When Ismail (alayhis salam) was still a small baby, his father Ibrahim
(alayhis salam) took him and his mother, Hajra, to the site of the
Ka'ba. He gave them some dates and a goat skin full of water and left
them there. At that time no onelived at the Ka'ba, and there was no
water nearby. As Ibrahim (alayhis salam) was walking away, Ismail's
(alayhis salam) mother followed him, asking why she and her son were
being left in such a desolate place. She askedseveral times but he
would not answer her. Finally, she asked if Allahhad ordered him to do
this and he replied that itwas so. Upon hearing this, she accepted
Allah's will and returned to the site where Ibrahim (alayhis salam)
had left her.
As soon as Ibrahim (alayhis salam) was out of sight, he turned and
prayed to Allah to protectand provide for his family which he had left
out in the wilderness:
"O our Lord! I have made some of my offspring to dwell in a valley
without cultivation, by Thy SacredHouse; In order, O our Lord that
they may establish regular prayer; So fill the hearts of some among
men with love towards them, and feed them with fruits; So that they
may give thanks." (al-Qur'an 14:37)
Ismail (alayhis salam) andhis mother lived for sometime on the supply
of water and dates, but finally the water began to give out, and
Ismail's (alayhis salam) mother could no longer produce sufficient
milk to nurse her baby. The baby became agitated and near to
deathbecause of his thirst. The mother could not bear to see her child
suffering, so she ranto the top of nearby Mt. Safa to see if she could
find someone to help her. When she could see no one, she ran down
themountain and across the valley to Mt. Marwa. Seven times she ran
from one mountain to the other, looking in vain for assistance. After
the seventh time she heard a voice and she called out to it for help.
When she looked she saw an angel digging the earth with his heel until
water flowed forth. That place was the site of Zam-zam. She carefully
made a depression around the place where the water was flowing, and
filled her waterbag with her hands. Then she was ableto drink water
and nurse her baby. The angel told her not to be afraid, that she and
her son would be provided for.
Ismail (alayhis salam) andhis mother continued to live at the Ka'ba
all by themselves for some time. One day some people of the Jurhum
tribe were passing through the valley. They didn't intend to stop,
because they knew that there had never been any water in that valley.
But they saw a kind of bird which was known tofrequent wet spots, so
they followed it to the spring of Zam-zam. Therethey found Ismail's
mother sitting by the water.
Ismail's (alayhis salam) mother was a very sociable person who loved
the company of others, so she readily agreed to their request to stop
there for a while, provided that they did not claim possession of the
water. Some of the people of Jurhum decided to settle permanently by
Zam-zamand sent for their families. Ismail (alayhis salam) grew up
with these people and learnedto speak Arabic from them. When he grew
up, they urged him to marry one of their women.
You can read about Ismail and his mother in Sahih al-Bukhari IV:582-584.
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'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Wednesday, June 19, 2013
The benefits of belief in Divine Decree and Predestination
Belief in Al-Qadhaa' Wal-Qadar )Divine Decreeand Predestination( is
one of the pillars of faith in Islam. The Muslim's faith is not
complete unless he knows that whatever befalls him could not have
missed him, and whatever misses him could not have befallen him.
Everything is subject to the Will and Decree of Allaah, as Allaah Says
in the Quran )what means(:"Indeed, all things We created with
predestination".]Quran 54:49[
All the disasters and tribulations that happen on earth, or happen to
the individual, or to his wealth or family, etc., were known to Allaah
before they happened, He has written them in Al-Lawh Al-Mahfooth
)thePreserved Tablet( as He Says )what means(:"No disaster strikes
upon the earth or among yourselves except that it is in a register
before We bring it into being — indeed that, for Allaah, is
easy."]Quran 57:22[
No matter what disasters befall a person, it is goodfor him, whether
he realizes that or not, because Allaah does not decree anything but
it is good, as He Says )what means(:
"Say, "Never will we be struck except by what Allaah has decreed for
us;He is our protector." And upon Allaah let the believers
rely."]Quran 9:51[
Every disaster happens byAllaah's leave. If He had not willed it, it
would nothave happened, but Allaah permitted it to happen and decreed
it, and so it happened. Allaah Says )what means(:
"No disaster strikes except by permission of Allaah. And whoever
believes in Allaah — He will guide his heart. And Allaah is Knowing of
all things."]Quran 64:11[
Once a person knows that all calamities happenby the will and decree
of Allaah, then he has to believe and submit and be patient. The
reward for patience is Paradise, as Allaah Says )what means(: "And
will rewardthem for what they patiently endured ]with[ a garden
]inParadise[ and silk ]garments[."]Quran 76:12[
The position of patience in relation to this aspect of faith, in
particular, is like that of the head in relation to the body. Patience
is a noble attribute with good consequences. Those who are patient
will havean unlimited reward, as Allaah Says )what means(:
"Say, "O My servants who have believed, fear your Lord. For those who
do good in this world is good and the earth of Allaah is spacious.
Indeed, the patient will be given their reward without account ]i.e.
limit[."]Quran 39:10[
Another good outcome to perseverance through the Decree of Allaah, is
the believer )in particular( is rewarded inboth good times and bad.
Prophet Muhammadsaid:
"How wonderful is the affair of the believer, for all his affairs are
good, and that is for no one except the believer. If something good
happensto him, he expresses gratitude, and that is good for him, and
if something bad happens to him, he bears it with patience and that is
goodfor him."]Muslim[
Allaah has taught us whatwe should say when calamity strikes, and has
stated that those who arepatient will have an honorable position with
their Lord. Allaah Says )what means(:"… But give good tidings to the
patient. Who, when disaster strikes them, say,"Indeed we belong to
Allaah, and indeed to Himwe will return."]Quran 2:155-156[
The benefits of Belief in Divine Decree and Predestination:
The benefits of Divine Decree and Predestination can be highlighted
through the following points:
1. Peace of mind: A Muslim who believes in Divine Decree and
Predestinationwill havehis mind at ease when heknows for certain that
what befell him could nothave missed him and what missed him could not
have reached him.
2. Contentment: It doesn'tmake him grieve about anything because he
doesn't say things that reflect discontent like "if I did such and
such then such and such would have happened". Also, hedoesn't worry
too much about the future becausehe believes that everything is
already written. What he should worry about is his deeds and doing
good.
3. It gives him the will power and determination to go forward in the
way of Allaah: A Muslim doesn't fear anybody because he knows that no
one has the power to afflict harm on him without it being decreed by
Allaah. The Prophet )( clarified this point to Ibn Abbaassaying:
"…If the whole nation were to gather together to benefit you they
would only benefit you with that which Allaah had already written for
you and if the whole nation were to gather to harm you they could
onlyharm you with that which Allaah had already written to harm you.
The pen has been lifted and the ink has dried )a phrase meaning:
everything has been decreed or settled(".]At-Tirmithi[
4. It teaches the Muslim to be modest and humble. This is so because
everything that a Muslim does is by the Will of Allaah so if he
succeeds he knows that Allaah helped him in doing it; he doesn't
succeed because he is intelligent or because he is rich or because he
deserves it, and, likewise,a person isn't poor because he is stupid.
This stops pride and arrogance from creeping to his heart because he
knows that Allaah can afflict him with harm anddeprive him from the
bounties he boasts about.
5. Total dependence upon Allaah: A Muslim takes precautions, does as
much as he can and then depends upon Allaah because Divine Decree does
not stop himfrom taking precautions and utilizing worldly means.
The Prophetsaid:"Take precautions as everybody is guided to that which
has been destined for him."e.g. you should drink to quench your
thirst. If something bad comes, it is because of our bad doings and if
something good reaches us then it isfrom Allaah's grace.
Almighty Allaah Says )what means(:"What comes to you of good is from
Allaah, but what comes to you of evil, ]O man[, is from
yourself."]Quran 4:79[
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
one of the pillars of faith in Islam. The Muslim's faith is not
complete unless he knows that whatever befalls him could not have
missed him, and whatever misses him could not have befallen him.
Everything is subject to the Will and Decree of Allaah, as Allaah Says
in the Quran )what means(:"Indeed, all things We created with
predestination".]Quran 54:49[
All the disasters and tribulations that happen on earth, or happen to
the individual, or to his wealth or family, etc., were known to Allaah
before they happened, He has written them in Al-Lawh Al-Mahfooth
)thePreserved Tablet( as He Says )what means(:"No disaster strikes
upon the earth or among yourselves except that it is in a register
before We bring it into being — indeed that, for Allaah, is
easy."]Quran 57:22[
No matter what disasters befall a person, it is goodfor him, whether
he realizes that or not, because Allaah does not decree anything but
it is good, as He Says )what means(:
"Say, "Never will we be struck except by what Allaah has decreed for
us;He is our protector." And upon Allaah let the believers
rely."]Quran 9:51[
Every disaster happens byAllaah's leave. If He had not willed it, it
would nothave happened, but Allaah permitted it to happen and decreed
it, and so it happened. Allaah Says )what means(:
"No disaster strikes except by permission of Allaah. And whoever
believes in Allaah — He will guide his heart. And Allaah is Knowing of
all things."]Quran 64:11[
Once a person knows that all calamities happenby the will and decree
of Allaah, then he has to believe and submit and be patient. The
reward for patience is Paradise, as Allaah Says )what means(: "And
will rewardthem for what they patiently endured ]with[ a garden
]inParadise[ and silk ]garments[."]Quran 76:12[
The position of patience in relation to this aspect of faith, in
particular, is like that of the head in relation to the body. Patience
is a noble attribute with good consequences. Those who are patient
will havean unlimited reward, as Allaah Says )what means(:
"Say, "O My servants who have believed, fear your Lord. For those who
do good in this world is good and the earth of Allaah is spacious.
Indeed, the patient will be given their reward without account ]i.e.
limit[."]Quran 39:10[
Another good outcome to perseverance through the Decree of Allaah, is
the believer )in particular( is rewarded inboth good times and bad.
Prophet Muhammadsaid:
"How wonderful is the affair of the believer, for all his affairs are
good, and that is for no one except the believer. If something good
happensto him, he expresses gratitude, and that is good for him, and
if something bad happens to him, he bears it with patience and that is
goodfor him."]Muslim[
Allaah has taught us whatwe should say when calamity strikes, and has
stated that those who arepatient will have an honorable position with
their Lord. Allaah Says )what means(:"… But give good tidings to the
patient. Who, when disaster strikes them, say,"Indeed we belong to
Allaah, and indeed to Himwe will return."]Quran 2:155-156[
The benefits of Belief in Divine Decree and Predestination:
The benefits of Divine Decree and Predestination can be highlighted
through the following points:
1. Peace of mind: A Muslim who believes in Divine Decree and
Predestinationwill havehis mind at ease when heknows for certain that
what befell him could nothave missed him and what missed him could not
have reached him.
2. Contentment: It doesn'tmake him grieve about anything because he
doesn't say things that reflect discontent like "if I did such and
such then such and such would have happened". Also, hedoesn't worry
too much about the future becausehe believes that everything is
already written. What he should worry about is his deeds and doing
good.
3. It gives him the will power and determination to go forward in the
way of Allaah: A Muslim doesn't fear anybody because he knows that no
one has the power to afflict harm on him without it being decreed by
Allaah. The Prophet )( clarified this point to Ibn Abbaassaying:
"…If the whole nation were to gather together to benefit you they
would only benefit you with that which Allaah had already written for
you and if the whole nation were to gather to harm you they could
onlyharm you with that which Allaah had already written to harm you.
The pen has been lifted and the ink has dried )a phrase meaning:
everything has been decreed or settled(".]At-Tirmithi[
4. It teaches the Muslim to be modest and humble. This is so because
everything that a Muslim does is by the Will of Allaah so if he
succeeds he knows that Allaah helped him in doing it; he doesn't
succeed because he is intelligent or because he is rich or because he
deserves it, and, likewise,a person isn't poor because he is stupid.
This stops pride and arrogance from creeping to his heart because he
knows that Allaah can afflict him with harm anddeprive him from the
bounties he boasts about.
5. Total dependence upon Allaah: A Muslim takes precautions, does as
much as he can and then depends upon Allaah because Divine Decree does
not stop himfrom taking precautions and utilizing worldly means.
The Prophetsaid:"Take precautions as everybody is guided to that which
has been destined for him."e.g. you should drink to quench your
thirst. If something bad comes, it is because of our bad doings and if
something good reaches us then it isfrom Allaah's grace.
Almighty Allaah Says )what means(:"What comes to you of good is from
Allaah, but what comes to you of evil, ]O man[, is from
yourself."]Quran 4:79[
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Be a Logical and Motivating Parent
Father: I told you to clean your room.
Child: But I don't know how to dothat!
Father: I said clean the room! Don't you understand? Does thisneed
any explanation? You are old enough and you can do this by yourself.
If you clean your room, I will buy you whatever you like.
Child: Really, Dad?
Father: Yes, my dear boy. However, if you don't do so, the
consequences will be bad.
After cleaning the room…
Child: Dad! I cleaned my room.
Father: Do you call this cleaning?
Child: I did my best, Dad.
Father: Why didn't you clean under the bed? Remove the dustfrom the
glass? Arrange the clothes?
Child: I forgot to do that, but I will do it now.
After cleaning the room again...
Child: I have cleaned everything!
Father: Good! Well done!
Child: I deserve the prize now, right?
Father: Yes, you deserve it!
Child: You told me that you will buy me whatever I want.
Father: Yes, I did say that. What would you like me to buy you?"
Child: I want you to buy me a motorcycle!
Father: What, a motorcycle?! That is too expensive, and I can't buy it now.
Child: But you said that you would buy me whatever I wanted.
Father: But you should ask for something reasonable.
Child: But I want a motorcycle and nothing else.
Father: I don't likethose whotalkand arguetoo much, you have to ask
for something reasonable or Iwill buy you nothing.
Child )weeping(: But I love motorcycles!
The child then returns to his room that he has just cleaned feeling
remorse for every second he had spent in cleaning it. At thesame time,
he has lost confidence in his father's repeated illusionary promises
that he never fulfills. He closes the door and falls asleep.
Dear educator, be precise, logical and motivating. In the light of the
previous story, let us ask the following questions:
Was the father precise and logicalin his request? Did he succeed in
motivating his child?
Dear parent, let us answer the following three questions:
First:Was the father precise )in his orders and requests(?
Why do parents always think badly of their children if they refuse to
respond to their orders or if they respond wrongly? Why do we
immediately accuse the child of negligence?
In fact, we should accuse ourselves in many cases and inquire,"Were we
precise in our demands from the child?"
Was it sufficient for the father to ask his child to clean his room?
Isthis request sufficient or does it need some clarification?
The reward that the child will receive when he obeys his parents
represents the real incentive that makes him feel confident and
strong. Therefore, the parents who are not specific with their
children when they give them orders unintentionally lead their
children to failure.
For example, the father could have explained his request to his child
from the beginning in the following way:
·Use the broom when cleaning the floor
·Arrange the clothes and put them in their place
·Remove the dust from the glass and furniture
Putting it this way helps the childto know what is exactly required of
him easily. In such a case, if the child does something wrong, then
he, rather than you, would be the negligent party.
Specification and clarity is required in motivation:You should not
tell your child that you would buy him whatever he wants if he does
such-and-such. That is because the child has an intrinsic powerful
imagination and there is no limit to his demands. Therefore, if you
are not specific and do not respond to your child's requests, he will
be disappointed and will lose confidence in his father's promises and
incentives. On the contrary, such motivation will turn in the future
into frustration.
This explains what happened in our story. The child asked for a
motorcycle, and the father could not fulfill this difficult request
and the result was disappointment and frustration.
The father has to be specific even in motivating his child. For
example, he could motivate him by saying,"If you clean your room, I
will allow you to watch a cartoon."
Likewise, the parents should be specific in punishment. Therefore, it
is unfavorable to tellthe child,"If you do not do such-and-such, the
consequenceswill be bad."
The punishment should be specific. For example, one should say to his
child, "If you do not do such-and-such, you will not have any pocket
money, or you will not play video games, watch a cartoon movie, and so
on."
The father should choose the most effective )not severe( punishment,
becauseunspecifiedpunishments encourage the child to be careless as
long as he does not feel its effect on him.
However, the best thing that you can do to be specific in your demands
from your child is to arrange your room in his presence. In other
words, you should be an example to your child just as the Prophet,,
was the best example to his Companions. The Prophet,, was the perfect
example of the educator that people follow. He used to be ahead of his
Companions guiding them in wars, and encouraging them to spend in the
cause of Allaah The Almighty. He was also ahead of them when they were
digging the trench and he endured hardships and treated his wives
well.
My dear educator, you should know that giving a clear messageis
considered one of the key introductions to good education. Parents
should tell their children exactly what they want them to do, and how
they want them to do it. They should also determinewhen their children
act properly or improperly.
Second:Was the father logical in his demands and the expected results?
Many parents ask their children to do things that exceed their ability
or age. Therefore, they are in fact leading them to failure,
especially when they expect excellent results. An example of this is
when a parent asks his three-year-old child to wash the dishes or
clean the room.On the other hand, many parents degrade their
children's abilities and ask them to do what they cannot accept,
because they can actually do more due to their age and mature
mind. For example, when the mother asks her ten-year-old child to
sit so that she can study every single word with him, she is in fact
asking herchild to do something that he cannot bear. That is because
this implies an offence and accusationof ignorance. However, the
mother expects excellent scores at the end of the year, while she has
made her child completely dependent upon her.
The parent should be logical in what he asks his child to do and the
results he expects. This requires taking two things into
consideration:
1-The child's capabilities including his age, strength, intelligence,
vitality and self-confidence
2-The nature of the request itself
Then, the parent should comparethe child's capabilities and the
capabilities that are required for responding to his request after
avoiding and treating the physical and the psychological problems.
The parent should understand the Quranic verses in which Allaah The
Almighty Says )what means(:
·}Allaah does not charge a soul except ]with that within[ its
capacity.{]Quran 2:286[
·}Allaah does not charge a soul except ]according to[ what He has
given it.{]Quran 65:7[
By understanding these verses, parents can successfully compareresults
and judge whether or not they comply with their expectations of the
child.
Third: Was the father motivating?
This point is very important because the human soul likes praise, and
treating disobediencethrough encouragement is one ofthe most important
educational methods. The effects of this encouragement upon the child
include generating consciousnessof success in the work for which he
has been rewarded. Of course, this satisfies the child's motivations
and activates his learning habits in the future. The result would be
strengthening the child's confidence and encouraging him to be more
adventurous, creative and determined.
This method is very important in encouraging children, however, the
following issues should be observed:
·This should not be the only method, namely, the parents should not
use this method in cases when they see that there is a necessity for
punishment. Thereshould be a balance between reward and punishment.
·Motivation should be specific and precise, as we have mentioned.
·Parents should fulfill their motivational promises under all circumstances.
·Parents must implement their warnings if the child did not keephis promise.
·The motivation should not be exaggerated.
·Motivation should be using something loved and desired by the child.
Dear parent, you can also use some words to praise your child when he
obeys you such as"I like the way you handled this","Iknow you well
and I am sure that you will behave properly,"or"I think you can do
it".
Finally, dear father and mother do not forget when you ask your child
to arrange his room, for example, you should be specific and explain
things to him. Do notask your child to do anything thatexceeds his
abilities. Likewise, be specific in motivating your child.
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Child: But I don't know how to dothat!
Father: I said clean the room! Don't you understand? Does thisneed
any explanation? You are old enough and you can do this by yourself.
If you clean your room, I will buy you whatever you like.
Child: Really, Dad?
Father: Yes, my dear boy. However, if you don't do so, the
consequences will be bad.
After cleaning the room…
Child: Dad! I cleaned my room.
Father: Do you call this cleaning?
Child: I did my best, Dad.
Father: Why didn't you clean under the bed? Remove the dustfrom the
glass? Arrange the clothes?
Child: I forgot to do that, but I will do it now.
After cleaning the room again...
Child: I have cleaned everything!
Father: Good! Well done!
Child: I deserve the prize now, right?
Father: Yes, you deserve it!
Child: You told me that you will buy me whatever I want.
Father: Yes, I did say that. What would you like me to buy you?"
Child: I want you to buy me a motorcycle!
Father: What, a motorcycle?! That is too expensive, and I can't buy it now.
Child: But you said that you would buy me whatever I wanted.
Father: But you should ask for something reasonable.
Child: But I want a motorcycle and nothing else.
Father: I don't likethose whotalkand arguetoo much, you have to ask
for something reasonable or Iwill buy you nothing.
Child )weeping(: But I love motorcycles!
The child then returns to his room that he has just cleaned feeling
remorse for every second he had spent in cleaning it. At thesame time,
he has lost confidence in his father's repeated illusionary promises
that he never fulfills. He closes the door and falls asleep.
Dear educator, be precise, logical and motivating. In the light of the
previous story, let us ask the following questions:
Was the father precise and logicalin his request? Did he succeed in
motivating his child?
Dear parent, let us answer the following three questions:
First:Was the father precise )in his orders and requests(?
Why do parents always think badly of their children if they refuse to
respond to their orders or if they respond wrongly? Why do we
immediately accuse the child of negligence?
In fact, we should accuse ourselves in many cases and inquire,"Were we
precise in our demands from the child?"
Was it sufficient for the father to ask his child to clean his room?
Isthis request sufficient or does it need some clarification?
The reward that the child will receive when he obeys his parents
represents the real incentive that makes him feel confident and
strong. Therefore, the parents who are not specific with their
children when they give them orders unintentionally lead their
children to failure.
For example, the father could have explained his request to his child
from the beginning in the following way:
·Use the broom when cleaning the floor
·Arrange the clothes and put them in their place
·Remove the dust from the glass and furniture
Putting it this way helps the childto know what is exactly required of
him easily. In such a case, if the child does something wrong, then
he, rather than you, would be the negligent party.
Specification and clarity is required in motivation:You should not
tell your child that you would buy him whatever he wants if he does
such-and-such. That is because the child has an intrinsic powerful
imagination and there is no limit to his demands. Therefore, if you
are not specific and do not respond to your child's requests, he will
be disappointed and will lose confidence in his father's promises and
incentives. On the contrary, such motivation will turn in the future
into frustration.
This explains what happened in our story. The child asked for a
motorcycle, and the father could not fulfill this difficult request
and the result was disappointment and frustration.
The father has to be specific even in motivating his child. For
example, he could motivate him by saying,"If you clean your room, I
will allow you to watch a cartoon."
Likewise, the parents should be specific in punishment. Therefore, it
is unfavorable to tellthe child,"If you do not do such-and-such, the
consequenceswill be bad."
The punishment should be specific. For example, one should say to his
child, "If you do not do such-and-such, you will not have any pocket
money, or you will not play video games, watch a cartoon movie, and so
on."
The father should choose the most effective )not severe( punishment,
becauseunspecifiedpunishments encourage the child to be careless as
long as he does not feel its effect on him.
However, the best thing that you can do to be specific in your demands
from your child is to arrange your room in his presence. In other
words, you should be an example to your child just as the Prophet,,
was the best example to his Companions. The Prophet,, was the perfect
example of the educator that people follow. He used to be ahead of his
Companions guiding them in wars, and encouraging them to spend in the
cause of Allaah The Almighty. He was also ahead of them when they were
digging the trench and he endured hardships and treated his wives
well.
My dear educator, you should know that giving a clear messageis
considered one of the key introductions to good education. Parents
should tell their children exactly what they want them to do, and how
they want them to do it. They should also determinewhen their children
act properly or improperly.
Second:Was the father logical in his demands and the expected results?
Many parents ask their children to do things that exceed their ability
or age. Therefore, they are in fact leading them to failure,
especially when they expect excellent results. An example of this is
when a parent asks his three-year-old child to wash the dishes or
clean the room.On the other hand, many parents degrade their
children's abilities and ask them to do what they cannot accept,
because they can actually do more due to their age and mature
mind. For example, when the mother asks her ten-year-old child to
sit so that she can study every single word with him, she is in fact
asking herchild to do something that he cannot bear. That is because
this implies an offence and accusationof ignorance. However, the
mother expects excellent scores at the end of the year, while she has
made her child completely dependent upon her.
The parent should be logical in what he asks his child to do and the
results he expects. This requires taking two things into
consideration:
1-The child's capabilities including his age, strength, intelligence,
vitality and self-confidence
2-The nature of the request itself
Then, the parent should comparethe child's capabilities and the
capabilities that are required for responding to his request after
avoiding and treating the physical and the psychological problems.
The parent should understand the Quranic verses in which Allaah The
Almighty Says )what means(:
·}Allaah does not charge a soul except ]with that within[ its
capacity.{]Quran 2:286[
·}Allaah does not charge a soul except ]according to[ what He has
given it.{]Quran 65:7[
By understanding these verses, parents can successfully compareresults
and judge whether or not they comply with their expectations of the
child.
Third: Was the father motivating?
This point is very important because the human soul likes praise, and
treating disobediencethrough encouragement is one ofthe most important
educational methods. The effects of this encouragement upon the child
include generating consciousnessof success in the work for which he
has been rewarded. Of course, this satisfies the child's motivations
and activates his learning habits in the future. The result would be
strengthening the child's confidence and encouraging him to be more
adventurous, creative and determined.
This method is very important in encouraging children, however, the
following issues should be observed:
·This should not be the only method, namely, the parents should not
use this method in cases when they see that there is a necessity for
punishment. Thereshould be a balance between reward and punishment.
·Motivation should be specific and precise, as we have mentioned.
·Parents should fulfill their motivational promises under all circumstances.
·Parents must implement their warnings if the child did not keephis promise.
·The motivation should not be exaggerated.
·Motivation should be using something loved and desired by the child.
Dear parent, you can also use some words to praise your child when he
obeys you such as"I like the way you handled this","Iknow you well
and I am sure that you will behave properly,"or"I think you can do
it".
Finally, dear father and mother do not forget when you ask your child
to arrange his room, for example, you should be specific and explain
things to him. Do notask your child to do anything thatexceeds his
abilities. Likewise, be specific in motivating your child.
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Prophet Musa and Fir’awn
Prophet Musaand his brother Harun had been called upon by Allahto
deliver a message to the leader of the Egyptians, Fir'awn (Pharaoh),
who considered himself a god and insisted that his subjects worship
him.
Prophet Musa told Fir'awn that he, Musa, was a messengerof the Lord of
the Worlds and that he had clear proof ofit. Therefore, Fir'awn should
let the people of Israel go with him. Prophet Musa showed Fir'awn the
staff that turned into a serpent andthe hand which turned shining
white when placed under his arm. Fir'awn consulted with allhis chiefs
and they decided that perhaps Musa was just a very good magician. They
called together all their best magicians to compete with Prophet Musa.
The magicians were promised a reward if they won.
The magicians went first in the contest and they were good, really
good. They made their ropes and sticks appear to run in front of their
audience. Prophet Musa was afraid that he couldn't surpass their
skills, but Allah told him not to be afraid. When Prophet Musa threw
down his staff, it ate up all that the magicians had made. When the
magicians saw this, they bowed down and proclaimed their belief inthe
Lord of Prophet Musa and Harun.
Fir'awn was not very happy about this turn of events. He threatened to
cut off the hands and feet of the magicians andto crucify them. But
the magicians would not change their opinion. They were convinced by
the clear proofs which Prophet Musa had shownto them and they told
Fir'awn that he could only end for them their life in this world. For
those who believe there would be another life after death, in gardens
beneath which rivers flow.
Following this there began another period of persecution against the
followers of Allah. Fir'awn had all of their sons killed. Prophet Musa
had to encourage the children of Israel to continue strong in their
belief in Allah and to prayto Allah faithfully.
Whenever good fortune befell the Egyptians, they took credit for it.
When misfortune came, they blamed Prophet Musa and his people. They
failed to see that everything, both good and bad, comes from Allah.
Allah sent all kinds of hardships against the Egyptians- famine, loss
offruits, floods, locusts, pests, frogs, and blood- as signs to them.
They would promise to free the people of Israel if Musa would pray to
his God for deliverance from the pestilence. But as soon as the
hardship had been removed, they would go back on their promise.
Finally Prophet Musa was instructed by Allah to lead the followers of
Allah away by night. When they came to the sea, the waters parted so
that they could pass to the other side without getting wet. However,
when Fir'awn and his armies pursued them, thewaters of the sea closed
in on them and they were all drowned. In this way did Allah punish
Fir'awn for leading his people away from Allah.
Insha Allah in the next issue we shall relate the conclusion of the
story ofMusa , when we tell whatbefell the children of Israel after
they left Egypt. You can read about Musa and Fir'awn in al-Quran
7:103-137; 20:49-79; 26:16-67; and 43:46-56.
deliver a message to the leader of the Egyptians, Fir'awn (Pharaoh),
who considered himself a god and insisted that his subjects worship
him.
Prophet Musa told Fir'awn that he, Musa, was a messengerof the Lord of
the Worlds and that he had clear proof ofit. Therefore, Fir'awn should
let the people of Israel go with him. Prophet Musa showed Fir'awn the
staff that turned into a serpent andthe hand which turned shining
white when placed under his arm. Fir'awn consulted with allhis chiefs
and they decided that perhaps Musa was just a very good magician. They
called together all their best magicians to compete with Prophet Musa.
The magicians were promised a reward if they won.
The magicians went first in the contest and they were good, really
good. They made their ropes and sticks appear to run in front of their
audience. Prophet Musa was afraid that he couldn't surpass their
skills, but Allah told him not to be afraid. When Prophet Musa threw
down his staff, it ate up all that the magicians had made. When the
magicians saw this, they bowed down and proclaimed their belief inthe
Lord of Prophet Musa and Harun.
Fir'awn was not very happy about this turn of events. He threatened to
cut off the hands and feet of the magicians andto crucify them. But
the magicians would not change their opinion. They were convinced by
the clear proofs which Prophet Musa had shownto them and they told
Fir'awn that he could only end for them their life in this world. For
those who believe there would be another life after death, in gardens
beneath which rivers flow.
Following this there began another period of persecution against the
followers of Allah. Fir'awn had all of their sons killed. Prophet Musa
had to encourage the children of Israel to continue strong in their
belief in Allah and to prayto Allah faithfully.
Whenever good fortune befell the Egyptians, they took credit for it.
When misfortune came, they blamed Prophet Musa and his people. They
failed to see that everything, both good and bad, comes from Allah.
Allah sent all kinds of hardships against the Egyptians- famine, loss
offruits, floods, locusts, pests, frogs, and blood- as signs to them.
They would promise to free the people of Israel if Musa would pray to
his God for deliverance from the pestilence. But as soon as the
hardship had been removed, they would go back on their promise.
Finally Prophet Musa was instructed by Allah to lead the followers of
Allah away by night. When they came to the sea, the waters parted so
that they could pass to the other side without getting wet. However,
when Fir'awn and his armies pursued them, thewaters of the sea closed
in on them and they were all drowned. In this way did Allah punish
Fir'awn for leading his people away from Allah.
Insha Allah in the next issue we shall relate the conclusion of the
story ofMusa , when we tell whatbefell the children of Israel after
they left Egypt. You can read about Musa and Fir'awn in al-Quran
7:103-137; 20:49-79; 26:16-67; and 43:46-56.
Prophet Musa and the Bani Israel
When Prophet Musa(alayhis salam) and his people fled from the
Egyptians, their trialswere far from over. After they had safely
crossed the sea, they came upon some people who were worshiping idols.
The children of Israel asked Prophet Musa (alayhis salam) to make an
idol for them, and he had to remind them of all that Allahhad done for
them. How could he make another god for them when their Allah was the
only true god?
Prophet Musa (alayhis salam) was summoned byAllah to Mount Sinai and
he put his brother Harun(alayhis salam) in charge while he was gone.
When he arrived atthe appointed site, he asked to see Allah. Allah
said He could not show Himself directly to Prophet Musa (alayhis
salam), but Prophet Musa (alayhis salam) should look towards the
mountain, and if the mountain remained in one piece, then Musa would
see Allah. When Allah showed His glory onthe mountain, it became like
dust, and Prophet Musa (alayhis salam) fell down in a faint. When
hehad recovered his senses,he asked Allah's forgiveness and declared
his unquestioning belief in Allah. Then Allah spokewith Prophet Musa
(alayhis salam) and gave him tablets containing His commands and
explaining all things. Prophet Musa (alayhis salam) was to carry the
tablets back to his peopleand convey to them the words of Allah. He
spent forty days on the mount, communing with his Lord.
Meanwhile, the people ofProphet Musa (alayhis salam) gathered
togetherall their jewelry and gold which they had carried from Egypt.
They melted it down and made it into the form of a calf, which they
wished to worship. When Prophet Musa (alayhis salam) returned from the
mountain with his tablets, he was angry and grieved to see the golden
calf. Thinking thatHarun (alayhis salam) hadapproved the actions of
the Israelites, an angry Prophet Musa (alayhis salam) grabbed his
brother by the hair and dragged Harun towards him. Harun hastily
explained that the people had not listened to him and had even
threatened to kill him when he opposed their activities. At this
Prophet Musa (alayhis salam) prayed to Allah for forgiveness for both
himself and his brother. He also prayed for mercy for those who
repented of their evil deed in making the golden idol.
The ultimate destination of the people of Israel was the land of
Canaan. Continuously they rebelled against Allah, and continuously
Allah forgave them. When theywere thirsty, Allah commanded Prophet
Musa (alayhis salam) to strike a rock and from it sprang twelve
springs of water, one for each of the tribes of Israel. When they were
hot, Allah provided clouds to cover the sun. When they were hungry,
Allah provided manna and salwa. Yet they were never grateful.They even
complained about the sameness of the diet and asked for more variety.
At last they came to the land of Canaan. But because the people of
Canaan were very strong-looking, the Israelites were afraid to invade
their land. There were only two men who were willing to join Prophet
Musa (alayhis salam) and Harun (alayhis salam) in an attempt to drive
the Canaanites out. They counseled that if the proper gates were
attacked, they could easily gain entrance. And once they were inside,
they would easily be victorious if only they would put their trustin
Allah. But the people of Israel would not budge. They told Prophet
Musa (alayhis salam) and Harun(alayhis salam) to go withtheir Lord and
fight, while they, the people, would sit and watch. At this Prophet
Musa (alayhis salam) gave up trying to persuade his rebellious people.
And Allah decreed that because of their behavior, the children of
Israel would be condemned to wander inthe wilderness for forty more
years, before they would be allowed to enter the land of Canaan.
You can read about the story of Prophet Musa (alayhis salam) and his
people in the wilderness in al-Quran 2: 51-61; 5: 23-29; 7: 138-162;
and 20:80-98.
Egyptians, their trialswere far from over. After they had safely
crossed the sea, they came upon some people who were worshiping idols.
The children of Israel asked Prophet Musa (alayhis salam) to make an
idol for them, and he had to remind them of all that Allahhad done for
them. How could he make another god for them when their Allah was the
only true god?
Prophet Musa (alayhis salam) was summoned byAllah to Mount Sinai and
he put his brother Harun(alayhis salam) in charge while he was gone.
When he arrived atthe appointed site, he asked to see Allah. Allah
said He could not show Himself directly to Prophet Musa (alayhis
salam), but Prophet Musa (alayhis salam) should look towards the
mountain, and if the mountain remained in one piece, then Musa would
see Allah. When Allah showed His glory onthe mountain, it became like
dust, and Prophet Musa (alayhis salam) fell down in a faint. When
hehad recovered his senses,he asked Allah's forgiveness and declared
his unquestioning belief in Allah. Then Allah spokewith Prophet Musa
(alayhis salam) and gave him tablets containing His commands and
explaining all things. Prophet Musa (alayhis salam) was to carry the
tablets back to his peopleand convey to them the words of Allah. He
spent forty days on the mount, communing with his Lord.
Meanwhile, the people ofProphet Musa (alayhis salam) gathered
togetherall their jewelry and gold which they had carried from Egypt.
They melted it down and made it into the form of a calf, which they
wished to worship. When Prophet Musa (alayhis salam) returned from the
mountain with his tablets, he was angry and grieved to see the golden
calf. Thinking thatHarun (alayhis salam) hadapproved the actions of
the Israelites, an angry Prophet Musa (alayhis salam) grabbed his
brother by the hair and dragged Harun towards him. Harun hastily
explained that the people had not listened to him and had even
threatened to kill him when he opposed their activities. At this
Prophet Musa (alayhis salam) prayed to Allah for forgiveness for both
himself and his brother. He also prayed for mercy for those who
repented of their evil deed in making the golden idol.
The ultimate destination of the people of Israel was the land of
Canaan. Continuously they rebelled against Allah, and continuously
Allah forgave them. When theywere thirsty, Allah commanded Prophet
Musa (alayhis salam) to strike a rock and from it sprang twelve
springs of water, one for each of the tribes of Israel. When they were
hot, Allah provided clouds to cover the sun. When they were hungry,
Allah provided manna and salwa. Yet they were never grateful.They even
complained about the sameness of the diet and asked for more variety.
At last they came to the land of Canaan. But because the people of
Canaan were very strong-looking, the Israelites were afraid to invade
their land. There were only two men who were willing to join Prophet
Musa (alayhis salam) and Harun (alayhis salam) in an attempt to drive
the Canaanites out. They counseled that if the proper gates were
attacked, they could easily gain entrance. And once they were inside,
they would easily be victorious if only they would put their trustin
Allah. But the people of Israel would not budge. They told Prophet
Musa (alayhis salam) and Harun(alayhis salam) to go withtheir Lord and
fight, while they, the people, would sit and watch. At this Prophet
Musa (alayhis salam) gave up trying to persuade his rebellious people.
And Allah decreed that because of their behavior, the children of
Israel would be condemned to wander inthe wilderness for forty more
years, before they would be allowed to enter the land of Canaan.
You can read about the story of Prophet Musa (alayhis salam) and his
people in the wilderness in al-Quran 2: 51-61; 5: 23-29; 7: 138-162;
and 20:80-98.
How the Qur’an was Compiled
QUESTION:
I wanted to know was the entire Qur'an compiled before the Prophet's
deathor after by the khalifas. What I mean by compiled is the ordering
of the surahs. Before the Prophet's death ( Allahbless him & give
himpeace), did the sahabas know that the #1 surah isfatiha and #2 is
suratul baqara and so forth? Or was this order established by the
khalifas like during Uthman (Allah be pleasedwith him) time?
ANSWER:
Assalamu alaykum
In the name of Allah the inspirer of truth
The order of the verses ineach chapter of the Qur'an was divinely
inspired, even though they were revealed portion by portion as theneed
arose over a 23 year period.
The Messengerof Allah (upon him be peace) would instruct the scribes
to place each verse in its proper place as they were revealed.
It is related by Imam Ahmad and the authors of the Sunans on the
authority of Uthman radhiyallahu anhu, "When a chapter was revealed of
the Qur'an that had a number of verses, the Messenger of Allah would
call one of the scribes and say, "Place these verses in thechapter
which states such and such…" Hence, from this and other narrations it
is understood that not only was the arrangement of the verses divinely
inspired, so were the chapters according to many scholars. (Fath
al-Bari, Bab ta'lif al-Qur'an).
Although there is agreement concerning the arrangement of the verses
being divinely inspired, there is a difference of opinion concerning
the order of the chapters. The stronger opinion seems to be that the
arrangement of many chapters was also divinely inspired, although some
chapters were placed through the ijtihad [inference] of the
Companions. For instance, it is reported that the Companions placed
Surat al-Tawba after Surat al-Anfal, through their own deliberation,
as they did not have any informationconcerning this from the Messenger
(upon him be peace).
A good English work on the sciences of the Qur'anis,Approach to the
Qur'anic Sciences by Shaykh Mufti Taqi Uthmani. An abridged version of
it is found in the beginning of the Ma`arif al-Qur'an [a Qur'anic
tafsir in Urdu, which is available in English translation as well].
Well worth reading.
Wassalam
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
I wanted to know was the entire Qur'an compiled before the Prophet's
deathor after by the khalifas. What I mean by compiled is the ordering
of the surahs. Before the Prophet's death ( Allahbless him & give
himpeace), did the sahabas know that the #1 surah isfatiha and #2 is
suratul baqara and so forth? Or was this order established by the
khalifas like during Uthman (Allah be pleasedwith him) time?
ANSWER:
Assalamu alaykum
In the name of Allah the inspirer of truth
The order of the verses ineach chapter of the Qur'an was divinely
inspired, even though they were revealed portion by portion as theneed
arose over a 23 year period.
The Messengerof Allah (upon him be peace) would instruct the scribes
to place each verse in its proper place as they were revealed.
It is related by Imam Ahmad and the authors of the Sunans on the
authority of Uthman radhiyallahu anhu, "When a chapter was revealed of
the Qur'an that had a number of verses, the Messenger of Allah would
call one of the scribes and say, "Place these verses in thechapter
which states such and such…" Hence, from this and other narrations it
is understood that not only was the arrangement of the verses divinely
inspired, so were the chapters according to many scholars. (Fath
al-Bari, Bab ta'lif al-Qur'an).
Although there is agreement concerning the arrangement of the verses
being divinely inspired, there is a difference of opinion concerning
the order of the chapters. The stronger opinion seems to be that the
arrangement of many chapters was also divinely inspired, although some
chapters were placed through the ijtihad [inference] of the
Companions. For instance, it is reported that the Companions placed
Surat al-Tawba after Surat al-Anfal, through their own deliberation,
as they did not have any informationconcerning this from the Messenger
(upon him be peace).
A good English work on the sciences of the Qur'anis,Approach to the
Qur'anic Sciences by Shaykh Mufti Taqi Uthmani. An abridged version of
it is found in the beginning of the Ma`arif al-Qur'an [a Qur'anic
tafsir in Urdu, which is available in English translation as well].
Well worth reading.
Wassalam
--
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Praised Manners - Dought - clear, - Worshipping Allaah when young, and do the devils try to gain power over a person who worships Allaah a lot?.
Iam young and like woshipping Allah After 12 in the midnite especially
when fasting but some ppl told me that when sombody prays alot or
worships Alllah alot then the jinn nd the shaitan tries to stop him is
this true? another question is that when young ppl worship Allah in
the youth it is like gold for them i would be very happy if u can tell
me more about it .
Praise be to Allaah.
Firstly:
We are very happy to learn of this good example of Muslim youth.
Whilst other youngsters think only of play and entertainment, and
spending their time in things that are of no benefit, along comes
thisgood example of Muslim youth who loves to worship Allaah, seek
knowledge, call others to Allaah and strive to learn the Qur'aan and
Sunnah. We congratulate you and pray that Allaah will make you
steadfast in adhering to His religion and will protect you and make
you a joy to your parents.
You should note that when the Shaytaan sees a person turning towards
his Lord, he tries to stop him. The Shaytaan has sworn to undertake
this evil mission, but Allaah tells us that he has no power over His
sincere slaves.
Allaah says )interpretation of the meaning(:
"]Iblees )Satan([ said: 'O my Lord! Because You misled me, I shall
indeed adorn the path of error for them )mankind( on the earth, and I
shall mislead them all.
40. 'Except Your chosen, )guided( slaves among them.'
41. )Allaah( said: 'This is the Way which will lead straight to Me.'
42. 'Certainly, you shall have no authority over My slaves, except
those who follow you of the Ghaawoon )Mushrikoon and those who go
astray, criminals, polytheists, and evildoers('"
]al-Hijr 15:39-42[
It should be noted that the Shaytaan can do no more than call people
to misguidance and make it look attractive to them. He has no power
over them to force them to do what he wants. So blame is attached only
tothose who respond to him.
Allaah says )interpretation of the meaning(:
"And Shaytaan )Satan( will say when the matterhas been decided:
'Verily, Allaah promised you a promise of truth. And I too promised
you, but I betrayed you. I hadno authority over you except that I
called you, and you responded to me. So blame me not, but blame
yourselves. I cannot help you, nor canyou help me. I deny yourformer
act in associatingme )Satan( as a partner with Allaah )by obeying me
in the life of the world(. Verily, there is a painful torment for the
Zaalimoon )polytheists and wrongdoers('"
]Ibraaheem 14:22[
Worshipping and obeying Allaah impedes the tricks and whispers of the
Shaytaan, and remembrance of Allaah )dhikr( is a strong fortress by
means of which Allaah protects the one who remembersHim from the plots
and wiles of the Shaytaan.
It was narrated from Anas ibn Maalik that the Prophet )peace and
blessings of Allaah be upon him( said: "When aman leaves his house and
says, 'Bismillaah, tawakkaltu 'ala Allaah wa laa hawla wa laa quwwata
illa Billaah )In the name of Allaah, I put my trust in Allaah, and
there is no power and not strength except withAllaah(, it is said:
'You have been guided, takencare of and protected,' and the devils
turn awayfrom him. And another devil says to him: 'What you can do
with a man who has been guided, taken care of and protected?'"
Narrated by al-Tirmidhi, 3423; Abu Dawood, 5095; classed as saheeh by
al-Albaani in Saheeh Abi Dawood.
The Shaytaan has no power over a heart that knows Allaah, or over
physical faculties that have submitted to Allaahby doing acts of
worshipand obedience and by avoiding sin. The light ofobedience burns
the devils as the shooting stars burn their brethren.
Ibn al-Qayyim )may Allaah have mercy on him( said:
Worship and obedience illuminate the heart and make it strong and
steadfast, until it becomes like a clear mirror, shining with light.
When the Shaytaan draws close, heis struck by its light like those who
try to eavesdrop )in the heavens( are struck by the shooting stars,
and the Shaytaan flees from this heart with more terror than a wolf
fleeing from a lion. End quote.
Al-Jawaab al-Kaafi, p. 64
Secondly:
Worshipping Allaah in one's youth is a sign thata person is good. The
Prophet )peace and blessings of Allaah be upon him( spoke of the great
virtue of a young man who grows up worshipping and obeying Allaah, and
said that he will be shaded by Allaah on the Day of Resurrection, the
Day when the sun will be directly over the heads of the people.
It was narrated from AbuHurayrah )may Allaah be pleased with him( that
the Prophet )peace and blessings of Allaah be upon him( said: "There
are seven whom Allaah will shade with His shade on the Day when there
will be no shade but His…" among whom he mentioned, "a young man who
grew up worshipping Allaah." Narrated by al-Bukhaari,1423; Muslim,
1031.
Whoever keeps his physical faculties away from sin when he is young,
Allaah will protect him when he gets older. The Prophet )peace and
blessings of Allaah be upon him( saidto Ibn 'Abbaas when he was a
young boy: "Be mindful of Allaah and He will take care of you."
Narrated by al-Tirmidhi, 2516; classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi.
Ibn Rajab al-Hanbali )may Allaah have mercy on him( said:
Whoever is mindful of Allaah when he is young and strong, Allaah will
take care of him when he is old and has become weak, and will bless
him with good hearing, eyesight, strength and reasoning. One of the
scholars who lived beyond the age of one hundred years and enjoyed
good strength and reasoning, jumped up in a lively manner one day and
was asked about that. He said: "I kept these physical faculties from
sin when Iwas young and Allaah has preserved them for me now that I am
old." The opposite also applies; one of the salaf saw an old man
beggingfrom people and said: "This is a weak man whoignored Allaah
when he was young, so Allaah is ignoring him now he has grown old."
End quote.
Jaami' al-'Uloom wa'l-Hukam, 1/186
So seek the help of Allaah in obeying Him and ask Him for more of His
bounty, and do not let anyone discourage you from following this path.
Beware of the devils among mankind and the jinn. We ask Allaah to help
you to remember Him and give thanks to Him and worship Him properly.
And Allaah knows best.
when fasting but some ppl told me that when sombody prays alot or
worships Alllah alot then the jinn nd the shaitan tries to stop him is
this true? another question is that when young ppl worship Allah in
the youth it is like gold for them i would be very happy if u can tell
me more about it .
Praise be to Allaah.
Firstly:
We are very happy to learn of this good example of Muslim youth.
Whilst other youngsters think only of play and entertainment, and
spending their time in things that are of no benefit, along comes
thisgood example of Muslim youth who loves to worship Allaah, seek
knowledge, call others to Allaah and strive to learn the Qur'aan and
Sunnah. We congratulate you and pray that Allaah will make you
steadfast in adhering to His religion and will protect you and make
you a joy to your parents.
You should note that when the Shaytaan sees a person turning towards
his Lord, he tries to stop him. The Shaytaan has sworn to undertake
this evil mission, but Allaah tells us that he has no power over His
sincere slaves.
Allaah says )interpretation of the meaning(:
"]Iblees )Satan([ said: 'O my Lord! Because You misled me, I shall
indeed adorn the path of error for them )mankind( on the earth, and I
shall mislead them all.
40. 'Except Your chosen, )guided( slaves among them.'
41. )Allaah( said: 'This is the Way which will lead straight to Me.'
42. 'Certainly, you shall have no authority over My slaves, except
those who follow you of the Ghaawoon )Mushrikoon and those who go
astray, criminals, polytheists, and evildoers('"
]al-Hijr 15:39-42[
It should be noted that the Shaytaan can do no more than call people
to misguidance and make it look attractive to them. He has no power
over them to force them to do what he wants. So blame is attached only
tothose who respond to him.
Allaah says )interpretation of the meaning(:
"And Shaytaan )Satan( will say when the matterhas been decided:
'Verily, Allaah promised you a promise of truth. And I too promised
you, but I betrayed you. I hadno authority over you except that I
called you, and you responded to me. So blame me not, but blame
yourselves. I cannot help you, nor canyou help me. I deny yourformer
act in associatingme )Satan( as a partner with Allaah )by obeying me
in the life of the world(. Verily, there is a painful torment for the
Zaalimoon )polytheists and wrongdoers('"
]Ibraaheem 14:22[
Worshipping and obeying Allaah impedes the tricks and whispers of the
Shaytaan, and remembrance of Allaah )dhikr( is a strong fortress by
means of which Allaah protects the one who remembersHim from the plots
and wiles of the Shaytaan.
It was narrated from Anas ibn Maalik that the Prophet )peace and
blessings of Allaah be upon him( said: "When aman leaves his house and
says, 'Bismillaah, tawakkaltu 'ala Allaah wa laa hawla wa laa quwwata
illa Billaah )In the name of Allaah, I put my trust in Allaah, and
there is no power and not strength except withAllaah(, it is said:
'You have been guided, takencare of and protected,' and the devils
turn awayfrom him. And another devil says to him: 'What you can do
with a man who has been guided, taken care of and protected?'"
Narrated by al-Tirmidhi, 3423; Abu Dawood, 5095; classed as saheeh by
al-Albaani in Saheeh Abi Dawood.
The Shaytaan has no power over a heart that knows Allaah, or over
physical faculties that have submitted to Allaahby doing acts of
worshipand obedience and by avoiding sin. The light ofobedience burns
the devils as the shooting stars burn their brethren.
Ibn al-Qayyim )may Allaah have mercy on him( said:
Worship and obedience illuminate the heart and make it strong and
steadfast, until it becomes like a clear mirror, shining with light.
When the Shaytaan draws close, heis struck by its light like those who
try to eavesdrop )in the heavens( are struck by the shooting stars,
and the Shaytaan flees from this heart with more terror than a wolf
fleeing from a lion. End quote.
Al-Jawaab al-Kaafi, p. 64
Secondly:
Worshipping Allaah in one's youth is a sign thata person is good. The
Prophet )peace and blessings of Allaah be upon him( spoke of the great
virtue of a young man who grows up worshipping and obeying Allaah, and
said that he will be shaded by Allaah on the Day of Resurrection, the
Day when the sun will be directly over the heads of the people.
It was narrated from AbuHurayrah )may Allaah be pleased with him( that
the Prophet )peace and blessings of Allaah be upon him( said: "There
are seven whom Allaah will shade with His shade on the Day when there
will be no shade but His…" among whom he mentioned, "a young man who
grew up worshipping Allaah." Narrated by al-Bukhaari,1423; Muslim,
1031.
Whoever keeps his physical faculties away from sin when he is young,
Allaah will protect him when he gets older. The Prophet )peace and
blessings of Allaah be upon him( saidto Ibn 'Abbaas when he was a
young boy: "Be mindful of Allaah and He will take care of you."
Narrated by al-Tirmidhi, 2516; classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi.
Ibn Rajab al-Hanbali )may Allaah have mercy on him( said:
Whoever is mindful of Allaah when he is young and strong, Allaah will
take care of him when he is old and has become weak, and will bless
him with good hearing, eyesight, strength and reasoning. One of the
scholars who lived beyond the age of one hundred years and enjoyed
good strength and reasoning, jumped up in a lively manner one day and
was asked about that. He said: "I kept these physical faculties from
sin when Iwas young and Allaah has preserved them for me now that I am
old." The opposite also applies; one of the salaf saw an old man
beggingfrom people and said: "This is a weak man whoignored Allaah
when he was young, so Allaah is ignoring him now he has grown old."
End quote.
Jaami' al-'Uloom wa'l-Hukam, 1/186
So seek the help of Allaah in obeying Him and ask Him for more of His
bounty, and do not let anyone discourage you from following this path.
Beware of the devils among mankind and the jinn. We ask Allaah to help
you to remember Him and give thanks to Him and worship Him properly.
And Allaah knows best.
Praised Manners - Dought - clear, - Enthusiasm when one first repents, followed byslackening off .
When a person repents, he makes a vigorous start and says, "The
Shaytaan is telling me toslow down," so he does more acts of worship.
Then his enthusiasm cools down, and he says,"Allaah does not burden
any person beyond his scope," and his acts of worship become less
until he goes back to theway he was.
My question: What advice can you give? Should he make a vigorous
start, or take a gradual approach until itis established and then add
more after a while, or should he follow the saying, "When your wind
blows, then make the most of it"?.
Praise be to Allaah.
The blessing of guidanceand repentance is one ofthe greatest blessings
that Allaah can bestow upon the Muslim, whereby he changes himself for
the better in ways that will bring him closer to Allaah, may He be
exalted. Usually the person who has repented starts to do acts of
worship in an enthusiastic manner, seeking thereby to makeup for what
he missed out on during the time that he spent in sin and misguidance.
This is something naturalthat happens to everyone who is sincere in
his repentance. This was mentioned by our Prophet )peace and blessings
of Allaah be upon him(, who also described the cooling offand
reduction of enthusiasm that comes after that. This is also something
natural, but the danger in the case ofone who has repented isthat this
loss of enthusiasm may lead to him going back to the way he was. Hence
it is essential to pay attention to this matter. If the one who
repents finds his enthusiasm waning, he must adopt amoderate approach
and adhere to the Sunnah so that he can preserve his capital, then he
can startagain with energy and strength, because starting from the
middle is better than starting from zero.
It was narrated that 'Abd-Allaah ibn 'Amr )may Allaah be pleased with
him( said: The Messenger of Allaah )peace and blessings of Allaah be
upon him( said: "Every deed has a period of enthusiasm, and every
period of enthusiasm is followed by a slackening off. If a person's
enthusiasm is for my Sunnah, then he has succeeded, but whoever
chooses something else when he slackens off is doomed."
Narrated by Ibn Hibbaanin his Saheeh )1/187(; classed as saheeh by
al-Albaani in Saheeh al-Targheeb, 56.
It was narrated from AbuHurayrah )may Allaah be pleased with him( that
the Prophet )peace and blessings of Allaah be upon him( said: "Every
deed has a period of enthusiasm, and every period of enthusiasm is
followed by a slackeningoff. If a person is moderate and avoids
extremes, then you may have hope for him, but iffingers are pointed at
him, then do not count him as anything."
Narrated by al-Tirmidhi, 2453; classed as hasan byal-Albaani in Saheeh
al-Targheeb, 57.
Al-Mubaarakfoori )may Allaah have mercy on him( said:
"Every deed has a periodof enthusiasm" means, enthusiasm and energy
for doing a thing, whether it is for good orevil.
"and every period of enthusiasm is followed by a slackening off"
means, one becomes tired, weak and lethargic
"If a person is moderate and avoids extremes" means, if he controls
his enthusiasm and avoids the extremes of excess and negligence when
his enthusiasm wanes.
"then you may have hope for him" means, there is the hope that hewill
succeed, for he can continue to adhere to something moderate, and the
most beloved of deeds to Allaah are thosewhich are done consistently.
"but if fingers are pointed at him" means, he is striving hard in
order to become famousfor his worship and asceticism, so that he will
be famous and people will point at him.
"then do not count him as anything" means, do not think of him as
special or regard him as one of the righteous, forhe is showing off.
He didnot say, "Do not have any hope for him," because he has already
fallen and he cannot catch up with what he has missed.
Tuhfat al-Ahwadhi, 7/126
In order for the Muslim to avoid either extreme, he must be moderate
and not go to extremes in doing acts of worship and obedience lest he
get bored and give it up,and he should not refrain from doing them out
of laziness and carelessness lest he gets used to that and never goes
back to worship. Both attitudes are wrong, but the one who follows a
middle path is following the right path,and whoever follows theright
path will attain that which Allaah loves and is pleased with.
It was narrated that Abu Hurayrah )may Allaah be pleased with him(
said: The Messenger of Allaah )peace and blessings of Allaah be upon
him( said: "No one of you will be saved by his deeds." They said: Not
even you, O Messenger of Allaah? He said: "Not even me, unless Allaah
bestows mercy upon me. So do good deeds properly, sincerely and
moderately, and worship Allaah in the forenoon and in the afternoon
and during a part of the night, and always adopt a moderate course
whereby you will reach your target )Paradise(."
Narrated by al-Bukhaari,6098
Al-Haafiz ibn Hajar )may Allaah have mercy on him( said:
"So do good deeds" means, strive to do whatis right.
"moderately" means, do not go to extremes in worship, lest you become
tired and give up, and thus fall short.
This hadeeth indicates that we are encouraged to be gentle and
moderate in worship; the words used liken worship to walking at
various times of day and night, with the aim of reaching one's abode,
namely Paradise.
"Always adopt a moderate course" meansadhere to the middle way. The
literal translation would be, "Moderation, moderation"; the word is
repeated for emphasis.
Fath al-Baari, 11/297
Conclusion: We invite you to ponder the ahaadeeth quoted above and
think about what they mean. Remember that the one who repents should
be grateful, and the best way of showing gratitude is to persist in
repentance, which means persisting in worship. Remember that"The
dearest of actions to Allaah is that which is done regularly, even if
itis small." Narrated by al-Bukhaari and Muslim. So do not start in an
overenthusiastic way and then stop completely; rather be moderate in
worship. This is something that it is possible for you to do. Whenever
you feel moreenergetic, then focus on obeying and worshipping Allaah,
and whenever you feel tired than go back to the moderate way. We ask
Allaah to make things easy for you, and to guide you to the best of
words, deeds and attitudes.
And Allaah knows best.
Shaytaan is telling me toslow down," so he does more acts of worship.
Then his enthusiasm cools down, and he says,"Allaah does not burden
any person beyond his scope," and his acts of worship become less
until he goes back to theway he was.
My question: What advice can you give? Should he make a vigorous
start, or take a gradual approach until itis established and then add
more after a while, or should he follow the saying, "When your wind
blows, then make the most of it"?.
Praise be to Allaah.
The blessing of guidanceand repentance is one ofthe greatest blessings
that Allaah can bestow upon the Muslim, whereby he changes himself for
the better in ways that will bring him closer to Allaah, may He be
exalted. Usually the person who has repented starts to do acts of
worship in an enthusiastic manner, seeking thereby to makeup for what
he missed out on during the time that he spent in sin and misguidance.
This is something naturalthat happens to everyone who is sincere in
his repentance. This was mentioned by our Prophet )peace and blessings
of Allaah be upon him(, who also described the cooling offand
reduction of enthusiasm that comes after that. This is also something
natural, but the danger in the case ofone who has repented isthat this
loss of enthusiasm may lead to him going back to the way he was. Hence
it is essential to pay attention to this matter. If the one who
repents finds his enthusiasm waning, he must adopt amoderate approach
and adhere to the Sunnah so that he can preserve his capital, then he
can startagain with energy and strength, because starting from the
middle is better than starting from zero.
It was narrated that 'Abd-Allaah ibn 'Amr )may Allaah be pleased with
him( said: The Messenger of Allaah )peace and blessings of Allaah be
upon him( said: "Every deed has a period of enthusiasm, and every
period of enthusiasm is followed by a slackening off. If a person's
enthusiasm is for my Sunnah, then he has succeeded, but whoever
chooses something else when he slackens off is doomed."
Narrated by Ibn Hibbaanin his Saheeh )1/187(; classed as saheeh by
al-Albaani in Saheeh al-Targheeb, 56.
It was narrated from AbuHurayrah )may Allaah be pleased with him( that
the Prophet )peace and blessings of Allaah be upon him( said: "Every
deed has a period of enthusiasm, and every period of enthusiasm is
followed by a slackeningoff. If a person is moderate and avoids
extremes, then you may have hope for him, but iffingers are pointed at
him, then do not count him as anything."
Narrated by al-Tirmidhi, 2453; classed as hasan byal-Albaani in Saheeh
al-Targheeb, 57.
Al-Mubaarakfoori )may Allaah have mercy on him( said:
"Every deed has a periodof enthusiasm" means, enthusiasm and energy
for doing a thing, whether it is for good orevil.
"and every period of enthusiasm is followed by a slackening off"
means, one becomes tired, weak and lethargic
"If a person is moderate and avoids extremes" means, if he controls
his enthusiasm and avoids the extremes of excess and negligence when
his enthusiasm wanes.
"then you may have hope for him" means, there is the hope that hewill
succeed, for he can continue to adhere to something moderate, and the
most beloved of deeds to Allaah are thosewhich are done consistently.
"but if fingers are pointed at him" means, he is striving hard in
order to become famousfor his worship and asceticism, so that he will
be famous and people will point at him.
"then do not count him as anything" means, do not think of him as
special or regard him as one of the righteous, forhe is showing off.
He didnot say, "Do not have any hope for him," because he has already
fallen and he cannot catch up with what he has missed.
Tuhfat al-Ahwadhi, 7/126
In order for the Muslim to avoid either extreme, he must be moderate
and not go to extremes in doing acts of worship and obedience lest he
get bored and give it up,and he should not refrain from doing them out
of laziness and carelessness lest he gets used to that and never goes
back to worship. Both attitudes are wrong, but the one who follows a
middle path is following the right path,and whoever follows theright
path will attain that which Allaah loves and is pleased with.
It was narrated that Abu Hurayrah )may Allaah be pleased with him(
said: The Messenger of Allaah )peace and blessings of Allaah be upon
him( said: "No one of you will be saved by his deeds." They said: Not
even you, O Messenger of Allaah? He said: "Not even me, unless Allaah
bestows mercy upon me. So do good deeds properly, sincerely and
moderately, and worship Allaah in the forenoon and in the afternoon
and during a part of the night, and always adopt a moderate course
whereby you will reach your target )Paradise(."
Narrated by al-Bukhaari,6098
Al-Haafiz ibn Hajar )may Allaah have mercy on him( said:
"So do good deeds" means, strive to do whatis right.
"moderately" means, do not go to extremes in worship, lest you become
tired and give up, and thus fall short.
This hadeeth indicates that we are encouraged to be gentle and
moderate in worship; the words used liken worship to walking at
various times of day and night, with the aim of reaching one's abode,
namely Paradise.
"Always adopt a moderate course" meansadhere to the middle way. The
literal translation would be, "Moderation, moderation"; the word is
repeated for emphasis.
Fath al-Baari, 11/297
Conclusion: We invite you to ponder the ahaadeeth quoted above and
think about what they mean. Remember that the one who repents should
be grateful, and the best way of showing gratitude is to persist in
repentance, which means persisting in worship. Remember that"The
dearest of actions to Allaah is that which is done regularly, even if
itis small." Narrated by al-Bukhaari and Muslim. So do not start in an
overenthusiastic way and then stop completely; rather be moderate in
worship. This is something that it is possible for you to do. Whenever
you feel moreenergetic, then focus on obeying and worshipping Allaah,
and whenever you feel tired than go back to the moderate way. We ask
Allaah to make things easy for you, and to guide you to the best of
words, deeds and attitudes.
And Allaah knows best.
Praised Manners - Dought - clear, - Yes, the character of the Prophet )peace and blessings of Allaah be upon him( is the Qur’aan.
Can you confirm if Aeisha )radhiallahu 'anha( said this about the
Prophet: "His character is the Qur'aan". I have spent hours searching
for the daleel but to no avail. Your help will be much appreciated.
Praise be to Allaah.
Firstly:
Yes, it is proven that 'Aa'ishah )may Allaah be pleased with her( said
that when describing the Prophet )peace and blessings of Allaah be
upon him(. It is mentioned in the lengthy story about Sa'd ibn Hishaam
ibn 'Aamir, when he came to Madeenah and went to 'Aa'ishah )may Allaah
be pleased with her( and asked her about some matters. He said: I
said: OMother of the believers, tell me about the character of the
Messenger of Allaah )S(. She said: Do you not read the Qur'aan? I
said: Of course. She said: The character of the Prophet of Allaah )S(
was the Qur'aan. I wanted to get up and not ask about anything else
until I died… Narrated by Muslim )746(.
According to another report:
I said: O Mother of the believers, tell me about the character of the
Messenger of Allaah )peace and blessings of Allaah be upon him(.
Shesaid: O my son, do you not read the Qur'aan? Allaah says
)interpretation of the meaning(: "And verily, you )O Muhammad صلىالله
عليه وسلم( are on an exalted )standard of( character" ]al-Qalam 68:4[.
The character of Muhammad was the Qur'aan.
Narrated by Abu Ya'la )8/275( with a saheeh isnaad.
Al-Nawawi )may Allaah have mercy on him( said in Sharh Muslim )3/268(:
What this means is that he acted in accordance with it, adhering to
its limits, following its etiquette, paying heed to its lessons and
parables, pondering its meanings and reciting it properly. End quote.
Ibn Rajab said in Jaami' al-'Uloom wa'l-Hukam )1/148(:
What this means is that he followed its etiquetteand adopted its
attitude.Whatever was praised inthe Qur'aan, he was pleased with, and
whatever was condemned in the Qur'aan he hated. It says in one report
that she said: His attitude was theQur'aan, whatever it waspleased
with he was pleased with and whatever it hated he hated. End quote.
Al-Munaawi said in Fayd al-Qadeer )5/170(:
i.e., whatever the Qur'aan contained of commands,
prohibitions,promises, warnings, and so on.
Al-Qaadi said: i.e., his attitude embodied everything that was
contained in the Qur'aan. Whatever it regarded as good, praised or
promoted was his attitude, and whatever it regarded as bad and
prohibited, he would avoid. So the Qur'aan described his character.
End quote.
Secondly
One of the rights that the Prophet )peace and blessings of Allaah be
upon him( has over us – especially in these days when his noble
character is subjected to lies and distortions – is that we should
mention some of his noble characteristics and praiseworthy qualities,
so that the world might know that his is one of the greatest and
purest of characters.
Abu Haamid al-Ghazaali )may Allaah have mercy on him( said in Ihya'
'Uloom al-Deen )2/430-442(:
A number of the good qualities of his characterwhich have been
compiled by some of the scholars from the reports. Then he said:
He was the most forbearing of people, the most courageous of people,
the most just of people, the most chaste of people. His hand never
touched the hand of any woman unless he owned her as a slave or was
married to her or was closely related to her by blood )mahram(. He was
the most generous of people, who never kept a dinar or a dirham with
him overnight. If he had anything left over and he could not find
someone to give it to before night came, he would not go home untilhe
had donated it to someone who needed it.He did not take anythingfrom
that which Allaah had bestowed upon him except one year's supply of
the simplest provisions, dates and barley, giving all of that for the
sake of Allaah. Hewas never asked for anything but he gave it, then he
would go back to his annual supplies and donate from them to those who
needed it more, then he might runout before the year ended. He used to
repairhis own sandals and mend his own clothes, and he would help his
family in the home and cut meat for them. He was the most modest of
people and would not look anyone straight in the eye. He would respond
to the invitations of slave and free alike, and accept a gift even if
it was a cup of milk, and he would reward a person for it. He did not
eat food that had been given in charity, and he would respond to slave
women and the poor when they asked him for something. He got angryfor
the sake of his Lord but he did not get angry for his own sake. He
would adhere to the truth even if that resulted in harm for himself or
his companions. He found one of the best of his companions slain in an
area where Jews lived, but he did not treat them harshly or do
morethan hat which is prescribed by sharee'ah. Rather he paid a diyah
for him of one hundred camels even though some of his companions were
in desperate need of just one camel. He would tie a rock to his
stomach to ward off hunger pangs, and he did not refuse halaal food or
and he would not eat reclining or at a table. He never ate his fill of
bread for three days in a row until he met Allaah, may He be exalted,
as he would prefer to give away what he had rather thaneat his fill,
not because of poverty or miserliness. He would accept invitations to
meals, visit the sick, and attend funerals. He walked alone among his
enemies without a guard. He was the most humble and quiet of people
without being arrogant, the most eloquent without being long-winded,
the most cheerful of countenance.He did not worry about worldly
matters. He wore whatever he found, and let his slave or others ride
behind him on his mount. He rode whatever was available, sometimes a
horse, sometimes a camel, sometimes a muleand sometimes a donkey.
Sometimes he walked barefoot, with no cloak, turban or cap, visiting
the sick in the furthest parts of Madeenah. He loved perfume and hated
foul smells. He would sit with the poor and offer food to and eat with
the needy, honouring the virtuous and softening the hearts of people
of status by treating them kindly. He upheld ties of kinship without
favouring his relatives over those who were better than them, and
hedid not treat anyone harshly. He accepted the excuses of those who
apologized to him; he would joke but he only spoke the truth, and he
would smile without laughing out loud. If he saw permissible play he
did not denounce it, andhe raced with his wife. When voices were
raisedagainst him, he bore that with patience. He had slaves, male and
female, but he did not eat or dress any better than they did. He did
notwaste time without striving for the sake of Allaah or doing that
which was essential to better himself. He did not look down on any
poor person because of his poverty or chronic sickness, and he did not
fear any king because ofhis power. He called both of them to Allaah on
equal terms.
Al-Bakhtari said: The Messenger of Allaah )peace and blessings of
Allaah be upon him( did not revile any of the believers but he prayed
that it might become an expiation and a mercy for them. He said: "I
havebeen sent as a blessing, not a curse." If he was asked to pray
against anyone, whether Muslimor kaafir, he would refrain from praying
against him and pray forhim instead. His hand never struck anyone. If
he was given the choice between two things he would choose the easier
option, unless it involvedsin or the severing of family ties. Allaah
described him in the Torah before He sent him, and said: Muhammad the
Messenger of Allaah, My chosen slave; he is not harsh or rough, and
does not make noise in the marketplace. He did not repay evil in kind;
rather he would pardon and forgive. Part of his attitude was that he
would be the first to greet whomever he met,and if someone came to him
with a need, he would be patient until the person was the first one to
leave. If someone took him by the hand, he would not let go untilthe
other person let go first. In a gathering he could not be
distinguished from his companions. Allaah, mayHe be exalted, said
)interpretation of the meaning(: "And by the Mercy of Allaah, you
dealt with them gently. And had you been severe and harsh‑hearted,
they would have broken away from about you" ]Aal 'Imraan 3:159[.
Allaah bestowed upon him the best attitude and conduct, and the best
way of dealing withpeople and situations, even though he was
illiterate and could neither read nor write. He grew up poor in an
ignorant desert land, tending sheep, an orphan with neither father nor
mother. But Allaah taught him all good characteristics and good ways,
and taught him the stories of earlierand later generations, and that
which brings success and salvation in the Hereafter and happiness in
this world, and showed him the way to focus on one's duties and keep
away from inessentials. May Allaah help us to obey his commands and
follow his example. Ameen O Lord of the Worlds. End quote.
No one should think thatwhat we have mentioned above is no more than a
nice story or an exaggeration that is not real, rather every single
point mentioned is to be found in saheeh ahaadeeth that are narrated
in the Musnads,Saheehs and Sunans … Whoever wants to know more may
read al-Shamaa'il al-Muhammadiyyah by Imam al-Tirmidhi )available in
English translation under the title "Shamaa-il Tirmidhi"(.
Fourthly:
Finally, I urge you to seek help in your research by using modern
computer programs, of which there are many, praise be to Allaah. They
will save you time and effort,helping you to find the hadeeth you want
and learn its rulings. I also advise you to buy some comprehensive
books which include the ahaadeeth of the Prophet )peace and blessings
of Allaah be upon him( and organize them by subject matter. Among the
most important and accessibleof them is Riyadh al-Saaliheen by Imam
al-Nawawi and al-Targheeb wa'l-Tarheeb by Imam al-Mundhiri. The
ahaadeeth are organized by subject, and compiled from all the books of
hadeeth, and the scholars have commented on them and pointed out which
reports are saheeh and which are da'eef )weak(,such as Shaykh
al-Albaani )may Allaah have mercy on him(.
I ask Allaah to reward you for your efforts and research, and I ask
Him to help us and you to do that which is good.
And Allaah knows best.
--
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Prophet: "His character is the Qur'aan". I have spent hours searching
for the daleel but to no avail. Your help will be much appreciated.
Praise be to Allaah.
Firstly:
Yes, it is proven that 'Aa'ishah )may Allaah be pleased with her( said
that when describing the Prophet )peace and blessings of Allaah be
upon him(. It is mentioned in the lengthy story about Sa'd ibn Hishaam
ibn 'Aamir, when he came to Madeenah and went to 'Aa'ishah )may Allaah
be pleased with her( and asked her about some matters. He said: I
said: OMother of the believers, tell me about the character of the
Messenger of Allaah )S(. She said: Do you not read the Qur'aan? I
said: Of course. She said: The character of the Prophet of Allaah )S(
was the Qur'aan. I wanted to get up and not ask about anything else
until I died… Narrated by Muslim )746(.
According to another report:
I said: O Mother of the believers, tell me about the character of the
Messenger of Allaah )peace and blessings of Allaah be upon him(.
Shesaid: O my son, do you not read the Qur'aan? Allaah says
)interpretation of the meaning(: "And verily, you )O Muhammad صلىالله
عليه وسلم( are on an exalted )standard of( character" ]al-Qalam 68:4[.
The character of Muhammad was the Qur'aan.
Narrated by Abu Ya'la )8/275( with a saheeh isnaad.
Al-Nawawi )may Allaah have mercy on him( said in Sharh Muslim )3/268(:
What this means is that he acted in accordance with it, adhering to
its limits, following its etiquette, paying heed to its lessons and
parables, pondering its meanings and reciting it properly. End quote.
Ibn Rajab said in Jaami' al-'Uloom wa'l-Hukam )1/148(:
What this means is that he followed its etiquetteand adopted its
attitude.Whatever was praised inthe Qur'aan, he was pleased with, and
whatever was condemned in the Qur'aan he hated. It says in one report
that she said: His attitude was theQur'aan, whatever it waspleased
with he was pleased with and whatever it hated he hated. End quote.
Al-Munaawi said in Fayd al-Qadeer )5/170(:
i.e., whatever the Qur'aan contained of commands,
prohibitions,promises, warnings, and so on.
Al-Qaadi said: i.e., his attitude embodied everything that was
contained in the Qur'aan. Whatever it regarded as good, praised or
promoted was his attitude, and whatever it regarded as bad and
prohibited, he would avoid. So the Qur'aan described his character.
End quote.
Secondly
One of the rights that the Prophet )peace and blessings of Allaah be
upon him( has over us – especially in these days when his noble
character is subjected to lies and distortions – is that we should
mention some of his noble characteristics and praiseworthy qualities,
so that the world might know that his is one of the greatest and
purest of characters.
Abu Haamid al-Ghazaali )may Allaah have mercy on him( said in Ihya'
'Uloom al-Deen )2/430-442(:
A number of the good qualities of his characterwhich have been
compiled by some of the scholars from the reports. Then he said:
He was the most forbearing of people, the most courageous of people,
the most just of people, the most chaste of people. His hand never
touched the hand of any woman unless he owned her as a slave or was
married to her or was closely related to her by blood )mahram(. He was
the most generous of people, who never kept a dinar or a dirham with
him overnight. If he had anything left over and he could not find
someone to give it to before night came, he would not go home untilhe
had donated it to someone who needed it.He did not take anythingfrom
that which Allaah had bestowed upon him except one year's supply of
the simplest provisions, dates and barley, giving all of that for the
sake of Allaah. Hewas never asked for anything but he gave it, then he
would go back to his annual supplies and donate from them to those who
needed it more, then he might runout before the year ended. He used to
repairhis own sandals and mend his own clothes, and he would help his
family in the home and cut meat for them. He was the most modest of
people and would not look anyone straight in the eye. He would respond
to the invitations of slave and free alike, and accept a gift even if
it was a cup of milk, and he would reward a person for it. He did not
eat food that had been given in charity, and he would respond to slave
women and the poor when they asked him for something. He got angryfor
the sake of his Lord but he did not get angry for his own sake. He
would adhere to the truth even if that resulted in harm for himself or
his companions. He found one of the best of his companions slain in an
area where Jews lived, but he did not treat them harshly or do
morethan hat which is prescribed by sharee'ah. Rather he paid a diyah
for him of one hundred camels even though some of his companions were
in desperate need of just one camel. He would tie a rock to his
stomach to ward off hunger pangs, and he did not refuse halaal food or
and he would not eat reclining or at a table. He never ate his fill of
bread for three days in a row until he met Allaah, may He be exalted,
as he would prefer to give away what he had rather thaneat his fill,
not because of poverty or miserliness. He would accept invitations to
meals, visit the sick, and attend funerals. He walked alone among his
enemies without a guard. He was the most humble and quiet of people
without being arrogant, the most eloquent without being long-winded,
the most cheerful of countenance.He did not worry about worldly
matters. He wore whatever he found, and let his slave or others ride
behind him on his mount. He rode whatever was available, sometimes a
horse, sometimes a camel, sometimes a muleand sometimes a donkey.
Sometimes he walked barefoot, with no cloak, turban or cap, visiting
the sick in the furthest parts of Madeenah. He loved perfume and hated
foul smells. He would sit with the poor and offer food to and eat with
the needy, honouring the virtuous and softening the hearts of people
of status by treating them kindly. He upheld ties of kinship without
favouring his relatives over those who were better than them, and
hedid not treat anyone harshly. He accepted the excuses of those who
apologized to him; he would joke but he only spoke the truth, and he
would smile without laughing out loud. If he saw permissible play he
did not denounce it, andhe raced with his wife. When voices were
raisedagainst him, he bore that with patience. He had slaves, male and
female, but he did not eat or dress any better than they did. He did
notwaste time without striving for the sake of Allaah or doing that
which was essential to better himself. He did not look down on any
poor person because of his poverty or chronic sickness, and he did not
fear any king because ofhis power. He called both of them to Allaah on
equal terms.
Al-Bakhtari said: The Messenger of Allaah )peace and blessings of
Allaah be upon him( did not revile any of the believers but he prayed
that it might become an expiation and a mercy for them. He said: "I
havebeen sent as a blessing, not a curse." If he was asked to pray
against anyone, whether Muslimor kaafir, he would refrain from praying
against him and pray forhim instead. His hand never struck anyone. If
he was given the choice between two things he would choose the easier
option, unless it involvedsin or the severing of family ties. Allaah
described him in the Torah before He sent him, and said: Muhammad the
Messenger of Allaah, My chosen slave; he is not harsh or rough, and
does not make noise in the marketplace. He did not repay evil in kind;
rather he would pardon and forgive. Part of his attitude was that he
would be the first to greet whomever he met,and if someone came to him
with a need, he would be patient until the person was the first one to
leave. If someone took him by the hand, he would not let go untilthe
other person let go first. In a gathering he could not be
distinguished from his companions. Allaah, mayHe be exalted, said
)interpretation of the meaning(: "And by the Mercy of Allaah, you
dealt with them gently. And had you been severe and harsh‑hearted,
they would have broken away from about you" ]Aal 'Imraan 3:159[.
Allaah bestowed upon him the best attitude and conduct, and the best
way of dealing withpeople and situations, even though he was
illiterate and could neither read nor write. He grew up poor in an
ignorant desert land, tending sheep, an orphan with neither father nor
mother. But Allaah taught him all good characteristics and good ways,
and taught him the stories of earlierand later generations, and that
which brings success and salvation in the Hereafter and happiness in
this world, and showed him the way to focus on one's duties and keep
away from inessentials. May Allaah help us to obey his commands and
follow his example. Ameen O Lord of the Worlds. End quote.
No one should think thatwhat we have mentioned above is no more than a
nice story or an exaggeration that is not real, rather every single
point mentioned is to be found in saheeh ahaadeeth that are narrated
in the Musnads,Saheehs and Sunans … Whoever wants to know more may
read al-Shamaa'il al-Muhammadiyyah by Imam al-Tirmidhi )available in
English translation under the title "Shamaa-il Tirmidhi"(.
Fourthly:
Finally, I urge you to seek help in your research by using modern
computer programs, of which there are many, praise be to Allaah. They
will save you time and effort,helping you to find the hadeeth you want
and learn its rulings. I also advise you to buy some comprehensive
books which include the ahaadeeth of the Prophet )peace and blessings
of Allaah be upon him( and organize them by subject matter. Among the
most important and accessibleof them is Riyadh al-Saaliheen by Imam
al-Nawawi and al-Targheeb wa'l-Tarheeb by Imam al-Mundhiri. The
ahaadeeth are organized by subject, and compiled from all the books of
hadeeth, and the scholars have commented on them and pointed out which
reports are saheeh and which are da'eef )weak(,such as Shaykh
al-Albaani )may Allaah have mercy on him(.
I ask Allaah to reward you for your efforts and research, and I ask
Him to help us and you to do that which is good.
And Allaah knows best.
--
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Imaan - The Parable of Belief
The allegory of belief [iman] is that of a land that has five walls.
Al-Hajjawi said in its commentary: It is said that the allegory of
beliefis that of a land that has five walls. The first wall [the
innermost wall] made from gold, the second from silver, the third from
iron, the forth from cooked clay [aajurr], and the fifth [the
outermost wall] from brick.
As long as the people of the brick wall are diligent in protecting
thebrick, the enemy does not aspire [destroying] the second; but if
they neglect this [brick wall], they will aspire for the second and
then the third, until they demolishall of the walls.
And like belief [iman] hasfive walls: certainty, then sincerity, then
performing what is obligatory, then the recommended [sunan], and then
refined behavior [aadab].
As long as one holds to and is diligent with having refined behavior,
Satan does not scheme [to destroy] him. But if one forsakes refined
behavior, Satan aspires to [destroying] the recommended works, then
the obligatory, then sincerity, and then certainty.
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Al-Hajjawi said in its commentary: It is said that the allegory of
beliefis that of a land that has five walls. The first wall [the
innermost wall] made from gold, the second from silver, the third from
iron, the forth from cooked clay [aajurr], and the fifth [the
outermost wall] from brick.
As long as the people of the brick wall are diligent in protecting
thebrick, the enemy does not aspire [destroying] the second; but if
they neglect this [brick wall], they will aspire for the second and
then the third, until they demolishall of the walls.
And like belief [iman] hasfive walls: certainty, then sincerity, then
performing what is obligatory, then the recommended [sunan], and then
refined behavior [aadab].
As long as one holds to and is diligent with having refined behavior,
Satan does not scheme [to destroy] him. But if one forsakes refined
behavior, Satan aspires to [destroying] the recommended works, then
the obligatory, then sincerity, and then certainty.
--
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Imaan - The Greatest Return
There are many great "returns" that people experience in their lives.
The returning of a missing child, finding a very valuable lost item or
a close family member returning home after spending many years
overseas are some instances of a great return. These are moments of
immense joy and happiness. The greatest "Return," however, is when a
sinfulservant who had abandoned AllahTa'ala and fallen into sin makes
sincere taubah (which literally means "to return") and returns to his
Creator. There can never be a happier moment for such a person.
Retuning to Allah Ta'ala in sincere repentancebrings down the
showersof the Mercy of AllahTa'ala. Due to his repentance, the one
whowas previously known in the court of Allah Ta'ala as a faasiq
(sinner) earns the title of Habibullah (the beloved of Allah).
Hiscrying and sobbing whilebegging for forgiveness is more beloved to
Allah Ta'ala than the recitation of tasbeeh of those who are busy
glorifying Allah Ta'ala. Can there be a greater return?
--
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
The returning of a missing child, finding a very valuable lost item or
a close family member returning home after spending many years
overseas are some instances of a great return. These are moments of
immense joy and happiness. The greatest "Return," however, is when a
sinfulservant who had abandoned AllahTa'ala and fallen into sin makes
sincere taubah (which literally means "to return") and returns to his
Creator. There can never be a happier moment for such a person.
Retuning to Allah Ta'ala in sincere repentancebrings down the
showersof the Mercy of AllahTa'ala. Due to his repentance, the one
whowas previously known in the court of Allah Ta'ala as a faasiq
(sinner) earns the title of Habibullah (the beloved of Allah).
Hiscrying and sobbing whilebegging for forgiveness is more beloved to
Allah Ta'ala than the recitation of tasbeeh of those who are busy
glorifying Allah Ta'ala. Can there be a greater return?
--
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