Be a Logical and Motivating Parent

Father: I told you to clean your room.‎
Child: But I don't know how to dothat!
Father: I said clean the room! Don't you understand? Does ‎thisneed
any explanation? ‎You are old enough and you ‎can do this by yourself.
If you clean your room, I will buy you ‎whatever you ‎like. ‎
Child: ‎Really, Dad? ‎
Father: ‎Yes, my dear boy. ‎However, if you don't do so, the
consequences will be ‎bad.‎
After cleaning the room…
Child: Dad! I cleaned my room.‎
Father: ‎Do you call this cleaning?
Child: ‎I did my best, Dad.
Father: ‎Why didn't you clean under the bed? ‎Remove the dustfrom the
glass? Arrange the clothes?
Child: I forgot to do that, but I will do it now.
After cleaning the room again...
Child: I have cleaned everything!
Father: Good! Well done!
Child: I deserve the prize now, right?
Father: Yes, you deserve it!
Child: You told me that you will buy me whatever I want.
Father: Yes, I did say that. What would you like me to buy you?"
Child: I want you to buy me a motorcycle!
Father: What, a motorcycle?! That is too expensive, and I can't buy it now.
Child: But you said that you would buy me whatever I wanted.
Father: But you should ask for something reasonable.
Child: But I want a motorcycle and nothing else.
Father: I don't likethose whotalkand arguetoo much, you have to ask
for something reasonable or Iwill buy you nothing.
Child )weeping(: But I love motorcycles!
The child then returns to his room that he has just cleaned feeling
remorse for every second he had spent in cleaning it. At thesame time,
he has lost confidence in his father's repeated illusionary promises
that he never fulfills. He closes the door and falls asleep.
Dear educator, be precise, logical and motivating. In the light of the
previous story, let us ask the following questions:
Was the father precise and logicalin his request? Did he succeed in
motivating his child?
Dear parent, let us answer the following three questions:
First:Was the father precise )in his orders and requests(?
Why do parents always think badly of their children if they refuse to
respond to their orders or if they respond wrongly? Why do we
immediately accuse the child of negligence?
In fact, we should accuse ourselves in many cases and inquire,"Were we
precise in our demands from the child?"
Was it sufficient for the father to ask his child to clean his room?
Isthis request sufficient or does it need some clarification?
The reward that the child will receive when he obeys his parents
represents the real incentive that makes him feel confident and
strong. Therefore, the parents who are not specific with their
children when they give them orders unintentionally lead their
children to failure.
For example, the father could have explained his request to his child
from the beginning in the following way:
·Use the broom when cleaning the floor
·Arrange the clothes and put them in their place
·Remove the dust from the glass and furniture
Putting it this way helps the childto know what is exactly required of
him easily. In such a case, if the child does something wrong, then
he, rather than you, would be the negligent party.
Specification and clarity is required ‎in motivation:You should not
tell your child that you would buy him whatever he wants if he does
such-and-such. That is because the child has an intrinsic powerful
imagination and there is no limit to his demands. Therefore, if you
are not specific and do not respond to your child's requests, he will
be disappointed and will lose confidence in his father's promises and
incentives. On the contrary, such motivation will turn in the future
into frustration.
This explains what happened in our story. The child asked for a
motorcycle, and the father could not fulfill this difficult request
and the result was disappointment and frustration.
The father has to be specific even in motivating his child. For
example, he could motivate him by saying,"If you clean your room, I
will allow you to watch a cartoon."
Likewise, the parents should be specific in punishment. Therefore, it
is unfavorable to tellthe child,"If you do not do such-and-such, the
consequenceswill be bad."
The punishment should be specific. For example, one should say to his
child, "If you do not do such-and-such, you will not have any pocket
money, or you will not play video games, watch a cartoon movie, and so
on."
The father should choose the most effective )not severe( punishment,
becauseunspecifiedpunishments encourage the child to be careless as
long as he does not feel its effect on him.
However, the best thing that you can do to be specific in your demands
from your child is to arrange your room in his presence. In other
words, you should be an example to your child just as the Prophet,,
was the best example to his Companions. The Prophet,, was the perfect
example of the educator that people follow. He used to be ahead of his
Companions guiding them in wars, and encouraging them to spend in the
cause of Allaah The Almighty. He was also ahead of them when they were
digging the trench and he endured hardships and treated his wives
well.
My dear educator, you should know that giving a clear messageis
considered one of the key introductions to good education. Parents
should tell their children exactly what they want them to do, and how
they want them to do it. They should also determinewhen their children
act properly or improperly.
Second:Was the father logical in his demands and the expected results?
Many parents ask their children to do things that exceed their ability
or age. Therefore, they ‎are in fact leading them to failure,
especially when they ‎expect excellent results. An example of this is
when a parent asks his three-year-old child to wash the dishes or
clean the room.On the other hand, many parents degrade their
children's ‎‎abilities and ask them to do what they cannot accept,
‎‎because they can actually do more due to their age and mature
‎‎mind. For example, when the mother asks her ten-year-old child to
sit so that she can study every single word with him, she is in fact
asking herchild to do something that he cannot bear. That is because
this implies an offence and accusationof ignorance. However, the
mother expects excellent scores at the end of the year, while she has
made her child completely dependent upon her.
The parent should be logical in what he asks his child to do and the
results he expects. This requires taking two things into
consideration:
1-The child's capabilities including his age, strength, intelligence,
vitality and self-confidence
2-The nature of the request itself
Then, the parent should comparethe child's capabilities and the
capabilities that are required for responding to his request after
avoiding and treating the physical and the psychological problems.
The parent should understand the Quranic verses in which Allaah The
Almighty Says )what means(:
·}Allaah does not charge a soul except ]with that within[ its
capacity.{]Quran 2:286[
·}Allaah does not charge a soul except ]according to[ what He has
given it.{]Quran 65:7[
By understanding these verses, parents can successfully compareresults
and judge whether or not they comply with their expectations of the
child.
Third: Was the father motivating?
This point is very important because the human soul likes praise, and
treating disobediencethrough encouragement is one ofthe most important
educational methods. The effects of this encouragement upon the child
include generating consciousnessof success in the work for which he
has been rewarded. Of course, this satisfies the child's motivations
and activates his learning habits in the future. The result would be
strengthening the child's confidence and encouraging him to be more
adventurous, creative and determined.
This method is very important in encouraging children, however, the
following issues should be observed:
·This should not be the only method, namely, the parents should not
use this method in cases when they see that there is a necessity for
punishment. Thereshould be a balance between reward and punishment.
·Motivation should be specific and precise, as we have mentioned.
·Parents should fulfill their motivational promises under all circumstances.
·Parents must implement their warnings if the child did not keephis promise.
·The motivation should not be exaggerated.
·Motivation should be using something loved and desired by the child.
Dear parent, you can also use some words to praise your child ‎when he
obeys you such as"I like the way you handled this","Iknow you well
‎and I am sure that you will behave ‎properly,"or"I think you can do
it".
Finally, dear father and mother do not forget when you ask your child
to arrange his room, for example, you should be specific and explain
things to him. Do notask your child to do anything thatexceeds his
abilities. Likewise, be specific in motivating your child.

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Prophet Musa and Fir’awn

Prophet Musaand his brother Harun had been called upon by Allahto
deliver a message to the leader of the Egyptians, Fir'awn (Pharaoh),
who considered himself a god and insisted that his subjects worship
him.
Prophet Musa told Fir'awn that he, Musa, was a messengerof the Lord of
the Worlds and that he had clear proof ofit. Therefore, Fir'awn should
let the people of Israel go with him. Prophet Musa showed Fir'awn the
staff that turned into a serpent andthe hand which turned shining
white when placed under his arm. Fir'awn consulted with allhis chiefs
and they decided that perhaps Musa was just a very good magician. They
called together all their best magicians to compete with Prophet Musa.
The magicians were promised a reward if they won.
The magicians went first in the contest and they were good, really
good. They made their ropes and sticks appear to run in front of their
audience. Prophet Musa was afraid that he couldn't surpass their
skills, but Allah told him not to be afraid. When Prophet Musa threw
down his staff, it ate up all that the magicians had made. When the
magicians saw this, they bowed down and proclaimed their belief inthe
Lord of Prophet Musa and Harun.
Fir'awn was not very happy about this turn of events. He threatened to
cut off the hands and feet of the magicians andto crucify them. But
the magicians would not change their opinion. They were convinced by
the clear proofs which Prophet Musa had shownto them and they told
Fir'awn that he could only end for them their life in this world. For
those who believe there would be another life after death, in gardens
beneath which rivers flow.
Following this there began another period of persecution against the
followers of Allah. Fir'awn had all of their sons killed. Prophet Musa
had to encourage the children of Israel to continue strong in their
belief in Allah and to prayto Allah faithfully.
Whenever good fortune befell the Egyptians, they took credit for it.
When misfortune came, they blamed Prophet Musa and his people. They
failed to see that everything, both good and bad, comes from Allah.
Allah sent all kinds of hardships against the Egyptians- famine, loss
offruits, floods, locusts, pests, frogs, and blood- as signs to them.
They would promise to free the people of Israel if Musa would pray to
his God for deliverance from the pestilence. But as soon as the
hardship had been removed, they would go back on their promise.
Finally Prophet Musa was instructed by Allah to lead the followers of
Allah away by night. When they came to the sea, the waters parted so
that they could pass to the other side without getting wet. However,
when Fir'awn and his armies pursued them, thewaters of the sea closed
in on them and they were all drowned. In this way did Allah punish
Fir'awn for leading his people away from Allah.
Insha Allah in the next issue we shall relate the conclusion of the
story ofMusa , when we tell whatbefell the children of Israel after
they left Egypt. You can read about Musa and Fir'awn in al-Quran
7:103-137; 20:49-79; 26:16-67; and 43:46-56.

Prophet Musa and the Bani Israel

When Prophet Musa(alayhis salam) and his people fled from the
Egyptians, their trialswere far from over. After they had safely
crossed the sea, they came upon some people who were worshiping idols.
The children of Israel asked Prophet Musa (alayhis salam) to make an
idol for them, and he had to remind them of all that Allahhad done for
them. How could he make another god for them when their Allah was the
only true god?
Prophet Musa (alayhis salam) was summoned byAllah to Mount Sinai and
he put his brother Harun(alayhis salam) in charge while he was gone.
When he arrived atthe appointed site, he asked to see Allah. Allah
said He could not show Himself directly to Prophet Musa (alayhis
salam), but Prophet Musa (alayhis salam) should look towards the
mountain, and if the mountain remained in one piece, then Musa would
see Allah. When Allah showed His glory onthe mountain, it became like
dust, and Prophet Musa (alayhis salam) fell down in a faint. When
hehad recovered his senses,he asked Allah's forgiveness and declared
his unquestioning belief in Allah. Then Allah spokewith Prophet Musa
(alayhis salam) and gave him tablets containing His commands and
explaining all things. Prophet Musa (alayhis salam) was to carry the
tablets back to his peopleand convey to them the words of Allah. He
spent forty days on the mount, communing with his Lord.
Meanwhile, the people ofProphet Musa (alayhis salam) gathered
togetherall their jewelry and gold which they had carried from Egypt.
They melted it down and made it into the form of a calf, which they
wished to worship. When Prophet Musa (alayhis salam) returned from the
mountain with his tablets, he was angry and grieved to see the golden
calf. Thinking thatHarun (alayhis salam) hadapproved the actions of
the Israelites, an angry Prophet Musa (alayhis salam) grabbed his
brother by the hair and dragged Harun towards him. Harun hastily
explained that the people had not listened to him and had even
threatened to kill him when he opposed their activities. At this
Prophet Musa (alayhis salam) prayed to Allah for forgiveness for both
himself and his brother. He also prayed for mercy for those who
repented of their evil deed in making the golden idol.
The ultimate destination of the people of Israel was the land of
Canaan. Continuously they rebelled against Allah, and continuously
Allah forgave them. When theywere thirsty, Allah commanded Prophet
Musa (alayhis salam) to strike a rock and from it sprang twelve
springs of water, one for each of the tribes of Israel. When they were
hot, Allah provided clouds to cover the sun. When they were hungry,
Allah provided manna and salwa. Yet they were never grateful.They even
complained about the sameness of the diet and asked for more variety.
At last they came to the land of Canaan. But because the people of
Canaan were very strong-looking, the Israelites were afraid to invade
their land. There were only two men who were willing to join Prophet
Musa (alayhis salam) and Harun (alayhis salam) in an attempt to drive
the Canaanites out. They counseled that if the proper gates were
attacked, they could easily gain entrance. And once they were inside,
they would easily be victorious if only they would put their trustin
Allah. But the people of Israel would not budge. They told Prophet
Musa (alayhis salam) and Harun(alayhis salam) to go withtheir Lord and
fight, while they, the people, would sit and watch. At this Prophet
Musa (alayhis salam) gave up trying to persuade his rebellious people.
And Allah decreed that because of their behavior, the children of
Israel would be condemned to wander inthe wilderness for forty more
years, before they would be allowed to enter the land of Canaan.
You can read about the story of Prophet Musa (alayhis salam) and his
people in the wilderness in al-Quran 2: 51-61; 5: 23-29; 7: 138-162;
and 20:80-98.

How the Qur’an was Compiled

QUESTION:
I wanted to know was the entire Qur'an compiled before the Prophet's
deathor after by the khalifas. What I mean by compiled is the ordering
of the surahs. Before the Prophet's death ( Allahbless him & give
himpeace), did the sahabas know that the #1 surah isfatiha and #2 is
suratul baqara and so forth? Or was this order established by the
khalifas like during Uthman (Allah be pleasedwith him) time?
ANSWER:
Assalamu alaykum
In the name of Allah the inspirer of truth
The order of the verses ineach chapter of the Qur'an was divinely
inspired, even though they were revealed portion by portion as theneed
arose over a 23 year period.
The Messengerof Allah (upon him be peace) would instruct the scribes
to place each verse in its proper place as they were revealed.
It is related by Imam Ahmad and the authors of the Sunans on the
authority of Uthman radhiyallahu anhu, "When a chapter was revealed of
the Qur'an that had a number of verses, the Messenger of Allah would
call one of the scribes and say, "Place these verses in thechapter
which states such and such…" Hence, from this and other narrations it
is understood that not only was the arrangement of the verses divinely
inspired, so were the chapters according to many scholars. (Fath
al-Bari, Bab ta'lif al-Qur'an).
Although there is agreement concerning the arrangement of the verses
being divinely inspired, there is a difference of opinion concerning
the order of the chapters. The stronger opinion seems to be that the
arrangement of many chapters was also divinely inspired, although some
chapters were placed through the ijtihad [inference] of the
Companions. For instance, it is reported that the Companions placed
Surat al-Tawba after Surat al-Anfal, through their own deliberation,
as they did not have any informationconcerning this from the Messenger
(upon him be peace).
A good English work on the sciences of the Qur'anis,Approach to the
Qur'anic Sciences by Shaykh Mufti Taqi Uthmani. An abridged version of
it is found in the beginning of the Ma`arif al-Qur'an [a Qur'anic
tafsir in Urdu, which is available in English translation as well].
Well worth reading.
Wassalam

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Praised Manners - Dought - clear, - Worshipping Allaah when young, and do the devils try to gain power over a person who worships Allaah a lot?.

Iam young and like woshipping Allah After 12 in the midnite especially
when fasting but some ppl told me that when sombody prays alot or
worships Alllah alot then the jinn nd the shaitan tries to stop him is
this true? another question is that when young ppl worship Allah in
the youth it is like gold for them i would be very happy if u can tell
me more about it .
Praise be to Allaah.
Firstly:
We are very happy to learn of this good example of Muslim youth.
Whilst other youngsters think only of play and entertainment, and
spending their time in things that are of no benefit, along comes
thisgood example of Muslim youth who loves to worship Allaah, seek
knowledge, call others to Allaah and strive to learn the Qur'aan and
Sunnah. We congratulate you and pray that Allaah will make you
steadfast in adhering to His religion and will protect you and make
you a joy to your parents.
You should note that when the Shaytaan sees a person turning towards
his Lord, he tries to stop him. The Shaytaan has sworn to undertake
this evil mission, but Allaah tells us that he has no power over His
sincere slaves.
Allaah says )interpretation of the meaning(:
"]Iblees )Satan([ said: 'O my Lord! Because You misled me, I shall
indeed adorn the path of error for them )mankind( on the earth, and I
shall mislead them all.
40. 'Except Your chosen, )guided( slaves among them.'
41. )Allaah( said: 'This is the Way which will lead straight to Me.'
42. 'Certainly, you shall have no authority over My slaves, except
those who follow you of the Ghaawoon )Mushrikoon and those who go
astray, criminals, polytheists, and evildoers('"
]al-Hijr 15:39-42[
It should be noted that the Shaytaan can do no more than call people
to misguidance and make it look attractive to them. He has no power
over them to force them to do what he wants. So blame is attached only
tothose who respond to him.
Allaah says )interpretation of the meaning(:
"And Shaytaan )Satan( will say when the matterhas been decided:
'Verily, Allaah promised you a promise of truth. And I too promised
you, but I betrayed you. I hadno authority over you except that I
called you, and you responded to me. So blame me not, but blame
yourselves. I cannot help you, nor canyou help me. I deny yourformer
act in associatingme )Satan( as a partner with Allaah )by obeying me
in the life of the world(. Verily, there is a painful torment for the
Zaalimoon )polytheists and wrongdoers('"
]Ibraaheem 14:22[
Worshipping and obeying Allaah impedes the tricks and whispers of the
Shaytaan, and remembrance of Allaah )dhikr( is a strong fortress by
means of which Allaah protects the one who remembersHim from the plots
and wiles of the Shaytaan.
It was narrated from Anas ibn Maalik that the Prophet )peace and
blessings of Allaah be upon him( said: "When aman leaves his house and
says, 'Bismillaah, tawakkaltu 'ala Allaah wa laa hawla wa laa quwwata
illa Billaah )In the name of Allaah, I put my trust in Allaah, and
there is no power and not strength except withAllaah(, it is said:
'You have been guided, takencare of and protected,' and the devils
turn awayfrom him. And another devil says to him: 'What you can do
with a man who has been guided, taken care of and protected?'"
Narrated by al-Tirmidhi, 3423; Abu Dawood, 5095; classed as saheeh by
al-Albaani in Saheeh Abi Dawood.
The Shaytaan has no power over a heart that knows Allaah, or over
physical faculties that have submitted to Allaahby doing acts of
worshipand obedience and by avoiding sin. The light ofobedience burns
the devils as the shooting stars burn their brethren.
Ibn al-Qayyim )may Allaah have mercy on him( said:
Worship and obedience illuminate the heart and make it strong and
steadfast, until it becomes like a clear mirror, shining with light.
When the Shaytaan draws close, heis struck by its light like those who
try to eavesdrop )in the heavens( are struck by the shooting stars,
and the Shaytaan flees from this heart with more terror than a wolf
fleeing from a lion. End quote.
Al-Jawaab al-Kaafi, p. 64
Secondly:
Worshipping Allaah in one's youth is a sign thata person is good. The
Prophet )peace and blessings of Allaah be upon him( spoke of the great
virtue of a young man who grows up worshipping and obeying Allaah, and
said that he will be shaded by Allaah on the Day of Resurrection, the
Day when the sun will be directly over the heads of the people.
It was narrated from AbuHurayrah )may Allaah be pleased with him( that
the Prophet )peace and blessings of Allaah be upon him( said: "There
are seven whom Allaah will shade with His shade on the Day when there
will be no shade but His…" among whom he mentioned, "a young man who
grew up worshipping Allaah." Narrated by al-Bukhaari,1423; Muslim,
1031.
Whoever keeps his physical faculties away from sin when he is young,
Allaah will protect him when he gets older. The Prophet )peace and
blessings of Allaah be upon him( saidto Ibn 'Abbaas when he was a
young boy: "Be mindful of Allaah and He will take care of you."
Narrated by al-Tirmidhi, 2516; classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi.
Ibn Rajab al-Hanbali )may Allaah have mercy on him( said:
Whoever is mindful of Allaah when he is young and strong, Allaah will
take care of him when he is old and has become weak, and will bless
him with good hearing, eyesight, strength and reasoning. One of the
scholars who lived beyond the age of one hundred years and enjoyed
good strength and reasoning, jumped up in a lively manner one day and
was asked about that. He said: "I kept these physical faculties from
sin when Iwas young and Allaah has preserved them for me now that I am
old." The opposite also applies; one of the salaf saw an old man
beggingfrom people and said: "This is a weak man whoignored Allaah
when he was young, so Allaah is ignoring him now he has grown old."
End quote.
Jaami' al-'Uloom wa'l-Hukam, 1/186
So seek the help of Allaah in obeying Him and ask Him for more of His
bounty, and do not let anyone discourage you from following this path.
Beware of the devils among mankind and the jinn. We ask Allaah to help
you to remember Him and give thanks to Him and worship Him properly.
And Allaah knows best.

Praised Manners - Dought - clear, - Enthusiasm when one first repents, followed byslackening off .

When a person repents, he makes a vigorous start and says, "The
Shaytaan is telling me toslow down," so he does more acts of worship.
Then his enthusiasm cools down, and he says,"Allaah does not burden
any person beyond his scope," and his acts of worship become less
until he goes back to theway he was.
My question: What advice can you give? Should he make a vigorous
start, or take a gradual approach until itis established and then add
more after a while, or should he follow the saying, "When your wind
blows, then make the most of it"?.
Praise be to Allaah.
The blessing of guidanceand repentance is one ofthe greatest blessings
that Allaah can bestow upon the Muslim, whereby he changes himself for
the better in ways that will bring him closer to Allaah, may He be
exalted. Usually the person who has repented starts to do acts of
worship in an enthusiastic manner, seeking thereby to makeup for what
he missed out on during the time that he spent in sin and misguidance.
This is something naturalthat happens to everyone who is sincere in
his repentance. This was mentioned by our Prophet )peace and blessings
of Allaah be upon him(, who also described the cooling offand
reduction of enthusiasm that comes after that. This is also something
natural, but the danger in the case ofone who has repented isthat this
loss of enthusiasm may lead to him going back to the way he was. Hence
it is essential to pay attention to this matter. If the one who
repents finds his enthusiasm waning, he must adopt amoderate approach
and adhere to the Sunnah so that he can preserve his capital, then he
can startagain with energy and strength, because starting from the
middle is better than starting from zero.
It was narrated that 'Abd-Allaah ibn 'Amr )may Allaah be pleased with
him( said: The Messenger of Allaah )peace and blessings of Allaah be
upon him( said: "Every deed has a period of enthusiasm, and every
period of enthusiasm is followed by a slackening off. If a person's
enthusiasm is for my Sunnah, then he has succeeded, but whoever
chooses something else when he slackens off is doomed."
Narrated by Ibn Hibbaanin his Saheeh )1/187(; classed as saheeh by
al-Albaani in Saheeh al-Targheeb, 56.
It was narrated from AbuHurayrah )may Allaah be pleased with him( that
the Prophet )peace and blessings of Allaah be upon him( said: "Every
deed has a period of enthusiasm, and every period of enthusiasm is
followed by a slackeningoff. If a person is moderate and avoids
extremes, then you may have hope for him, but iffingers are pointed at
him, then do not count him as anything."
Narrated by al-Tirmidhi, 2453; classed as hasan byal-Albaani in Saheeh
al-Targheeb, 57.
Al-Mubaarakfoori )may Allaah have mercy on him( said:
"Every deed has a periodof enthusiasm" means, enthusiasm and energy
for doing a thing, whether it is for good orevil.
"and every period of enthusiasm is followed by a slackening off"
means, one becomes tired, weak and lethargic
"If a person is moderate and avoids extremes" means, if he controls
his enthusiasm and avoids the extremes of excess and negligence when
his enthusiasm wanes.
"then you may have hope for him" means, there is the hope that hewill
succeed, for he can continue to adhere to something moderate, and the
most beloved of deeds to Allaah are thosewhich are done consistently.
"but if fingers are pointed at him" means, he is striving hard in
order to become famousfor his worship and asceticism, so that he will
be famous and people will point at him.
"then do not count him as anything" means, do not think of him as
special or regard him as one of the righteous, forhe is showing off.
He didnot say, "Do not have any hope for him," because he has already
fallen and he cannot catch up with what he has missed.
Tuhfat al-Ahwadhi, 7/126
In order for the Muslim to avoid either extreme, he must be moderate
and not go to extremes in doing acts of worship and obedience lest he
get bored and give it up,and he should not refrain from doing them out
of laziness and carelessness lest he gets used to that and never goes
back to worship. Both attitudes are wrong, but the one who follows a
middle path is following the right path,and whoever follows theright
path will attain that which Allaah loves and is pleased with.
It was narrated that Abu Hurayrah )may Allaah be pleased with him(
said: The Messenger of Allaah )peace and blessings of Allaah be upon
him( said: "No one of you will be saved by his deeds." They said: Not
even you, O Messenger of Allaah? He said: "Not even me, unless Allaah
bestows mercy upon me. So do good deeds properly, sincerely and
moderately, and worship Allaah in the forenoon and in the afternoon
and during a part of the night, and always adopt a moderate course
whereby you will reach your target )Paradise(."
Narrated by al-Bukhaari,6098
Al-Haafiz ibn Hajar )may Allaah have mercy on him( said:
"So do good deeds" means, strive to do whatis right.
"moderately" means, do not go to extremes in worship, lest you become
tired and give up, and thus fall short.
This hadeeth indicates that we are encouraged to be gentle and
moderate in worship; the words used liken worship to walking at
various times of day and night, with the aim of reaching one's abode,
namely Paradise.
"Always adopt a moderate course" meansadhere to the middle way. The
literal translation would be, "Moderation, moderation"; the word is
repeated for emphasis.
Fath al-Baari, 11/297
Conclusion: We invite you to ponder the ahaadeeth quoted above and
think about what they mean. Remember that the one who repents should
be grateful, and the best way of showing gratitude is to persist in
repentance, which means persisting in worship. Remember that"The
dearest of actions to Allaah is that which is done regularly, even if
itis small." Narrated by al-Bukhaari and Muslim. So do not start in an
overenthusiastic way and then stop completely; rather be moderate in
worship. This is something that it is possible for you to do. Whenever
you feel moreenergetic, then focus on obeying and worshipping Allaah,
and whenever you feel tired than go back to the moderate way. We ask
Allaah to make things easy for you, and to guide you to the best of
words, deeds and attitudes.
And Allaah knows best.

Praised Manners - Dought - clear, - Yes, the character of the Prophet )peace and blessings of Allaah be upon him( is the Qur’aan.

Can you confirm if Aeisha )radhiallahu 'anha( said this about the
Prophet: "His character is the Qur'aan". I have spent hours searching
for the daleel but to no avail. Your help will be much appreciated.
Praise be to Allaah.
Firstly:
Yes, it is proven that 'Aa'ishah )may Allaah be pleased with her( said
that when describing the Prophet )peace and blessings of Allaah be
upon him(. It is mentioned in the lengthy story about Sa'd ibn Hishaam
ibn 'Aamir, when he came to Madeenah and went to 'Aa'ishah )may Allaah
be pleased with her( and asked her about some matters. He said: I
said: OMother of the believers, tell me about the character of the
Messenger of Allaah )S(. She said: Do you not read the Qur'aan? I
said: Of course. She said: The character of the Prophet of Allaah )S(
was the Qur'aan. I wanted to get up and not ask about anything else
until I died… Narrated by Muslim )746(.
According to another report:
I said: O Mother of the believers, tell me about the character of the
Messenger of Allaah )peace and blessings of Allaah be upon him(.
Shesaid: O my son, do you not read the Qur'aan? Allaah says
)interpretation of the meaning(: "And verily, you )O Muhammad صلىالله
عليه وسلم( are on an exalted )standard of( character" ]al-Qalam 68:4[.
The character of Muhammad was the Qur'aan.
Narrated by Abu Ya'la )8/275( with a saheeh isnaad.
Al-Nawawi )may Allaah have mercy on him( said in Sharh Muslim )3/268(:
What this means is that he acted in accordance with it, adhering to
its limits, following its etiquette, paying heed to its lessons and
parables, pondering its meanings and reciting it properly. End quote.
Ibn Rajab said in Jaami' al-'Uloom wa'l-Hukam )1/148(:
What this means is that he followed its etiquetteand adopted its
attitude.Whatever was praised inthe Qur'aan, he was pleased with, and
whatever was condemned in the Qur'aan he hated. It says in one report
that she said: His attitude was theQur'aan, whatever it waspleased
with he was pleased with and whatever it hated he hated. End quote.
Al-Munaawi said in Fayd al-Qadeer )5/170(:
i.e., whatever the Qur'aan contained of commands,
prohibitions,promises, warnings, and so on.
Al-Qaadi said: i.e., his attitude embodied everything that was
contained in the Qur'aan. Whatever it regarded as good, praised or
promoted was his attitude, and whatever it regarded as bad and
prohibited, he would avoid. So the Qur'aan described his character.
End quote.
Secondly
One of the rights that the Prophet )peace and blessings of Allaah be
upon him( has over us – especially in these days when his noble
character is subjected to lies and distortions – is that we should
mention some of his noble characteristics and praiseworthy qualities,
so that the world might know that his is one of the greatest and
purest of characters.
Abu Haamid al-Ghazaali )may Allaah have mercy on him( said in Ihya'
'Uloom al-Deen )2/430-442(:
A number of the good qualities of his characterwhich have been
compiled by some of the scholars from the reports. Then he said:
He was the most forbearing of people, the most courageous of people,
the most just of people, the most chaste of people. His hand never
touched the hand of any woman unless he owned her as a slave or was
married to her or was closely related to her by blood )mahram(. He was
the most generous of people, who never kept a dinar or a dirham with
him overnight. If he had anything left over and he could not find
someone to give it to before night came, he would not go home untilhe
had donated it to someone who needed it.He did not take anythingfrom
that which Allaah had bestowed upon him except one year's supply of
the simplest provisions, dates and barley, giving all of that for the
sake of Allaah. Hewas never asked for anything but he gave it, then he
would go back to his annual supplies and donate from them to those who
needed it more, then he might runout before the year ended. He used to
repairhis own sandals and mend his own clothes, and he would help his
family in the home and cut meat for them. He was the most modest of
people and would not look anyone straight in the eye. He would respond
to the invitations of slave and free alike, and accept a gift even if
it was a cup of milk, and he would reward a person for it. He did not
eat food that had been given in charity, and he would respond to slave
women and the poor when they asked him for something. He got angryfor
the sake of his Lord but he did not get angry for his own sake. He
would adhere to the truth even if that resulted in harm for himself or
his companions. He found one of the best of his companions slain in an
area where Jews lived, but he did not treat them harshly or do
morethan hat which is prescribed by sharee'ah. Rather he paid a diyah
for him of one hundred camels even though some of his companions were
in desperate need of just one camel. He would tie a rock to his
stomach to ward off hunger pangs, and he did not refuse halaal food or
and he would not eat reclining or at a table. He never ate his fill of
bread for three days in a row until he met Allaah, may He be exalted,
as he would prefer to give away what he had rather thaneat his fill,
not because of poverty or miserliness. He would accept invitations to
meals, visit the sick, and attend funerals. He walked alone among his
enemies without a guard. He was the most humble and quiet of people
without being arrogant, the most eloquent without being long-winded,
the most cheerful of countenance.He did not worry about worldly
matters. He wore whatever he found, and let his slave or others ride
behind him on his mount. He rode whatever was available, sometimes a
horse, sometimes a camel, sometimes a muleand sometimes a donkey.
Sometimes he walked barefoot, with no cloak, turban or cap, visiting
the sick in the furthest parts of Madeenah. He loved perfume and hated
foul smells. He would sit with the poor and offer food to and eat with
the needy, honouring the virtuous and softening the hearts of people
of status by treating them kindly. He upheld ties of kinship without
favouring his relatives over those who were better than them, and
hedid not treat anyone harshly. He accepted the excuses of those who
apologized to him; he would joke but he only spoke the truth, and he
would smile without laughing out loud. If he saw permissible play he
did not denounce it, andhe raced with his wife. When voices were
raisedagainst him, he bore that with patience. He had slaves, male and
female, but he did not eat or dress any better than they did. He did
notwaste time without striving for the sake of Allaah or doing that
which was essential to better himself. He did not look down on any
poor person because of his poverty or chronic sickness, and he did not
fear any king because ofhis power. He called both of them to Allaah on
equal terms.
Al-Bakhtari said: The Messenger of Allaah )peace and blessings of
Allaah be upon him( did not revile any of the believers but he prayed
that it might become an expiation and a mercy for them. He said: "I
havebeen sent as a blessing, not a curse." If he was asked to pray
against anyone, whether Muslimor kaafir, he would refrain from praying
against him and pray forhim instead. His hand never struck anyone. If
he was given the choice between two things he would choose the easier
option, unless it involvedsin or the severing of family ties. Allaah
described him in the Torah before He sent him, and said: Muhammad the
Messenger of Allaah, My chosen slave; he is not harsh or rough, and
does not make noise in the marketplace. He did not repay evil in kind;
rather he would pardon and forgive. Part of his attitude was that he
would be the first to greet whomever he met,and if someone came to him
with a need, he would be patient until the person was the first one to
leave. If someone took him by the hand, he would not let go untilthe
other person let go first. In a gathering he could not be
distinguished from his companions. Allaah, mayHe be exalted, said
)interpretation of the meaning(: "And by the Mercy of Allaah, you
dealt with them gently. And had you been severe and harsh‑hearted,
they would have broken away from about you" ]Aal 'Imraan 3:159[.
Allaah bestowed upon him the best attitude and conduct, and the best
way of dealing withpeople and situations, even though he was
illiterate and could neither read nor write. He grew up poor in an
ignorant desert land, tending sheep, an orphan with neither father nor
mother. But Allaah taught him all good characteristics and good ways,
and taught him the stories of earlierand later generations, and that
which brings success and salvation in the Hereafter and happiness in
this world, and showed him the way to focus on one's duties and keep
away from inessentials. May Allaah help us to obey his commands and
follow his example. Ameen O Lord of the Worlds. End quote.
No one should think thatwhat we have mentioned above is no more than a
nice story or an exaggeration that is not real, rather every single
point mentioned is to be found in saheeh ahaadeeth that are narrated
in the Musnads,Saheehs and Sunans … Whoever wants to know more may
read al-Shamaa'il al-Muhammadiyyah by Imam al-Tirmidhi )available in
English translation under the title "Shamaa-il Tirmidhi"(.
Fourthly:
Finally, I urge you to seek help in your research by using modern
computer programs, of which there are many, praise be to Allaah. They
will save you time and effort,helping you to find the hadeeth you want
and learn its rulings. I also advise you to buy some comprehensive
books which include the ahaadeeth of the Prophet )peace and blessings
of Allaah be upon him( and organize them by subject matter. Among the
most important and accessibleof them is Riyadh al-Saaliheen by Imam
al-Nawawi and al-Targheeb wa'l-Tarheeb by Imam al-Mundhiri. The
ahaadeeth are organized by subject, and compiled from all the books of
hadeeth, and the scholars have commented on them and pointed out which
reports are saheeh and which are da'eef )weak(,such as Shaykh
al-Albaani )may Allaah have mercy on him(.
I ask Allaah to reward you for your efforts and research, and I ask
Him to help us and you to do that which is good.
And Allaah knows best.

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Imaan - The Parable of Belief

The allegory of belief [iman] is that of a land that has five walls.
Al-Hajjawi said in its commentary: It is said that the allegory of
beliefis that of a land that has five walls. The first wall [the
innermost wall] made from gold, the second from silver, the third from
iron, the forth from cooked clay [aajurr], and the fifth [the
outermost wall] from brick.
As long as the people of the brick wall are diligent in protecting
thebrick, the enemy does not aspire [destroying] the second; but if
they neglect this [brick wall], they will aspire for the second and
then the third, until they demolishall of the walls.
And like belief [iman] hasfive walls: certainty, then sincerity, then
performing what is obligatory, then the recommended [sunan], and then
refined behavior [aadab].
As long as one holds to and is diligent with having refined behavior,
Satan does not scheme [to destroy] him. But if one forsakes refined
behavior, Satan aspires to [destroying] the recommended works, then
the obligatory, then sincerity, and then certainty.

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Imaan - The Greatest Return

There are many great "returns" that people experience in their lives.
The returning of a missing child, finding a very valuable lost item or
a close family member returning home after spending many years
overseas are some instances of a great return. These are moments of
immense joy and happiness. The greatest "Return," however, is when a
sinfulservant who had abandoned AllahTa'ala and fallen into sin makes
sincere taubah (which literally means "to return") and returns to his
Creator. There can never be a happier moment for such a person.
Retuning to Allah Ta'ala in sincere repentancebrings down the
showersof the Mercy of AllahTa'ala. Due to his repentance, the one
whowas previously known in the court of Allah Ta'ala as a faasiq
(sinner) earns the title of Habibullah (the beloved of Allah).
Hiscrying and sobbing whilebegging for forgiveness is more beloved to
Allah Ta'ala than the recitation of tasbeeh of those who are busy
glorifying Allah Ta'ala. Can there be a greater return?

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Fathwa, - Giving a worldly exampleabout Allaah is not Kufr

Question
Asalam-o-Alaikum: I am facing severe anxiety anddepression these days.
My problem is that during regular religious discussion with my wife I
was telling her that a lot of people say that non-muslims in western
countries can become much better muslim then us only if they recite
Kalma. I was telling her that one should not say itbecause they don't
accept core Islamic concept i.e. "There is no god but Allah, and
Muhammad is the messenger of Allah." During discussion I gave her
following example: "Lets suppose there is one father and son. The son
refuses to acknowledge his father i.e. he is saying: you are not my
father and I don't believe in it that you are my father but I will be
good to you – but you are not my father." Then Isaid: "now will the
fathercare about his son's rest of acts when he is openlydenying that
he is his father". No I am worried that I have done Kufr by giving an
example of human being while discussing mater of Allah.I did not
intend to compare Allah to His creation. But as soon as I finished
talking I becomeworried that I have done Kufr and because of that my
marriage is now also void. Can you please guide me? I have already
repent so many times. If I indeed have done Kufr then what is ruling
regarding it and marrying again. Kashif
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
Examples are given to bring the meaning closer to people's minds. They
do not necessarily indicate similarity in all aspects. If someone
gives an example from the real life of the creatures to bring a matter
related to the Creator closer to minds, then this does not mean that
it indicates drawing a similarity between the Creator and the
creatures. The Quran includes some such examples:
Ibn Abi ShaybahreportedthatMujaahidsaid regarding the saying of Allaah
The Almighty )which means(: }Allaah presents an example: a slave ]who
is[ owned andunable to do a thing and he to whom We have provided from
Us good provision, so he spends from it secretly and publicly. Can
they be equal? Praise to Allaah! But most of them do not know. And
Allaah presents an example of two men, one of them dumb and unable to
do athing, while he is a burden to his guardian. Wherever he directs
him, he brings no good. Is he equal to one who commands justice, while
he is on a straight path?{ ]Quran 16: 75-76[, "All this is an example
given of the idol and the True God."
Qataadahalso said regarding the saying of Allaah The Almighty )which
means(: "One of them dumb", "It means the idol." As for the saying of
Allaah The Almighty )which means(: "Is he equal to one who commands
justice", he said: "It means Allaah." ]'Abdur-Razzaaq[
Thus, the matter is not problematic at all. Hence, you are still
Muslim and your wife is still in marriage with you. Do not worry and
forget about those evil thoughts, and think about what can be
beneficial for you in yourreligion and worldly life.
Allaah Knows best./- - - - Tuesday, June 18, 2013
Sha'baan 9, 1434 - -

Fathwa, - Explanation of swearing by other than Allaah in some Ahaadeeth

Question
assalamu alaykum.dear sheikh,may Allah reward you.what is the correct
explanation of the hadithin which the prophet said ) by his father he
would be succesful if he were truthful( transmitedby muslim.it was
also recorded in musnad vol.5page 225 that the prophet said)i swear by
my life commanding good and forbiding evil is better than keeping
silent(.while it is haram to swear with any being except Allah
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
MuhammadisHis slave and Messenger.
It is confirmed in the authentic Sunnah that it is forbidden to swear
by other than Allaah. As regards what you mentioned, it is to be
interpreted in a correct way which is in conformity with the
aforementioned.
In regard to the first Hadeeth,Ibn Hajarsaid in his interpretation of
SaheehAl-Bukhaari: "If one asks how to reconcile between this and the
prohibition of swearing by other than Allaah, then the answer isthat
this was before being prohibited or that it is a word that one utters
out of habit while not intending to swear, like what the Arabs used to
say 'Aqra Halqa )may you be wounded and your head shorn( and thelike,
or that there is an omission of the phrase "the Lord of"; it is as if
one says 'By the Lord of his father…', and it was also said that this
is a specific case and needs evidence.…..However, thestrongest answers
are the first two."
As regards the other Ahaadeeth where the expression 'by my life' is
mentioned, then Mulla'Ali Al-Qaarisaid in Mirqaat Al-Mafaateeh: "If
one asked: 'how would I swear by other than the Name of Allaah and His
Attributes', we would say:'This does not mean to swear, but this is
something which he )the Prophet( uttered according to their )the
Arabs'( habit."
Similarily,Shaykh 'Abdul-Muhsin Al-'Abbaadsaid inhis interpretation of
SunanAbu Daawood: "'By my life' is not swearing; rather, it is an
expression to emphasize one's statement; so one utters it to emphasize
his statement, similar to his saying: 'no doubt' or 'verily' and other
expressions by which onestresses a statement, and it is not swearing
at all. Itis mentioned in the Hadeeth of the Prophetand the statements
of the Companionsand itwas also mentioned in the statements of the
Taabi'is after them.
Allaah Knows best. /- -e-p * - ▓███▓ TRANSLATOR 1:->
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Fathwa, - He lost hope in finding a good wife

Question
Salamu alaykum. I am 22 years now and I was brought up in the West. I
have needed a wife for 10 years now as there is so much fitnah in the
Western societies. I hate the process of finding a wife because I
never findanyone suitable or if I getin touch with someone suitable
)not directly obviously(, the process takes so long time and they say
that they are notready or similar things soI have to drop it. I feel
the pain in my whole body and especially in myheart every single day
because I do not have a wife. I am financially able, I have a degree
andafter taking my degree I moved to the Islamic world for studying
Islam. But I am not able to focusor do anything rightly because my
body and soul deeply hurts me and I suffer from depression because I
am not married. I have tried through websites and through people I
know, and my parents cannot really help me either. Theonly problem is
the pain Ifeel, I do not know if I amable to live much longer.
Sometimes I feel like I will just fall apart or evendie very soon
because I am not married and cannot handle it anymore. Now I am
thinking that I should maybe just wait for Jannah because there I can
have a wife without going through all the suffering of finding a wife.
Should I just forget about finding a wife in this dunyah and just
waitfor my wife in Jannah? This will be extremely painful for me until
I die, but I feel this maybe is the only option. Please advice me.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
Allaah The Almighty has prescribed and encouraged marriage, and spoken
of its high status. So did the Sunnah of the Messenger of Allaah.
Allaah The Almighty says )what means(: }And marry the unmarried among
you and the righteous among your male slaves and female slaves. If
they should be poor, Allaah will enrich them from His bounty, and
Allaah is All-Encompassing and Knowing.{ ]Quran 24:32[
Also,Anasnarrated that the Messenger of Allaah, said: "And I marry
women. Whoever overlooks my Sunnah does not belong to me."
]Al-Bukhaari and Muslim[
Scholars have pointed out the benefits of marriage. Az-Zaad )a book of
the Hanbali School of jurisprudence( reads: "Marriage is more
preferable than voluntary acts of worshipif one is under the pressure
of sexual desire."Al Buhootiexpained this statement in his Ar-Rawdh
Al-Murbi' saying: "For it contains many benefits such as guarding
chastity of man and woman, getting progeny and increasing the Ummah
)Muslim nation(." ]End quote[
Marriage is one of the means that help reforming one's religion,
getting rewards and entering Paradise.Abu Hurayrahnarrated that the
Messenger of Allaah, said: "When a man dies, all his deeds come to an
end except for three – an ongoing charity, beneficial knowledge or a
righteous son who will pray for him." ]Muslim[
Moreover, marriage may be compulsory for one who fears committing Zina
)adultery or fornication(. In any case, a Muslim should not neglect it
while he is financially and physically able. Accordingly, you should
know that you arenot required to - not to mention you are not
obligated to - give up looking for a wife in this worldly life and to
wait for a wife in Paradise.
We have previously pointed out the ways to find a good wife, kindly
refer to Fataawa 85573, 85082and 193859. We advise you not to
despairof getting what you seek,but we warn against going extreme
regardingthe characteristic of the wife you seek for, lest you will
waste your lifetime in vain.
Finally, we advise you to seek the help of Allaah, and do not feel
helpless. Rather, search for the means that can help youraim, like
having righteous friends who can help you regarding the matters of
religion and worldly life; especially, it seems that you need much
psychological support and you need those who can stand beside you so
that you may achieve your aims.

Allaah Knows best.

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The significance of obedience to parents

Islam builds a family in which prevails mutual respect and care.
Parents and children in Islam are bound together by mutual obligations
and reciprocal arrangements. Allaah Says )what means(:"…No mother
should be harmed through her child, and no father through his
child…"]Quran 2: 233[
The Quran has made it compulsory for the child to treat his parents
with all goodness and mercy.
Every Muslim must show goodness and mercy to his parents throughout
their lives. There is only one exception to this, and that is, if the
parents ask their children to associate anything with Allaah and to
commit sins, then the children must not obey their parents. In all
cases, the children must show love and gratitude to their parents.
They must always speak to them gently and respectfully. They must try
their best to make them happy, provided they do not disobey Allaah in
the process.
Allaah says )what means(:"But if they )both( strive with you to make
you join in worship with me others of which you have no knowledge,
then obey them not; but behave with them in the world kindly…"]Quran
31:15[
Being patient and tolerant with parents:
The children must take great care not to react to what their parents
have to say. If they say or do anything which is not liked or approved
of by the children, then they must show patience and tolerance instead
of giving vent to their anger. The children must scrupulously try to
refrain from disobeying their parents since the Prophetregarded this
as one of the grave sins.
Supplicating for them:
Far from showing signs of displeasure, the children must pray for them
saying, as Allaah teaches us in the verse )which means(:"…My Lord and
Sustainer! Be kind and have mercy on them as they cherished,nurtured
and sustained me in childhood."]Quran 17: 24[
We must continue praying for them even after they die. Such prayer
will be regarded as a continuous charity asthe Prophet, sallallaahu
alayhi wa salllam, told us.
The greater right of the mother:
The children must be kinder and more gratefulto their mothers since
they took greater pains in their upbringing. That is why the
Prophetemphasized that it is the mother who has the first claim on the
child's care and attention.
Once a companionasked the Prophetas to whom he should showmore
kindness. The Prophetreplied:"Your mother."Heasked who comes next and
the Prophetagain replied:"Your mother."Heasked the Prophetyet again
who comes next. The Prophetreplied:"Your mother."When the
companionasked for the fourth time, only then did the
Prophetreply:"Your father."
Recognizing their great status:
The Muslim should recognize the status of the parent and know his
duties towards them. Thestatus of parents in Islam is a status which
mankind had not known before. Allaah Has placed the respect for the
parents just one step below the belief in Allaahand true worship of
Him.
Allaah says )what means(:"And your Lord has decreed that you not
worship except Him, and to parents, good treatment. Whether one or
both of them reach old age ]while[ with you, say not to them ]so much
as[, "uff," and do not repel them but speak to them a noble
word."]Quran 17: 23[
The Prophetplaced kindness and respect towards parents just after the
prayer offered on time as the prayer is the foundation of Islam.
'Abdullaah Ibn Mas'oodsaid: "I asked the Prophetwhich deed is most
liked by Allaah? Hesaid: 'Prayer offered on time.'I asked him: 'Then
what? Hesaid: 'Kindnessand respect towards parents.'…"]Al-Bukhaari and
Muslim[
Knowing the duties towards them:
It is also the duty of the child to provide for his parents, if he is
able to do so. The Quran sums upthe whole matter in a master concept
called Ihsaan, which denotes what is right, good and beautiful )i.e.
showing tothem kindness, compassion, gratitude, reverence and respect,
praying for them and supporting them financially if they are in need.(
Concluding, we mention a verse that shows the significance of
obedienceand gratitude due to parents: Allaah says )what means(:"And
We have enjoined upon man ]care[ for his parents. His mother carried
him, ]increasing her[ in weakness upon weakness, and his weaning is in
two years. Be grateful to Me and to your parents; to Me is the ]final[
destination."]Quran 31:14[ /- -e-p * - ▓███▓ TRANSLATOR 1:->
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Taariq Ibn Ziyaad: the conqueror of Andalusia

Taariq Ibn Ziyaad is one of the most prominent commanders who recorded
his name in the glorious Islamic history which includes names like
Khaalid Ibn Al-Waleed, S`ad Ibn Abi Waqaas, `Amr Ibn Al-`Aas,
Salaahuddeen and Muhammad Al-Faatih.
Through Taariq Ibn Ziyaad, a Muslim state was established in
Andalusia, known nowadays asSpainandPortugal. This state lasted for
eight centuries.This great hero was not originally an Arab, rather he
was one of the Berbers who lived inMorocco. Many of these Berbers
embraced Islam, including `Abdullaah, the grandfather of Taariq.
`Abdullaah is the first Arab Muslim name in his family but the rest of
his grandfathers were Berbers who were distinctly tall and blond.
The beginning
Taariq Ibn Ziyaad started out his life just like other Muslim
children. He learnt how to read and write and memorized some Qur'anic
chapters and Prophetic narrations.His love of military life made him
join the army commanded by Moosaa Ibn Nusayr, the Commander in charge
ofMorocco. Taariq participated in the Islamic conquests and he
displayed superior courage and excellent commanding skills that
attracted the attention ofMoosaa Ibn Nusayr. Moosaa Ibn Nusayr admired
his skills and abilities and appointed him as the ruler of Tangier, a
Moroccan city on theMediterranean.
An opportunity to conquer Andalusia
Andalusiawas ruled by an unjust king, Ludrique, who was hated by his
own people who were thinking of deposing himand revolting against him.
They sought the help of the Muslims who were ruling the North African
region, especially after they heard how fairthe Muslims are. Count
Julian, ruler ofCeutanear Tangier, intermediated inorder to convince
the Muslims to help the Andalusians. Julian contacted Taariq Ibn
Ziyaad and offered him his assistance in order to get rid of Ludrique.
Taariq welcomed this offer and found it a goodopportunity to resume
Jihaad and conquests and to spread Islam and allow people to know
about its noble teachings. Taariq sent to Moosaa Ibn Nusayr,
inMorocco, in order to takepermission to conquerAndalusia. Moosaa
asked Taariq to wait until he sends to the Caliph of the Muslims,
Al-Waleed Ibn `Abdul-Malik in order to take his permission to
conquerAndalusiaand explain the situation to him. The Caliph gave him
permission but instructedMoosaa Ibn Nusayr to send a reconnaissance
campaign first in order todiscover what is going on inAndalusiabefore
sailing towards them.
Tareef's reconnaissance expedition
In response to the command of the Caliph, Taariq started to prepare a
small campaign in order to cross the Mediterranean toAndalusia. The
campaign was under the command of a Berber commander called Tareef Ibn
Maalik. It consisted of five hundred of the best Muslim soldiers who
moved in order to check the status quo inAndalusia. The campaign
marched out in Ramadhaan 91 A.H., July 710 A.C. They crossed the sea
in four ships offered by Ct. Julian. They landed on the opposite bank
in an area which was later namedTareefIslandafter the commander of the
campaign. This small campaign examined the country well. They did not
encounter any resistance, and they returned with generous spoils of
war.
The expedition of Taariq Ibn Ziyaad
The results of Tareef's expedition encouraged Taariq to prepare for
the invasion ofAndalusia. After less than a year following Tareef's
expedition, Taariq Ibn Ziyaad marched out with seven thousand
soldiers, most of them were Muslim Berbers. He crossed the
Mediterranean to Andalusia and the MuslimArmy was assembled neara
mountain that was known later as Jabal Taariq )the mount of Taariq
orGibraltar( on the fifth of Rajab 92 A.H., the 27thof April 711 A.C.
Taariq stayed in this area for several days. He built a castle to act
as a military base near the mountain. He assigned some soldiers to
guard it and protect the back lines of the army in case he was forced
to withdraw.
Supported by Ct. Julian, Taariq Ibn Ziyaad marched with his army
penetrating the nearby area. He headed towards the "GreenIsland"
province and occupied itscastles. At this point, Ludrique came to know
about the invasion. He was busy fighting some rebels in the north. He
stopped fighting them and returned toToledo, the capital of the
country, and prepared himself to encounter the Muslim army.
Taariq Ibn Ziyaad marched north towardsToledo. His forces camped in a
wide valley betweenTajoriver in the east and Albarracin river in the
west. At the same time, Ludrique completedhis preparations and
recruited a tremendous army of one hundred thousand warriors armedwith
the most powerful weapons. Ludrique marched to the south and he was
quite sure that he will be victorious.
When Taariq Ibn Ziyaad was informed about this large number of
soldiers, he sent a message to Moosaa Ibn Nusayr tellinghim about the
situation and asking for support. Moosaa Ibn Nusayr sent five thousand
of the best soldiers. Thus the total number of the Muslims reached
twelve thousand.
The big encounter
Ludrique marched towards Shadhunah where he completed his
preparations. Then he headed in order to encounter the Muslims.
A decisive battle took place between the two armies near Shadhunah.
The battle started on the 28thof Ramadhaan 92 A.H., the 18thof July
711 A.C. and continued for eight days. The Muslims were courageous
fighters, and were as firm as mountains in the battlefield, although
their enemy who were well-equipped outnumbered them. The Muslims were
not afraid of the enemy's power or large number. The Muslims were
victorious over their enemy through excellent preparation,
deeply-rooted faith, sincerity, and the ardent desire to be killed as
martyrs for the sake of Allaah.
On the eighth day of the battle, the Muslims were victorious.
Ludrique, the last of the Visigoth kings, fled after the battle, and
no trace of him was found; it seems that he lost his life in the
battle in which he had also lost his kingdom.
The aftermath of victory
After this resounding victory, Taariq chased thedefeated army and he
marched out with his army conquering the country. He did not encounter
considerable resistance on his march to the north. On his way
toToledo, the capital of the Visigoth, Taariq sent small military
expeditionsin order to conquer citiessuch asCordoba,GranadaandMalaga.
Taariq continued his march northward penetrating the hills of
Andalusia until he reachedToledoafter a long, harsh journey that
covered more than six hundred kilometers awayfrom the battlefield.
When Taariq reachedToledo, he treated its people kindly and he did not
touch their churches. Then he marched further north until he reached
theBay of Biscay. He returned again toToledoand wrote a message to
Moosaa Ibn Nusayr informing him of his victorious conquest. He asked
for more men and equipment in order to continue his march, spread
Islam in these areas and help its people get rid of the injustice of
the Visigoths.
Moosaa Ibn Nusayr and his participation in the conquest ofAndalusia:
Moosaa Ibn Nusayr was following up the march of the Islamic army
underthe command of Taariq Ibn Ziyaad. He realized that Taariq is in
need of help and support, especially after the martyrdom of many
Muslims in the battles they fought. Commanding eighteen thousand
soldiers, he crossed toAndalusiain Ramadhaan 93 A.H., June 712 A.C. He
marched taking a different route other than the one taken by Taariq so
that he could have the honor of conquering new areas. He marched until
he reachedToledowhere he met Taariq Ibn Ziyaad.
After a short rest inToledo, the two commanders restarted invasion
again and they conquered Zaragoza,TarragonaandBarcelonaas well as
other cities. Then, each commander took a different route until they
conquered all ofAndalusia.
The Return toDamascus
While the two commanders were conquering these areas, they received a
message from caliph Al-Waleed Ibn `Abdul-Malik in whichhe asked them
to stop the conquest and return toDamascusin order to submit a report
on the progress of the conquest.The two commanders organized the
affairs of the places they conquered and tookSevilleas capital
ofAndalusiadue to its closeness to the sea.
The two commanders leftAndalusia and marched towardsDamascus, the
capital of the Umayyad caliphate. They reachedDamascusand found that
Al-Waleed died and his brother Sulaymaan Ibn `Abdul-Malik has become
caliph. They submitted a complete report on the conquest. The caliph
ordered them to stay inDamascus. Taariq Ibn Ziyaad stayed there and
the caliph was satisfied with his great conquests that made him
immortal among the great Muslim commanders.
The character of Taariq Ibn Ziyaad
Taariq Ibn Ziyaad was a great commander who managed, through his
faith, patience, decisiveness and determination, to reach this high
position.
He managed to achieve all these victories because he used to think
over every step he takes, and he never rushed in taking decisions. He
used to collect information before he moves; for example, before he
crossed to Andalusia, he sent a reconnaissance expedition in order to
check the status quo ofAndalusia.
He was also a faithful believer and he was quite sure that Allaah's
victory will be in his side even in the most critical moments. For
eight days, he continued to fight an enemy that excelled his army in
terms of number and equipment, but with the Grace of Allaah he managed
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The Mind-Set of a Muslim Child

The Missing Dimension in Educational Methods: The Sentimental Education
The sentimental education pertains to the person's feelings, which
form all sides of the integrated human personality.
Sentiment is a word given to any sense of pleasure or pain, as well as
to certain psychological states within the sphere of pleasure andpain,
vis-à-vis other states within the sphere of mental perception and
knowledge.
Based on this, all feelings in the human consciousness, and their
resulting sensations of pleasure and pain, along with the positive and
negative senses, constitute human sentiment.
The sentimental education, in myview, is that which helps develop such
feelings and senses in a positive way, which ultimately leads to a
constructive relationship with people, the universe and life.
The sentimental education, like other forms of education, is based on
a group of axes:
1- The Family:The family is the fundamental incubator in which the
individual and all his behavioris formed, and on the basis of which,
his attitudes are composed in general. The family is the most
important social institution which influences the personality of the
human being. It receives the human newborn and sustains him during the
most crucial period of his life: theperiod of childhood. It is the
"critical" period in the construction and formation of the human
personality, as stated by psychologists. That is because it is a
constructive and foundational period.
AHadeeth)narration( of the Messenger of Allaah,, refers to this
fact:"There is no child but that he/sheis born with a sound innate
inclination to the true religion )of Islam(, and it is his/her parents
who convert him/her to Judaism, Christianity or Magianism."]Muslim[
Within the familial environment, the parents mold the child, and
determine his fundamental attitudes, which are his creedal
orientations. Thus, the family plays a pivotal and important rolein
forming the individual's personality, conduct and beliefs, which give
rise to his various subsequent behavior.
In the family, the children learn how to control their desires and
suppress their inclinations that disagree with the society. In this
way, the foundations of social adjustment become inculcated, by virtue
of the educational function within the atmosphere of the family.
Hence, it is not strange to note the great importance given by those
who conduct research about juvenile delinquency to thefamily as one of
the main axes onwhich they centre their researches, in an attempt to
discover the causes and factors ofdelinquency. Undoubtedly, the
disintegrated family is the main factor responsible for juvenile
delinquency and abnormal conduct, and a suitable incubatorfor
producing delinquent adolescents.
2- The School:This ranks second in importance in terms of upbringing,
particularly after education has been made public and its elementary
years compulsory in most countries. The school undertakes the process
of teaching the children, in co-operation with the family, in order to
expand their means ofperception, and help them enjoy knowledge and
learning. Consequently, the school has emerged as an important social
institution, which has an effectiveimpact on all the child's
psychological, social, moral, and behavioral aspects. This goes back
to the fact that during his first years, the child is predisposed, by
nature, to imitate and acquire the salient values of the school and
the society in which he lives. Thus, the school is an important factor
that has a great impact on forming the individual's personality, in a
healthy scientific and educational way, and determining his future
attitudes and relations in society. The school, therefore, is not only
an incubator of giving information, but it is also a complicated
structure of relations, particularlyfor the young child.
In the school, the child's social circle extends to include new
children and groups, and he learns, in its atmosphere, "more social
standards in systematic forms, and new social functions. He learns his
rights and duties, the way to regulate his emotions and accommodate
his needs withthose of others, and co-operation, along with behavioral
discipline."
The child learns all this through the information he receives, and
acquires as a result of mixing with his school mates. In general,the
school has its effective influence on the children's future behavior
and orientations. Through the school, we are able to detect the early
symptoms of delinquency, which allows for their early remedy before
they become aggravated: I mean such symptoms as harming one's
schoolmates, stealing, attempting to flee from school, or damaging the
school property,all of which are indicators of deficiency in the
child's conduct.
3- The Environs:That is, the district or geographical area in which
the family lives in the neighborhood of many other families, where a
network of social relations is established between the different
families and their members in terms of reciprocal contact of effect
and influence.
For this reason, the neighborhood contributes in providing the
individual with some behavioral values, situations, attitudes, and
standards belonging to the general civilizational framework of the
social area.
4- Friends:The elements of the child's personality and behavior are
formed by means of several influences. Although the family and the
school are among the most prominent of these, his friends and peers
are no less important. Rather, the influence of friends may sometimes
be stronger than the other elements. The group of friends and peers
encourages the adolescent to challenge his parents, by virtue of the
force of that new group in which he becomes a member. This group
supports him to demonstrate that challenge, and gives him the
impression of a psychological provision which he does not receive from
his family, whether they are young or old. In this way, the peer group
is one of the most important sources favored by the adolescents to
imitate, and to acquire opinions and thoughts. Islam recognizes and
refers to the importance of one's company and friendship, and its
influence on the individual's life, in terms of acquiring values,
behavior and thoughts. In this connection, it is narrated on the
authority of Abu Hurayrahthat he said: The Messenger of Allaah,,
said:"A man )often( follows the religion of his friend: so each of you
should consider whom he takes as a friend."If thefriend's influence
extends to religion, then, no doubt, his influence on behavior and
attitudes is clearer and more evident. If this is the impact of only
one, then, what do you thinkof the influence of a group? Of a surety,
their influence on the child or the adolescent is stronger.
It is not strange that the group of friends has a strong influence.
Indeed, belonging is the basis forsurvival as a member in the team.It
lies in absolute acceptability and alliance. In a team, the child
learns how to live in a group atmosphere of a new kind and new social
relations, which he cannot disagree with, otherwise, he would be
rejected by the group.

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Chronology of Imam Husain (as) Shrine at Karbala

Chronology of Imam Husain (as) Shrine at Karbala
The repairing works and modifications that the holy shrine had
witnessed since the martyrdom of Imam Husain (SA) until the present
day are included in a form of a timetable with a reference to the date
of each one. This timetable is quoted from the book entitled
(Al-Husain and Al-Abbas shrines history).
Hijri YearGregorian YearEvents
10th Moharram 61lst October, 680Imam Hussain (sa) was buried at this
sacred spot.
6518th August, 684Mukhtar ibn Abu Obaidah Thaqafi built anenclosure
around the grave, in the form of a mosque and erected a dome over the
grave. There were two entrances to this building.
13212th August, 749A roof for the shrine wasbuilt during the reign of
the Abbasid Caliph Abi Al-Abbas Al-Safah
14031st March, 763The roof was destroyed during the reign of Abi
Ja'far Al-Mansur
15811th November, 774The destroyed roof was rebuilt during Al-Mahdi reign
17122nd June, 787During the reign of the Caliph Harun ar-Rashid, the
mausoleum was destroyed and the lote-tree that stood besides the grave
of Imam Husain (sa) was cut down.
19325th October, 808The destroyed roof was rebuilt during Al-Mahdi reign
23615th July, 850The Caliph al-Mutawakkildestroyed the mausoleum and
orderedthe nearby land, including the grave, to be plowed.
24717th March, 861Al-Muntasir reconstructed the shrine.A flag column
was put on it to be recognizable by the visitors, many shi'as started
to travel and settle there
2738th June, 886The construction built byAl-Muntasir collapsed; the
ruler of Tubristan Mohammed son of Mohammed son of Zaid rebuilt it
28023rd March, 893The Alid representative built a dome in the centre,
with two roofs, on either side and an enclosure with two entrances.
30719th August, 977Adzd ibn Boweih rebuilt the dome, the surrounding
galleries and constructed a screenof teak wood around the sepulchre.
He also constructed houses all round the shrine and erected the
boundary wall of the city. At the same time Imran ibn Shahin built a
mosque adjacent to the tomb.
40710th June, 1016The buildings were damaged by fire and theVizier,
Al-Hassan ibn Al-Fadhil rebuilt them.
4791086The king Shah visited the holy shrine and reconstructed the
shrine's outer fence
6204th February, 1223The tomb was renovatedby an-Nasir li-Din Allah
75718th Sept. 1365Sultan Owais ibn Hasan Jalairi remodelled the dome
and raised the walls of the enclosure.
78024th Feb. 1384Ahmad ibn Owais erected two minarets covered with
gold and extended the courtyard.
9141508When Shah Ismail Safawivisited the holy shrine he built a
sacrophagus of the inlaid work over the grave.
92026th Feb. 1514The Safavid Sultan Ismaiel visited Karbala and built
a box made of teak wood on the grave
9321526Sultan Ismaiel Al-Safawy donated a big fabulous silver net to
be put on the grave
9831575Ali Basha, the governor of Baghdad called (Wannd Zadah)
renewedthe dome's construction
10325th Nov. 1622Shah Abbas Safavi constructed the screens (darih) of
brass and bronze and decorated the dome with Kashani tiles.
104815th May 1638Othman Sultan Murad IV, when he visited the
holyshrine, whitewashed theexterior of the dome.
11351722The wife of Nadir Shah gave orders to an overallreconstruction
of the holy shrine and donated money for the shrine
11558th March 1742Sultan Nadir Shah visitedthe holy shrine and
decorated the building and offered valuable presents to the treasury
of the shrine.
12117th July 1796Shah Muhammad al-Qajary plastered the dome with gold
121614th May, 1801Wahabbies attacked Karbala, destroyed the shrine,
and looted the sepulcher
12271812The shrine destroyed, Karbala's people wrote aletter to the
Sultan Fatih Ali Shah Qajary to help inrestoring it, and he ordered to
renew the dome and replace its golden plates, he sent anenvoy to
supervise the work
123221st Nov., 1817Sultan Fatih Ali Shah renewed the silver Mesh and
decorated the golden Iwan with gold and reconstructed what the
Wahabbies had destroyed
12501834Sultan Fatih Ali Shah built the two domes of the holy shrines
of ImamHussein and Abbas, he appointed his deputy Sadir A'dam (Ibrahim
Khan AL-Shirazy)
12731856Sultan Nasir Al-Deen Shah Qajary renewed the construction of
the dome of the holy shrine and some of the gilding
128316th May, 1866Nasiruddin Shah Qachar extended the courtyard of the shrine.
13511932Renovating the base pillars of the courtyard.
135821st February, 1939Dr. Taher Saifud-din, 51st Dai-el-Mutlaq of the
Dawoodi Bohra community offered a set of screens of solid silver which
are fixed in the shrine.
136029th January, 1941Dr. Taher Saifud-din, 5lst Dai-el-Mutlaq of the
Dawoodi Bohra community rebuilt the western minaret.
136720th Dec., 1948Syed Abdul Rasul Khalsi, Administrator of Karbala
acquired the houses in the neighbourhood of the courtyard according to
the price fixed by the government, to build a road around the holy
mausoleum and to extend the courtyard.
13701950The Late Sabry Al-Hilaly, the handwriting artist, wrote the
Sura (chapter)of (Al-Daher) in the holy shrines of Imam Hussein
(SA)and Abbas and started working on the eastern side which was later
attached to the courtyard and he used the precious Kashani bricks for
decorating theIwans.
13711951The dome reconstructed and golden bricks were interposed for
the second time.
13731953The decorated mirrors ofthe holy shrine were renewed along
with all porches, precious marble were brought from Asfahan to cover
the walls of the two holyshrines, the upper part of the golden Iwan
was gilded.
13831964Reconstruction committee raised the Iwans and paved their
walls with Kashanin bricks.
13841965A Charitable person donated marble pillars to the golden Iwan.
13881968The marble pillars were brought from Iran, they started
demolishing the old Iwan's ceiling and the cranes were sent to set up
the marble.
13901970Iron pillars were connected with underground bridges as bases
of the marble pillars.
13921973The cornerstone was placed for the building of the golden
Iwan's structure.
13941974A plan for modernizing the shrine of Imam Hussein (SA)was put
into action, it included rebuilding the golden Iwan with marble
pillars and the western side of the courtyard was demolished and its
walls paved with Kashani bricks.
13951975The renovation process of the two holy shrines was launched,
the front facades were covered with Kashani bricks, and a library and
museum were built on the western side of the holy Imam Hussein
(SA)shrine.
13961976Ministry of Endowments decorated and restored the golden Iwan
with Kashani and mosaic.
14001980The related parts of the outer fence (hotels and houses and
trade shops) were demolished, an outer fence of 11, 3 meters high
surroundingthe shrine was built withrooms and halls.
14242003Establishing of the engineering body in the holy shrine that
is the "committee of projects and quality control" (called after
endorsing the new management law of the holy shrines the Section of
Engineering and Technical Affairs), this Section established afterthe
fall of the tyrant Saddam by the authorization of the highest
committee formed by the highest Religious Authority to manage the holy
shrines of Karbala , this committee has started on the day of its
establishment,a development campaign to the holy shrine, it included
replacing the outer fence's rooms withservice and managerial and
engineering rooms instead, in addition to ten technical workshops,a
religious school and two libraries ( one electronic) and a guestroom
for the visitors and various stores and a security video monitoring
system.
1st Ramdan 14242003The establishment of theMedia Committee, it
consists of various departments, they are: audio and visual production
Dep., It produces all the audio and the visual related to the holy
shrine of Imam Hussein (SA) whether those related to the other
sections fro documenting them their work or to record the different
and various activities during the days of the special occasions when
they exercise the special rites,also the section of celebrations
making andsupervising the T.V. channels work and Internet section
which job was limited on receiving the e-mails and political reports
making.
14252004Two halls were opened in the western fence side; cultural
sections were opened including developing the Internet section which
designed the holy shrine's websiteand forming the publication section
which issues a monthly magazine and weekly newspaper and the visitor's
guide with many different paper editions.
14262005A video broadcasting system from the holy shrine on the
internet was opened for the religious and cultural activities of the
holy shrine; it was the first of its kind among all other holy shrines
in the world.
14262005Inaugurating the projectof building the second floor with
(4000) meters,it includes a big hall for the religious commemorations
and conferences, another one for the antiques museum and many
otherstudy halls and a researches centre related to the library and
the manuscripts room and many other managerial and technical rooms.
14262005Launching the project ofcovering the two minarets with gilded
copper bricks and it was at the expense of the shrine's earnings of
two years after the tyrant's fall, Iraqi teamwork has the lead in the
main technical works and an Indian workers working on the adhesion and
fixing works. /- -e-p * - ▓███▓ TRANSLATOR 1:->
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