For children, - Foundation of religion Islam, is on knowledge (Ilm) & Noble Character(Akhlaq)

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Foundation of religion, Islam is on knowledge (Ilm)and Noble Character (Akhlaq). When we study the life and times of our beloved Ahlul Bayt (as), we notice that the main weapon they used in carrying out their mission of spreading the message of Allah (SWT), was knowledge on one hand and Noble Character on the other. Our 6th Imam, Imam Jafar Sadiq (as) narrates that, "Anyone who is devoid of knowledge (Ilm) and Noble Character (Akhlaq)is like an orphan who has lost both his parents." Our Fuqaha (scholars) are apt examples of the height of character one can attain. It has been narrated about the spiritual station of our great Marja, Ayatullah Muhammad Husein Burujerdi (d.1961), that he had made a vow (Nadhr)that if he ever uttered inappropriate words when angry, he would fast for a whole year (to train his soul). Indeed, he had a very lofty station because of his excellent character. He himself has said, "Before I came to Qom, I used to hear the voices of angels." He was a Marja whose credentials as a supreme authority had been endorsed by Amir al-Mu'mineen, Imam Ali (pbuh) himself. Holy Prophet Muhammad (SAW) said: I seek refuge in Allah (SWT) from knowledge that brings no wisdom, from a heart that lacks kindness, from desires that bring discontent, and from supplications that go unanswered. Holy Prophet Muhammad (SAW) said: "Teachers and students both share in rewards but other people are deprived of them." Holy Prophet Muhammad (SAW) said: "He who searches for knowledge is similar to a person who fasts during the day and keeps vigil at night and is busy worshipping. If a person acquires a branch of knowledge, it is better for him than possessing as much gold as the height of Abu Qubais Mount which he would distribute in the way of Allah (SWT)." Holy Prophet Muhammad (SAW) said: "The virtue of knowledge is more beloved with Allah (SWT) than the virtue of worship." Holy Prophet Muhammad (SAW) said: "The Noble Qur'anis Allah's (SWT) university; so, learn as much as you can in this university." Holy Prophet Muhammad (SAW) said: "Fie upon that Muslim who does not allocate (at least) one day a week to the study of the details of his religion and to explore (the affairs) of his religion." Imam Hassan (as) said: "Teach your knowledge to others and (try to) learn yourself the knowledge of others." Imam Baqir (as) said: "Try to learn knowledge because learning it is a good action and study is itself a worship." Imam Jafar Sadiq (as) said: "Be careful of your knowledge and see from whom you get it." Imam Jafar Sadiq (as) said: "Try to obtain knowledge and ornament it with patience and dignity; and be humble for the one who learns knowledge from you." Share

Hajj & Umrah, - There Is Neither Rafath)Sexual Relations(, nor Disobedience nor Disputing During Hajj - II

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}and no disobedience{
Disobedience is forbidden at all times, but it is even more forbidden duringHajj.
Disobedience is failing to obey Allaah The Almighty, and to exceed His due limits. There is difference of opinion about what is meant by it in the Quranic Verse:
The first is to call each other offensive nicknames, as confirmed by Allaah The Almighty in His statement )what means(:}and do not call each other by ]offensive[ nicknames. Wretched is the name of disobedience after ]one's[ faith.{]Quran 49:11[
The second is to insult one another, due to the statement of the Messenger of Allaah,:“Verily, insulting a Muslim is disobedience, and fighting with him is disbelief.”]Al-Bukhaari and Muslim[
The third is to cause harm and be rude )to others(. That is taken from the statement of Allaah The Almighty )what means(:}Let no scribe be harmed or any witness. For if you do so, indeed, it is ]grave[ disobedience in you. And fear Allaah . And Allaah teaches you.{]Quran 2:282[
The fourth is to slaughter for the sake of idols, as was the habit of the people of the pre-Islamic era, who used to slaughter animals during the season ofHajjfor the sake of their idols. Allaah The Almighty Says )what means(:
*.}And do not eat of that upon which the Name of Allaah has not been mentioned, for indeed, it is grave disobedience.{]Quran 6:121[
*.}Or it be ]that slaughtered in[ disobedience, dedicated to other than Allaah.{]Quran 6:145[
The fifth, which is the correct opinion, is that the disobedience meant in the Noble Verse includes all sins. Ibn ‘Umarsaid,“Disobedience means all sins to be committed, with which Allaah The Almighty is disobeyed, whether it is catching game or any other sin.”He also used to say,“It is to commit the sins with which Allaah The Almighty is disobeyed in the Sanctuary.”
According to Ibn Katheer“The correct opinion is that of those who say that disobedience includes all sins. Similarly, Allaah The Almighty forbade injustice during the Sacred months, and although it is forbidden at all times, forbidding it during them is more confirmed. That is the significance of His Statement )which means(:}of these, four are sacred. That is the correct religion, so do not wrong yourselves during them.{]Quran 9:36[As regards the Sanctuary, Allah The Almighty Says )what means(:}and ]also[ whoever intends ]a deed[ therein of deviation ]in religion[ or wrongdoing - We will make him taste of a painful punishment.{]Quran 22:25[
It is proven from the Messenger of Allaah,, that he said:“He who performs Hajj, in which he neither has sexual relations nor commits sins, will come out as sinless as a newborn child just delivered by his mother.”]Al-Bukhaari[
}and no disputing during Hajj{]Quran 2:197[
Disputation duringHajjis to fall into unnecessary useless quarrels and arguments about the rites ofHajj,which develops feelings of resentment and grudge. Allaah The Almighty clarified those rites in detail, and any dispute or argument about them afterwards is of no significance. It is related that it was the habit of the Quraysh that whenever they gathered in Mina, some of them would say to each other,“Our Hajj is more perfect.”Others would say,“No, it is our Hajjthat is more perfect.” It is reported that they used to argue with each other about the days ofHajj,and say, “HajjIs today )and not any other day(.” Allaah The Almighty forbade them to do so.
It is narrated on the authority of Ibn Mas‘ood and Ibn ‘Abbaasthat they said,“Disputation during Hajj is to argue with your companion until you provoke his anger.”It is narrated on the authority of Ibn ‘Umarthat it means to curse and quarrel with each other. According to ‘Ikrimah“It is to make a Muslim angry with you.”
}And whatever good you do -- Allaah knows it{
When He The Almighty forbade them to do anything shameful, in word and deed, He Urged them to do what is good, and told them that He knows it well, and will give them the best reward for it on the Day of Judgment. Allah The Almighty Says )what means(:}And whatever good you do - Allaah knows it.{According to Al-Qurtubi“It is to urge and encourage them to adhere to good in word rather than lewdness, and righteousness and piety in deed rather than disobedience and disputation.”
}And take provisions{
Allaah The Almighty here commands )the pilgrims( to take provisions with them. It was revealed in connection with a group of Arabs who used to come to the House of Allaah without provision, and say,“We are reliant on Allaah: how should we come to perform Hajj to the House of Allaah and He feeds us not?”In this way, they were dependent on people. But they were forbidden to do so, and rather commanded to take provision of flour,Saweeq)powdered barley(, cake, and so on.
}but indeed, the best provision is fear of Allaah{
When He commanded them to take the worldly provision that sustains the body, He guided them to the provision of the Hereafter that sustains the heart, and clarified that it is the best and the most advantageous provision, as confirmed by His statement )what means(:}O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness - that is best.{]Quran 7:26[
}And fear Me, O you of understanding{
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Hajj & Umrah, - There Is Neither Rafath)Sexual Relations(, nor Disobedience nor Disputing During Hajj - I

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Allaah The Almighty mentioned in His Noble Book ofHajjobligations, acts of theSunnah)Prophetic tradition(, etiquettes, pillars and favorable things that indicate His care for this great act of worship and glorious rite. He clarified this matter in detail, and with perfect clarification; Allaah The Almighty Says )what means(:}Hajj is ]during[ well-known months,so whoever has made Hajj obligatory upon himself therein ]by entering the state of Ihraam[there is ]to be for him[no Rafath )sexual relations(and no disobedienceand no disputing duringHajj.And whatever good you do - Allaah knows it.And take provisionsbut indeed, the best provision is fear ofAllaah. And fear Me, O you of understanding.{]Quran 2:197[
In this Quranic Verse, Allaah The Almighty pointed out the months ofHajjin which it is valid to assumeIhraam)sacral state( forHajj, i.e.Shawwaal, Thul-Qa‘dah, and the first ten days ofThul-Hijjah, according to the correct opinion of scholars.
Many CompanionsandTaabi‘is)Followers(liked to dedicate those months toHajjalone. That is why they disliked performing‘Umrahduring those months. This is narrated from ‘Umar, ‘Uthmaan, Ibn Mas‘oodAl-Qaasim, Ibn Seereenand others.
Allaah The Almighty mentioned that whoever intendedHajj)by assumingIhraam( has indeed made it binding upon himself, which requires him to abide by its restrictions and rulings according to the Quran andSunnah)Prophetic tradition(. In his comment on the following Statement of Allaah The Almighty )which means(:}so whoever has made Hajj obligatory upon himself therein ]by entering the state of Ihraam[]Quran 2:197[Jareersaid,“There is consensus among the scholars that what is intended by obligation here is to make it due and compulsory upon oneself.”
According to Ash-Shaafi‘i and Ahmad“Intention alone is sufficient to assume Ihraam for Hajj.”
}there is ]to be for him[ no Rafath )sexual relations({]Quran 2:197[
That is, whoever makesHajjor‘Umrahdue on him, let him avoidRafathwhich means sexual relations as shown by the Statement of Allaah The Almighty )which means(:}It has been made permissible for you the night preceding fasting to go to your wives ]for sexual relations[.{]Quran 2:187[ This also includes foreplay such as touching, embracing, kissing, and so on. It also includes talking lewdly to a woman about sexual intercourse, like,“Once I remove Ihraam, I will have sexual relations with you, and do such and such with you.”
In this way, the termRafathimplies every kind of ill speech, lewdness, flirting with women, and talking about sexual intercourse.
Shaykh Ibn ‘Uthaymeensaid,
No doubt, sexual intercourse is the Ihraam’s most grievous proscription that has the greatest negative effect on Hajj, and it has two cases:
When it is before the first stage of coming out of the state of Ihraam, i.e. before throwing Jamrat Al-‘Aqabah, shaving and performing Tawaaf Al-Ifaadhah on the day of Nahr; and it has two outcomes:
a-The obligation of a ransom, which is a camel or a cow to be sacrificed and distributed entirely to the poor, and the worshipper should eat nothing thereof.
b-The invalidity of the Hajj in which sexual intercourse takes place. But it has to be completed and compensated in the coming year without delay.
However, the Hajj would not be invalidated if any of the other proscriptions occurred.
The other case is when sexual intercourse takes place after the first stage of coming out of the state of Ihraam, i.e. after throwing Jamrat Al-‘Aqabah, shaving, and before performing Tawaaf Al-Ifaadhah, in which case, Hajj is valid, but two things are required according to the prominent opinion: that is, to go to the area that is beyond the borders of the Sanctuary and reassume his Ihraam, and to put on a set of Izaar )upper garment( and Ridaa’ )lower garment(, and after that to perform Tawaaf Al-Ifaadhah while being in the state of Ihraam.
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Hajj & Umrah, - Hajj to the House: Virtues and Secrets - II

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… Continued
From the virtues of Hajj:
Islam states that a person is rewarded in accordance to the hardship he undergoes, and thus, sinceHajjis one of the hardest acts of worship, it has a great reward, high position and several virtues. The virtues ofHajjinclude:
1- Entering Paradise is the reward of a valid and acceptedHajj:Abu Hurayrahnarrated that the Prophetsaid:"Performing two ‘Umrahs expiates the sins committed in the interval between them, and )entering( Paradise is the reward of a valid and accepted Hajj."]Al-Bukhaari and Muslim[
2- Hajj wipes out previous sins: When‘Amr ibn Al-‘Aascame to the Prophetto give the pledge of accepting Islam, he set a condition that he should be granted forgiveness first. The Prophetsaid to him:"Do you not know that )embracing( Islam wipes out all that is before it )previous misdeeds(, that emigration wipes out all that is before it and that Hajj )pilgrimage( wipes out all that is before it?"]Muslim[
3-Hajjis the best form ofJihaadfor women:‘Aa’ishah, the Mother of the Believerssaid,"‘O Messenger of Allaah! We see that Jihaad is the best of deeds. Should we )women( not participate in it?’ The Prophetreplied; 'For you, the best Jihaad is an accepted Hajj.'"]Al-Bukhaari and Muslim[
4-Hajjand‘Umrahwipe out poverty and sins: It was narrated thatJaabir ibn ‘Abdullaahsaid,"Perform Hajj and ‘Umrah continuously for they wipe out poverty and sins just as fire wipes out the filth of iron."]At-Tabaraani and Ad-Daaraqutni[
5- The pilgrim is under the protection of Allaah:Abu Hurayrahnarrated that the Prophetsaid:"Three )types( of people are under the protection of Allaah: A man who goes out to one of the Masjids of Allaah, a man who goes out for fighting in the cause of Allaah and a man who goes out for Hajj."]Saheeh Hadeeth[ ]Abu Nu‘aym: Hilyat Al-Awliyaa’[
These are some of the many virtues of Hajj, foremost among which is that the supplication of the pilgrim is answered.Hajjis one of the best righteous deeds, the people who performHajjand‘Umrahare the visitors and guests of Allaah The Almighty and He has pledged to generously host and honor His visitors. Moreover, the reward of a prayer at the Sacred House of Allaah equals the reward of 100,000 prayers at other Masjids, besides the great reward of Tawaaf )circumambulating the Ka‘bah(, reciting the Quran, remembering Allaah, shaving, sacrificing, standing at ‘Arafah as well as other rituals of Hajj.
The rationales and secrets ofHajj:
1- Teaching the Muslim to fear Allaah and honor His Symbols: Allaah The Almighty Says )what means(:}That ]is so[. And whoever honors the Symbols of Allaah - indeed, it is from the piety of hearts.{]Quran 22: 32[
2- Teaching one to be a slave of Allaah, surrender to Him and follow His Sharee‘ah )legislation(: Many of the rites of Hajj could be questioned by the Muslim and he may wonder about the rationale behind them, such as removing clothes and adornments,Tawaaf,Sa‘y)walking betweenAs-SafaandAl-Marwahmountains(, standing at‘Arafahfor a specific time, throwing the pebbles, spending the night in Mina, and so on. However, he performs these rites with complete submission and faith, even while he is unaware of the rationale behind them.
3- Boosting the brotherhood of Islam: Pilgrims from different parts of the world meet in one place, wearing the same dress, seeking one goal and cooperate with each other to the utmost. All these aspects boost the ties of brotherhood among Muslims.
4- Remembering the Hereafter and its terrors: DuringHajj, there is overcrowding, pushing, loud sounds, fear, weeping, supplication, removing adornments and clothes, hardship, tiredness, waiting for the Mercy of Allaah The Almighty – all of which is a reminder of the Hereafter.
5- Remembering Allaah The Almighty: Remembering Allaah is the greatest goal of all acts of obedience, and its opposite is heedlessness. Many pilgrims are heedless while performing theHajjrituals and they only perform superficial acts. Some pilgrims could even feel annoyance at some rituals and thus they return afterHajj, neither increasing their faith in Allaah The Almighty nor drawing closer to Him.
These are only a few of the rationales and inner dimensions ofHajj, but they are sufficient for those who are mindful of their Lord and have sentient hearts, alive with the light of true faith.
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Family Issues, - Notes on the Education of Muslim children

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Foundation of Education
Education is the birth right of every Muslim and Muslimah. Investment in education is the best investment one can make, because it eventually leads to intellectual property. Intellectual property is the intangible property, which no one can steal or destroy. This is the property on which no Government can levy a tax. Hence, the foundation for education should start from childhood. It becomes imperative that the education of children be given the utmost importance as the prime duty to every parent, society, Government and nation.
Islamic Traditions
To the Muslims a child is a trust from Allah (SWT) in the hands of the parents. The heart of a child can be compared to a fine and clean slate without any writing on it. Hence the child could be developed into any type of human being depending on what type of environment he or she is exposed to. If a child is educated in the traditions of goodness including the Noble Qur'an and the Seerah of the Prophet Muhammad (SAS), he or she will surely follow the truth when grown up and will attain health, happiness, and success both in this world and the hereafter. The reaching of great heights by the child gives the greatest pleasure both to the parents and the teachers. Even the community and the nation share in the child's achievements. On the other hand, lack of proper education destroys the bright future of the child. The blame and responsibility for this unpleasant and sad deed has to be shared both by the parents and the teachers, as well as the community and the nation. Therefore parenting is not any easy task. In some societies people literally spit on the faces of the parents whose children have gone astray. Right from the beginning parents should impart good conduct to their children and discourage them from bad company. Children should be taught to exercise control in self-adornment, extremes of pleasure and comfort.
The care of the child starts from the time of birth. Bottle-feeding should be kept away unless the mother has problems in breast-feeding. The virtues of breast-feeding to the child and the mother have been elaborated elsewhere by the author. The mother's milk not only nourishes the body and immunizes it but also builds up the mind and strengthens the emotional bonds of love and affection.
Teaching Manners
When the child reaches an age enabling him or her to distinguish things, greater care should be taken to teach good manners and respect for others. This is the time to teach table manners particularly Islamic traditions - recitation of Bismillah ("In the name of Allah"), using the right hand to eat, to eat from the plate the items near to him or her, not getting greedy at other's eating, to chew food thoroughly and slowly, avoiding haste, preventing of smearing one's hands on clothes. Mothers should be careful not to inculcate the habit of overeating. Parents should emphasize eating plenty of fresh vegetables and fruits, reducing salt intake, discourage consumption of chocolates, sweets, candies, coffee, tea, soft drinks and encourage drinking of skim milk, fruit juices, low calorie, cholesterol-free, fat-free ice creams, yogurts.
Children must be complimented for moderate eating and for sharing food and toys with other children, so that they can learn sharing and self-sacrificing, as these qualities will lead to success in their married and professional lives. Children should be taught to develop simplicity and humility in their actions and behavior.
Teaching the 3 Rs
Children should attend schools to learn reading, writing and arithmetic, in addition they should be taught the Qur'an, Seerah of Prophet Muhammad (SAS), Islamic history and stories of the Muslim Heroes and Heroines, so that the values and virtues in these things may take root in their hearts. Apart from sciences and mathematics children must be allowed to read world history, poetry, literature, art, fiction, etc.
Child Discipline
Children should be praised for their good actions and behavior and rewarded but seldom monetarily. This will make the children pleased and encouraged to repeat their good deeds. Whenever children commit mistakes or undesirable acts for the first time, they should be forgiven and their acts or misdeeds should be corrected in a loving and affectionate way without any harshness. Children should not be scolded frequently, particularly in front of their playmates or other adults. Scolding makes them insensitive and they continue the bad acts and may acquire undesirable habits. However the parents should communicate with their children and the father should not only talk to them but also discipline them without any physical harm. The mother should show her love and affection and at the same time remind them of their father's warnings and tell them to keep away from evil things.
During the day time children should be allowed to study and also to play otherwise their intellect will be dulled, and their physical bodies will not be in good shape. At night they must go to bed early. "Early to bed and early to rise make one healthy, wealthy, and wise." Children should not be allowed to do anything in secret, as it may encourage them to bad things and hide them from parents, teachers and friends. Openness, frankness and honesty are great virtues of leadership. At the same time, the children must be taught not to boast to their friends about parents' possessions, their living conditions, and family matters. Children must be taught to respect others and to show gentleness and humility.
Teaching by Action
If parents are wealthy, their children should be exposed to the acts of Zakah, Sadaqah, fitrah charities towards the poor, kith, and kin, and other deserving poor people. If the parents are poor, their children should be taught to live within their means, to strive and work hard for a better life, but never to steal, rob, or cheat others for a living.
Children must be taught to respect parents and elders and to make room for them. Children should not swear in order to speak the truth. Their habit of taking oaths should be avoided. They should be taught good manners of sitting and speaking. They should be encouraged to ask questions, but should not become chatterboxes. They should distinguish the bad habits from good habits. They should avoid the company of those who have bad habits. They should keep away from children who smoke, drink alcohol, abuse drugs, violate morality, and ethics.

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Family Issues, - Islamic Knowledge - Raising Righteous and Successful Children

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Teaching Islam to our Children: An Important Islamic Duty
Islam teaches us different ways to attain success. One best way is to seek Islamic knowledge based on the Qur'an and the Sunnah. We need to spend time, money, efforts, emotions and patience to learn authentic knowledge of Islam not only for our own success but also to be able to share it to others, especially to our children.
The most important and lasting gift or inheritance that we can give to our children is knowledge of Islam. It is a must that we should educate our children with Islamic knowledge since as parents we are accountable to their success and failure. The Prophet (saws) makes it very clear that we are accountable to our respective families/children: Abdullah ibn Umar reported that he heard the Prophet Muhammad (saws) saying:
"Every one of you is a guardian, and responsible for what is in his custody. The ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband’s house and is responsible for it, and a servant is a guardian of his master’s property and is responsible for it. A man is a guardian of his father’s property and is responsible for it so all of you are guardians and responsible for your wards and things under your care)." (Bukhâri 3/592)
Malik bin Huwairth narrated: "I came to the Prophet (saws) with some men from my tribe and stayed with him for twenty nights. He was kind and merciful to us. When he realized our longing for our families, he said to us: "Go back and stay with your families and teach them the religion. And offer the prayer and one of you should pronounce the Adhan for the prayer when its time is due. And the oldest one amongst you should lead the prayer." (Bukhari 1/601)
The above authentic Ahâdîth clearly show how the Prophet (saws) commands us Muslims to be responsible to our respective families. The best way to perform our duty to our children is to teach them Islam. Allah tells us that our children, just like our wealth and possessions, are but a trial from Him. Allah the Most High says:
"And know that your possessions and your children are but a trial:
and that it is Allah with whom lies your highest reward."
[Qur'an 8:28]
"Your riches and your children may be but a trial:
whereas Allah, with Him is the highest Reward."
[Qur'an 64:15]
Since our children are but a trial and that the highest reward is with Allah the Almighty, it is then our responsibility to guide our children to Islam. It is only through Islam that they can become righteous and be of service to Allah. We pass Allah’s trial once our children worship and please our Creator.
The best thing that we can give to our children is knowledge of Islam. It is the best education and the best means to fight ignorance and drive away evil. The Prophet (saws) says in the following Ahâdîth:
Amr bin Sa’id or Sa’id bin Al-‘As t narrated that Allah’ Messenger (saws) said, "A father gives his child nothing better than a good education." (Tirmidhi 4977 and Baihaqi)
‘Abdullah ibn Abbas narrated that Allah’s Messenger (saws) said: "A single scholar of religion is more formidable against Satan than a thousand devout people." (Tirmidhi 217 and Ibn Majah)
Raising Responsible Children
When we teach Islam to our children, we raise them to be righteous and responsible Muslims who will subsequently treat us with kindness and respect. Islam is the only religion that clearly raises the status of the parents to a high degree and honor. In fact, Allah in many ayat of the Qur’an has commanded us to please our parents after pleasing Him. After our firm belief in Him, our Creator has enjoined us to treat our parents with kindness and respect:
"...Worship none but Allah and be dutiful and treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and give Zakat..."
[Qur'an 2:83]
"Serve Allah, and join not any partners with Him; and do good to parents, kinsfolk, orphans, those in need, neighbors who are of kin, neighbors who are strangers, the companions by your side, the wayfarer (you meet), and what your right hands possess: for Allah loves not the arrogant, vainglorious."
[Qur'an 4:36]
"Say: ?Come, I will rehearse what Allah has (really) prohibited you from: join not anything with Him; be good to your parents; kill not your children on a plea of want, We provide sustenance for you and for them; come not nigh to indecent deeds, whether open or secret; take not life, which Allah has made sacred, except by way of justice and law. Thus does He command you, that you may learn wisdom.’"
[Qur'an 6:151]
In line with the above Qur’anic injunctions is the commonly quoted Hâdîth, which shows how the true Muslim must be more dutiful to his parents than any other person in the world:
Abu Hurairah narrated that a man came to Allah’s Messenger (saws) and said, "O Allah’s Messenger! Who is more entitled to be treated with the best companionship by me?" The Prophet (saws) said, "Your mother." The man said, "Who is next?" The Prophet (saws) said, "Your mother." The man further said, "Who is next?" The Prophet (saws) said, "Your mother." The man asked (for the fourth time), "Who is next?" The Prophet (saws) said, "Your father." (Bukhari 8/ 2 and Muslim 4/ 6180-6183)
Allah the All Knowing and Most Merciful knows that parents especially mothers bear hardships in rearing their children. Thus, He commands children to show gratefulness to their parents. Every man, therefore, is expected to be good to his parents, especially when they attain their old age where they need most his care, service and respect:
"Your Rabb (Cherisher and Sustainer) has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them but address them in terms of honor. And out of kindness, lower to them the wing of humility and say: O my Rabb (only God and Sustainer) (Only God and Cherisher)! Bestow on them (my parents)
Your Mercy even as they cherished me in childhood."
[Qur'an 17:23-24]
And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him and in years twain was his weaning: (hear the command), "Show gratitude to Me and to your parents: to Me is (your final) Goal." But if they strive to make you join in worship with Me things of which you have no knowledge, obey them not; yet bear them company in this life with justice (and consideration), and follow the way of those who turn to Me. In the End the return of you all is to Me. And I will tell you all that you did.
[Qur'an 31:14-15]
"We have enjoined on man kindness to his parents in pain did his mother bear him, and in pain did she give him birth." [Qur'an 46:15]
Islam teaches us that it is for our success that we must obey Allah by showing our utmost kindness and respect to our parents. We must also obey them for as long as they do not command us something that disobeys Allah. We have to remember that if we please them, we please Allah. This means, that through our parents we can attain Allah’s rewards in the eternal world:
Abdullah ibn Mas'ud narrated:
"I asked the Prophet (saws) which deed is the dearest to Allah? He replied, "To offer salaat (the prayers) at there early fixed times." I asked, "What is the next (in goodness)?" He replied, "To be good and dutiful to your parents." I again asked, "What is the next (in goodness)? "He replied, "To participate in jihad (religious fighting) in Allah’s Cause." (Bukhari 1/505)
Abu Hurairah t narrated that Allah’s Messenger said:
"Let him be humbled into dust; let him be humbled into dust." It was said: "Allah’s Messenger, who is he?" He said: "He who sees either of his parents during their old age or he sees both of them, but he does not enter Paradise." (Muslim 6189)
Abu Darda narrated that when a man came to him and said, "I have a wife whom my mother commands me to divorce." He replied to him that he had heard Allah’s Messenger (saws) say, "A parent is the best of the gates of Paradise; so if you wish, keep to the gate, or lose it." (Tirmidhi 4928 and Ibn Majah)
We learn further that in Islam for every Muslim it is a blessing from Allah if he has parents who are old as it gives him the opportunity to serve them and thus earns Allah’s pleasure. He will receive success, especially the supreme success in Paradise if he follows Allah’s commandment to be dutiful to his parents. This means that if we can raise our children, teach them knowledge of Islam or give them proper Islamic education, by way of Home Education or sending them to Islamic schools, we will be expecting them to take care of us especially during our old age and at the time when we will be needing them most. They will to take care of us when we are weak and old as important members of their families and not to let us just stay in other’s houses or at any home of the aged. Most of all, they will include us in their daily prayers, which is the best thing that they can give us. If we raise them to be righteous and they pray for our salvation then we attain ultimate success in the Life-Hereafter.
Therefore, we must give importance to the acquisition of Islamic knowledge and impart the same to our children so that they will pray for our success. We must know that Islam teaches us to show goodness to our parents by including them in our daily prayers that Allah will forgive them and grant them Mercy:
"O my Rabb! Make me one who performs prayers and (also) from my offspring, our Rabb! And accept my invocation. Our Rabb! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established." [Qur'an 14:40-41)]
"O my Rabb! Bestow on them (my parents) Your Mercy even as they cherished me in childhood."
[Qur'an 17:24)]
"My Rabb! Forgive me and my parents and anyone who enters my home as a believer.
And to the disbelievers, grant no increase but destruction."
[Qur'an 71:28]
When we guide our children to Islam, they become righteous Muslims whose prayers, to Allah I for our own benefit, continue to reach us even when we die. The Prophet (saws) says in the following Hadith:
"A man will be raised some degrees in Paradise and he will say, ‘For what reason I am receiving this?’ He will be told, ‘Because of your son asking forgiveness for you.’" (Bukhari 1613)
Abu Hurairah narrated that Allah’ Messenger (saws) said, "When a man dies, accrual of merit in his favor from good deeds ceases except from three actions: 1. A charity which continues after his death; 2. Knowledge left behind from which men continue to benefit, and 3. Righteous offspring who pray for him." (Muslim 4005)
Knowing the importance of Islamic knowledge, it is imperative that we encourage our children to spend time acquiring it. We must remember that one of the characteristics of a believer is love for the search of knowledge.
The following Hâdîth should inspire us and our children to continuously seek for Islamic knowledge:
Abu Said Al-Khudri narrated: Allah’s Messenger (saws)said, "A believer is never satiated with gainful knowledge; he goes acquiring it till his death and entry into Paradise." (Tirmidhi 222)
We must also guide our children to be prompt in doing good deeds, which will increase our faith and subsequently enable us to gain Allah’s pleasure and mercy. We have to remember that on the Day of Judgment we shall be asked how we spent hour lives, wealth and knowledge. In other words, we will be questioned on how we spent everything that Allah has given us as implied in the following Hadith:
Abdullah Bin Mas?ud narrated that Allah’s Messenger said,
"A man shall be asked concerning five things on the day of resurrection: concerning his life, how he spent it; concerning his youth, how he grew old; concerning his wealth, whence he acquired it, and in what way he spent it; and what was it that he did with the knowledge that he had." (Tirmidhi 5197)
Abu Barzah Nadlah ibn Ubayd al-Aslami narrated that the Prophet (saws) said: "A servant of Allah will remain standing on the Day of Judgment till he is questioned: about his age and how he spent it; and about his knowledge and how he utilized it; about his wealth from where he acquired it and in what (activities) he spent it; and about his body as to how he used it." (Tirmidhi 407)
With Islamic knowledge that we acquire and subsequently share to our children, Insha Allah, we will be able to answer whatever questions on the Day of Judgment. We and our righteous children will pass the real tests on the Day of Reckoning. This is because Islam teaches us to believe and to do deeds of righteousness and Allah the Almighty promises us everlasting life in Paradise. Our Only Rabb says:
"But those who believe and do deeds of righteousness We shall soon admit them to Gardens, with rivers flowing beneath, to dwell therein forever. Allah’s promise is the truth, and whose word can be truer than Allah’s?"
[Qur'an 4:122]
Conclusion and Recommendations
Knowledge of Islam tells us that by guiding our children to Islam, we do not only respond to the duty that Allah and His Messenger (saws) enjoin upon us i.e., to be accountable to our children; but also, we expect subsequent rewards for raising righteous children. If we want our children to be righteous and be successful Muslims, we must learn and teach our children authentic knowledge of Islam, which is one that is based on the Qur’an and the Sunnah (and/or the authentic Hâdîth of the Prophet (saws)).
For those of us who can not teach our respective children for some reasons, who find no time or incapable to teach our own children, it is a must that we send them to standard quality Islamic schools where boys are separated from girls. If such schools are not available in our area, then we can opt for Islamic distance schooling or Home Education. This alternative to formal schooling is less expensive. It even gives parents and children to be closer (i.e., binds the bond of relationship with mutual love, respect and understanding) as the parents are expected to give more time to supervise or at least guide their children’s study.
Children learn more from their parents as they are spending their full time at home. They avoid mixing with the opposite sex. They also avoid the company of friends, classmates and schoolmates who may have bad influences on them. In this manner, they avoid the recurring problems prevalent among the youths such as school delinquency, drug addiction, smoking, drinking liquor, gambling, illicit sex and other social problems.
Another alternative is for us parents to hire competent Muslims teachers who can teach our children Islam during weekends. To minimize cost, we can organize weekend Islamic schools within our community by making use of the existing public schools. All we need is to make a request to the school administrator for the use of some rooms of the school buildings.
Aside from the formal (English and Madrasah) and/or weekend Islamic schools, we can encourage our children to seek knowledge of Islam by any of the following means:
1) attendance to Islamic lectures, forums and seminars,
2) reading books and other reading materials on Islam,
3) listening to radio programs on Islam,
4) buying books, booklets, magazines and other reading materials on Islam,
5) purchasing other learning media (e.g., CDs, and cassette tapes) on Islam, and/or
6) giving them proper access to the Islamic reading materials available in the Internet (i.e., Islamic websites). All these various opportunities to acquiring knowledge of Islam are blessing from Allah, Who bestows knowledge to whom He guides to Islam.
Indeed, Allah is Most Gracious, Most Merciful, He has opened for us various ways and means to learn Islam.
It is for us Muslims to learn authentic knowledge of Islam so that we please Allah the Almighty. It is only by knowing Islam that we know our Creator and how we can worship Him to the best we can and therefore attain His rewards and be successful in the eternal world to come. Islam teaches us to be accountable to our respective children. The best way is for us to share our authentic knowledge of Islam with them. Let us remember that their success means our ultimate success too.
May Allah guide us in Seeking authentic Knowledge on Islam, in order to impart it to our children, not just by verbal means, but by being the best of examples to them.
Ameen.

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Dought & clear, - Should he send blessings on the Prophet(peace and blessings of Allaah be uponhim) when he is repeating the adhaan?

The mu'azzin called for prayer. When he said: "ash-hadu anna Muhammad
rasool Allah", I repeated what he said and sent blessings on the
prophet, peace be upon him. Some brother told me that what I added is
bid'a (innovation), is this correct? What is the evidence?
I sent blessings on the prophet, peace be upon him, because I heard a
hadeeth that means "stingy he is who does not send blessings on me
whenever I am mentioned before him" what is the ruling sheikh? Please
provide me with an answer, is what I said bid'a?.
Praise be to Allaah.
What is required in the case of dhikrs and du'aa's that are prescribed
for specific situations is to adhere to what is narrated in the
Qur'aan and Sunnah, without adding or subtracting anything.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said inFath
al-Baari(11/112):
The wording of dhikrs is tawqeefi (i.e., acts of worship which must be
done as prescribed in the texts with no room for ijtihaad), and they
have special characteristics that cannot be subject to analogy. So one
must adhere to the wording as it was narrated. End quote.
The evidence for this principle is the fact that the Prophet (peace
and blessings of Allaah be upon him) taught al-Bara' ibn 'Aazib (may
Allaah be pleased with him) to adhere to the wording without changing
it. That was when he taught him the du'aa' to say when he wanted to
sleep. He said to him:
"When you go to your bed, do wudoo' as for prayer, then lie down on
your right side and say:
Allaahumma aslamtu wajhi ilayka wa fawwadtu amri ilayka wa alja'tu
zahri ilayka raghbatan wa rahbatan ilayka, la malja'a wa laa manjaa
minka illa ilayka. Allaahumma aamantu bi kitaabika alladhi anzalta wa
nabiyyika alladhi arsalta(O Allaah I submit my face to You, and I
entrust my affairs to You, and I rely totally on You in hope and in
fear of You. Verily there is no refuge nor safe haven from You except
with You. O Allaah, I believe in Your Book which You have revealed and
in Your Prophet whom You have sent).
Then if you die during the night, you will have died following the
fitrah (sound nature of man). Make these the last words that you
speak."
He said: I repeated it back to the Prophet (peace and blessings of
Allaah be upon him), and when I reached the words. "Allaahumma aamantu
bi kitaabika allaahi anzalta(O Allaah, I believe in Your Book which
You have revealed)," I said: "Wa rasoolika(And Your Messenger)." He
said: "No.Wa nabiyyika alladhi arsalta(and Your Prophet whom You
sent)."
Narrated by al-Bukhaari, 224; Muslim, 2710.
The practice of the salaf with regard to matters of Sunnah and bid'ah
was always to err on the side of caution and to adhere to the narrated
Sunnah for fear of falling into bid'ah.
Ibn Mas'ood (may Allaah be pleased with him) said:
"Moderation in applying Sunnah is better than striving hard in
following bid'ah." End quote. Narrated by al-Tabaraani inal-Mu'jam
al-Kabeer(10/208).
Hence some of the Sahaabah denounced the one who added to that which
is prescribed. It was narrated from Naafi' that a man sneezed beside
Ibn 'Umar (may Allaah be pleased with them) and said "Al-hamdu Lillaah
wa'l-salaam 'ala Rasool-Allaah(Praise be to Allaah and peace be upon
the Messenger of Allaah)."
Ibn 'Umar (may Allaah be pleased with him) said: "And I say, 'Al-hamdu
Lillaah wa'l-salaam 'ala Rasool-Allaah (Praise be to Allaah and peace
be upon the Messenger of Allaah)' - but this is not what the Messenger
of Allaah (peace and blessings of Allaah be upon him) taught us. He
taught us to say: 'Al-hamdu Lillaahi 'ala kulli haal(Praise be to
Allaah in all situations).'"
Narrated by al-Tirmidhi (2738) and classed as saheeh by al-Albaani
inSaheeh al-Tirmidhi.
The Prophet (peace and blessings of Allaah be upon him) used to teach
them dhikrs with certain wordings, and he was keen for them to
memorize them as Allaah had revealed them to him, just as he taught
them soorahs from the Qur'aan, so that they might attain their
blessing and virtue before Allaah.
Ibn Mas'ood (may Allaah be pleased with him) said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) taught me the
tashahhud, holding my hand between his, just as he taught me soorahs
from the Qur'aan. Narrated by al-Bukhaari (6265).
That also includes what the Prophet (peace and blessings of Allaah be
upon him) taught us about responding to the muezzin. Several ahaadeeth
have been narrated concerning that, all of which indicate that it is
obligatory to limit ourselves to repeating the words of the
muezzin,Ashhadu an laa ilaaha ill-Allaah wa ashhadu anna Muhammadan
rasool Allaah(I bear witness that there is no god but Allaah and I
bear witness that Muhammad is the Messenger of Allaah), without adding
or subtracting anything.
It was narrated from Abu Sa'eed al-Khudri (may Allaah be pleased with
him) that the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "When you hear the call to prayer, say what the
muezzin says."
Narrated by al-Bukhaari (611) and Muslim (383).
It was narrated from 'Umar ibn al-Khattaab (may Allaah be pleased with
him) that the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "If the muezzin says, 'Allaahu akbar, Allaahu
akbar(Allaah is most great, Allaah is most great),' and one of you
says, 'Allaahu akbar, Allaahu akbar(Allaah is most great, Allaah is
most great)'; then he says, 'Ashhadu an laa ilaaha ill-Allaah(I bear
witness that there is no god except Allaah),' and you say, 'Ashhadu an
laa ilaaha ill-Allaah(I bear witness that there is no god except
Allaah)'; then he says, 'Ashhadu anna Muhammadan rasool-Allaah(I bear
witness that Muhammad is the Messenger of Allaah),' and you say,
'Ashhadu anna Muhammadan rasool-Allaah(I bear witness that Muhammad is
the Messenger of Allaah)'; then he says, 'Hayya 'ala'l-salaah(Come to
prayer),' and you say, 'La hawla wa laa quwwata illa Billaah(There is
no power and no strength except with Allaah)'; then he says, 'Hayya
'ala'l-falaah(Come to prosperity),' and you say, 'Laa hawla wa laa
quwwata illa Billaah(There is no power and no strength except with
Allaah)'; then he says, 'Allaahu akbar, Allaahu akbar(Allaah is most
great, Allaah is most great),' and you say, 'Allaahu akbar, Allaahu
akbar(Allaah is most great, Allaah is most great)'; then he says, 'Laa
ilaaha ill-Allaah(There is no god but Allaah),' and one of you says,
'Laa ilaaha ill-Allaah(There is no god but Allaah),' from the heart,
he will enter Paradise."
Narrated by Muslim (385).
Think about it: how the Prophet (peace and blessings of Allaah be upon
him) explained in detail when he taught us how to respond to the
muezzin, which shows you how necessary it is to adhere to what he has
taught us, without adding or subtracting anything, otherwise what is
the point of all this explaining and teaching?
The Sahaabah understood the aim of the Prophet (peace and blessings of
Allaah be upon him), and they used to adhere to what he taught them,
and they did not suggest or add any extra phrases.
Al-Bayhaqi narrated inal-Sunan al-Kubra(1/409) with a saheeh isnaad
from 'Eesa ibn Talhah that he said: We entered upon Mu'awiyah and the
caller gave the call for prayer. He said:Allaahu akbar, Allaahu akbar,
and Mu'aawiyah said;Allaah akbar, Allaahu akbar. He said:Ashhadu an
laa ilaaha ill-Allaah, and Mu'aawiyah said:Wa ana ashhadu an laa
ilaaha ill-Allaah(And I also bear witness that there is no god but
Allaah), he said:Ashhadu anna Muhammadan rasool Allaah, and Mu'aawiyah
said,Wa ana ashhadu anna Muhammadan rasool Allaah(and I also bear
witness that Muhammad is the Messenger of Allaah). Yahya said: A
companion of ours narrated that when he (the muezzin) saidHayya 'ala
al-salaah, he said:Laa hawla was laa quwwata illa Billaah(there is no
power and no strength except with Allaah), then he said: This is what
we heard your Prophet (peace and blessings of Allaah be upon him) say.
Thus it is clear that you should not add the salawaat (blessings) on
the Prophet (peace and blessings of Allaah be upon him) when repeating
after the muezzin, because the Prophet (peace and blessings of Allaah
be upon him) did not teach us to do that, and neither did his
Companions, and it is not known that any of them added anything when
he repeated after the muezzin.
Every Muslim believes that sending blessings upon the Prophet (peace
and blessings of Allaah be upon him) is one of the noblest acts of
worship and obedience, but the dhikrs have situations for which they
are prescribed, and we should not transgress those limits or add to
them. Ibn al-Qayyim (may Allaah have mercy on him) stated inJala'
al-Afhaam(327-445) all the situations in which it is prescribed to
send blessings upon the Prophet (peace and blessings of Allaah be upon
him), including: the tashahhud, at the end of Qunoot, during the
funeral prayer, and in the khutbah when saying du'aa'. During the
adhaan is not among them, rather after the muezzin finishes, one
should send blessings upon the Prophet (peace and blessings of Allaah
be upon him).
Ibn al-Qayyim (may Allaah have mercy on him) said inJala' al-Afhaam(1/424):
Sending blessings upon the Messenger of Allaah (peace and blessings of
Allaah be upon him), although it is one of the best and most beloved
of deeds to Allaah, every dhikr has its own place and time, where no
other can take its place. They said: hence it is not prescribed to
send blessings upon him when bowing or prostrating or standing up
straight after bowing. End quote.
Yes, there are ahaadeeth which strongly encourage sending blessings
upon the Prophet (peace and blessings of Allaah be upon him), for
example:
It was narrated from Husayn ibn 'Ali ibn Abi Taalib that the Messenger
of Allaah (peace and blessings of Allaah be upon him) said: "The miser
is the one in whose presence I am mentioned and he does not send
blessings upon me." Narrated by al-Tirmidhi (3546) and classed as
saheeh by al-Albaani inIrwa' al-Ghaleel(1/35).
It was narrated from Abu Hurayrah that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "May his nose be rubbed in
the dust, the one in whose presence I am mentioned and he does not
send blessings upon me." Narrated by al-Tirmidhi (3545) and classed as
saheeh by al-Albaani inSaheeh al-Tirmidhi.
But the scholars explained the meanings of these ahaadeeth.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said inFath
al-Baari(11/168-169):
Those who said that it is obligatory to send blessings upon him every
time he is mentioned based their view on the ahaadeeth quoted, because
the prayer for their noses to be rubbed in the dust and describing
them as misers imply a warning, and the warning for omitting something
indicates that it is obligatory.
Those who did not regard it as obligatory responded in several ways,
such as noting that it is an opinion which is not known from any of
the Sahaabah or Taabi'een, so it is a fabricated view, and if that
were understood in general terms, it would be obligatory for the
muezzin when he gives the adhaan, and the one who hears him, and the
reader when he comes across a mention of him in the Qur'aan, and it
would be required of the person who enters Islam, when he recites the
Shahaadatayn, but that would entail a lot of hardship and difficulty
which is contrary to Islam. And praising Allaah whenever He is
mentioned would be more deserving of being obligatory, but they did
not say that. Al-Qadoori and other Hanafis stated that the view that
it is obligatory to send blessings upon the Prophet (peace and
blessings of Allaah be upon him) every time he is mentioned is
contrary to the scholarly consensus that was present before this view
was formed, because it is not narrated from any of the Sahaabah that
they addressed the Prophet (peace and blessings of Allaah be upon him)
by saying "O Messenger of Allaah, may Allaah send blessings upon you,"
and because if that were the case, the listener would never be free to
do any other acts of worship.
They responded to what may be understood from the ahaadeeth by noting
that they are only confirming the importance of sending blessings upon
the Prophet (peace and blessings of Allaah be upon him) and
emphasizing it, and it is addressed to the one who habitually does not
send blessings on him (peace and blessings of Allaah be upon him) at
all. End quote.
So all of the ahaadeeth that were narrated concerning this topic refer
to the places prescribed in sharee'ah, or gatherings in which the
Prophet (peace and blessings of Allaah be upon him) is mentioned in
general terms; they do not mean that blessings should be sent on the
Prophet (peace and blessings of Allaah be upon him) when he is
mentioned in the Shahaadatayn.
Ibn al-Qayyim (may Allaah have mercy on him) said inJala'
al-Afhaam(1/393-394), when quoting the points in which he refuted the
view of those who said it is obligatory to send blessings upon the
Prophet (peace and blessings of Allaah be upon him) every time his
name is mentioned:
1 - It is well known, beyond a doubt, that the righteous salaf who are
our example did not mention the salawaat every time the Prophet (peace
and blessings of Allaah be upon him) was mentioned. This happened
innumerable times when they addressed him. They used to say: "O
Messenger of Allaah," and they limited it to that. One of them may
have said "May Allaah send blessings upon you", and this is very clear
in many ahaadeeth. If sending blessings upon him had been obligatory
when he was mentioned, he would have rebuked them for not doing it.
2 - If it were obligatory to send blessings upon him every time he is
mentioned, this would have been one of the most obvious obligations
and the Prophet (peace and blessings of Allaah be upon him) would have
explained it to his ummah in such a way that they would have no excuse
and proof would be established.
3 - This view is not known from any of the Sahaabah, Taabi'een or
those who came after them.
4 - If it were obligatory to send blessings upon him every time he is
mentioned, then it would be obligatory for the muezzin to say:Ashhadu
anna Muhammadan Rasool-Allaah sall Allaahu 'alayhi wa salaam(I bear
witness that Muhammad is the Messenger of Allaah (peace and blessings
of Allaah be upon him)). But this is not prescribed for him in the
adhaan, let alone made obligatory.
5 - It is obligatory for the one who hears the call and responds to it
to send blessings upon him. The listener is enjoined to say what the
muezzin says, which indicates that it is permissible to limit it to
what he says:Ashhadu an laa ilaaha ill-Allaah,Ashhadu anna Muhammadan
rasool-Allaah(I bear witness that there is no god except Allaah, I
bear witness that Muhammad is the Messenger of Allaah).. This is what
the muezzin says. End quote.
Hence in the books of fiqh there is mention of times and places when
it is makrooh to send blessings upon the Prophet (peace and blessings
of Allaah be upon him).
InTuhfat al-Muhtaaj, which is a Shaafa'i book, it says (2/65):
If the worshipper recites or hears a verse in which the name of the
Prophet (peace and blessings of Allaah be upon him) is mentioned, it
is not mustahabb to send blessings upon him, as the author said in a
fatwa (i.e., al-Nawawi). End quote.
Al-Haafiz Ibn Hajar al-Haytami said inal-Fataawa al-Fiqhiyyah al-Kubra(1/131):
There are other ahaadeeth which are similar to the ahaadeeth quoted
above, but we have not seen in them any mention of sending blessings
on him before the adhaan, or when the muezzin saysMuhammad Rasool
Allaahafterwards. We have not seen in the words of our imams any
mention of that either. In that case neither of these two things is
Sunnah in the place mentioned. The one who does one of them, believing
that it is Sunnah in that particular place, should be told not to do
that and prevented from doing it, because it is inserting an idea
without evidence, and the one who do that should be rebuked and told
not to do that. End quote.
InFataawa al-Shaykh Ibn Baaz(10/334) it says:
Similarly, what some people do of adding blessings upon the Prophet
(peace and blessings of Allaah be upon him) to the adhaan when the
muezzin saysLaa ilaaha ill-Allaah, by adding "al-salaah 'ala
al-Nabi(blessings upon the Prophet)," raising their voice with the
adhaan or in the microphone, is not permissible and is also an
innovation (bid'ah). End quote.
But if the listener does that occasionally, not because he thinks it
is obligatory or that it is one of the dhikrs to be recited at that
time or that it is part of repeating the adhaan as prescribed, then we
hope that there is nothing wrong with it, and that does not reach the
point of being bid'ah, in sha Allaah.
And Allaah knows best.

Dought & clear, - Detailed discussion of bid'ah and shirk

can we call people who do shirk and bid'ah muslims?
This question involves two issues,bid'ah(innovation)
andshirk(polytheism, association of others with Allaah).
A. Bid'ah.
This issue may be divided into three topics:
1. Definition of bid'ah 2. Categories of bid'ah 3.
Rulings on one who commits bid'ah - does that make him a kaafir or
not?
1. Definition of bid'ah.
Shaykh Muhammad ibn 'Uthaymeen (may Allaah have mercy on him) said:
"According to sharee'ah, the definition is 'Worshipping Allaah in ways
that Allaah has not prescribed.' If you wish you may say, 'Worshipping
Allaah in ways that are not those of the Prophet (peace and blessings
of Allaah be upon him) or his rightly guided successors (al-khulafaa'
al-raashidoon).'"
The first definition is taken from the aayah (interpretation of the meaning):
"Or have they partners with Allaah (false gods) who have instituted
for them a religion which Allaah has not ordained?"[al-Shooraa 42:21]
The second definition is taken from the hadeeth of the Prophet (peace
and blessings of Allaah be upon him), who said:
"I urge you to adhere to my way (Sunnah) and the way of the
rightly-guided successors (al-khulafa' al-raashidoon) who come after
me. Hold fast to it and bite onto it with your eyeteeth [i.e., cling
firmly to it], and beware of newly-invented matters."
So everyone who worships Allaah in a manner that Allaah has not
prescribed or in a manner that is not in accordance with the way of
the Prophet (peace and blessings of Allaah be upon him) or his
rightly-guided successors (al-khulafa' al-raashidoon), is an
innovator, whether that innovated worship has to do with the names and
attributes of Allaah, or to do with His rulings and laws.
With regard to ordinary matters of habit and custom, these are not
called bid'ah (innovation) in Islam, even though they may be described
as such in linguistic terms. But they are not innovations in the
religious sense, and these are not the things that the Prophet (peace
and blessings of Allaah be upon him) was warning us against.
And there is no such thing in Islam asbid'ah hasanah(good innovation)."
(Majmoo' Fataawa Ibn 'Uthaymeen, vol. 2, p. 291)
2. Categories of bid'ah
Bid'ah may be divided into two categories:
(i) bid'ah which constituteskufr
(ii) bid'ah which does not constitutekufr
If you ask, what is the definition of bid'ah which constitutes kufr
and that which does not constitute kufr?
The answer is:
Shaykh Haafiz al-Hukami (may Allaah have mercy on him) said: "The kind
of bid'ah which constitutes kufr is when one denies a matter on which
there is scholarly consensus, which widely-known, and which no Muslim
can have any excuse for not knowing, such as denying something that is
obligatory, making something obligatory that is not obligatory, or
making something haraam halaal, or making something halaal haraam; or
believing some notion about Allaah, His Messenger and His Book when
they are far above that, whether in terms of denial of affirmation -
because that means disbelieving in the Qur'aan and in the message with
which Allaah sent His Messenger (peace and blessings of Allaah be upon
him).
Examples include the bid'ah of the Jahamiyyah, who denied the
attributes of Allaah; or the notion that the Qur'aan was created; or
the notion that some of the attributes of Allaah were created; or the
bid'ah of the Qadariyyah who denied the knowledge and actions of
Allaah; or the bid'ah of the Mujassimah who likened Allaah to His
creation... etc.
The second category, bid'ah which does not constitute kufr, is defined
as that which does not imply rejection of the Qur'aan or of anything
with which Allaah sent His Messengers.
Examples include the Marwaani bid'ahs (which were denounced by the
greatest Sahaabah who did not approve of them, although they did not
denounce them as kaafirs or refuse to give them bay'ah because of
that), such as delaying some of the prayers until the end of the due
times, doing the Eid khutbah before the Eid prayer, delivering the
khutbah whilst sitting down on Fridays, etc.
(Ma'aarij al-Qubool, 2/503-504)
3- The ruling on one who commits bid'ah - is he regarded as a kaafir or not?
The answer is that it depends.
If the bid'ah constitutes kufr, then the person is one of the
following two types:
(i) Either it is known that his intention is to destroy
the foundations of Islam and make the Muslims doubt it. Such a person
is definitely a kaafir; indeed, he is a stranger to Islam and is one
of the enemies of the faith.
(ii) Or he is deceived and confused; he cannot be
denounced as a kaafir until proof is established against him, fair and
square.
If the bid'ah does not constitute kufr, then he should not be
denounced as a kaafir. Rather, he remains a Muslim, but he has done a
gravely evil action.
If you ask, how should we deal with those who commit bid'ah?
The answer is:
Shaykh Muhammad ibn 'Uthaymeen (may Allaah have mercy on him) said:
"In both cases, we have to call these people - who claim to be Muslim
but who commit acts of bid'ah which may constitute kufr or may be less
than that - to the truth, by explaining the truth without being
hostile or condemning what they are doing. But once we know that they
are too arrogant to accept the truth - for Allaah says (interpretation
of the meaning),'And insult not those whom they (disbelievers) worship
besides Allaah, lest they insult Allaah wrongfully without knowledge.'
[al-An'aam 6:108]- if we find out that they are stubborn and arrogant,
then we should point out their falsehood, because then pointing out
their falsehood becomes an obligation upon us.
With regard to boycotting them, that depends upon the bid'ah. If it is
a bid'ah which constitutes kufr, then it is obligatory to boycott the
person who does it. If it is of a lesser degree than that, then it is
essential to examine the situation further. If something may be
achieved by boycotting the person, then we do it; if no purpose will
be served by it, or if it will only make him more disobedient and
arrogant, then we should avoid doing that, because whatever serves no
purpose, it is better not to do it. And also in principle it is haraam
to boycott a believer, because the Prophet (peace and blessings of
Allaah be upon him) said: 'It is not permissible for a man to forsake
[not speak to] his brother for more than three [days].'"
(Adapted fromMajmoo' Fataawa Ibn 'Uthaymeen, vol. 2, p. 293)
B.Shirk, its types and the definition of each
Shaykh Muhammad ibn 'Uthaymeen said:
"Shirkis of two types, majorshirkwhich puts a person beyond the pale
of Islam, and lessershirk."
The first type, major shirk, is "Every type ofshirkwhich the Lawgiver
described as such and which puts a person beyond the pale of his
religion" - such as devoting any kind of act of worship which should
be for Allaah to someone other than Allaah, such as praying to anyone
other than Allaah, fasting for anyone other than Allaah or offering a
sacrifice to anyone other than Allaah. It is also a form of
majorshirkto offer supplication (du'aa') to anyone other than Allaah,
such as calling upon the occupant of a grave or calling upon one who
is absent to help one in some way in which no one is able to help
except Allaah.
The second type is minorshirk, which means every kind of speech or
action that Islam describes asshirk, but it does not put a person
beyond the pale of Islam - such as swearing an oath by something other
than Allaah, because the Prophet (peace and blessings of Allaah be
upon him) said that whoever swears an oath by something other than
Allaah is guilty ofkufrorshirk."
The one who swears an oath by something other than Allaah but does not
believe that anyone other than Allaah has the same greatness as Allah,
is amushrikwho is guilty of lessershirk, regardless of whether the one
by whom he swore is venerated by people or not. It is not permissible
to swear by the Prophet (peace and blessings of Allaah be upon him),
or by the president, or by the Ka'bah, or by Jibreel, because this
isshirk, but it is minorshirkwhich does not put a person beyond the
pale of Islam.
Another type of minorshirkis showing off, which means that a person
does something so that people will see it, not for the sake of Allaah.
The ways in which showing off may cancel out acts of worship are
either of the following:
The first is when it is applies to an act of worship from the outset,
i.e., the person is not doing that action for any reason other than
showing off. In this case, the action is invalid and is rejected,
because of the hadeeth of Abu Hurayrah which was attributed to the
Prophet (peace and blessings of Allaah be upon him), which says that
Allaah said, "I am so self-sufficient that I am in no need of having
an associate. Thus he who does an action for someone else's sake as
well as Mine will have that action renounced by Me to him whom he
associated with Me."
(Narrated by Muslim,Kitaab al-Zuhd, no. 2985)
The second is when the showing off happens later on during the act of
worship, i.e., the action is originally for Allaah, then showing off
creeps into it. This may be one of two cases:
The first is when the person resists it - this does not harm him.
For example, a man has prayed a rak'ah, then some people come along
during his second rak'ah and it occurs to him to make the rukoo' or
sujood longer, or makes himself weep, and so on. If he resists that,
it does not harm him, because he is striving against this idea. But if
he goes along with that, then every action which stemmed from showing
off is invalid, such as if he made his standing or prostration long,
or he made himself weep - all of those actions will be cancelled out.
But does this invalidation extend to the entire act of worship or not?
We say that either of the following must apply:
Either the end of his act of worship was connected to the beginning
(with no pause); so if the end of it is invalidated then all of it is
invalidated.
This is the case with the prayer - the last part of it cannot be
invalidated without the first part also being invalidated, so the
whole prayer is invalid.
Or if the beginning of the action is separate from the end of it, then
the first part is valid but the latter part is not. Whatever came
before the showing off is valid, and what came after it is not valid.
An example of that is a man who has a hundred riyals, and gives fifty
of them in charity for the sake of Allaah with a sound intention, then
he gives fifty in charity for the purpose of showing off. The first
fifty are accepted, and the second fifty are not accepted, because the
latter is separate from the former."
Majmoo' Fataawa wa Rasaa'il Ibn 'Uthaymeen, andal-Qawl al-Mufeed Sharh
Kitaab al-Tawheed, vol. 1, p. 114, 1stedition