"Allah will exalt those who believe among you, and those who have been granted knowledge to high ranks."
(Qur'an)
"Seeking knowledge is obligatory upon every Muslim (male and female)." (Hadith)
THE VIRTUES OF KNOWLEDGE
Allah (Most Exalted is He), Who created us and gave us sustenance, has also given us guidance. He said:
"Verily We have created man into toil and struggle… Have We not made for him a pair of eyes; and a tongue, and a pair of lips; and shown him the two ways (obedience and disobedience)?"
(Qur'an, Al-Balad 90:4-10)
After providing us with the capability to contemplate, think and differentiate between things, He instructed us to know Him, to know his Prophets and to know His Deen, Islam. He said:
"So know that there is no god save Allah, ask forgiveness for your sins and for the believing men and the believing women. Allah knows well your moving and your place of rest."
(Qur'an, Muhammad 47:19)
This verse shows the importance of knowledge and the virtues that Allah has given to it. It also shows that knowledge comes before deeds, since Allah instructed His Prophet to know that He is One and the only One worthy of worship. After that, He commanded him to ask forgiveness for himself, his family and for his Ummah.
If Muslims truly realise the importance Islam places on knowledge and its virtues, they will definitely be keen to learn and teach others. They would start with themselves and their families; then their neighbours and the community at large.
Once Mu'awiyah Ibn Abi Sufyan (may Allah be pleased with her) gave a sermon in which he said, "I heard Allah's Messenger saying, "If Allah wants to do good to a person, he makes him very knowledgeable in the Deen." (Related by Bukhari and Muslim)
This is because knowledge is the basis of all good; it generates actions that are based on the commandments of Allah and the instructions of the Prophet . Hence, every Muslim must instil in his mind a desire to seek knowledge. Allah (Most Exalted is He) instructed His Prophet -- and thus all Muslims -- to ask Allah to increase him in knowledge. He said:
"And say: My Lord increase me in knowledge."
(Qur'an, Ta-Ha 20:114)
Though, initially, all Muslims are equal in the sight of Allah, those who believe, have taqwah (fear of Allah and righteousness), and have been granted knowledge move up to higher ranks. Allah says about those who have taqwah:
"Verily the most honoured of you in the sight of Allah is he who has most taqwah."
(Qur'an, Al-Hujurat 49:13)
And He said about those who believed and acquired knowledge:
"Allah will raise up, to (suitable) ranks and (degrees), those of you who believe and who have been granted knowledge. And Allah is well-acquainted with all you do."
(Qur'an, Al-Mujadilah 58:11)
When a servant of Allah is granted knowledge, he appreciates Allah's creation more, and becomes more acquainted with Allah's attributes and qualities. Consequently, he wholeheartedly witnesses that his Creator is the only one worthy of worship, and then submits to Him humbly. This, in return, generates in his heart a fear, which is akin to a full appreciation and love of His Lord. Allah (Most Exalted is He) has witnessed in favour of His learned servants these qualities, full appreciation of His Oneness and fear of Him. He stated in two verses, to be recited until Doomsday:
"There is no one worthy of worship but He: That is the witness of Allah, His angels and those endowed with knowledge, Standing firm in Justice (or maintaining His Creation in Justice). There is no god but He, the Exalted in power, the Wise."
(Qur'an, Al-'Imran 3:18)
"It is only those who have knowledge among His servants that fear Allah."
(Qur'an, Fatir 35:28)
The Messenger of Allah gave glad tidings to anyone who undertakes the task of seeking knowledge. Abu Hurayrah relates that the Prophet said, "For him who embarks on the path of seeking knowledge, Allah will ease for him the way to paradise." (Related by Muslim) If no Hadith on the importance of knowledge besides this one had been uttered by the Prophet , it would have been enough for Muslims. Yet the Prophet did more than that:
He used to stimulate his companions to seek knowledge: Ibn Mas'ud relates that the Prophet said, "Only two persons are worthy of being envied; a person upon whom Allah bestows riches and gives him the power to spend it in a righteous cause; and a person upon whom Allah bestows wisdom by which he judges and which he teaches." (Related by Bukhari and Muslim)
He used to congratulate the companions whenever they issued a right judgement or correctly answered a question. Imam Muslim narrates that once the Prophet asked Ubayy Ibn Ka'b, "Do you know which verse in Allah's Book is the greatest?" Ubayy answered by reciting Ayat-ul-Kursi (the verse of the Throne, i.e. Al-Baqarah, 2:255): "Allah! None has the right to be worshiped but He, the Ever Living, the One Who sustains and protects all that exists…) The Messenger kindly patted him on the chest, saying, "Congratulations, Abul-Munthir for this knowledge".
He used to call upon Allah to grant them the correct knowledge and understanding of this Deen: Ibn 'Abbas (may Allah be pleased with him) narrated, "Once the Prophet embraced me and said, 'O Allah! Bestow on him the knowledge of the Book (Qur'an)." (Related by Bukhari)
He ordained all his companions and, thus, every Muslim who possesses some knowledge -- even as little as one verse -- to disseminate what they know to others: He said, "Convey (what you learn from me) even if only one verse…" (Related by Bukhari)
He made special du'a (supplication) for those who learn his sayings and transmit them to others: Zayd Ibn Thabit narrated that the Prophet said, "May Allah brighten the face of the person who hears what I say and retains it, then conveys it to others: for sometimes one who hears from another remembers it better than the original hearer himself." (Related by Ahmad and Tirmithi)
He assured all those who disseminate his knowledge that they will get the same reward of any Muslim who acts upon that knowledge: Abu Hurayrah relates that the Prophet said, "He who calls another to guidance will have a reward equal; to the reward of him who follows him without diminishing the reward of either of them." (Related by Muslim)
He showed to us the noble status of the learned people of His Ummah: Abu Umamah relates that the Prophet said, "A learned one is as much above an (ordinary) worshiper as I am above the least of you; and he added: Allah, His angels and all those in the heavens and in the earth, even the ants in their holes and the fish in the water, call down blessings on those who instruct people in beneficent knowledge." (Related by Tirmithi)
Better still, he declared that the 'Ulama' (those who have Islamic knowledge) are his heirs: Abu Darda' said that he heard the Prophet saying, "The 'Ulama' are heirs of the Prophets, and the Prophets do not leave an inheritance of Dirhams and Dinars but (they left) only knowledge. He who acquires knowledge acquires a vast portion." (Related by Abu Dawud and Tirmithi)
After reading all these promises and glad tidings, one might ask, what more do we need to awaken our consciousness? We have been promised an easy way to paradise; the inheritance of our Prophet; a lofty rank, high and noble in status; a blessing from Allah and a supplication of all that exists in the heavens and earth; a face beaming in brightness and beauty on the Day of Judgement, when other faces will be sad and dismal. So, let us embark on the road to paradise; let us seek knowledge today.
By Habib Ahmad
http://www.missionislam.com/
Allaah, the Exalted said,
‘’Say to the believing men that they should lower their gaze and guard their private parts; that will make for greater purity for them. Indeed Allaah is well acquainted with all that they do.’’ [an-Nur (24):30]
So Allaah made purification and spiritual growth to be the outcome of lowering the gaze and guarding the private parts. It is for this reason that lowrering ones gaze from (seeing) the prohibited things necessarily leads to three benefits that carry tremendous value and are of great significance.
The First: experiencing the delight and sweetness of faith.
This delight and sweetness is far greater and more desirable that which might have been attained from the object that one lowered his gaze from for the sake of Allaah. Indeed, ‘’whosoever leaves something for the sake of Allaah then Allaah, the Mighty and Magnificent, will replace it with something better than it.’’
The soul is a temptress and loves to look at beautiful forms and the eye is the guide of the heart. The heart commissions its guide to go and look to see what is there and when the eye informs it of a beautiful image it shudders out of love and desire for it. Frequently such inter-relations tire and wear down both the heart and the eye as is said:
When you sent your eye as a guide
For your heart one day, the object of sight fatigued you
For you saw one over whom you had no power
Neither a portion or in totality, instead you had to be patient.
Therefore when the sight is prevented from looking and investigating the heart finds relief from having to go through the arduous task of (vainly) seeking and desiring.
Whosoever lets his sight roam free will find that he is in a perpetual state of loss and anguish for sight gives birth to love (mahabbah) the starting point of which is the heart being devoted and dependant upon that which it beholds. This then intensifies to become fervent longing (sabaabah) whereby the heart becomes totally dependant and devoted to the (object of its desire). Then this further intensifies and becomes infatuation (gharaamah) which clings to the heart like the one seeking repayment of a debt clings firmly to the one who has to pay the debt. Then this intensifies and becomes passionate love (ishk) and this is a love that transgresses all bounds. Then this further intensifies and becomes crazed passion (shaghafa) and this a love that encompasses every tiny part of the heart. Then this intensifies and becomes worshipful love (tatayyuma). Tatayyum means worship and it is said: tayyama Allaah i.e. he worshipped Allaah.
Hence the heart begins to worship that which is not correct for it to worship and the reason behind all of this was an illegal glance. The heart is now bound in chains whereas before it used to be the master, it is now imprisoned whereas before it was free. It has been oppressed by the eye and it complains to it upon which the eye replies: I am your guide and messenger and it was you who sent me in the first place!
All that has been mentioned applies to the heart that has relinquished the love of Allaah and being sincere to Him for indeed the heart must have an object of love that it devotes itself to. Therefore when the heart does not love Allaah Alone and does not take Him as its God then it must worship something else.
Allaah said concerning Yusuf as-Siddeeq (AS),
‘’Thus (did We order) so that We might turn away from him all evil and indecent actions for he was one of Our sincere servants.’’ [Yusuf (12): 24]
It was because the wife of al-Azeez was a polytheist that (the passionate love) entered her heart despite her being married. It was because Yusuf (AS) was sincere to Allaah that he was saved from it despite his being a young man, unamarried and a servant.
The Second: the illumination of the heart, clear perception and penetrating insight.
Ibn Shujaa` al-Kirmaanee said,’’whosoever builds his outward form upon following the Sunnah, his internal form upon perpetual contemplation and awareness of Allaah, he restrains his soul from following desires, he lowers his gaze from the forbidden things and he always eats the lawful things then his perception and insight shall never be wrong.’’
Allaah mentioned the people of Lut and what they were afflicted with and then He went on to say,
‘’Indeed in this are signs for the Mutawassimeen.’’ [al-Hijr (15): 75]
The Mutwassimeen are those who have clear perception and penetrating insight, those who are secure from looking at the unlawful and performing indecent acts.
Allaah said after mentioning the verse concerning lowering the gaze,
‘’Allaah is the Light of the heavens and the earth.’’ [an-Nur (24): 35]
The reason behind this is that the reward is of the same type as the action. So whosoever lowers his gaze from the unlawful for the sake of Allaah, the Mighty and Magnificent, He will replace it with something better than it of the same type. So just as the servant restrained the light of his eye from falling upon the unlawful, Allaah blesses the light of his sight and heart thereby making him perceive what he would not have seen and understood had he not lowered his gaze.
This is a matter that the person can physically sense in himself for the heart is like a mirror and the base desires are like rust upon it. When the mirror is polished and cleaned of the rust then it will reflect the realities (haqaa`iq) as they actually are. However if it remains rusty then it will not reflect properly and therefore its knowledge and speech will arise from conjecture and doubt.
The Third: the heart becoming strong, firm and courageous.
Allaah will give it the might of aid for its strength just as He gave it the might of clear proofs for its light. Hence the heart shall combine both of these factors and as a result, Shaytaan shall flee from it. It is mentioned in the narration, ''whosoever opposes his base desires, the Shaytaan shall flee in terror from his shade.''{2}
This is why the one who follows his base desires shall find in himself the ignominy of the soul, its being weak, feeble and contemptible. Indeed Allaah places nobilty for the one who obeys Him and disgrace for the one who disobeys Him,
‘’So do not lose heart nor fall into despair; for you must gain mastery if you are true in faith.’’ [Aali Imraan(3): 139]
‘’If any do seek for nobilty and power then to Allaah belongs all nobility and power.’’ [Faatir(35): 10]
Meaning that whosoever seeks after disobedience and sin then Allaah, the Might and Magnificent, will humiliate the one who disobeys Him.
Some of the salaf said, ‘’the people seek nobilty and power at the door of the Kings and they will not find it except through the obedience of Allaah.’’
This is because the one who who obeys Allaah has taken Allaah as his friend and protector and Allaah will never humiliate the one who takes his Lord as friend and patron. In the Du`aa Qunut their occurs, ‘’the one who You take as a friend is not humiliated and the one who You take as an enemy is not ennobled.’’
By Imaam ibn al-Qayyim
EMOTIONAL CARE
One should be kind and merciful to his children
Abu Hurairah reported that Al-Aqra’ bin Habis saw Allah’s Messenger, sallallaahu ‘alaihi wa sallam, kissing Hasan. He said: “I have 10 children but I have never kissed anyone of them,” whereupon Allah’s Messenger, sallallaahu ‘alaihi wa sallam, said: “He who does not show mercy, no mercy will be shown to him.” [Muslim, Kitab al-Fadail.]
Abdullah ibn abi Qatadah narrated: “My father said: The Prophet sallallaahu ‘alaihi wa sallam said: “When I stand for prayers, I intend to prolong it but on hearing the cries of a child, I cut it short as I dislike to trouble the child’s mother.” [Bukhari]
Aisha, radiallahu ‘anha, narrated: “A lady along with her two daughters came to me asking for some alms, but she found nothing with me except one date which I gave her. She divided it between her to daughters, and did not eat anything herself, and then got up and went away. Then the Prophet sallallaahu ‘alaihi wa sallam came in and I informed him about this story. He said: “Whoever is put to trial by these daughters and he treats them generously (with benevolence) then these daughters will act as a shield for him from Hellfire.” [Related by Bukhari in the Book of Zakat.]
Playing with them and making them happy
For a child, playing is an important part of his daily schedule. It is by playing that he learns and develops affectively, intellectually and physically. Anas, radiallahu ‘anhu, reported that the Prophet, sallallaahu ‘alaihi wa sallam, was playing with Zaynab bint Umm Salamah and telling her: “O Zuwaynib O Zuwaynib ... several times” [Related in Sahih al-Jami’.]
Being just with them
One has to be fair in his interest in them, enthusiasm for them, cheerfulness to them, no difference being made between a boy and a girl. ‘Amir narrated: I heard An-Numan ibn Bashir, radiallahu ‘anhu, on the pulpit saying: “My father gave me a gift but ‘Amra bint Rawaha (my mother) said she would not agree to it unless he made Allah’s Messenger sallallaahu ‘alaihi wa sallam as a witness to it. So my father went to Allah’s Messenger ssallallaahu ‘alaihi wa sallam and said: “I have given a gift to my son from Amra bint Rawaha, but she ordered me to make you as a witness to it, O Allah’s Messenger!’ Allah’s Messenger asked: ‘Have you given the like of it to every one of your sons?’ He replied in the negative. Allah’s Messenger said: ‘Fear Allah and be just to your children.’ My father then returned and took back his gift.” [Related by al-Bukhari in the Book of gifts.)
Parents are ordered to be just to their children so that the child feels secure at home. A child may not learn the meaning of justice if he is continuously oppressed at home.
Teaching them Islam
Jundub ibn Abdullah said: “We were with the Prophet, sallallaahu ‘alaihi wa sallam, we were boys and we learned Iman before learning Qur’an. We then learned Qur’an and it increased our Iman.” [Hadith with sahih isnad narrated by Ibn Majah.] This Hadith shows that the parents should first teach their children the pillars of faith, what it means to believe in Allah and in His oneness. When the child becomes able to understand, he should be taught how to make wudhu’ and Salat.
Sabura, radiallahu ‘anhu, narrated that the Prophet sallallaahu ‘alaihi wa sallam said: “Teach the child Salat when he reaches seven and spank him for it when he reaches 10.” [Related by Tirmithi who said it is a Hasan Sahih Hadith.] Hence, the parents have three years to get their child in the habit of offering regular prayers. By the age of 10, the parents should be more strict in their orders concerning the prayer. When the child reaches puberty, Salat becomes obligatory on him. The above hadith has singled out Salat because of its high position in Islam but the principle applies to all other acts of worship.
Teaching them good manners
Such as not to lie, steal or cheat. It is imperative in this respect that the parents themselves observe these manners. Children should also be taught to ask for permission to enter their parents’ bedroom during three periods of the day. Allah said: “O you who believe, let your legal slaves and those among you who have not reached the age of puberty ask your permission before they come to your presence on three occasions: before fajr prayer, and while you put off your clothes for the noonday rest, and after the ‘isha prayer. These three times are of privacy for you. Outside those times, it is not wrong for you or for them to move about attending to each other. Thus Allah makes clear the verses of this Qur’an to you. And Allah is All-Knowing, All-Wise. But when the children among you come to puberty, then let them also ask for permission, as those senior to them. Thus Allah makes clear His commandments for you. And Allah is All-Knowing, All-Wise.” (Qur’an 24:58-59)
Choosing the right friends for them.
Abu Musa narrated that the Prophet sallallaahu ‘alaihi wa sallam said: “The example of a good companion and a bad one is that of a person carrying musk and another blowing a pair of bellows. The one who is carrying musk will either give you some perfume as a present, or you will buy some from him, or you will get a good smell from him; but the one who is blowing a pair of bellows will either burn your clothes or you will get a bad smell from him.” [Bukhari and Muslim.]
Because children learn mostly from other children, it is important that we choose good friends for our children. Good friends reinforce the good manners and habits while bad friends reinforce the bad manners and habits.
Conclusion
Our children are a trust given to us by Allah. They are born with a natural predisposition to accept the teachings of Islam. Depending on the upbringing we give them, we may make them good Muslims or we may make them non-Muslims. That is how great our responsibiltiy is. This responsibility has to be borne by both the father and the mother. On the other hand, the reward they would get for upbringing a good Muslim is also great. When a child asks forgiveness for his parents from Allah, their position in paradise is raised. We pray to Allah to be from those who are saved on the Day of Judgment and not from the losers. Allah said: “Say: ‘The losers are those who will lose themsleves and their families on the Day of Resurrection. Verily, that will be a manifest loss!’” (Qur’an 39:15)
http://muslimchild.blogspot.com/
AFTER BIRTH
PHYSICAL CARE
Breastfeeding
It is best that the mother nurses her child as her milk is the most beneficent nutrient for him and she is more merciful to him than any other woman. Allah said: “The mothers shall give suck to their children for two whole years, that is for those who desire to complete the term of suckling.” (Qur’an 2:233)
Modern research proved that the mother’s milk strengthens the child’s immune system at a time when the child is most vulnerable.Ibn ‘Umar, radiallahu ‘anhu, reported that a group of merchants arrived to Madinah and settled in the mosque. So Umar told Abdurrahman ibn Awf, radiallahu ‘anhu, “Let’s guard them tonight from thieves.” So they spent the night watching and praying as much as Allah had destined to them. Umar heard the weeping of a child so he went towards him and told his mother:
“Fear Allah and be good to your child” and he went back to his place. He heard the child crying again and told his mother the same thing and went back to his place. By the end of the night he heard him crying again so he told his mother: “You are a bad mother, your child did not sleep all night.” So she said: “I am trying to wean him but he refuses.” He said: “Why are you doing that?” She said: “Because Umar does not prescribe child support except for children who are already weaned.”
He said: “How old is he?” She said: “Such and such.” He said: “No! Do not hurry him.”
Umar prayed Fajr and was weeping during the prayer to the extent that his recitation was barely understandable. After he made tasleem he said: “Misery is for Umar. He has killed Muslim children.” He then asked someone to make the call that people should not rush their children to weaning, child support is prescribed to every child. And he sent letters to that effect to all the Muslim land.” (The History of Umar ibn al-Khattab by ibn Aljawzy, pages 74-75.)
Spending for all the needs of the child
Thawban reported Allah’s Messenger, sallallaahu ‘alaihi wa sallam, as saying: “The most excellent Dinar is one that a person spends on his family, and the Dinar which he spends on his animal in Allah’s path, and the Dinar which he spends on his companions in Allah’s path.” [Muslim.]
AT BIRTH
Making Athan and Iqamah in the ear of the newborn baby.
Abu Rafi, radiallahu ‘anhu, reported that he saw the Prophet, sallallaahu ‘alaihi wa sallam, making athan in Hasan’s ear when Fatima gave birth to him. (Related by Abu Dawud and At-Tirmithi who said it is an authentic hadith). This is to make the words that glorify Allah the first ones to reach a child’s ear and affect his heart.The second wisdom is to prevent the Shaitan from getting close to the unborn child. Abu Hurairrah, radiallahu ‘anhu, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “When the athan is pronounced, Shaitan runs back and breaks wind during his flight in order not to hear the call being made. When the athan is completed, he comes back. When Iqama is pronounced, he turns his back and after its completion, he returns again and whispers into the heart of the person (to divert his attention from his prayer) and makes him remember things which he does not recall to his mind before the prayer and this causes him to forget how much he has prayed.” [Bukhari and Muslim.]
Tahneek is to chew a piece of date and then to rub it inside the newborn’s mouth.
Aisha, radiallahu ‘anha, said: “Babies were brought to Allah’s Messenger, sallallaahu ‘alaihi wa sallam. He blessed them, and after having chewed some dates, he rubbed therewith their soft palates.” [Muslim]
Shaving the head of the baby is a Sunnah.
Samurah Ibn Jundub related the Messenger of Allah as saying “A newborn is in pledge for his aqiqah. Sacrifice is made for him on the seventh day, his head is shaved and he is given a name.” (Abu Dawud, At-Tirmithi, An-Nasa’i, Ibn Majah, Ad-Darami and Ahmad).
Choosing a good name for the child is one of the baby’s rights upon his parents.
Ibn Umar, radiallahu ‘anhu, said: Prophet, sallallaahu ‘alaihi wa sallam, said: “The most beloved names for Allah are Abdullah and Abdur-Rahman” [Muslim]. Bad names should be changed to good names. Ibn-Umar reported that Umar had a daughter who was called ‘Asiya (Disobedient). Allah’s Messenger gave her the name of Jamila (good and handsome). [Related by Muslim.] Parents should be careful not to give their children names that will make them a mockery with their friends and will prevent them from playing in a group.
Making aqeeqah to the baby:
Salman ibn Amir narrated that he heard Allah’s Messenger saying: “Aqiqah is to be offered for the newborn child, so slaughter for him and relieve him of his suffering.” [Bukhari.] The Sunnah is to slaughter one sheep for the baby girl and two sheep for the baby boy.Imam Ahmad was asked about a father who did not have money to offer the aqiqah for his newborn child: Should he borrow money? He answered: Yes because it is a revival of a Sunnah of the Prophet, sallallaahu ‘alaihi wa sallam. He was also asked whether it is better, instead of slaughtering a sheep, to offer its price to the poor. He answered: No.Among the benefits of the aqiqah is that it lets the child intercede for his parents on the Day of Judgment, it strengthens the social bonds between Muslims, it is a help for the poor and a revival of the Sunnah of the Prophet.
Making circumcision is one of the acts of fitrah.
Abu Hurairah narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “The actions of the fitrah are five: circumcision, shaving the pubic hair, trimming the moustache, clipping the nails and plucking the armpit hairs.” [Bukhari.]
Confirming the descent of the child:
Abu Hurairah, radiallahu ‘anhu, reported he heard the Messenger of Allah saying: “Any women who brings to her family one who does not belong to it has nothing to do with Allah (ie expects no mercy from Allah), and Allah the exalted will veil Himself from any man who disowns his child when he looks at him, Allah will disgrace him in the presence of all creatures first and last.” [Abu Dawud, Annasai, Ibn Majah, Ibn Hibban and Al-Hakim.]
Allah has ordered us to confirm the line of descent of the child. Allah said: “And call them by the name of their fathers, that is more just in the sight of Allah. But if you know not their father’s names, they are your brothers in faith and your friends.” (Qur’an 33:5)
BEFORE BIRTH
Choosing the right spouse
Religion is the most important criterion in choosing the right spouse. Abu Hurairah, radiallahu ‘anhu, narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “A woman is married for four things: her wealth, her family status, her beauty and her religion. So marry the religious woman if you do not want to be a loser.” [Bukhari and Muslim.] Choosing a spouse who is observing the correct Islamic behaviour in life will establish the Muslim home on sound Islamic principles from the first day and will prevent children from learning bad habits from their parents.
Mental and physical sanity is another criterion. The spouse should not have a grave physical sickness with a high risk of being inherited by the children, or be mentally sick and unable to raise children.
The family status of the spouse is also a criterion in choosing the best spouse. Spouses coming from families that are strongly committed to Islam have a better chance of succeeding in raising good Muslim children.
Observing the rights of the unborn child
A child who is still in the womb has legitimate rights, among which are that:*The father must support the pregnant mother until she delivers even if the two spouses are separated. Allah said: “And if they are pregnant, then spend on them until they deliver.” (Qur’an 65:6)*The pregnant mother may break her Ramadan fast if she is afraid for her well-being or the well-being of her child.
*A child in the womb has the right to inheritance. All scholars agree that the inheritance should not be divided until the child is born and that he should get his share.
It is very easy to say how Muslims should treat each other. Muslims should treat each other as brothers and sisters. Every Muslim has a right to be taken care of, protected and respected by the other Muslims.
Allah Ta'ala is merciful and compassionate. Allah Ta'ala is loving and kind. He wants us to be like Him. And so we should be loving and kind, merciful and compassionate to each other. Being a Muslim makes you a brother and sister of all other Muslims every where. The believers are but a single brotherhood. We should behave as brothers and sisters to all the other Muslims in the world.
And above all, Allah Ta'ala loves the Muslims. Allah Ta'ala especially loves the followers of the Prophet Muhammad (peace and blessings of Allah be upon him). And so we who are Muslims should never forget that Allah loves the Muslims, and we must do all we can to take care of the Muslims.
Firstly, Muslims should get to know each other. This is very important today in this society we live in. We live in vast cities, where we are surrounded by strangers. But the Muslims must not be strangers to us. The Muslims are our brothers. So we should make every effort to meet Muslims, and become real friends.
Above all we must not shun each other. It is forbidden to Muslims to avoid another Muslim or turn away from him or her. Loneliness is a terrible thing. No Muslim should be lonely. There should be none of this boycotting anyone, or turning the cold shoulder to them.
Modern society is full of lonely and isolated individuals, lonely little atoms. No Muslim should be an atom. Every Muslim should be part of the Muslim brotherhood.
Secondly, we must do nothing to destroy the brotherhood of the Muslims. The Muslim Ummah, which is the Muslim community, is especially holy and sacred. It is a holy act to keep this community together, and nothing must be allowed to destroy this community.
We should love each other, not hate each other. We should not envy each other. We should be sincere to each other, and come together. There should be no falseness or separation.
Thirdly, quarrels are bound to happen. Relatives and friends fall out. When this happens, brotherhood and community disappear.
And so, when Muslims quarrel, this must not be allowed to destroy brotherhood and community. When Muslims quarrel, they must be ready to forgive and forget, and become friends again.
If two quarrel, they should leave three days for the anger to cool, and then go and apologise. And if someone apologises, you must accept the apology.
This is especially the case with relatives. Relations who quarrel must not keep away from each other. And if a relative is nasty, you must be friendly with them.
Fourthly, the only reason to keep away from anyone is the service of Allah Ta'ala. You must never keep away from anyone for a Worldly reason.
In the lifetime of the Prophet (peace and blessings of Allah be upon him) there was a military expedition to a place called Tabuk. Some men refused to go. Because they did this, the Prophet (peace and blessings of Allah be upon him) refused to meet them.
A Muslim should never take seriously a quarrel over money. The only serious difference between Muslims must be the service of Allah Ta'ala.
But of course, if the people apologise and improve their behaviour, you must forgive them. The Prophet (peace and blessings of Allah be upon him) forgave the men who had refused to go to Tabuk after fifty days.
You only stay away from people to make them better people.
Fifthly, there is a great blessing for anyone who helps to keep the Muslim community together. And so a Muslim should help to settle quarrels that arise between Muslims.
The Prophet (peace and blessings of Allah be upon him) said that to put right a dispute between people was better than fasting, charity and namaz.
The reason for this is simple. Islam is a religion of spiritual peace. The aim of Islam is to do Zikr, to be conscious of Allah, to think of Allah. Quarrelling takes away that peace of mind. And so quarrelling ruins Islam.
And the aim of Islam is an Islamic life. Such a life can only be led in a community, in a friendly group of people. And so quarrelling also ruins the Islamic life.
To end a quarrel restores the religion and restores the religious life. To encourage people to quarrel ruins the religion, and the life.
Sixthly, everything that causes quarrelling and spoils brotherhood between Muslims is forbidden.It is forbidden to laugh at people and make fun of them. Many people laugh at the sick, or the poor or the unfortunate, or the downtrodden.
Islam says that those who laugh at others will themselves be laughed at, but on the Day of Judgement
It is also forbidden to say evil things about people, to tell lies about them. The Muslims are one body, and if you say evil things about a Muslim, you are really saying evil things about yourself. The whole Community suffers if any Muslim has a bad name. So we should never do anything which helps to give any Muslim a bad name. Muslims are one family, and obviously every member of a family suffers if one family member has a bad name. Many people call others by nasty nicknames, and foul names. Muslims should never do this. No Muslim should call another Muslim by nasty and foul nicknames.
Seventhly, we should treat each other as brothers and sisters.
We should trust each other. We should not be suspicious of each other. We should always assume people are good, and only change our opinions of them when we really know they have done bad deeds. We should not be imagining the worst, and looking for faults.
We should think the best of anyone, and think so just because he or she is a Muslim.
We should also not attempt to discover if our brother Muslims are committing sins. We should not spy on Muslims. Every Muslim should have complete privacy and we should completely respect their privacy.
No-one is perfect. Everyone commits sins. If people sin, it is no matter to us as long as they don’t do it openly. And if we know people have faults, we should give them advice to make them better.
We shouldn't be nosey. We shouldn't peep into people's houses. We should not listen in to other people's conversation. Those who do listen like that will have molten lead poured into their ears on the Day of Judgement.You should also not be running telling tales. You should not be a sneak.
Eighthly, you should not backbite. To slander someone is to say something bad about someone which is false. For example you say that someone has been stealing, and they have never stolen.
To backbite is to say something bad about someone which is perfectly true, but which the person would not like to hear you say. A Muslim should not do this. He or she should not backbite.When people are not present, you should say only nice things about them, and avoid saying unpleasant things.
The Prophet (peace and blessings of Allah be upon him) said that to backbite was to eat the flesh of the absent person.Backbiting is only done out of dislike for the person talked about. Those who backbite attack everyone they meet. If you hear them criticising someone, they'll be attacking you as soon as you are out of the room.
And so you should not tolerate backbiting.
Someone who listens and does not protest when backbiting happens is as guilty as the one who speaks. And you should not be ready to believe what is said, if it's bad. And you should not pass backbiting on. If you meet someone who has been attacked behind his back, you don't tell him what has been said, and you even say nice things were said about him. The person who repeats backbiting is just as bad as the backbiter.
You should defend the person who is attacked. You should avoid conversation which contains backbiting or slander.
Source: http://www.theislamictimes.co.uk/
I asked for Strength.........
And God gave me Difficulties to make me strong.
I asked for Wisdom.........
And God gave me Problems to solve.
I asked for Prosperity.........
And God gave me Brain and Brawn to work.
I asked for Courage.........
And God gave me Danger to overcome.
I asked for Love.........
And God gave me Troubled people to help.
I asked for Favours.........
And God gave me Opportunities.
I received nothing I wanted
I received everything I needed
My Prayer has been answered
ALHAMDULILLAH
source:http://www.jannah.org/articles/poems.html#26
(1) Rights of Parents (and Duties of children)
Islam recognises family as a basic social unit. Along with the husband-wife relationship the Parent-child relationship is the most important one. To maintain any social relationship both parties must have some clear-cut Rights as well as obligations. The relationships are reciprocal. Duties of one side are the Rights of the other side. So in Parent-child relationship the Rights of parents are the obligations (duties) of the children and vice versa, the Rights of children are obligations (duties) of parents. Islam clearly defines the Rights of Parents (which mean duties of children) and obligations of parents (which means Rights of children).
It is clear that after Allah parents are the persons who give us innumerable favors. They provide protection, food and clothing to the newly born. The mother sacrifices her comforts and sleep to provide comfort to her children. The father works hard to provide for their physical, educational and psychological (and spiritual) needs. It is a matter of common courtesy that if a person does you some favor you feel obliged to him. Verbally you say ‘thank you’ to him. You try to repay and compensate him for his gifts and favors. You feel a sense of gratitude towards him. So it is with Allah and with parents. Allah’s favors cannot be counted or repaid except by thanking Him and obeying His orders. After Allah our parents deserve our thanks and obedience for the favors they had done us. That’s why Quran lays stress on feeling grateful to parents, and doing good to them. “And your Lord has ordained that you shall worship none save Him and shall do your parents a good turn.” What does a ‘good turn’ mean? It includes obeying them, speaking softly, avoiding harsh words or harsh tone, giving them company when they are lonely, caring for their physical and psychological needs (especially in their old age), and praying to Allah that He may bless them and have mercy on them.
As between parents the mother has more rights than the father. The reason is apparent. Mother has borne the child’s burden during pregnancy, has undergone birth pains in delivering the baby, has sacrificed her own comforts to provide comfort to her children, has looked after them and felt worried for their well-being. That is why mother deserves our good treatment more than the father. A Tradition of the Prophet (PBUH) tells us that a Companion asked the Prophet, “ Who deserves my good treatment most?” “Your mother”, said the Prophet. “Who next?” “Your mother”. “Who next?” “Your mother”. “Who after that?” “Your father”. This means that the mother deserves three times more good treatment from her children than the father deserves. Another Tradition wants us to extend kind treatment to close relations on the mother’s side also (even to her friends). A famous Hadith (Tradition) says, “Paradise lies under the feet of the mother”. This means doing good to our mother lead us to Paradise.
As to the reward for doing good to our parents a Hadith mentions the following story: “Three persons of ancient days were once travelling in a mountaneous region. The rain, thunder and lightning made them take refuge in a cave. Mudslide made a stone block the opening to the cave. The persons were entrapped inside. When the storm stopped they tried to push back the heavy stone to get out of the cave but they could not. They wondered ‘what to do now’. At last seeing that their joint efforts also cannot move the stone they decided to pray to Allah sincerely. One of them suggested, ‘each one of us should relate one good thing he has done in his life and beg Allah to move the stone. One said, “One night my old mother asked me to bring a cup of milk for her. During the time I milched the goat and brought it to her she had gone to sleep. I did not think it proper to disturb her. So I stood by her bedside for the whole night till she got up in the morning and then I offered her the cup of milk. O God, if this act of mine was approved by You please shift this stone.” The stone slipped a little but not enough to let them get out. Similarly, the second and the third man mentioned an act of goodness and prayed to God to shift the stone. The stone slipped down and the entry to the cave opened up. So the men got out. This story shows how service to one’s parents leads to blessings from God and rescue from troubles. Now let us summarize the Rights of Parents (Duties of children):
(1) Right to be respected and obeyed:
Parents have a right to be respected and obeyed by children. All parents are well wishers of children. They issue orders and instructions that are in the best interest of children (though children might think ottherwise). So it is the duty of children to obey their orders and act accordingly. Some children listen to parental orders but do not act upon these or show laziness in carrying out these orders. This causes annoyance to parents. Children should remember that annoying one’s parents can lead to God’s wrath.
(2) Right to scold and rebuke:
It is instinctive obligation of parents to protect their children from physical and moral harm. If a small child puts its hand in fire it is natural urge for you to push the child back, even if the child does not want. It is in child’s interest. So it is with parents. They are duty bound to protect their children in every way, physical, intellectual, moral. If the children have a temptation to do an act that is not in their long-term interest it is the duty of the parents to keep them back from that act or behavior. To this end they may resort to advice, rebuke, scolding, even hitting them. Good children should take all this ‘harshness’ in their own interest. If parents scold them they should bear it calmly. No rude replies, no arguing, no explanations, no comments unless asked for. Parental advice should be listened to and acted upon, even if against children’s own wishes.
(3) Right to be looked after.
Parents have looked after the children for decades. So it is the duty of grown-up children to repay them by way of caring for them and looking to their physical and financial needs. A Quranic verse says: “People ask you (O Prophet) how should they spend. Say, ‘whatever you spend should be spent on Allah (in good cause), on parents, near relatives, on orphans, destitutes and travelers (who fall short of money in foreign lands)”.
(4) Right to be helped:
As parents grow old their energies also decline. So it is the duty of children to help their parents in any household chore in which they can help. Sons can help in lifting heavy things, cleaning home, arranging things etc. Daughters can help in mother’s household work—cooking, washing, cleaning, serving food etc. With good children such help should come automatically, not when asked for. Whenever you see your mother or father doing something extend a helping hand to her/him without their asking. This is what Islam expects from children.
(5) Right to kind words/good behaviour:
Quran urges children to be soft-spoken towards parents and show respect and kindness in their behavior towards parents.
Unforunate as it is, the Western societies have forgotten these lessons. Young children are rude towards parents and show disobedience. As the parents grow old they drive them out from their homes and put them in “Senior Citizens Homes”. Grown up children cannot spare time to attend to the needs of old parents. The busy Western life has led to a break-up of the family unit (so much upheld in Islam). As Muslims we expect our children to adhere to Islamic values and show respect, obedience, kindness, leniency and care towards parents, especially in their old age. Children must not forget the favors and sacrifices of their parents. As good mannered persons they must feel and remain obliged towards parents and try to repay them by kind words and deeds, even with money and material needs. These are the Rights of Parents due from their children (or the Duties of Children towards parents). These Rights and obligations are not found in Islam only. Such values are to be found in all true religions. Quran mentions Hazrat Yahya (John the Baptist) as “kind towards his parents, not tough and disobedient”. Similarly Hazrat Isa (Jesus) is quoted saying to his people, “God made me kind towards my mother (Mary) and did not make me tough and disobedient”. Hazrat Yousuf (Joseph), as a royal Minister in Egypt, called his old, poor parents from their far off home and offered them seats on a high platform (he did not feel shy of behaving in a kind manner to poor parents in the presence of his officials).
(2) Rights of Children
Now let us see the other side of the coin. We have mentioned that Parent-child relation is a reciprocal one. The Rights of Parents (discussed above) are the Duties of children. Now let us see what are the Rights of Children (and Duties of Parents) in Islam. These can be summarized as under:
(1) Children have the right to be fed, clothed and protected till they grow up to adulhood. It is, primarily, the duty of the father to do that. Mother can provide help if necessary. Protection means protection against physical as well as moral and intellectual harm. Parents are duty bound to see that the child’s personality develops in all fields. So if the parents have to resort to strictness for the sake of disciplining the children and protecting them from intellectually, morally and religiously undesirable behaviour, children should not resent their strictness. Let them perform their duty as parents. Children’s duty is not to protest or be rude but to listen and obey. “Their’s not to question why; their’s but to do and die”.
(2) Right to education.
In Islam education is not limited to bookish knowledge but includes moral and religious training also. It means healthy all-round growth of child’s personality. Parents must not only provide for children’s education in schools and colleges but should also take personal interest in their studies, helping them if they can. This gives children a feeling of ‘working with the parents’ and encourages them in studies. Parents should sacrifice their own comfort and social activities and must spare some time to take interest in children’s studies, especially when they are young. Leaving children to the mercy of teachers or tutors is not a wise policy. And of course, parents should not forget or neglect imparting religious/moral training to children. A little sacrifice on part of parents will save children from moral disasters. Effective moral training comes not from sermons, advice and precepts but from parents’ personal examples of good behaviour. It is a famous Tradition of the Prophet (PBUH) that acquisition of knowledge is a must for every Muslim boy and girl. Another Hadith says, “The best of you is one who gives a good education (intellectual and moral) to his children”. Another Hadith lays stress on education of daughters. The Prophet (PBUH) once said, “He who provides good upbringing to 3 daughters shall go to Paradise”. A man asked, “what if one has only two daughters”. “He also shall go to Paradise”. Another man asked, “and what if one has only one daughter?” “He too”, replied the Prophet (PBUH).
(3) Right to love and affection:
Children have many psychological needs also. Small children need to be loved, caressed, kissed and hugged. The Prophet loved children greatly. He would allow his grandsons Hassan and Hussain (R.A) to ride his shoulders even during his prayers. In streets he would offer ‘salaam’ to children, play and cut jokes with them. Sometimes he would even kiss small children in the street. Once a Bedouin saw the Prophet kissing a small kid. Out of wonder he said, “I have eight children but I never kiss them”. The Prophet remarked, “What can I do if Allah has taken away love and compassion from your heart”. The Prophet would show special kindness to orphaned children. Some parents believe that being frank with children is not good from discipline point of view. This is wrong. Love and leniency can do much that fear and strictness cannot do. If leniency leads to rudeness on the part of children it should be mixed with strictness. That will tell the children that parents are basically kind but can be tough if children show rudeness and bad manners. Over-protection and over-care are undesirable. Let the child grow up as a responsible person. Only provide them guidance.
(4) Right to be well provided (materially)
A Hadith says, “It is better for parents to leave their children well provided (financially) than to leave them in poverty”. This means that parents should not spend all that they have on their own comforts and luxuries but must make provisions for children’s welfare after the parents die. These are brief outlines of the Rights and Duties of both parties in the Parent-child relationship. If the parents and children act according to these guidelines they can make the family environment most conducive to peace and satisfaction for the parents and healthy personality growth for children. May Allah bless us all. AMEN.
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© (Dr.) I.A. Arshed, 1919, Valleria Courts, Sugarland. Tx 77479
Most nightmares have their basis in our waking lives. They can stem from something we have seen or from what had been preoccupying our thoughts during the day. They can be the consequence of stressful or frightening experiences.
Nightmares are most common among small children. Their frequency generally decreases with age up to the time of puberty. Among adults, nightmares are more common among women than among men.
Someone who has a nightmare should not become worried. A major cause of nightmares is eating late at night right before going to sleep. When a person sleeps right after eating, his accelerated metabolic processes affect his body and mental activity during sleep.
Apart from that, it is recommended for a Muslim to sleep in a state of ritual purity. This mean it is best to perform wudû’ before going to bed.
It is also recommended to lie on the right side when going to sleep. The Prophet (peace be upon him) used to sleep on his right side and instructed his followers to do so.
He said [Sahîh al-Bukhârî (247) and Sahîh Muslim (2710)]:
If you come to your sleeping place, perform your ablutions as you would for prayer, then lay down on your right side, then say:
“O Allah, I have submitted myself to You and have entrusted to You my affairs, and I have taken refuge in You, in both hope and fear of You. There is no refuge or sanctuary from You except with You. O Allah! I believe in Your Book that You have revealed and Your Prophet whom You have sent.”
If you die in on this night of yours, then you will be on the natural faith. Make these words the last thing that you utter.
It is also strongly recommended to recite the other remembrances prescribed for sleeping that we find in the Sunnah.
Among the most important of these is to recite Ayah al-Kursî, which is verse 255 of Sûrah al-Baqarah. Abu Hurayrah relates [Sahîh al-Bukharî (3275)]:
The Messenger of Allah (peace be upon him) put me in charge of guarding the Zakâh of Ramadan. Someone came and began to take handfuls of food. I grabbed him and said:
“By Allah, I will take you to the Messenger of Allah!”
He said: “I am poor and have a large family and I am in dire need.”
So I let him go and in the morning the Prophet said: “O Abû Hurayrah! What did you do with your prisoner yesterday?”
I said: “O Messenger of Allah, he complained of dire need and a large family, so I showed mercy to him and let him go on his way.”
He said: “He lied to you and he will come back.” So, from the words of the Messenger of Allah, I knew that he would come back. Therefore, I lay in wait for him and he came and once more began to take handfuls of food.
I seized him and said: “I will take you to Allah’s Messenger!”
He said: “Let me go. I am poor and have a large family. I will not come back again.” So I had mercy upon him and let him go his way.
In the morning the Messenger of Allah (peace be upon him) said to me: “O Abû Hurayrah! What did you do with your prisoner yesterday?”
I said: “O Messenger of Allah, he complained of dire need and a large family, so I showed mercy to him and let him go on his way.”
He said: “He lied to you and he will come back.” So I lay in wait for him a third time and he came and began to take handfuls of food. I grabbed him and said: “I will take you to Allah’s Messenger! This is the third time. You claimed you would not come back and then you came back.”
He said: “Let me go. I will teach you some words which will help you with Allah.”
I said: “What are they?”
He said: “When you go to bed, recite Ayah al-Kursî, “Allah, there is no god but He, the Living, the Self-Sustaining…” to the end of the verse. You will have someone guarding over you from Allah and the devils will not come near you until the morning.”
So I let him go on his way. In the morning, the Messenger of Allah (peace be upon him) said to me: “What did you do with your prisoner yesterday?”
I said: “O Messenger of Allah! He claimed that he would teach me some words which would help me with Allah, so I let him go on his way.”
He said: “What are they?”
I said: “He said to me, ‘When you go to bed, recite Ayah al-Kursî to the end.’ He said to me: ‘You will have someone guarding over you from Allah and the devils will not come near you until the morning’.”
The Prophet (peace be upon him) said: “He told you the truth even though he is a liar. Do you know whom you were speaking with on these three days, Abû Hurayrah?”
I said: “No.”
The Prophet said: “It was Satan.”
It is also recommended to recite the last two chapters of the Qur’ân – Sûrah al-Falaq and Sûrah al-Nâs. They are known as “the two chapters of seeking Allah’s refuge.”
One important supplication by which we seek refuge with Allah from the evil of human beings and jinn is: “In the name of Allah, with whose name nothing brings harm in the heavens or on Earth.”
The Prophet (peace be upon him) informed us that whoever recites this three times every morning and evening, that he will not come to harm. [Sunan Abî Dâwûd (4425) Sunan al-Tirmidhî (3310) and Sunan Ibn Mâjah
Hadhrat Abu Hurairah (r.a) narrates that the Prophet (pbuh) stated:
"I saw a person enjoying the delectabilities of paradise simply because he had chopped from the road a tree that was annoying the Muslims." [Muslim]
Mustaneer bin Akhdar bin Muaawiyah bin Qurrah narrates from his grandfather Muaawiyah,
"I was once walking with Hadhrat Ma'qil bin Yasaar (r.a) on a road when we passed by a vexatious object which he then removed. A little while later, I noticed a similar object and removed it from the road. He grasped my arm asking why I had done this."
I replied:
"Uncle! I saw you doing it so I followed suit."
Thereupon he said:
" I heard the Holy Prophet (pbuh) saying:
Whomsoever clears a troublesome object from the path of the Muslims Allah will record a good deed to his credit. And the person whose good deed is accepted will surely enter paradise." [Suyooti in Jamie Sagheer]
A troublesome object is a reference to anything harmful or irksome, such as stones, sand, trees, broken glass, filth, water or anything of that sort. Clearing such objects off the road entitles one entry into paradise.
Hadhrat Abu Hurairah (r.a) narrates that the Holy Prophet (pbuh) said:
"A person was once walking down a road when he saw the branch of a thorny tree leaning out towards the road. He pushed it aside. Allah favoured him by pardoning all his sins." [Muslim]
Hadhrat Abu Barzah Aslami (r.a) states that I once asked the Holy Prophet (pbuh) to appraise me of a (perpetually) beneficial deed. He said:
"Go on removing vexatious objects from the pathways of the Muslimeen." [ibne Majah]
Source: the 40 Pathways to Jannah
Subhanallah, such an easy path to Jannah for doing a small action which could take less than a minute for us to do!! May Allah (swt) gives us the ability to practise upon the above for His sake and may He grant us Jannah for it.
Source of article: http://www.ahmed2004uk.blogspot.com/
(surah Al-An'aam ayah 59)
Allah is aware of everything that happens on earth-every single falling leaf and every private thought people have. This is what Allah says in one of the verses of the Qur'an:
The keys of the Unseen are in His possession. No one knows them but Him. He knows everything in the land and sea. No leaf falls without His knowing it. There is no seed in the darkness of the earth, and nothing moist or dry which is not in a Clear Book. (Surat al-An'am: 59)
For instance, two people having a secret conversation may think that only they themselves know about it; however, Allah is also with them while they are talking. Allah hears and is aware of their secret conversation and of everything they whisper to each other. Those who are not mindful of Allah's presence think that these secret talks in which they plan evil deeds will remain secret and never be found out, so they will never be punished for their plans. However, Allah sees and hears them, all the time:
Do they not know that Allah knows their secrets and their private talk, and that Allah is the Knower of all unseen things? (Surat at-Tawba: 78)
When Allah, Who knows and sees everything, gives people the reward of their actions on the Day of Judgement, He will reveal the actions and thoughts that they imagined would remain secret. Allah knows everything, even that which is most secret, as He tells us in the Qur'an in the following words:
Everything in the heavens and everything on the earth and everything in between them and everything under the ground belongs to Him. Though you speak out loud, He knows your secrets and what is even more concealed. (Surah Ta Ha: 6-7)
On the Day of Judgement, everything will be revealed; nothing can be kept secret from Allah, and Allah will give everyone the just reward of their actions, as we are told in the following verse:
He is the Raiser of ranks, the Possessor of the Throne, He sends the Spirit by His command to whichever of His servants He wills so that he may warn mankind about the Day of Meeting: the Day when they will issue forth and when not one thing about them will be hidden from Allah."To whom does the kingdom belong today? To Allah, the One, the Conqueror! Every self will be repaid today for what it earned. Today there will be no injustice. Allah is swift at reckoning". (Surat al-Mu'min: 15-17)
In order for a just judgement to be given about someone or something, every visible and invisible detail must be known. For example, the intentions we had in doing something must be known, and what we were thinking and doing at times and in places where no one could see us must also be known; judgement must be given according to this information. Only Allah knows everything and sees what is unseen. That is why only Allah can pronounce judgement on people with absolute justice. In the following verse, we are told that Allah is the All-Knowing-He is aware of the inner nature of everything and of all hidden aspects of affairs:
You who believe! Observe your duty to Allah and let each self look to what it has sent forward for tomorrow. Observe your duty to Allah. Allah is aware of what you do. (Surat al-Hashr: 18)
source:HarunYahya.com
Allahu Akbar, Allahu Akbar, Allahu Akbar!
La ilaha ilallah, Allahu Akbar!
Allahu Akbar, Walillahilhamdu!
a harmonious, joyous voice
echo all around earth, sea, and sky
everybody cheer up, everything shine
a victorious, amorous sound
soar so beautifully, proudly and confidently
human and nature join in gorgeous celebration
all hearts bow to Allah
all eyes cries in faithfully pray
all families smile to face a new day
only to God, only to Allah
all thanks dedicate, all best wishes go
all praises ascend, all greetings deliver
the Most Merciful, the Greatest
forgive us, our children, our parents
guide us to the bright path, to the right way
the Most Powerful, the Greatest
bless us, our nature, our environment
save us, our friends, our families, our leaders
Allahu Akbar, Allahu Akbar, Allahu Akbar!
La ilaha ilallah, Allahu Akbar!
Allahu Akbar, Walillahilhamdu!
by Ahmad Shiddiqi
Ramadān provides us with many unique opportunities to bring the family together and strengthen the fabric of our family ties. Ramadan fortifies our religious faith in ways that brings people’s hearts together as one.
Reading the Qur’ān
When family members, young and old, male and female, all spend time at home reading the Qur’ān, it provides a special pleasure and brings a renewed commitment to adopt its noble manners in our lives.
Parents should therefore encourage their children to read the Qur’ān in Ramadan, if possible from beginning to end. The whole family should participate in reading the Qur’ān in a spirit of seeking Allāh’s blessings and they should supplicate to Allāh together as a family. This is especially so when any member of the family completes reading the Qur’ān in full.
Ibn al-`Uthaymīn informs us that: “coming together at home when someone completes reading the Qur’ān in full has its basis in the practice of the Companions. It is related that when Anas b. Mālik (raḍiyallāhu anhu) completed reading the Qur’ān, he would gather his family together and offer supplications.”
In this light, an-Nawawī writes in at-Tibyān: “It is very much recommended to attend the gathering of someone who completes reading the Qur’ān.”
Starting and Breaking the Fast
The whole family gathers together at the table before dawn to take their morning meal before the start of the fast. They do so again at Sunset to break the fast. This is a unique and special gathering, since it is founded upon faith and obedience to Allāh. It is the commencement and completion of an act of worship. These two gatherings at the table are times of blessings and prayer as well as times of festive joy. It is a sweet experience for the family to share this occasion together.
It is a time when our prayers are answered. The Prophet (Aallallāhu `alayhi wa-sallam) said: “A fasting person at the time of breaking the fast offers a supplication that will not be refused.” [Sunan Ibn Mājah]
Charity
There is a great opportunity for family togetherness in giving charity. When an adult family member goes out to give charity to poor relatives or strangers, or to charitable centres, they should really involve their children. This gives the children a sense of importance and of real participation.
Similarly, children can get involved in laying out the tables and preparing meals in providing for the poor to break their fasts. These activities teach our youth about the love that human beings should have for each other and it also strengthens their sense of fraternity with their fellow Muslims. It is also a way of developing character and remedy for whatever selfish tendencies the children might have.
Moreover, we should know and remind our children that whatever we spend for the sake of Allāh, we know that Allāh compensates us for it with what is far, far better.
A man once donated a finely haltered camel in charity, saying: “This is for Allāh’s sake.” The Prophet (Sallallāhu `alayhi wa-sallam) said: “On the Day of Judgment, you will have 700 camels, all of them finely haltered.” [Sahīh Muslim]
Learning Patience
Ramadan is a time for bettering ourselves, for learning self-restraint, consideration for others, and for bringing our tempers under control. The first place we put these valuable skills into practice is in our homes.
The month of fasting is a time when we hold back on our desires, which merely starts with our restraining our desire to eat and drink. When we fast, we also strive to treat other people with kindness and generosity, and we exercise self-restraint in our interpersonal dealings, especially our disagreements.
Our Prophet (Sallallāhu `alayhi wa-sallam) teaches us that when someone insults us or tries to instigate an argument with us when we are fasting, we should say to them: “I am a person who is fasting.” [Sahīh al-Bukhārī and Sahīh Muslim] We indicate in this way that we are not going to argue. We are not going to return that person’s bad behavior. This is Ramadan when the devils are restrained, and we want only to compete with others in who can show the most kindness, goodwill, and generosity.
Allāh says: “The good deed and the evil deed are not alike. Repel the evil deed with one that is better, then lo! he between you and whom there had been enmity will become as though he were a bosom friend.” [Sūrah FuSSilat: 35]
Ramadan teaches us patience and forbearance, even when we see from others what displeases us. This is all the more true when those others happen to be our nearest and dearest.
Ramadan is a special time that calls upon us as husbands and wives to see the beauty and goodness in our life partners, to stress their good qualities. The Prophet (Sallallāhu `alayhi wa-sallam) advised husbands: “A believing man should never despise a believing woman. If he dislikes one of her personality traits, he will surely be pleased with another.” [Sahīh Muslim]
Ramadan is a special time that calls us as husbands and wives to express our love for our spouses, and as parents to express our love for our children. We can see this in the reward Allāh gives us for the good that we do for family. The Prophet (Sallallāhu `alayhi wa-sallam) said: “A coin that is spent in Allāh’s path, or for freeing a slave, or for helping the poor, or for providing for your family, the greatest of these in blessings is what is you spend on your family.” [Sahīh Muslim]
When you gather as a family at the Ramadan table, make our love and regard for one another more visible. Every kindness, no matter how small, is blessed. The Prophet (Sallallāhu `alayhi wa-sallam) said: “Whatever you spend, it is charity, even the morsel that you bring to your wife’s lips.” [Sahīh al-Bukhārī]
Ramadan is a chance for family members to renew their commitments to one another, to correct their former errors, forgive each other, and turn over a fresh page. This is easy during Ramadan, the month that brings everyone together in fasting and devotion
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There are friends who remain true and trustful under all circumstances and there are friends who remain with you only desiring the good. Islam urges to have cordial relations with others and to avoid corruption and the harmful effects of the company of the wicked and the mischievous, strictly forbidding every kind of contact and intimacy with them.
The first kind of friend are very few, and their friendship is like a mirror to you. In deed, we must be fair to our friends, and must want for them that which we want for ourselves. Nabiy Muhammad (Sallallahu Alayhi Waalihi Wa Salam) said,"A true believer is a mirror to his brother. He prevents him from any harm." Friends wish well for their friends, and feel a strong grief when they see them in any kind of distress or suffering. They work hard by all means, by their wealth and their hands to restore the rights of their friends, and give them all the help they need. They keep the secrets of their friends. This kind of friendship is the basic necessity of social life. Nabiy Muhammad (Sallallahu Alayhi Waalihi Wa Salam) said,"A person follows the ways and conducts of his friends."
On the other hand, one encounters fools, avaricious, people cowards, and liars. The fool wants to help others, but cause more harm to them despite good intentions. The avaricious one takes but does not give back to anyone. The coward flees at the smallest danger, abandoning everyone. And the liar does not benefit others, brings animosity and resentment, and causes serious damage to others. Also, the liar is not trusted even if he/she is telling the truth. It is reported,"As for a liar, life with him can never be pleasant for you. He carries tales from you to others and from others to you. If he gives you a true report, a false one follows it. His reputation is slurred. So much so that when he says something true, nobody believes him. Due to the enmity which he entertains in his heart for people, he estranges them from one another and creates malice in their hearts. Be careful and do your duty to Allah." These kinds of individuals might call themselves as your friends, but they do more ill-service to you as well as to the society and in the long run. It is adviced,"Avoid the company of the vicious, because your character would pick up their degenerate and deviant qualities without your knowing it."
The Glorious Qur'an says,"O woe is me! Would that I had not taken
such a one as my friend." 25:28
There are many characterizes of true friends: their heart and face should be alike, they should be honest with their friends and show them both the good and the bad side: wealth and children should not change them; they should help whenever able to do so, and they should not leave their friends during difficulties.
To choose a friend, one must assess his real worth. One must bear in mind that temperaments and personalities are associated with one, relationships with others. Nabiy Muhammad (Sallallahu Alayhi Waalihi Wa Salam) said,"Every Muslim should try to select the best companion for the life span. A companion could be a friend from the same gender. If the companion is to be from the other gender, then that companion should be a spouse to live together within the confines of rules and regulations."
Our beloved Nabiy (Sallallahu Alayhi Waalihi Wasalam) encouraged us to select a good friend with whom to share our feelings. He said,"Don't take a companion unless he is a believer; and don't let your food be eaten except by a godly person." Also, one must take a friend for who he or she is as an individual, and not force them to conform with one's warp and ideas, so long as everything remains within the boundaries of Islam.
Muslims are advised by the Nabiy (Sallallahu Alayhi Waalihi Wasalam) to select a good friend to associate with, and to have him as a social companion in life. By selecting a good companion, to be a friend, a Muslim enriches his/her life. Nabiy (Sallallahu Alayhi Waalihi Wasalam) said,"The similitude of a good companion is like an owner of musk; if you don't get anything, you will get the smell of it. The similitude of a bad companion is like the blacksmith's bellows; if you are not affected by its black dirt, you will be touched by its smoke."
Islam approves associating with individuals who have violated moral and social laws for the purpose of helping them through beneficial guidance. Friends of the right path father and discuss what is beneficial, but not vain. Friends love the souls and smells of their friends. Friends sympathies with their friends and they comfort each other. Friends exert each other toward piety and righteous deeds. Nabiy Muhammad (Sallallahu Alayhi Waalihi Wa Salam) said,"Fear Allah and help each other for the sake of Allah. Have mercy upon each other. Visit each other and remember our matter and keep it alive."
However, one who keeps company for the sake of helping a friend, would have fulfilled the rights of companionship in the worthiest manner. It is reported,"When someone observes a friend taking a wrong and sinful course and, while possessing the capacity to restrain him, does not do so out of indifference, he has actually betrayed his friend."
Today, in this world of ignorance and personal desires, there are few who keep their friendship. Hence, everyone should be careful in choosing friends, and study the character of those with whom they wish to develop terms of friendship.
Muslims’ commitment to Allah and His religion entails an unconditional loyalty.
For this reason, fluctuating conditions and circumstances never change believers’ zeal, enthusiasm and determination to live by the Qur’an.
Allah mentions two basic reactions shown by a believer.
First, hardship or severe conditions never daunt him.
Second, he never exults or feels pride because of what he obtains in this world. Allah reveals this in the Qur’an as:
That is so that you will not be grieved about the things that pass you by or exult about the things that come to you. Allah does not love any vain or boastful man. (Surat al-Hadid; 23)
Man is always vulnerable, since he has no idea about what awaits him in life.
A young person may suddenly be seized by a serious disease or become bedridden because of an accident. Anyone may lose all his wealth in a day or encounter events he never anticipated.
In such a situation, those of weak faith will despair or feel rebellious. Forgetting all the blessings of Allah in an instant, they may even lose their love for and trust in Him.
Aware that there is a divine purpose and good in every event that Allah creates, believers merely persevere in the face of unexpected events and trust firmly in Allah's wisdom, compassion and justice.
Meanwhile, believers may sometimes experience loss of material wealth, have to risk their lives or abandon their homes. Yet all such seemingly adverse occasions will bring great reward, joy and glory in the Hereafter.
As well as unexpected losses, people may also experience unexpected gains. Allah opens His infinite dominion to whom He wills and grants success, authority and power.
But He warns Muslims against exulting in pride since any person receiving a great possession, authority or benefit becomes only a trustee, while it is Allah Who is the real possessor of everything.
In the Qur’an Allah reveals this fact.
Mankind! you are the poor in need of Allah whereas Allah is the Rich Beyond Need, the Praiseworthy. (Surah Fatir: 15)
Aware of this fact, believers never forget their own weakness and do not become arrogant even when they enjoy great blessings and wealth. They feel only a deep gratitude to Allah, and they strive to use their blessings for His cause in the best way possible.
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But there are some people who trade in distracting tales to misguide people from Allah’s Way knowing nothing about it and to make a mockery of it. Such people will have a humiliating punishment. (Surah Luqman: 6)
Some people voice their ideas about the things they live through all day long by continuously muttering to themselves. Sometimes something that bothers them, sometimes a subject they think is faulty, sometimes a flawed attitude they observe, sometimes a word they hear uttered may cause such people to express their discomfort about these point without thinking much on it.
Actually, it is of course not wrong for a person to voice something he sees at fault. However for such a talk not to be wrong, the aim to do this should definitely be –for the approval of Allah- 'to correct that mistake'. And if there is a faulty behavior, word or incident in question, then this point should definitely be communicated to people who can solve it. And at the same time, the mistake done should be explained to the other party with the nicest and most wise wording.
In this habit of "grumbling", there is no place for any of those mentioned goals. The aim in this is only to "quell one's anger and rage" by saying everything that comes across his mind. And this, clearly manifests how vain and wrong such a manner is.
Sometimes such people continuously grumble not only about the things others do, but also about the things they live through themselves:
They voice all their negative thoughts about almost every subject about their daily life, while working on one side.The common point of all these talks is, never the aim to find a solution for those. The aim is only to voice the discomfort one feels. As a matter of fact, since no precaution is taken for the solution and no attempt is made in this regard, this irritating situation goes on and on. Consequently this person continues to grumble as he is used to do.
However according to the morality of the Qur'an, a person is responsible from everything he sees around him, everything he hears around him and every incident he bears witness to. If there is something wrong going on, it is the responsibility of a Muslim to "correct it or to strive for the correction of it". Consequently, a Muslim's point of view about an irritating situation should be about "coming up with a solution".
Along with that, such people ignore the discomfort that the ones around them, who bear witness to their muttering and grumblings, would feel about this situation. However, to be with someone who complains about almost everything is both spiritually and physically grueling and wearing.
First and foremost, the fact that the state of mind of a person who keeps grumbling is not compliant with the Qur'an and that such a person would actually be living completely by the morality of ignorance, would cause a serious discomfort and oddity for Muslims witnessing these. That is because a grumbling person would give the impression that he had "forgotten that Allah created everything and that there is benefaction and wisdom in every incident, and that everything happens within the scope of destiny and especially for the test of people".
Such behavior creates the suspicion that he is unaware of the fact that one should respond to all incidents which seem to be hardship and trouble, which requires one to show patience and selflessness, with the morality of the Qur'an. It of course raises doubt for that person to leave himself spinelessly to the morality of the ignorance, even though he is responsible of living by the morals which requires him "to control his rage when he faces things that might make him angry; to say the best of the words; to preach people around in the best possible way; to command the good and to forbid the wrong."
A Muslim is the person who uses his conscience. He is responsible of fearing from Allah and of behaving according to the morality of the Qur'an at every moment and of saying every word by thinking if it is compliant with the Qur'an or not.
A Muslim knows that the habit of grumbling is not compatible with the morality of a person who believes in Allah, who knows destiny and that this world is a place for testing and who is aware of the Hereafter. Grumbling is an unbecoming attitude to nobility of a Muslim and it is indecorum to the awareness and conscience of a Muslim.
A Muslim would make good every defect he sees, on his own by his own means, if necessary but nonetheless does not speak in such a complaining manner. No matter how wronged he might appear to be, he never reflects these in a complaining manner. He tries to correct this situation by talking to the related people or by taking the necessary precautions; but never tells about those in the shallow turn of phrase of ignorance. Even if he comes across something irritating, he controls his anger. He never reflects his anger aimlessly just because he feels angry inside. A Muslim knows that that grumbling is not the way of freeing oneself from anger. He is well aware of the fact anger can only be removed by submission to Allah and abiding by the morality of the Qur'an.
Consequently, "grumbling" is one of the most important moral attributes that differentiates the Muslims from the people of society of ignorance. Accordingly, approaching this subject with such point of view and using one's mind, conscience and willpower in the best way, to live by the morality of the Qur'an in the most perfect manner, is a beautiful responsibility faith lays on them.
And say to My servants to speak that which is best. The satan plants animosity between them. The satan was to mankind a clear enemy. (Surat Al-Isra': 53)
Source: http://www.harunyahya.com/
