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Muslim women

Nursery or Adversary?

بسم الله الرحمن الرحيم

Assalamu Alaykum wR wB,

If we survey the Sunnah of the Prophet ﷺ, a similar understanding is found. The qualities of devotion to Allah and their families were at the centre of the praiseworthy qualities of women. For example, the Prophet clarifies the Islamic view regarding the best women and the central reason behind it saying, “The best women from the riders of the camels (the best Arab women) are the righteous among the women of Quraish. They are the kindest women to their children in childhood and the most careful of women in regards to the property of their husbands.” (Bukhari/Muslim) In this hadith the Prophet explains their goodness by being good wives and good mothers.

In another statement the Prophet ﷺ explains that one of the main aims of marriage is to produce and nurture children who follow the Sunnah of the Prophet (peace be upon him) in worshiping Allah and glorifying him. The companion Ma’qil ibn Yasaar narrated that a man came to the messenger of Allah (peace and blessings of Allah be upon him) and said: “O Messenger of Allah, I have found a woman who is from a good family and is pretty, but she does not bear children – should I marry her?” He told him not to. Then he came to him a second time and said something similar and he told him not to marry her. Then he came to him a third time and said something similar and he (peace and blessings of Allah be upon him) said: “Marry the one who is loving and fertile, for I will be proud of your great numbers before the nations on the Day of Resurrection.” (Abu Dawud/Nasa’i)

Shaykh ‘Abd al-‘Azeem Abaadi said in his commentary of this hadith, ‘Marry the one who is loving means the one who loves her husband; and the one who is fertile is the one who bears a lot of children.” {Awnul Mabud 6/33}

abcOh boy… I am going to do it again. I am opening the can of worms. Lighting a match in a dry forest. Shouting fire in a crowded theatre. Opening the floodgates. I am going to talk about something that will cause another round of Facebook unfriending, painful insults, and lots of people disagreeing with me. But as a man, a Muslim, and a chronically outspoken human being, I have to speak up. I have a platform – and I must use it. It is my moral responsibility to utilise my platform to speak up for those without such a public voice. I want to talk about… **takes deep breath**… ‘Working Mothers and their Responsibilities.’

“Most children are corrupted (and led to failure) because of their parents.” Ibn Qayyim RH, Tuhfatul Maudud bi-Ahkamil Maulud (p. 80)

By this point, some of you (especially those who know me “well”) will be thinking, “Oh God! What on earth is he going to say?” And others (who also know me, personally) will be thinking, “How can he talk about that issue? He doesn’t have kids!” Yes, what gives me the audacity to speak about such a topic, when I don’t have children? I actually thought about the same thing a few days ago, before writing this piece. I don’t know how long this article is going to be, simply because the whole thing has been going around my head for a long time. I wouldn’t be lying if I said a decade!

Just because I don’t have children, that doesn’t mean I don’t know anything ‘about’ children. I have taught children in a Primary School, and in a Madrasah setting for many years. And still offer tuition for teenagers in various subjects, as well as teaching Muslim youngsters Tafsir and Seerah. Which (hopefully) justifies my position, in writing this article. As I have understood and realised some of the causes and grounds why our youth are spiralling downwards.

You see I always wanted someone else to write it, I shall be totally honest. In particular – a female. And before writing it I scanned the web to see how much has already been written on the topic, especially by Muslims. I found a LOT of articles supporting the idea of working mothers, very few against it. I have a large extensive library (Alhumdu Lillah), I buy books on everything; things which are relevant and irrelevant, stuff that I need and don’t need (may need in future). So I searched how many books I had if any on ‘tarbiyyah/upbringing children, good mothers’ etc. I had a few on ‘tarbiyyah’, which contained sections on working mums, and others just generally in the early years with a child. But nothing extensive on working mothers, does it really work, the pros and cons.

This article below was written the day I started writing this blog believe it or not:

http://www.dailymail.co.uk/news/article-30342/Working-mothers-risk-damaging-childs-prospects.html

*A sign from Allah, perhaps?*

Silhouette of depressive man

Like I said, I wanted to write this piece many moons ago. But what recently triggered me to put pen to paper is the statistic below:

“25% of Women in the UK suffer from depression.” (NHS Stats)

Mental health problems affect both men and women, but not in equal measure.

“In England, women are more likely than men to have a common mental health problem.”

McManus, S., Meltzer, H., Brugha, T., Bebbington, P., & Jenkins, R. (eds) (2009). Adult Psychiatric Morbidity in England 2007: results of a household survey. NHS Information Centre for Health and Social Care. [online] Available at: http://www.hscic.gov.uk/catalogue/PUB02931/adul-psyc-morb-res-housur-eng-2007-rep.pdf [Accessed 25 August 2015].

“And are almost twice as likely to be diagnosed with anxiety disorders.”

Martin-Merino, E., Ruigomez, A., Wallander, M., Johansson, S. and GarciaRodriguez, L. (2009). Prevalence, incidence, morbidity and treatment patterns in a cohort of patients diagnosed with anxiety in UK primary care. Family Practice, 27(1), pp.9-16.

“10% of mothers and 6% of fathers in the UK have mental health problems at any given time.”

Parker, G., et al. (2008). Technical Report for SCIE Research Review on the Prevalence and Incidence of Parental Mental Health Problems and the Detection, Screening and Reporting of Parental Mental Health Problems. [online] York: Social Policy Research Unit, University of York. Available at: http://www.york.ac.uk/inst/spru/research/pdf/SCIEReview1.pdf [Accessed 14 Sep. 2015].

When I tried to read further, I also came across this:

http://www.theguardian.com/society/2013/jun/19/anxiety-depression-office-national-statistics

Nearly a fifth of adults in the UK experience anxiety or depression, according to the latest official figures.

The Office for National Statistics (ONS) said a higher proportion of women than men reported that they suffered from the conditions, with the highest indication of anxiety or depression occurring in the 50-54 age group.

There was evidence of anxiety or depression in 19% of people aged 16 or over, with 21% of women reporting the symptoms and 16% of men.

Also, see below: http://www.prisonreformtrust.org.uk/projectsresearch/mentalhealth

10% of men and 30% of women have had a previous psychiatric admission before they entered prison. A more recent study found that 25% of women and 15% of men in prison reported symptoms indicative of psychosis. The rate among the general public is about 4%.

26% of women and 16% of men said they had received treatment for a mental health problem in the year before custody.

And finally, more about depression: http://www.bbc.co.uk/news/uk-23553897

My point from all of the above is to give the readers the gist of what percentage of people in the UK suffer from anxiety, depression and stress. And more importantly what proportion are men and women.

So the million dollar question is “WHY?” In such a developed country, or in the West in general, why do we see more people suffering from depression in particularly women? Well, as this article is being written to ‘help’ women I will add the site below for reference:

http://www.nimh.nih.gov/health/publications/depression-in-women/index.shtml

Depression is not “one size fits all,” particularly when it comes to the genders. Not only are women more prone to depression than men, but the causes of female depression and even the pattern of symptoms are often different. Many factors contribute to the unique picture of depression in women—from reproductive hormones to social pressures to the female response to stress. Learning about these factors can help you minimize your risk of depression and treat it more effectively.

Figures for the lifetime prevalence of depression vary according to the criteria used to define depression. Using DSM-IV’s criteria for ‘major depressive disorder’ which are similar to the ICD-10 criteria for ‘moderate depression’, the lifetime prevalence of depression is about 15 percent and the point prevalence about 5 percent. This means that an average person has about a one in seven (15 percent) chance of developing depression in the course of his or her lifetime, and about a 1 in 20 (5 percent) chance of suffering from it at this very point in time.

However, these figures mask a very uneven gender distribution as depression is about twice as common in women than in men. The reasons for this uneven gender distribution are not entirely clear but are thought to be partly biological, partly psychological, and partly sociocultural.

Biological explanations Compared to men, women may have a stronger genetic predisposition to developing depression. Compared to men, women are much more subjected to fluctuating hormone levels. This is especially the case around the time of childbirth and at the menopause, both of which are associated with an increased risk of developing depression.

Psychological explanations Women are more ruminative than men, that is, they tend to think about things more—which, though a very good thing, may also predispose them to develop depression. In contrast, men are more likely to react to difficult times with stoicicism, anger, or substance misuse. Women are generally more invested in relationships than men. Relationship problems are likely to affect them more, and so they are more likely to develop depression.

Sociocultural explanations Women come under more stress than men. Not only do they have to go work just like men, but they may also be expected to bear the brunt of maintaining a home, bringing up children, caring for older relatives, and putting up with all the sexism!   Women live longer than men. Extreme old age is often associated with bereavement, loneliness, poor physical health, and precarity—and so with depression. Women are more likely to seek out a diagnosis of depression. They are more likely to consult a physician and more likely to discuss their feelings with the physician. Conversely, physicians (whether male or female) may be more likely to make a diagnosis of depression in a woman. Perhaps you can think of some other reasons why depression is twice as common in women than in men, in which case please do let me know!

https://www.psychologytoday.com/blog/hide-and-seek/201205/the-7-reasons-why-depression-is-more-common-in-women

1280x240-Homeworking-Hub-Image-1280x240Some of you at this point are thinking, what does all this has to do with the title and Mothers working. The aim of this article is to help women, not have a go at them, nor give them a blasting. It is to help them understand what they really need to do and what they should be doing. Where their priorities lie. I am not in a position to say this, but I don’t think most women understand. As humans, men and women, we are like sheep and just follow the trend. And women, in particular, are suffering from stress and depression because society demands too much from them I believe. Where they should have been placed and what their primary roles were, has been lost and disillusioned.

When you sit down to reflect on what your vision is for your life, how do you know that the vision you’ve chosen is, in fact, the right one? Is it by the level of happiness you are convinced that your vision is achieved, would give you? Or is it the fame and attention you know you’ll attain if you fulfilled it? It would be a shame if you spent years going up the ladder of life, only to find that the ladder was leaning against the wrong wall. Imagine if after all the effort you had exerted you found yourself on the Day of Judgment wishing you’d spent all that time and energy pursuing a different vision on Earth, one that would have given you a higher status in the hereafter which, after all, will last forever. On the Day of Judgment, things will become very clear to us in the starkest of ways. We will see reality as it truly is and realize how short was the opportunity that we had on Earth as the following hadith clearly illustrates:

Anas ibn Malik narrates that the messenger of Allah ﷺ  said, “The most affluent of the people in this world, of those who will go to Hell, will be brought on the Day of Resurrection and dipped once in the Fire. Then it will be said: O son of Adam, did you ever see anything good? Did you ever have any pleasure? He will say: No, by Allah, O Lord. Then the most destitute of the people in this world, of those who will enter Paradise, will be brought and dipped once in Paradise, and it will be said to him: O son of Adam, did you ever see anything bad? Did you ever experience any hardship? He will say: No, by Allah, O Lord. I never saw anything bad and I never experienced any hardship.” (Sahih Muslim)

Let us look at marriage…

In comparison to other countries, couples in the UK are rather old when they decide to get married. The average age that men in the UK get married is 30.8 and the average age to get married for women is 28.9 years.

Yes, besides the fact that a lot fewer people are getting married than for instance 30 years ago, the age at which people are marrying has increased quite a bit. The average age for getting married 30 years ago was about 24 years (about 23 years for women and about 25 years for men). That’s about 6 years earlier than the current average age.

The average age that people get married is dependent on a couple of factors, such as religion, culture and the level of development of the country where they live. In countries such as India and Pakistan, it is common that the parents of the bride and groom arrange the wedding. Therefore the average age of getting married in these countries is only 17 years old. In Scandinavian countries, it is more common to get married at a later age. In Denmark the average age people get married is almost 31 years old. Also in Sweden, Finland and Norway, the average age to get married is well above 30 years old.

So we can see that in Europe and the West, people tend to get married later. This again is due to the pressure from social norms and culture. E.g. getting a degree, building a career, having a job etc. All of which there is no harm in doing. But women need to understand, Islam does allow you to seek knowledge and education. Islam does allow you to work and earn for yourself. But the greatest virtue for a woman in Islam is being a good mother and a pious wife. Already, some of you will think I am backward or old-fashioned, not with the times and not up to date. False. There is no need for us to be sheep and follow society. If we really and truly follow Islam, then let us see what Allah says in the Qur’an and Hadith about women and their roles. Every woman praised in the Qur’an, namely Asiyah (Radhi Allahu Anha) – the wife of Pharoah and Maryam (Radhi Allahu Anha) the mother of Eesa (Alayhis Salam) were praised for being good wives and mothers.

“And Allah has set forth an example for those who believe, the wife of Pharaoh when she said: “My Lord! Build for me a home with You in Paradise, and save me from Pharaoh and his work, and save me from the people who are oppressors. And Maryam (Mary), the daughter of ‘Imran who guarded her chastity; and We breathed into her through Our spirit (Gabriel), and she testified to the truth of the words of her Lord and His Scriptures, and she was of the obedient.” [66:11-12]

The Prophet’s Companion Abu Musa Al-Ash’ari narrates that the Prophet (peace be upon him) described the status of these two women by saying, “Many amongst men attained perfection but amongst women, none attained perfection except Maryam (Mary), the daughter of ‘Imran, and Asiya, the wife of Pharaoh. And the superiority of Aishah to other women is like the superiority of tharid (a dish) to other meals.” (Bukhari)

People also talk a LOT about Khadijah (Radhi Allahu Anha), and how she was a businesswoman. No doubt about it! She was one of the richest women in Makkah. But, after marriage, she handed the business to the Prophet (Sallallahu Alayhi Wasallam). She (Radhi Allahu Anha) then had six children with the Prophet (Sallallahu Alayhi Wasallam). When the Prophet (Sallallahu Alayhi Wasallam) would meditate in the Cave of Hira, Khadijah (Radhi Allahu Anha) would walk from Makkah to Jabal Alnoor (Mount of Noor), then climb up to the Cave of Hira, twice a day to deliver the Prophet’s  (Sallallahu Alayhi Wasallam) food. Let us look at both sides of the coin, not just the fact she was a businesswoman. She was a mother to the children of the Prophet (Sallallahu Alayhi Wasallam), and what a great mother she was. Also, she was an amazing support to the Prophet  (Sallallahu Alayhi Wasallam).working-from-home-jobs

Being a mother is not an easy task, right from the moment of pregnancy, till labour, till breastfeeding, then the early years. I will try to outline some of the most important duties of mothers and how much neglect we see in the Ummah today. It is not as easy as sending our children to nurseries for someone else, strangers, to nurture our children. Babies need their mothers. There are many things women need to consider before they just dump, yes ‘dump’ children. It may not be neglect in the eyes of the law, but certainly is in my eyes and possibly in the eyes of Allah SWT.

Narrated ‘Abdullah bin ‘Umar: The Messenger of Allah (ﷺ) as saying: “Each of you is a shepherd and each of you is responsible for his flock. The amir (ruler) who is over the people is a shepherd and is responsible for his flock; a man is a shepherd in charge of the inhabitants of his household and he is responsible for his flock; a woman is a shepherdess in charge of her husband’s house and children and she is responsible for them; and a man’s slave is a shepherd in charge of his master’s property and he is responsible for it. So each of you is a shepherd and each of you is responsible for his flock.” (Abu Dawud)

 

A contented, confident and well-adjusted child does not come about by accident but is the result of hard work mainly on the part of the parents. It is not enough to send our children to nursery and expect teachers to do our job for us. Primary education comes from the home environment and the first best teachers, are parents themselves. As Muslim parents in a non-Muslim society, we have to work hard to ensure that Islam is the focus of our parenting efforts.

The pre-school years are the most important and rapid of development, so this is the golden opportunity for us to nurture our children and help them on the path to becoming good Muslims of the future. It is a grave mistake to think that children are too young to learn or understand their surroundings. In fact, the opposite is true; the younger the child, the faster they can absorb information. A lack of varied stimuli and unsettled emotional surroundings are major factors in disruptive behaviour. We all want the best for our children, but often either do not know where to start or cannot find the time to implement our intentions. Remember, as parents, you will play a central role throughout your child’s life, but more especially during the formative years when there are fewer external influences.

http://www.telegraph.co.uk/women/womens-business/10214544/The-five-pros-and-cons-of-being-a-working-mother.html

Cons of being a working mother:

  1. Tiredness. There are no words to describe what it is like doing a 10-hour working day with a long commute when you’ve been up half the night with a teething toddler or a hungry baby
  2. When you can hear your child still crying and shouting ‘mama’ as you’re halfway out of the driveway
  3. Missing out – first words, first steps, playdates and classes
  4. Rushing home from work ‘early’ to put toddler girl to bed only to find she fell asleep 10 minutes before you got home
  5. Managing the expectations of colleagues who just don’t get it

http://www.theguardian.com/lifeandstyle/2015/jan/01/mothers-work-children-school-survey

Siobhan Freegard, the co-founder of Netmums, said the needs of young teenagers often takes parents by surprise: “The truth is that the older your children get, the more they need you emotionally. Once they get to secondary school, they also need a great deal of help to organise all the homework and other academic demands they’re suddenly faced with.”

Those surveyed admitted feeling uncomfortable with their choice to give up work with 60% saying they feel embarrassed by the expectation that parents will work more, not less, when their child reaches school-age. Almost 40% said they are made to feel they are “setting a poor example to their child” by not working. Just 20% said they felt their choice meant they were seen as a better parent.

Freegard said: “Mothers – and it usually is mothers – have been trying and failing to talk about this issue for ages. It’s a hidden topic.”

MUST READ: https://www.tes.com/news/school-news/breaking-views/i-have-marked-my-daughter-crying-my-feet-because-there-are-deadlines 

In the United States today, more than half of mothers with young children work, compared to about one third in the 1970s. Working mothers are now the rule rather than the exception. Women have been moving into the workforce not only for career satisfaction but also because they and their families need the income.

Even when there are no problems, however, a two-career family has to deal with issues that do not come up in other families. Parents may feel so divided between family and career that they have little time for a social life or each other. Both parents need to share household and childcare responsibilities so that one will not end up doing most of the work and feeling resentful. Parents will lose an average of about ten work days per year due to the need to tend to a sick child, to care for their child when child care arrangements have broken down, or to take their child to necessary appointments.

So mothers really need to think twice before they resume work after having a child. We often hear the word “necessity” used. ‘I need to work’. Necessity is an abused term, we need to look carefully at what is a necessity. Wanting a luxurious lifestyle isn’t; fabulous car, large extended house, expensive getaways every year. If that is what you want, then sacrifice the welfare of your children for the above – harsh, but true. Your children don’t need holidays nor expensive presents. We look around today, parents have given their children every gadget, toy, doll, bike and game they can imagine having. But, have they given their children sufficient love and care and attention. Nobody said bringing up children was an easy task, nobody said women cannot work *full stop*. But it is different once you have children, you need to understand where your priorities lie, it is with your children. Don’t follow society, don’t follow the women in the magazine, because you deserve better and so do your children. This is a sincere plea from a brother of yours.

http://www.telegraph.co.uk/news/2016/07/07/the-chart-that-shows-how-feminism-is-ruining-womens-lives/

In conclusion, I say that the best role, the most honourable and worthy role for a woman is striving to be a fine wife, a good mother, or both. This role does not only secure the best for a woman in the hereafter but also fits perfectly with her natural disposition. In her study published by Centre for Policy Studies in 2009, Cristina Odone, former deputy editor of The New Statesman (1998-2004) concluded that “far from being committed to a career, the overwhelming majority of women would prefer to opt out of it. Instead of finding satisfaction in full-time work, most women realise themselves in their other roles as carers, partners, community members, and above all mothers”. Furthermore, McIntosh and Bauer concluded that working women are “often felt overwhelmed and unable to keep up with their job and family responsibilities”. They added that “the working mother felt she had two full-time jobs.”  {A thesis presented in partial fulfilment of the requirements for an MEd in the graduate school of Marietta College titled, “Working Mothers Vs Stay At Home Mothers: The Impact on Children.}

I ask our sisters in Islam to embrace their true role in society and reap the huge rewards that Allah has in store for them for fulfilling this role. I ask our brothers to support them in fulfilling this role. When we define a vision for our lives, we are seeking to make a contribution and leave a legacy. Your legacy, sisters is that if you take on the role that Allah has ordained for you, then you will positively affect the future of the Muslim ummah and ultimately the future of the world. That is a legacy beyond measure.

http://uswatulmuslimah.co.za/womens-issues/qaa/748-can-women-work.html

Please see Fatwa above

NB: I am not a sexist or a chauvinist. These are my sincere views for many sisters who seemed to have lost direction and guidance. If there is anything against Islam in this article which is explicit in Qur’an and Hadith, please state the evidence below. I shall happily retract my opinions. I understand many will disagree and disregard this article.

Allah knows best, to Him we turn and seek the truth.

Ismail Ibn Nazir Satia (One who is in dire need of Allah’s Forgiveness, Mercy and Pleasure)

16 Jamadul Akhar 1436

Categories
Shaykh Saleem Dhorat

The Value of Humanity in Islām


14th Jumadal Akhirah 1437 AH ~ Wednesday 23rd March 2016


Please see below an editorial that the respected Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh wrote shortly after the Paris Attacks in November 2015.

 

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Following atrocities committed in the name of Islām, such as those in Paris, once again misconceptions regarding Islām and Muslims make the headlines and infuse tensions in our society. I believe all of us are duty-bound to contribute to efforts that clear these misconceptions and misunderstandings and share the true nature of this beautiful religion.

The value of life

In light of Islām’s teachings of mercy and tolerance, it is impossible that oppression or the taking of innocent life is permitted in any circumstance. The life of every human, Muslim and non-Muslim, is equally precious and sacred. The value of life is captured in the following verse of the Glorious Qur’ān:

…whoever kills a person not in retaliation for a person killed, nor (as a punishment) for spreading disorder on the earth, is as if he has killed the whole of humankind, and whoever saves the life of a person is as if he has saved the life of the whole of humankind… (5:32)

As Muslims, we value human life irrespective of geography, race and gender. We do not distinguish between the poor and the wealthy, women from men, the less able from the able bodied, as a life is a life, hence sacred and precious. Therefore, a loss of life in any corner of the world is a cause of grief and sorrow for every true Muslim.

During such moments we pray to Allāh ta‘ālā, the Creator, that He grants everyone guidance and fills this world with peace and security. For those who have suffered loss of life, may Allāh ta‘ālā grant them patience and courage. If families have lost their breadwinner, may Allāh ta‘ālā safeguard them from want and poverty. May Allāhta‘ālā grant relief to all from oppression and give every human the good fortune to live in peace and prosperity.

When the hearts and minds of humans become corrupt, be they Muslims or non-Muslims, then they no longer remain human. In their eyes, the worth of a human life becomes devalued and no thought is given to who is being killed, how many are killed and how the lives of innocent people, children, the elderly and women are destroyed. There is total contempt for humanity.

We pray that Allāh ta‘ālā grant those involved in killing innocent people, whether they be individuals, groups or governments, the essence of humanity and the ability to recognise the value of human life.

Developing a proper understanding of Islām

Following the tragic events in Paris, there is a significant focus on Islām and Muslims. At this juncture I would urge my fellow citizens, Muslims and non-Muslims, to learn the teachings of Islām from practising Muslims with knowledge; not from the media. Those in the mainstream media, have not studied Islām in the correct manner and therefore do not appreciate the sciences of Islām and the relationship between them. Many times they comment on verses of the Qur’ān and Ahādīth which are out of context, as they are unaware of the method of how to interpret them and as a result reach incorrect conclusions and cause confusion. It is unfortunate that non-Muslims and ill-informed Muslims also express views based on their own interpretation, without the appropriate requisite knowledge. This has led to the distortion of Islām resulting in the misconceptions we see today amongst the general public, with regards to Islām and its teachings.

I therefore urge all Muslims to study and embrace the teachings of Islām and live their lives according to it. We need to deepen our understanding of the true essence of Islām by benefitting from reliable ‘Ulamā and reading authentic literature. This will enable us to spread the correct message to others and explain the true qualities, attributes and characteristics of Islām. We must also ensure our individual mistakes do not tarnish and distort the image of Islām and Muslims. We must all study Islām to the extent that we are able to present and explain, without any hesitation, the Islāmic point of view regarding topics that are commonly misunderstood by non-Muslims.

Bringing a change

We also need to bring a positive change in our lives by wholeheartedly turning to Allāh ta‘ālā and repenting sincerely from the disobedience to Allāh ta‘ālā. Not only have we neglected our Dīn on a personal level, we have also not shared its beauty with others; a major negligence on our part. In our current circumstances Tawbah and Istighfār will be extremely beneficial, as it is stated in a hadīth:

Whosoever holds fast to Istighfār, Allāh will make for him a way out from every difficulty and will grant him relief from every anxiety and will grant him sustenance from where he expects not. (Abū Dāwūd)

Let us refrain from every act of disobedience to Allāh ta‘ālā and become firm on our belief and worship. It is only when we become the personification of Islām through our dealings (mu‘āmalāt), social conduct (mu‘āsharat) and good character (husn akhlāq), that the true merciful and tolerant character of Islām will be observed and appreciated by all.

May Allāh ta‘ālā grant us all the tawfīq. Āmīn.

© Riyādul Jannah (Vol. 24 No. 12, Dec 2015)


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Categories
Spirituality

Jumu’ah: The Weekly Eid

jumuah

Praise be to Allah.

O Allah! Bestow Your special blessings and peace upon the source of divine providence, the adornment of the Day of Resurrection, the treasure of guidance, the decoration of the outfit, the groom of the kingdom, the tongue of the evidence, the intercessor of the Ummah, the leader of the presence, the prophet of mercy, our master, Muhammad (ﷺ).

Prophet Muhammad (ﷺ) once clarified concerning the earth’s history:

God created clay on Saturday, mountains on Sunday, trees on Monday, things entailing labour on Tuesday, and light on Wednesday. He caused animals to spread on Thursday and created Adam after Asr on Friday, the last creation at the last hour [of creation]. (Sahih Muslim, # 1300)

There is no doubt that Friday is an “Eid” or “festival” for the Muslims, as it says in the hadeeth narrated from Ibn ‘Abbas (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “This is a day of ‘Eid that Allah has ordained for the Muslims, so whoever comes to Jumu‘ah, let him do ghusl, and if he has any perfume let him put some on, and you should use the miswak.” Narrated by Ibn Majah, 1098. Ibn al-Qayyim (may Allah have mercy on him) said, describing the special virtues of Friday: Thirteen: It is a day of ‘Eid that is repeated every week. Zaad al-Ma‘aad, 1/369

Thus the Muslims have three Eids: Eid al-Fitr and Eid al-Adha, which come once every year, and Jumu‘ah which is repeated once every week. Rasulullah (ﷺ) said: “Friday is the best of days. It was on this day that  Adam alayhis salaam was created, it was on this day that he was granted entry into jannah, it was on this day that he was removed from Jannah (which became the cause for man’s existence in this universe, and which is a great blessing), and the day of resurrection will also take place on this day.” (Sahih Muslim)

In olden times, the roads and alleys used to be extremely busy in the mornings and at Fajr time. All the people used to go so early to the Jaame musjid and there used to be such a large crowd that it used to look like the days of Eid . Later, when this habit was given up, people began saying that this is the first innovation in Islam. After writing this, Imam Ghazali rahmatullahialayh says: “Aren’t the Muslims ashamed of themselves that the Jews and Christians go so early in the morning to their synagogues and churches on Saturdays and Sundays. Those who are businessmen go so early to the bazaars in order to do their buying and selling. Why don’t the Muslims do the same?” The reality of the situation is that the Muslims have totally reduced the value of this blessed day. They do not even know what day this is, and what a high status it has. How sad it is that the day which was more valuable than eid in the eyes of Muslims of the past, which Rasulullah (ﷺ) was proud of and the day which was not granted to the previous nations has become so dishonoured at the hands of Muslims today and it is such a great ingratitude to the favour of Allah Ta’ala that the consequence of all this can be seen with our very eyes.”

Many Ahadeeth have been narrated from the Prophet (ﷺ) which explain the virtues of Jumu’ah prayer. For example:

1 – Muslim (233) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: “The five daily prayers, and from one Jumu’ah to the next, are an expiation for whatever sins come in between, so long as one does not commit any major sin.” 

It was narrated from Abu Hurayrah that the Prophet (ﷺ) said: “Whoever does ghusl then comes to Jumu’ah, and prays as much as Allah decrees for him, then listens attentively until the khutbah is over, then prays with him (the imam), will be forgiven for (his sins) between that and the next Jumu’ah and three more days.” Narrated by Muslim, 857

Imam Nawawi RH said: The scholars said that what is meant by his being forgiven between the two Jumu’ahs and three more days is that a good deed is worth ten like it, so he will be rewarded with ten Hasanahs (rewards) for each of the good deeds that he did on Friday. Some of our companions said: what is meant by what is between the two Jumu’ahs is from Jumu’ah prayer and the khutbah until the same time on the following Friday, so that it will be seven days, no more and no less, then three days are added making ten in all.

2 – Coming early to Jumu’ah brings a great reward.

Al-Bukhari (814) and Muslim (850) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: “Whoever does ghusl on Friday like ghusl for janabah, then goes to the prayer (in the first hour, i.e., early), it is as if he sacrificed a camel. Whoever goes in the second hour, it is as if he sacrificed a cow; whoever goes in the third hour, it is as if he sacrificed a horned ram; whoever goes in the fourth hour, it is as if he sacrificed a hen; and whoever goes in the fifth hour it is as if he offered an egg. When the imam comes out, the angels come to listen to the khutbah.”

3 – If a person walks to Jumu’ah prayer, for every step he will have the reward of fasting and praying qiyaam for one year.

It was narrated from Aws ibn Aws al-Thaqafi that the Messenger of Allah (ﷺ) said: “Whoever does ghusl on Friday and causes (his wife) to do ghusl, and sets out early, and comes close to the imam and listens and keeps quiet, for every step he takes he will have the reward of fasting and praying qiyaam for one year.”  Tirmidhi, 496; Tirmidhi, 410

Ibn al-Qayyim RH said in Zaad al-Ma’aad, 1/285: “Causes (his wife) to do ghusl” means has intercourse with his wife. This is how it was interpreted by Wakee’.

Mawlana Aqil Sahib (Hafidhahullah), who has written the commentary of Abu Dawud (alDurrul Mandhood) states, in all of the books of Hadith, from all of the different virtues (fadhaail), I find the above Hadith easiest to perform and greatest in reward. 

Hafidh ibn Hajar (may Allaah have mercy on him) said, after quoting the Ahadeeth which speak of the virtues of Jumu’ah prayer:

What we have quoted, when taken all together, indicates that the expiation of sins from one Friday to the next is subject to all the conditions mentioned above being met, namely doing ghusl, cleaning oneself, putting on perfume, wearing one’s best clothes, walking in a calm and dignified manner, not stepping over people, not pushing between two people, not offending others, praying Nawafil prayers, listening attentively and avoiding idle speech. And Allah knows best.
As Jumu’ah starts after Maghrib on Thursday night, one should take advantage of sending ‏Durood & Salawaat to Rasulullah (SAW) on this night. “On Fridays, send Durood abundantly on me, as it is presented before me.” (Abu Dawud)

Rasulullah (ﷺ) said: “Of all the days, Friday is the most virtuous. It is on this day that the trumpet will be blown. Send abundant durood upon me on Fridays because they are presented to me on that day. ” The Sahabah  radiallahu anhum asked: “O Rasulullah! How will they be presented to you when even your bones will not be present after your death?” Rasulullah (Allah bless him & give him peace) replied: “Allah Ta’ala has made the earth haraam upon the prophets forever . ” (Abu Daud)

Book of Deeds (Nasai and Tibrani) – Imam Mustaghfiri (R.A.) narrates that Rasulullah (ﷺ) said : “Whoever recites 100 times Durood on me daily, 100 of his needs will be fullfilled – 30 worldly needs and 70 pertaining to the Akhirah.”

Tabrani narrates that Rasulullah (ﷺ) said : “My Shafaa’ah ( intercession ) will be for him who recites daily ten times Durood on me during the morning and ten times during the evening.”

Umar Farooq (R.A.) said: “Duas remain suspended between the heaven and the earth. It does not proceed upward as long as Durood on Nabi has not been recited”

FULL ARTICLE ON DUROOD:

The importance of Durood/Salawaat ﷺ

Allah’s Messenger (ﷺ) said, “Anyone of you attending the Friday (prayers) should take a bath.” (Bukhari)

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: “Whoever recites Ha-Meem (Surah) al-Dukaan on the night before Friday will be forgiven.” 

It was narrated from Abu Umamah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Whoever recites Ha-Meem (Surah) al-Dukhan on the night before Friday or on Friday, Allah will build for him a house in Paradise.”  al-Tabarani in al-Mu‘jam al-Kabeer (8/264).

 It was narrated by al-Tirmidhi (2889) The Prophet (ﷺ) said: “He who leaves the Friday prayer (continuously) for three Friday on account of slackness, Allah will print a stamp on his heart.” (Abu Dawud).

It was narrated from ‘Abdullah ibn ‘Umar and Abu Hurayrah that they heard the Messenger of Allah (ﷺ) say on the minbar: “Let people stop neglecting Jumu’ah, or Allah will place a seal on their hearts, then they will be among those who are neglectful.” Narrated by Muslim, 865.

“Whoever would like to meet Allah tomorrow as a Muslim, let him regularly attend these five (daily) prayers whenever the call for them is given (that in the mosques), for Allah prescribed for His Prophet the ways of guidance, and they (the prayers) are part of those ways of guidance. I do not think that there is anyone among you who does not have a place where he prays in his house. But if you were to pray in your houses and forsake the Masjids, you would be forsaking the Sunnah of your Prophet (ﷺ), and if you were to forsake the Sunnah of your Prophet you would go astray. There is no Muslim slave who performs Wudu and does it well, then walks to the prayer, but Allah will record one Hasanah (good deed) for each step he takes, or raise’ him one level by it or erase one sin from him. I remember how we used to take short steps, and I remember (a time) when no one stayed behind from the prayer except a hypocrite whose hypocrisy was well known. And I have seen a man coming Supported by two others until he would be made to stand in the row.” (al Nisai)

On this day there is a time when a person’s Lord will answer his du’aa’ – by Allah’s leave. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allah mentioned Friday and said: “On this day there is a time when no Muslim stands and prays, asking Allah for something, but Allah will grant him it” – and he gestured with his hands to indicate how short that time is.  Bukhari, 893; Muslim, 852

“Whoever recites Surah kahf on Friday, a Noor will shine for him until the following Friday.” (Nasai, Bayhaqi, Hakim)
This means that Allah will place special light in his/her heart which will guide them towards good throughout the whole week.

Al-Mannaawi RH said: “It is recommended to read it during the day or night of Jumu’ah, as al-Shaafa’i (may Allaah have mercy on him) stated.” (Fayd al-Qadeer, 6/198)

“Whoever recites the opening ten verses of Surah kahf will be protected from the fitnah of Dajjal” (Muslim)

Another Hadith says: “If Dajjal appears before you, recite the last ten verses of Surah kahf, because they will protect you from his fitnah”.

If anyone learns by heart the first ten verses of the Surah al-Kahf, he will be protected from the Dajjal.(Saheeh Muslim)

The Prophet (ﷺ) said: “Whoever recites three Ayat from the beginning of Al-Kahf he is protected from the turmoil of the Dajjal.” (Tirmidhi).

“If anyone memorizes ten verses from the beginning of Surat al-Kahf, he will be protected from the trial of Dajjal (Antichrist).” Abu Dawud RH said: In this way Hashim al-dastawa’I RH transmitted it from Qatadah RH, but he said: “If anyone memorizes the closing verses of surat al-Kahf.” Shu’bah RH narrated from Qatadah RH the words “from the end of al-Kahf. (Abu Dawud)

Acts to be done:
1: To have Ghusl (Sunnah bath).
2: To use miswaak.
3: To wear clean clothes (preferably white ).
4: To apply Ittar.
5: To proceed early to the masjid.

The earlier a person goes, the more reward he will receive. Rasulullah (Allah bless him & give him peace) said: “On the day of jumu’ah, the angels stand at the entrance of that musjid in which jumu’ah salaat is to be offered. They write down the name of the person who enters the musjid first, and thereafter the name of the person who follows, and they continue doing this . The person who entered first will receive the reward of sacrificing a camel in the path of Allah, the one who followed him will get the reward of sacrificing a cow, thereafter a chicken, thereafter the reward of giving an egg as charity in the path of Allah. Once the khutbah commences, the angels close the register and begin listening to the khutbah.” (Bukhari and Muslim)

6: To walk to the masjid.
7: To sit near the Imam.
8: Not to walk over the shoulder of people to get to the front.
9: not to indulge in vanities during khutbah.
10: To listen to the khutbah attentively.
11: To recite Durood Shareef abundantly.
12: To recite Surah kahf.
13: To perform Salatul Tasbeeh.
14: To make excessive du’as especially between Asr And Maghrib.

Rasulullah (ﷺ) said: “Friday is the “mother” of all days and the most virtuous in the sight of Allah Ta’ala. In the sight of Allah Ta’ala, it has more greatness than Eid ul-Fitr and Eid al-Adha. ” (Ibn Majah)

Rasulullah (ﷺ) said: “The Muslim who passes away on the night or during the day of Friday, Allah Ta’ala saves him from the punishment of the grave .” (Tirmidhi)

Ismail Ibn Nazir Satia (One in dire need of Allah’s Forgiveness, Mercy and Pleasure).

1 Jamadul Akhar 1437

Categories
Spirituality

حضرت شیخ مولانا سليم الله خان زید مجدہ

Rashida Leicester 20170831_231707.jpgحضرت شیخ مولانا سليم الله خان زید مجدہ کي آج بروز جمعرات کے سبق میں طلبائے کرام کو اھم
نصیحت.
(یہ کتاب جو آپکی ختم ہورہی ہے آپ سے صرف ایک بات کہنی ہےاور وہ بات یہ ہے کہ تعلیم کے اس زمانے کے اختتام کے بعد  آپ پر بڑی ذمہ داری عائد ہوجاتی ہے اور اس ذمہ داری کایہ تقاضہ ہوتا ہے.اس ذمہ داری کی وجہ سے آپ پر یہ لازم اور ضروری ہوتا ہے کہ آپ صراط مستقیم پر چلیں.اور صراط مستقیم پر چلنے کے لئے اپنی تمام کوشش اپنی تمام مساعی اسکے لئے استعمال کریں.
اور صراط مستقیم کے لئے سوائے اسکے کوئی راستہ نھیں سوائے اسکے کوئی طریقہ نھیں ہے.کہ حضرات علمائے دیوبند جنکی نسبت پر ہم فخر کیا کرتے ہیں جنکے ساتھ تعلق پر ہمیں خوشی محسوس ہوتی ہے.انھی کے مشرب کو انھی کے مسلک کو انھی کے طریقے کو ہم نھایت مضبوطی کے ساتھ پکڑتے ہیں.
آپکے سامنے بھت چیزیں آئینگی نئی نئی چیزیں آئینگی.
آپکومتاثر کرنے والے لوگ بھت ملینگے لیکن وہ سب دھوکہ ہوگا وہ سب فراڈ ہوگا.آپ ناتجربہ کار ہیں.کوئی تجربہ آپکے پاس موجود نھیں ہے.آپ نے مدارس میں رہ کر تحصیل علم میں اپنا وقت صرف کیا ہے لیکن تجربہ کرنے کے لئے آپ کو موقع نھیں ملا.
اب آگے آپ نکلینگے میدان میں اترینگے جیسا کہ ہم نے عرض کیا کہ بھت بھت چیزیں آپکے سامنے آئینگی بھت نمونے آپ کے سامنے آئینگے بھت چیزیں آپ کو اپنی طرف کھینچینگی اور کئی لوگ آپ کا شکار کرنے کی کوشش کرینگے.یہ ھوگا یہ ھوگا اس سے مفر نھیں ہے.اگر آپ چاھتے ہیں کہ آپ اللہ اور رسول کی مرضی حاصل کریں اگر آپ چاہتے ہیں کہ صراط مستقیم پر آپ چلیں تو میں نے عرض کیا کہ اسکا ایک ہی طریقہ ہے صرف ایک.اور وہ کیا ہے.وہ یہ ہے کہ حضرات علمائے دیوبند جنکو ہم مولانا رشید احمد گنگوھی،مولانا قاسم نانوتوی،مولانا اشرف علی تھانوی،حضرت اقدس مولانا حسین احمد مدنی،مولانا شیخ الحدیث محمد زکریا کاندھلوی یہ نام میں نے آپ کے سامنے لئے ہیں.
ان کے طرز کے علاوہ اگر کوئی آپ کو کسی اور راستے کی طرف راہنمائی کرتا ہے وہ آپ کو ناکام بنانے کی کوشش کرتے ہیں.
آج بھت فتنے ہم پر مسلط ہیں.تجدد کا فتنہ ہے.کئی لوگ آپکو ملینگے دیوبند کی طرف نسبت کرینگے لیکن دیوبند کے مسلک کی جڑیں کاٹنے میں ہمہ وقت مستعد ہونگے.اور تم نھیں پہچانوگے آپ فرق نھیں کرسکیں گے.
اس لئے میں کہتا ہوں کہ سب کو چھوڑو لات مارو فقط جن بزرگوں کا میں نے نام لیا ہے انکے طریقہ پر آپ چلو تو آپ کامیاب ہیں ورنہ آپ نے ب تک جتنا وقت گزارا ہے سب برباد کردیا)

یہ آڈیو کلپ سے سن کر تحریر کیا گیا ہے.
ایڈمن

Categories
Current Affairs articles

InterestED or not InterestED?

http://www.albaraka.co.za/Islamic_Banking/Prohibition_of_interest/Has_Islam_really_prohibited_interest.aspx 

Has Islam really prohibited interest?

bogomil-mihaylov-633910-unsplash.jpgInterest or Ribâ: Which is Prohibited?

Is interest prohibited in Islam? This question is often repeated at different social gatherings because some people tend to argue that it is ribâ which has  been prohibited by Islam and that ribâ is not equivalent to interest.

There is no doubt that what has been prohibited by both the Qurân and the hadîth is ribâ. The Qurán has prohibited it in four different revelations, the first of which (30:39) was in Makkah, and the other three (4:161, 3:130-2 and 2:275-81) were in Madinah. The last of these (2:275-81) came near the end of the Prophet’s life, peace and blessings of God be on him. It severely censured those who took ribâ, and declared them to be at war with God and His Prophet. It also established a clear distinction between trade and ribâ, and enjoined Muslims to forego all outstanding ribâ, enjoining them only to take the principle amount, and to remiss even this in case of the borrower’s hardship.

The Prophet, peace and blessings of God on him, also prohibited ribâ in the most unambiguous words, and condemned not only those who take it, but also those who give it, those who record the transaction, and those who act as witnesses to it. He even equated the willful taking of ribâ with committing adultery thirty-six times or being guilty of incest with one’s own mother.2

Since Ribâ has been censured severely by both the Quran and the Sunnah it is difficult to believe that it would be left so undefined that even after fourteen centuries some people would fail to understand its meaning clearly. Hence, it is necessary to go back to the classical sources of Islam to determine what the term ribâ really stands for.

Ribâ literally means increase, addition, expansion or growth.3IT is, however not every increase or growth which has been prohibited by Islam. Profit also leads to an increase in the principal amount, but it has not been prohibited. So what has been prohibited?

The best person to answer this question is the Prophet himself, peace and blessings of God be on him. He prohibited the taking of even a small gift, service or favour as a condition for the loan.4This answer of the Prophet equates ribâ with what is commonly understood to be interest. This meaning of ribâ has become reflected in the writings of all scholars in Muslim history. There is hardly any classical Qur’an commentary or Arabic dictionary which gives a different meaning. For example, al-Qurtubi (d.671AH/1070AC), indicates that “Muslims are agreed on the authority of their Prophet that the condition for an increase over the amount lent is ribâ, irrespective of whether it is a handful of fodder, as indicated by Ibn Mas’ud, or a particle of grain.”5Ibn Manzur (d.711AH./1311AC) also clearly states in his authoritative dictionary of the Arabic language (lisan al-‘Arab) that “what is prohibited is the extra amount, benefit or advantage received on any loan”.6The term ribâ has, thus been understood from the earliest times to stand for the ‘premium’ that the borrower is requires to pay to the lender along with the principal amount as a condition for the loan or for an extension in its maturity.7This is also the unanimous verdict of a number of international conferences of fuqaha’ held in modern times to discuss the question of ribâ, including the Mu’tamar al Fiqh al-Islami held in Paris in 1951 and in Cairo in 1965, and the OIC and the Rabitah Fiqh Committee meetings held in 1985 and 1986 in Cairo and Makkah resectively.8In the presence of such an overwhelming consensus there is no room for arguing that interest is not prohibited in Islam? A few isolated opinions expressing a different view do not, therefore, create a dent in the consensus.

This gives rise to the question of what is it that confuses some people about its meaning. The reason may perhaps lie in the terms ribâ being used in the Shariah in two different senses, and the difficulty of some people in clearly understanding the meaning and implication of both. The first is ribâ al-nasi’ah and the other is ribâ al-fadl.

Ribâ al Nasiáh

The term nasi’ah comes from the root nasa’a (äÓA) which means to postpone, defer, or wait, and refers to the time that is allowed to the borrower to repay the loan in return for the ‘addition’ or the ‘premium’. Hence ribâ al-nasi’ah is equivalent to the interest charged on loans. It is in this sense that the term ribâ has been used in the Qur’an in verse 2:275, which states that “God has allowed trade and forbidden ribâ (interest).” This ribâ is termed as ribâ al-Qur’an (ribâ specified in the Qur’an) or ribâ al-duyun (ribâ on loans).

The prohibition or ribâ al-nasi’ah essentially implies that the fixing in advance of a positive rate of return on a loan as a reward for waiting is not permitted by the Shari’ah. It makes no difference whether the rate of return is small or big, or a fixed or variable per cent of the principal, or an absolute amount to be paid in advance or on maturity, or a gift or service to be received as a condition for the loan. The point in question is the predetermined positiveness of the return. It is important to note that, according to the Shari’ah, the waiting involved in the repayment of a loan does not by itself justify a positive reward.

There is no room even for arguing that the prohibition applies only to the consumption loans and not to business loans. This is because the borrowing during the Prophets’ times was not for consumption purposes but rather for financing long distance trade. Accordingly, the late Shaykh Abû Zahrah, one of the most prominent Islamic scholars of this century, has rightly pointed out that:

There is absolutely no evidence to support that the ribâ of al-jâhiliyyah [re-Islamic days] was on consumption and not on development loans. In fact the loans for which a research scholar finds support in history are production loans. The circumstance of the Arabs, the position of Makkah and the trade of Quraysh, all lend support to the assertion that the loans were for production and not consumption purposes.9

Even Professor Abraham Udovitch, Ex-Xhairman of the Department of Near Eastern Studies at the Princeton University, has clarified that “Any assertion that the medieval credit was for consumption only and not for production, is just untenable with reference to the medieval Near east.” 10

There is, thus, absolutely no difference of opinion among all schools of Muslim jurisprudence the ribâ al-nasi’ah stand for interest and, is harâm or prohibited. Then nature of the prohibition is strict, absolute and unambiguous. However, if the return on the principal can either be positive or negative, depending on the final outcome of the business, which is not known in advance, it is allowed provided that it is shared in accordance with the principles laid down in the Shari’ah.

Ribâ al-Fadl

While Islam has prohibited interest on loans and allowed trade, it has not allowed everything in trade. This is because it wishes to eliminate not merely the injustice that is intrinsic in the institution of interest on loans, but also that which is inherent in all forms of dishonest and unjust exchanges in business transactions. Anything that is unjustifiably received as ‘extra’ by one of the two counterparties to a trade transaction is ribâ al-fadl, which may be defined in the words of Ibn al-‘Arabî as “all excess over what is justified by the counter-value.”  12

The prohibition of ribâ al-fadl is intended to ensure justice, to remove all forms if exploitation through ‘unfair’ exchanges, and to close all back-doors to ribâ because, according to the unanimously accepted legal maxims of Islamic jurisprudence, anything that serves as a means to the unlawful is also unlawful. Since people may be exploited or cheated in several different ways, the Prophet warned that a Muslim could indulge in ribâ in seventy (= several) different ways. 13This is the reason why the Prophet, peace and blessings of God on him, said: “Leave what creates doubt in your mind in favour of what does not create doubt”, 14and Caliph ‘Umar was inspired to say: “Abstain not only from ribâ but also from ribâh.”15Ribâh is from rayb which literally means “doubt’ or ‘suspicion’ and refers to income which has the sembance of ribâ or which raises doubts in the mind about its rightfulness. It covers all income derived from injustice to, or exploitation of, others.

The Prophet, peace and blessings of God be on him, has indicated, by way of example, at least four different ways of indulging in ribâ al-fadl. The first of these is the exploitation that may take place in trade through the use of unfair means even though trade is by itself allowed. He equated with ribâ even the cheating of an unsophisticated entrant into the market (ghabn al-mustarsil) and the rigging of prices in an auction with the help of an agent (al-najash).16Analogically one may conclude that the extra money earned through such exploitation and deception falls within the ambit of ribâ al-fadl.

Another way of being guilty of indulging in ribâ al-fadl is by accepting a reward in return for making recommendation in favour of a person. This implies that the performance of an apparently charitable act with the intention of making money surreptitiously is also prohibited. The rationale behind this may be that such money-motivated recommendation might give benefit to a person who does not deserve and, thereby, indirectly deprive others who are more deserving.17

A third way of indulging in ribâ al-fadl is through barter transactions because of the difficulty of measuring the counter-values precisely in such transactions. The Prophet, peace and blessings of God be on him, therefore encouraged barter in a monetized economy and required that the commodity to be exchanged on the basis of barter be sold against cash and the proceedings used to buy the needed commodity.

This leads to the fourth way of indulging in ribâ al-fadl which has received the maximum attention of the fuqaha’. A number of authentic ahadith stipulate that if the same genus of commodity is exchanged against each other than the same weight of the commodities should be exchanged (sawa’an bi sawa’in and mithlan bi mithlin or equal for equal and like for like) hand-to-hand (yadan bi yadin). If the commodities exchanged are different, it does not matter if there is difference in weight and quantity, provided that the exchange takes place hand to hand. One of the implications of this requirement is the elimination of the backdoor to ribâ (which is referred to in fiqh as sadd al-dharî’ah). Another implication of these ahadith, as understood by the fuqahâ’, is the prohibition of futures transactions in foreign exchange. However, whether hedging, which is one way of managing the risks involved in exchange rates fluctuations, is possible within the constraints of the Sharî’ah is a question which need the attention of the fuqahâ.

Ribâ al-nasî’ah and ribâ al-fadl are, thus, essentially counterparts of the verse “God has allowed trade and prohibited ribâ “(2:275). While ribâ al-nasiah relates to loans and is prohibited in the second part of the verse, ribâ al-fadl relates to trade and is implied in the first part. Because trade is allowed in principle, it does not mean that everything is allowed in trade. Since the injustice inflicted through ribâ may also be perpetuated through transactions in commodities and currencies, ribâ al-fadl refers uncertainty and speculation. It demands a fair knowledge of the prevailing prices and the quality of goods being purchased or sold on the part of both the buyer and the seller. It necessitates the elimination of cheating in prices or quality, and in measures or weights. All business practices which lead to the exploitation of the buyer or the seller must be effectively eliminated.18

While ribâ al-nasî’ah can be defined in a few words, ribâ al-fadl, interspersing a vast array of business transactions and practices, is not so easy to specify. This what may have prompted ‘Umar, the Second Caliph, to say: “The Prophet, peace and blessings of God be on him, was taken without elaborating it to us.”19The attempt to justify ribâ al-nasî’ah or the interest on loans on the basis of this saying of ‘Umar is absolutely fallacious because the reaction of ‘Umar, by way of caution, was to give up not only ribâ but also ribâh.

It is true that the Prophet specified only a few ways of indulging in ribâ al-fadl and did not indicate all the different ways, as one may have desired. However this was not necessary and not even feasible. Form of injustice and exploitation in trade and exchange of currencies have changed over the centuries and it was not possible for anyone to foresee and specify them all 1400 years ago. The Qur’ân and the Sunnah are there to provide the principles on the basis of which the Ummah can do so. This is the ongoing challenge to all Muslims – to examine their economic practices continually in the light of Islamic teachings and to eliminate all shades of injustice. This is a more difficult task than eliminating ribâ al-nasî’ah. It requires a total commitment and an overall restructuring of the entire economy within the Islamic framework to ensure justice. This was, and is, the unique contribution of Islam. While ribâ al-nasî’ah was well-known in the Jâhiliyyah, the concept of ribâ al-fadl was introduced by Islam and reflects the stamp of its own unflinching emphasis on socio-economic justice.

Concluding remarks

The principal reason why the Qur’ân has delivered such a harsh verdict against interest is that Islam wishes to establish an economic system where all forms of exploitation are eliminated, and particularly the injustice perpetuated in the form of the financier being assured of a positive return without doing any work or sharing in the risk, while the entrepreneur, in spite of his management and hard work, is not assured of such a positive return. Islam wishes to establish justice between the financier and the entrepreneur.

Under these circumstances it is difficult to see how anyone could justify interest in an Islamic society. The difficulty to understand the prohibition comes from lack of appreciation of the whole complex of Islamic values, and particularly its uncompromising emphasis on socio-economic justice and equitable distribution of income and wealth. Any attempt to treat the prohibition of ribâ as an isolated religious injunction and not as an integral part of the Islamic economic order with its overall ethos, goals and values is bound to create confusion.

 

Notes

1Narrated by Muslim from Jâbir and also by al-Tirmidhî and Ahmad. For the full texts and complete references to the ahâdith quoted in this paper, see Chapra 1985, pp. 236-40
2The first hadîh is narrated by Ahmad and Al-Dâraqutnî from Abdallah ibn Hanzalah, while the second is narrated by Ibn Mâjah and al-Bayhaqî (Shu’ab al-Îmân) from Ibn ‘Abbâs.
3See the word Ribâ in Ibn Manzur’s Lisan al-‘Arab; 1968; al-Zabidi’s Taj al-Arus; and Raghib al-Isfahani’s al-Mufradat. The same meaning is also unanimously indicated in all classical Qur’an commentaries.
4The Prophet, peace and blessings of God be on him, said: “If a man extends a loan to some one he should not accept a gift”(Bukhari in his Tarikh and Ibn Taymiyyah in al-Muntaqa). In another hadith the Prophet said:”When one person grants a loan to another and the borrower offers him a dish [of food] or a ride on his camel, he should not accept unless the two of them have been previosly accustomed to the exchange of such favours mutually”(Sunnan al-Bayhaqi, Kitab al-Buyu, Bab Kullu qardin jarra manfa’atan fa huwa ribân). Is it possible to conceive a lower rate of interest than a plate of food or a ride in one’s car?.
5Tafsir al-Qurtubi, 1967, Vol.3, p.241.
6Ibn Manzur, 1968, p.304. See also the commentary on verse 2:275 in Tafsir al-Kabir of Fakhruddin al-Razi, Akham al Qur’an of Abu Bakr al-Jassas, and Akham al-Quran of Ibn al-‘Arabi.
7See, al-Jaziri, Vol. 2, p.245
8See al-Sanhuri, 1953, Vol.3, pp.241-2 and al-Qaradawi, 1994, pp.129-42. See also Abdel Hamid al-Ghazali, 1990, pp.35-60, for verdicts about ribâ geven from 1900-89.
9Abû Zahrah, 1970, pp.53-4.
10Udovitch, 1970, p.86.
12Ibn al-‘Arabî, Ahkâm al-Qur’an, 1957, p.242.
13Reported byIbn Mâjah and al-Bayhaqî – (Shu’ab al-Îmân) from Abû Hurayrah.
14Cited by Ibn Kathîr in his commentary on verse 2:275.
15Reported by Ibn Mâjah and al-Dârimî from ‘Umar ibn al-Khattâb.
16The first hadîth is reported by al-Bayhaqî and al-Suytî (al-Jâmi’al Saghîr) from Anas ibn Mâlik. The second hadîth is reported from Abdallah ibn Abî Awfâ by al-‘Asqalanî in his commentary on al-Bukhârî and by also al-Bayhaqî in his Sunan from Anas ibn Mâlik.
17Reported from Abû Umâmah by Bulûgh al-Marâm on the authority of Ahmad and Abu Dâwûd.
18Several types of sales have been prohibited in the Shariah with the objective of safeguarding the right of both buyers and sellers. Examples are: najash (rigging and collusion), ghabn al-mustarsil (chaeting of an unsophisticated entrant into the market), bay’al-hâdir li al-bâdî and talaqqî al-rukbân (both implying monopsonistic or monopolistic collusion or exploitation to munâbadhah, mulâmasah and muzâbanah (sales involving uncertainty and speculation or gambling). See, for example, al-Jaziri, Vol.2, pp. 273-8 and 283-91).
19Reported by Ibn Mâjah from ‘Umar ibn al-Khattâb

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Current Affairs articles

6 Words You Should Know Before Talking About Islam

http://www.huffingtonpost.com/aseal-tineh/6-words-you-should-know-talking-about-islam_b_9134012.html

02/02/2016 11:39 am ET | Updated Feb 02, 2016

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A lot of the suspicion surrounding Islam comes from a lack of knowledge or understanding of a religion that is still foreign to many people, despite its 1.6 billion followers. Often this lack of knowledge results in the public cooptation of important aspects of the faith.

Words like jihad and shariah have become synonymous with things like terrorism, violence and radicalism, resulting in Muslims being unable to freely use or express these important tenets of their faith.

To help clarify some common misconceptions about one of the world’s largest religions, here is a page from my Muslim dictionary.

Islam
/es-lam/
Is-lam
noun
: peace that comes from submission

Islam derives from the Arabic root consonants s-l-m, which means submission.Islam is also derived from the root word salaam, meaning peace. Islam is thus the submission of oneself to God through which the highest form of peace is attained. Assalaamu alaykum, a common Muslim greeting, is translated from Arabic to be “Peace be upon you.”

Muslim
/muss-lim/
Mus-lim
noun
: one who has submitted

The word Muslim in Arabic is also derived from the same root consonants as Islam, s-l-m. A Muslim is one who has submitted or surrendered; in this religious context, a Muslim is one who has voluntarily submitted to God’s will or God’s decree to achieve peace.

Allah
/uh-luh/
Al-lah
noun
: The God

The word Allah can be broken down into two parts. The al is a prefix definite article that translates to the. The second part luh simply translates to God. Therefore, Allah refers to The God. This is an important clarification to make because Allah is not a God Muslims believe in that is inherently antithetical to other groups’ beliefs; rather, Allah just refers to The God. From an Islamic viewpoint, this is the same God that the other Abrahamic faiths believe in. For example, Christian Arabs would also refer to God as Allah.

Jihad
/jee-had/
ji-had
noun
: a spiritual self struggle

Jihad is derived from the Arabic root word juhud, which means effort. Jihad is thus generally the process of exerting effort and can be applied to nonreligious actions. In the religious context, however, jihad does not mean waging a holy war or engaging in violence. Rather, the greatest form of jihad is an individual’s struggle with the self — the heart, the soul. A Muslim exerts effort in daily life activities — such as pursuing an education or a career — to do and achieve good for the personal process of self-improvement so as to achieve internal peace and closeness with Allah.

Shariah
/sha-ree-a/
sha-ri-ah
noun
: legal reasoning; law

Shariah derives from the root shara’a and refers to a pathway or a path that leads to water. Shariah refers to the pathway upon which the believers should tread so as to reach this source of water i.e. the righteous way of life. The shariah is derived from Quranic revelation, the Prophet Muhammad’s sunnah (Peace be upon him) or his traditions and sayings, and other sources of law and legal reasoning.


Madrasah

/med-ruh-suh/
mad-ra-sah
noun
: a school

The word madrasah derives from the root consonants d-r-s, meaning to learn or to study. Derived from this root, madrasah literally translates into a place where one goes to learn or study. A madrasah, though it can be, is not necessarily exclusively for religious studies; for example, a high school Muslim American student in the United States would refer to her public high school as a madrasah.

The implications of this false use of rhetoric is neither trivial nor inconsequential; rather, it has serious implications for the millions of Muslim Americans living in the United States. This false rhetoric — used by everyone from the 2016 presidential frontrunners to our next door neighbors — contributes to the increasingly unwelcoming and hostile environment and promotes dangerous Islamophobic sentiment.

The use of jihadists to refer to terrorists and Islamism to terrorism is detrimental to American Muslims’ ability to freely and confidently practice and express faith. Reversing the seemingly continuous stream of hatred directed towards Muslims requires fostering a deeper understanding of Islam among Americans, and so I offer to you a page from my Muslim dictionary.

 

30 Rabiul Akhar 1437

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Shaykh Saleem Dhorat

The Legacy of the Madrasah

By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Our children attend madrasahs every evening, yet we as their parents do not attach much significance to them, regarding them merely as places that look after the ummah’s infants. We hold them on a par with nurseries, as places of elementary learning. We should realise though, that as long as we fail to attach importance to them, we will remain ignorant of our children’s development and progress.

The Madrasah’s Legacy

The madrasah is not an insignificant institute. The flame of Īmān (faith) is first kindled in the madrasah. The light of Īmān first permeates the heart of a Muslim child in this environment. It teaches our young children moral values.

It is in the madrasah where we learned that to lie is a very great evil and that we should always speak the truth. It warned us against the use of bad language and that stealing, cheating and oppressing people are wrong. The madrasah taught us not to be a thorn in the side of our parents and to care for the elderly, orphans and widows. It was in the madrasah that we learned that we should be kind to our neighbours, be they Muslim or non-Muslim.

The madrasah even taught us things that we do as adults without paying attention to them, like the simple yet rewarding act of removing an obstacle from a path. The good morals and character we take credit for as adults were acquired through the madrasah. All the teachings we are familiar with and today practice in our lives spring from there. By taking stock of every good deed we are performing and every evil that we detest and avoid, we will be witnessing the legacy of the period of our lives between the age of four or five up to thirteen or fourteen: the years spent in the madrasah.

Madāris Benefit the Nation

The madrasah not only brings our children benefits in relation to the hereafter, it also provides them goodness in this world. Parents too, receive worldly gain: a child that spent its time well at madrasah will become a means of comfort and joy for its parents. The madrasah is a boon for the country as well because it produces good citizens, regardless of whether it operates in an Islamic country or a secular state. At madrasah, children are taught to respect the rights of all people and are warned against involvement in drugs, alcohol, theft, vandalism and all types of antisocial behaviour. It contributes towards a socially cohesive society and is a great blessing for humanity as a whole.   

Prophet Muhammad sallallāhu ‘alayhi wasallam came into this world as a mercy and all his teachings are full of mercy. What is taught in the madrasah is what the Prophet Muhammad sallallāhu ‘alayhi wasallam taught. His life, his character, his dealings – they all form the basis of what our children learn. Every child who attends a madrasah becomes familiar with these Prophetic teachings and is equipped to go on to embody them and serve humanity and work for its betterment.

Parents’ Responsibilities Towards their Children

In order for a child to get the most out of his/her madrasah education, parents need to work in partnership with the madrasah. Parents should not hand over their children to the madrasah and feel that they have fulfilled their share of educational responsibility. Some parents are content with just enrolling their children in any madrasah, but even those that take the time to find one that offers the best ta‘līm (education) and tarbiyah (upbringing) should not feel that after enrolling their child their duty has ended.

It is the parents who will be questioned by Allāh ta‘ālā about their children’s education. If the teachers, principal or the management committee failed in fulfilling their responsibilities, they will also be held accountable for their actions, but the parents will be questioned and held primarily responsible for any negligence regarding their children.

Allāh ta‘ālā will demand the answers to two questions from every parent concerning their child: what ‘ilm (sacred knowledge) did they give him and what ādāb (good manners/social etiquettes) did they teach him? Each mother and father will have to answer for each one of their children. And at that moment, no parent will be able to blame the child’s teacher or madrasah chairman.

It is the parents’ duty to give the correct ta‘līm and tarbiyah to their children. They cannot exonerate themselves from it. In light of this, the parents have to keep a close watch on the performance of their children. In the case of a madrasah not fulfilling its responsibility of educating and nurturing their children, parents should voice their concerns. And if the parents’ concerns are not addressed adequately then they should remove their child and enrol him or her in another madrasah. It is just like when a child becomes sick and we take him to a doctor; we check the progress of the child and if we feel he is not receiving adequate treatment, we talk to the doctor. If, after a couple of such discussions, the condition persists and it seems pointless talking to the doctor any further, we look for a better doctor. Just as the parents are responsible for their child’s physical treatment, they must shoulder the responsibility of their religious upbringing and education too.

Partnership Between Parents and the Madrasah

Parents should also cooperate with the madrasah and try to understand its aims and objectives. If a madrasah emphasises punctuality and regular attendance, with few breaks in between, parents should cooperate. For instance, if the board of scholars or committee of a particular madrasah consider it necessary to decrease holidays to allow enough hours to complete the curriculum, parents should ensure the attendance of their child. The people responsible are aware that if they allow longer holidays, the end result will be academic, religious and social underachievement. Therefore parents should cooperate with the madrasah; a vast amount of time and effort is spent in deciding what is best for our children.

Being involved with both the madrasah and dārul ‘ulūm educational systems, I am of the opinion that it is the madrasah more than the dārul ‘ulūm that is of crucial importance to the Muslim community, since ninety percent of Muslim children will pass through it. Not every Muslim child will participate in tablīgh jamā‘ah, associate himself to a shaykh for spiritual guidance, sit in the company of the ‘ulamā or pursue studies at a dārul ‘ulūm. However, nearly every child will study at a madrasah. This fact is enough for us to understand the primary importance of the madrasah system in educating our children to become good Muslims who will serve as role models for our society.

Therefore we all must work together: the principal, the teachers and the parents. Cooperation will enable us to build a secure future for our coming generations, in which the masājid will continue to be attended, the Dīnī environment we take for granted now will be maintained and society at large will continue to benefit from good citizens. Our children are the future. May Allāh ta‘ālā assist, bless and guide us in this noble task. Āmīn.

Taken from Riyādul Jannah, Vol. 15 No. 12, Dec 2006

© Islāmic Da’wah Academy


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Shaykh Saleem Dhorat

The Value of Humanity in Islām

By Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Following atrocities committed in the name of Islām, such as those in Paris, once again misconceptions regarding Islām and Muslims make the headlines and infuse tensions in our society. I believe all of us are duty-bound to contribute to efforts that clear these misconceptions and misunderstandings and share the true nature of this beautiful religion.

The value of life

In light of Islām’s teachings of mercy and tolerance, it is impossible that oppression or the taking of innocent life is permitted in any circumstance. The life of every human, Muslim and non-Muslim, is equally precious and sacred. The value of life is captured in the following verse of the Glorious Qur’ān:

…whoever kills a person not in retaliation for a person killed, nor (as a punishment) for spreading disorder on the earth, is as if he has killed the whole of humankind, and whoever saves the life of a person is as if he has saved the life of the whole of humankind… (5:32)

As Muslims, we value human life irrespective of geography, race and gender. We do not distinguish between the poor and the wealthy, women from men, the less able from the able bodied, as a life is a life, hence sacred and precious. Therefore, a loss of life in any corner of the world is a cause of grief and sorrow for every true Muslim.

During such moments we pray to Allāh ta‘ālā, the Creator, that He grants everyone guidance and fills this world with peace and security. For those who have suffered loss of life, may Allāh ta‘ālā grant them patience and courage. If families have lost their breadwinner, may Allāh ta‘ālā safeguard them from want and poverty. May Allāhta‘ālā grant relief to all from oppression and give every human the good fortune to live in peace and prosperity.

When the hearts and minds of humans become corrupt, be they Muslims or non-Muslims, then they no longer remain human. In their eyes, the worth of a human life becomes devalued and no thought is given to who is being killed, how many are killed and how the lives of innocent people, children, the elderly and women are destroyed. There is total contempt for humanity.

We pray that Allāh ta‘ālā grant those involved in killing innocent people, whether they be individuals, groups or governments, the essence of humanity and the ability to recognise the value of human life.

Developing a proper understanding of Islām

Following the tragic events in Paris, there is a significant focus on Islām and Muslims. At this juncture I would urge my fellow citizens, Muslims and non-Muslims, to learn the teachings of Islām from practising Muslims with knowledge; not from the media. Those in the mainstream media, have not studied Islām in the correct manner and therefore do not appreciate the sciences of Islām and the relationship between them. Many times they comment on verses of the Qur’ān and Ahādīth which are out of context, as they are unaware of the method of how to interpret them and as a result reach incorrect conclusions and cause confusion. It is unfortunate that non-Muslims and ill-informed Muslims also express views based on their own interpretation, without the appropriate requisite knowledge. This has led to the distortion of Islām resulting in the misconceptions we see today amongst the general public, with regards to Islām and its teachings.

I therefore urge all Muslims to study and embrace the teachings of Islām and live their lives according to it. We need to deepen our understanding of the true essence of Islām by benefitting from reliable ‘Ulamā and reading authentic literature. This will enable us to spread the correct message to others and explain the true qualities, attributes and characteristics of Islām. We must also ensure our individual mistakes do not tarnish and distort the image of Islām and Muslims. We must all study Islām to the extent that we are able to present and explain, without any hesitation, the Islāmic point of view regarding topics that are commonly misunderstood by non-Muslims.

Bringing a change

We also need to bring a positive change in our lives by wholeheartedly turning to Allāh ta‘ālā and repenting sincerely from the disobedience to Allāh ta‘ālā. Not only have we neglected our Dīn on a personal level, we have also not shared its beauty with others; a major negligence on our part. In our current circumstances Tawbah and Istighfār will be extremely beneficial, as it is stated in a hadīth:

Whosoever holds fast to Istighfār, Allāh will make for him a way out from every difficulty and will grant him relief from every anxiety and will grant him sustenance from where he expects not. (Abū Dāwūd)

Let us refrain from every act of disobedience to Allāh ta‘ālā and become firm on our belief and worship. It is only when we become the personification of Islām through our dealings (mu‘āmalāt), social conduct (mu‘āsharat) and good character (husn akhlāq), that the true merciful and tolerant character of Islām will be observed and appreciated by all.

May Allāh ta‘ālā grant us all the tawfīq. Āmīn.

Categories
Marriage

When you thought I wasn’t looking.

babyA message every adult should read because children watch you and do as you do, not as you say.

When you thought I wasn’t looking I saw you hang my first painting on the refrigerator, and I immediately wanted to paint another one.

When you thought I wasn’t looking I saw you feed a stray cat, and I learned that it was good to be kind to animals.

When you thought I wasn’t looking I saw you make my favourite cake for me, and I learned that little things can be the special things in life.

When you thought I wasn’t looking I heard you say a prayer, and I knew that there is a God I could always talk to, and I learned to trust in Him.

When you thought I wasn’t looking I saw you make a meal and take it to a friend who was sick, and I learned that we all have to help take care of each other.

When you thought I wasn’t looking I saw you take care of our house and everyone in it, and I learned we have to take care of what we are given.

When you thought I wasn’t looking I saw how you handled your responsibilities, even when you didn’t feel good, and I learned that I would have to be responsible when I grow up.

When you thought I wasn’t looking I saw tears come from your eyes, and I learned that sometimes things hurt, and it’s all right to cry.

When you thought I wasn’t looking I saw that you cared, and I wanted to be everything that I could be.

When you thought I wasn’t looking I learned most of life’s lessons that I needed to know: to be a good and productive person when I grow up.

When you thought I wasn’t looking I looked at you and wanted to say,’ Thanks for all the things I saw when you thought I wasn’t looking.

By Anon.

Categories
Spirituality

Effects of TV Violence on Children

By Fatima Hachem El Hamoui, March 4, 2015

screenshot_2017-11-19-14-53-45.png
Purpose

The purpose of this post is to attract the parents’ attention to the effects of TV violence on children and to spread knowledge among them in order to help lessen the problems that children might have as a consequence of seeing such violence.

Introduction

It’s obvious that parents are always concerned with the well-being of their children and try their best to provide them with the utmost suitable environment for their growth and development. That’s what parents are responsible for in front of Allah (swt), because they’ll be asked about their upbringing, nurturing, and education. Nonetheless, parents frequently lose control over their children’s safe atmosphere, specially in the presence of all this technology nowadays.

Threats are Everywhere

With all the threats that surround us today, children are the most vulnerable. That’s due to the fact that they still don’t have the mental abilities to analyze the data and input that their brain receives whenever they encounter new things. For this reason, parents are there to help them figure stuff out and guide them to what’s right. However, if parent’s aren’t careful enough, they might be causing their children to unsafely get exposed to inevitable threats they are better off without.

Children have Sensitive Personalities

Like we’re saying, children are known for their unstable personality; they are affected by everything that happens around them. And in the light of all that’s happening around the world, almost everyone is trying to keep up to date with the world’s news, that includes parents who have children. One of the things these parents are not aware of when they are watching news programs, is that their children are likely to be around watching as well. On the other hand, some parents are also interested in watching action and horror movies, and their inattention may end up letting the children watch these kinds of movies with or without them. These programs, whether the news or inappropriate movies, might show content that children are not supposed to see but, if they do, will affect them either by arousing their curiosity to imitate anything they observe, or by making them frightened by what they see.

Imitation

Imitation is one of the characteristics of childhood. Children tend to imitate everyone and everything new they see, even if it is wrong. That is why we see girls imitating their mothers by pretending to cook or by wearing their high heels, and boys imitating their fathers as well. So, when children sit next to their parents while they are watching TV, their attention will obviously be grabbed by certain scenes that show violence, and knowing that children have to examine everything before they become familiar with it, they might decide to try the violence scene without realizing what the consequences could be. For example, when the news programs present certain crimes or murders that happened, the child might copy what he sees, he might hurt himself or anyone else. Therefore, most of the time, such imitations lead to drastic results, because the child is unable to differentiate between what’s right or wrong, what is harmful or not, and what is good or evil.

Frightening Content

Moreover, children might get very scared and terrified when they see this violence. For instance, when a child watches how wars are happening and how planes and cannons are destroying many homes and  killing many people, he will be horrified by what he sees, and eventually these things will be printed in his mind and will be part of his personality later on. In addition, many children cannot sleep and have nightmares when they observe violence and scary stuff. Hence, they will give their parents a hard time at night. Also, children have a wide imagination that will make them, apparently, see things in the dark because of the stored violent images, like imagining that someone is coming to kill them or that a thief is robbing the house. As a result the child might turn out to be a coward, have a weak personality, and maybe have some mental problems.

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Childhood is Delicate, Be Alert

We should admit that childhood is a very delicate stage of life, that is why a child’s life should be full of happy, fun and enjoyable things, and clear of everything that is violent and scary. So, to every parent who cares about his children’s life and personality: keep your kids away from news programs and unsuitable movies, and make sure that they enjoy every part of this stage because it is the foundation of everyone’s life.

Don’t Forget About Adolescence

Just as childhood is very important, adolescence is likewise critical and care-demanding. That’s why you shouldn’t leave adolescents grow in cyberspace, as it poses similar threats on them like any other technology these days. You should also encourage them to improve their academic achievements by acquiring the good habit of taking notes. This could boost their academic performances for sure and they would be actively learning instead of just passively depending on the internet to get their homework done. It’s also very effective to try to help them stay motivated even when they don’t feel like it because it will have a positive impact on their everyday attitude.

Your Responsibility as a Parent

As parents, you have a great deal of responsibilities toward your children. You owe it to your children to keep them protected and comfortable. Allah (swt) says in Surah At-Tahrim, Verse 6:

يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

O, Believers Save yourselves and your dependents from the fire whose fuel are humans and the stones.

So, when a child of yours starts to adopt a certain way of life, it’ll either be a virtuous alteration that will change him into a good human being or a wicked alteration that will change him into a degraded individual. And whatever he turns into is fairly reliant on the upbringing he receives from you. The obligation you have in raising your children is highly essential. That’s why the greatest favor you could do for your children is show them how to be good, well-mannered, faithful, friendly, righteous, generous, just, wise, hard-working muslims, and demonstrate to them that their reference in life is the Qur’an and Sunnah because it’ll teach them everything they need to know in order to live a peaceful and honorable life.

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About the Author: Fatima Hachem El Hamoui  

She’s a Lebanese/Canadian, coffee-loving, web-developing/designing, blogging Muslimah. She’s the owner of the Diaries of The Positive Muslimah which is all about inspiration, motivation, and a positive attitude. You can contact her at ThePositiveMuslimah@gmail.com. She’d love to hear from you any time! You could also get in touch with her on social media: Facebook, Twitter, and Instagram.