The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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Category: Children

Urging one’s kith and kin to Obey Allah and refrain from evils

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Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 38
Urging one’s kith and kin to Obey Allah and refrain from evils

Allah, the Exalted, says:

“And enjoin Salat (the prayer) on your family, and be patient in offering them (i.e., the Salat).” (20:132)

“O you who believe! Ward off yourselves and your families against a Fire (Hell), whose fuel is men and stones.” (66:6)

298. Abu Hurairah (May Allah be pleased with him) reported: Al-Hasan bin `Ali (May Allah be pleased with them) took one of the dates of the Sadaqah (charity) and put it in his mouth, whereupon Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Leave it, leave it, throw it away. Do you not know that we do not eat the Sadaqah (charity)?”
[Al-Bukhari and Muslim].

299. `Umar bin Abu Salamah (May Allah be pleased with him) reported: I was a boy under the care of Messenger of Allah (sallallaahu ’alayhi wa sallam), and my hand would wander about in the dish. Messenger of Allah (sallallaahu ’alayhi wa sallam) said to me “Mention Allah’s Name (i.e., say Bismillah before you start eating), eat with your right hand and eat from what is near to you”. I always followed this way of eating after this incident.
[Al-Bukhari and Muslim].

300. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “All of you are guardians and are responsible for your subjects. The ruler is a guardian and responsible for his subjects; the man is a guardian of his family; the woman is guardian in her husband’s house and responsible for her wards; a servant is guardian of his master’s property and responsible for his ward. So all of you are guardians and are responsible for your subjects”.
[Al-Bukhari and Muslim].

301. `Amr bin Shu`aib reported on his father’s authority that his grandfather (May Allah be pleased with him) said: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Command your children to perform Salat (prayer) when they are seven years old, and beat them for (not offering) it when they are ten, and do not let (boys and girls) sleep together”.
[Abu Dawud].

302. Sabrah bin Ma`bad Al-Juhani (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Teach a boy Salat (the prayer) when he attains the age of seven years, and punish him (if he does not offer it) at ten”.
[Abu Dawud and Tirmidhi].

The narration in Abu Dawud is: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Order a boy to perform Salat (the prayer) when he is seven years old”.

Sahih Bukhari : Book 66: Sacrifice on Occasion of Birth (Aqiqa)

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Translation of Sahih Bukhari, Book 66:

Sacrifice on Occasion of Birth (`Aqiqa)

Volume 7, Book 66, Number 376:

Narrated Abu Musa:

A son was born to me and I took him to the Prophet who named him Ibrahim, did Tahnik for him with a date, invoked Allah to bless him and returned him to me. (The narrator added: That was Abu Musa’s eldest son.)

Volume 7, Book 66, Number 377:

Narrated ‘Aisha:

A boy was brought to the Prophet to do Tahnik for him, but the boy urinated on him, whereupon the Prophet had water poured on the place of urine.

Volume 7, Book 66, Number 378:

Narrated Asma’ bint Abu Bakr:

I conceived ‘Abdullah bin AzZubair at Mecca and went out (of Mecca) while I was about to give birth. I came to Medina and encamped at Quba’, and gave birth at Quba’. Then I brought the child to Allah’s Apostle and placed it (on his lap). He asked for a date, chewed it, and put his saliva in the mouth of the child. So the first thing to enter its stomach was the saliva of Allah’s Apostle. Then he did its Tahnik with a date, and invoked Allah to bless him. It was the first child born in the Islamic era, therefore they (Muslims) were very happy with its birth, for it had been said to them that the Jews had bewitched them, and so they would not produce any offspring.

Volume 7, Book 66, Number 379p:

Narrated Anas bin Malik:

Abu Talha had a child who was sick. Once, while Abu Talha was out, the child died. When Abu Talha returned home, he asked, “How does my son fare?” Um Salaim (his wife) replied, “He is quieter than he has ever been.” Then she brought supper for him and he took his supper and slept with her. When he had finished, she said (to him), “Bury the child (as he’s dead).” Next morning Abu Talha came to Allah’s Apostle and told him about that. The Prophet said (to him), “Did you sleep with your wife last night?” Abu Talha said, “Yes”. The Prophet said, “O Allah! Bestow your blessing on them as regards that night of theirs.” Um Sulaim gave birth to a boy. Abu Talha told me to take care of the child till it was taken to the Prophet. Then Abu Talha took the child to the Prophet and Um Sulaim sent some dates along with the child. The Prophet took the child (on his lap) and asked if there was something with him. The people replied, “Yes, a few dates.” The Prophet took a date, chewed it, took some of it out of his mouth, put it into the child’s mouth and did Tahnik for him with that, and named him ‘Abdullah.

Volume 7, Book 66, Number 379i:

Narrated Anas:

As above.

Volume 7, Book 66, Number 380:

Narrated Salman bin ‘Amir Ad-Dabbi:

I heard Allah’s Apostle saying, “‘Aqiqa is to be offered for a (newly born) boy, so slaughter (an animal) for him, and relieve him of his suffering.” (Note: It has been quoted in Fateh-AL-Bari that the majority of the Religious Scholars agrees to the Hadith narrated in Sahih At-TlRMlZY that the Prophet was asked about Aqiqa and he ordered 2 sheep for a boy and one sheep for a girl and that is his tradition “SUNNA”.)

Volume 7, Book 66, Number 381:

Narrated Habib bin Ash-Shahid:

Ibn Sirin told me to ask Al-Hassan from whom he had heard the narration of ‘Aqiqa. I asked him and he said, “From Samura bin Jundab.”

Volume 7, Book 66, Number 382:

Narrated Abu Huraira:

The Prophet said, “Neither Fara’ nor ‘Atira (is permissible):” Al-Fara’ nor ‘Atira (is permissible):” Al-Fara’ was the first offspring (of camels or sheep) which the pagans used to offer (as a sacrifice) to their idols. And Al-‘Atira was (a sheep which was to be slaughtered) during the month of Rajab.

Volume 7, Book 66, Number 383:

Narrated Abu Huraira:

The Prophet said, “Neither Fara’ nor ‘Atira) is permissible).” Al-Fara’ was the first offspring (they got of camels or sheep) which they (pagans) used to offer (as a sacrifice) to their idols. ‘Atira was (a sheep which used to be slaughtered) during the month of Rajab.

Is it not time to Purify our hearts and nurture our Children Correctly – Dr Murtaza bin Baksh[Video|Urdu-En Subtitles]

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Courtesy: Bilaal Na’eem @ Manhaj ul-Haqq

How does a Father Teach his Children Tawheed? – Shaykh al-Uthaymeen

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Video Courtesy : Bilal Nahim

كيف يعلم الأب أبناءه التوحيد؟
Translated By Abbas Abu Yahya

Shaykh Allama Muhammad bin Salih al-Uthaymeen -Rahimullaah- was asked:

How does a father teach his children Tawheed?

 He answered:

 ● ‘He teaches them Tawheed just like he teaches them other matters of the Deen. From the best of what is in this subject is the book ‘The Three Principles’ by Shaykh-ul-Islaam Muhammad bin AbdulWahab. If he makes them memorise it by heart and explains to them its meanings appropriately to their understanding and their intellects.

Then there comes a lot of goodness from this. This is because this book is built upon questions and answers, and clear easy expressions, which have no complexity.

Then the father shows them the Ayaat of Allaah (His signs) so that he can practically implement what is mentioned in this small book.

For example,  the sun, the father asks, who created it? Likewise the moon,  the stars,  the night and day, you say to them:

‘The sun, who created it? Allaah.

The moon?   Allaah,  the night?  Allaah, the day?  Allaah.  Allaah -Azza wa Jal- created all of these. This is so that one can water the tree of the Fitrah (the natural disposition) because the human himself has been created with his natural disposition upon Tawheed of Allaah -Azza wa Jal.

 Like the Prophet -sallAllaahu alayhi wa sallam- said:

(كل مولود يولد على الفطرة ، فأبواه يهودانه أوينصرانه أو يمجسانه)

‘Every newborn is born upon the Fitrah (natural disposition), so it is his parents who either make him into a Jew or into a Christian or into a Majoos (fire worshipper).’

● Also he teaches them Wudu, how to make Wudu by demonstration and saying: This is how one does Wudu, and he performs the Wudu in front of him.

● Likewise the Salah (prayer), along with taking aid with Allaah Ta’ala, and asking Allaah -Azza wa Jal- for guidance for them. Also, that one keeps away from any statement which opposes good behaviour or every prohibited action, so he should not get them used to lying,  cheating and treachery,  nor lowly manners.

Even if the father was trialed by prohibited actions, like if he was trialed by smoking,  he should not smoke in front of them because they will get used to it and it will become easy upon them to do it as well.

 One should know that every man of a household is responsible for the people of the house, due to the saying of Allah Tabaraka wa Ta’ala:

(يَا أَيُّهَاالَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً)

《 O you who believe! Ward off from yourselves and your families a Fire (Hell)》[Tahreem: 6]

Our protecting them from the fire cannot be except if we get them used to righteous actions and to leave off bad actions. The Messenger of Allaah -sallAllaahu alayhi wa sallam- affirmed that in his saying:

(الرجل راع في أهله ومسؤول عن رعيته)
‘A man is a shepherd for his family and he is responsible for his flock.’

A father should know that their being righteous is beneficial to him in this world and the hereafter Indeed from the closest of people to their fathers and mothers are the righteous children, male and female.

(وإذا مات الإنسان انقطع عمله إلا من ثلاث: صدقة جارية، أو علم ينتفع به،أو ولد صالح يدعو له )
‘When a person dies his actions cease except for three: continuous charity,  or knowledge people benefit from,  or a righteous child who supplicates for him.’

We ask Allah Ta’ala to aid all of us upon carrying out the trust and responsibility.’

[Silsilah Noor ala Darb. Tape: 350 side A]

Showing Mercy Towards Children is a Means of Achieveing the Mercy of Allah : Umm ‘Abdillah Al-Waadi’iyyah

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From Umm ‘Abdillah Al-Waadi’iyyah’s “My Advice to the Women”

From Umm ‘Abdillah Al-Waadi’iyyah’s “Naseehati Lin-Nisaa’ ” (My Advice to the Women).   I typed this excerpt from the english translation published by Tarbiyyah Bookstore.  To save time in typing, I omitted the chains of narration for the ahadeeth (but still included all references), as some of them were rather long.  Other than that, I didn’t deviate from the translated text, translated by the brother Abul-Layth

Chapter: Whoever Does Not Show Mercy Will Not Be Shown Mercy (pages 117-122):

Aboo Hurayrah narrated that the Messenger of Allah, salallahu ‘alaihi wa salam, kissed Al-Hasan while Al-Aqra ibn Haabis at-Tameemee was sitting near him.  A-Aqra said, “Indeed I have ten children and I have never kissed any of them.”  The Messenger of Allah looked at him and said,  “Whoever does not show mercy will not be shown mercy.”  [Saheeh al-Bukhaari, 426/10]

From Shaddaad ibn Aws who said that the Messenger of Alah, salallahu ‘alaihi wa salam, said, “Verily Allah has perscribed al-ihsaan (excellence) for everything.  So when you kill, you should kill in the best manner.  And when you slaughter, you should slaughter in the best manner.  Let each of you sharpen his knife to provide ease for his animal.”  [Saheeh Muslim]

“Al-ihsaan” or “excellence” in the arabic language is procifency in performing an action, while perfecting it with sincerity.  In Islaamic law, Al-Ihsaan is what the Prophet, salallahu ‘alaihi wa salam, has explained in his statement:  “That you worship Allah as though you see Him, but since you are un able to see Him, then He most certainly sees you.”

Ibn Rajab said concerning the prophetic narration of Shaddaad, “This prophetic narration indicates the obligation of excellence in all of the actions.”  [Jami’Al-Uloom 151]

From the types of mercy which can be shown to a child is kissing him:  ‘Aa’ishah said that a Bedouin man came to the Prophet, salallahu ‘alaihi wa salam, and  said, “You (people) kiss the children and we do not kiss them.”  So the Prophet said, “Is there anything that I can do once Allah has removed mercy from your heart?”  [Saheeh Al-Bukhari 426/10]

‘Umayr ibn Ishaaq said, “I was with Al-Hasan ibn ‘Alee when we met with Aboo Hurayrah who said, “Show me where I might kiss you in the place where I saw the messenger of Allah kiss.”  He replied, “Al-Qameesah” (shirt or upper garment), He said, “So he kissed the front of his stomach.”  [Ahmed with a hasan chain]

From the types of mercy that can be shown to a child is carrying him while in prayer.  Abu Qataadah said that the Prophet, salallahu ‘alaihi wa sallam, came out to us with Umaamah bint Abeel-‘Aas on his shoulders.  Then he prayed.  When he bowed, he placed her on the ground and when he rose from bowing, he lifted her back off the ground.”  [Saheeh Al-Bukhaari]

On the authority of Abu Shaddaad, from his father, who said that the Prophet, salallahu ‘alaihi wa sallam, came out to us for one of the ‘ishaa prayers carrying Hasan and Husayn.  The Messenger of Allah stepped forward and set them both down.  Then he prayed and prostrated between their backs a single prostration that was lengthy.  My (Abu Shaddaad’s) father said, ‘Then I raised my head and the child was on the back of the Messenger of Allah while he was prostrating.  I then returned to my prostration.’  So once the Messenger of Allah had completed his prayer, the people said, ‘O Messenger of Allah, certainly you have prostrated between two backs in your prayer.  Certainly the length of this prostration led us to believe that something had happened or that revelation had decended upon you.’  He, salallahu ‘alaihi wa sallam, said, ‘None of that occured, rather this child moved around me and I didn’t wish to disturb him until he had finished.’  [hadeeth collected in An-Nasaa’ee, authenticated by Shaykh Muqbil]

From the types of mercy that can be shown to smaller children is playing with them:  Umm Khaalid bint Khaalid ibn Sa’eed said, “I came to the Messenger of Allah, salallahu ‘alaihi wa sallam, along with my father and I was wearing a yellow shirt.  The messenger of Allah said, ‘Sanah, sanah!’ (this means ‘good’ in the ethiopian langauge)  Umm Khaalid further said, ‘Then I started playing with the seal of Prophethood.  My father admonished me, but the Messenger of Allah said (to my father) ‘Leave her.’  The Messenger of Allah then addressed me saying, ‘Ablee wa akhliqee, thumma ablee wa akhliqee, thumma ablee wa akhliqee.’ (Trans. note: This phrase ‘ablee wa akhliqee’ is used by the arabs to supplicate for an extended life.  Its meaning could be conveyed in the following expression: ‘May you live so long that your garments become worn and ragged.’)  So she (Umm Khaalid) remained this way until (this supplication for her became actualized and subsequently) she would be mentioned by the people,” meaning that she would remain until her garments became old and ragged.  [Saheeh Al-Bukhaari 425/10]

Mahmood ibn Ar-Rabee’ said, “I remember when I was a boy of Five years old, the Prophet, salallahu ‘alaihi wa sallam, took water from a bucket with his mouth (majjatan majjahaa) and threw it in my face.”

Al-Haafidh said, ” ‘Majj’ is the expelling of water from the mouth.  It is said that nothing is refered to as ‘majj’ except if it is from a distance.   The action of the Prophet, salallahu ‘alaihi wa sallam, with Mahmood was either from his play with him or it was a means of blessing him with it just as he used to do with the children of his companions.”

Anas ibn Maalik said, “Certainly the Prophet, salallahu ‘alaihi wa sallam, used to spend time with us to the extent that he even said to my young brother, ‘Oh father of ‘Umayr, what did the little birdie do?’  ”  [Saheeh Al-Bukhaari 526/10]

In addition, from the types of mercy that can be shown to a child is placing the child in one’s lap.  ‘Usaamah ibn Zayd said that the Messenger of Allah, salallahu ‘alaihi wa sallam, used to take me and place me on his thigh and he would place al-Hasan ibn ‘Alee on his other thigh, then he would come close to us and say, “Oh Allah!  Please be merciful to them, for indeed, I am merciful to them.”  [Saheeh Al-Bukhaari 434/10]

Therefore, this is how one might be affectionate with the smaller children concerning everything they might need or how they might be amused.  This is an appropiate means of showing them mercy and affection, as long as this does not lead towards bringing about improper behavior.

Certainly the Prophet, salallahu ‘alaihi wa sallam, has praised the women of Quraysh because they possessed praiseworthy characteristics and from them is their affection for children.

Narrated upon Abu Hurayrah that the Messenger of Allah, salallahu ‘alaihi wa sallam, said, “The best wome to ever ride the camel were the women of Quraysh.”  [Saheeh Al-Bukhari 511/9]

He also said, “The most righteous from the women of Quraysh are those who are most affectionate (“ahnaah”) to the child during its youth and who are most protective concerning their husband’s property.”  Al-Haafidh said that “ahnaah” is from affection, which is compassion and tenderness.

The mercy that is shown to the young children and other than them is from the reasons that cause a person to achieve the mercy of Allah.

It has also reached us from the Prophet, slallahu ‘alaihi wa sallam, that he said, “He is not from us who does not show mercy to the young and does not honor the old.”

Your Flesh and Blood : The Rights of Children : Shaikh Muhammad Baazmool

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Shaikh Muhammad ‘Umar Baazmool
Al-Ibaanah Book Publishing
Al-Ibaanah.com

About the Book:

This book is a complete translation of the concise booklet “Fildhaat-ul-Akbaad Huqooq-ul-Awlaad” (Your Flesh and Blood: A Lecture on the Rights of Children). The source used for the translation was the 2006 Daar-ul-Istiqaamah Edition. The origin of this publication in the Arabic language was a lecture the Shaikh gave which was then transcribed and published in book format. All quotes and narrations are referenced in the original publication.

Although small in size, this booklet presents the readers with a valuable discussion on some of the rights and privileges of children, which parents are obligated to fulfill. Indeed, it is not only the children who will be asked concerning their behavior towards their parents on the Day of Judgement but also the parents will be asked concerning their children and how they raised them. Therefore, we must know the rights of our children and strive to fulfill our duties towards them so that they in turn may serve as righteous deeds for us and benefit us after we die.

Shaikh Muhammad Baazmool is one of the well known people of knowledge in Saudi Arabia. Currently, he serves as a member of the teachers’ committee in the College of Da’wah and Usool-ud-Deen at Umm-ul-Qurraa University, Makkah, Saudi Arabia. He has authored numerous books and given many lectures, some of which have been transcribed, as is the case with this booklet.

Excerpts from the Book:

“Allaah has given importance to the caring and maintaining of our flesh and blood since their inception – from the time that a Muslim thinks about getting married. The Messenger ordered every youth to strive towards marriage on the condition that he can accommodate a wife, i.e. he has the ability to fulfill the responsibilities of marriage and the obligations of marital life.”

“Thereafter, he (sallAllaahu ‘alayhi wa sallam) ordered us to choose a righteous wife. This is since the Messenger informed us of the effect that a person’s immediate family has over him in the narration reported by Abu Salamah bin ‘Abdir-Rahmaan who related from Abu Hurairah that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: ‘There is no child except that he is born upon true faith (Fitrah), but it is his parents that make him a Jew or a Christian or a Zoroastrian. Just as an animal gives birth to a baby animal that is whole, do you find it mutilated?’ Then Abu Hurairah recited: ‘…the Fitrah of Allaah which He created mankind upon.’ [Surah Ar-Room: 30]”

“The Messenger of Allaah has instructed us how to expiate this fitnah. Hudhaifah reported: ‘We were sitting one day with ‘Umar when he asked us: ‘Which one of you memorized the words of Allaah’s Messenger concerning trials?’ I replied: ‘I did, just as he said it.’ He said: ‘You are quick to respond!!’ I said: ‘A man’s trials with regard to his family, his wealth, his children and his neighbor are expiated by prayer, fasting, charity, and commanding (good) and forbidding (evil).’”

“A Muslim may work and comply with all of the things (we just mentioned) and ask Allaah for success and assistance. However, what occurs may be something other than what you intended. So you must know that this is part of Allaah’s Divine Decree which He has allowed to occur. Just look at the son of the messenger of Allaah, Nooh, and at how he wasn’t righteous. And look at the wife of Loot who also wasn’t righteous, as well as the wife of Nooh, even though they were married to prophets of Allaah. Allaah says: ‘And Nooh called upon his Lord and said: ‘O my Lord, verily my son is of my family! And certainly Your promise is true, and You are the most just of judges. He said: ‘O Nooh! Surely, he is not of your family. Verily, it is an act that is dishonorable. So do not ask Me about that of which you have no knowledge. I admonish you lest you should be one of the ignorant.’ Nooh said: ‘O my Lord! I seek refuge in you from asking You about that which I have no knowledge of. And unless You forgive me and have mercy on me, I would indeed be one of the losers.’ [Surah Hood: 45-47]”

Download PDF :  Your Flesh and Blood – The Rights of Children

The following articles are extracted from the above eBook: 

 

K9 Web Protection for PC, iPhone and Android (Free) – Protect Your Children!

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Supplication of Shaykh Muqbil’s Mother

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In her biographical account of her father, Umm ‘Abdillaah Al-Waadi’iyyah said:

“His father died while he was young and he didn’t know him. So he grew up as an orphan and under the care of his mother for a period of time. She would ask him to work to make money and order him to look at the state of his community so that he could be like them. But he would turn away from this and say: ‘I will go out to study.’ So she would say: ‘May Allaah guide you.’ (hadaakAllaah). She would supplicate for him to be guided, as several women who were around at that time informed me. Perhaps her supplication coincided with the time when supplications are accepted since he became one of the guided, guiding others.” [Nubdhah Mukhtasarah: pg. 18]

Source :  Autobiography of Shaikh Muqbil bin Haadee Al-Waadi’ee (rahimahullaah) – Al-Ibaanah.com Must Read

Do not pray against your children:

The Prophet (sal Allahu alaihi wa sallam) forbade praying against one’s children, one’s wealth and one’s own self, lest that be at a time when the du’aa is answered. He (sal Allahu alaihi wa sallam) said:

“Do not pray against yourselves, do not pray against your children, do not pray against your wealth, lest that coincides with a time when Allah is asked and He gives, so He answers your prayer.”

[Sahih Muslim]

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Advice for the youth in the begin stages of uprightness – By: Shaykh Abdul Aziz Aali Shaykh

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ADVICE FOR THE YOUTH IN THE BEGIN STAGES OF UPRIGHTNESS

By: Shaykh Abdul Aziz Aali Shaykh

Question:

Asalaamu alaikum may Allaah treat you well and the muslim benefit from your knowledge; the questioner asks: for the youth that are in the being stage of uprightness (upon the truth); what do you advise him with? And how does he know the people who are upon the sound Manhaj from those who are upon an evil Manhaj?

Answer:

I advise him with the fear of Allaah and the praising of Allaah for saving him from misguidance and going astray and guided him to the straight path. (Also) let him search for the scholars who are adhering to the legislation (of Islam); and let him read their books and be diligent in gaining understanding of the religion of Allaah.

Let him distance himself from those who don’t have ability to be apparent in front of the people; And their followers are only hidden and concealed. Certainly these are the things that diverts from the upright inclination. These people desire that their evil affairs be concealed; so let him distant himself from these people. Let him search for a scholar that possesses taqwa; and he will give him insight and direct him.

He should read much of the Quran, Sunnah and the books of creed.

I ask Allaah that He prepares him for the possession of knowledge and that he is taken by his hand to what’s good.

Translator: Abu Anas Atif Hasan
Posted with Permission from : Al-Binaa Publishing | Durham NC

Cultivating The Children Upon Tawheed – Shaykh Muhammad ibn Rabee al-Madkhalee [Audio|Ar-En]

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Cultivating The Children Upon Tawheed by Shaykh Muhammad ibn Rabee' al-Madkhalee

Listen / Download Mp3 Here (Time 01:06:08)

Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d

Muwahhideen Publications in conjunction with Masjid Anas Bin Malik is pleased to present a LIVE tele-lecture on Friday 14th June 2013 with the Noble Shaykh Muhammad Ibn Rabee’ Ibn Haadee al-Madkhalee (MayAllah Preserve Him) as part of this weekend’s conference entitled, “Teaching Our Children Tawheed”. Shaykh Muhammad is the son of Ash-Shaykh al-Allaamah Rabee’ Ibn Haadee al-Madkhalee (May Allah Preserve Him) and is a professor of ‘Aqeedah in The Islaamic University of Madeenah.

Posted from: http://store.mpubs.org

Fear of Shirk – Aboo Sufyaan Uthmaan Beecher [Audio|En]

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Listen / Download Mp3 Here (Time 23:57)
[audio http://salafiaudio.files.wordpress.com/2013/07/khutbah-fear-of-shirk-aboo-sufyaan-uthmaan-beecher.mp3]

Posted from: http://soundcloud.com/noor-al-furqaan/khutbah-fear-of-shirk-camp

We should (truly) be afraid of the reality of shirk since Ibraaheem (`alayhis-salaam) was the Imaam of the monotheists, and he demolished the idols with his hands, yet still feared falling into shirk. If the Imaam of the monotheists, Ibraheem (`alayhis-salaam), feared shirk for his own being, should we not, as average every-day monotheists, be moreso afraid for ours?

»وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ«
«Keep me and my sons away from worshiping idols.»
[Soorah Ibraaheem (4):35]


Ibn Taymiyyah (rahimahullaahu ta`aala) commented: WHO can be safe from trials after that? [Collected by Ibn Abee Haatim in his Tafseer]

Related Links: (Must Read)

(Must Listen) A Talk to the Youth – Abu Muhammad al-Maghribee [Audio|En]

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A Talk to the Youth
(Al-Istiqaamah seminar, Masjid at-Tawheed, Detroit)
Abu Muhammad al-Maghribee (hafidhahullaah)

Listen / Download Mp3 (Time 01:06:40)

Guidelines on Children’s Clothes with Pictures and on Dolls – Sheikh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him)

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Guidelines on Children’s Clothes with Pictures and on Dolls
Sheikh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him)

Question:

Here, one of the sisters asks: What is the ruling on clothing children with clothes which contains pictures of things which have souls if it is not possible to erase these pictures from them, because by erasing them (the pictures), the garment is spoiled?

So, the Sheikh replied:

Answer:

Without doubt, it has to be said, that for the likes of this question, the purchasing of the garment which is illustrated with pictures, has to have definitely already occurred by mistake or negligence from the father or mother who bought (it), because the fundamental principle is that it is not appropriate for the Muslims that they purchase clothes which have pictures on them. However, a person may be unaware, and he may be negligent, and they may forget…and he may forget and he may purchase a garment, (and) after he returns with it to his house it becomes clear to him that there is a full prohibited picture on it. So, in this situation also, this question (above) is not to be found. It is imperative that another introduction precede it (this question), and it is…the changing of the garment for another garment from the place where it was purchased from, (whereby this new garment) does not have on it a prohibited picture. So if… so if it was not possible for the father or the mother to change it (for another garment), then here in the third stage (of this situation) this question comes about.

So, I remind about these two introductions (which should be placed before the question) because the majority of the people are heedless when they proceed to the markets. They buy everyday necessities (which are made) from different materials, from them which are the likes of those things which are spread out (carpets, rugs, mats etc.) and blankets or what resembles that, those (things) which are predominantly illustrated with pictures and decorated. And they do not pay any attention to them at all (these materials which have pictures) and they buy them with the excuse that these materials are not respected (because they are sat on, slept on etc.) and are not hung up. So, we say: It is imperative upon the Muslims that they be those who are awake (and) not those who are asleep, and that they pay attention to the plot of the disbelievers, those who are invading them in the midst of their own house with diverse ways – and that which is from them (these ways) are these clothes which are illustrated with pictures.And it (this matter) is mentioned bit by bit, specifically if the people are in need of it. And in a manner more specific when they are made heedless through some of the erroneous guidelines, through some of the fataawa (religious edicts) which are not based upon authentic proof, like (the fataawa for) these dolls and children’s toys which cram up the markets and the mothers go and buy for the boys and girls many a thing from these amusements in the name of them (being) toys for children or toys for girls.

So, it is imperative that we remember something here, and it is that the toys (i.e. dolls) which are allowed to be used for the small children… rather I say for girls only and not for the males from the children, that there is not out there any proof for the permissibility (of these toys/dolls) except the hadeeth of ‘Aaishah (may Allah be pleased with her) which says that she used to send for the daughters from the daughters of her neighbours to come to her and she would play with them with girls’ toys and the Messenger (sallallahu ‘alaihi wa ‘ala aalihi wa sallam) would help her in that and consent to her (doing that) and he would not rebuke her. Rather, indeed he (sallallahu ‘alaihi wa ‘ala aalihi wa sallam) [entered upon her] one time and saw amongst her toys a horse with two wings. So he (‘alaihi salaam) said to ‘Aaishah, playing about with her: ‘A horse which has two wings?!’ She said: ‘O’ Messenger of Allah, have you not heard’ or ‘has it not reached you that the horse of Sulaymaan (‘alaihi salaam) had wings?’ and he (‘alaihi salaatu wa salaam) laughed and he affirmed her in that. This hadeeth is the proof which makes it possible for us to rely upon it in allowing girl’s toys (i.e. dolls) with images and sculptured forms.

However, there is a principle of fiqh (jurisprudence) out there that every text which comes and carries within its folds a ruling which is an exception from the general proofs, then this ruling is halted at and it is not increased upon because it is against the fundamental principle. And that which was like that, i.e. that which was against the fundamental principle, then an analogy (qiyaas) is not made from that which was irregular to the fundamental principle, (and) because that which was against (an) analogy (being made with it), cannot (then) be used to make (a further) analogy based upon it, and indeed it is but connected (back) to the general principle.

If this meaning is clear to all, inshaa’Allah, then at this time we say: The toys which Sayyidah ‘Aaishah (may Allah be pleased with her) [had], they were from that type which some of the other women engaged in, in diverting the attention of their children away from requesting food and drink in the state of them fasting. And indeed they (the women) used to take for them images from coloured wool, from cotton and give them to those who were fasting from the youngsters, diverting their attention away from requesting food and drink. This type from the images, this type from the toys of the children, it was a local (type of image and toy) and it was a domestic [i.e. in the house] (type of image and toy), and it was not imported from outside the Islamic households, let alone being imported from the lands of disbelief and misguidance which manufacture toys and figures which are in accordance with their tastes, with their habits and their customs, and which do not agree in any way whatsoever with the habits of the Muslims and their customs and the rulings of their share ‘ah. And from that which shows you this, is what you see in these (imported) images, from the (imported) figures (which) sometimes are small (in size) and sometimes are big (in size), until (even) a young girl (who) can just about hold the doll and (yet) it is the same length as her and the same width as her and it has blond hair and clipped (in its hair) from the sides like the male children. And it (the imported doll) has a garment which are shorts i.e. the garment which has no legs to it, and it has the short garment which reveals the thighs (of the dolls). These sculptured forms contain the customs of those disbelievers and their habits and their mannerisms.

So, if we entered these sculptured forms into our houses, then first that (shows) that we are pleased with what they contain (i.e. from the customs, habits and mannerisms of those who made them)…firstly…, and secondly, that we are teaching our children (those) mannerisms and that we are bringing them up since their tender age upon finding pleasant these objects which are mutually contradictory to the Islamic clothing, and in particular that which is related to the men. And due to this, it is imperative upon us to beware of these imported clothes from the lands of disbelief with their [different] types and their (different) forms and their (different) purposes, and from that are the clothes of young children.

So we, with great sorrow, every time we enter a house we find the children of our brothers, those who adhere – according to our claim – to the Book of our Lord and the Sunnah of our Prophet, despite all of that, we find that the children have been dressed in clothes which have pictures on them and lewd pictures. Then, this calamity has spread until we have begun to clothe our youths who have passed the age of responsibility with shirts which have pictures on the back and on the front. And (when) sometimes we pray the Friday prayer, there comes to the Friday prayer, as you know, the one who does not pray except on the day of Friday, and most of his life he spends in play and amusement and despite that he (stills) attends the Friday prayer. So, we see him praying and behind him i.e. on the back of his shirt, there is a picture of a woman with her hair flowing and visible from her is her arm and her neck and the likes of that, and we face this picture (whilst praying).

These strange acts of heedlessness from the Muslims, I think that that which helps in spreading these shameful things and these Islamic violations is the saying that the prohibited images are indeed only but firstly, the three- dimensional images which have a shadow. As for that which is not three- dimensional, then these they claim are permissible and allowed and especially if they were not formed by the hand but were rather but formed with a photo camera or a printer. So, these are from the whisperings of shaytaan which he has thrown amongst humanity in this time and beautified for them (the fact) that there is nothing wrong with them.

So, it is upon the Muslims therefore, to stay away from buying any type from the types of clothes which have these pictures on them due to what we have mentioned earlier.

And in conclusion I say in response to that question (asked above): If the affair revolves around scraping off (the picture from) the garment and wasting the benefit from it and around seeking pleasure from it (the garment) despite its obvious and hidden shortcomings…I say if…., then seeking benefit (from it) is permissible. However, I believe that the believing woman and the one who with her capability is truly the mistress of the house, (should) erase the traces of that picture by scraping (it) off and with embroidery whereby the head is wiped out because the affair is as he (‘alaihi as salaam) said:

‘Indeed, the picture is but the head’.

So, if the head is wiped out, the picture is wiped out, even if some of its traces remain. And with this has the answer been completed inshaa’Allah.

Taken from the cassette entitled: Tawjeehaat Lil-Mar’atil- Muslimah (guidelines for the Muslim woman) of Sheikh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him).

Translated by: Abu Yusuf, Sagheer Ibn ‘Abdir-Rasheed Al-Kashmeeree

Teaching the child Kalimatut-Tawheed (Laa Ilaaha Illallah – There is no god/deity deserving of worship in truth except Allah)

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Teaching the child Kalimatut-Tawheed
(Laa Ilaaha Illallah – There is no god/deity deserving of worship in truth except Allah)

From the book “Taribeeyatul-Awlaad fee Dhaw’il-Kitaab was Sunnah” (Educating the Children in the Light of the Book (Qur’aan) and the Sunnah), introduced by Ash-Shaykh, Al-Aalim, Ar-Rabbaaniyy (the educator) Saalih inb Fawzaan Al-Fawzaan (May Allah preserve him upon good) and prepared by Abdus-Salaam Ibn Abdillah Sulaymaan (May Allah preserve him upon good).

Point 12: Teaching the child the Statement of At-Tawheed (Tawheed is to single out Allah alone, in all acts of worship).

So the first of what the child begins with in speech, obligatory upon al-waalidayn (the father and mother), is teaching him Kalimatut-Tawheed, and to instruct to it.

Ibn Abbaas (May Allah be pleased with his father and him) narrates that An-Nabiyy (the Prophet) (Allah’s peace and blessings upon him) said: ((Establish upon your children the first statement, Laa Ilaaha Illallah and instruct them at the time of death Laa Ilaaha Illallah)).

Umm Sulaym (May Allah be pleased with her), used to teach her son Anas (May Allah be pleased with him) to say: Laa Ilaaha Illallah (There is no god deserving of worship in truth except Allah). Say: I bear witness that Muhammad is the Messenger of Allah, and that was before Al-Fitaam (the end of 2 year suckling or nursing period of a baby from his mother).

It must be repeated in front of him, and this is pertaining to the mother and she plays with him. It then becomes habitual. To bring about understanding, she explains to him a simple explanation teaching him its meaning.

He knows that Allah is One, and He has no partner(s). He is Al-Khaaliq (The Creator). He is above the heavens, and He rises above His Arsh (Throne). He is fully aware (in sight and knowledge) over us and knowledgeable of our affairs. He hears and sees. Verily He is Al-Qaadir (His will and decree is over everything).

Trusting upon Allah becomes habitual and Allah is Ash-Shaafee (the One Who cures and gives good health). It is obligatory upon us to love Him and to worship Him. Likewise, the child is to be taught to love An-Nabiyy (Allah’s peace and blessings upon him), and to obey him. He is to be told something regarding his (An-Nabiyy) behaviour and his traits. That he loved children and played with them and similar to that of what she teaches him of their understanding.

It is repeated upon them: ((Who is your Lord? Who is your Prophet? What is your Religion?)) and ((Where is Allah?)).

He learns about love of the Companions (May Allah be pleased with them all) and the righteous (May Allah have mercy upon them). He memorises Al-Faatihah, Suratul-Ikhlaas and Al-Mu’awwidhatayn ( Suratul-Falaq and Suratun-Naas).

Aboo Abdir-Rahmaan Abdur-Raqeeb
http://insightaudio.com/pub/?p=513

Advice to our Youth – Abu Muhammad al-Maghribee [Audio|En]

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In Islam the youth have an important place and as such deserve specific attention.

Here are a series of lectures delivered by our brother Abu Muhammad al-Maghribee on the 24th, 25th and 26th February 2012.  May Allaah reward him for his efforts in speading the Da’wah of the Salaf and keep him sincere in his efforts, ameen!!

Abu Muhammad says: “The child is like dough, when it fresh piece of dough.  When he was born, 1 year, 2 years, 3 years they don’t know much.  They don’t know anything.  Just like that fresh dough, you can shape it well roung.  You can make it long you can make it square you can cut it you can make it anyway you want it.  But once you cook it and it’s hard, can you do something else with it?  You can’t!  You are stuck with that.  Like wise,  certain people they neglect their children until they become a teenager, and they are already set up on one way or a different way… all of a sudden now the parents want to do something about it…”

For those brother and sisters that have never heard a lecture by Abu Muhammad, give him a try.   I find his lectures to the youth [amongst others] have a beautiful way of attracting their attention and focusing them on a topic.  My children love his lectures very much.

But, that is not to say in anyway that the adults can’t benefit!  They should listen to the lectures they download whether they by by Abu Muhammad or anyone else before giving them to their children.

 So, click on the links below to be taken to the download page, barak Allaahu feekum!

Advice to our Youth – Part 1 – 24 Feb 2012
[audio http://salafiaudio.files.wordpress.com/2012/06/1-advice-for-our-youth-abu-muhammad-maghribee.mp3]

Advice to our Youth – Part 2 – 25 Feb 2012
[audio http://salafiaudio.files.wordpress.com/2012/06/2-advice-for-our-youthabu-muhammad-maghribee.mp3]

Advice to our Youth – Part 3 – 26 Feb 2012
[audio http://salafiaudio.files.wordpress.com/2012/06/3-advice-for-our-youthabu-muhammad-maghribee.mp3]

 

Mothering And Fathering – Taalib Abdullah [Audio|En]

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Listen / Download Mp3 Here (Time 52:08)

Education Of Children In Islaam – Sheikh Saalih al-Fawzan [Audio|Ar-En]

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Education Of Children In Islaam – Sheikh Saalih al-Fawzan (hafidhahullaah)
English Translation: Taalib Abdullah (hafidhahullaah)

Brief note of correction – as recieved from Talib Abdullaah (hafidhahullaah) :

It has been brought to my attention that I translated a phrase incorrectly on the CD Raising Muslim Children by Shaykh Saalih Fauzaan, may allah preserve him. The shaykh quoted the statement of Ibn Haazim may Allah have mercy upon him, stating that it is impermissible to name a child the servant of the creation like Abdul Azza etc. then he said even Abdul Muttalib I heard it as ‘aadah Abdul-Mutalib IE except Abddul-Mutalib. This is a mistake on my part. I ask you to please make your listeners aware of it, as I don’t desire to be responsible for any confusion on the part of the Muslims. I seek Allah’s Forgiveness and I apologize to you for any inconvenience you may incur because of it.

Talib Abdullah

Listen :

Part 01: Listen / Download Mp3 (Time 58:31)

Part 02: Listen / Download Mp3 (Time 54:20)

Ruling on giving names indicating servitude to other than Allah – Fatwas of Nur Ala Al-Darb

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Q: Some people commonly give their children names such as `Abdul-Nabiy (the servant of the Prophet), `Abdul-Hussayn (the servant of Al-Hussayn). What is the opinion of your Eminence on such names? Please advise us. May Allah reward you well.

A: It is impermissible to give names indicating servitude to other than Allah (Exalted be He), i.e. it is prohibited to say `Abdul-Nabiy, `Abd Aly, `Abdul-Hussayn and so on. This is Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), for such names should be denoting servitude to Allah Alone like `Abdul-Rahman (The Servant of The Most Compassionate), `Abdul-Rahim (The Servant of the Most Merciful), `Abdul-Malik (The Servant of The Sovereign), `Abdul-Quddus (The Servant of The Most Holy) etc. This is the right form of servitude, which is to be declared to None but Allah.

Ibn Hazm Abu Muhammad said:

The widely-known opinion of scholars is to prohibit any name indicating servitude to other than Allah, such as `Abd `Umar, `Abd Al-Ka`bah and the like with the exception of `Abdul-Muttalib, as there is disagreement on that. In other words, scholars agree upon prohibiting this. Therefore, it is impermissible to give names showing servitude to other than Allah (Exalted be He) regardless of who the person is. Accordingly, it is impermissible to say: `Abdul-Hussayn, `Abd `Umar, `Abdul-Nabiy, `Abdul-Ka`bah and the like. Rather, a person should use either names signifying servitude to Allah (Exalted be He) or other names like Salih, Muhammad, Ahmad, Zayd, Khalid, Bakr and the like.

Source : alifta.net – Fatwas of Nur `Ala Al-Darb

Bringing the Children Indoors and Closing Doors and Windows When Night Falls

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حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا رَوْحٌ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، قَالَ أَخْبَرَنِي عَطَاءٌ، سَمِعَ جَابِرَ بْنَ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم:‏‏ إِذَا كَانَ جُنْحُ اللَّيْلِ ـ أَوْ أَمْسَيْتُمْ ـ فَكُفُّوا صِبْيَانَكُمْ، فَإِنَّ الشَّيَاطِينَ تَنْتَشِرُ حِينَئِذٍ، فَإِذَا ذَهَبَ سَاعَةٌ مِنَ اللَّيْلِ فَحُلُّوهُمْ، وَأَغْلِقُوا الأَبْوَابَ، وَاذْكُرُوا اسْمَ اللَّهِ، فَإِنَّ الشَّيْطَانَ لاَ يَفْتَحُ بَابًا مُغْلَقًا ‏”‏‏.‏ قَالَ وَأَخْبَرَنِي عَمْرُو بْنُ دِينَارٍ سَمِعَ جَابِرَ بْنَ عَبْدِ اللَّهِ نَحْوَ مَا أَخْبَرَنِي عَطَاءٌ وَلَمْ يَذْكُرْ ‏”‏ وَاذْكُرُوا اسْمَ اللَّهِ ‏”‏‏.‏”

Narrated Jabir bin `Abdullah: Allah’s Messenger (ﷺ) said,

“When night falls (or it is evening), keep your children close to you for the devils spread out at that time. But when an hour of the night elapses, you can let them free. Close the doors and mention the Name of Allah, for Satan does not open a closed door.”

Sahih al-Bukhari 3304 (Book 59, Hadith 112)

Translated by Dr. Muhammad Muhsin Khan

Related Link: https://abdurrahman.org/jinn-shayateen-devils

 

The most entitled person to a child’s custody if the father is Kafir – Permanent Committee

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Q: I am a Muslim woman from Sweden. I write to you about a complex problem that befell me. Before I embraced Islam, I had been married to a non-Muslim man and gave birth to a child. I named him Mustafa. I and Mustafa’s father separated. Mustafa’s father wanted to raise the child. I feared that Mustafa’s father might use the religion for his own sake. So, I suggested that I sign an agreement with Mustafa’s father without the interference of the court. This agreement stipulates that:

1- Mustafa’s father has the right to see his son for a certain period of time every year.
2- Mustafa’s father abides by respecting the traditions of Islam and never opposes the teachings set by Mustafa’s mother with regard to the rules of food and drink.

Now, let me narrate the story of my problem. I want to relate my problem in details to let you understand the case: when I accepted Islam, my mother was not happy and she hoped that I might forget the whole matter after a while. Some months later, I got married to a Muslim man, a matter that led my mother into a state of hysteria. As a result, she kidnapped Mustafa and called Mustafa’s father as well as the police and the social security. She told them falsehoods about me and my husband. She contacted the lawyer of Mustafa’s father and tried to get us out of our flat. She wrote a letter to the lawyer of Mustafa’s father and told him some lies about me and that I am not competent to raise Mustafa. She added that I am completely insane. In Sweden, the individuals have the right to embrace the religion they want, but it is natural that such case does not apply to the religion of Islam. I was very worried that I might lose Mustafa. When I signed the agreement with Mustafa’s father, I had the intention not to let him see Mustafa at all. I hoped to leave this country in the near future and get rid of this problem completely. Unfortunately, my husband does not yet have a residence document. This means that he can not get a Swedish passport, so we can not travel to any place. Cooperating with Mustafa’s father, my parents helped him with money and securing several things. Theyall do whatever they can against me and against Islam. I know that they intend to influence Mustafa to leave Islam in the same way they did with me. They did several things against me and my family, which I find no room or time to relate in this letter.

Now, let me ask the following questions:
1- Is it permissible for me to breach the agreement I signed with Mustafa’s father out of my fear so that Mustafa could live in peace?
2- Is it permissible for me to prevent Mustafa’s father from seeing his child?
3- Is it permissible for me to send Mustafa to another country?
4- Is it permissible for me in such case to travel alone? Or will I be in need of a Mahram (spouse or unmarriageable relative) to travel with me?
5- Do my parents have the legal right to see their grandson even though they are non-Muslims and plot against Islam?
6- Should I pay a visit to my mother despite the hostility she holds against me?

I am very worried about Mustafa as this may cause him internal conflicts. Two months ago, Mustafa began to study at an Islamic school in Malm?o. He goes there everyday to learn the Holy Qur’an. He loves his school and classmates. Though he is Swedish, he speaks Arabic better than the Arab children themselves. He has memorized several Surahs (Qur’anic chapters).All Praise be to Allah that my son is very intelligent. However, I am always worried about him as I fear that his father may affect him and distract him from the Right Path of Islam, as his father is bad-tempered. I know that he is a liar when he says he respects my religion. This situation is not suitable for a child of this age. I am an adult and reasonable woman who feels strong through this religion. In addition, I can protect myself, but the child can not protect himself. It is not logical or permissible in the field of Islamic education for Mustafa to see his mother performing Salah (Prayer) and reciting the Holy Qur’an one day and see his father performing acts of Kufr (Disbelief) the next day. Mustafa may be inflicted with disorders, which may lead him to be unable to distinguish between what is right and what is wrong. I would be grateful if you would give a reply to my letter as quickly as possible. This is because I want to do what I can for Mustafa and his future so that he can be a pious Muslim, In-Shaa` Allah. I would like you to give me the ruling on the following question: Is it permissible for me in Islam to keep Mustafa away from his father who is a non-Muslim (a disbeliever)?

A: You are more entitled to raise your son, Mustafa, as long as his father is a disbeliever and you are a Muslim. Since you are a Muslim, Mustafa is regarded as a Muslim as well. This is because a disbeliever can not be a guardian of a Muslim, as Allah (Exalted be He) says in His Book, in Surah Al-Nisa’: And never will Allâh grant to the disbelievers a way (to triumph) over the believers. Allah (Exalted be He) says: The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another

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’

Member     Deputy Chairman     Chairman
`Abdullah ibn Ghudayyan     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source: alifta.com

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