For children, - Tarbiyat Al-Awlad (Child upbringing in Islam), Tarbiyatul Aulad (Aulad Ki Tarbiyat)

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Messenger of Allah (Peace and blessings of Allah be upon him) said: A virtuous child is a fragrant flower from the flowers of Heaven.
Messenger of Allah (Peace and blessings of Allah be upon him) said: Be kind to your children, and excel in this kindness.
Messenger of Allah (Peace and blessings of Allah be upon him) said: Have your children to learn swimming and shooting.
Messenger of Allah (Peace and blessings of Allah be upon him) said: Train your children in three things: The love of your Prophet, to love the Ahlul Bayt, and the recitation of Noble Qur'an.
Messenger of Allah (Peace and blessings of Allah be upon him) said: When your children are grown up to seven years, teach them the prayers, and when they are ten years old, seriously admonish them for it (in order that they establish prayers); and separate their sleeping beds from each other.
Messenger of Allah (Peace and blessings of Allah be upon him) said: The child is the master for seven years and a slave for seven years and a vizier for seven years; so if he builds a good character within 21 years, well and good, otherwise leave him alone because you have discharge your responsibility before Allah.
Messenger of Allah (Peace and blessings of Allah be upon him) said: Among the rights of the child over the parent are three: To give him a good name, to teach him to write and to marry him when he comes of age.
Messenger of Allah (Peace and blessings of Allah be upon him) said: When a person's son matures and he has the financial ability to marry him but does not do so, the boy will commit sin and the sin will be on the father.
Imam Ali son of Abu Talib (as) said: May Allah have mercy on the one who helps his child towards righteousness by being good to him, appealing to him, teaching him knowledge, and training him.
Imam Ali son of Abu Talib (as) said: The right of a child upon his father is that he should give him a nice appellation, train him well and teach him the Noble Qur'an (with its rules).
Imam Ali son of Abu Talib (as) said: No milk is greater in prosperity than the mother's milk for the baby to suck from.
Imam Ali son of Abu Talib (as) said: Do not force your children to behave like you, for surely they have been created for a time which is different to your time.
Imam Ali son of Abu Talib (as) said: Mould clay as long as it is pliable and plant seedlings while they are still supple.
Imam Ali son of Abu Talib (as) said: A child that has to be restrained is like an extra finger: if you let it be, then you dislike it, and if you cut it off, then it is painful.
Imam Ali son of Abu Talib (as) said: It should be your aim to display more kindness towards your child than the kindness that he displays towards you.
Imam Ali son of Abu Talib (as) said: If you scold a child, then leave him room to turn away from his wrong action, so that you do not leave him with obstinacy as his only way out.
Imam Ali son of Abu Talib (as) said: Since you sat down wherever you wished when you were small, sit down where you do not want to now that you are grown up.
Imam Ali son of Abu Talib (as) said: The first things that children should learn about are the things that they will need to know when they become men.
Imam Ali son of Abu Talib (as) said: The more forceful the pretence is in the beginning, the harder it will be to keep up the pretence in the end.
Imam Ali son of Abu Talib (as) said: Surely the heart of a child is like fallow ground: whatever is planted in it is accepted by it.
Imam Ali son of Abu Talib (as) said: When a father beats his child it is like putting manure on a young crop.
Imam Sadiq (as) said: Take action in teaching traditions (of Ahlul Bayt) to your children before the corrupted persons precede in corrupting them.
Imam Sajjad (as) said: The right of your child is that you know that he has emerged from you in this world; his right and wrong are attributed to you. You are responsible of his fine teaching and training, guiding him to his Lord, Almighty and Glorious, and, assisting him to obey Him. Therefore, be sure that if you do a favour to your child, you will obtain it; and if you act viciously against him, it will come back to you, too. Tarbiyat Al-Awlad

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Visiting the Hair of the Messenger of Allah, Islamic Article

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It is an act of recommendation that results in attaining reward and a great deal of benefit.
Source : Darul Iftaa / 24 Jun 2014
Question :
What is the ruling on seeking blessings through the righteous (tabarruk)? Also, what is the ruling on visiting and seeking blessings from the hair of the Messenger of Allah (peace be upon him)?
Answer :
In the name of Allah, Most Compassionate, Most Merciful,
Seeking blessings (tabarruk) from the traces of the beloved Messenger of Allah (Allah bless him & give him peace) is not something that is merely permissible, but rather an act of recommendation that results in attaining reward and a great deal of benefit. The Companions (Allah be pleased with them all) used to seek blessings from the traces of the Messenger of Allah (Allah bless him & give him peace) during his lifetime and after his death, and the Messenger of Allah (Allah bless him & give him peace) would himself allow them to do so. There are numerous proofs indicating that seeking benefit and blessings from the traces of the Messenger of Allah (Allah bless him & give him peace) is permitted and encouraged, for example:
1)Abdullah, the freed slave of Sayyida Asma bint Abi Bakr (Allah be pleased with her) reports that Asma sent me to Sayyiduna Abdullah ibn Umar (Allah be pleased with him)....... I went back to Asma (Allah be pleased with her) and informed her, whereupon she said: “Here is the cloak of the Messenger of Allah (Allah bless him & give him peace).” She brought out to me a cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: “This was Allah’s Messenger’s cloak with A’isha (Allah be pleased with her) until she died. When she passed away, I got possession of it. The Messenger of Allah (Allah bless him & give him peace) used to wear it, and we washed it for the sick so that they could seek cure thereby.” (Sahih Muslim, no: 2069)
Imam an-Nawawi (Allah have mercy on him) comments on this Hadith in his commentary of Sahih Muslim by stating:
“In this Hadith, there is proof for the recommendation of seeking blessings (tabarruk) through the traces of the righteous people and their clothes.” (Sharh Sahih Muslim, P: 1571, Dar Ibn Hazm print)
The Companions (Allah be pleased with them all) sought blessings from this cloak of the Messenger of Allah (Allah bless him & give him peace) by using the water in which it was soaked in order to treat the sick and cure their illness.
2)Sayyida Umm Atiyya (Allah be pleased with her) reports that the Messenger of Allah’s (Allah bless him & give him peace) daughter (Zaynab) passed away and he said to us: “Wash her thrice or five times or more, if you see it necessary, and when you finish, notify me.” So when we finished, we informed him and he gave us his waist-sheet and told us to shroud her in it. (Sahih al-Bukhari, no: 1191)
In this Hadith, the Messenger of Allah (Allah bless him & give him peace) gave his waist-sheet to be placed on the body of his deceased daughter, so that she may benefit from its blessings.
3)Sayyiduna Abu Juhayfa (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) came to us at noon, and water for ablution was brought to him and he performed ablution. Hence, people began to take the remaining water left from his ablution and wipe their bodies with it (for blessings)..... Abu Musa said: “The Messenger of Allah (Allah bless him & give him peace) asked for a tumbler containing water and washed both his hands and face in it and then spat a mouthful of water in the tumbler and said to both of us (Abu Musa and Bilal): “Drink from the tumbler and pour some of its water on your faces and chests.” (Sahih al-Bukhari, no: 185)
4)Mahmud ibn Ar-Rabi (Allah be pleased with him) said: “Whenever the Messenger of Allah (Allah bless him & give him peace) performed ablution, the companions almost fought over the excess water.” (Sahih al-Bukhari, no: 186)
The above and many other narrations are clear proofs on the permissibility and desirability of seeking blessings from the traces of the Messenger of Allah (Allah bless him & give him peace). The Companions (Allah be pleased with them all) understood this, hence they regularly sought blessings from the traces of the Messenger of Allah (Allah bless him & give him peace). The Messenger of Allah (Allah bless him & give him peace) himself taught and encouraged the companions to do so. The Tabi’un (students of the companions) used to also seek blessings from the traces of the Messenger of Allah (Allah bless him & give him peace). Thabit al-Bunani (Allah be pleased with him) would go to Sayyiduna Anas ibn Malik (Allah be pleased with him), kiss his hands, and say: “These are hands that touched the Messenger of Allah.” He would kiss his eyes and say: “These are eyes that saw the Messenger of Allah (Allah bless him & give him peace).”
Seeking blessings (tabarruk) is not just restricted to the Messenger of Allah (Allah bless him & give him peace), but rather one may seek blessings from the traces of the righteous and pious, as we have learnt from the text of Imam Nawawi (Allah have mercy on him) quoted above.
Visiting and obtaining blessings from the hair of the Messenger of Allah (Allah bless him & give him peace)
As regards to visiting and obtaining blessings from the blessed hair of the Messenger of Allah (Allah bless him & give him peace), its permissibility and desirability is also documented and proven through the Hadiths of the Messenger of Allah (Allah bless him & give him peace).
Uthman ibn Abdillah ibn Mawhab said: “I went to Umm Salama (Allah be pleased with her) and she brought out for us some of the dyed hair of the Messenger of Allah (Allah bless him & give him peace). Ibn Mawhab also said that Umm Salama (Allah be pleased with her) had shown him the red hair of the Messenger of Allah (Allah bless him & give him peace). (Sahih al-Bukhari, no: 5558)
Uthman ibn Abdillah ibn Mawhab said: “my family sent me to Umm Salama (Allah be pleased with her) with a cup of water.... (And Umm Salama brought out) a silver bottle which contained one of the hairs of the Messenger of Allah (Allah bless him & give him peace). And it used to be such that if anyone came under the evil eye or anything else, they would send her their utensil. I looked into the silver bottle and saw some reddish hairs.” (Sahih al-Bukhari, no: 5557)
Imam al-Qastallani (Allah have mercy on him) states in his commentary of Sahih al-Bukhari that the normal practice amongst the Companions was that if anyone was trouble by the evil eye or anything else, they would send Umm Salama (Allah be pleased with her) a cup of water through which she would pass the blessed hair of the Messenger of Allah (Allah bless him & give him peace) and then the water was consumed by the effected person for the purpose of cure. (See: Qastallani’s Sharh al-Bukhari, 8/372)
Imam Badr al-Din al-Ayni (Allah have mercy on him) states:
“Umm Salama (Allah be pleased with her) had some of the hairs of the Messenger of Allah (Allah bless him & give him peace) kept in a silver bottle. When people became ill, they would go and obtain blessings from these hairs and they would be healed by means of its blessings. They would take the hair of the Messenger of Allah (Allah bless him & give him peace) and place it in a cup of water and drink the water in which the hair was placed, and by this they would be healed.” (Umdat al-Qari sharh Sahih al-Bukhari, 15/94)
As such, it is recommended to seek benefit and blessings from the blessed hair of the Messenger of Allah (Allah bless him & give him peace). It is also virtuous to visit the blessed hair of the Messenger of Allah (Allah bless him & give him peace), as we have seen from the above-quoted narration that people would come and visit the blessed hair of the Messenger of Allah (Allah bless him & give him peace) by his wife Umm Salama (Allah be pleased with her). It is also recommended to use his blessed hair for the purpose of healing by means of its blessings.
As far as the Messenger of Allah’s (Allah bless him & give him peace) hair existing and being present in the world is concerned, it is something that is not far-fetched. It is a proven fact that the Messenger of Allah (Allah bless him & give him peace) personally distributed some of his hair amongst his Companions. He once, after shaving his head, handed his hair to people near him, including Abu Talha (Allah be pleased with him) in order to distribute it amongst the people.
Sayyiduna Anas ibn Malik (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) came to Mina; he went to the Jamra and threw stones at it. Thereafter he went to his tent in Mina and sacrificed the animal. He then said to the barber, turning his right side and then the left side to him, “shave the hair”. He then began to give these hairs to the people. (Sahih Muslim, no: 1305)
Sayyiduna Anas ibn Malik (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) threw stones at Jamrat al-Aqaba. He then went to his sacrificial animal and sacrificed it, and there was sitting the barber. He pointed with his hand towards his head, and the barber shaved off the right side and the Messenger of Allah (Allah bless him & give him peace) distributed the hair among those who were near him. He then said to the barber:“Shave the other half”and said: Where is Abu Talha? Hence he (Allah bless him & give him peace) gave his hair to Abu Talha. (Sahih Muslim, no: 1305)
Thus, the hair of the Messenger of Allah (Allah bless him & give him peace) was spread throughout the Muslim world. It is certainly possible for one to have the Messenger of Allah’s (Allah bless him & give him peace) blessed hair in one’s possession. As such, if it is proven through an authentic and reliable chain of transmission that the hair is of the Messenger of Allah (Allah bless him & give him peace), then it should be visited, honoured and respected. If no such chain exists, one should remain quite without passing any comments or making any judgements.
In conclusion, it is permissible and recommended to visit the blessed hair of the Messenger of Allah (Allah bless him & give him peace) and to seek benefit and blessings from it. One will be rewarded for doing so. This visit can be made whenever one desires and wishes, for there is no fixed date or time for its visitation. However, care must be taken of not violating any injunction of Shariah such as the rulings of Hijab, modesty and covering properly. Casual free mixing of the two genders must be avoided when visiting the blessed hair of the Messenger of Allah (Allah bless him & give him peace), as not to fall into a sin instead of obtaining benefit.
And Allah knows best

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Night Prayer, - Dought & clear, - * What was the number of rak’ahs in Taraweeh prayer at the time of ‘Umar ibn al-Khattab (may Allaah be pleased with him)?

What is narrated from ‘Umar (may Allaah be pleased with him) is that he ordered that Taraweeh prayer should be twenty rak’ahs. Is that saheeh or da’eef? Or is there no basis for it?.
Praise be to Allaah.
Firstly:
The report that ‘Umar ibn al-Khattaab ordered that Taraweeh prayer should be twenty rak’ahs came from four of the Taabi’een. These are their reports:
1 – It was narrated that Saa’ib ibn Yazeed said: ‘Umar ibn al-Khattaab (may Allaah be pleased with him) gathered the people together in Ramadaan to be led by Ubayy ibn Ka’b and Tameem al-Daari in praying twenty-one rak’ahs, and they used to recite hundreds of verses, and they dispersed before dawn broke.
A number of narrators narrated it from al-Saa’ib, some of whom mentioned twenty rak’ahs or twenty-one or twenty-three. They were:
Muhammad ibn Yoosuf, the son of the sister of al-Saa’ib, from al-Saa’ib, as was narrated by ‘Abd al-Razzaaq inal-Musannaf(4/260) from the report of Dawood ibn Qays and others.
Yazeed ibn Khusayfah. This was narrated by Ibn al-Majd inal-Musnad(1/413), and via him by al-Bayhaqi inal-Sunan(2/496).
Al-Haarith ibn ‘Abd al-Rahmaan ibn Abi Dhubaab. This was narrated by ‘Abd al-Razzaaq inal-Musannaf(4/261).
These reports are saheeh reports narrated by trustworthy narrators from al-Saa’ib ibn Yazeed. They mention twenty rak’ahs at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). The extra amount mentioned – twenty-one or twenty-three, refers to Taraweeh plus Witr.
2 – It was narrated that Yazeed ibn Rumaan said: At the time of ‘Umar ibn al-Khattaab the people used to pray twenty-three rak’ahs of qiyaam in Ramadaan.
This was narrated from him by Maalik inal-Muwatta’(1/115). Al-Nawawi said inal-Majmoo’(4/33: It is mursal, because Yazeed ibn Rumaan did not live at the same time as ‘Umar. End quote.
3 – It was narrated from Yahya ibn Sa’eed al-Qattaan that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) ordered a man to lead them in twenty rak’ahs of prayer. This was narrated by Ibn Abi Shaybah inal-Musannaaf(2/163) from Wakee’ from Maalik. But Yahya ibn Sa’eed did not live at the same time as ‘Umar.
4 – It was narrated that ‘Abd al-‘Azeez ibn Rafee’ said: Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs during Ramadaan in Madeenah, and he would pray Witr with three rak’ahs.
This was narrated by Ibn Abi Shaybah inal-Musannaf(2/163).
From all these reports it is clear that twenty rak’ahs was the way that Taraweeh was usually done at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). A matter such as Taraweeh prayer is something that is well known among all people, and is transmitted from one generation to another. The report of Yazeed ibn Rumaan and Yahya al-Qattaan is to be taken into account even if they did not live at the same time as ‘Umar, because undoubtedly they learned it from a number of people who had been alive at the time of ‘Umar, and this is something that does not need and isnaad, rather all the people of Madeenah are its isnaad.
Imam al-Tirmidhi (may Allaah have mercy on him) said in hisSunan(3/169):
Most of the scholars are of the view that what is narrated from ‘Umar, ‘Ali and other companions of the Prophet (peace and blessings of Allaah be upon him) is twenty rak’ahs. This is the view of al-Thawri, Ibn al-Mubaarak and al-Shaafa’i.
Al-Shaafa’i said: This is what I learned in our land, in Makkah they pray twenty rak’ahs.
Ibn ‘Abd al-Barr said in al-Istidhkaar (2/69):
Twenty rak’ahs was narrated from ‘Ali, Shateer ibn Shakl, Ibn Abi Mulaykah, al-Haarith al-Hamadaani and Abu’l-Bakhtari. It is the view of the majority of scholars and it is the view of the Kufis, the Shaafa’is and most of the fuqaha’. It was narrated in saheeh reports from Ubayy ibn Ka’b, and there was no difference of opinion among the Sahaabah. ‘Ata’ said: I grew up at a time when the people prayed twenty-three rak’ahs including Witr.
See that inMusannaf Ibn Abi Shaybah(2/163).
Ibn Taymiyah (may Allaah have mercy on him) said inMajmoo’ al-Fataawa(23/112):
It is proven that Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs in qiyaam in Ramadaan, and he used to pray Witr with three rak’ahs. Many scholars think that this is the Sunnah, because he established that among the Muhaajireen and Ansaar and no one objected to that. Others regarded it as mustahabb to pray thirty-nine rak’ahs, based on the fact that this was the practice of the people of Madeenah in the past. End quote.
With regard to what it says in the report of Imam Maalik, Yahya al-Qattaan and others from Muhammad ibn Yoosuf from al-Saa’ib ibn Yazeed inal-Muwatta’(1/115) and inMusannaf Ibn Abi Shaybah(2/162) “eleven rak’ahs” – this is to be understood as referring to what was done at first, then it was reduced after that, then ‘Umar increased the number to twenty to make the recitation in qiyaam easier for the people.
Ibn ‘Abd al-Barr said inal-Istidhkaar(2/68):
It may be understood as meaning that at first qiyaam at the time of ‘Umar was eleven rak’ahs, then he reduced the length of qiyaam for them and made it twenty-one rak’ahs, to make the recitation lighter for them and so that they would bow and prostrate more. But it seems most likely to me that the report about eleven rak’ahs is a mistake. And Allaah knows best. End quote.
Ibn Taymiyah (may Allaah have mercy on him) said inMajmoo’ al-Fataawa(23/113):
When Ubayy ibn Ka’b led them in praying qiyaam in a single congregation, he could not make them stand for too long, so he increased the number of rak’ahs to make up for the long standing. So they doubled the number of rak’ahs. He used to pray eleven or thirteen rak’ahs of qiyaam al-layl, then it seems that after that the people of Madeenah found it difficult to stand for so long during the recitation, so they increased the number of rak’ahs until it reached thirty-nine. End quote.
Secondly:
Night prayers are broad in scope, and there is no set number. Whoever wants to pray eleven rak’ahs may do so, and whoever wants to pray more or less than that may do so. The same applies to Taraweeh prayers in Ramadaan.
Ibn Taymiyah (may Allaah have mercy on him) said inMajmoo’ al-Fataawa(23/113):
One group said that it is proven inal-Saheehfrom ‘Aa’ishah that the Prophet did not pray more than thirteen rak’ahs in Ramadaan or at any other time, and some people were uncertain about this report, because they thought that it contradicted the saheeh hadeeth and because of the practice of the Rightly-Guided Caliphs and the actions of the Muslims.
But the correct view is that all of that is good, as was stated by Imam Ahmad (may Allaah have mercy on him). There is no set number of rak’ahs for qiyaam during Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) did not set a number. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) said inMajmoo’ al-Fataawa(11/322):
It is proven that ‘Umar (may Allaah be pleased with him) told the one whom he appointed among the Sahaabah to pray eleven rak’ahs, and it is proven that they prayed twenty-three rak’ahs based on his command. This indicates that the matter is broad in scope and that the matter was flexible according to the Sahaabah. That is also indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “The night prayers are two by two.”
And Allaah knows best.

Night Prayer, - Dought & clear, - * Praying Taraweeh despite brownish discharge

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Is it permissible for me to pray Taraweeh when I am pure, but I have a brownish discharge?.
Praise be to Allaah.
If this brownish discharge comes before you are purified from menses, then it is part of the menses, so it is not permissible to pray or fast when you have this.
If it comes after your menses has ended then it is not menses, and it does not mean that you cannot pray or fast.
It says inFataawa al-Shaykh Ibn Baaz(10/208):
If this brownish or yellowish discharge comes after becoming pure from menses, then it is not regarded as menses, rather the ruling on it is the same as the ruling on istihaadah (non-menstrual vaginal bleeding). You have to wash it off yourself every time, and do wudoo’ and pray and fast, and do not regard it as menses. You are also permissible for your husband, because Umm ‘Atiyyah (may Allaah be pleased with her) said: “We did not regard brownish or yellowish discharge after the period ended as being anything that mattered.” Narrated by al-Bukhaari in hisSaheeh(320).
Based on this, there is nothing wrong with your praying Taraweeh in the mosque even though you have this brownish or yellowish discharge, but that is subject to the condition that you are certain that your period has ended.
And Allaah knows best.

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