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Sunday, July 6, 2014

For children, - Parenting Tips for building Trust in Islam




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Common mistakes parents make that destroy a relationship based on trust with a child - Tips and advice on how to trust your child and retain his or her trust and respect according to the teachings of Islam (Tawakkul).
Upon birth, a child loves and trusts his parents implicitly. As the child grows, however, things can change because of certain circumstances. It's not enough that you love your child; your child must also be able to trust you. As a child grows older, they notice things like whether or not their parent lied to them or whether their parent broke a promise. Even if the child doesn't mention it, they still file these facts away and for some, the relationship changes. It only takes one lie, for some kids and the child is never trusting again. No parent wants to lose a child's trust, but we are all human and we all have had unexpected things to arise, preventing us from keeping our word. There is nothing you can do to prevent the unexpected, but all in all, keep your word to your child, no matter what.
Lying is the number one reason that kids don't trust their parents. The lies don't have to be told to the child, either. The child can overhear you lying to a neighbor or friend and the impact could be the same. Breaking a promise, the same as lying, is another reason children don't trust. A promise is usually made to someone when something is very important. The breaking of that promise causes the child to feel as though the subject was not important to the parent. Keep your word to your child at all costs, but when something unexpected prevents you from keeping a promise, sit down and explain the circumstances to the child. Explain how you couldn't be in two places at once, and so on. Never just announce to the child that you couldn't make it and that's the end of the subject. Give them an explanation, just as you would expect if someone you love lied to you.
Being a hypocrite is another reason a child will lose trust in you. Pretending to be someone's friend, then talking about the person behind his back, embarrassing the child in front of people or laughing at the child's ideas are other ways to kill their trust.
When a child has made a mistake, but comes to you and tells the truth, make sure he knows how much you appreciate this and be sure the punishment is much lighter than if he had lied or tried to cover up what he did. Once a child sees that he can come to you with problems, he will be more likely to trust you with his troubles in the future.
As children grow into teens, many parents have a habit of looking through their belongings and their room. This is a definite way to get your child not to trust you. The child expects you to trust him or her and when you search through personal belongings, you are telling the child that you don't trust him. If you don't trust them, why should they trust you? Trust is usually a mutual thing and when one doesn't trust, often, the other won't either.
Basically, if you want to trust your child and have him trust you, treat him with respect, keep your word, let him know how much you love him, don't break your promises, don't be a hypocrite and take the time to explain to the child if something prohibits you from doing what you promised. It's important to keep the trust of your child for a future relationship with him that is loving and trusting.
Tips for building Trust in Islam:
Trust is so fragile that is hard to put back to its original state when broken. Trust is like a vase, once it's broken, though you can fix it, the vase will never be same again. So following are some of the Tips on how to build Trust:
*.Never tell a lie, always tell the truth. And, say it kindly and tactfully.
*.Be real; do not act like somebody you are not.
*.Do not gossip about other people's life. The one you are talking to may think you are gossiping her at her back. The worst scene is - she even pass what you said to other people too.
*.Never betray a confidence. Do not tell the secrets confided to you.
*.Keep all the promises you made. If you cannot keep a promise, better not to promise at all.
*.When you borrow something, always return it as soon as possible on time.
Confidence, Trust and Hope:
Confidence: Once upon a time in a certain village people decided to pray for rain. On the day of prayer all people gathered and only one boy came with an umbrella. That is Confidence, the boy was optimistic and confident that the prayers will be answered and definitely it was going to rain! That is why he carried the umbrella.
Trust: Trust should be like the feeling of a one year old child, when you throw him up in the air, he just laughs. He is happy; he wants you to do it again and again! Do you know why? It's because he knows and trusts in you and has confidence that you will catch him and that you will never let him/her fall. That is Trust.
Hope: Every night we go to bed, we have no assurance to get up alive in the next morning, but still we have plans for the coming day. That is Hope.
Hope is a wonderful thing, something to be cherished and nurtured and something that will refresh us in return. And it can be found in each of us and it can bring light into the darkest of places.
Well-mannered model of good life: Be Confidence; Trust Others; and never lose Hope.




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I'tikaaf, (residing in the mosque for worship), - * “There is no i’tikaaf except in the three mosque”



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I heard a hadeeth which says that i’tikaaf is only valid in al-Masjid al-Haraam (in Makkah), al-Masjid al-Nabawi (in Madeenah) and al-Masjid al-Aqsa (in Jerusalem). Is this hadeeth saheeh?.
Praise be to Allaah.
Firstly:
The hadeeth to which the questioner is referring was narrated by al-Bayhaqi (4/315) from Hudhayfah, who said to ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him): I saw some people who were observing i’tikaaf between your house and the house of Abu Moosa (i.e., in the mosque) and I know that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no i’tikaaf except in the three mosques: al-Masjid al-Haraam…” ‘Abd-Allaah ibn Mas’ood said: Perhaps you forgot and they remembered, or you made a mistake and they were correct. This was classed as saheeh by al-Albaani inSilsilat al-Ahaadeeth al-Saheehah(2876). Secondly: With regard to the ruling on this matter, the majority of scholars are of the view that it is not essential for i’tikaaf to be observed in one of the three mosques. They quoted as evidence for that the verse in which Allaah says (interpretation of the meaning): “And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187] The word masaajid in this verse includes all mosques, except those of which the evidence states that i’tikaaf is not valid therein, such as mosques in which prayers are not held in congregation, if the person who is observing i’tikaaf is one of those on whom prayer in congregation is obligatory. See question no. ( 48985) Imam al-Bukhaari referred to the general meaning of the verse. He said:
Chapter: I’tikaaf during the last ten days (of Ramadaan) and i’tikaaf in any mosque. Allaah says (interpretation of the meaning):“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allaah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious” [al-Baqarah 2:187].
The Muslims continued to observe i’tikaaf in the mosques in their countries, as was mentioned by al-Tahhaawi (may Allaah have mercy on him) inMushkil al-Athaar, 4/205.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on i’tikaaf in the three mosques: al-Masjid al-Haraam (in Makkah), al-Masjid al-Nabawi (in Madeenah) and al-Masjid al-Aqsa (in Jerusalem).
He replied:
I’tikaaf in mosques other than the three mosques – al-Masjid al-Haraam (in Makkah), al-Masjid al-Nabawi (in Madeenah) and al-Masjid al-Aqsa (in Jerusalem) – is prescribed at the appropriate time, and is not limited to the three mosques. It may be observed in those mosques or in others. This is the view of the imams of the Muslims and the imams of the madhhabs that are followed, such as Imam Ahmad, Maalik, al-Shaafa’i, Abu Haneefah and others – may Allaah have mercy on them – because of the words of Allaah (interpretation of the meaning):
“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allaah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:187]
And because the wordmasaajid(mosques) is general in meaning and includes all mosques throughout the world. This sentence appears at the end of the verses on fasting, the ruling of which applies to the whole ummah in all regions. So it is addressed to all those to whom the ruling on fasting is addressed. Hence these rulings end with the words (interpretation of the meaning):
“These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allaah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:187]
It is extremely unlikely that Allaah would address the ummah with words that only include a very few of them.
With regard to the hadeeth of Hudhayfah ibn al-Yamaan (may Allaah be pleased with him): “There is no i’tikaaf except in the three mosques,” even if we assume that this hadeeth is free from faults, it is referring to the most perfect of i’tikaaf, i.e., that which is observed in the three mosques, because of their honoured status and superiority over others. This usage occurs frequently, where the negative is a statement that something is incomplete, not a denial of its validity. For example the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer in the presence of food,” etc. Undoubtedly the basic principle with regard to negative statements is to negate or deny, but if there is evidence to the contrary then that evidence should be followed, as in the hadeeth of Hudhayfah. This is if we assume that it is free of faults. And Allaah knows best.
Fataawa al-Siyaam(p. 493).
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: How sound is the hadeeth “There is no i’tikaaf except in the three mosques”? If the hadeeth is saheeh, does that in fact mean that i’tikaaf can only be observed in the three mosques?
He replied:
I’tikaaf is valid in mosques other than the three mosques, but it is essential that the mosque in which i’tikaaf is observed is a mosque in which prayers are held in congregation. If no prayers are held in congregation there, then it is not valid to observe i’tikaaf there. But if a person has vowed to observe i’tikaaf in one of the three mosques then he is obliged to do so in fulfillment of his vow.
Majmoo’ Fataawa Ibn Baaz, 15/444.




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I'tikaaf, (residing in the mosque for worship), - * The reward for i’tikaaf



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What is the reward for i’tikaaf?.
Praise be to Allaah.
I’tikaaf is prescribed in Islam and it is an act of worship that draws one closer to Allaah. See Question no. ( 48999)
Once this is established, there are many ahaadeeth which encourage us to draw closer to Allaah by doing naafil acts of worship. The general meaning of these ahaadeeth includes all kinds of worship, including i’tikaaf.
For example, there is the hadeeth qudsi in which Allaah says: “My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.” Narrated by al-Bukhaari, 6502.
Secondly:
There are several ahaadeeth which speak of the virtue of i’tikaaf and describe its reward, but they are all weak (da’eef) or fabricated (mawdoo’).
Abu Dawood said: I said to Ahmad (i.e., Imam Ahmad ibn Hanbal): Do you know anything about the virtue of i’tikaaf? He said: No, except something weak.Masaa’il Abi Dawood, p. 96.
These ahaadeeth include the following:
1 – Ibn Maajah (1781) narrated from Ibn ‘Abbaas that the Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning the person who observes i’tikaaf: “He is refraining from sin and he will be given a reward like that of one who does all kinds of good deeds.” This was classed as da’eef by al-Albaani inDa’eef Ibn Maajah.
2 – al-Tabaraani, al-Haakim and al-Bayhaqi narrated the following from Ibn ‘Abbaas, which they classed as da’eef: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever observes i’tikaaf for one day seeking thereby the Face of Allaah, Allaah will place between him and the Fire three ditches wider than the distance between the east and the west.” This was classed as da’eef by al-Albaani inal-Silsilah al-Da’eefah, 5345.
3 – al-Daylami narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever observes i’tikaaf out of faith and in the hope of reward will be forgiven his previous sins.” Classed as da’eef by al-Albaani inDa’eef al-Jaami’, 5442.
4 – Al-Bayhaqi narrated the following report from al-Husayn ibn ‘Ali (may Allaah be pleased with him), which he classed as da’eef: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever observes i’tikaaf for ten days in Ramadaan, that will be equivalent to two Hajjs and two ‘Umrahs. This was mentioned by al-Albaani inal-Silsilah al-Da’eefah(518) where he said: it is mawdoo’ (fabricated).



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I'tikaaf, (residing in the mosque for worship), - * On which day is i’tikaaf?



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Is it permissible to observe i'tikaaf at any time other than the last ten days of Ramadaan?.
Praise be to Allaah.
Yes, it is permissible to observe i'tikaaf at any time, but the best is to do so during the last ten days of Ramadaan, following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them). It was narrated that the Prophet (peace and blessings of Allaah be upon him) also observed i'tikaaf during Shawwaal in some years.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.




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