The Aayah openly explains the necessity of ‘Hijaab’ for women of all ages and times. 
Hazrat Maulana Shabbir Ahmed Uthmani (R.A) has stated : "It can be found in many narrations that the believing women would go out in such concealment that only one eye would be revealed for means of seeing. So, accordingly in the age of corruption, to cover the face would fall as a compulsory act upon every Muslim woman."

However, if unintentionally any loss or misconduct occurs within the observation of Hijaab, Allah Ta’aalaa is most forgiving.

Commentary upon ‘Hijaab’ is covered sufficiently under the verses of Surah Ahzaab, which was revealed at the time of the respected marriage of Hazrat Zainab bint Jahash (R.A) at the blessed hands of the Prophet Sallallahu Alaihi Wasallam.

The scholars’ views differ as to when this incident took place. Many scholars view this incident to have taken place in the year 03. A.H. In contrast several others as mentioned in ‘Tafseer Ibn Katheer’ and ‘Naylul-Awtaar’ give a stronger view towards the occurence of the incident to have taken place in the year 05.A.H. This has also been narrated from Hazrat Anas (R.A). However, an agreement was finally made on the narration of Hazrat Anas (R.A).

The verses upon ‘Hijaab’ in Surah Noor were revealed in the year 06.A.H. The observance of Hijaab was obediently adhered to in result of the revelations of Surah Ahzaab. The following part revelation of verse: 60, Surah Noor explains :

" In such a way as not to show adornment." One interpretation of the Aayah explains that having dressed accordingly as the Quran, old womenfolk may go out unveiled yet in such a way that adornment is not revealed.

The Holy Prophet Sallallahu Alaihi Wasallam once said to his blessed wives: "I permit you to leave your homes whenever the need arises."
 
It is said that the blessed wives of the Prophet Sallallahu Alaihi Wasallam would pay visits to their parents, friends, relatives etc. They would also take leave for purposes such as performing the blessed pilgrimage as well as the optional Umrah. Many Sahaabiyaat would accompany the blessed Sahaabaa at the time of battle, nursing the wounded etc.

"Tell the believing men to lower their gaze and guard their modesty, that is purer for them. Lo! Allah is aware of what they do. And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husband’s fathers or their sons or their husband’s sons or their brothers, or their brother’s sons or sister’s sons or their women or their slaves, or male attendants who lack vigour, or children who know naught of womens nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O, believers in order that you may succeed." (Surah Noor, verses: 30-31)
 
"And tell the believing men to lower their gaze."
 
‘Yaguddoo‘ is originated from the word ‘ gadd‘ which means: " To lower the gaze." Relating to this Aayat Ibne Katheer and Ibne Hibban have commentated as follows: To turn the gaze away from such things upon which the Islamic law has forbidden, e.g. To look at a non mehram of the opposite sex with bad intent, to even glance at any male/females’ ‘Satar’, to disturb others privacy by looking into their homes, living quarters etc., are extremely forbidden and the outcomes are severe (in this World and in the Hereafter). 
"And guard their modesty." To over-rule ones unlawful desires from bad intents and doings e.g. To indulge within adultery, to be sexually attracted to members of the same sex (Homosexuality, Lesbianism), to fulfil evil desires by means of forbidden touching, glancing etc. Hazrat Abdullah bin Mas’ood (R.A) has reported from the Holy Prophet Sallallahu Alaihi Wasallam: "Sight is a poisonous spear amongst the many spears of the Shaitaan. One who resists it in the fear of Allah, is rewarded with strong faith, whose sweetness is witheld in the heart of the resistor."
 
Hazrat Jareer ibn Abdullah (R.A) once questioned the Holy Prophet Sallallahu Alaihi Wasallam regarding a man who unintentionally glances at a woman. The Holy Prophet Sallallahu Alaihi Wasallam replied: "The man must turn away instantly and his first glance will be forgiven." Muslim.

"And tell the believing women to lower their gaze and guard their modesty." Part revelation- Surah Noor . This Aayah is in accordance with the same command as above, except that this Aayah relates to women. The above Aayah ordained that the believing men should lower their gaze. Usually the orders for women follow along accordingly although the Aayah may be directed to men alone. The woman’s order was specified so that subsequently it may strengthen the point and highlight its outcome effectively. 
"And to display of their adornment only that which is apparent." The literal definition of ‘Zeenat’ is the accessories which adorn a woman, e.g. Outstanding garments, jewellery etc. The majority of commentators have given an explanation as follows: Looking at the accessories of zeenat is permissible but, to look at the bearer of such accessories is forbidden.

"Only that which is apparent." The Aayah reveals an exception as to what is apparent of a woman’s adornment. These exceptions are when a woman is working or constantly moving and her hands/face may be revealed then this is dealt with as an exception. Hazrat Ibne Ma’sood (R.A) gives the following commentary regarding this exception: The Aayah relates to the cloth or garment worn above the inner clothing eg.burqa’. 
Hazrat Ibn Abbas (R.A) commentates as follows: The aayah gives the exception to uncover the face and hands when the need arises.

Again the scholars’ views differ as to whether it is compulsory for a woman to cover her face or not? Hazrat Ibne Ma’sood (R.A) states: To unveil the face or hands in the presence of a non mehram is not permissible. Hence this is an unlawful act.

Hazrat Ibne Abbas (R.A) states: To uncover the face and hands is permissible for a woman when there is no fear of bad intents and doings. And men should consider the fact that the Qur’an has ordained them to lower their gaze and be modest.

"And to draw their veils over their bosoms."
 
‘Khumur’ is originated from the word ‘Khimaar’ which means a large head scarf which covers the head and the chest. Before the revelation of the Aayat -e -Hijaab women used to cover their hair and let the scarf fall down the back, baring the front parts from the scarf. However, we see today that the same fashion of the days of ignorance is being adopted. ‘Juyoob’ is originated from the word ‘Jayb’, this word holds the meaning of the breast pocket, but within the Arabs this word connotates the meaning of the upper front half. 
"And not to reveal their adornment save to their own husbands or fathers or husband’s fathers or their sons or their husband’s sons or their brothers or their brother’s sons or sister’s sons or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women’s nakedness."
 
The ‘men’ mentioned above are a women’s mehram, along with these mehrams is her own husband. A woman is permitted to reveal herself fully in the presence of her husband. However, this is not permissible in the presence of her mehrams also. They are not entitled or permitted to even glance at her ‘Satar’. A woman’s mehram is there to protect her and was created as a protective model for the purpose that he will not cause any harm to her. Grand father and great grand father fall into the category of a father to which Hijaab is not neccessary.

"Or their women." This means the Muslim women. These are like her mehrams, not permitted to see a woman’s ‘Satar’. Otherwise there is no harm to unveil in their presence. The aayah indicates that Muslim women should refrain from maintaining acqaintance with ‘kaafir’ women as consequently ill influences are very likely.

"Or their slaves." Although there is no restriction governing whether the permittance concerns male slaves within the Aayah, many scholars have commented that this relates only to the female slave. 
Hazrat Saeed ibn Musayyib (R.A) spoke these last words before taking leave from this world: ‘ Do not let the Aayah of Surah Noor mislead you as this refers to the women slaves not the men.’ 
"Or male attendants who lack vigour." Hazrat Abdullah Ibn Abbas (R.A) has stated: This means one who has no interests and desired pleasure in sexual matters.

"or children who know not of womens nakedness." This refers to such children who have not yet approached adolescence, and who are not aware of sensual features of a woman. However, if the case is such that the child approaching adolscence displays an interest in women and their features then to unveil oneself in the child’s presence is prohibited.(Ibne-Katheer)

"And let them not stamp their feet so as to reveal what they hide of their adornment." If jewellery is worn around the ankles e.g. Anklets, which create noise and tend to attract men towards the tinkling sounds then this again is considered within the violations of Hijaab. To let a non mehram become aware of this attraction is extremely prohibited. If restrictions are such for the sounds of tinkling or heels, then for a woman to raise her voice reaches well beyond the border. Within the same category falls the use of perfume and scent, these are a source of attraction whether applied intentionally or unintentionally, these should not be applied when going out or in the presence of non mehrams.

"And turn unto Allah, O, believers in order that you may succeed." Finally Allah Ta’aalaa mentions in the Aayah which reveals the fact that if any sins or faults are committed then O believers turn to Allah so that you may succeed. Whilst asking for forgivness from our great, most forgiving Lord one must express shame and regret over ones previous misconducts and resultantly never approach or intend to advance towards any bad. 

Overstepping the Boundaries in making Du'aa

It's from the manners/etiquettes of the Prophets (Peace and Blessings of ALLAH be upon them all) to supplicate with few words but these few words are deep, concise and comprehensive in meaning, these are known as Al-Jawami'.

One of the ways we overstep the boundaries of Du'aa is to be too detailed in it. This is highlighted in the Athar (narration) of ‘Abd-Allaah ibn Mughaffal that he heard his son say: “O Allaah, I ask You for the white palace on the right side of Paradise if I enter it.” He said: “O my son, ask Allaah for Paradise and seek refuge with Allaah from the Fire, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Among this ummah will be people who overstep the mark in purifying themselves and in making du’aa’.” [Saheeh Abi Dawood.]

An Amazing Project

 Salam all i have a friend who is doing an amazing project she is trying to get reverts and those muslim that maybe had problems and then came back to the fold of islam to tell their stories ...at the moment she is doing it on her blog which is called http://onechinesemuslimah.blogspot.com/2012/09/attention-looking-for-reverts-re-guided.html and when she has enough she will start another blog just for this purpose .. insha`allah what she`s doing will help those who are new muslim and /or help those who are lost and trying to find their way back .... please ladies help her to achieve her goal ..... jazak`allah khair

Asalam wa alikum

Why man is created?

From the miracle of the Quraan we find answers to all we think about. Thus
we must believe that the reason beyond our creation is to worship Allah
Subahnahu Wa Taa'la to thank him. Who, at same time, doesn’t need our
worshipping at all. Moreover he is completely able to discard us away as
nothing, and bring instead anew creatures for the purpose he has liked….



Reward and Punishment

Allah, Subahnahu Wa Taa'la nearly in each page of his book, "the Quraan",
reminds us with verses that, people will be inevitably put into two directions:
rewarded or punished. Each person according to his acts in this wordily life,
and his response to the message He has sent.
If, the person obeys the Lord, be faithful; believing in what the prophet Sala
Allahu Allyhi Wasallam (which as I said, by absolute proof and ultimatum
evidence, deserves nothing but believing and acting the good, as the Lord has
ordered in his verses or by the Hadieth of his messenger), he will be than
settled in the Paradise (Al Jannah), where from underneath them, rivers are
streaming. Seating on settees facing each other. For men there will be
maidens whose beauty is very great. In a verse which the translation of it's
meaning would be as:
(In them1 will be (maidens) chaste, restraining their glances (on their
masters) whom no man or Jinn before them has touched.) Surat Al
Rahman- Verse 56.
They will meet with those maidens in pearl tents... in addition to their palaces
….
The virtuous Muslim women whose actions are good will be as master ladies.
Believers ; men and women will enjoy a happiness that no human has ever
thought of.
And all are in ranks according to their acts in this wordily life …..
They will be there eternally, for ever. There will be no death, and they will
never be removed from there.
The verses and Hadieths telling us about comfort and happiness of living in
Al-Janneh (Paradise) are many.

Although, the happy life of the believers is something can't be imagined but
the most elite of it is the looking at the Lord Subahnahu Wa Taa'la . That the
believers will look at "Allah" Tabarak Wa Taa'ala1 the Lord and Creator of this
whole being.
The lord says about that promise, what it's meaning's translation would be "
(Faces at that day are flourishing, at their Lord looking) Surat Al
Qiyamah- Verse 16.

The prophet Sala Allahu Allyhi Wasallam informed us in a long true Hadieth
that we shall look at our Lord, with Allah willing, as we look at the moon as full
where no clouds are below it.
At the contrary of that, those who disbelieve will be punished, with hellfire..
They will not be let to go out of the hell, and will be living their eternally
because no death is there...They desire death (by the meaning of perishing,
but will never be let dying).
Those whom their arrogance, selfishness or wordily desires motivate them to
disbelieve and rejects Allah's will, will be punished with that permanent
torture…

The massage which Allah has sent Muhammed Sala Allahu Allyhi Wasallam
with, the same as the previous prophets2 –peace be upon them- were sent
with, is clear and stable and understood that it's the Word of Allah, the Lord
and Creator of this universe Tabarak Wa Taa'ala, and those disbelievers, are
disbelieving for nothing but for arrogance, selfishness or wordily desires
only….

Thus they deserve the hellfire eternally, not dying. The Lord informed us
about their torture in many verses.
He says in a verse of this context, which the meaning translation thereof
would be as:
(Those who disbelieve in our (my) verses, We(I) shall strike them with
fire, each time their skins are well done, We(I) shall replace those skins
with new ones that they may taste the penalty for Allah is exalted in
power and wise) Surat Al Nisa – Verse : 56.

15 ways to please Allah..

Asalam wa alikum




1- Avoid Things that Allah has forbidden, including the great sins as well as continually performing the lesser sins, and perform what Allah orders us to perform: The prophet peace be upon him said: "Allah has recorded the good deeds and the evil deeds. Then he made them clear: He who has intended a good deed and does not do it, Allah writes it down with Him as a performed good deed; but if he intends it and does perform it; Allah records for him from ten good deeds to seven hundred times that or more than that. If he intends to do an evil deed and does not do it, then Allah writes it down as a good deed; but if he intends an evil deed and performs it, Allah records it as one evil deed" (Sahih Al-Jami)

2- Reciting the Quran and pondering over it's meanings: The Prophet peace be upon him said, "Whoever recites one word from the Book of Allah will be rewarded for a good deed and ten more like it; and I don't say that Alif Lam Mim is a word but Alif is a word and Lam is a word and Mim is a word" (Alif Lam Mim is 3 Arabic Characters.)

3- Guiding people to righteous deeds: The prophet peace be upon him said, "Whoever guides one to a good thing will get the same reward as the person who performs the deed" (Sahih Al-Jami)

4- Enjoining good and eradicating evil:
This is one of the obligatory duties that many people fail to perform today. Due to this reason, sins are being committed openly and without shame and no one is saying anything about them. The prophet peace be upon him said, "If the people see an evil deed and they do not change it, then Allah may inflict them all with a punishment".

Allah says in the Quran: "And the believers, men and women, are protecting friends of one another, they enjoin the right and forbid the wrong .. "

5- Supplications to Allah: It's the best act of worship as the Prophet peace be upon him said, "The most virtuous act of worship is supplication" (Sahih Al-Jami). It's very important to be certain that Allah will answer your supplication, the Prophet peace be upon him said: "There is no Muslim on this earth who supplicates to Allah except that Allah will give him what he asked or He will remove some evil from him, as long as he does not supplicate for something evil or as long as he does not supplicate for cutting of the ties of kinship and as long as he does not become impatient and say, 'I supplicated and supplicated and I was not responded to'"

6- Marrying religious women : The prophet peace be upon him said, "A woman is married for her religion, wealth or beauty; marry the religious women and you will prosper". He also said, "A thankful heart, a tongue that remembers Allah and a pious wife that helps you in your worldly and religious matters, is better than what the people are amassing" (Sahih Al-Jami)

7- Bringing up pious children and training them to have good Islamic character: The prophet peace be upon him said, "A man will be raised some degrees in Paradise and he will say, 'For what reason am I receiving this ?' He will be told, 'Because of your son asking forgiveness for you'"

8- Having good manners and character: The prophet peace be upon him said, "The most beloved of you to me and the closest of you to me in the Hereafter are those of you who have the best manners; the most hated of you to me and farthest from me in the Hereafter are those of you who have the worst manners, those who speak and do not even care about what they are saying" (Sahih Al-Jami), and he also said, "The person of good manners will get the same reward as the person who prays during the night and fasts during the day" (Sahih Al-Jami).

9- Performing many voluntary prayers: This is particularly beneficial during the last third of the night in which the gates of the heavens are opened and the supplications are responded to. The prophet peace be upon him said, "Allah waits until one half or two-thirds of the night has passed and He says, 'My slaves, shall ask from no one except Me. Whoever asks from Me, I shall respond to him. Whoever asks Me for something, I will give it to him. Whoever asks for my forgiveness, I shall forgive him. And this continues until the dawn" (Sahih Al-Jami).
Similarly, performing the Sunnan prayers, is also a way of gaining Allah's pleasure and reward. These Sunnan prayers are two rakats before the dawn obligatory prayer, four before the noon obligatory prayer and four after it, two after the sunset prayer and two after the night prayer and the witr prayer.

10- Being obedient and respectful to one's parents: This is one of the greatest ways to attain Allah's pleasure and reward. Allah mentions worshipping Him together with obeying one's parents. Allah says in the Quran, "Your Lord has decreed that you worship none save Him, and that you show kindness to parents. If one of them or both of them attain to old age with you, say not 'File' unto them nor repulse them, but speak unto them a gracious word. And lower unto them the wing of submission through mercy and say, 'My Lord, have mercy on them both as they did care for me when I was little'" (Al-Isra)

11- Jihad in the way of Allah: A hadith of the Prophet peace be upon him says, "Being on guard in the way of Allah for one month is better than perpetual fasting for a year. Whoever dies while guarding in the way of Allah will be safe from the great frightening. And he will be provided his provisions, and smell the scent from paradise, and receive the reward of the one who guards until Allah resurrects him" (Sahih Al-Jami)

12- Remembering Allah at all times: The prophet peace be upon him stated that Allah said, "I am as My slave thinks I am. I am with him when he makes mention of Me. If he makes mention of Me to himself. I make mention of him to Myself and if me makes mention of Me in an assembly, I make mention of him in an assembly better than it." (Al-Bukhari).

13- Speaking the truth and not fearing punishment of anyone: The prophet peace be upon him said, "The leader of the martyrs is Hamza ibn Abdul Muttalib and a person who faces an unjust ruler and advises him to do good and he is killed because of his speech" (Sahih Al-Jami)

14- Giving charity and spending in the way of Allah: Allah says in the Quran, "Those who spend their wealth by night and day, privately and publicity, verily their reward is with their Lord, and there shall no fear come upon them neither shall they grieve" (Al-Baqara 274). And Allah also says, "And spend of that which We have provided you before death comes to one of you and he says, 'My Lord if only You would reprieve me for a little while, then I would give alms and be among the righteous.' But Allah reprieves no soul when its term comes, and Allah is aware of what you do" (Al-Munafiqoon).

15- Learning the beneficial knowledge: One should learn that knowledge that will benefit him in the Hereafter and act by it in order to be a good example for others. The authentic knowledge is the one that is based on Quran and Sunnah.

Asalam Wa alikum

Allah (God) in Islam

Who is "Allah" and what is His nature?

 

 

 The most fundamental belief that a Muslim has is that "There is only One God," the Creator, the Sustainer -- known in the Arabic language and by Muslims as Allah. Allah is not a foreign god, nor an idol. Arabic-speaking Christians use the same word for the Almighty.

The fundamental pillar of faith in Islam is to declare that "there is no deity worthy of worship except the One True Almighty God" (in Arabic: "La ilaha ill Allah").


In the Quran, we read that Allah is Compassionate and Merciful. He is Kind, Loving, and Wise. He is the Creator, the Sustainer, the Healer. He is the One who Guides, the One who Protects, the One who Forgives. There are traditionally ninety-nine names, or attributes, that Muslims use to describe Allah's nature.

A "Moon God"?

Some non-Muslims mistakenly think that Allah is an "Arab god," a "moon god," or some sort of idol. Allah is the proper name of the One True God, in the Arabic language used by Muslims all over the world. Allah is a name that is neither feminine nor masculine, and it cannot be made plural (unlike god, gods, goddess, etc). Muslims believe that there is nothing in the heavens nor on earth that deserves worship except Allah, the One True Creator.

Tawhid - The Unity of God

Islam is based on the concept of Tawhid, or Unity of God. Muslims are strictly monotheistic, and fiercely reject any attempt to make God visible or human. Islam rejects any form of idol worship, even if its intention is to get "closer" to God, and rejects the Trinity or any attempt to make God human.

Quotes From the Qur'an

"Say, 'He is Allah, the One;
Allah, the Eternal, Absolute;
He begets not, and neither is He begotten;
And there is nothing that can be compared to Him."
Qur'an 112:1-4

In Muslim understanding, God is beyond our sight and understanding, yet at the same time "nearer to us than our jugular vein" (Qur'an 50:16). Muslims pray directly to God, with no intermediary, and seek guidance from Him alone, because "...Allah knows well the secrets of your hearts" (Qur'an 5:7).

"When My servants ask thee concerning Me,
I am indeed close (to them).
I respond to the prayer of every suppliant
when he calls on Me.
Let them also, with a will,
Listen to My call, and believe in Me,
that they may walk in the right way."
Qur'an 2:186

In the Qur'an, people are asked to look around them for the signs of Allah in the natural world. The balance of the world, the rhythms of life, are "signs for those who would believe." The universe is in perfect order: the orbits of the planets, the cycles of life and death, the seasons of the year, the mountains and the rivers, the mysteries of the human body. This order and balance are not haphazard nor random. The world, and everything in it, has been created with a perfect plan, by the One who knows all. Islam is a natural faith, a religion of responsibility, purpose, balance, discipline, and simplicity. To be a Muslim is to live your life remembering God and striving to follow His merciful guidance.

Knowledge in Islam and how to seek it

Asalam wa Alikum

In this article we’ll try to shed some light on knowledge from Islamic perspective. Generally speaking, the Arabic word for knowledge is 'ilm, which, in most cases, indicates to Islamic knowledge or matters related to Sheree’ah (Islamic Law). Although, some of the Quranic verses in this article refer to Islamic knowledge, yet they are general in their meaning, and thus can be used to refer to learning in general. 

The importance of education is a none disputable matter. Education is the knowledge of putting one's potentials to maximum use. One can safely say that a human being is not in the proper sense till he/she is educated. 

This importance of education is basically for two reasons. The first is that the training of a human mind is not complete without education. Education makes man a right thinker. It tells man how to think and how to make decision.

The second reason for the importance of education is that only through the attainment of education, man is enabled to receive information from the external world; to acquaint himself with past history and receive all necessary information regarding the present. Without education, man is as though in a closed room and with education he finds himself in a room with all its windows open towards the outside world.

This is why Islam attaches great importance to knowledge and education. When the Quran began to be revealed, the first word of its first verse was 'Iqra' that is, read. Allaah says, (what means): "Read! In the Name of your Lord Who has created (all that exists). He has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen. He has taught man that which he knew not" [Quran, 96: 1-5]

Education is thus the starting point of every human activity. Allaah created man and provided him with the tools for acquiring knowledge, namely hearing, sight and wisdom. Allaah says (what means): "And Allaah has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight, and hearts that you might give thanks (to Allaah)" [Quran, 16:78]

A knowledgeable person is accorded great respect in many prophetic narrations.

Because of the importance of knowledge, Allaah commanded His Messenger to seek more of it. Allaah says (what means): "and say: `My Lord! Increase me in knowledge" [Quran, 20:114]

The Prophet made seeking knowledge an obligation upon every Muslim, and he explained that the superiority of the one who has knowledge over the one who merely worships is like the superiority of the moon over every other heavenly body. He said that the scholars are the heirs of the Prophets and that the Prophets, may Allaah exalt their mention did not leave behind any money, rather their inheritance was knowledge, so whoever acquires it has gained a great share. Furthermore, the Prophet said that seeking knowledge is a way leading to Paradise. He said: "Whoever follows a path in the pursuit of knowledge, Allaah will make a path to Paradise easy for him." (Al-Bukhaari)

For example the Quran repeatedly asks us to observe the earth and the heavens. This instills in man a desire to learn natural science as well. All the books of Hadeeth have a chapter on knowledge. In Saheeh Al-Bukhaari there is a chapter entitled "The virtue of one who acquires learning and imparts that to others."

Islam calls us to learn all kinds of beneficial knowledge. Branches of knowledge vary in status, the highest of which is knowledge of Sharee'ah (Islamic Law), then other fields of knowledge, such as medicine, etc.

This is the knowledge (Sharee'ah) with which Allaah honoured His Messenger ; He taught it to him so that he might teach it to mankind: "Indeed, Allaah conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves, reciting unto them His Verses (the Quran), and purifying them (from sins by their following him), and instructing them (in) the Book (the Quran) and Al-Hikmah [the wisdom and the Sunnah of the Prophet (i.e. his legal ways, statements and acts of worship)], while before that they had been in manifest error" [Quran, 3:164]

How great importance is attached to learning in Islam, can be understood from an event in the life of the Prophet . At the battle of Badr in which the Prophet gained victory over his opponents, seventy people of the enemy rank were taken prisoner. These prisoners of war were literate people. In order to benefit from their education the Prophet declared that if one prisoner teaches ten Muslims how to read and write, this will serve as his ransom and he will be set free. We can freely say that this was the first school in the history of Islam established by the Prophet himself with all its teachers being non-Muslims. Furthermore, they were all war prisoners.

On the one hand Islam places great emphasis on learning, on the other, all those factors which are necessary to make progress in learning have been provided by Allaah. One of these special factors is the freedom of research. One example of it is that in Makkah, the birthplace of the Prophet dates were not grown. Afterwards the Prophet migrated to Madeenah, the city of dates. One day the Prophet saw that some people were atop the date trees busy in doing something. On being asked what they were engaged in, they replied that they were pollinating.

The Prophet suggested them not to do so. The following year date yield was considerably very low. The Prophet enquired them of the reason. They told him that the date crop depended on pollination. Since he suggested them to do otherwise, they had refrained from that. The Prophet then told them to go on doing as they used to, and that, "You know the worldly matters better than me."  (Al-Bukhaari)

Also we should know that there is no goodness in knowledge which is not confirmed by actions or words which are not confirmed by deeds, Allaah the Almighty says (what means): "O you who believe! Why do you say that which you do not do? Most hateful it is with Allaah that you say that which you do not do" [Quran, 61: 2-3]

Knowledge brings a great reward. The one who points the way to something good is like the one who does it. When the knowledgeable person dies, his reward with Allaah does not cease when he dies, rather it continues to increase so long as people benefit from his knowledge. The Prophet said: "When a man dies, all his deeds come to an end except for three — an ongoing charity, beneficial knowledge or a righteous child who will pray for him." (Muslim)

On other side, a person without knowledge is like someone walking along a track in complete darkness. Most likely his steps will wander aside and Satan can easily deceive him. This shows that our greatest danger lies in our ignorance of Islamic teachings in the first place and in our unawareness of what the Quran teaches and what guidance has been given by the Prophet .

On the other hand, if we are blessed with the light of knowledge we will be able to see plainly the clear path of Islam at every step of our lives. We shall also be able to identify and avoid the dangerous paths of disbelief, Shirk (associating with Allaah) and immorality, which may cross it. And, whenever a false guide meets us on the way, a few words with him will quickly establish that he is not a guide who should be followed.

Knowledge is pursued and practiced with modesty and humility and leads to dignity, freedom and justice.

The main purpose of acquiring knowledge is to bring us closer to our Creator. It is not simply for the gratification of the mind or the senses. It is not knowledge for the sake of knowledge. Knowledge accordingly must be linked with values and goals.

One of the purposes of acquiring knowledge is to gain the good of this world, not to destroy it through wastage, arrogance and in the reckless pursuit of higher standards of material comfort.

Six etiquettes of learning

lbn Qayyim Al-Jawziyyah said: "There are six stages to knowledge:

Firstly: Asking questions in a good manner.

Secondly: Remaining quiet and listening attentively.

Thirdly: Understanding well.

Fourthly: Memorising.

Fifthly Teaching.

Sixthly- and it is its fruit: Acting upon the knowledge and keeping to its limits."

Conclusion  

According to Quranic perspective, knowledge is a prerequisite for the creation of a just world in which authentic peace can prevail. In the case of country’s disorder or war the Quran emphasizes the importance of the pursuit of learning, Allaah says (what means): "Nor should the believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them - that thus they (may learn) to guard themselves (against evil)." [Quran, 19:122]

What is a Madhhab?

 Asalam Wa Alikum





What is a Madhhab?
Why is it necessary to follow one?
© Nuh Ha Mim Keller 1995

The word madhhab is derived from an Arabic word meaning "to go" or "to take as a way", and refers to a mujtahid's choice in regard to a number of interpretive possibilities in deriving the rule of Allah from the primary texts of the Qur'an and hadith on a particular question. In a larger sense, a madhhab represents the entire school of thought of a particular mujtahid Imam, such as Abu Hanifa, Malik, Shafi'i, or Ahmad--together with many first-rank scholars that came after each of these in their respective schools, who checked their evidences and refined and upgraded their work. The mujtahid Imams were thus explainers, who operationalized the Qur'an and sunna in the specific shari'a rulings in our lives that are collectively known as fiqh or "jurisprudence". In relation to our din or "religion", this fiqh is only part of it, for the religious knowledge each of us possesses is of three types. The first type is the general knowledge of tenets of Islamic belief in the oneness of Allah, in His angels, Books, messengers, the prophethood of Muhammad (Allah bless him and give him peace), and so on. All of us may derive this knowledge directly from the Qur'an and hadith, as is also the case with a second type of knowledge, that of general Islamic ethical principles to do good, avoid evil, cooperate with others in good works, and so forth. Every Muslim can take these general principles, which form the largest and most important part of his religion, from the Qur'an and hadith. The third type of knowledge is that of the specific understanding of particular divine commands and prohibitions that make up the shari'a. Here, because of both the nature and the sheer number of the Qur'an and hadith texts involved, people differ in the scholarly capacity to understand and deduce rulings from them. But all of us have been commanded to live them in our lives, in obedience to Allah, and so Muslims are of two types, those who can do this by themselves, and they are the mujtahid Imams; and those who must do so by means of another, that is, by following a mujtahid Imam, in accordance with Allah's word in Surat al-Nahl,

" Ask those who recall, if you know not " (Qur'an 16:43),

and in Surat al-Nisa,

" If they had referred it to the Messenger and to those of authority among them, then those of them whose task it is to find it out would have known the matter " (Qur'an 4:83),

in which the phrase those of them whose task it is to find it out, expresses the words "alladhina yastanbitunahu minhum", referring to those possessing the capacity to draw inferences directly from the evidence, which is called in Arabic istinbat. These and other verses and hadiths oblige the believer who is not at the level of istinbat or directly deriving rulings from the Qur'an and hadith to ask and follow someone in such rulings who is at this level. It is not difficult to see why Allah has obliged us to ask experts, for if each of us were personally responsible for evaluating all the primary texts relating to each question, a lifetime of study would hardly be enough for it, and one would either have to give up earning a living or give up ones din, which is why Allah says in surat al-Tawba, in the context of jihad:

" Not all of the believers should go to fight. Of every section of them, why does not one part alone go forth, that the rest may gain knowledge of the religion and admonish their people when they return, that perhaps they may take warning " (Qur'an 9:122).

The slogans we hear today about "following the Qur'an and sunna instead of following the madhhabs" are wide of the mark, for everyone agrees that we must follow the Qur'an and the sunna of the Prophet (Allah bless him and give him peace). The point is that the Prophet (Allah bless him and give him peace) is no longer alive to personally teach us, and everything we have from him, whether the hadith or the Qur'an, has been conveyed to us through Islamic scholars. So it is not a question of whether or not to take our din from scholars, but rather, from which scholars. And this is the reason we have madhhabs in Islam: because the excellence and superiority of the scholarship of the mujtahid Imams--together with the traditional scholars who followed in each of their schools and evaluated and upgraded their work after them--have met the test of scholarly investigation and won the confidence of thinking and practicing Muslims for all the centuries of Islamic greatness. The reason why madhhabs exist, the benefit of them, past, present, and future, is that they furnish thousands of sound, knowledge-based answers to Muslims questions on how to obey Allah. Muslims have realized that to follow a madhhab means to follow a super scholar who not only had a comprehensive knowledge of the Qur'an and hadith texts relating to each issue he gave judgements on, but also lived in an age a millennium closer to the Prophet (Allah bless him and give him peace) and his Companions, when taqwa or "godfearingness" was the norm--both of which conditions are in striking contrast to the scholarship available today. While the call for a return to the Qur'an and sunna is an attractive slogan, in reality it is a great leap backward, a call to abandon centuries of detailed, case-by-case Islamic scholarship in finding and spelling out the commands of the Qur'an and sunna, a highly sophisticated, interdisciplinary effort by mujtahids, hadith specialists, Qur'anic exegetes, lexicographers, and other masters of the Islamic legal sciences. To abandon the fruits of this research, the Islamic shari'a, for the following of contemporary sheikhs who, despite the claims, are not at the level of their predecessors, is a replacement of something tried and proven for something at best tentative.
The rhetoric of following the shari'a without following a particular madhhab is like a person going down to a car dealer to buy a car, but insisting it not be any known make--neither a Volkswagen nor Rolls-Royce nor Chevrolet--but rather "a car, pure and simple". Such a person does not really know what he wants; the cars on the lot do not come like that, but only in kinds. The salesman may be forgiven a slight smile, and can only point out that sophisticated products come from sophisticated means of production, from factories with a division of labor among those who test, produce, and assemble the many parts of the finished product. It is the nature of such collective human efforts to produce something far better than any of us alone could produce from scratch, even if given a forge and tools, and fifty years, or even a thousand. And so it is with the shari'a, which is more complex than any car because it deals with the universe of human actions and a wide interpretative range of sacred texts. This is why discarding the monumental scholarship of the madhhabs in operationalizing the Qur'an and sunna in order to adopt the understanding of a contemporary sheikh is not just a mistaken opinion. It is scrapping a Mercedes for a go-cart.

 

The Four Imams: Their lives, works and their Schools of Thought

Asalam wa  Alikum


The Four Imams: Their lives, works and their Schools of Thought
A book by Muhammad Abu Zahra       Brief Biographies of the Four Imams

 
Imam Malik - the first of the four great imams and founder of the Maliki school of thought. He lived his whole life in Madina where much of the Quran was revealed and most of the legal practices of Islam established. He spent his life studying, recording and clarifying the legal parameters and precedents which was passed down to him by the first two generations of Muslims who were the direct inheritors of the perfected form of Islam left by the Prophet (saw). This book not only gives the biographical details of the Imam's life but also puts it in its historical context and most importantly, shows us the methods he used in reaching his legal conclusions which played a vital part in preserving exactly the legacy of the pure Divine Guidance left by the Prophet and his Companions.

 
Imam Al Shafi - founder of the Shafi'i school of thought. He was remarkable in that he resolved the differences of opinion that arose in the still evolving Muslim community and brought them together in the most outstanding legal system in the whole history of mankind. This book looks at his life and traces the development of his thought. It talks of his teachers and his followers and shows how the system he devised grew out of the intellectual and political currents of his time. It also gives an in-depth historical analysis of the various movements and sects which formed the background to the Islamic world in which he lived.

 
Imam Abu Hanifa - died in 150 AH/767CE. He met the companions of the Prophet (saw) and is counted amongst the Tabi'un (followers). He is renowned for his piercing intellect as faqih, his scrupulousness, integrity of character and his resoluteness in the face of oppression. His school is historically associated with the rule in India and is the most widely followed school of thought. This makes his study particularly important for the English speaking readers since it gives them an in-depth appreciation of the school followed by the majority of the Muslims in the world.

 
Imam Ahmad Abn Hambal - chronologically the last of the four imams and lived just after the first three generations of exemplary Muslims, thus confronting a slightly different situation from that faced by his three predecessors. This necessitated a fresh approach to the legal issues arising out of the situation of the rapidly expanding urban development and imperial government which had started to engulf much of the Muslim community. The book shows how Imam Ahmad through his incredible personal integrity and scrupulous adherence to sound tradition was able to chart a course through a story period in which he lived. His example provided his followers with the legal bases of what later became the Hanbali madhab.
 

How to raise our children

asalam wa alikum

Cultivation in Islam is very important, for indeed all of the religion is based upon upbringing. It starts first of all with of our own selves, then of our families, and then of the community at large. But this cultivation is most important with respect to our children, so that they are brought up upon the correct path of Islam.

Having children is a blessing from Allaah, therefore, it is obligatory for the parents to take care of their children as the responsibility for them is upon their shoulders. As the Prophet said: “All of you are shepherds and are responsible for your flock…” [Al-Bukhaari]
The Quran and the Sunnah of the Prophet encourage us to bring up our children correctly; ordering us with righteousness and good conduct ourselves as well as ordering us to prevent our families from falling into that which would result in their own destruction. Allaah Says (which means): “O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones...” [Quran; 66:6]
What follows are some practical steps towards establishing the correct cultivation of children.
Seeking righteous children:
When an individual wants to get married, they should have the intention to have righteous children and supplicate Allaah to this effect. They should seek their children with the intention to increase the number of the Prophet’s nation, and to get Allaah’s reward in this life and the Hereafter. The Prophet said: “Marry those women who are loving and fertile; for verily I want to be amongst those Prophets who have the most followers on the Day of Judgment.”  [Ahmad and Al-Bayhaqi]
If one has the correct intention at the beginning of the action, then he will have its correct fruits at the end.

Setting a Good Example:
The parents should set the best example for their children. They should hasten to do that which is good and, likewise, hasten to abandon all that is evil. Children follow the example of their parents, and they love, respect and admire them. The parents are, therefore, the first and most lasting of examples for their children.
Putting emphasis on Religion:
Parents should consider Islam the most important affair in their life. They should raise their child to know that the most important aspect of life is being upright in religion, clinging to it firmly. Allaah Says (what means): “And this (submission to Allaah, Islam) was enjoined by Ibraaheem upon his sons and by Ya’qoob, (saying), ‘O my sons! Allaah has chosen for you the (true) religion, then die not except in the faith of Islam.” [Quran; 2:132]
Parents should supplicate Allaah to guide their children and keep them upright. Allaah Says that the believers say (what means): “Our Lord! Bestow on us from our own wives and our offspring who will be the comfort of our eyes, and make us leaders for the Mmuttaqoon (i.e. pious and righteous persons).” [Quran; 25:74]
Besides supplicating Allaah, parents should also take the necessary steps in bringing up their children upon this religion.
Showing Love and Kindness towards Children:
The parent should treat his children with love and kindness, and should not always use harshness. However, if the situation requires harshness, and even hitting, then he should do so, as and when the situation requires it, but he should not make this his way (i.e. that he is always hard and harsh towards his children). We should not be like those people who are always hard upon their children as this may lead them towards further corruption and going astray.
On the other hand, we should not be like those who leave their children without any discipline so that they follow whatever way they like and do whatever they want.
Teaching Good Character:
The parent should aim to raise his children upon good character from a young age. He should teach them the Quran, the history of the Prophet and that of the companions as well. One should not leave his children to continue making mistakes saying that he will correct them when they get older, because indeed it becomes increasingly more difficult to correct a person when he has grown up adopting incorrect actions and bad characteristics. As a poet once said: “Whoever grows up upon something, he grows old upon that same thing.”
The Prophet used to train and bring up the children from a young age upon good manners and character. As can be seen in the Hadeeth of Al-Hasan in which he narrates how he once took a date from the dates of charity, and the Prophet stopped him and told him to take the date out of his mouth. The Prophet explained to him that the dates were for charity, and that charity was not allowed for the Prophet or his family.
The Prophet did not leave Al-Hasan without instructing him; rather, he stopped him from continuing in what he was doing and explained to him the correct way, in kindness and wisdom.
Being Just with Children:
The parent should neither oppress nor wrong any of his children. He should not show one of his children due favor more so than the others, by giving him more or praising him more than any of the others. Indeed this type of favoritism can be a reason for the children swaying from the correct path and developing personal problems later on in life.
Spending upon One’s Children:
The parents should be generous and spend on their children. They should take the necessary steps to earn lawful money and spend on their children in a manner that is correct. Indeed, anything that one spends on his family with the correct intention will be rewarded. The Prophet said: “Two Deenaars (golden currency) which you spend by way of charity, or two Deenaars which you give to the poor, or the two Deenaars which you give to your family-indeed the greatest of these as regards reward is that Deenaar which you spend upon your family.” [Muslim]
In conclusion, everyone should take care of his family, for if everyone in the society was to take care of the upbringing of their families and take care of their financial needs, then this would prove good and beneficial for the society as a whole. And if everyone were to leave the affairs of their families and their children, then this would lead to the corruption of the society, and poverty would be widespread.

Hadith .....Trade

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

Trade - 16th Shawwal 1433 (3rd September 2012)

Narrated Samura bin Jundab (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "This night I dreamt that
two men came and took me to a Holy land whence we proceeded on till we
reached a river of blood, where a man was standing, and on its bank was
standing another man with stones in his hands. The man in the middle of the
river tried to come out, but the other threw a stone in his mouth and
forced him to go back to his original place. So, whenever he tried to come
out, the other man would throw a stone in his mouth and force him to go
back to his former place. I asked, 'Who is this?' I was told, 'The person
in the river was a Riba-eater.' "

Bukhari Vol. 3 : No. 298



Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

Trade - 15th Shawwal 1433 (2nd September 2012)

Narrated Aisha (Radi-Allahu 'anha):

When the last Verses of Surat al- Baqara were revealed, the Prophet
(Sallallahu 'Alaihi Wa Sallam) recited them in the masjid and proclaimed
the trade of alcohol as illegal.

Bukhari Vol. 3 : No. 297

Raising your Child to be a Muslim

ASalam wa Alikum 



Raising your Child to be a Muslim

It is true that the first learning center for a child is the mother’s lap. The mannerisms of the parents are reflected in the children.

The story of Sheikh Abdul Qadir Jeelani is famous: When he was traveling with a caravan, a gang of thieves robbed the caravan, when it came time to check Abdul Qadir Jeelani (Rahmatullahi Alaih), an eighteen year old young man, the thieves inquired if he had any valuables to which told them about money which had been sewn in his clothes by his mother. The thieves asked out of curiosity as to why he let them know of the sewn money to which he told them that his mother had advised him before leaving ‘to never lie’ upon which the thieves become ashamed and repented to Allah.

It is the duty of the parents to be an example to their children and advise them. Allah (Subhanahu Ta’ala) tells us of the advise that Luqman Hakeem gave to his son, “Behold, Luqman said To his son by way of instruction: “O my son! Join not others with Allah; association with Allah is indeed the highest wrong-doing.”

Then after some ayaat, the advise continues,

O my son! If there be (but) the weight of a mustard-seed and it were (hidden) in a rock or (anywhere) in the heavens or on earth, Allah will bring it forth; for Allah knows the finest mysteries, (and) is well-acquainted (with them).

O my son! Establish regular prayer, enjoin what is Just, and forbid what is wrong; and bear with patient constancy whatever befalls thee; these are affairs of determination.

And swell not thy check (for pride) at men, nor walk in insolence through the earth; For Allah loveth not Any arrogant boaster.

And be moderate in thy pace, and lower they voice; for the harshest of sounds without doubt is the braying of an ass.

(Surah Luqman)

We can recall not to long ago in our Muslim culture that all the grown-ups in the community would take the role of guiders for the youth. No child dared acting up in front of elders in any gathering. All the elders held enough authority that they could discipline the child without having to face the wrath of the parents as is the case today. As a result, children tend to misbehave and disrespect elders because they no longer have fear discipline from anyone besides that parents and that too is seen little.

Parents find out too late that what they thought was giving ‘freedom’ to their children was really digging a hole for them. Being affectionate to your child is one thing but to let them free to do anything is not affection rather it is hurting the child. Ah, this is all a result of the parents forgetting the duty of teaching the child. More often the television takes the place of the parent and it is from here the child gains much of his/her ill-mannerisms. Today, I ask you to take my words to be a reminder and a word of caution.

When the child is able to speak a little, teach them the name of Allah. Before, mothers would put their children to sleep by chanting Allah Allah, but now it is by playing the music on the radio.

When children are mature do not do anything in front them which will ruin their mannerisms because they tend to copy these acts, they do whatever they see their parents doing. Never argue with your spouse in front of them because this leaves puts a lot of stress on the child and causes them to think that they are the cause of the argument. Never curse your children.

Pray Salah in front of them, recite Quran, take them to the Masjid with you, and tell them stories of our pious predecessors, they like to listen to stories very much. Hearing stories with lessons and morals will increase their good habits. When they are a little older, teach them the five Kalimat, Imane Mujmal, Imane Mufassal, and then teach them Salah.

Put them in under the teaching of an Allah-fearing, Mutaqee Saheehul Aqeeda Hafiz or Maulvi of to learn Quran Majeed and knowledge of the deen so they can learn of the beautiful religion to which they belong. Teach them the masail of gusul, wudu, and salah.

If Allah gives you taufeeq, make atleast on your children Alim or Alimah or Hafiz or Hafiza. A Hafiz will get three generations forgiven and Alim will get seven generations forgiven [on the Day of Judgement]. It is baseless to think that an Alim has no source of earning bread for his family. Know that one does not get more than destined by learning uloom of the dunya; one will get what Razzaq has written for him.

Teach your children simplicity and do not expose them to materialism. Teach them the value of doing thier own work. Send them to college, make them judges, make them doctors or any successful and halal career in this world but make them such that they take on these professions as honest Muslims who know their religion.

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