Friday, October 25, 2013

Sunnah of Childcare: Being Just Between Children

As Muslims, justice is a theme that drives and forms the foundation for much of our interaction with others, even when it’s against our own selves.
Allah, subhana wa ta ala, says in the Qur’an (translation): “O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it is against your own selves, or your parents, or your kin, and whether it be for rich or poor, for Allah can best protect both. Follow not the lusts of your hearts, lest you swerve, and if you distort justice or decline to do justice, verily Allah is well-acquainted with all that you do.” –Surah An-Nisaa, ayah 135.

This theme also applies directly in how we deal with our children. In Islam, we are obligated to be just with our children, avoiding any and all preferential treatment with one child over another, even in the case of something as simple as giving a gift.
In Sahih Bukhari and Muslim, there is an authentic report on the authority of Nu’man ibn Bashir that his father gave him a bondsman. But his mother said, “I will not agree to it unless you make Allah’s Messenger, peace be upon him, a witness to it.” So the father went to the Prophet Muhammad, peace be upon him, and told him what he had done. The Prophet, peace be upon him, asked, “Have you given to everyone of your children the like of what you have given to An-Nu’man?” The father replied in the negative. So the Prophet, peace be upon him, said, “Fear Allah and be just to your children.” In another narration, the Prophet, peace be upon him, responded: “Then take back your gift.” And in another narration, he, peace be upon him, responded, “Do not ask me to testify because I do not testify to injustice.” 

And in being just, there lies great wisdom. Think of the possible effects on our children, and in turn on us, if we made it a habit to not be just: 
  • We could inspire jealousy or hatred between our children.
  • We could establish feelings of low self-esteem or low self-worth amongst our children who feel they are not favored as much as other siblings. Or even arrogance amongst our children who feel that they are favored more!
  • We could create emotional distance between ourselves and our children.
  •  We could be a cause of our children becoming defiant and disobedient to us.
  • We could be a cause of our children turning away from Islam, may Allah protect our families.

In his book, Child Education in Islam, Author ‘Abdullah Nasih ‘Ulwan says about unjust treatment of children by family members, “unequal treatment of children is considered the gravest factor in the psychological deviation of children, in addition to the resultant sense of self-abasement, envy and hatred.” 

He goes on to say that even physical or moral reasons, such as preferring one child over another because of their beauty, intelligence, or physical state, are not justifiable reasons for being unjust in terms of our care and treatment of children.

So in what ways can we maintain justice between our children? 

1. Recognize and understand the differing natures and needs of our children.
Though they may take on similar characteristics or behavior, every child is unique in their own right. Different children will have different passions, sensitivities, and needs. And all of these will change over time depending on each child’s age, experience, etc. Recognizing the individual differences in each child can help to ensure that each child’s needs are being met in a just way.

2. Remain fair in giving gifts.
If you give gift a gift to one child, give a gift to the others. This, of course should be done on an appropriate level with consideration of the state of mind, preferences and nature of each child. For example, you wouldn’t give the exact same gift to a child who is 2 years and a child who is 16 years.

3. Avoid creating situations that may breed jealousy or worse.
Jealousy can quickly turn to anger, which can quickly turn to envy, which can quickly turn to hatred. Nip this in the bud by making it a point to show affections equally, praise equally, discipline equally, and avoid comparisons.

When it comes to discipline, discipline each child with what is appropriate, making sure not to let one child get away with something you wouldn’t want another one to do. Also, try not to cause embarrassment for a child by making a display of their reprimands and/or punishments in front of the other children. Doing this can easily make them singled out and picked on.

When praise is due, try not to focus all your praise on one child while ignoring others. Every child is unique and has unique qualities that are worthy of praise. Seek out and encourage the praise-worthy qualities in all of your children to help them all feel appreciated, paid attention to, and help inspire them all to more good.  

Stay away from comparative language such as “why can’t you be like your brother?” or “But your sister already had this down when she was your age.” Comparing children to one another can easily foster feelings of low self-esteem and envy.

Show equal affection to all of your children! Too often one child is hugged more, kissed more, or told I love you more than another and this can have create many negative feelings in a child. If you kiss one, kiss them all. Hug them all. Tell them all that you love them and care for them. You don’t need to be excessive or unnatural about your affections, but do be fair.

4. Involve children in one another’s routines and family decisions.
Let’s say that you’re expecting a new addition to the family, try to involve older children in the discussions of what is to come and routines/standard of care that the baby will need.  This may help keep older siblings from feeling jealous of any necessary extra attention the baby has to get.

If there’s a routine that an older child can’t be directly involved in, such as breastfeeding a younger sibling, try having dad spend time with the older child during that time so they don’t feel neglected. Or make it a point to let the older child know that you’re going to breastfeed the baby and when you’re done you will come right away to play, read, or talk with them. When children are involved and aware of what is to come, they are less likely to succumb to feelings of inadequacy or neglect.

what was said in the khutbah today 25-10-2013

وَاللَّهُ ذُو الفَضْلِ العَظِيمِ

الْخُطْبَةُ الأُولَى

الْحَمْدُ لِلَّهِ علَى آلائِهِ، الكريمِ فِي عطائِهِ، الْمُتَفَضِّلِ بنعمائِهِ، خلَقَ عبادَهُ فَأَحْسَنَ خَلْقَهُمْ، وصوَّرَهُمْ فَأَحْسَنَ صُوَرَهُمْ، وأمرَهُمْ بعبادتِهِ وكفَلَ أرزاقَهُمْ، وَأَشْهَدُ أَنْ لاَ إلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، وَأَشْهَدُ أَنَّ سَيِّدَنَا ونبيَّنَا مُحَمَّداً عَبْدُ اللَّهِ وَرَسُولُهُ، وصفِيُّهُ مِنْ خلقِهِ وحبيبُهُ، اللهُمَّ صَلِّ وسَلِّمْ وبارِكْ عَلَى سيِّدِنَا ونبيِّنَا محمدٍ وعَلَى آلِهِ وَصَحْبِهِ، وعلَى مَنْ تَبِعَهُمْ بإحسانٍ إلَى يومِ الدِّينِ.
أمَّا بعدُ: فَأُوصِيكُمْ عِبَادَ اللهِ وَنَفْسِي بِتَقْوَى اللهِ جَلَّ وَعَلا، قَالَ تَعَالَى:] يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ وَيَجْعَل لَّكُمْ نُوراً تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ[([1])
أيهَا المؤمنونَ: إنَّ فضْلَ اللَّهِ تبارَكَ وتعالَى واسعٌ عميمٌ، وَاللَّهُ ذُو الفَضْلِ العَظِيمِ، فمِنْ فضْلِهِ سبحانَهُ أَنْ مَنَّ علَى الحجاجِ بأداءِ مناسِكِهِمْ، وعودتِهِمْ سالمينَ إلَى أوطانِهِمْ، فنسأَلُ اللهَ جلَّ فِي عُلاهُ أَنْ يتقبَّلَ منْهُمْ، ويجعَلَ حجَّهُمْ مَبروراً، وسعْيَهُمْ مشكورًا، وذنْبَهُمْ مغفوراً، وأَنْ يُوفِّقَهُمْ للمحافظةِ علَى الطاعاتِ، والمزيدِ مِنَ القُرباتِ، فمِنْ علامةِ قبولِ الطاعةِ أَنْ تُوصَلَ بطاعةٍ بعدَهَا، فمَا أَحْسَنَ الحسنةَ بعدَ الحسنةِ([2]).
واعلمُوا يَا عبادَ اللهِ أَنَّ نِعَمَ اللهِ عزَّ وجلَّ البالغةَ لاَ تنتَهِي إلَى حَدٍّ, وعطايَاهُ الوافرةَ لاَ تقِفُ علَى مقدارٍ أَوْ عَدٍّ, وقَدْ عَمَّ فضْلُ اللهِ تعالَى سائرَ عبادِهِ، فتكَرَّمَ عليهِمْ بالنِّعَمِ السابغاتِ، فشَرَعَ لَهُمُ العديدَ مِنَ الأعمالِ الصالحاتِ، التِي تُغْفَرُ بِهَا ذنوبُهُمْ، وتُضاعَفُ بِهَا أُجورُهُمْ، وتُرفَعُ بِهَا درجاتُهُمْ، قالَ اللهُ عزَّ وجلَّ:( إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا)([3])
قَالَ أَبُو هُرَيْرَةَ رضي الله عنه: وَإِذَا قَالَ اللَّهُ :(أَجْراً عَظِيماً) فَمَنِ الَّذِي يُقَدِّرُ قَدْرَهُ([4]) فمَا أعظَمَ إِحْسَانَهُ وَبِرَّهُ، يُجَازِي الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ، ويُكَفِّرُ عَنْهُمْ أَسْوَأَ الَّذِي عَمِلُوا، فَيَقْبَلُ الْقَلِيلَ مِنَ الْحَسَنَاتِ، وَيُثِيبُ عَلَيْهَا، الْوَاحِدَةُ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِمِائَةِ ضِعْفٍ، وَيَجْزِي عَلَى السَّيِّئَةِ بِمِثْلِهَا أَوْ يَعْفُو وَيَصْفَحُ، قالَ تعالَى:( مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا)([5])
فاجتهِدُوا عبادَ اللهِ فِي فِعلِ الخيرِ ولا تستقِلُّوهُ، وابتغُوا كرمَ اللهِ عزَّ وجلَّ واستثمِرُوهُ، ولاَ تزهَدُوا فِي الأعمالِ الصالحةِ مهْمَا كانَتْ يسيرةً، فإنَّهَا فِي الثوابِ والجزاءِ عندَ اللهِ عظيمةٌ، قالَ تعالَى:( مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً)([6])
فمَنْ تقرَّبَ إلَى الرحمنِ الرحيمِ بالتسبيحِ والتحميدِ والتعظيمِ، ثَقُلَتْ موازينُهُ يومَ الدينِ، قَالَ النبِيُّ r:" كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمَنِ: سُبْحَانَ اللَّهِ وَبِحَمْدِهِ، سُبْحَانَ اللَّهِ الْعَظِيمِ"([7]).
ومَنْ أجابَ الْمُؤذِّنَ، فسَمِعَهُ وقالَ مثلَ مَا يقولُ، مُتَّبِعًا فِي ذلكَ هدْيِ الرسولِ r حَظِيَ مِنْ ربِّهِ جلَّ وعلاَ بالمغفرةِ والقبولِ، فعَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ رضي الله عنه عَنْ رَسُولِ اللَّهِ r أَنَّهُ قَالَ:"مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ: وَأَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، رَضِيتُ بِاللَّهِ رَبًّا، وَبِالْإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ نَبِيًّا، غُفِرَ لَهُ ذَنْبُهُ"([8])
فيَا لَهُ مِنْ فضْلٍ عظيمٍ، يجودُ بهِ المولَى الكريمُ، فيغفِرُ ذُنوبَ عبدِهِ، بركعتيْنِ يركَعُهُمَا بعدَ وضوئِهِ، قالَ r:" مَا مِنْ رَجُلٍ يُذْنِبُ ذَنْبًا فَيَتَوَضَّأُ فَيُحْسِنُ الْوُضُوءَ، ثُمَّ يُصَلِّي رَكْعَتَيْنِ، فَيَسْتَغْفِرُ اللهَ عَزَّ وَجَلَّ إِلَّا غُفَرَ لَهُ"([9]).
نَعَمْ، أيهَا المصلونَ تأمَّلُوا فضلَ اللهِ تعالَى عليكُمْ، وقَدْ سعَيْتُمْ فِي هذَا اليومِ إلَى ذِكْرِ ربِّكُمْ، لتحضرُوا خطبةَ الجمعةِ وتُصغُوا لَهَا، ثُمَّ تُصلُّوا صلاتَكُمْ لتفوزُوا بمغفرةِ الكريمِ المنانِ، قَالَ النَّبِيُّ r مَنِ اغْتَسَلَ ثُمَّ أَتَى الْجُمُعَةَ، فَصَلَّى مَا قُدِّرَ لَهُ، ثُمَّ أَنْصَتَ حَتَّى يَفْرُغَ مِنْ خُطْبَتِهِ، ثُمَّ يُصَلِّي مَعَهُ، غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَةِ الْأُخْرَى، وَفَضْلُ ثَلَاثَةِ أَيَّامٍ»([10]) ثُمَّ إنَّ بتأمينِكُمْ خلْفَ إمامِكُمْ، تحظَوْنَ بمغفرةِ ربِّكُمْ، قَالَ رَسُولُ اللَّهِ r :"إِذَا قَالَ الإمامُ: سَمِعَ اللهُ لِمَنْ حَمِدَهُ. فَقُولُوا: اللهُمَّ رَبَّنَا لَكَ الْحَمْدُ، فَإِذَا وَافَقَ قَوْلُ أَهْلِ الْأَرْضِ قَوْلَ أَهْلِ السَّمَاءِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ»([11])
أيهَا المسلمونَ: إنَّ اللهَ عزَّ وجلَّ يُضاعِفُ أجورَكُمْ، ويُرْبِي لَكُمْ إحسانَكُمْ إِنْ قدَّمْتُمْ إلَى الخلائقِ صنائعَ المعروفِ، وبذَلْتُمْ لَهُمْ مِنَ الخيراتِ الصنوفَ، قَالَ رَسُولُ اللَّهِ r :« لاَ يَتَصَدَّقُ أَحَدٌ بِتَمْرَةٍ مِنْ كَسْبٍ طَيِّبٍ إِلاَّ أَخَذَهَا اللَّهُ بِيَمِينِهِ، فَيُرَبِّيهَا كَمَا يُرَبِّى أَحَدُكُمْ فَلُوَّهُ أَوْ قَلُوصَهُ حَتَّى تَكُونَ مِثْلَ الْجَبَلِ أَوْ أَعْظَمَ» ([12])
وقَدْ دخلَ رجلٌ الجنةَ بإزالةِ الأذَى عَنْ طريقِ الناسِ، قالَ r: «كَانَ عَلَى الطَّرِيقِ غُصْنُ شَجَرَةٍ يُؤْذِى النَّاسَ فَأَمَاطَهَا رَجُلٌ فَأُدْخِلَ الْجَنَّةَ»([13]) وأخبرَنَا رَسُولُ اللَّهِ r بأَنَّ رجلاً رأَى كلبًا يلهَثُ مِنَ العَطَشِ فسقَاهُ ماءً، فشكرَ اللهُ لهُ فغفَرَ لَهُ([14]).
وقَدْ سُئلَ رَسُولُ اللَّهِ  rعَنِ الْمَعْرُوفِ، فَقَالَ:" لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا، وَلَوْ أَنْ تُعْطِيَ صِلَةَ الْحَبْلِ، وَلَوْ أَنْ تُعْطِيَ شِسْعَ النَّعْلِ، وَلَوْ أَنْ تُفْرِغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَسْقِي، وَلَوْ أَنْ تُنَحِّيَ الشَّيْءَ مِنْ طَرِيقِ النَّاسِ يُؤْذِيهِمْ، وَلَوْ أَنْ تَلْقَى أَخَاكَ، وَوَجْهُكَ إِلَيْهِ مُنْطَلِقٌ، وَلَوْ أَنْ تَلْقَى أَخَاكَ فَتُسَلِّمَ عَلَيْهِ، وَلَوْ أَنْ تُؤْنِسَ الْوَحْشَانَ فِي الْأَرْضِ، وَإِنْ سَبَّكَ رَجُلٌ بِشَيْءٍ يَعْلَمُهُ فِيكَ، وَأَنْتَ تَعْلَمُ فِيهِ نَحْوَهُ، فَلَا تَسُبَّهُ فَيَكُونَ أَجْرُهُ لَكَ وَوِزْرُهُ عَلَيْهِ، وَمَا سَرَّ أُذُنَكَ أَنْ تَسْمَعَهُ فَاعْمَلْ بِهِ، وَمَا سَاءَ أُذُنَكَ أَنْ تَسْمَعَهُ فَاجْتَنِبْهُ»([15]).
فاللهُمَّ لاَ تحرمْنَا مِنْ فضلِكَ وكرمِكَ، ووفِّقْنَا دوماً لطاعتِكَ، وطاعةِ نبيِّكَ محمدٍ r وطاعةِ مَنْ أمرْتَنَا بطاعتِهِ، عملاً بقولِك:] يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ[([16])
بارَكَ اللهُ لِي ولكُمْ فِي القرآنِ العظيمِ ونفعَنِي وإياكُمْ بِمَا فيهِ مِنَ الآياتِ والذكْرِ الحكيمِ وبِسنةِ نبيهِ الكريمِ r أقولُ قولِي هذَا وأَسْتَغْفِرُ اللهَ لِي ولكُمْ، فاستغفِرُوهُ إنَّهُ هوَ الغفورُ الرحيمُ.

([1]) الحديد :28.
([2]) لطائف المعارف لابن رجب ص: 68.
([3]) النساء: 40.
([4]) تفسير القرطبي 5/ 197.
([5]) الأنعام :160.
([6]) البقرة :245.
([7]) متفق عليه.
([8]) مسلم : 386.
([9]) ابن ماجه : 1395.
([10]) مسلم : 875.
([11]) مسلم : 416.
([12]) مسلم : 1014.
([13]) ابن ماجه : 3682.
([14]) متفق عليه بمعناه.
([15]) مسند أحمد : 16376.
([16]) النساء : 59.

Tuesday, October 22, 2013

Do the Jinn know the Ghayb (unseen)?

The knowledge of Ghayb is one of the attributes of Lordship, thus no one knows the Ghayb of Heaven and Earth except Allah;
Allah (may He be Exalted) says,
And with Him are the keys of the Ghayb (all that is hidden), none knows them but He.  (Surah Al-An`am, 6: 59)
He (Great is His Majesty) also says,
Say: “None in the heavens and the earth knows the Ghayb (Unseen) except Allâh” (Surah Al-Naml, 27: 65)
The Jinn do not know the Ghayb, and this is proven in His Saying (may He be Exalted),
Then when We decreed death for him [Sulaimân (Solomon)], nothing informed them (jinn) of his death except a little worm of the earth which kept (slowly) gnawing away at his stick. So when he fell down, the jinn saw clearly that if they had known the Unseen, they would not have stayed in the humiliating torment. (Surah Saba’, 34: 14 )
Therefore, anyone who claims to know the Ghayb will be a Kafir (disbeliever) and anyone who believes in this claim will be a Kafir as well, for they will be denying the Qur’an.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta’
The below is taken from Tafseer Ibn Kathir:
Allah tells us how Sulayman, peace be upon him, died and how Allah concealed his death from the Jinn who were subjugated to him to do hard labor. He remained leaning on his stick, which was his staff, as Ibn `Abbas may Allah be pleased with him, Mujahid, Al-Hasan, Qatadah and others said. He stayed like that for a long time, nearly a year. When a creature of the earth, which was a kind of worm, ate through the stick, it became weak and fell to the ground. Then it became apparent that he had died a long time before. It also became clear to Jinn and men alike that the Jinn do not know the Unseen as they (the Jinn) used to imagine and tried to deceive people.
This is what Allah says:
(nothing informed them (Jinn) of his death except a little worm of the earth which kept (slowly) gnawing away at his stick. So when he fell down, the Jinn saw clearly that if they had known the Unseen, they would not have stayed in the humiliating torment.) meaning, it became clear to the people that they (the Jinn) were lying.

The story of Bula’am Explained by Shaykh Fawzan

وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ
And recite (O Muhammad) to them the story of him to whom We gave Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw them away, so Shaytaan followed him up, and he became of those who went astray.
(Soorah Al A’raf 7:175)
Shaykh Fawzan:
This man was a scholar from the children of Israel. Him to whom We gave Our Ayat”He was a scholar from the children of Israel. And he was a person whose supplication was answered, because he knew the greatest Name. He knew Allah’s greatest Name, which if called upon with this name He will answer the supplication. He was a worshipper and he was a scholar, and he was a person whose supplication was answered. His name was Bu’laam; Bu’laam ibn Baa’ooraa’.
Thus Musa—peace be upon him—and the children of Israel fought the military campaign during the battle for Baytul Maqdis to conquer it and take it from the hands of the pagans, the likes of the Canaanites and the Amalekites.
So the enemies who Musa were fighting against came to Bu’laam, this scholar. They were afraid of the Muslims, they were afraid of Musa peace be upon him. They came to Bu’laam requesting that he supplicate to Allah against Musa and against the Muslims. They requested this from him because his supplication was accepted. At first he rejected their request. He refused and rejected them. Then they convinced him, perhaps giving him some wealth. At this point he supplicated against Musa. Thus Allah the Exalted disgraced him and removed the blessing from him.
And recite (O Muhammad) to them the story of him to whom We gave Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw them away, so Shaytaan followed him up, and he became of those who went astray.
وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا
And had We willed, We would surely have elevated him therewith
Meaning with the Ayat.
وَلَكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ
But he clung to the earth
He did not want elevation and might (from Allah)
أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ
He clung to the earth and followed his own vain desire
فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ
So his description is the description of a dog: if you drive him away, he lolls his tongue out,or if you leave him alone, he (still) lolls his tongue out.
The dog always dangles its tongue out, whether it’s in the shade or the sun, if it is riding or walking; it dangles its tongue out. Thus Allah likens this man to a dog, the vilest of animals.  And with Allah refuge is sought.
Despite the fact that he was a scholar etc.; but when he threw away the Ayat of Allah, Allah removed it from him. He threw away the Ayat of Allah and obeyed the pagans, and supplicated against the friends of Allah; thus Allah the Exalted punished him. Allah punished him. This is proof that whoever obeys the disbelievers and assists and aids them against the Muslims is similar to Bul’aam; he is similar to Bul’aam ibn Baa’ooraa’, he has thrown away the signs of Allah.
Translated by Rasheed ibn Estes Barbee

Monday, October 21, 2013

Is getting married at an early age diverts from gaining knowledge ? – By Shaykh Fawzan

Asalama laykum 

as we have sisters getting married in their young age(below 20's) especially question arises

Is getting married at an early age diverts from gaining knowledge ? – By Shaykh Fawzan

let us read below!

As for the saying that, getting married at an early age diverts from gaining knowledge and from studying, this is not the case. Rather, the opposite of this is correct because tranquility, peace of mind, and pleasure never cease to be obtained through marriage. These things help the student to reach his goal because, he has peace of mind, and his thoughts are not cluttered due to discomfort and this helps him study.
Now on the other hand abstaining from marriage in reality blocks whatever knowledge he wants to attain, because it is not possible to acquire knowledge in a state of confusion and anxiety. However, if he gets married, his mind is at rest and his soul is at ease. He gets a house to take as a shelter and a wife who relaxes and helps him. These things help him to attain knowledge.
If Allah makes it easy and this marraige becomes a source of comfot to become arelationship, then this is from among the things which make it easy for the student to pursue knowledge. Matrimony does not block the path to knowledge as some believe. For that reason, having children is an enormous blessing in this life and in the next.
Taken from: Islaam’S Solution For The Problems Facing Today’s Youth, Pgs. 44-48

Sunday, October 20, 2013

What ash-Shaykh al-Albaanee said about himself after he became 84yrs old!

In Saheeh Mawaarid al-Dhamaan (2087) – The hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said, “The Messenger of Allaah (sallallaahualaihi wasallam) said,“The lifespan of (the people from) my ummah is between sixty to seventy years and few will go beyond that.”  Ibn ‘Arafah said, “And I am from those few.”
So the Shaykh (may Allaah have mercy on him) commented by saying:
“I say: I am also from amongst those few, since I have passed eighty four. I ask the Lord, the One free from all imperfections and the Most High, to make me amongst those whose life span is prolonged and their actions are beautified.
But even then, sometimes I nearly wish for death due to what has afflicted the Muslims from deviations in their deen, and the humiliation that has befallen them from the lowest of mankind. But Allaah forbid, and the hadeeth of Anas is before me. So it is not suitable for me to say anything except that which my Prophet (sallallaahualaihi wasallam) has ordered me with, “O Allaah keep me alive as long as life is good for me and take my life if that is good for me.”
And I supplicate with that which my Prophet (sallallaahualaihi wasallam) has taught me, “O Allaah provide us with the provision of our hearing, and our sight, and our strength as long as we are alive and make it a legacy from us.”
And indeed the One free from all imperfections has favoured me and responded by providing me with all of that. So I am able to research, authenticate, and write with the strength that very few have, and I pray the involuntary prayers standing, and I drive my car by myself covering vast distances, and at high speeds about which some of those who are close to me have advised me to reduce, but I have an explanation for that which is known to some of them!
I say this from the point, “And proclaim the bounty of your Lord.” (ad-Duhaa:11)
Hoping from my Lord, the One free from all imperfections and the Most High, that He increases His favours upon me, and makes all of that a legacy from me, and that He takes my life away while I am a Muslim, upon the Sunnah, for which I have dedicated my life in calling to and writing for. And that He unites me with the martyrs and the righteous, and they are the best companions, indeed He is the All-Hearing, the One who responds.
May Allaah have mercy on the Shaykh and grant him Firdaws.

Saturday, October 19, 2013

THE TRUE TREASURE (I went to steal from him, but he stole from me)

A burglar scaled the wall of Maalik bin Dinar’s house one night and easily managed to get inside. Once inside the house, the thief was disappointed to see that there was nothing inside actually worth stealing. The owner of the home was inside at the time, he was busy performing prayer. Realizing that he was not alone, Maalik quickly ended his prayer and turned around to face the thief. Without showing any sign of being shocked or afraid, Maalik calmly extended greetings of peace and then said, "My brother, may Allah forgive you. You entered my home and found nothing that is worth taking, yet I do not want you to leave my home without taking away some benefit."
He stood up, went to another part of the room, and came back with a jug full of water. He looked into the eyes of the burglar and said, "Make ablution and perform two units of prayer, for if you do so, you will leave my home with a greater treasure than you had initially sought when you entered it."
Much humbled by Maalik’s manners and words, the thief said, "Yes, that is a generous offer indeed."
After making ablution and performing two units of prayer, the burglar said, "O Maalik, would you mind if I stayed for a while, for I want to stay to perform two more units of prayer?"
Maalik said, "Stay for whatever amount of prayer Allah decrees for you to perform now."
The thief ended up spending the entire night at Maalik’s house. He continued to pray until the morning. Then Maalik said, "Leave now and be good."
But instead of leaving, the thief said, "Would you mind if I stayed here with you today, for I have made an intention to fast the day?"
"Stay as long as you wish," said Maalik.
The burglar ended up staying for a number of days, praying during the late hours of each night and fasting throughout the duration of each day. When he finally decided to leave, the burglar said, "O Maalik, I have made a firm resolve to repent for my sins and for my former way of life."
Maalik said, "Indeed, that is in the Hand of Allah."
The man did mend his ways and began to lead a life of righteousness and obedience to Allah. Later on, He came across another burglar he knew. [His friend] said to him, "Have you found your treasure yet?"
He said, "My brother, what I found is Maalik bin Dinaar. I went to steal from him, but it was he who ended up stealing my heart. I have indeed repented to Allah, and I will remain at the door [of His Mercy and Forgiveness] until I achieve what his obedient, loving slaves have achieved."
[al-Mawaa'idh wal-Majaalis: 85]
Source: The above is taken from the book "Stories of Repentance" from dar-us-salam publications

Friday, October 18, 2013

Story of a Man who did not fulfill the rights of others

One day, as Ali bin Abi Taalib and al-Hussain bin Ali were walking together, they heard a man supplicating to Allah. The man was begging Allah to forgive him for his evil crimes. His sincere tone and eloquent words aroused the interest of Ali, who turned to his son and said, "Do you not hear the man who is so very contrite because of his sins? Go catch up with him and call him."
When al-Hussain caught up with the man, he saw that he was clean-looking, clean-smelling, with nice clothes and altogether handsome- except that he seemed to be paralyzed on the right side of his body. Al-Hussaid said, "Answer the summons of the Leader of the believers, Ali bin Abu Taalib."
Dragging his right side, the man followed al-Hussain back to where Ali was waiting for them.
"Who are you and what is your story," asked Ali.
"My story is that of a man who did not fulfill the rights of others and is now being punished for that," said the man.
"And what is your name?" asked Ali.
"Munaazil bin Laahiq," said the man.
"And what is your story?" asked Ali.
"I was famous among the Arabs for my frivolous and sinful exploits. Merciful and kind, my father would constantly admonish me and advise me to mend my ways. He would remind me of Allah’s punishment, saying, ‘My son, do not go against He who punishes with the Hell-fire!’ When he would persist in advising me, I felt his voice grating on my nerves. I would get so frustrated that I would beat him with harsh blows. In response to my blows, he one day said, ‘By Allah, I will fast withoug breaking my fast and I will pray without stopping to sleep.’ He fasted for an entire week, but seeing no change in my behavior, he climbed a camel and set off to perform Hajj. His parting words were, ‘I am going to the House of Allah, and there I will seek help from Allah against you.’ When he reached Makkah, he embraced the curtain of the Kaa’ba and supplicated against me, asking Allah to make me paralyzed on one side of my body. By the One Who raised the sky and sends down the rain, no sooner did my father finish his supplication than I became paralyzed on my right side, which became like a piece of wood. Anyone that would then pass by me would point to me and say, ‘Allah answered his father’s supplication against him.’"
"What did your father do then?" asked Ali.
"O Leader of the Believers, after he became pleased with me, I asked him to go back and invoke Allah on my behalf. He agreed to do so. I walked alongside him as he rode on his camel, until we reached a place called the Valley of Arak. When we reached there, a group of birds flew away from a tree, their sudden movement frightened the camel. As the camel raced off in a state of fright, my father fell off it and died."
It was certainly late for the man, but not too late, and so Ali advised him to continue to supplicate and to repent for his past misdeeds. Ali then parted from the man, but before leaving him, he taught him the supplication that a person in distress should say. [The narration does not specifically mention which supplication it was that Ali taught the man.]
The above story is taken from "The Stories of repentence" published bu dar-us-salam