"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/
