Family Issues, - The Ideal Muslim Woman and Her Children

Introduction
Undoubtedly children are a source of great joy and delight; they make
life sweet, bring morerizqinto a family's life and give hope. A father
sees his children as a future source of help and support, as well as
representing an increase in numbers and perpetuation of the family. A
mother sees her children as a source of hope, consolation and joy in
life, and as hope for the future. All of these hopes rest on the good
upbringing of the children and giving them a sound preparation for
life, so that they will become active and constructive elements in
society, a source of goodness for their parents, community and society
as a whole. Then they will be as (Subhanahu wa ta'ala) described them:
( Wealth and sons are allurements of the life of this world . . .)
(Qur'an 18:46)
If their education and upbringing are neglected, they will become bad
characters, a burden on their family, community and society as a
whole.
She understands the great responsibility that she has towards her children
The Muslim woman never forgets that the mother's responsibility in
bringing up the children and forming their characters is greater than
that of the father, because children tend to be closer to their mother
and spend more time with her; she knows all about their behavioral,
emotional and intellectual development during their childhood and the
difficult years of adolescence.
Hence the woman who understands the teachings of Islam and her own
educational role in life, knows her complete responsibility for the
upbringing of her children, as is referred to in the Qur'an:
( O you who believe! Save yourselves and your families from a Fire
whose fuel is Men and Stones . . .) (Qur'an 66:6)
The Prophet (sallallahu 'alayhi wa sallam) also referred to this
responsibility in his hadith:
"Each of you is a shepherd and each of you is responsible for his
flock. The leader is a shepherd and is responsible for his flock; a
man is the shepherd of his family and is responsible for his flock; a
woman is the shepherd in the house of her husband and is responsible
for her flock; a servant is the shepherd of his master's wealth and is
responsible for it. Each of you is a shepherd and is responsible for
his flock."1
Islam places responsibility on the shoulders of every individual; not
one person is left out. Parents - especially mothers - are made
responsible for providing their children with a solid upbringing and
sound Islamic education, based on the noble characteristics that the
Prophet (sallallahu 'alayhi wa sallam) declared that he had been sent
to complete and spread among people:
"I have only been sent to make righteous behavior complete."2
Nothing is more indicative of the greatness of the parents'
responsibility towards their children and their duty to give them a
suitable Islamic upbringing than the verdict of the'ulama'that every
family should heed the words of the Prophet (sallallahu 'alayhi wa
sallam):
"Instruct your children to pray when they are seven and hit them if
they do not do so when they are ten."3
Any parents who are aware of this hadith but do not teach their
children to pray when they reach seven or hit them if they do not do
so when they reach ten, are parents who are sinners and failing in
their duty; they will be responsible before Allah (Subhanahu wa
ta'ala) for their failure.
The family home is a microcosm of society in which the children's
mentality, intellect, attitudes and inclinations are formed when they
are still very small and are ready to receive sound words of guidance.
Hence the parents' important role in forming the minds of their sons
and daughters and directing them towards truth and good deeds is quite
clear.
Muslim woman have always understood their responsibility in raising
their children, and they have a brilliant record in producing and
influencing great men, and instill ling noble values in their
hearts. There is no greater proof of that than the fact that
intelligent and brilliant women have produced more noble sons than
have intelligent and brilliant men, so much so that you can hardly
find any among the great men of ourummahwho have controlled the course
of events in history who is not indebted to his mother.
Al-Zubayr ibn al-'Awwam was indebted for his greatness to his mother
Safiyyah bint 'Abd al-Muttalib, who instill led in him his good
qualities and distinguished nature.
'Abdullah, al-Mundhir and 'Urwah, the sons of al-Zubayr were the
products of the values instill led in them by their mother, Asma'
bint Abi Bakr, and each of them made his mark in history and attained
a high status.
'Ali ibn Abi Talib (radhiallahu anhu) received wisdom, virtue and good
character from his distinguished mother, Fatimah bint Asad.
'Abdullah ibn Ja'far, the master of Arab generosity and the most noble
of their leaders, lost his father at an early age, but his mother
Asma' bint 'Umays took care of him and give him the virtues and noble
characteristics by virtue of which she herself became one of the great
women of Islam.
Mu'awiyah ibn Abi Sufyan inherited his strength of character and
intelligence from his mother, Hind bint 'Utbah, not from his father
Abu Sufyan. When he was a baby, she noticed that he had intelligent
and clever features. Someone said to her, "If he lives, he will become
the leader of his people." She responded, "May he not live if he is to
become the leader of his people alone!"
Mu'awiyah was unable to instill his cleverness, patience and
skills in his own son and and heir, Yazid, because the boy's mother
was a simple Bedouin woman, whom he had married for her beauty and
because of the status of her tribe and family.
Mu'awiyah's brother Ziyad ibn Abi Sufyan, who was a prime example of
intelligence, shrewdness and quick-wittedness, was similarly unable to
pass these qualities on to his son 'Ubayd-Allah (subhanahu wa
ta'ala) who grew up to be stupid, clumsy, impotent and ignorant. His
mother was Marjanah, a Persian woman who possessed none of the
qualities that might entitle her to be the mother of a great man.
History records the names of two great men of Banu Umayyah, the first
of whom was known for his strength of character, capability,
intelligence, wisdom and decisiveness, and the second of whom took the
path of justice, goodness, piety and righteousness.
The first was 'Abd al-Malik ibn Marwan, whose mother was 'A'ishah bint
al-Mughirah ibn Abi'l-'As ibn Umayyah, who was well-known for her
strength of character, resolution and intelligence. The second was
'Umar ibn 'Abd al-'Aziz (radhiallahu anhu), the fifth of thekhulafa'
al-rashidun, whose mother was Umm 'Asim bint 'Asim ibn 'Umar ibn
al-Khattab, who was the most noble in character of the women of her
time. Her mother was the righteous worshipper of Allah (Subhanahu wa
ta'ala) whom 'Asim saw was honest and truthful, and clearly following
the right path, when she refused to add water to the milk as her
mother told her to, because she knew that Allah (Subhanahu wa ta'ala)
could see her.
If we turn towards Andalusia, we find the brilliant, ambitious ruler
'Abd al-Rahman al-Nasir who, having started life as an orphan, went on
to establish an Islamic state in the West, to which the leaders and
kings of Europe surrendered and to whose institutes of learning the
scholars and philosophers of all nations came to seek knowledge. This
state made a great contribution to worldwide Islamic culture. If we
were to examine the secret of this man's greatness, we would find that
it lay in the greatness of his mother who knew how to instill in him
the dynamic spirit of ambition.
During the 'Abbasid period there were two great women who planted the
seeds of ambition, distinction and ascendancy in their sons. The first
was the mother of Ja'far ibn Yahya, who was thewazirof
thekhalifahHarun al-Rashid. The second was the mother of Imam
al-Shafi'i: he never saw his father who died whilst he was still a
babe in arms; it was his mother who took care of his education.
There are many such examples of brilliant women in our history, women
who instill led in their sons nobility of character and the seeds of
greatness, and who stood behind them in everything they achieved of
power and status.
She uses the best methods in bringing them up
The intelligent Muslim woman understands the psychology of her
children, and is aware of their differences in attitudes and
inclination. She tries to penetrate their innocent world and plant the
seeds of noble values and worthy characteristics, using the best and
most effective methods of parenting.
The mother is naturally close to her children, and she endears herself
to them so that they will be open with her and will share their
thoughts and feelings with her. She hastens to correct them and refine
their thoughts and feelings, taking into account each child's age and
mental level. She plays and jokes with them sometimes, complimenting
them and letting then hear words of love, affection, compassion and
self-denial. Thus their love for her increases, and they will accept
her words of guidance and correction eagerly. They will obey her out
of love for her, for there is a great difference between sincere
obedience that comes from the heart, which is based on love, respect
and trust, and insincere obedience that is based on oppression,
violence and force. The former is lasting obedience, strong and
fruitful, whilst the latter is shallow and baseless, and will quickly
vanish when the violence and cruelty reach extreme levels.
She demonstrates her love and affection for them
The Muslim woman is not ignorant of the fact that her children need
her warm lap, deep love and sincere affection in order to develop
soundly, with no psychological problems, crises or complexes. This
sound upbringing will fill them with optimism, trust, hope and
ambition. Thus the caring Muslim mother demonstrates her love and
affection for her children on every occasion, flooding their lives
with joy and happiness and filling their hearts with confidence and
security.
The true Muslim woman is compassionate towards her children, for
compassion is a basic Islamic characteristic, one that was encouraged
by the Prophet (sallallahu 'alayhi wa sallam) in word and deed as Anas
(radhiallahu anhu) tells us:
"I never saw anyone who was more compassionate towards children than
Allah's Messenger (sallallahu 'alayhi wa sallam). His son Ibrahim was
in the care of a wet-nurse in the hills around Madinah. He would go
there, and we would go with him, and he would enter the house, pick up
his son and kiss him, then come back."4
The Prophet's compassion and love towards Muslim children included
little ones at play. He would flood them with his compassion and
affection. Anas (radhiallahu anhu) reported that whenever the Prophet
(sallallahu 'alayhi wa sallam) passed by a group of boys he would
smile fondly and greet them.5
An example of the Prophet's enduring wisdom with regard to the
upbringing of children is the hadith:
"He is not one of us who does not show compassion to our little ones
and recognize the rights of our elders."6
Abu Hurayrah (radhiallahu anhu) narrated that the Prophet (sallallahu
'alayhi wa sallam) kissed al-Hasan ibn 'Ali. Al-Aqra' ibn Habis said,
"I have ten children and I have never kissed any of them." The Prophet
(sallallahu 'alayhi wa sallam) said: "He who does not show mercy will
not be shown mercy."7
The Prophet (sallallahu 'alayhi wa sallam), this great educator,
always sought to instill the quality of mercy and compassion in
people's hearts, and to awaken their potential for love and affection,
which are the most basic of human characteristics.
One day a Bedouin came and asked the Prophet (sallallahu 'alayhi wa
sallam), "Do you kiss your sons? We do not." The Prophet (sallallahu
'alayhi wa sallam) said, "What can I do for you if Allah (Subhanahu wa
ta'ala) has removed mercy from your heart?"8
'A'ishah (radhiallahu anha) reported:
"Whenever Fatimah (radhiallahu anha) came into the room, the Prophet
(sallallahu 'alayhi wa sallam) would stand up, welcome her, kiss her
and offer her his seat, and whenever he came into the room, she would
stand up, take his hand, welcome him, kiss him and offer him her seat.
When she came to see him during his final illness, he welcomed her and
kissed her."9
The Prophet (sallallahu 'alayhi wa sallam) praised the women of
Quraysh, because they were the most compassionate of women towards
their children, the most concerned with raising them properly and
making sacrifices for them, in addition to taking good care of their
husbands. This may be seen in the words narrated by Bukhari from Abu
Hurayrah (radhiallahu anhu), who said:
"I heard Allah's Messenger (sallallahu 'alayhi wa sallam) say: 'The
women of Quraysh are the best women ever to ride camels. They are
compassionate towards their children and the most careful with regard
to their husbands' wealth"10
In the light of this guidance, the true Muslim woman cannot be stern
towards her children and treat them in a rough or mean fashion, even
if it is her nature to be grim and reserved, because this religion,
with its enlightenment and guidance, softens hearts and awakens
feelings of love and affection. So our children are a part of us,
going forth into the world, as the poet Hittan ibn al-Mu'alla said:
"Our children are our hearts, walking among us on the face of the
earth, if even a little breeze touches them, we cannot sleep for
worrying about them."11
Parents should be filled with love, affection and care, willing to
make sacrifices and do their best for their children. Undoubtedly
the wealth of emotion that the Muslim mother feels for her children is
one of the greatest causes of her happiness in life. This is something
which has been lost by Western women, who are overwhelmed by
materialism and exhausted by the daily grind of work, which has caused
them to lose the warmth of family feelings. This was vividly expressed
by Mrs. Salma al-Haffar, a member of the Syrian women's movement,
after she had visited America:
"It is truly a shame that women lose the most precious thing that
nature12has given them, i.e. their femininity, and then their
happiness, because the constant cycle of exhausting work has caused
them to lose the small paradise which is the natural refuge of women
and men alike, one that can only flourish under the care of a mother
who stays at home. The happiness of individuals and society as a whole
is to be found at home, in the lap of the family; the family is the
source of inspiration, goodness and creativity."13
She treats her sons and daughters equally
The wise Muslim woman treats all her children fairly and equally. She
does not prefer one of them over another in any way, because she knows
that Islam forbids such actions on the part of the parents, and
because of the negative psychological impact that this may have over
the child whose sibling is preferred over him. The child who feels
that he is not treated equally with his brothers and sisters will grow
up with complexes and anxiety, eating his heart out with jealousy and
hatred. In contrast, the child who grows up feeling that he and his
siblings are treated equally will grow up healthy and free from
jealousy and hatred; he will be content, cheerful, tolerant and
willing to put others before himself. This is what Islam requires of
parents and urges them to do.
Bukhari, Muslim and others report that the father of al-Nu'man ibn
Bashir (radhiallahu anhu) brought him to the Prophet (sallallahu
'alayhi wa sallam) and said, "I have given this son of mine a slave I
have." The Prophet (sallallahu 'alayhi wa sallam) said, "Have you
given each of your children the same?" He said, "No." The Prophet
(sallallahu 'alayhi wa sallam) told him, "Then take the slave back."
According to another report:
"The Prophet (sallallahu 'alayhi wa sallam) asked, 'Have you done the
same for all your children?' [My father] said, 'No,' so the Prophet
(sallallahu 'alayhi wa sallam) said, 'Fear Allah (Subhanahu wa ta'ala)
and treat all of your children equally.'"
According to a third report:
"The Prophet (sallallahu 'alayhi wa sallam) asked, 'O Bishr, do you
have any other children?' He said, 'Yes.' The Prophet (sallallahu
'alayhi wa sallam) asked, 'Will you give a similar gift to each of
them?' He said, 'No.' So the Prophet (sallallahu 'alayhi wa sallam)
said, 'Do not ask me to witness this, because I do not want to witness
unfairness.' Then he added, 'Would you not like all your children to
treat you with equal respect?' [Bishr] said, 'Of course.' The Prophet
(sallallahu 'alayhi wa sallam) told him, 'So do not do it.'"14
So the Muslim woman who truly fears Allah (Subhanahu wa ta'ala) treats
all her children with equal fairness, and does not favor one above the
other in giving gifts, spending money on them, or in the way she
treats them. Then all of them will love her, will pray for her and
will treat her with kindness and respect.
She does not discriminate between sons and daughters her affection and care
The true Muslim woman does not discriminate between her sons and
daughters in her affection and car, as do some women who are not free
from the effects of ajahilimentality. She is fair to all her children,
boys and girls alike, and cares for them all with compassion and love.
She understands that children are a gift from Allah (subhanahu wa
ta'ala) and that Allah's (Subhanahu wa ta'ala) gift, be it of sons or
daughters, cannot be rejected or changed:
( . . . He bestows [children] male or female according to His Will
[and Plan], or He bestows both males and females, and He leaves barren
Whom He will: for He is full of knowledge and power.) (Qur'an
42:49-50)
The Muslim woman who is truly guided by her religion does not forget
the great reward that Allah (Subhanahu wa ta'ala) has prepared for the
one who brings up daughters and takes care of them properly, as is
stated in numeroussahihhadith, for example the hadith narrated by
Bukhari from 'A'ishah (radhiallahu anha) in which she says:
"A woman came to me with her two daughters and asked me (for charity).
She found that I had nothing except for a single date, which I gave to
her. She took it and divided it between her two daughters, and did not
eat any of it herself, then she got up and left with her daughters.
The Prophet (sallallahu 'alayhi wa sallam) came in and I told him what
had happened.
The Prophet (sallallahu 'alayhi wa sallam) said, "Whoever is tested
with daughters and treats them well, they will be for him a shield
against the Fire of Hell."15
According to another report narrated by Muslim from 'A'ishah (May
Allah be pleased with her), she said:
"A poor woman came to me carrying her two daughters. I gave her three
dates to eat. She gave each child a date, and raised the third to her
own mouth to eat it. Her daughters asked her to give it to them, so
she split the date that she had wanted to eat between them. I was
impressed by what she had done, and told Allah's Messenger
(sallallahu 'alayhi wa sallam) about it. He said, "Allah (Subhanahu wa
ta'ala) has decreed Paradise for her because of it," or, "He has saved
her from Hell because of it."16
Abu Hurayrah (radhiallahu anhu) reported that the Prophet (sallallahu
'alayhi wa sallam) said:
"Whoever has three daughters, and shelters them, bearing their joys
and sorrows with patience, Allah (Subhanahu wa ta'ala) will admit him
to Paradise by virtue of his compassion towards them." A man asked,
"What if he has only two, O Messenger of Allah?" He said, "Even if
they are only two." Another man asked, "What if he has only one, O
Messenger of Allah?" He said, "Even if he has only one."17
Ibn 'Abbas (radhiallahu anhu) said:
" Allah's Messenger (sallallahu 'alayhi wa sallam) said: 'Whoever had
a daughter born to him, and he did not bury her alive or humiliate
her, and he did not prefer his son over her, Allah (Subhanahu wa
ta'ala) will admit him to Paradise because of her."18
The Prophet's compassion extended to females, and included sisters as
well as daughters, as is seen in the hadith narrated by Bukhari
inal-Adab al-Mufradfrom Abu Sa'id al-Khudri, who said:
"The Prophet (sallallahu 'alayhi wa sallam) said: 'There is no-one who
has three daughters, or three sisters, and he treats them well, but
Allah (Subhanahu wa ta'ala) will admit him to Paradise."19
According to a report given by al-Tabarani, the Prophet (sallallahu
'alayhi wa sallam) said:
"There is no one among myummahwho has three daughters, or three
sisters, and he supports them until they are grown up, but he will be
with me in Paradise like this -" and he held up his index and middle
fingers together.20
No wise mother complains about bringing up daughters, or prefers her
sons over them, if she listens to the teachings of the Prophet
(sallallahu 'alayhi wa sallam) which raise the status of daughters and
promise Paradise as wide as heaven and earth and the company of the
Prophet (sallallahu 'alayhi wa sallam) to the one who brings them up
and treats them properly!
In the Muslim family, and in the true Islamic society, girls are
protected, loved and respected. In the warm bosom of her parents
-especially her mother - a girl will always find protection and care,
no matter how long she stays in the home of her parents, brothers or
other family members who should support her, whether she is married or
not. Islam has guaranteed girls a life of protection, pride and
support, and has spared them from a life of humiliation, need, want
and having to earn a living, such as is the lot of women living in
societies that have gone astray from the guidance of Allah (subhanahu
wa ta'ala). In those countries, a girl barely reaches the age of
eighteen before she leaves the comfort of her parents' home to face
the hardships of a life filled with difficulties and risks at the time
when she is most in need of protection, compassion and care.
There is a huge difference between the laws of Allah (subhanahu wa
ta'ala) which came to bring happiness to mankind, and the imperfect
man-made laws which cause nothing but misery.
It comes as no surprise that in the West, as a result of these
materialistic laws, we see armies of promiscuous young men and hordes
of unfortunate, miserable, unmarried young mothers, the numbers of
which are increasing exponentially day by day.
She does not pray against her children
The wise Muslim woman does not pray against her own children, heeding
the words of the Prophet (sallallahu 'alayhi wa sallam) who forbade
such prayers lest they be offered at a time when prayers are answered.
This was stated in the lengthy hadith narrated by Jabir in which the
Prophet (sallallahu 'alayhi wa sallam) said:
"Do not pray against yourselves, or against your children, or against
your wealth, in case you say such words at a time when Allah
(Subhanahu wa ta'ala) will answer your prayer."21
Praying against one's own children is not a good habit. No mother does
so at a time of anger, but she will regret it later on after she has
calmed down. I do not think that a mother who has truly sought the
guidance of Islam would lose her mind and her equilibrium to such an
extent that she would pray against her own children, no matter what
they did. Such a woman would not allow herself to indulge in something
that is done only by foolish, hot-tempered women.
She is alert to everything that may have an influence on them
The smart Muslim mother keeps her eyes open as far as her children are
concerned. She knows what they are reading and writing, the hobbies
and activities they persue, the friends they have chosen, and the
places they go to in their free time. She knows all of this without
her children feeling that she is watching them. If she finds anything
objectionable in their hobbies, reading-materials, etc., or if she
sees them hanging around with undesirable friends, or going to
unsuitable places, or taking up bad habits such as smoking, or wasting
time and energy onharamgames that teach them to get used to
trivialities, she hastens to correct her children in a gentle and wise
manner, and persuades them to return to the straight and narrow. The
mother is more able to do this than the father, because she spends
much more time with the children, and they are more likely to open up
and share their thoughts and feelings with her than with their father.
Hence it is quite clear that the mother has a great responsibility to
bring up her children properly and form their characters in a sound
fashion, in accordance with Islamic principles, values and traditions.
Every child is born in a state offitrah(the natural, good, disposition
of mankind), and it is the parents who make him into a Jew, a
Christian or a Magian, as the Prophet (sallallahu 'alayhi wa sallam)
said in thesahihhadith narrated by Bukhari.
There is no secret about the enormous impact the parents have on the
personality and psychological development of their child from the
earliest years until the child attains the age of reason.
The books that children read should open their minds and form their
personalities well, giving them the highest examples to follow; they
should not corrupt their minds and extinguish the light of goodness in
their souls.
Hobbies should help to develop the positive aspects of a child's
nature and reinforce good tastes, not encourage any negative
tendencies.
Friends should be of the type that will lead one to Paradise, not to
Hell; they should influence a child in a positive way and encourage
him to do good, to strive to improve himself and to succeed, not drag
him down into sin, disobedience and failure. How many people have been
brought to the slippery slope of destruction and perdition by their
friends, whilst their mothers and fathers were unaware of what was to
their own children! How wise are the words of the poet 'Adiyy ibn Zayd
al-'Ibadi concerning friends:
"If you are among people, then make friends with the best of them.
Do not make friends with the worst of them lest you become as bad as he is.
Do not ask about the man, but ask about his friends, for every person
is influenced by his friends."22
The true Muslim mother takes notice of her children's books,
magazines, hobbies, school, teachers, clubs, media interests, and
everything that may have an impact on their personalities, minds,
souls and faith. She intervenes when necessary, either to encourage or
to put a stop to something, so that the children's upbringing will not
be affected by corruption or sickness.
Successful upbringing of children depends on a mother who is alert and
intelligent, and understands her responsibility towards her children,
so that she does a good job and raises children who will be a boon to
their parents and society in general. Families that fail to raise
their children properly usually do so because the mother does not
understand her responsibility towards her children, so she neglects
them and they become a source of evil and a torment to their parents
and others.
Children would not become a source of evil if their parents,
especially the mother, knew their responsibility and took it
seriously.
She instills good behavior and attitudes in them
The Muslim woman tries hard to instill in her children's hearts
the best qualities, such as loving others, upholding the ties of
kinship, caring for the weak, respecting elders, showing compassion to
little ones, deriving satisfaction from doing good, being sincere in
word and deed, keeping promises, judging fairly, and all other good
and praiseworthy characteristics.
The wise Muslim woman knows how to reach her children's hearts and
instill these worthy qualities, using the best and most effective
methods, such as setting a good example, coming down to their level,
treating them well, encouraging them, advising and correcting them,
and being compassionate, kind, tolerant, loving, and fair. She is
gentle without being too lenient, and is strict without being harsh.
Thus the children receive a proper upbringing, and grow up
open-minded, mature, righteous, sincere, good, able to give and
prepared to make a constructive contribution in all aspects of life.
Not surprisingly, the Muslim mother's upbringing produces the best
results, for she is the first school and the first teacher, as the
poet said:
"The mother is a school: if you prepare her properly, you will prepare
an entire people of good character, The mother is the first teacher,
foremost among them, and the best of teachers."23
__________________
Footnotes:
1. (Bukhari and Muslim), See Sharh al-Sunnah, 10/61, Kitab al-imarah
wa'l-qada', bab al-ra'i mas'ul 'an ri'atihi.
2.Reported by Bukhari in al-Adab al-Mufrad, 1/371, bab husn al-khulq.
3.Reported by Ahmad, 2/187, and by Abu Dawud with a hasan isnad,
1/193, Kitab al-salat, bab mata yu'mar al-ghulam bi'l-salat
4.Sahih Muslim, 15/75, Kitab al-fada'il, bab rahmatihi (r) wa tawadu'ihi.
5.(Bukhari and Muslim), See Sharh al-Sunnah, 12/264, Kitab
al-isti'dhan, bab al-taslim 'ala'l-subyan.
6.Reported by Ahmad, 2/185, and by al-Hakim, 1/62, Kitab al-iman; its
isnad is sahih.
7.(Bukhari and Muslim), Sharh al-Sunnah, 13/34, Kitab al-birr
wa'l-silah, bab rahmah al-walad wa taqbilihi.
8.Fath al-Bari, 10/426, Kitab al-adab, bab rahmah al-walad wa taqbilihi.
9.See Fath al-Bari, 8/135, Kitab al-maghazi, bab maraduhu (r) wa
wafatuhu; Abu Dawud, 4/480, Kitab al-adab, bab ma ja'a fi'l-qiyam.
10.Fath al-Bari, 6/472, Kitab ahadith al-anbiya', bab qawlihi ta'ala,
45-48 min Al 'Imran.
11.Abu Tammam, al-Hamasah, 1/167.
12.In fact it is Allah Who gives these things, not nature. This
expression is one of the effects of Westernization. [Author]
13.From an article by Salma al-Haffar in the Damacus newspaper
al-Ayyam, 3/9/1962.
14.(Bukhari and Muslim), See Sharh al-Sunnah, 8/296, Kitab al-'ataya
wa'l-hadaya, bab al-ruju' fi hibbah al-walad wa'l-taswiyyah bayna
al-awlad fi'l-nahl.
15.(Bukhari and Muslim), See Sharh al-Sunnah, 6/187, Kitab al-zakah,
bab fadl al-sadaqah 'ala'l-awlad wa'l-aqarib.
16.Sahih Muslim, 16/179, Kitab al-birr wa'l-silah, bab al-ihsan ila'l-banat.
17.Reported by Ahmad, 2/335 and al-Hakim, 4/176, Kitab al-birr
wa'l-silah. He said: its isnad is sahih.
18.Reported by al-Hakim in al-Mustadrak 4/177, Kitab al-birr
wa'l-silah. He said: its isnad is sahih.
19.Reported by Bukhari in al-Adab al-Mufrad, 1/162, bab man 'ala
thalatha ihkawat.
20.Reported by al-Tabarani in al-Awsat with two isnads; the narrators
of the first isnad are rijal al-sahih. See Majma' al-Zawa'id, 8/157.
21.Sahih Muslim, 18/139, Kitab al-zuhd, bab hadith Jabir al-tawil.
22.See Adiyy ibn Zayd al-'Ibadi: al-Sha'ir al-Mubtakir, by the author,
pp. 171-172.
23.Diwan Hafiz Ibrahim, 282. Published by Dar al-Kutub al-Misriyyah.

Ahle sunnathwal Jamath, - The Permissibility to sayYA RASOOLALLAH

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The sensitive issue of whether or not Muslims can say the words 'Ya Rasool Allah' or ‘Ya Muhammad!’ [May Allah bless him and grant him peace] needs to be clarified, since this issue divides the Muslim community and causes a great deal of friction among the Muslims throughout the world. Basically, there appears to be what we could label as two “schools of thought”. One insists that saying that stating “Ya Rasul Allah is 'shirk' and that any Muslim proclaiming it in fact goes outside the pale of Islam. Now the other School believes that it is indeed permissible to say so – based on evidences from the Salaf, and the tafsirs of later day scholars. However, they do not insist that one must proclaim this – or that it is even a fard to do so, rather, it is permissible to do so. This is, and always has been, the stance of the Ahl al-Sunna.
Those who believe that it is impermissible to say Ya Muhammad! [May Allah bless him and grant him peace] not only say that there are no evidences to support the permissibility, but also believe that the prefix of Ya, can only be used when that person [who is being called upon] is present, as opposed to being absent. The proclamation of Ya Muhammad, or Ya Rasul Allah [May Allah bless him and grant him peace] is not an innovation [bid’a] that crept in after the first three generations, but contrary to modern misconceptions, was initiated and practiced within these generations, as we shall see, Allah willing. Also, the fact that the later generations did proclaim Ya Muhammad! [May Allah bless him and grant him peace] the death of the Prophet [May Allah bless him and grant him peace], did not prevent them in doing so, even though there were great distances between them and Madina.
As we shall aim to demonstrate to the readers in this chapter, Insha’ Allah, that if it is wrong today [or even Kufr and shirk as some of our brothers declare], to proclaim Ya Muhammad! [May Allah bless him and grant him peace] why then, did the Sahaba, Tab’ee in and the later generations of Muslims do so? Would those brothers who oppose the Muslims of saying Ya Muhammad! [May Allah bless him and grant him peace] apply the same criteria to the first generations of this Umma as they do for the believers of today?
The permissibility of saying Ya! For someone who is not physically present.
One of the main arguments used against the believers on this issue, is the one of the impermisibility of using the prefix Ya [Oh!] to someone who is not physically present.
Innovation in the Language
This understanding of the Arabic language [that of not being able to use Ya! For an absent person] is an innovation [bid’a] in Arabic grammar. To the minority holding this view, it appears that this is the only way of accusing the majority of Muslims to be constantly committing an impermissible deed, or even shirk and kufr as others may profess.
We first would like to invite those who hold the above view, to examine one of the most respected classical dictionaries of the Arabic language, the Lasan al Arab of Ibn Manzur (d. 711 hijri). Ibn Manzur states that Ya! can be applied for either a person who is near, or far from the caller.
[Ibn Manzur al-Afriqi, Lasan al-Arab under the word ‘Ya’]
Since those Muslims who often claim that saying Ya Muhammad! [May Allah bless him and grant him peace] is shirk, I now propose to examine the views of Ibn Taymiyya on this issue. Why? Well, it is mainly because these very brothers have given Ibn Taymiyya the noble title of Shaykh al Islam, and such, use him as an authority, if not, the foremost, in their attempts to practice Islam as the Salaf [pious predecessors] did. Ibn Taymiyya writes:
When someone calls upon someone else, saying Ya! it may be used in one of two ways – physically or by the knowledge of that person. An example of this is when the Messenger of Allah [May Allah bless him and grant him peace] warned the people at the time of Dajjal: “Yaa ‘ibaadillaahi Fathbutu…” (Oh servants of Allah! Keep your feet steadfast…) The Prophet, Allah bless him and grant him peace, said this to the people who would be present at the time of Dajjal, and who were not yet born.
Another example, is when Sayyidna ‘Ali, may Allah be pleased with Him, was walking through the plain of Karbalah, he said ‘Ya Abu ‘Abd Allah Hussayn, Fasbir! [Oh, (my son) Abu ‘Abd Allah Hussayn! Be patient (when facing the enemy in this place]’ This was because ‘Ali, may Allah be pleased with Him, was informed by the Messenger of Allah, (May Allah bless him and grant him peace), that his son, Hussayn [May Allah be pleased with Him], would be martyred at Karbalah. Sayyidna ‘Ali, may Allah be pleased with Him, called Hussayn despite the fact that he was not present with him, and even though Hussayn could not hear his Father ‘Ali, may Allah be pleased with Him, but remained in his thoughts.
[Ibn Taymiyya, Minhaj-as-sunna, chapter Aswad-al-Qadeem]
The above example demonstrates, as provided by Ibn Taymiyya, that at least in one way, Ya can be used in the Arabic language to call someone who is not physically present, but who is present in the thoughts of the caller, as when Sayyidna ‘Ali, may Allah be pleased with Him, remembered his son and called to him.
Evidence to support the permissibility of saying Ya Muhammad! [May Allah bless him and grant him peace]
Hafidhh ibn al Qayyim writes that the Prophet of Allah, (May Allah bless him and grant him peace) said:
Send salutations on me, but send more salutations on Friday. When you recite the salutation, your voice will reach me wherever you are. Some companions asked, “ even after your death?” The Prophet, (May Allah bless him and grant him peace) replied, “Allah has made it unlawful for the earth to decompose my body”.
[Hafidhh Ibn-al-Qayyim, Jala-ul-Afhaan page 145]
Imam Nasa’i narrates that there are specific angels who visit the earth and whose sole duties are to go to the persons who sends salutations upon the Prophet Muhammad, (May Allah bless him and grant him peace), and then to take those salutations to the Prophet Muhammad, (May Allah bless him and grant him peace)
[Mishkat chapter on Salaah al Nabi]
The above mentioned Ahadith, indicate that if anyone were to send salutations to the Prophet, (May Allah bless him and grant him peace), he himself would either hear the salutations, or an angel will convey them to him. In both cases, salutations will reach the Prophet, (May Allah bless him and grant him peace).
The Salaf used to say Ya Muhammad![May Allah bless him and grant him peace]
Imam Bukhari, Hafidhh Ibn Taymiyya and Qadi Shawkani all posed the same question, that if a person’s foot becomes numb, what should he do? Their recommendations were the same, and included with their answer, the following hadith:
Some time after Rasul Allah, (May Allah bless him and grant him peace), had passed away, ‘Abd Allah Ibn ‘Umar [May Allah be pleased with Him] was in Najd where one day his foot became numb. As a remedy to alleviate the pain, a person said to him. “Remember the one whom you love the most!” Upon hearing this Ibn ‘Umar [May Allah be pleased with Him] said “Ya Muhammad! [May Allah bless him and grant him peace]” and his foot made an immediate recovery from numbness.
[Imam Bukhari, Adab al Mufrad al Kalim al Tayyab; Hafidhh Ibn Taymiyya and Qadi Shawkani, Tuhfah al Dakireen chapter on Khadirat Rijluhu, and also Imam Nawawi’s Kitab al Adkar]
Hafidhh Ibn Taymiyya writes,
In the same way as ‘Abd Allah ibn Umar’s foot became numb and he remembered the one he loves the most, ‘Abd Allah Ibn Abbas’s foot also became numb. Someone also said to him to remember the one who he loves the most, whereupon ‘Abd Allah Ibn Abbas said Ya! Muhammad [May Allah bless him and grant him peace] and his foot immediately recovered from numbness.
[Hafidhh ibn Taymiyya, Al Kalim al Tayyib chapter on Khadirat Rijluhu]
Qadi Shawkani writes:
If one is in trouble or is in distress, he should perform two nawafil rakats and then make a supplication. They should say ‘‘Ya Muhammad!’’ [May Allah bless him and grant him peace] and Allah most High will grant them what they requested and their problems and troubles should be resolved. The scholars of hadith say that this hadith is authentic and Tirmidhi, Hakim, Nasa’i, Ibn Majah and at-Tabarani record it.
[Qadi Shawkani, Tofah al Dhakireen chapter on Salaah al Hajah]
Hafidhh Ibn Kathir, Imam Tabari and Imam Ibn Athir all wrote [that]:
During the Khilafa of Abu Bakr as- Siddique, may Allah be pleased with Him, there was a battle against the false prophet Musaylima [of Najd]. When the battle commenced, the Muslims lost their footing at which point Khalid bin Walid, may Allah be pleased with Him, and the rest of the companions called out “Ya Muhammad!” [May Allah bless him and grant him peace] and proceeded to win the battle.
[Tarikh at Tabari, Tarikh Ibn Kathir and Tarikh Qamil by Imam Tabari, Hafidhh Ibn Kathir and Imam Ibn Athir and Ibn Jarir in Chapter Musaylima Kadhaab]
Hafidhh Ibn Kathir and Imam Tabari both write:
During the Khilafah of ‘Umar, may Allah be pleased with Him, there was a famine outside the city of Madinah. A companion called Bilal bin Harith al Muzni, may Allah be pleased with Him, said to his people “The famine is very severe, [let us] sacrifice a goat”. Apart from a red bone nothing came from the goat [the goat was very thin due to famine and as such, there was no meat on the bones]. Bilal bin Harith, may Allah be pleased with Him, called out “Ya Muhammad!” [May Allah bless him and grant him peace]. The Messenger of Allah, (May Allah bless him and grant him peace), then appeared in the dream of Bilal bin Harith and informed him that there will be rain.
[Tarikh Ibn Kathir and Ibn Jarir chapter of khilafah of ‘Umar (May Allah be pleased with Him]
As-Sayyid Mawdudi writes:
When Hajaj bin Yusuf had placed tax upon some new Muslims, they left Basra crying with their fuqaha [scholars] and they were all saying, Ya Muhammad!, Ya Muhammad! [May Allah bless him and grant him peace]
[Sayyid Mawdudi, Khilafah wa Malukiyat, page 270 and Tarikh Ibn Athir]
Hafidhh Ibn Kathir and Imam Tabari both write that
After the occasion of Karbala, Sayyida Zaynab, May Allah be well pleased with her, [the sister of Hussayn, may Allah be pleased with Him] and her company were taken as prisoners to Syria. When she passed the dead bodies she proclaimed: “Ya Muhammad!” [May Allah bless him and grant him peace] Your Hussayn is drenched in blood without a shroud or a grave, and Ya Muhammad! [May Allah bless him and grant him peace], your daughters are taken prisoners and your children have been killed
[Ibn Jarir and Tarikh Ibn Kathir in Chapter of Karbala*]
*For those of us, who have forgotten, Karbala took place in Iraq in 60AH. At that time Zaynab may Allah be well pleased with her, said ‘Ya Muhammad! [May Allah bless him and grant him peace]
Imam Waqdi writes:
During the khilafah of Abu Bakr Siddiq [may Allah be pleased with Him], there was a battle at Halb. Ka’ab. Abu Bakr [may Allah be pleased with Him] said “Ya Muhammad! Ya! Muhammad, [May Allah bless him and grant him peace] and shouted, “Oh Companions! Stay firm footed!”
['Allama Waqdi, Futoohusham, in the chapter on the Battle of Halb]
Imam Ibn Sa'ad writes:
After the Messenger of Allah, (May Allah bless him and grant him peace), had passed away, Arwa bint ‘Abd al Muttalib, May Allah be well pleased with her, recited the: “Ya Rasul Allah! [May Allah bless him and grant him peace]. You were our place of hope.”
[Imam Ibn Sa'ad, Tabaqat Ibn Sa’ad, chapter on the Death of the Prophet]
Hafidhh Ibn al Qayyim writes:
Muhammad bin ‘Umar, may Allah be pleased with Him, relates: ‘I was sitting in the company of Abu Bakr bin Mujahid in Baghdad when Shaykh Shibli came before them. Whereupon Abu Bakr bin Mujahid stood up and hugged Shaykh Shibli, kissed his forehead and sat him by his side.’ Muhammad bin ‘Umar [May Allah be pleased with Him] enquired: “You are the Shaykh [Abu Bakr bin Mujahid] whilst the whole of Baghdad regards Shibli as Majnun [Mad] - why have you treated him with so much respect?” To this, Abu Bakr bin Mujahid replied “I have done nothing strange, I have treated him exactly as I have seen the Messenger of Allah, (May Allah bless him and grant him peace), treat him. In my dream I saw the Messenger of Allah, (May Allah bless him and grant him peace), kiss Shibli between his two eyes. I asked the Prophet, (May Allah bless him and grant him peace), “Why did you treat Shibli in this way?” to which he, (May Allah bless him and grant him peace), replied “I love him because after every Salaah he recites the last verse of Surah Tauba after which he recites Sallal la ho ‘alayka Ya Muhammad! [Peace and blessings from Allah be upon you Oh Muhammad!) Three times.
[Hafidhh Ibn-al-Qayyim, Jala-al-Afham., page 80]
The above mentioned Ahadith clearly illustrate that the Companions and others of the Salaf used to say Ya Muhammad or Ya Rasul Allah! [May Allah bless him and grant him peace] when they experienced difficulty, and that the Prophet, (May Allah bless him and grant him peace) did help us either by making supplication for their success or appearing in their dreams to comfort them. Those Companions who were ill and said Ya Rasul Allah [May Allah bless him and grant him peace] found that they would get better; and if they were in a battle which they were losing - they would soon win; and if they were facing a famine - they would soon have rain.
The last quotation from Hafidhh Ibn al-Qayyim shows that the Messenger of Allah, (May Allah bless him and grant him peace), loves the one who pronounces ‘Ya Muhammad!’ [May Allah bless him and grant him peace] to a considerable high degree. All these occurances took place many years after the Messenger of Allah, (May Allah bless him and grant him peace), passed away. So if it was kufr to say ‘Ya Muhammad!’ [May Allah bless him and grant him peace] today and after the lifetime of the Prophet, (May Allah bless him and grant him peace), the Prophet, (May Allah bless him and grant him peace), would not have expressed any love for Shibli. Also, if this is an unreliable narration, why did Ibn al-Qayyim choose to quote it? Was he someone who supported shirk or kufr?
What has been said above supports the fact that it is not kufr or shirk to call out Ya Muhammad, (May Allah bless him and grant him peace).
However, still people will insist, despite of all the above, that to say Ya Muhammad (May Allah bless him and grant him peace) is shirk, and will deduce to the fact that this is a form of worshipping someone besides Allah. They often put forward the following ayat of the Qur’an:
And the masjids are only for Allah, so worship none with Allah
[Surah al Jinn verse 18]
This is just a doubt and a misunderstanding of the grammatical use of the words Tad`u/Yad`u in the Arabic language - since Tad’u and Yad’u have been used in two different contexts in the Qur’an: in the context of worship and also in the context of calling.
In the above verse it has been used in the context of worship and we agree that anyone who worships something besides Allah is a kafir and a mushrik. However, when a Muslim says Ya Rasul Allah! [May Allah bless him and grant him peace] he is not worshipping the Messenger of Allah, but merely calling him, as Ibrahim, peace be upon him, called all the people to Hajj [Tafsir Ibn Kathir under Surah Hajj] and as ‘Umar, may Allah be pleased with Him, called Sariah. This type of calling is not worship, of which an example is provided in the Qur’an when Allah commanded Ibrahim, peace be upon him, to call the dead birds [Surah Al- Baqara, verse 260]
This should demonstrate that the word ‘call’ is not always used in the context of worship. Whoever says Ya Muhammad! [May Allah bless him and grant him peace] cannot be called either a kafir or mushrik because he is calling with the love of the Prophet Muhammad, (May Allah bless him and grant him peace), as was the case when the salaf called upon the Messenger of Allah, (May Allah bless him and grant him peace). His intention is not the intention to worship him.
The pious can hear from afar
1) The Prophet Sulaiman, peace be upon him, heard the conversation of the ants from a distance.
[Al- Qur’an Surah al Namal verse 19]
2) The Messenger of Allah, (May Allah bless him and grant him peace), heard the footsteps of Bilal,may Allah be pleased with Him, in Paradise. [Bukhari and Muslim Kitab-al-Manaqib., Muslim., fazail Bilal]
3) Hafidhh Ibn al Qayyim writes:
The Messenger of Allah, (May Allah bless him and grant him peace), stated: ‘I hear the voice of every person who sends salams (peace and blessings) upon me, wherever he may be’.
[Hafidhh Ibn-al-Qayyim Jala-al-Afham page 145]
4) When women quarrel with their husbands who are righteous (and who go to paradise) the Hoors (fair Maidens of Paradise) listen to their arguing from Paradise whilst they are still on the earth. [Mishkat-al-Masabih in Chapter of Mu’ashirat-an-Nisa]
To conclude this chapter, we would like to state that:
From the above statements it is proved that the pious can hear from a far distance, by the grace of Allah most High.
Secondly, it is not shirk to call them using the word Ya! We would like to clarify that to call upon the pious using Ya! is simply permissible: being neither fardh, nor wajib, nor sunna.
Thirdly, as proven, the Salaf did proclaim Ya Muahammed! [May Allah bless him and grant him peace] at times of distress – and this difficulty was alleviated.
The reason for writing this article is only to clarify, to those people who shout ‘kafir’ and ‘mushrik’, to those Muslims who call using the word Ya! - that we can use the word Ya!
We also say that help should only be asked from Allah most High. We should only present the Waseela of the pious, when asking from Allah.

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Ahle sunnathwal Jamath, - Waseela

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It is the belief of the Ahl-as-Sunnah that it is permissible to supplicate to Allah with the Tawasul of good deeds. It is permitted to supplicate with the Tawasul of a living pious person and it is also permitted to supplicate with the Tawasul of the deceased pious person. It is this belief that we shall prove in this chapter. (Insha’allah)
The following is evidence that proves that it is permitted to seek the Waseela of the living and the deceased;
Proof from the Qur’an
Allah most High says in the Holy Qur'an:
O you who Believe! Do your duties to Allah and fear Him seek the means of approach unto him, and strive (with might and main) in His cause so that you may prosper. (Surah Mai’dah verse 35, Surah 5)
In this verse, Allah has informed us to seek ways of obtaining Waseela, a means to approach Him. Our Prophet (May Allah bless him and grant him peace), is our Waseela in this world and hereafter.
Allah Ta’ala says in the Holy Qur'an:
Before that, they were asking for victory over the infidels by means of the same Prophet. Surah Baqarah verse 89
Imam Tabari, Hafidhh Ibn ul Qayyum al Jawzi, Hafidhh Ibn Kathir and Qadi Shawkani write that before the birth of the Messenger of Allah (May Allah bless him and grant him peace), the Jews would make the Prophet, Allah's peace and blessings be upon him, a Waseela in their supplications, when asking Allah to defeat their enemies in battle. (Tafsir Ibn Jareer, Tafsir Ibn Kathir & Tafsir Fath ul Qadeer Shawkaani. Ibn Qayyum. Under, verse Baqarah 89 and Hadaya-tul-Hayara page 95 by Hafidhh Ibn Qayyum al Jawzi.
Someone may object to this by saying that this was an act of the Jews, hence it cannot be used as evidence for Muslims. However, Allah has mentioned this event in the Qur'an and did not condemn this, therefore this demonstrates that if it were impermissable the Holy Qur'an would not have mentioned it, nor left it unremanded
Proof from Hadith
Hafidhh Ibn Taymiyyah writes: When Adam (Alay hissalaam) made a mistake, he made Du'a like this: ' O Allah forgive my mistake with the Waseela of Muhammad, (May Allah bless him and grant him peace).Allah asked the Prophet Adam peace be upon him, (rhetorically) how he knew about Muhammad, (May Allah bless him and grant him peace)
Adam, peace be upon him, answered “when you created me, I lifted my head and saw: (LA ILA HA ILLALLAHU MUHAMMDUR RASU LULLAH) written on the throne. Therefore I knew that this person must be of a very high status. Other wise you would not have written his name with yours. Allah Ta'ala then said I have forgiven you. He will be the last Messenger in your children and I have created you because of him. The second narration is when Allah Ta'ala created the Sky, and the Earth. He wrote our Prophet Muhammad's, (May Allah bless him and grant him peace) name on the pillars of the throne and on the doors of paradise, and on the leafs of the trees in Paradise. It was written that Muhammad (My Allah bless him and grant him peace) would be the last Prophet. In addition to both of these narrations, are counter proofs for one another. They have the status as authentic narrations.
["Fatawa Ibn Taymiyya vol. 2 page 150" also Tareekh Ibn Kathir in Story of Adam]
Apart from Hafidhh Ibn Taymiyya, other Scholars have also written these narrations. Like Hafidhh Suyuti, Bayhaqi and Tabrani.
Qadi Ayad writes; Imam Malik was present at the blessed grave of the Messenger of Allah (May Allah bless him and grant him peace) where-upon the Caliph Haroon approached and asked him 'Which direction shall I face when I supplicate?' Imam Malik replied 'Why turn your face away from RasoolAllah [May Allah bless Him and grant Him peace] when the Prophet [May Allah bless Him and grant Him peace]is a Waseela for you as he was for your Father Adam 'Alayhissalam. Turn your face towards the Prophet [May Allah bless Him and grant Him peace]and make Istishfaa (request for Du'a).
[“Kitab As-Shifa, Chapter Ziyarat un-Nabi by Qadi Iyad” ]
Du'a was even made with the Waseela of our Prophet [May Allah bless Him and grant Him peace] when he was a child.
Ibn Muhammad Bin Abdul Wahab Najdi states, when our Prophet Muhammad, (May Allah bless him and grant him peace), was a child, rain had not fallen upon Makkah for a long period of time. His Uncle Abu Talib, prayed for rain through the Waseela of our Prophet (Sallallahu’alihi wa sallam.)
“Mukhtasar Seeratur Rasul, By Ibn Muhammad bin Abdul Wahhab al Najdi”
Imam Bukhari writes that there was a famine during the Khilafah of Umar, (Allah be pleased with him), who supplicated to Allah by presenting the Waseela of the uncle of the Messenger of Allah, Abbas, May Allah be well pleased with him. He prayed to Allah by saying: 'O Allah, we used to supplicate to you with the Waseela of the Prophet (May Allah bless him and grant him peace) and you would bestow us with rain. Now we present You the Waseela of (Abbas Allah be well pleased with him), the uncle of the Prophet So please grant us rain.'
[“Bukhari in Baab-ul-Istisqaa”]
Hafidhh Ibn Taymiyyah and Imam Ibn Sa’ad have both written that during the Khilafah of Ameer Mu'awiya RadhiAllahu 'anhu there was a famine. The people came out of their houses and Ameer Mu'awiya asked them "Where is Yazeed bin Aswad Jurshi?," where upon Yazeed bin Aswad RadhiAllahu 'anhu came to Ameer Mu'awiya who then supplicated in this way ‘Ya Allah we supplicate to you with the Waseela of one of the best of the people from this age'. Then he asked Yazeed bin Aswad to supplicate to Allah, for rain, and when he supplicated, it began to rain.
[“Tabqa'at Ibn Sa'ad biography of Yazeed bin Aswad & Ibn Tayymiah Al-Tawasul” page 276]
Both the above narrations prove that to supplicate with the Waseela of a pious person is permitted and is from the Ijma of the Sahaba.
The Prophet [May Allah bless Him and grant Him peace]himself said that make Du’a through my Waseela.
Hafidhh Ibn Tayymiah writes that Uthman bin Haneef RadhiAllahu 'anhu narrates that a blind person came to RasoolAllah [May Allah bless Him and grant Him peace]and said: 'Pray to Allah that He bestows me with sight'. RasoolAllah [May Allah bless Him and grant Him peace] replied: 'Perform ablution, pray two rak'at Salaah and then supplicate to Allah in this way: 'Ya Allah, I ask You through the Waseela of the Prophet [May Allah bless Him and grant Him peace]; Allah Subhana wa ta'ala returned his sight.
[“Al-Tawasul by Hafidhh Ibn Tayymiah page 80 he obtained information from these books Tirmidhi, Ibn Majah, Haakim, Imam Bukhari in Tareekh, Musnad Ahmad Ibn Hanbal and Tibraani”]
This Hadith proves that RasoolAllah [May Allah bless Him and grant Him peace] gave the permission to supplicate to Allah by presenting the Waseela of his blessed self.
Imam Bukhari writes that Prophet [May Allah bless Him and grant Him peace]said, “Help the poor, because the help and food that Allah has given to you is with their waseela.”
[Bukhari chap on Jihad]
Ibn Hajar Asqalani writes that Allah helps the Ummah and provides them with food because of the sincere du’as of the poor people.
[Fathul Bari chap on Jihad]
Imam Bukhari and Imam Muslim writes that the Prophet [May Allah bless him and grant Him peace] said, “A time will come when the non-believers will fight the Muslims. It will be asked, Is there anyone in the army who has seen the Prophet?
They will reply yes and will win the war. Another time will come when there will be another war with the kafirs and the Muslims and a question will be asked, have you anyone in the army who has seen the companions of the Prophet? They will reply yes and will win the war. Another time will come and a question will be asked, Is there anyone in the army who has seen the person who has seen the companions’ companions? They will reply yes, and will win the war. [Bukhari chapter on Jihad and Muslim chapter on Fada’il Sahaba]
Ibn Hajar Asqalani writes that these three wars will be won by the Muslims with the waseela of the Sahabah, tabi’ee and taba tabi’ee. This hadith is also verified by another hadith, where Prophet [May Allah bless him and grant Him peace] said: “My time is the best, then the companions time is the best, then the people who have seen the companions’ companions time is the best.”
[Fathul Bari chap on Jihad]
Hafidhh Ibn Kathir writes, that the Prophet said that seven people will always remain in my Ummah, and with their waseela, Allah will provide rain, help, and food for the Ummah. Another hadith states that the Prophet [May Allah bless him and grant Him peace] said that thirty abdaal (saints) will always stay in my Ummah, and with their waseela, Allah Almighty will provide rain, help and food. Qattadah says, Hasan al Basri was one of them.
(Tafsir ibn Kathir Surah Al-Baqarah under Verse 252).
Hafidhh Ibn Kathir and Qadi Shawkani write, Uthman bin Haneef reported that a blind person came to the Prophet [May Allah bless him and grant Him peace]. The blind person said, do du’a for me so Allah Almighty restores my sight. Prophet [May Allah bless him and grant Him peace] said if you really want to, I can do du’a for you or I can leave it. (This means that if the blind man leaves his sight as it is, he will be rewarded more on the Day of Judgement). But the blind man said insisted that the Prophet should do Du’a for him. The Prophet asked him to perform ablution and pray two rakah nafl and make following supplication: “O Allah! I ask You with the waseela of the Prophet [May Allah bless him and grant Him peace]. Ya Muhammad! I am making du’a to Allah Almighty with your waseela, so that Allah Almighty may accept my du’a. O Allah! Make Prophet [May Allah bless him and grant Him peace] as my interceder.”
This hadith is written by ibn Majah, Nasai, Tirmidhi, Ahmad, Haaqim, ibn Sunni, Tibrani and ibn Huzaima. Tibrani and ibn Huzaima said this hadith is authentic. This hadith proves that it is permissible to make supplication with the waseela of Prophet [May Allah bless him and grant Him peace].
(Tareekh ibn Kathir chapter on Mowjizaat and Tuhfah Al Dhakireen chapter Salaah ul Haajah).
Imam Bayhaqi has also wrote this narration but also included an additional element of the hadith that states Uthman bin Haneef reported that the blind man followed what the Prophet [May Allah bless him and grant Him peace] said and when he returned, his sight was restored.
(chapter on Al-Mowjizaat).
It is proved from the above hadith that it is permissible to say “Ya Muhammad” and it is also permissible to make supplication to Allah with the waseela of the Prophet.
Imam Ahmed ibn Hanbal writes that Sayyidna ‘Ali narrated that, the Prophet [May Allah bless him and grant Him peace] said, “there will remain Forty Abdaal (Saints) in Syria. Through their Waseela, Allah will provide food, shelter, rain and victory over the Kaffirs. Whenever one dies, he is replaced by another.”
(Musnad Ahmed Ibn Hanbal, Musnad of Hadrat ‘Ali [Radi Allahu ‘anhu]
Hafidhh Ibn Kathir, Ibn abdul-Barr and Ibn Sa’aad, Ibn Athir writes: 'Whenever there was a famine in Rome, then the Romans would supplicate by presenting the Waseela of Abu Ayyub Ansari RadhiAllahu 'anhu'.
(Tareekh Ibn Kathir). Tabakat Ibn Sa’d, Usdool-Gabah, Isteyab by Ibn Sa’d, Ibn Atheer and Abdul-Barr)
Hafidhh Ibn Kathir made no critical comments with regards to this. When supplication was made through Abu Ayyub Ansaari Radi Allaho making him the waseela, it did rain.
Our Prophet is our Waseela even after his Death.
Hafidhh Ibn Taymyya writes: A person came to Uthman Ghani RadhiAllahu 'anhu with regards to seeking some assistance, but he was unable to attract the attention of the Khalifah on every attempt. The same person met Uthman bin Haneef, RadhiAllahu 'anhu, and told him his problem. Uthman bin Haneef gave him some advice which was: 'Perform Wudhu, pray two rak'at Nawaafil and then supplicate in this way: " Ya Allah, I ask You through the Waseela of Your Messenger Muhammad [May Allah bless Him and grant Him peace]The person again went to Uthman bin Affan RadhiAllahu 'anhu who helped him with his work and also said 'If you ever need my help in future, I will help you (with regards to work).
[Qay’da jaleelah Hafidhh Ibn Taymiyah page 96 Tabraani, Bayhaqi, Hakim]
Hafidhh Ibn Taymyya After writing this narration writes that, 'Maqdasi states that this narration is Sahih and Hakim declares that it fulfils the conditions of Bukhari, then Hafidhh Ibn Tayymiah goes on to say: 'The opinion of Uthman bin Haneef is that it is permitted to supplicate in this way even after our Prophet [May Allah bless Him and grant Him peace]passed away. But since this is not evident from any other companion it does not prove that it is Wajib.
[“Al-waseela Hafidhh Ibn Taymiyah page 98” ]
It is the belief of the Ahl-al-Sunnah that it is permitted, and has never been claimed that it is Wajib. Ibn Taymyyah further adds: 'It is evident from a group of the Salaf that they held the practice of supplicating with the Waseela of the Prophet (Sallallahu’alaihi wa sallam)' He then includes the following report: 'According to Imam Ahmad Ibn Hanbal it is permitted to supplicate with the Waseela of the Prophet (Sallallahu’ alaihi wa sallam.’) After writing all this Hafidhh Ibn Tayymiah makes the statement: 'If a person makes the obedience of the Prophet [May Allah bless Him and grant Him peace] the Waseela, then this is fine. But if he makes the Prophet [May Allah bless Him and grant Him peace] himself the Waseela then this is something with which we do not agree with'.
[“Al-waseela Hafidhh Ibn Taymiyah page 100”]
Even in Hafidhh Ibn Taimiyyah's books, there are dozens of narrations, which show that the Salaf would present the Waseela of RasoolAllah [May Allah bless Him and grant Him peace] when supplicating to Allah. So it is a very strange phenomenon to deny the Waseela of the Prophet [May Allah bless Him and grant Him peace] after having full knowledge of these narrations, and the practice of the Salaf.
Muhammad bin Abdul Wahaab Al Najdi writes that scholars have different opinion about making supplication du’a with the Waseela of the pious people. Some permit it, while the others, do not. So it is not right to say some one is Kafir who goes to the grave of a pious person and make Waseela.
(Majmooah ul Mu’allifat Al Qism ul Salith pg 68 by Muhammad Bin Abdul Wahaab ul Najdi)
Qadi Shawkani writes that to supplicate with the waseela of the Prophet is permissible and evidence for that hadith is narrated by Uthman bin Hanif that states that the Prophet asked a blind man to pray with his Waseela. Tirmizi, Nasai, Ibn Majah, Ibn Khuzamah and Hakim narrate this hadith. To pray with a pious person’s Waseela is also permitted and Imam Bukhari gives evidence of that hadith as he writes that companions of the Prophet made du’a with the Waseela of Abbas during the time of famine in Madina.
(Tuhfa ul Dakireen chapter Adab ul Du’a by Qadi Shawkani)
These are all the proofs, that demonstrate that it is permitted to supplicate to Allah by presenting the Waseela of the pious, whether they are alive or have passed away. And success is from Allah.

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Welcome to Islam, - Islam and freedom of thought

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I was told:
"You are not liberal"
"Why?" I asked him.
"Do you believe in the existence of a God?" He enquired.
"Yes, I do."
"Do you pray and fast for Him?"
"I do".
"Well, then you are not liberal".
Thereupon I asked him:
" How do you say that I am not a freethinker?"
"Because you believe in nonsense that has no existence at all," he told me.
"And you? What do you believe in? What do you think created universe and life?" I asked him.
"Nature!"
"But what is Nature?"
"It is the secret power that is limitless but has got manifestations which can be perceived by the sense organs," he said.
At this I said: "I understand by this statement of yours that you prevent me from believing in an Unknown Power because you want me to believe in another equally unknown power. But the question is that why should I disown my God for the sake of another equally unknown but false god, especially in the one I find peace, tranquillity and comfort, whereas the false god of Nature neither answers my call, nor comforts me?"
This in short is the case of the 'progressives' who talk about freedom of thought. For them freedom of thought is synonymous to freedom of disowning one's God. This is, however, not freedom of thought but freedom of atheism. Starting with these premises, they accuse Islam of restricting the freedom of thought simply because it prohibits atheism. But the question is: Is freedom of thought and atheism one and the same, and is atheism really a necessary precondition to the freedom of thought?
Misled by the history of European liberalism they overlook the fact that if certain local circumstances necessitated the spread of atheism inEurope, this does not mean that the same thing should happen everywhere in the world.
There is no doubt that the image of Christianity as presented by the church in Europe with its suppression of science, torturing of scientists and passing on a set of lies and superstitions in the name of the word of God drove the free thinkers of Europe to atheism. The intellectuals ofEuropehad to choose between two irreconcilable attitudes: the natural belief in God or the belief in theoretical and practical scientific facts.
The European intellectuals found in Nature a partial escape from the dilemma. So they said to the church: 'Take back your God in whose name you enslave us and impose on us burdensome exactions and subject us to tyrannous dictatorship and superstitions. The belief in your God wants us to lead the ascetic life of hermits and recluses; we refuse to do your bidding. We shall, therefore, have a new God who possesses most of the qualities of the first God but who has no church to enslave us, nor does He impose on us any moral, intellectual or materialistic obligations as your God does'.
But in Islam there is no such thing as may drive people to atheism. There are no dilemmas which puzzle the mind. There is only one God; He has created all beings and all will return to Him. It is a clear and simple concept, which even the naturalists, and atheists may find hard to reject or doubt.
In Islam, there are no churchmen such as the European church had. Religion is the common property of all, and every Muslim is entitled to benefit from it as much as his natural, spiritual and intellectual equipment may permit. All people are equal and they are treated, as they deserve to be, in the light of their deed in life. The most honoured of all people are the God-fearing individuals whether they are engineers, teachers, workmen or craftsmen. Religion is not, however, one of these so many occupations. There are no professional churchmen in Islam, so that Islamic worship is observed without the intercession of a churchman.
Still, it is necessary that some people should specialise in the study of jurisprudence and law on which public order is based. The status such specialists in Islamic jurisprudence and constitutional law enjoy is not more than that which their counterparts in other countries do. They are not entitled to any authority or class prestige over the people. They are just the jurisprudents and counsels of the state. It may be pointed out here that Al-Azhar is a religious institute but it does not have, as the churchmen did, the authority to burn or torture people.
All that Al-Azhar can do is to challenge and criticise an individual's understanding of religion. On the other hand, anyone from outside can easily challenge and criticize Al-Azhar's understanding of religion, for Islam is not the monopoly of any individual or class. Only those persons are considered as an authority on questions of religion who, in the light of their deep understanding of it, apply it to practical life regardless of their own professions.
When the Islamic rule is established, the 'Ulamaa' )Islamic scholars( will not automatically become the governors or ministers or head of departments. The only change is that the system of rule will be based on Islamic Sharee'ah )law( - the law of God. The engineers will continue to be charged with the engineering works, the doctors will be responsible for medical affairs, the economists will direct the economic life of the community with the only change that the Islamic economy alone will then provide them with the guidelines.
History bears witness that neither the Islamic faith nor its system of rule ever came into conflict with science or the application of its theories. No scientist in Islam has ever been burnt or tortured for discovering or announcing a scientific fact. True science is not in conflict with the Islamic faith and the belief that God created everything. Islam calls on people to study space and earth and to meditate on their creation in order to discover the existence of God. It should be remembered that many Western scientists who did not believe in God came to discover His existence through proper scientific research.
There is nothing in Islam which may drive people to atheism. The advocates of atheism in the East are but blind followers of their erstwhile colonialist masters. They want to be given the freedom to attack the faith and all kinds of worship and to urge people to abandon their religion. But why do they want such freedom? InEurope, people sought to attack religion in order to liberate their minds from superstition and to free people from oppression and tyranny.
If Islamic faith already gives them all the freedom they need to have or they clamour for, why should they attack it? The truth is that these so-called liberals are not interested in the freedom of thought but are rather more interested in spreading moral corruption and uncontrolled sexual anarchy. They use freedom of thought as a mask to hide their base motives. It is no more than a camouflage in their hideous war against religion and morality. They are against Islam not because it restricts freedom of thought but only because it stands for the liberation of mankind from the dominance of its baser passions.
The advocates of "free thinking" allege that the Islamic system of rule is dictatorial because the state has vast powers. The worst of it, they say, is that the state enjoys immense power and authority in the name of the faith which has a very great attraction for the people. So they blindfoldly subject themselves to its tyrannical rule. Thus, they conclude, these vast powers lead to dictatorship and the common people are made slaves with no right to think for themselves. Freedom of thought is lost forever. None dare challenge the rulers and he who does is accused of rebellion against religion and God.
These false accusations are best refuted by referring to these verses of the Holy Quran; Allaah says what means:"…And their affair is ]determined by[ consultation among themselves…"]Quran: 42:38[ and:"…And when you judge between people to judge with justice..."]Quran: 4:58[
Abu Bakr, may Allaah be pleased with him, the first Caliph, said: "Obey me so long as I obey God and His Prophet. But if I disobey God or the Prophet I shall no longer be entitled to your obedience."
'Umar, may Allaah be pleased with him, addressed the Muslims saying: "Put me right if you discover any crookedness in me." One of the audience retorted: "By God Almighty! If we had found any crookedness in you, we will put you right with our swords."
It is true that oppression and tyranny ruled in the name of religion. It is also true that such oppression still dominates in some countries in the name of religion. But is religion the only mask used by dictators? Did Hitler rule in the name of religion? It is now admitted even inRussia, that Stalin was a tyrant and a dictator who ruled over a police state. But did Stalin rule in the name of religion? Do all tyrants and dictators including Mao Tse-tung, Franco, Malan inSouth Africa, Chiang Kai-shek in Nationalist China, dominate on behalf of religion? There is no doubt that the twentieth century which has managed to get rid of religious domination has witnessed the most monstrous dictatorships which beguile mankind by attractive names no less sacred than religion.
No one would defend dictatorship; no man of free intellect and conscience would approve of it. But any noble principle can be exploited and used as a mask to hide personal ambitions. The French Revolution witnessed the most heinous crimes being committed in the name of liberty. Hundreds of innocent people have been imprisoned, tortured or murdered on behalf of the constitution.
Should all constitutions be annulled then? Oppression and tyranny dominated some countries in the name of religion. Should we, therefore, abandon all religions? It would be right to abandon religion if religion as such were to advocate oppression and injustice. This cannot be said of Islam, which established the noblest examples of pure justice and equity, not only among the Muslims themselves but between Muslims and their fatal enemies as well.
Tyranny is best fought by teaching the people to believe in God and to respect freedom, which is defended and safeguarded by religion. Such people would not allow the ruler to commit injustice, but will keep him within the limits of his legal powers. I do not think that any system has ever aimed at the establishment of justice or the opposition of tyranny as much as Islam did. Islam made it a duty of the people to put the ruler right if he is unjust with the condition that no bigger calamity occurs as a result of trying to execute the change. The Prophetsallallaahu 'alayhi wa sallamsaid:"He who witnesses any vice should change it."He also said:"A word of justice uttered before an unjust ruler is the greatest of Jihaad )holy war(."
In conclusion, we would like to drop a word of advice to these "progressive free thinkers". The true way of liberation is not the abandonment of religion but in giving people the revolutionary spirit which abhors injustice and rectifies the unjust. This spirit is essentially the spirit of the

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Welcome to Islam, - The Muslim-Christian dialogue - II

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to allow Christians in Saudi Arabia to both perform their prayers and build churches in the same manner Muslim minorities are given such religious freedom, we would like to call your attention to a great deal of fallacy in this comparison:
1. Muslim minorities in the West are mostly indigenous. A significant part of their population acquired citizenship while the rest are permanently-residing landed immigrants. It is a fallacy, therefore, to compare work groups contracted for a limited period and subject to conditions of their contracts with the indigenous Muslims or those who have acquired citizenship in the West.
2. Muslim minorities in the West, excluding theVaticanof course, enjoy less freedom than the Christian minorities in most Muslim countries such asEgypt,Syria,Turkeyand others as they )Muslim minorities in the West( still suffer from harassment in the simplest of its religious privacy and practices such as veiling and education in schools and universities. You must have learned that some universities in the West have started to confine certain scientific fields of specialisation to indigenous Christians!
3. Another fallacy appears in your saying that the Muslims inRome, the cradle of the Catholic Denomination, were permitted to build a large mosque and cultural centre and this would require that Muslims would act in kind.Romeis the capital ofItalyand is neither a capital of theVaticannor a part of its geographical exclusivity. What is acceptable is a comparison betweenItalyandEgypt, for instance, where churches and Papal Councils are inCairoandAlexandria. Comparisons can be made also withIstanbul,Damascus,Morocco, and many Muslim counties.
4. You have also asked the following question: "Are some Gulf countries as well asYemennot but a part of theArabian Peninsulaand, therefore, a part of the geographical exclusivity of Islam? If the answer is in the affirmative, then why have Muslims of these countries accepted churches being built on their territory? Does this not mean that exclusivity is a Saudi understanding not shared by the rest of Muslims even in neighbouringArabian Peninsulacountries?"
IndeedYemenand the Gulf countries form a part of theArabPeninsulaand, thus, are included in the geographical exclusivity of Islam. These countries have the same firm belief as the Saudis in this principle but, unlikeSaudi Arabia, they at a certain time of their history were subjected to British and other imperialism and thus became unable to have their suzerainty over their own religious and political affairs. In such circumstances, imperialism, in a direct challenge to the will of their people, built these churches out of its wish to reaffirm its political presence through a reaffirmation of its religious presence.
Therefore, the people in these countries did not in reality permit the building of these churches. The real builder was in fact British imperialism, which contravened the norms, traditions and faith of these subjugated people. However, with the grace of Allah, the middle of the Peninsula, i.e.Saudi Arabiawas immune from any foreign imperialism. Throughout its history, it has remained governed by its own people, who are strict adherents of Islam, thanks to Allaah.Saudi Arabia, consequently, was not subject to the violations which beset the fringes of theArabPeninsula. We would like to confirm that it has beforehand been agreed not to tackle cases of certain countries but general cases.
5. Having replied candidly to your questions, we also have our own queries )regarding, inter alia(, the following issues:
1- You know that we always confirm, through crystal-clear texts from the Quran and the Sunnah, our firm belief in all the Prophets and Messengers of Allaah and all their Holy Books. This firm belief is part and parcel of our conviction in the Holy Quran and our Prophet. However, we have so far neither heard nor read any declaration from your side about your belief that Muhammadsallallaahu 'alayhi wa sallam)may Allaah exalt his mention( is the Prophet of Allaah and Seal of Messengers, that the Holy Quran is a divine book which represents Allaah's complete religion, and contains what had been revealed before, to all Messengers.
The Second Ecumenical Lodge issued, however, a statement describing Muslims as people of faith and that, on the Day of the Hereafter, they are saved. But this is a general statement which is nowhere from real recognition of Islam and Muslims. Accordingly, you are asked to clearly proclaim your belief in Muhammad as a Prophet and Messenger, that he is the Seal of all Prophets and Messengers, that the Holy Quran is a true book of Allaah and that it is the ending Message containing all divine teachings to mankind.
2- You believe that the Jews harmed the Messiah, attacked him and, according to you, they even crucified him. They also harmed his mother, Virgin Mary, accused her of prostitution and of dishonour. Yet, we do not find a single Evangelist mission from you among the Jews! You even went as far as absolving them from Christ's blood and from crucifixion, which is against your own belief and religious emblem, the cross, symbol of Christ's tragedy with the Jews. Compare this attitude with the thousands of missions sent by you to Muslim societies with the view to proselyte Muslims or to keep them away from Islam! Is this how you have rewarded our belief in Jesus, and his blessed mother and our reverence to his divine message?
3- You very much highlighted news of Christian minorities in the Islamic and Arab World, and demanded more freedoms and rights for them. We, however, have not heard you uttering one single word concerning calamities from which the Christian Palestinians in occupiedPalestine)inBethlehem,Hebron,Jerusalemand others( are suffering. This takes place at a time when they are exposed to semi-genocide. Most of them have left their homes. Their churches have been destroyed. They have been deprived from practicing their rituals. Archbishop Kapuchi is now a refugee inRome, after being expelled fromPalestine. There are even others like him such as Archbishops Qarmash, Johan, and others. Is your overlooking of the tragedy of the Christians inPalestinenot a kind of sympathy with the Jews on the expense of the rights of Muslims and Christians inPalestine?
4- Jews have contravened the sacredness of Abraham's Shrine which is attributed to the father of Prophets, Ibraaheem )Abraham(, may Allaah exalt his mention. They have killed Muslims while performing their prayers, shed blood, torn and trodden Holy Quran books but we did not hear any word of condemnation from you or at least a journalistic query of condolences to Muslims regarding the most atrocious massacre and attack on the faith and faithful inPalestine!
Does this not demonstrate your sympathy with the Jews at the expense of Muslims and their religious and national rights inPalestine?
5- How do you justify the American Congress' decision of making Jerusalem an eternal capital for Israel as a result of the large demonstration organised by the American Churches including Catholic and non-Catholic ones? About one million of these churches' followers participated in the above demonstration. Consequently, how do you want us to understand this integration between the Church's attitude and that of the Congress? Is this not a clear demonstration of hatred to Islam and Muslims as far as their most immediate affairs are concerned? TheVaticandid not issue any denunciation regarding this damaging stance about the Muslims of the world, which constitutes a flagrant attack on the rights of Palestinian Christians and Muslims. Is this not a clear alignment with the increasing Jewish aggression and injustices?
6- Had it not been that you opened up this venue of dialogue, we would not have reacted in kind. However, we are fully prepared to present the many examples of wrongs in the Christians' stance about Islam and Muslims. We are equally prepared to answer all your written questions. We have no feeling of embarrassment vis-à-vis any query, be it religious, cultural or historical. We hope that you have same level of preparedness and non-embarrassment with regards to any questions addressed to you about your religious values or your past and present attitudes about

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Welcome to Islam, - The Muslim-Christian dialogue - I

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perfected for us our religion, and completed upon us His favour and has chosen Islam to be our religion. Our belief in His Oneness and in the Messengers whom He sent to His creation is a part of our Islamic creed.
For some time, Muslims and Christians lived together in harmony. Muslims have always been committed to the glorious principles laid in Islam and stated in the Holy Quran; Allaah says what means:"There shall be no compulsion in ]acceptance of[ the religion ..."]Quran: 2:256[, and"For you is your religion, and for me is my religion."]Quran: 109:6[ Unfortunately, the Jews succeeded in poisoning this cordial relationship and in instigating disorder whenever possible.
Discussions, argumentation, encounters and accusations arose, and this and other reactors led to the following well-known three expressions in this Muslim and Christian context: Dialogue, Christianisation, and persecution.
In its practice of Christianisation, or missionary work, the Christian West resorted to unlawful means crowned by western imperialism of Muslim states. This imperialism was effectively doing lip service to missionary work. Missionaries succeeded in camouflaging imperialists' goals. Their evangelism was introduced in combination with food, dress, medicine and book. In the aftermath of the collapse of communism in Muslim Albania, Muslims tired out therein by hunger, were handed the Bible together with food!
Military imperialism came to an end, only to be replaced by cultural and economic invasion. Many among us are now adopting the Westerners' mentality, priding themselves in speaking their languages, importing their way of life, modelling themselves after them and praising their culture!
Persecution is a big lie being an illusion created by those Christians who are hiding their real motives. However, Allaah says what means:"…And Allaah is predominant over His affair, but most of the people do not know ..."]Quran: 12:21[
The Vatican was so enthusiastic for an Islamic-Christian dialogue that it founded a special office in 1967 called: "The Papal Council for Inter-religious Dialogue."
Though the ultimate goal of this dialogue is to bolster the effectiveness of religion, deepening its spiritual hold in the family and society and bringing back absent principles and values, theVatican's Church totally missed the point of proper dialogue when it declared that dialogue serves at the end of missionary work. This meant opening up of new horizons to evangelise Muslim societies through dialogue!
Consequently, we, in the following, mention a specimen for Muslim-Christian dialogue showing vividly the extent of the Jews' control over Christian thinking in both the West and theUSA.
Dr.KhalidUksha, a Jordanian Christian responsible for Islamic affairs at the Papal Council – Vatican, said: "I request that the colleagues in the Islamic delegation be patient because of our repeated questioning of Saudi Arabia's prevention of building churches on its soil, in spite of the fact that there is now around half a million Catholics together with a similar number from other Christian denominations )in that country(. This prevention leads us to the belief that the Christian minority inSaudi Arabiais deprived from its religious rights and from performing its worship unlike Muslim Minorities in the Christian West."
The above query was replied to as follows:
1. "We assure our colleague, Dr.Khalid, and all other members of the Catholic delegation that repetition of this query neither embarrasses nor annoys us. The aforementioned prevention is non-negotiable, being a matter of principle. This is a case of faith which has been clearly expounded in our Islamic system according to the Holy Quran and the Sunnah.
2. In reply to this query, we have always confirmed that we Muslims, and you also at the Catholic Church, believe that each faith should have its geographical exclusivity, which no other faith would share. This is in order that complete freedom and independence would be guaranteed for such a faith on its soil.
For instance, you have geographical exclusivity for Catholicism within theVatican. Further, you have proclaimed that theVaticanis the state of Catholic denomination, and patron of its followers worldwide. To ensure the freedom and exclusivity of Catholicism, you prevented any coexistence within theVaticanof any other faith or denomination. Moreover, you even disallowed building of churches there affiliated to Protestants, Orthodox and others, let alone building a single mosque for Muslims.
Similarly, we Muslims apply this sound principle condoned by our Islamic law. In his traditions, our Prophet sallallaahu 'alayhi wa sallam )may Allaah exalt his mention( confirmed that the entireArabian Peninsularepresents geographical exclusivity for the Islamic faith. No other faith should coexist with it within the same area. This allows full freedom for our religion, whereas outside the peninsula, churches are built adjacent to mosques in the Muslim lands. Therein, Christians are enjoying their full religious and national freedom.
The Leader of the Faithful, the second Caliph 'Umar bin Al-Khattaab, may Allaah be pleased with him, refrained from entering the 'Resurrection Church' to pray in and said: "I fear that Muslims would say: here is the place 'Umar prayed… and turn this place into a mosque."
As you may know, this Church's keys are until now kept with a Muslim family as a result of an accord reached by Christian denominations regarding this matter to end the feud which ensued regarding who would be honoured with the possession of its keys.
We have no wish to argue with you concerning your claim that in Saudi Arabia there are one million subjects affiliated to different Christian denominations, out of which there are half a million Catholics. This figure is very much exaggerated and needs utmost accuracy. We, however, would like to confirm that inSaudi Arabiathere is not a single non-Muslim who acquires permanent residence.
All non-Muslims, including Christians and others, have entry visas to carry out temporary work. Their work contracts stipulate that they should respect norms and laws of the State. As it is known, all parties of the contract are bound by its context. Consequently, if a non-Muslim feels that the non-existence of a church is going to represent a religious problem for him, then he is free not to continue his work.
As far as performing his prayers privately, a Christian is fully free to do so whether at home or in embassies and consulates.Saudi Arabia's system allows opening private schools for the communities affiliated to embassies and

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Dought & clear, - Is it permissible to make a cake togive to a child on his birthdaywithout having a party?

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My question is concerning birthdays.normally i take orders for cakes for different occassions apart from birthday cakes n any unislamic occassion because i was told it haram.i once got an order for a birthday n refused to it.i tried explaining to the person my reasons.they told me that they were not going to host a party.they jus want to give the cake to the child as a means of making the child happy.is this allowed?will i be sinning if i make the cake even if its not for hosting a party?.
Praise be to Allaah.
Firstly:
In Islam there are only two celebrations, namely Eid al-Fitr and Eid al-Adha; anything other than these two celebrations is an innovated festival or occasion and it is not permissible to celebrate it or to help others to do so.
The scholars of the Standing Committee said:
It is not permissible to celebrate the occasion of Laylat al-Qadr or any other night, or to commemorate other occasions, such as the night of the fifteenth of Sha‘baan (laylat an-nusf min Sha‘baan), the night of the Mi‘raaj (Prophet’s ascent to heaven), and the Prophet’s birthday (Mawlid), because these are innovations that have been introduced into Islam and that were not narrated from the Prophet (blessings and peace of Allah be upon him) or from his Companions. The Prophet (blessings and peace of Allah be upon him) said: “Whoever does an action that is not part of this matter of ours (i.e., Islam) will have it rejected.” It is not permissible to help others to hold these celebrations by means of money, gifts or distributing cups of tea, or by giving speeches and lectures on these occasions, because that comes under the heading of approving of them and encouraging them. Rather one should denounce them and not attend them.
End quote fromFataawa al-Lajnah ad-Daa’imah, 2/257-258
Based on that, it is not permissible for you to make cakes for these and similar occasions, because that comes under the heading of helping others to celebrate them. Celebrating them is not permissible, so helping others to do so is not permissible either, because of the general meaning of the words of Allah (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”
[al-Maa’idah 5:2].
The scholars of the Standing Committee also said:
Exchanging gifts is something that creates love and harmony among people, and dispels resentment and hatred. It is something that is encouraged in Islam; the Prophet (blessings and peace of Allah be upon him) used to accept gifts and reciprocate, and that is something that is commonly done among the Muslims, praise be to Allah. But if the gift is accompanied by a reason that is not acceptable in Islam, then it is not permissible, such as giving gifts on the day of ‘Ashoora’ or in Rajab, or on the occasion of birthdays and other innovated occasions, because that is helping in falsehood and participating in bid‘ah (innovation).
End quote fromFataawa al-Lajnah ad-Daa’imah, 16/176
Making a cake and giving it to the child on this day, and telling him that this is his birthday so as to make him happy, comes under the heading of celebrating, even if his family do not call it a celebration. Undoubtedly celebration may take many different forms, but this does not mean that it is permissible. They have only chosen this day to give the child a gift because in their hearts they feel some love for this occasion and are trying not to let the day pass without celebrating it, even if that is only by giving a gift to the child.
And Allah knows best.

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Dought & clear, - Is giving gifts on Eid an innovation (bid‘ah)?

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Is it permissible to give my family members some gifts on Eid al-Adha and Eid al-Fitr, and to do that every year, or is it an innovation (bid‘ah)?
Praise be to Allah.
There is nothing wrong with giving gifts on Eid al-Fitr and Eid al-Adha to family and relatives, because these are days of joy and happiness on which it is mustahabb to uphold ties, show kindness, and eat and drink plenty. This is not bid‘ah; rather it is something that is permissible and a good custom that is one of the symbols of Eid. Hence it is not allowed to give gifts and express joy and happiness on innovated occasions on which it is not prescribed to celebrate, such as New Year, the Mawlid (Prophet’s birthday) and the fifteenth of Sha‘baan (an-nusf min Sha‘baan), because this makes them like Eids.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: On this Eid people also exchange gifts, i.e., they make food and invite one another to come and eat, and they get together and celebrate. There is nothing wrong with this custom because these are days of Eid. When Abu Bakr (may Allah be pleased with him) entered the house of the Messenger of Allah (blessings and peace of Allah be upon him) and found with him two young girls who were singing on the days of Eid, he rebuked them, but the Prophet (blessings and peace of Allah be upon him) said: “Let them be.” And he did not say it because they were young girls. Rather he said: “Let them be, for these are the days of Eid.”
This indicates that Islam, with its tolerant and easy-going attitude, allows people to express joy and happiness on the days of Eid.
End quote fromMajmoo‘ Fataawa Ibn Uthaymeen, 16/276
And he (may Allah have mercy on him) said:
It is well known that there are no festivals in Islam except those which are proven in sharee‘ah, namely Eid al-Fitr and Eid al-Ahda, and Friday which is the weekly “Eid”. As for the fifteenth of Sha‘baan (an-nusf min Sha‘baan), there is no proof in Islam is that it is an Eid. If it is taken as an occasion on which charity is distributed or gifts are given to neighbours, then this is taking it as an Eid.
End quote fromFataawaNoor ‘ala ad-Darb
And he said concerning Mother’s Day: Once this is understood, it is not permissible, on the occasion mentioned in your question, which is called Mother’s Day, to introduce any of the symbols of Eid on this day, such as expressing joy and happiness, giving gifts, and so on.
End quote fromMajmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen, 2/301
And Allah knows best.

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Dought & clear, - Is giving gifts on Eid an innovation (bid‘ah)?

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Is it permissible to give my family members some gifts on Eid al-Adha and Eid al-Fitr, and to do that every year, or is it an innovation (bid‘ah)?
Praise be to Allah.
There is nothing wrong with giving gifts on Eid al-Fitr and Eid al-Adha to family and relatives, because these are days of joy and happiness on which it is mustahabb to uphold ties, show kindness, and eat and drink plenty. This is not bid‘ah; rather it is something that is permissible and a good custom that is one of the symbols of Eid. Hence it is not allowed to give gifts and express joy and happiness on innovated occasions on which it is not prescribed to celebrate, such as New Year, the Mawlid (Prophet’s birthday) and the fifteenth of Sha‘baan (an-nusf min Sha‘baan), because this makes them like Eids.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: On this Eid people also exchange gifts, i.e., they make food and invite one another to come and eat, and they get together and celebrate. There is nothing wrong with this custom because these are days of Eid. When Abu Bakr (may Allah be pleased with him) entered the house of the Messenger of Allah (blessings and peace of Allah be upon him) and found with him two young girls who were singing on the days of Eid, he rebuked them, but the Prophet (blessings and peace of Allah be upon him) said: “Let them be.” And he did not say it because they were young girls. Rather he said: “Let them be, for these are the days of Eid.”
This indicates that Islam, with its tolerant and easy-going attitude, allows people to express joy and happiness on the days of Eid.
End quote fromMajmoo‘ Fataawa Ibn Uthaymeen, 16/276
And he (may Allah have mercy on him) said:
It is well known that there are no festivals in Islam except those which are proven in sharee‘ah, namely Eid al-Fitr and Eid al-Ahda, and Friday which is the weekly “Eid”. As for the fifteenth of Sha‘baan (an-nusf min Sha‘baan), there is no proof in Islam is that it is an Eid. If it is taken as an occasion on which charity is distributed or gifts are given to neighbours, then this is taking it as an Eid.
End quote fromFataawaNoor ‘ala ad-Darb
And he said concerning Mother’s Day: Once this is understood, it is not permissible, on the occasion mentioned in your question, which is called Mother’s Day, to introduce any of the symbols of Eid on this day, such as expressing joy and happiness, giving gifts, and so on.
End quote fromMajmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen, 2/301
And Allah knows best.

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Dought & clear, - Ruling on what is known as “khatam shifa”, and praying behind an innovator and calling him (to the right path)

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My bother just had an operation and his situation is critical. So, what my mom decided to do is perform khatam shifa which is basically saying ya salaamu 12500 times, reading some dua, reading Surah Yaseen and Surah Ar-Rahman 40 times each, feeding the poor and giving away goats. Is is something from our Rasul Sallallahu Alayhi Wasallam.
Another question is regarding the mosques in Bangladesh. They do a lot of bidah that includes asking wasillah, teaching acts mentioned above, celebrate milad in nabi and I can keep going on for ages. Is it permissible to pray behind those imams who teaches such things?
Sometimes, when I try to talk to them, whether they get angry and they do not reason and give sahih daleel to their arguments. They always say that some alims taught them and they are better than us and we should follow them without question. We are facing this diellma to either be quiet and allow them to follow what they will.
Sometimes it ends in quarrel and at times ruins relationships/friendship.... because as much as we try they always say that the alim is far better and knows what he is preaching.
Finally, what should I do to explain my family and friends?.
Praise be to Allaah.
Firstly:
With regard to what is called “khatam shifa”, it is an innovation (bid‘ah). The Prophet (blessings and peace of Allah be upon him) said: “The worst of matters are those which are newly invented (in religion). Every newly invented matter is an innovation, every innovation is a going astray, and every going astray is in the Fire.” With regard to these soorahs and adhkaar (dhikrs) that are mentioned in the question, this is something for which there is no evidence (daleel), and it is not permissible to do these things for which there is no evidence in the Book of our Lord or the Sunnah of our Prophet (blessings and peace of Allah be upon him).
What is prescribed in our religion is to offer supplication (du‘aa’) for the sick person and to ask Allah to heal him and purify him. That will have the greatest impact in taking away the disease and bringing about rapid healing. It was narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Whoever visits a sick person whose time (of death) has not yet come, and says to him seven times ‘As’al Allah al-‘Azeem Rabb al-‘Arsh al-‘Azeem an yashfeeyaka(I ask Allah the Almighty, Lord of the Mighty Throne, to heal you)’, Allah will heal him of that sickness.”
Narrated by Ahmad (2137), Abu Dawood (3106) and at-Tirmidhi (2083); classed as saheeh by al-Albaani.
So you should offer supplication (du‘aa’) for him in the wording mentioned in this hadeeth and other saheeh hadeeths.
The same applies to giving charity. There is no doubt that spending for the sake of Allah is something that brings good. It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him)said: “There is no day on which people wake up, but two angels come down and one of them says: ‘O Allaah, give more to the one who spends,’ and the other says, ‘O Allaah, send destruction upon the one who withholds.’”
Narrated by al-Bukhaari (1442) and Muslim (1010).
So spend and give charity, and be optimistic about compensation from Allah, may He be glorified.
Secondly:
With regard to praying behind an innovator, Shaykh al-Islam [Ibn Taymiyah] said inMajmoo‘ al-Fataawa(23/355):
With regard to praying behind an innovator, this is a matter concerning which there is a difference of opinion and it is subject to further discussion. If you cannot find any other imam apart from him, such as in the case of Jumu‘ah prayer which is only held in one place, or Eid prayer, or prayers during Hajj behind the imam who is in charge of Hajj, these prayers are to be offered behind anyone, whether he is righteous or otherwise, according to the consensus of Ahl as-Sunnah wa’l-Jamaa‘ah. Rather the ones who refrain from offering these prayers behind the imams are the followers of innovations such as the Raafidis and others like them, who do not attend any Jumu‘ah prayer or prayer in congregation. If there is only one mosque in the village, then praying in congregation behind an immoral person is better than praying on one’s own at home, lest that lead to giving up prayer in congregation altogether. But if it is possible to pray behind someone other than the innovator, that is undoubtedly better and preferable. But if he prays behind him, there is a scholarly difference of opinion concerning his prayer. The view of ash-Shaafa‘i and Abu Haneefah is that his prayer is valid; however in the madhhabs of Maalik and Ahmad there is a dispute concerning this issue and it is subject to further discussion.
However this only applies to bid‘ah that is known to be contrary to the Qur’an and Sunnah, such as the innovations of the Raafidis, Jahamis and so on. People argue about many issue of religion in this country, and both parties to an argument may innovators, and both of them may be ignorant and misinterpreting things, so the refusal of one of them to pray behind the other is not better than if it is the other way round. But once the Sunnah is established and becomes known, and one person or group goes against it, this is the matter concerning which there is a difference of scholarly opinion. And Allah knows best. End quote.
InFataawa al-Lajnah ad-Daa’imah(7/364) there is the following question:
Is it permissible to pray behind an imam who is an innovator?
The committee replied:
Whoever can find an imam who is not an innovator should pray behind him and not behind the innovator. Whoever cannot find anyone except this innovator should advise him in the hope that he will give up his innovation. If he does not accept that advice, and his innovation involves shirk, such as those who seek the help of the dead or call upon them instead of Allah, or offer sacrifices to them, then he (the one who offered advice) should not pray behind him because he is a kaafir and his prayer is invalid, and it is not right to appoint him as an imam. If his innovation does not make him a kaafir, such as uttering the intention out loud, his prayer is valid as is the prayer of those who pray behind him. End quote.
With regard to calling these people (da‘wah) and advising them, seek the help of Allah first and foremost, make your intention sincere and intend to guide them to the right path, and Allah will help you in that.
You should explain to them that they are going against the teachings of Islam, with evidence and proof, and demonstrate that the specious argument they follow is wrong; you should also refer to scholars concerning issues that you are uncertain about, so that their specious arguments will not affect you and they will not defeat you in argument, lest the ignorant think that their view is correct. And you should pay attention to being kind and gentle in all of that.
And Allah knows best.

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For children, - Importance of Salah in Islam: Sayings on Salah (Salat, Namaz)

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Holy Prophet Mohammad (pbuh) said: "Almighty Allah (SWT) has set the light of my eyes in Salah (Salat, Namaz) and made it the most desirable thing for me, like the food for the hungry and the water for the thirsty. The hungry is contented after the meal and the thirsty is satisfied after drinking water. But my thirst for Salah (Salat, Namaz) is never quenched."
Holy Prophet Mohammad (pbuh) said: "Everything has a face and the face of your religion is Salah (Salat, Namaz); none of you should stain the face of his religion."
Commander of the Believers Imam Ali bin Abi Talib (pbuh)said: "Almighty Allah (SWT) has ordained the obligation of faith for purification from polytheism and the obligation of Salah (Salat, Namaz) for refraining from pride and arrogance."
Imam Jafar Sadiq (pbuh)said: "The superiority of Salah (Salat, Namaz) performed in the earliest moments over the one offered in the last moments of its specified time is the same as the superiority of the Hereafter over this world."
Imam Jafar Sadiq (pbuh) said: "It is quite possible that a person lives for fifty years and not even a single prayer of his is accepted. Is there anything harder and more painful than this? There are some people ... whose prayers ... will not be accepted ... because they belittle Salah (Salat, Namaz), while nothing but good is admitted to Almighty Allah (SWT). How can Almighty Allah (SWT) accept that which is considered to be of little worth?"
Imam Ali bin Moosa Al Ridha (pbuh)said: "When it is time for Salah (Salat, Namaz), perform your prayers; you never know what will happen afterwards ... Nothing is dearer to Almighty Allah than Salah (Salat, Namaz). Worldly affairs must not detract you from the prayer timings. Do not delay your prayers (from the prescribed timings) for no reason. Always perform your Salah (Salat, Namaz) on its best time."
Imam Ali bin Moosa Al Ridha (pbuh) said: "When you are praying, avoid being drowsy, slumberous, playing and hastening. Pray with solemnity, gravity and soberness. It is up to you to remain attentive, humble and submissive in Almighty Allah's presence. Stand in front of your Lord as a slave appears before his master. Keep your feet in order and your stature firm. Do not look here and there. Be as if you could see Him; for, if you do not see Him, He sees you."

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