For children, - Responsibility and Reward Story

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Two sons work for their father on the family's farm. The younger brother had for some years been given more responsibility and reward, and one day the older brother asks his father to explain why?
The father says, "First, go to the Kelly's Farm and see if they have any Geese for sale - we need to add to our stock." The older son soon returns with the answer, "Yes they have five Geese, which they are ready to sell to us."
The father then says, "Good, please ask them the price."
The older son returns with the answer, "Each Geese cost us $10."
The father says, "Good, now ask if they can deliver the Geese tomorrow."
And duly the older son returns with the answer, "Yes, they can deliver the Geese by tomorrow."
The father asks the older son to wait and listen, and then calls his younger son from a nearby field, "Go to the Davidson's Farm and see if they have any Geese for sale - we need to add to our stock."
The younger son soon returns with the answer, "Yes, they have five Geese for $10 each, or ten Geese for $8 each; and they can deliver them tomorrow - I asked them to deliver the five unless they heard otherwise from us in the next hour. And I agreed that if we want the extra five geese we could buy them at $6 each."
The father turned to the older son, who nodded his head in appreciation. He now realized why his younger brother was given more responsibility and reward.
A lot of times we face the question why someone is so successful and someone is not. Some people call it luck, some people call it being in the right place at the right time and some people call it influence, however the truth is performance with full responsibility and full potential. These two aspects are constantly observed by all and this is what ultimately leads to success of any individual.
Responsibility is taking care of your duties. Responsibility is answering for your actions. Responsibility is accountability. Responsibility is trustworthiness.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her period becamelonger becauseof the IUD

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During Ramadaan, my wife went and had an IUD (“the coil”) inserted after her period finished, and her period became longer, so she did not fast for eleven days. After that it was proven that for four of those days the blood was not menses but irregular bleeding. What is the ruling on those days? Is there any expiation to be offered? What is it?.
Praise be to Allaah.
Firstly:
If the period becomes longer because of the IUD and the bleeding follows on from the period, then it is all menses, such as if her period is usually seven days but increased to eleven days.
But if the bleeding stopped after the seven days, and she was certain that she had become pure, then she bled for four more days that was different from her usual menstrual bleeding, and that was because of the IUD, then these four days are not regarded as menses, rather they are istihaadah (irregular vaginal bleeding).
Similarly, if it is proven medically that the blood was irregular bleeding and not menses, then it is istihaadah.
Secondly:
If a woman does not fast when she sees blood because she thinks that it is menstrual bleeding, then it becomes clear to her that it was istihaadah, she does not have to do anything apart from making up the days that she did not fast.
Conclusion: If it is proven that these days were not menstrual bleeding, then she does not have to do anything apart from making up those days.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She does ghusl after her menses then she sees a brownish discharge

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I am a woman who has continuous yellowish discharge. And I am of those who do not have a sign of tuhr (purity of menstruation). And I do not know how to make sure of my tuhr in that case. My period is seven days (obvious blood for 7 days). After this I find brownish and yellowish discharge. My question is: If the brownish discharge disappears and the yellowish remains, shall I consider it menstruation or my normal yellowish continuous discharge? As sometimes the brownish discharge disappears for a day and the yellowish one remains, so I make ghusl and pray, then the brownish comes out again sometimes once a day. This puts me in great confusion. Shall I repeat ghusl or not?.
Praise be to Allaah.
Firstly:
The ongoing discharge that comes out of woman is taahir (pure) according to the most correct of the two scholarly opinions, but it invalidates wudoo’ and the woman who has this problem must deal with it like urinary incontinence, so she should do wudoo’ for each prayer and pray whatever she wants of obligatory and naafil prayers. You will find more details on that in the answer to question no. 50404.
Secondly:
A woman may know that her period has ended by one of two signs:
1 – Emission of the white discharge.
2 – Complete dryness, such that if she inserts a piece of cotton it comes out clean with no trace of blood or yellowish or brownish discharge on it.
al-Baaji said inal-Muntaqa: The usual sign of tuhr (end of the period) is two things: the white discharge or dryness, which is when a woman inserts a piece of cotton or cloth into her vagina and it comes out dry with no trace of blood on it. Women’s usual patterns with regard to that vary; some of them see the white discharge and some see the dryness. End quote.
Thirdly:
If the yellowish or brownish discharge comes immediately after the period then it is part of the menses. If it comes after the tuhr has been established, then no attention should be paid to it.
Al-Bukhaari (may Allaah have mercy on him) said in hisSaheeh: Chapter of the coming and going of menses; the women used to send to ‘Aa’ishah vessels containing pieces of cloth on which there were yellowish marks and she would say: Do not be hasty until you see the white discharge, meaning thereby the end of the menses (tuhr).
The colour of menstrual blood usually changes towards the end of the period, and becomes lighter in colour, and it may be followed by a yellowish or brownish discharge. The report of ‘Aa’ishah (may Allaah be pleased with her) indicates this, and indicates that the yellowish discharge that is connected to the period is regarded as menses.
The basic principle is that you should regard this yellowish discharge as part of the period, not spotting, so long as you have not ascertained that the period is over, especially as you see the brownish discharge after doing ghusl. This makes it more likely that it is menses.
But if the end of the period is ascertained by seeing the white discharge or complete dryness, then you should not pay any attention to the yellowish and brownish discharge in that case. This is what is indicated by the words of Umm ‘Atiyah (may Allaah be pleased with her): We used not to regard the brownish and yellowish discharge after the tuhr (end of the period) as being of any significance. Narrated by al-Bukhaari (320) and Abu Dawood (307).
And Allaah knows best.

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Acts of Worship, - Dought & clear, - * Should he focus on purifying his heart or on doing naafil acts?

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Which is more important – dealing with feelings and thoughts that Allaah dislikes, such as destructive envy, hatred, arrogance, showing off, thinking highly of one's deeds, hard-heartedness, etc., which form the evil that resides in the heart, or focusing on doing outward naafil deeds such as prayer, fasting and other acts of worship and fulfilling vows even though those other things are present in the heart? Please advise us, may Allaah reward you with good.
Praise be to Allaah.
Some of the acts mentioned are obligatory, and those which are obligatory should be given precedence, as Allaah says according to the hadeeth qudsi narrated from His Messenger (peace and blessings of Allaah be upon him): “My slave does not draw near to Me with anything more loved by Me than the religious duties I have enjoined on him.” Then He says: “And My slave continues to draw near to Me with supererogatory works so that I shall love him.” Outward physical acts are not valid and acceptable unless they are accompanied by appropriate actions of the heart, because the heart is like the king and the physical faculties are like his troops. If the king is evil his troops will also be evil. Hence the Prophet (peace and blessings of Allaah be upon him) said: “In the body there is a piece of flesh: if it is sound the whole body will be sound and if it is corrupt then the whole body will be corrupt.” Similarly the (hidden) actions of the heart inevitably affect the (visible) physical actions. So precedence must be given to that which is more obligatory, whether it is called inward or outward. Perhaps things that are called inward may be more obligatory, such as refraining from destructive envy and arrogance, for that is more essential than observing naafil fasts. Or acts that are described as outward or physical may be better, such as qiyaam al-layl (praying at night), which is better than simply giving up some thoughts that may cross one's mind such as (non-destructive) jealousy, etc. Inward and outward deeds support one another, and prayer keeps one from doing evil actions and generates fear of Allaah, and has other important effects. It (prayer) is the best of good deeds and charity. And Allaah knows best.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him),Majmoo’ al-Fataawa, 6/381
So there is no separation between correcting what is inward and correcting what is outward or physical.
The outward acts of worship which a person performs with his physical faculties – if he does them for the sake of Allaah – will undoubtedly have an effect on his inward nature.
For example, the Prophet (peace and blessings of Allaah be upon him) said: “Shall I not tell you of something that will take away the evil of the heart? Fasting three days of each month.” (Narrated by al-Nasaa’i, 2386; classed as saheeh by al-Albaani inSaheeh al-Nasaa’i, 2249). The evil of the heart refers to rancour, hatred and destructive envy.
One of the most important remedies for diseases of the heart is to study and ponder the texts which include warnings to the one who leaves these diseases to fester in his heart, such as the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “No one will enter Paradise who has an atom’s-weight of arrogance in his heart.” (Narrated by Muslim, 91).
And the hadeeth according to which Hell will say, “My share is the arrogant.” (Narrated by al-Bukhaari, 4850; Muslim, 2846)
And the hadeeth: “On the Day of Resurrection the arrogant will be gathered like ants in the form of men.” (Narrated by al-Tirmidhi, 2492; classed as hasan by al-Albaani inSaheeh al-Tirmidhi, 2025).
And the Prophet (peace and blessings of Allaah be upon him) said: “The disease of the nations who came before you has started to spread among you: destructive envy and hatred. These are the shavers. I do not mean that they shave hair but they shave away religious commitment. By the One in Whose hand is my soul, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you of something which if you do it, you will love one another. Spread (the greeting of) salaam amongst yourselves.” (Narrated by al-Tirmidhi, 2510; classed as hasan by al-Albaani inSaheeh al-Tirmidhi, 2038).
Whoever ponders with true insight such warnings about the diseases of the heart will undoubtedly strive to cleanse his heart thereof, and will seek help in doing so by doing outward physical acts, praying to his Lord to cleanse his heart of hatred, destructive envy, rancour and so on, as Allaah says, describing the prayer of the believers:
“and put not in our hearts any hatred against those who have believed”
[al-Hashr 59:10 – interpretation of the meaning]
And Allaah knows best. May Allaah send blessings upon our Prophet Muhammad.

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Acts of Worship, - Dought & clear, - * Showing off (riya) in worship

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Is there any chance of getting blessings from an act ruined by riyaa if one's intentions change to please Allaah after the thought of riyaa has already come? For example, I finish reciting Qu'raan, and the thought of riyaa enters my mind. If I immediately fight this thought with thinking about Allaah, can I still get blessings for my recitation, or is it completely ruined forever because of riyaa, given that the act is over and the riyaa thought came after it was already over?.
Praise be to Allaah.
Shaykh Ibn ‘Uthaymeen said:
Showing off may affect worship in three ways:
1 – When the basic motive for worship is to be seen by others, such as one who stands and prays so that people will see him, and so that they will praise him for his prayers. This invalidates the act of worship.
2 – When it is a factor that develops during the act of worship, i.e., if the worshipper is initially sincere in his intention towards Allaah, then the idea of showing off develops whilst he is doing it. In this case one of the following two scenarios must apply:
(i) There is no connection between the first part of his act of worship and the last part, so the first part is valid in all cases, and the last part is invalid.
For example: a man has one hundred riyals that he wants to give in charity, so he gives fifty of them in a sincere act of charity. Then the idea of showing off develops with regard to the remaining fifty. So the first was a sound and accepted act of charity, but the last fifty was an invalid act of charity because the sincerity was mixed with a desire to show off.
(ii) The first part of the act of worship is connected to the last part, in which case one of the following two scenarios must apply:
(a) He wards off the idea of showing off and does not give in to it, rather he turns away from it and hates it. This does not have any effect on him, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for what crosses their minds, so long as they do not act upon it or speak of it.”
(b) When he gives in to this idea of showing off and does not ward it off. In this case the entire act of worship becomes invalid, because the first part is connected to the last part. For example, he starts the prayer with a sincere intention towards Allaah, then the idea of showing off develops in the second rak’ah, so the entire prayer becomes invalid because the first part is connected to the last part.
3 – The idea of showing off develop after the act of worship has ended. This does not affect it or invalidate it, because it has been completed soundly, so if showing off occurs after that it does not affect it.
It is not showing off if a person feels happy that the people come to know about his worship, because this developed after he has finished the act of worship.
It is not showing off if a person feels happy because he has done an act of worship, because that is a sign of his faith. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever feels happy because of his good deeds and sad because of his bad deeds, that is the believer.”
The Prophet (peace and blessings of Allaah be upon him) was asked about that and said: “That is the first glad tidings of the believer.”

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Acts of Worship, - Dought & clear, - * I want to be a devoted slave of Allaah … ten pointers

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My question is short. I want to enter Paradise, I want to strive to control my self (my nafs), I want to kiss my mother’s hand every day, I want to keep away from whims and desires and from the Shaytaan, I want Allaah to call me a devoted slave on the Day of Resurrection, in sha Allaah, I want to love my brothers, and I want my faith to keep increasing. What should I do?.
Praise be to Allaah.
We ask Allaah to make you steadfast in adhering to the truth, and to make your hopes come true, and to make you one of those who turn to Him and who know the truth, defend it and adhere to Islam.
The things you mention in your question indicate that you have a sound and pure nature, and a great desire to achieve great things and to give everyone his rights. These are great hopes that can be achieved through faith, as it was narrated that Sufyaan al-Thawri said: Faith is not wishes or pretence, rather it is what settles in the heart and is proven by actions.” So we will discuss the matter of faith and how important it is in becoming a devoted slave, pleasing and honouring one’s parents and achieving the victory of Paradise.
Whoever seeks to achieve great things has to stay up at night (worship).
Hence al-Fudayl said: “You hearts can never taste the sweetness of faith until they shun worldly pleasures.” And he also said, “If you cannot pray qiyaam at night and fast during the day, then know that you are deprived.”
The sincere believer has a heart like a burning coal, hence it was narrated by al-Haakim in hisMustadrakand al-Tabaraani in hisMu’jamwith a saheeh isnaad that the Prophet (peace and blessings of Allaah be upon him) said, “Faith wears out in your heart as clothes wear out, so ask Allaah to renew the faith in your hearts.”
The believer’s heart may sometimes feel overwhelmed by clouds of sin. This was portrayed to us by the Prophet (peace and blessings of Allaah be upon him) when he said: “There is no heart that does not have clouds like the clouds that cover the moon. When the cloud covers it, it is dark, and when the cloud moves away it shines.” Narrated by al-Tabaraani inal-Awsat, and classed as saheeh by al-Albaani. So the believer’s heart is sometimes covered with a cloud and its light is hidden, and it remains dark and lonely, but if he strives to increase his store of faith and seeks the help of Allaah, that cloud goes away and the light in his heart starts to shine again. Hence one of the salaf said: “It is part of a person’s smartness to c heck on his faith and be aware of what affects it.” It is also part of a person’s smartness “that he recognizes how the Shaytaan whispers to him.”
So he has to come back to faith. If you come back to faith and do as it requires, then you will achieve what you want. We will tell you of a basic principle which will let you know when faith is present and when it is not. Imam Ibn al-Jawzi said: “O you who are turned away, O you who are deprived of meeting your loved ones, if you want to know how you stand before the king, then look at how you are spending your time and what work you are assigned to do. How many people stand at the door of the king, but no one enters except the one whom he cares for. Not every heart is fit to draw close, not every heart can be filled with love, not every wind is like the morning breeze.”
If a person want to know how he stands before Allaah and how he stands in relation to His commands and prohibitions, let him look at himself and see what he is preoccupied with. If he is busy with da’wah and with saving people from the Fire, striving to attain Paradise, helping the weak and needy, honouring his parents, then let him rejoice in the fact that he is close to the King of kings, for Allaah does not help anyone to do good except those whom He loves.
But if he is has no interest in da’wah, dislikes the daa’iyahs and does not do good things, if he is preoccupied with this world and its gains, and with gossip and asking too many questions, whilst not doing much or following his whims and desires, let him know that he is far from Allaah and has been deprived of that which will bring him closer to Paradise, because Allaah says in His holy Book (interpretation of the meaning):
“Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and rejected (far away from Allaah’s Mercy).
And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. does righteous deeds of Allaah’s obedience) while he is a believer (in the Oneness of Allaah Islamic Monotheism) — then such are the ones whose striving shall be appreciated, (thanked and rewarded by Allaah)”
[al-Isra’ 17:18-19]
My brother, if you want to have a high position in all kinds of good deeds, to be a devoted slave of Allaah and to honour your parents, and you are seeking Paradise, then you have to do the following:
1 – You have to revive the faith in your heart. Faith is what will bring the Muslim everything he seeks in this world and in the Hereafter. Faith is the key to all goodness and locks the door to all evil. The means of reviving and strengthening faith in one’s heart are many and varied, including doing a lot of acts of worship and righteous deeds.
2 – You must turn to your Lord sincerely, as it says in the report: “If My slave turns to me inwardly and outwardly, I will turn the hearts of My slaves to him with love and mercy.”
Allaah has made worship the ultimate aim and loftiest purpose of man:
“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”
[al-Dhaariyaat 51:56 – interpretation of the meaning)]
3 – You should always set your sights on the highest degrees, and make your goal in life to earn the pleasure of Allaah, and strive to attain the victory of Paradise, or to attain the highest Firdaws. You should strive as hard as you can to achieve these lofty aims.
4 – You should follow the example of historical Muslim figures such as the Sahaabah, Taabi’een and righteous forebears (the salaf).
5 – You should make the most of every minute, every moment and every heartbeat to use it in such a way as to increase your faith.
6 – You should try to keep company with righteous people, because the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “A man will follow the religion of his close friend, so let each one of you look at whom he befriends.” Narrated by Abu Dawood and al-Tirmidhi with a hasan isnaad. Good friends are one of the best means of helping you to obey Allaah and to avoid sin and error.
7 – Doing a lot of righteous deeds which will bring you happiness in this world and in the Hereafter.
8 – Praying qiyaam al-layl, making du’aa’ in the time just before dawn. The feet of the Messenger of Allaah (peace and blessings of Allaah be upon him) used to swell because of his desire to be a thankful slave, even though Allaah had forgiven his previous and future sins.
9 – Persisting in reading a portion of Qur’aan daily, and other dhikr that helps you to think and ponder the meanings of the Qur’aan.
10 – Striving to spread the word and make da’wah for the sake of Allaah, and working for Islam as much as possible.
If you want to reach the status of devoted slave for which you long, then be as Allaah commanded His Prophet (peace and blessings of Allaah be upon him):
“Say (O Muhammad): Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)”
[al-An’aam 6:162]
Being a devoted slave of Allaah means declaring one’s devotion and belonging to the Lord, which can only be achieved by applying this aayah, so that we are for Allaah, the Lord of the Worlds, in all our affairs.
Being a devoted slave of Allaah can only be fully achieved in this manner; it can only be achieved by worshipping Allaah in the fullest sense of the word, which means making our living and dying, and all our movements, for Him alone. So we only speak that which is pleasing to Allaah; we only do that which is pleasing to Allaah; we focus our intention in these words and deeds only on Allaah. Worship should not be reduced to merely raising and lowering our heads at certain times, or giving a few pennies every once in a while, or fasting a few days each year, or moving our lips to say a few words and dhikrs.
Hence the deeds that lead to this status – of being a devoted slave – are innumerable and may take many shapes in all aspects of our lives and the places where we live. This is by the bounty of Allaah towards us and towards all people.
Just look, in every place where you find yourself and every moment that comes to you, for that which will please Him, and what you think He wants to see you doing, and do it. Then you will be a devoted slave.
Finally, we ask Allaah to accept righteous deeds from us and from you, and to gather us and you in His mercy with the Prophets, siddeeqs, martyrs and righteous, and those are the best of companions.

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