Islamic Articles, - Important Islamic Jurisprudence

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..::ImportantIslamic JurisprudenceTerminology::..
» Fard – Obligatory:
An act commanded by Allah in the Holy Qur’an is known as Fard. The following explains a Fard in detail:
a. An act that is obligatory to be executed
b. It has been proven by rigorously authenticated texts
c. The denial of any Fard renders one to come out of the folds of Islam.
d. If one omits to perform any Fard without any valid shari’i reason, then such a person becomes a fasiq (transgressor) and the person is regarded as a major sinner.[Fatawa Ridawiyyah – Vol. 2, Page 194]
» Wajib – Necessary:
An act that is almost as compulsory as a Fard. The Messenger of Allah SallAllaho Alaihi wa Aalihi wa Sallam never omitted it. It is a graded second, below a Fard in its necessity.
a. An act that is compulsory to do.
b. It is proven by religious arguments through ijtihad.
c. One who denies a Wajib is misguided.
d. If one omits a Wajib without any valid shari’i reason, then he is a transgressor and liable for the punishment of Hell.
e. To miss a Wajib once (deliberately, without any valid reason) is a minor sin (Gunah-e-Saghira). However, persistently omitting a Wajib shall turn it into a major sin (Gunah-e-Kabira).
» Sunnat-e-Mu’akkadah:
“Sunnat” generally means: an act done or liked by the Messenger of Allah SallAllaho Alaihi wa Aalihi wa Sallam in relation to worship. One shall gain reward for performing a Sunnah, but there is no sin of on omits it. However, to continually omit it is a sin, and if one shows dissatisfaction to a Sunnah, then this is kufr (disbelief).
a. Sunnat-e-Mu’akkada is an act necessary to perform.
b. An act that was always performed by the Messenger of Allah ], but occasionally omitted so as to differentiate from something that is Wajib.
c. One gains the displeasure of Allah Most High and His Beloved Prophet SallAllaho Alaihi wa Aalihi wa Sallam if a Sunnat-e-Mu’akkadah is omitted even if it is occasionally. Thus, making it a habit to omit a Sunnat-e-Mu’akkadah is an act of earning even more displeasure of Allah and His Beloved and inevitably, one becomes liable for punishment.
d. The status of a Sunnat-e-Mu’akkadah is near a Wajib.
e. Sunnat-e-Mu’akkadah is sometimes known as Sunnat-e-Huda.
»Sunnat-e-Ghayr Mu’akkadah:
a. If it is performed one shall reap reward.
b. The Messenger of Allah had performed such an act, but also omitted it without any reason.
c. To omit a Sunnat-e-Ghayr Mu’akkadah is disliked in the Islamic Law (Shari’ah). However, one is not punished for this.
d. Sunnat-e-Ghayr Mu’akkadah is also known as Sunnat-e-Zawa’id.
» Mustahab – Desirable Acts:
a. An act that is appreciated by the Sacred Islamic Law (Shari’ah)
b. There is no harm if one omits it
c. One gains reward for doing it, but one is not punished for omitting it.
» Mubah:
a. An act that is neither commanded nor prohibited by the Shari’ah.
b. There is no reward for doing it, and no punishment or omitting it.
» Haram – Unlawful:
a. Totally forbidden in Islam.
b. Proven by rigorously authenticated texts.
c. Anyone who denies something proven from the Qur’an and Hadith to be Haram, becomes a kafir.
d. If this act is committed deliberately and intentionally, even once, then such a person is a transgressor (fasiq), and has committed a major sin (Gunah-e-Kabira). Thus, such a person shall be punished.
e. To refrain from such acts is rewarded.
f. Haram is considered the opposite of Fard.
» Makruh-e-Tehrimi:
“Makruh” generally means something that is not desirable i.e. something that is disliked by the Islamic Law.
a. Makruh-e-Tehrimi is something that is essential to refrain from.
b. To do an act that is Makruh-e-Tehrimi is a sin and against the commands of the Shari’ah.
c. Anyone who does it is a Fasiq, and will be punished.
d. There is reward to refrain from such acts.
e. If such acts are done once, then they are not classed as a major sin. However, to persevere on such acts does turn it into a major sin (Gunah-e-Kabira).
f. It is considered the opposite of a Wajib.
» Isa’at:
a. An act that is necessary to avoid.
b. It is considered the opposite of Sunnat-e-Mu’akkadah.
» Makruh-e-Tanzihi:
a. An act that is disliked by the Shari’ah.
b. If this act is done, then there is no sin or punishment. However, it is bad to make it a habit of doing such an act.
c. One gains reward for not doing it.
d. It is considered the opposite of Sunnat-e-Ghayr Mu’akkadah.
» Khilaf-e-Awla:
It is best to avoid such acts, but if done then there is no sin or punishment. It is considered the opposite of Mustahab.
--
Extracted From
Anwaaral-Hadith, Pages 439 to 441

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Islamic Articles, - The Prophets Alaihim asSalam are Alive

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The Ahl as-Sunnah wal Jama'ah holds an obstinate belief that the Prophets Alaihim as-Salam are Alive and life of the Prophets in their graves is firmly established through authentic and explicit proofs. The great Hadith Master, Imam Bayhaqi compiled them in a separate book. Imam Jalal Al-Suyuti, Master of Hadith, also authored a book on this topic. May Allah Most High have mercy on them both. Master of Hadith Ibn Hajar says:
"Al-Bayhaqi compiled a brilliant book regarding the life of prophets in their graves in which he mentions the hadith of Anas, 'The prophets are alive in their graves praying', which he transmits from the channel of Yahya Ibn Abu Katheer, who is a rigorously authenticated transmitter, on the authority of Al-Mustalim Ibn Sa'eed, whom Ahmad and Ibn Hibban deem reliable, on the authority of Al-Hajjaj Al-Aswad (a.k.a. Ibn Abu Ziyad Al-Basri), whom Ahmad and Ibn Ma'een deem reliable, on the authority of Thabit, on the authority of him."
Abu Ya'la also transmits it in his Musnad from this avenue. Al-Bazzar transmits it, but it appears with him on the authority of Hajjaj Al-Sawwaf, which is an error. Al-Hajjaj Al-Aswad is the correct name, as is explicitly mentioned in the narration of Al-Bayhaqi, which he rigorously authenticates.
Witness from Qur'an al-Kareem
ALLAH SubHanuhu wa Ta'ala says in the Holy Qur'an:
ولا تحسبن الذين قتلوا في سبيل الله أمواتا بل أحياء عند ربهم يرزقون
And do not ever assume that those who are slain in Allah's cause, are dead; in fact they are alive with their Lord, receiving sustenance.[Surah Aal-e-Imran 3:169]
Qadi Thanaullah Pani Patti writes under this verse:
"One group of scholars believes that this life is specific to martyrs. I believe that it is not specific to them, rather, the life of the Prophets is superior to theirs and the effects of this are more apparent such as marriage being prohibited for the wives of the Prophet SallAllahu 'Alaihi wa Sallam after his demise whereas the widow of a martyr can remarry. The Siddiqin hold a higher rank than martyrs and the Salihin, meaning the Awliya, are adjoined to them as is the order in the verse, Of the Prophets and the truthful and the martyrs and the righteous. This is why the gnostics says that our souls are our bodies and our bodies are our souls. It is mass transmitted from many Awliya that they help their friends and damage their enemies. Allah guides whom He wills."[Tafsir Mazhari, Vol. 1, Page 151]
Qadi Thanaullah has proven the life of Prophets, Siddiqin and Awliya after their demise and also that they help and assist by the will of Allah.
Qadi Shawkani writes:
There is a verse of the Qur’an that martyrs are alive, are given sustenance and that their life is physical. What will be the state of Prophets and Messengers? The hadith proves that Prophets are alive in their graves and has been narrated by Imam Munziri and graded Sahih by Imam Bayhaqi.[Nayl al-Awtar, Vol. 3, Page 282]
Imam Jalal al-Din Suyuti writes:
The Prophet SallAllahu 'Alaihi wa Sallam is alive in his blessed grave. This is proven from either the generality of the verse or the meaning that is derived from it.[al-Hawi lil Fatawa, Vol. 2, Page 149]
Ahadith on the Life of the Prophets
1. Hadrat Abu al-Darda’ Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam said,
إن الله حرم على الأرض أن تأكل أجساد الأنبياء فنبي الله حي يرزق
“Indeed Allah has made it Haram (forbidden) upon the earth to eat the bodies of the Prophets. Thus, the Prophets of Allah are alive and are given their sustenance.”
Sunan Ibn Maja, Vol. 5, Page 207, Hadith 1706
Mishkat al-Masabih, Vol. 1, Page 304, Hadith 1366
Hadrat Sheikh ‘Abd al-Haq “Muhaddith-e-Dehwli” states under the commentary of this Hadith:
"The Prophets of Allah are alive in their graves, just as they were alive in this world."[Ashi’ah al-Lam’at – Vol. 1 Page 576]
Imam Mulla ‘Ali al-Qari states under the commentary of this Hadith:
"There is no difference between the life of the Prophets after their demise and the life of them in this world. This is why it has been stated that the Awliyah (pious friends of Allah, the Most Exalted) do not die, but in fact, move from one place (the world) to another (the Hereafter). "[Mirqat – Vol. 2 Page 212]
2. Hadrat Aws ibn Aws Radi Allahu Ta'ala Anhu narrated that the Messenger of Allah SallAllaho Alaihi wa Sallam said,
إن الله حرم على الأرض أجساد الأنبياء
“Allah has made the (eating of the) bodies of the Prophets Haram (unlawful) on the earth.
Sunan Abi Dawood, Vol. 3, Page 404, Hadith 1049
Sunan Nisa'ee, Vol. 5, Page 238, Hadith 1385
Sunan Ibn Maja, Vol. 3, Page 447, Hadith 1138
Mishkat al-Masabih, Vol. 1, Page 304, Hadith 1361
A sound (sahih) tradition related on the authority of Aws ibn Aws al-Thaqafi by Ahmad in his Musnad, Ibn Abi Shaybah in the Musannaf, Abu Dawud in the Sunan, Nisa'i in his Sunan, Ibn Majah in his Sunan, Darimi in his Musnad, Ibn Khuzaymah in his Sahih, ibn Hibban in his Sahih, Hakim in the Mustadrak, Tabarani in his Kabir, Bayhaqi in Hayat al-anbiya', Suyuti in Anba' al-adkhiya, Dhahabi who confirmed Hakim's grading, and Nawawi in the Adhkar.
Hadrat Mulla ‘Ali al-Qari states under the commentary of this Hadith:
"Indeed the Prophets are alive in their graves."[Mirqat – Vol. 2 Pg. 209]
Hadrat Sheikh ‘Abd al-Haq “Muhaddith-e-Dehlwi” states under the commentary of this Hadith:
"The Prophets are alive and everyone believes that they are alive; there is no disagreement in this. Their life (in their graves) is the real, physical life (which they possessed in this world); not like the martyrs whose life is only spiritual."[Ashi’ah al-Lam’at – Vol. 1 Page 574]
3. Hadrat Anas Ibn Malik narrated that the Messenger of Allah said,
الأنبياء أحياء في قبورهم يصلون
"The Prophets are alive in their graves, praying to their Lord".
A sound (sahih) tradition related on the authority of Anas ibn Malik Radi Allahu Ta'ala Anho by: al-Bazzar in his Musnad, Abu Ya`la in his Musnad (7:445), Ibn `Adi in al-Kamil fi al-du`afa', Tammam al-Razi in al-Fawa'id, al-Bayhaqi in Hayat al-anbiya' fi quburihim, Abu Nu`aym in Akhbar Asbahan, Ibn `Asakir in Târeekh Dimashq, al-Haythami in Majma` al-zawa'id (8:144), al-Suyuti in Anbâ' al-adhkiya' bi-hayat al-anbiya', and al-Albani, in Silsilat al-ahadith al-sahihah.
Imam Jalal al-Din Suyuti comments:
"The life of the Prophet, may Allah bless him and give him peace, in his grave, and that of the rest of the prophets is known to us as definitive knowledge (`ilman qat`iyyan)."
4. Hadrat Anas Ibn Malik narrated that the Messenger of Allah said,
ليلة أسري بي مررت على موسى وهو يصلي في قبره
"The night I was enraptured to my Lord I saw Mûsa standing in prayer in his grave".
A sound (sahih) tradition related on the authority of Anas and others by Muslim (4:1845), Nasa'i (3:216), and Bayhaqi in the dala'il al-nubuwwa (2:247) and the Hayât. Some mention the beginning (in parentheses), while others omit it.
5. Hadrat Abu Harayra narrated that the Messenger of Allah said,
ما من أحد يسلم على إلا رد الله على روحى حتى أرد عليه السلام
"No-one greets me except Allah has returned my soul to me so that I can return his salâm".
From Abu Hurayra, in Abu Dawud (6:214) with a sound (Sahih) chain. This hadith has been adduced by the scholars as the legal proof for the validity and modality of visiting and greeting the Prophet Peace and Blessings be Upon Him.
Imam Jala al-Din Suyuti said that
"radda" means "`ala al-dawâm," i.e. permanently, and not temporarily. In other words, Allah does not return the rûH and take it back, then return it again and then take it back again, but He returned it to the Prophet permanently, and the Prophet is alive permanently.
Sakhawi, Ibn Hajar al-`Asqalâni's student, said:
"As for us (Muslims) we believe and we confirm that he is alive and provided for in his Grave"[al Qawl al Badee` Page 161]
Ibn al-Qayyim said:
"It is obligatory knowledge to know that his body is in the earth tender and humid (i.e. as in life), and when the Companions asked him: 'How is our greeting presented to you after you have turned to dust' he replied: 'Allah has defended the earth from consuming the flesh of Prophets,' and if his body was not in his grave he would not have given this answer."[al-RûH Page 58]
Ibn Hajar al-Haythami wrote in al-Jawhar al-Munazzam:
"The proofs and the transmitted texts have been established as authentic in the highest degree that the Prophet is alive and tender... that he fasts and performs pilgrimage every year, and that he purifies himself with water which rains on him."
6. Hadrat Abdullah Ibn Mas'ood narrated that the Messenger of Allah said,
حياتى خير لكم تحدثون ويحدث لكم فإذا أنا مت كانت وفاتى خيرًا لكم تعرض على أعمالكم فإذا رأيت خيرًا حمدت الله وإن رأيت شرًّا استغفرت لكم
"My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of him (for you)."
Qadi `Iyad cites it in "al-Shifa" (1:56 of the Amman edition) and Suyuti said in his "Manahil al-Safa fi Takhrij Ahadith al-Shifa" [Page 31 - Beirut 1988/1408]. Ibn Abi Usama cites it in his Musnad from the hadith of Bakr ibn `Abd Allah al-Mazni, and al-Bazzar from the hadith of Ibn Mas`ud with a sound (sahih) chain.
7. It is cited in Subki's Shifa' al-Siqâm fi ziyarat Khayr al-Anâm , where he mentions that Bakr ibn Abd Allah al-Mazini reported it, and Ibn al-Jawzi mentions it through Bakr and then again through Anas ibn Malik in the penultimate chapter of the penultimate section of al-Wafa, both huffaz without giving the isnad. However, Ibn al-Jawzi specifies in the introduction of al-Wafa that he only included sound traditions in his book. He also mentions the version through Aws ibn Aws:
"The actions of human beings are shown to me every Thursday on the night of (i.e. preceding) Friday."[See also FatH al-Bâri 10:415, al-Mundhiri's Targheeb wa al-Tarheeb 3:343, and Ahmad 4:484]
Sayings of the Exalted Scholars
Sayings of the scholars regarding the Prophet SallAllahu 'Alaihi wa Sallam being alive are so numerous that they cannot be estimated. Only a few are mentioned here.
1. Imam ibn al-Haj writes:
Our scholars say that those who visit the Prophet SallAllahu 'Alaihi wa Sallam should believe that he is alive and they are present before him because there is no difference between his life and demise in that he sees the nation and knows their states, intentions and thoughts. All of this is apparent to him and none of it is hidden.[al-Madkhal, Vol. 1, Page 282]
2. Imam ‘Ali Qari commentates on the hadith, When a believer sends salutations upon me:
It means that the Prophet SallAllahu 'Alaihi wa Sallam is occupied in seeing the light of Allah. Allah turns the attention of the Prophet’s soul so that he may reply to the salam of people. Otherwise, the relied upon creed is that the Prophet SallAllahu 'Alaihi wa Sallam is alive in his blessed grave like the other Prophets are alive in their graves in the presence of their Lord. Their souls are connected to the upper realm like they were in this world. Their hearts are associated with the upper realm and their bodies are in this world.[Sharh Shifa’, Vol. 3, Page 499]
3. Imam Sayyid Mahmood Alusi writes:
Imam Tabrani has narrated the whole hadith that whichever Prophet passes away, they spend forty days in their grave until their soul is returned to them. I passed by the grave of Musa 'Alaihis Salam on the night of Mi’raj and he was standing in his grave offering salah. This hadith does not mean that they do no stay in their graves and go elsewhere, rather, it means that unlike other dead people, Prophets do not remain dead for more than forty days and their souls are returned to them and they are alive. What does this meaning have to do with the claim that they come out of their graves after forty days? Being alive in the grave does not necessitate coming out of it. I am a believer in the life of the Prophets.[Tafsir Ruh al-Ma’ani, Vol. 22, Page 36]
4. Imam Fakhr al-Din Razi writes:
One miracle of Abu Bakr Siddiq Radi Allahu 'Anhu is that when his body was bought to the blessed grave of the Prophet SallAllahu 'Alaihi wa Sallam, it was said: Peace be upon you. This is Abu Bakr present at your door. Suddenly, the door opened and a voice came from the blessed grave saying: Bring the beloved to the beloved.[al-Tafsir al-Kabir, Vol. 21, Page 86]
5. Shaykh ‘Abdul Haq Muhaddith al-Dihlawi writes:
The last companion to come out of the grave of the Prophet SallAllahu 'Alaihi wa Sallam was Qasham Radi Allahu 'Anhu who said: I saw the Prophet SallAllahu 'Alaihi wa Sallam in his grave and his lips were moving. I moved closer to hear and heard him saying: Oh Allah, forgive my nation.[Madarij al-Nubuwwah, Vol. 2, Page 442]
6. Shaykh ‘Abdul HaqMuhaddith al-Dihlawi writes:
There is agreement on the Prophets being alive and no one disagrees that this life is physical, worldly and real. It is not like the life of martyrs which is spiritual and figurative.[Ashi’at al-Lum’at, Vol 1, Page 574]
7. It has been stated in Nasim al-Riyadh sharh al-Shifa Qadi ‘Iyadh:
The prophets are alive in their graves living the ‘real’ life which they had in this world.[Nasim al-Riyadh sharh al-Shifa Qadi ‘Iyadh, Vol. 1 Paga 196]
8. In al-Mirqat sharh Mishkat, Imam Mulla ‘Ali al-Qari states:
Undoubtedly, the Messenger of Allah is alive; presented with sustenance; and one can ask from him any kind of assistance whatsoever.[al-Mirqat sharh Mishkat – Vol. 1 Page 284]
9. Hadrat Sheikh ‘Abd al-Haq Muhaddith-e-Dehlwi states in his book Suluk Aqrab al-Subuli bi al-Tawajjuh ila Sayyid al-Rusuli:
Despite the increasing disagreement and disputes amongst the scholars of this Ummah, there is no disagreement in this fact that the Messenger of Allah is alive in his grave; he is present there. There is not even a slightest thought of saying that this life is not real (but majaz - metaphoric). The Holy Prophet is Hadhir-o-Nadhir (present and witnessing) seeing the actions of his Ummah and being presented with them. Those who seek assistance from the Messenger of Allah, and those who draw close to him, he blesses them and is their mentor. The Holy Qur’an states:'surely you are to die, and they too are to die.'[Surah:39 – al-Zumar, Verse:30]. This means moving away from this world (to the Hereafter). The meaning of the word hayat (life) is the real physcial life after death.[Suluk Aqrab al-Subuli bi al-Tawajjuh ila Sayyid al-Rusuli, Published by Rahimiyah – Deoband – India Pg. 161]
10. Shah Wali Allah Dihlawi writes:
I have felt that it is unique to the Prophet SallAllahu 'Alaihi wa Sallam that he can make his soul take the form of his body. This is what he indicated towards when he said Prophets do not encounter real death; they offer prayers in their graves, perform pilgrimage and are alive.[Fuyudh al-Haramayn, Page 84]
11. The Muhaddith of Makkah, Sayyid Muhammad ‘Alawi al-Maliki writes:
We have mentioned that the life of Barzakh is real and it proven from established texts that the dead – whether Muslim or not – hears, feels and knows. Life, sustenance and entering paradise is not specific to martyrs. This is the true creed which is followed by the Imams of Islam and the majority of Ahlu’s Sunnah. This is why it is not necessary to prove the life of the Prophets because it is more apparent than the Sun and not needy of verification. Moreover, the correct path is to speak of how their lives are superior and perfected. Like the ranks of people in this world differ, so too is the living of the Prophets superior.[Mafahim Yajibu ‘an Tusahhaha, Page 165]
12. After quoting several hadiths that prove the life of Prophets 'Alaihimus Salam, he writes:
The mentioned hadiths and others prove definitively [Qat’i] that the meaning of Prophets passing away is that they are veiled from us and we cannot sense them even though they are present and alive. Such as angels are alive and present but we cannot see them.[Mafahim Yajibu ‘an Tusahhaha, Page 171]
Verification from the Opposition
1. al-Muhannad is a short monograph that has signatures of attestation from 24 Deobandi Molvis including Ashraf ‘Ali Thanwi and Mahmud Hasan. In it, Khalil Ahmad Anbethwi writes:
According to us and our elders, the Prophet SallAllahu 'Alaihi wa Sallam is alive in his blessed grave and his life is like that of this world but worship is not obligatory upon him. This life is specific to the Prophet SallAllahu 'Alaihi wa Sallam and all other Prophets and martyrs and is not of Barzakh which all believers and even non believers share.[al-Muhannad, Page 13]
2. The said founder of Darul ‘Uloom Deoband, Qasim Nanotwi, writes:
The life of the Prophet SallAllahu 'Alaihi wa Sallam cannot diminish and the life of believers can. This is why at the time of demise, the life of the Prophet SallAllahu 'Alaihi wa Sallam will not finish, yes, it will be veiled and the life of believers will totally finish or half of it or a third will. Hence, this veiling of the life of the Prophet SallAllahu 'Alaihi wa Sallam can be compared to the Sun, which, at the time of solar eclipse, is veiled and its light is obscured but not defunct.[Aab-e-Hayat, Page 208 / 209]
Important Notes:
1. The Prophets are alive in their graves living their ‘real’ and physcial life which they used to live in this world. This is why on the Night of Ascension when the Messenger of Allah reached Bayt al-Maqdis (Jerusalem), he lead the prayer in which all the Prophets stood behind him. If the prophets were not alive after their death, then how would have they come to perform salaah in Bayt al-Maqdis behind the Final Messenger?!
2. The life of the Prophets in their graves is the real, physical life which they used to live in this world. It is not merely a ‘spiritual’ life like that of the martyrs. This is why the wealth left in inheritance by the Prophets is not distributed; nor can their wives marry anyone else after them. Contrary to this, the wealth left in inheritance by the martyrs can be distributed and their wives can marry anyone after their death.
3. The life of the Prophets in their graves is not barzakhi (interspatial life) but it is the ‘real’, ‘physical’ life they used to spend in this world. The only matter of the fact is that we are not able to see them. This has been stated by the great Imam al-Shiekh Hasan ibn ‘Ammar Shurunbulali in the commentary of his famous book “Noor al-Idah” entitled “Maraqiy al-Falah”:
It is well known fact among the great scholars that the Messenger of Allah is alive in his blessed grave (the life which he used to spend in this world). The Messenger of Allah is given sustenance; takes benefit from everything which he desires; and gains the pleasure and joy of worshiping (as he had in this world). However, those who have not reached close proximity to Allah are unable to see him.[Noor al-Idah entitled Maraqiy al-Falah, Page 447]
Conclusion:
Some detractors propagandise that Ahlu’s Sunnah wa’l Jama’ah do not believe that Prophets encounter death at all. This is blatant slander and nothing to do with reality. Whoever totally denies that Prophets 'Alaihim Assalam pass away and their souls are taken out; such a person is a denier of Qur’anic verses and mass transmitted hadiths and therefore out of the fold of Islam.
The Prophets also have to face death ;But it is simply just a nominal death
After that moment they start living once more ; Just as they had lived a physical life before

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Women site, - Your Child and the Instilling of Faith - I

Faith is the most important and greatest means that must be instilled firmly and deeply in children's hearts, since faith is the life of the hearts and the foundation of any structure. Without a foundation, any structure will soon collapse.
Shaping your child fiduciallyrequiresprinciples and basics that serve as guidelines and help to raise a generation of true believers who obey Allaah The Almighty and His Messenger,sallallaahu 'alayhi wa sallam, in everything from early childhood.
This nurturing should be like light that grows with the child and mixes with his mother's milk.
Guidelines of fiducial upbringing:
1-Teaching monotheism to children:
This means teaching them to utter and understand the Two Testimonies of Faith: "I testify that there is none worthy of worship except Allaah, and that ‎Muhammad,sallallaahu 'alayhi wa sallam, is His ‎Messenger."
Ibn Al-Qayyim, may Allaah have mercy upon him, said,"When children start speaking, they should be taught how to utter the Two Testimonies of Faith. The first thing that should touch their ears is to know Allaah The Almighty and how to worship Him alone. The parents should teach their children that Allaah The Almighty is above His Throne, looking at them and hearing their words, and that He is with them wherever they go with His Knowledge."]Tuhfat Al-Mawlood Bi Ahkaam Al-Mawlood[
2-Giving due importance to the Noble Quran:
The person in charge of bringing up the child must teach him/her the Quran since his/her early childhood to believe firmly that Allaah The Almighty Is their Lord and that the Quran is the words of Allaah. In this way, the spirit of the Quran will flow in the children's souls and its light will illuminate their thoughts and senses. They will also receive the beliefs that are stated in the Quran at an early age and grow up loving the Quran, implementing its commandments, keeping away from its forbiddances, acquiring its manners and following its methodology.
Ibn Khaldoon, may Allaah have mercy upon him, said,"Teaching the children the Quran is one of the rites of this religion and the practice of all Muslims everywhere in Muslim lands. This is because its verses, in addition to the Prophetic Hadeeths, deepen faith in the heart and the Quran is the foundation of all skills and knowledge that are to be acquired later."
3-Instilling in children belief that Allaah The Almighty sees us in private and public:
Behaving in accordance with the belief that Allaah The Almighty sees one and knows everything about him is one of the cornerstones that reform the heart of the child and consequently his behavior. This condition is the principle that keeps the child away from sins and violations and appropriate to deepen the spirit of devotion in the child's soul. This is why Allaah The Exalted Says )what means(:
}And He is with you )by His Knowledge( wherever you are.{]Quran 57:4[
}Indeed, from Allaah nothing is hidden in the earth nor in the heavens.{]Quran 3:5[
Hence, parents should habituate their child to be conscious that Allaah The Almighty is watching Him while he does anything, thinks about anything, or intends to do anything.
The best educator, who was the Prophet,sallallaahu 'alayhi wa sallam, referred to this important cornerstone when he was asked aboutIhsaan; he answered:"It is to worship Allaah as if you can see Him, for although you cannot see Him, indeed, He sees you."]Al-Bukhaari[
The famous story of the daughter of the milkwoman is one of the best examples that teach the child to be conscious of Allaah The Almighty at all times. The mother wanted to mix milk with water to have more profit, but her daughter reminded her that the Commander of the Believers had banned this practice. The mother countered,"We are inside our house, and the Commander of the Believers cannot see us."Thereupon, she girl answered decisively,"If the Commander of the Believers cannot see us, then surely the Lord of the Commander of the Believer sees us."
4-Instilling the spirit of submissiveness and servitude to Allaah The Almighty in the children:
Submissiveness to Allaah The Almighty requires two components: the first is realizing the greatness of Allaah The Almighty and that He is the Mighty Lord, and to know man's weakness and negligence. The second component is that man's soul can never feel tranquility without absolute love for and submission to Allaah The Almighty. To instill submissiveness and servitude to Allaah The Almighty in the children, we have to open their eyes to see the miraculous ability of Allaah The Almighty and His vast dominion over everything, whether large or small, living or inanimate, and so on.
When the heart recognizes this, it will have no choice but to surrender and shiver out of reverence for Allaah The Exalted.
In such a case, the soul will certainly fear Allaah The Almighty and taste the sweetness of worship of Allaah The Almighty deeply.
It is advisable for the parents to help their children understand the phenomena of the universe and the role of the Divine Power that creates, organizes and then disposes of them.
Children learn that the sun vaporizes water, then wind moves vapor, then low temperatures condenses water vapor, and so on. The parents should explain to them that these phenomena do not work alone, but rather with the power of Allaah The Greatest, who created and organized such phenomena and gave them the ability to do so.
Parents should help their children to understand the matters of the unseen through giving them material examples. This is a Quranic approach and it appeals to the children who can understand it easily. This approach will enable us to instill faith in the children through conviction and evidence.
5-Instilling the spirit of seeking the help of Allaah The Almighty:
Young children are weak and helpless and they have their own problems, which may be psychological, social, or related to their schooling. These problems vary in size, and the only way to pacify the children and alleviate their pain is to instill in them the necessity of seeking the help of Allaah The Almighty who is able to solve all problems. Therefore, reliance on Allaah The Almighty and asking Him for help achieve stability for the children and develop their tendency to rely on Allaah The Almighty in the souls of young children. This feeling connects the child to Allaah The Almighty in all his conditions. The Prophet,sallallaahu 'alayhi wa sallam, would teach children, like 'Abdullaah ibn 'Abbaas, may Allaah be pleased with him, when he was still young, that he should always rely on Allaah The Almighty.
6-Habituating the child to surrender to Allaah the Almighty and obey Him and His Messenger,sallallaahu 'alayhi wa sallam:
Parents must explain to their children, from their early childhood, that it is necessary to surrender to the rulings and commandments of Islam. They should teach them that Islam means surrender to the Commandments of Allaah The Almighty and that they are not allowed to judge religion based on their own opinions or reasoning.
They have to know that reasoning has limits and cannot comprehend all religious matters. They should teach the child that a true Muslim is the one who implements the commandments ofSharee'aheven if he does not recognize the rationales behind them. Shaykh Muhammad Qutb, may Allaah preserve him, says in his book "Manhaj At-Tarbiyah Al-Islaamiyyah":
It is very beautiful thing to convince the child of the rationale and wisdom behind what he is doing, because this is closer to the heart and more fruitful than implementation without conviction.
However, it is absurd for parents to make compliance with the truth contingent upon the child's conviction because the methodology of the correct Islamic nurturing is based on obedience to Allaah The Almighty, which entails surrender whether or not one recognizes the rationale, and whether or not he is convinced by it. Allaah The Almighty Says )what means(:}It is not for a believing man or a believing woman, when Allaah and His Messenger have decided a matter, that they should ]thereafter[ have any choice about their affair.{]Quran 33:36[
They should teach the child that the Muslim has the right to ask 'why' regarding anything except the Commandments of Allaah The Almighty and His Messenger, sallallaahu 'alayhi wa sallam. In such a case, he is expected only to obey and surrender.
At the same time, this is not intended to give the parents full control over the child just to habituate him to be obedient to them all the time, because this will lead to either rebellion or submission and both of them are undesirable. This means that parents should not overburden the child with orders.
Hence, instilling obedience to Allaah The Almighty and the Messenger, sallallaahu 'alayhi wa sallam, in the children from early childhood is a very important issue. They should tell them the stories that support this principle in a way that suits their cognitive abilities. These stories include the story of Haajar, may Allaah exalt her mention, whom Ibraaheem, may Allaah exalt his mention, left in a barren desert with her baby Ismaa'eel. He left both of them in Makkah, which was a barren desert that has no plants, trees, wells, rivers, animals or residents at that time.
When he was about to leave, she asked him; "How will you leave us here without food or water? Did Allaah The Almighty Command you to do so?" Ibraaheem, may Allaah exalt his mention, answered in the affirmative. Thereupon, Haajar, may Allaah exalt her mention, commented,"Then, He will never let us down."
They should also tell them the story of Ismaa'eel, may Allaah be pleased with him, with his father on the Day of Slaughter, and similar stories that deepen the concept of surrender and obedience in the children.
)To be continued(

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7-Training children to perform acts of worship and observing religious rituals:
Worship is the effective way to cultivate the heart, because it establishes an uninterrupted connection with Allaah The Exalted. The key rationale behind all acts of worship, such as prayer, fast,Zakaah)obligatory alms( andHajj, is to connect the slave with his Lord and strengthen their relationship.
Weakness of this relationship means decay of the soul, indulgence in the material and sensual desires and confining one’s hopes and aspirations to worldly and temporary pleasures.
Training the child to observe acts of worship, particularly prayer, requires habituating him to perform them until they turn into regular practices. In this way, the child cannot feel rest or comfortable unless he performs them. This applies to all acts of worship and Islamic manners. Muslim parents should habituate their child to these rituals through good example, teaching, follow-up, and guidance. In this way, the child will be habituated to the manners of Islam before reaching adulthood.
This process is not easy and requires great effort; however, acts of worship become very easy later and the child will perform them with the least effort, if any.
Establishing habits during childhood is much easier than doing so in adulthood. This is why the Prophet,sallallaahu ‘alayhi wa sallam, commanded us to habituate and train children to perform prayer a long time before it becomes obligatory for them, so that by the time it is obligatory, it would have become a habit and regular practice.
All Islamic duties and manners follow the same methodology, even if the Prophet,sallallaahu ‘alayhi wa sallam, did not specify a particular age for them like he did concerning prayer. But all acts of worship and Islamic manners require early voluntary training, in addition to a period of making them an obligation if the child does not become accustomed to them voluntarily.
Parents should make use of habituation along with avoiding its side effects. This means that the children should feel the Islamic values and principles behind their daily practices, not just perform them automatically. This should be stressed, particularly regarding prayer, which is the peak of Islam.
8-Belief in the unseen:
Children’s cognition is usually based on material things, and they question what they do not see. Parents should realize this fact and identify the aspects of their children’s psychology. Then, they should adopt a gradual approach when educating them about religious matters starting with material things and ending with matters of the unseen.
They should try to convince the children with what they try to teach them using the proper means.
In this regard, we can find no methods better than those used by the Quran including the following:
A-Likening matters of the unseen to material matters, which makes the meaning clearer.For example, Allaah The Almighty does this to the foods of Paradise, Saying )what means(:}Is the description of Paradise, which the righteous are promised, wherein are rivers of water unaltered, rivers of milk the taste of which never changes...{]Quran 47:15[
B-Likening matters of the unseen to other matters of the unseen that have a certain image in the human mind. For example, Allaah The Almighty does this to the Zaqoom Tree, Saying )what means(:}Its emerging fruit as if it was heads of the devils.{]Quran 37:65[ Traditionally, the devil symbolizes the ultimate ugliness.
Hence, giving examples is one of the strongest educational methods that parents should use, because they play an important role in clarifying meaning and makes it more comprehendible to the child.
Creating a picture, even if it is approximate, is better than leaving the child to give full reign to his imagination regarding matters of the unseen, away from reality.
9-Keeping away from creed-related violations:
Parents must keep their children away from myths, superstitions, illusions, sorcery, soothsaying and any other impermissible concepts and practices that may make their children vulnerable to believing the people ofBid‘ah)religious innovation( or major sins, which may render their good deeds void and threaten their Hereafter. The Prophet,sallallaahu ‘alayhi wa sallam, said:"He who goes to a soothsayer and asks him about something, his prayers will not be accepted for forty nights.'']Muslim[
Parents should clarify to the child that no human being can know the unseen, because this is exclusive to Allaah The Almighty, who Says )what means(:}]He is[ Knower of the unseen, and He does not disclose His ]knowledge of the[ unseen to anyone. Except whom He has approved of messengers, and indeed, He sends before each messenger and behind him observers.{]Quran 72:26-27[
Parents should also teach the child that swearing by anything other than Allaah The Almighty is impermissible and that this is considered a form of minorShirk)polytheism(. This applies to oaths like, “I swear by your life,” “I swear by the Prophet,sallallaahu ‘alayhi wa sallam,” “I ask you by your honesty )or conscience or honor(,” and other such expressions. The Prophet,sallallaahu ‘alayhi wa sallam, said:“Whoever swears by other than Allaah has committed Kufr or Shirk.”]At-Tirmithi )Al-Albaani:Saheeh)Authentic(([
Innovations in religion that parents must avoid first and then make their child avoid include holding birthday parties, celebrating Mother’s Day, and so on.
They should explain to the child why they avoid these celebrations and festivals:
1-Because they are innovations in religion
2-Muslims have only two festivals a year‘Eed Al-Fitrand‘Eed Al-Adha
3-Celebrating these festivals means that we act in conformity with the ‎People of the Book and other non-Muslim nations who innovated these festivals
10-Teaching the children to take pride in Islam:
Parents should teach their children to take pride in Islam and the fact that they are Muslims. This requires them to be distinguished from non-Muslims in everything including appearance, feelings, objectives and hopes.
They should feel that they belong to a nation that is connected to Allaah The Almighty and that follows His guidance. It is the only nation on earth that possesses the sources of light represented in the Book of Allaah )Divine methodology( and Sunnah of the Prophet,sallallaahu ‘alayhi wa sallam.
They should teach them from early childhood that their nation faces vicious campaigns waged by its enemies to loot it, destroy its children, profane its sanctuaries, transgress its honor, and invade its lands.
Hence, our nation expects all its daughters and sons to guard its borders, reform its condition and strengthen its power to be able to face the difficulties and challenges bravely.

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