Raising Children in Islam

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arents hold enormous leverage in terms of what they teach their children and accordingly how their children grow up as adults. Islam, therefore, hold parents responsible for steering their children’s upbringing according to the guidelines of the Quran and the Prophet’s (sallallahu alaihi wa sallam) traditions. The Prophet (s) said: “Allah (SWT) will ask every caretaker about the people under his care, and the man will be asked about the people of his household” (Nasa’i, Abu Da’ud).

Allah (SWT) states in the Quran about the need to raise families in the light of their end destination, which may be translated in the following words:

“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the commands they receive from Allah, but do that which they are commanded” (Tahrim 66:6).

Children have the right, therefore, to be raised as responsible Muslim adults and parents must ensure that right appropriately. Parents must be conscious and take an active role in guiding their children and families on the path of truth. The Prophet Muhammad (s) said: “Every one of your (people) is responsible, and everyone is responsible for whatever falls under his responsibility. A man is like a shepherd of his own family, and he is responsible for them” (Bukhari and Muslim).

The following are some of the critical areas related to raising children into responsible Muslim adults:

• Give the child a good name

Parents have the responsibility to provide the child with a good name which is in accordance with Islamic traditions. One of the hadith in this context is the one narrated by Naafi’ that Ibn ‘Umar said: The Messenger of Allah (sallallahu alaihi wa sallam) said: “The most beloved of your names to Allah are ‘Abd-Allah and ‘Abd al-Rahmaan” (Narrated by Muslim, 2132).

• Spend appropriately on your children

Parents, and especially fathers, have the responsibility to spend on their children in ways that can help their proper upbringing. It was narrated that ‘Abd-Allah ibn ‘Amr said: The Messenger of Allah (s) said: “It is sufficient sin for a man if he neglects those on whom he is obliged to spend” (Narrated by Abu Dawood, 1692; classed as sahan by Shaykh al-Albaani in Saheeh al-Jaami’, 4481). Another hadith in this context states that ‘Aa’ishah, the wife of the Prophet (s), said: A woman came to me with two daughters and asked me for food, and I could not find anything except one date which I gave to her. She shared it between her two daughters, then she got up and went out. The Prophet (s) came in and I told him what had happened. He said:“Whoever is in charge of any of these girls and treats them well, they will be a shield for him against the Fire” (Narrated by al-Bukhaari, 5649; Muslim, 2629).

• Treat your children fairly

All children within a family have their own rights to be treated fairly. This right was referred to by the Prophet (s) in the saheeh hadeeth:“Fear Allah and treat your children fairly” (Narrated by al-Bukhaari, 2447; Muslim, 1623).

Parents should not show undue preference to their children based on their gender or other criteria. Unfair treatment can arouse a feeling of jealousy and hatred in children that can continue for life and can also lead to bitterness in the child’s heart toward the parents as well. The Prophet (s) referred to this in the hadeeth narrated by Muslim (1623) when he said to the father of al-Nu’maan, “Would you like them to honor you equally?” He said, “Yes.” In other words, if you want them all to honor you equally, then be equally fair to all of them.

Even about the inheritance that children are bound to receive from parents, Allah (SWT) has made it clear that it does not depend on the parents’ wishes but has to be given according to the laws laid down in the Quran:

“Allah commands you as regards your children’s (inheritance)…” (An-Nisa 4:11).

Treat your children with love and mercy

Parents have the obligation to show love and mercy to their children. This will help children to develop normal and stable personalities and will also make it easier for children to love and respect their parents and elders when they grow up. Seeing the Prophet kissing his grandson, a person named Alaqr’a Ibn Habis found this behavior strange and said, “I have ten children, but I have never kissed any of them.” The Prophet (s) replied, “The one who has no compassion will not be treated mercifully” (Bukhari and At-Tirmidhi).

Your children deserve the right to proper education and upbringing

One of the most important facets of raising children is for the parents to provide them with the right training. According to Islamic traditions, the best gift that parents can provide to their children is training that can help them live as responsible Muslim adults fulfilling the rights of Allah and others. This, then, can lead them to succeed in the hereafter as well. The Prophet (sallallahu alaihi va sallam) said, “The best gift to children from parents is their correct training”(Tirmizi).

Educating children in such a way that they can be successful both in this life and the hereafter should be the supreme responsibility of parents. In today’s world, while it is common to see parents focus on the kind of education that can help them toward building the right careers and in making a living, the focus on Islamic education rarely gets its due focus. Depriving children of proper Islamic teachings can prevent children from building a close relationship with their creator Allah, which is the cornerstone of all success in this life and the hereafter. A good religious education grounded in love of their Lord, on the contrary, can help them live a more peaceful life, deal with life’s challenges easily and maturely, and fulfill the rights and obligations of all around them (including the parents themselves), leading the children to grow up as better citizens of their communities and making them an integral part of the overall Muslim Ummah.

The following provide some of the key responsibilities of the parents in terms of raising and training their children:

Inculcating the concept of “La Ilaha Illa-Allah” and Huquq Allah (Rights of Allah)

Parents should inculcate in their children the correct ‘aqeedah of the oneness of Allah followed by all religious acts of worship that are needed for them to get close to Allah. This involves teaching children all rights of Allah, which can come by children fully understanding the concepts of Tawheed. The principles of Tawheed should never be taken lightly because they mark the boundaries of entering Islam. Mu`âdh bin Jabal relates that the Prophet (peace be upon him) said to him: “O Mu`âdh! Do you know what is Allah’s right over His servants and what their right is over Him?” I said: “Allah and His Messenger know best.” He said: “Allah’s right over His servants is that they worship Him without associating any partner with Him in worship, and their right over Him is that He does not punish anyone who worships Him without associating any partner with Him in worship” [Sahîh al-Bukhârî and Sahîh Muslim].

Eeman (belief/faith) in Allah comprises of the following distinct concepts that parents must strive to teach their children:

1. Faith (Eeman) in the Existence of Allah: This refers to believing in Allah – not just any God – but specifically Allah as the supreme being of this universe and all that exists in this universe.

2. Faith (Eeman) in the Rububiyah (Lordship) of Allah – This refers to believing in Allah as the true Lord of this universe and as the controller of all aspects of this universe.

3. Faith (Eeman) in the Uluhiyyah (Worship) of Allah – This refers to singling out only Allah as the one who is worthy of any worship.

4. Faith (Eeman) in al-Asma was-Sifat (the names and attributes) of Allah – This refers to belief in Allah’s names and attributes.

Believing and living life on the concepts of Tawheed not only can lead to ultimate salvation, it can also nurture the love of Allah in the children’s hearts at an early age, which is the essence of our relationship with Allah. The Quran also gives us examples where prophets and the righteous stressed the importance of fulfilling the rights of Allah to their children. As an example, Luqman (alaihis’salam) provided the following instructions to his son as mentioned in the Quran by Allah:

“And (remember) when Luqmaan said to his son when he was advising him: “O my son! Join not in worship others with Allah. Verily, joining others in worship with Allah is a great Zulm (wrong) indeed” [Luqmaan 31:13]. 

As part of this training, parents should also ensure that they train their children on all the rituals of worship including the five times obligatory prayers, fasting, charity, Hajj, reciting Quran, and so on. A hadith in this context clarifies this concept where Mu’adh ibn Jabal narrated that, “I said to Allah’s Messenger (peace be upon him): Inform me about an act which would entitle me to get into Paradise, and remove me away from Hell-Fire. He (the Prophet) said: You have asked me about a matter (which ostensibly appears to be) difficult but it is easy to those for whom Allah, the Exalted, has made it easy. Worship Allah and do not associate anything with him, establish prayer, pay the Zakat, observe the fast of Ramadan and perform Hajj to the (sacred) House (Ka’bah).”

Teaching children about Huqul-Ibad (Rights of other fellow beings)

Huqul-Ibad is about respecting the rights of others and especially understanding others’ rights from an Islamic standpoint. A concise description of fulfilling both Huqooq Allah and Huqooqul Ibaad is found in the following verse:

“Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbor who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful (An-Nisa 4:36).”

For example, children raised in certain non-Muslim cultures may not develop the same respect for parents and elders as mandated in Islam. Children should, therefore, be taught to be respectful and dutiful to their parents, maintain good relations with relatives, and neighbors. Children should also be warned against picking up habits that can lead to disrespecting others. These include backbiting, slandering, lying and abusing others.

Helping children to choose their role models

Role models help people to model their behavior and character after those personalities. Parents should, therefore, help their children choose their role models wisely. When teaching about Islam and its teachings, parents should help their children learn about the lives of the prophets, especially Prophet Muhammad (s), sahaba (prophet’s companions such as Abu Bakar, Umar, and so on), tabieen (the ones who followed the sahaba), other salaf (the likes of Hassan al-Basri, Muhammad ibn Sirin, Umar Ibn Abdul-Aziz, Ahmad bin Hanbal, etc.), and early Islamic scholars such as Ibne-Taymiyyah, Ibn Al-Qayyim, Ibn Katheer, and so on. Learning about these personalities of Islam who actualized the teachings of Islam can help children learn from their knowledge and appreciate the relationship that those individuals developed with Allah and how they lived exemplary lives. While it may be difficult to teach children about each one of them, parents should at a minimum introduce these personalities to their children and how such personalities achieved high status within Islamic circles. Planting the seeds of respect for such personalities at an early age in your children’s hearts will make it easier for them to seek out more knowledge about these personalities of Islam when they get older.

Teach your children skills that lead to earning only Halal (legal)

Parents should spend their time, effort, and resources to help their children make the right choices for earning a living. In doing so, parents should stress the need for their children to pursue career paths that can provide them solely with Halal (legal) living. Islam places enormous emphasis on this subject and these teachings are clearly stated both in the Quran and hadith. In one case, the prophet (s) said:

“…Purify your food, your supplication will be accepted. By the one in whose hand lays the life of Muhammad, verily a servant places a morsel of Haram in his stomach (and as a result) forty days of worship will not be accepted from him.” (Recorded by Imam Tabrani). In another narration, it is narrated that an angel at Bayt al-Maqdis proclaims every day and night: “Whosoever consumes unlawful (haram) food, Allah Most High will not accept his obligatory (fard) and voluntary worship.” (See: al-Kaba’ir of Imam Dhahabi).

Teaching children knowledge of the Quran

In addition to teaching your children recitation of the Quran, knowledge of the Quran will help your children to think beyond the mundane matters of this life and instead develop elevated thinking that can enable them to ponder about critical issues that can help them reconcile the many confusing ideologies that the world will throw at them as they grow up. Getting them to start thinking about the reasons of their existence, their day to day struggles, and where the world is heading to will make them become more prudent in terms of their life’s priorities.

Consider that once when in Madinah, the prophet (s) had to send a group to Yemen for teaching new Muslims there about Islam. The prophet picked Mu’adh bin Jabal as their leader (even though Muadh was very young – perhaps in his early twenties). The prophet said, “The most knowledgeable of my ummah [community] in matters of Halal [permitted, allowed, lawful or legal] and Haram [forbidden] is Mu’adh bin Jabal.” This shows that knowledge of Quran had expanded the horizons of Muadh to such an extent that the prophet (s) himself picked him as a leader for an important expedition.

Teaching children Islamic morals and characters

Besides teaching children the rituals of worship and the rights of individuals, children should be taught Islamic morals, characters, and etiquette from an early age so that it becomes part of their habits. Children should be taught the principles of humility, tolerance, patience, and other such behavioral traits. These personality traits can help any individual tremendously in their lives. For example, teach them about patience and tolerance and dealing with tough situations, and they will be thankful to you for the rest of their lives. Those of us who struggle in life by not having properly learned such conduct may also very well know their value. Children can learn such conduct by learning hadith as well as learning about the lives of the prophet (s) and his companions.

Provide your children a healthy environment for their upbringing

Training children so that they can grow up to become responsible citizens requires that parents actively maintain an atmosphere at home that is conducive to positive learning and upbringing. This, therefore, requires that parents, too, model their lives according to the Islamic way of life. Children can get conflicting messages and thus can get confused when they do not see parents and elders following the instructions that they give to them, or when out of excessive love for them, parents become so indulgent that they turn a blind eye to their sins and fail in checking them.

It is well known that children who are raised in households where argumentation, fighting, and abuse abound, not only learn less but are more prone to develop personality disorders. There is plenty of research that shows that the serious problems of adolescents, including drug abuse, school failure, delinquency and violence, have grown to tragic proportions in part because of the deteriorating environments in which young people are raised.

Conclusion

Parents should put in their best efforts to ensure that their children become true inheritors of Islam, and to keep Islam alive in their lives and their families’ lives after their death. Parental efforts are, therefore, quite instrumental in inculcating the love of Islam and the desire to worship in the right manner. Parents should also recognize that raising good children can be a source of their salvation in the hereafter. This is because if parents raise good Allah-fearing children, those children can constantly pray to Allah for their parents after their death. The Prophet Muhammad (sallallahu alaihi wa sallam) said:

“Upon death, man’s deeds will stop except for three deeds, namely: a continuous charitable fund, endowment or goodwill; knowledge left for people to benefit from; and a pious righteous and God-fearing child who continuously prays to Allah, for the souls of his parents” (Muslim).

Finally, let’s not forget that fulfilling the rights of the individuals prescribed by Allah is part of the limits set by Allah that should be taken seriously. Allah states thus in the Quran:

And treat not the Verses (Laws) of Allah as a jest, but remember Allah’s favors on you (i.e. Islam), and that which He has sent down to you of the Book (i.e. the Qur’an) and Al-Hikmah (the Prophet’s Sunnah – legal ways – Islamic jurisprudence) whereby He instructs you. And fear Allah, and know that Allah is all-aware of everything Quran (2:231).

http://youtu.be/oPHEMoNstIE

About the month of Muharra

The month of Muharram is the first month of the Arabic year, and it is one of the four sacred months of Allah. Allah says in the Quran:


“Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar)….” [Quran, Surah Al-Tawbah 9:36]
The Prophet (peace and blessings of Allah be upon him) said: “The division of time has turned to its original form which was current the day Allah created the heavens and earth. The year consists of twelve months of which four are sacred: three consecutive months, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab of Mudar which comes between Jumada and Sha’baan.” [Hadith mentioned in al-Bukhaari (3167) and Muslim (1679) as narrated from Abu Bakrah (may Allah be pleased with him)]

The Messenger of Allah (peace and blessings of Allah be upon him) said: “The best fasting after Ramadan is the month of Allah Muharram, and the best prayer after the obligatory prayer is prayer at night.” Narrated by Muslim, 1163.
It was proven that the Prophet (peace and blessings of Allah be upon him) did not fast any month in full apart from Ramadan, so this hadith is to be understood as meaning that it is it is encouraged to fast a lot in the month of Muharram, not to fast the whole month.
— End

Nothing happens unless decreed by Allah

The following verses from the Quran show that nothing happens unless ordained by Allah. That includes the good and the bad. The commentary also shows the attitudes that a Muslim needs to adopt in times of hardship and difficulties.
In Surah At-Tawba Allah gives His servants the assurance of His protection. He Says:

Say: “Nothing shall ever happen to us except what Allah has ordained for us. He is our Mawla (protector).” And in Allah let the believers put their trust.)
Quran (Surah Tawba, Verse 51)

In Surah Hadid, Allah (SWT) Makes it more explicit that He decides what is to happen in our lives and that He has a purpose for it. He says:

No calamity occurs on earth nor in yourselves but it is inscribed in the Book of Decrees before We bring it into existence. Verily, that is easy for Allah.
In order that you may not grieve at the things over that you fail to get, nor rejoice over that which has been given to you. And Allah likes not prideful boasters.
Quran (Surah Hadid, Verses 22,23)

Ibn ‘Abbâs narrates:

(The saying:) “Allâh (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)” was said by Ibrâhîm (Abraham) when he was thrown into the fire; and it was said by Muhammad (s) when they (i.e. hypocrites) said (as mentioned to us in the Quran),

“Verily, the people (pagans) have gathered against you (a great army), therefore, fear them,” but it (only) increased them in Faith and they said: “Allâh (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us).” Quran (Surah Aal-e-Imran, Verse 173)
(Sahih Al-Bukhâri, Vol.6, Hadîth No.86).

Ibn ‘Abbas also narrates: Once I was behind the Prophet (s) and he said:

O boy, I will teach you a few words:
(a) Be loyal and obedient to Allâh [worship Him (Alone)], remember Him always, obey His Orders. He will save you from every evil and will take care of you in all the spheres of life.
(b) Be loyal and obedient to Allâh, you will find Him near (in front of you) i.e. He will respond to your requests.
(c) If you ask, ask Allâh.
(d) If you seek help, seek help from Allâh.
(e) Know that if all the people get together in order to benefit you with something, they will not be able to benefit you in anything except what Allâh has decreed for you. And if they all get together in order to harm you with something, they will not be able to harm you in anything except what Allâh has decreed for you. The pens have stopped writings [Divine (Allâh’s) Preordainments]. And (the ink over) the papers (Book of Decrees) has dried.
This Hadith is quoted in Sahih At Tirmidi.

In Tafheem ul Quran, Sayyid Abul Ala Maududi states the following:

“In contrast to the man of the world, whatever the man of God does, he does it to please Him and trusts in Him and not in his own powers nor in material resources. Therefore he is neither exultant over his success in the cause of Allah nor loses heart by failure, for he believes that it is the Will of God that is working in both the cases. Therefore he is neither disheartened by disasters nor is filled with conceit by successes. This is because he believes that both prosperity and adversity are from Allah and are nothing but a trial from Him. Therefore his only worry is to do his best to come out successful in His test. Besides, as there are no worldly ends before him, he does not measure his success or failure by the achievement or failure of his ends. On the other hand, the only object before him is to sacrifice his life and wealth in the Way of Allah, and he measures the success or failure of his efforts by the standard he achieves in the performance of this duty. Therefore if he is satisfied that he has done his best to perform this duty, he believes that he has come out successful by the grace of God, though he might not have been able to accomplish anything from the worldly point of view; for he believes that his Allah in Whose cause he has expended his life and wealth will not Iet go waste the reward of his efforts. As he does not depend on the material resources only, he is neither grieved if they are unfavorable, nor feels exultant when these are favorable. His entire trust is in God Who is the controller of all the resources; therefore he goes on doing his duty even under the most unfavorable circumstances with the same courage and perseverance that is shown by the worldly people unfavorable circumstances alone. That is why Allah asked the Holy Prophet to say to the hypocrites, “There is a basic difference between you and us in regard to the conduct of affairs. We believe that both the good and the bad are from Allah: therefore the apparent result does not make us happy or sad. Moreover, we depend on Allah in our affairs and you depend on material resources: so we are content and happy in all circumstances.”

Reflections on this verse:

• Allah decides whatever happens on earth and in our lives.
• This realization should comfort us that the administration of the whole universe is in the Hands of the Supreme Almighty, and our responsibility is only to lead life as He has directed us to.
• Trust in Allah is the most important aspect of our Faith. Obedience should follow trust.
• Supplications should be offered to Allah Alone, for all decisions are in His Hands.
• Regret about what we missed of fortune is pointless, because if it had been destined for us, we wouldn’t have missed it.
• Complaining about the situation or experience intended for us, however disagreeable, is also futile, for we couldn’t have escaped it whatever we might have done to avoid it.
• Whatever good man meets with and whatever hardship he suffers in the world, are pre-ordained by Allah.
• A true believer is he who does not lose heart in affliction and is not puffed up with pride in good times.
• Rewards promised by Allah can be attained only if we take active part in the conflict with kufr, for that is the criterion which distinguishes true Muslims from hypocrites.
• It is the character of a hypocrite and disbeliever that he is puffed up with pride when Allah favors him with His blessings, behaved boastfully and shows stinginess when called upon to spend in the cause of the same God Who blessed him, and also counsels others to be stingy like himself.
• We should not entertain the delusion that our intelligence and efforts excelling those of others, made us worthy of our good fortune.
• Pride is a vice that Allah wants us to discard.

References: (Tafsir Ibn Kathir and Tafhim al- Qur’an by Sayyid Abul Ala Moududi)

Surah Ikhlas – Importance and Interpretation of the Quranic Verses

Based on the works of Bilal Philips:
This post describes the genealogy and description of God, the Most Merciful as it is described in Surah Ikhlas.

It was revealed by Allah to refute beliefs attributed to Him by misguided people concerning His similitude, form, origin and offspring. For example, those who paint pictures or make statues of Allah are claiming similitude, those who worship others besides Him claim similitude, and those who attribute some parts of His creation to others besides Him claim similitude. However, nothing is similar to Him in His Attributes, His Dominion or His Divinity. Therefore, only He alone deserves to be worshipped by His creatures.
This is described in Surah Ikhlas (Chapter of ‘The Purity”) the verses of which are the following:



The translation and interpretation follows;

(1) Say: “He is Allah, One (the Unique)” This verse represents Allah’s own affirmation of His unique Monotheism, His inimitable Oneness. Thus, the first verse is a command to the Prophet, may the mercy and blessings of God be upon him, and whoever reads or recites this verse to affirm Allah’s Unique Oneness. He is one like whom there is no other. There are many unities in this world, but they all are not unique as each unity has others similar to them. For example, there is one Mount Everest, but there are other tall mountains similar to it. In the case of Allah, there is no other unity similar to Him. All other unities can be divided into parts, while Allah is unique in His Oneness and is as such indivisible.

(2) “Allah, the Self-Sufficient.” Allah’s uniqueness is realized in His self-sufficiency. On the other hand, all created beings have needs and are dependent on others to fulfill their needs. Allah is not in need of any of His creation in any way, as nothing they can do can better or benefit His already perfect state. This attribute of self-sufficiency invites the believers to reflect on the purpose and the goals of their worship. Most people worship as if they are doing God a favor. The purpose of human creation is to worship Allah because all human beings have a need to worship Him. He has no need for or from them. Human beings need to worship and glorify God because obedience to divine law is the key to their success in both this life and the next.

(3) “He does not give birth, nor was He born.” This verse describes another aspect of Allah’s Unique Oneness. False religions generally represent God in human terms by either giving Him human characteristics and or human form. This verse deals primarily with two distinct characteristics of human beings and other living creatures in general: coming into existence by being born and procreating by giving birth. “He (Allah) does not give birth,” because there is nothing similar to him. A child is made from portions (sperm and ovum) of the bodies of its parents which is why it is similar to its parents in form and characteristics. If God gave birth, there would be another god like Him, which His uniqueness has already negated. The Almighty also rejected the concept of having a child from the perspective that bearing offspring usually requires a female partner similar in form to the male. Allah also rejected offspring from the general perspective that it is not befitting, since to have a child would reduce him to the status of His creatures. This answers the question of those who claim that since it is agreed that God can do anything, He should be able to have a son if He wished. It is not befitting because it would make God like His creatures. Furthermore people have children out of a need for help to survive in this material world or out of the need for continued existence through one’s progeny. By describing Himself as self-sufficient, Allah also negated this possibility.
“Nor was He born” subtly rejects the notion that Jesus was God, because he was born. For God to be born, He must first have not existed, which contradicts the basic unique divine attribute of eternal existence.

(4) “And there is nothing equal to Him.” Allah closes the chapter with a restatement of the opening verse. If God is unique, nothing can be equal to Him. If nothing is equal to Him, then He alone is unique. If He alone is Self-Sufficient and all creation is in need of Him, nothing in creation can be equal to Him. If He does not bear offspring, nor did anyone or anything give birth to Him, nothing or no one can be equal to Him as every created being came into existence after a period of non-existence. Every created being has something similar to it, called its pair, or something resembling it, called its equal. If the Creator were from one or other of these species, He would have an equal and a similitude.
Thus, It was revealed by Allah to refute beliefs attributed to Him by misguided people concerning His similitude, form, origin and offspring. For example, those who paint pictures or make statues of Allah are claiming similitude, those who worship others besides Him claim similitude, and those who attribute some parts of His creation to others besides Him claim similitude. However, nothing is similar to Him in His Attributes, His Dominion or His Divinity. Therefore, only He alone deserves to be worshipped by His creatures.

The importance of this Surah is further evidenced by the following ahadith:

Muslim (811) narrated from Abu’l-Dardaa’ that the Prophet (peace and blessings of Allah be upon him) said: “Is any one of you unable to recite one-third of the Quran in one night?” They said, “How could anyone read one-third of the Quran?” He said, “Qul Huwa Allahu Ahad is equivalent to one-third of the Quran.”
Muslim (812) narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Gather together, for I will recite to you one-third of the Quran.” So those who could gather together gathered there, then the Prophet of Allah (peace and blessings of Allah be upon him) came out and recited Qul Huwa Allahu Ahad, then he went in. They said to one another, Perhaps there has been some news from heaven on account of which he has gone inside (the house). Then the Prophet of Allah (peace and blessings of Allah be upon him) came out and said, “I told you that I was going to recite to you one-third of the Quran. Verily it is equivalent to one-third of the Quran.”

Islamic Quotes for High Taqwa

The Prophet (saw) said, “No sin remains minor when accompanied by persistence, and no sin remains major when accompanied by the seeking of forgiveness.”

Al-Amash said, “The one whose capital is God-consciousness (taqwa), tongues will be incapable of describing the fortune that is his piety; and the one whose capital is the dunya, tongues will be incapable of describing the magnitude of his loss of piety.”

Sufyan al-Thawri said, “Every act of disobedience committed due to passion, its forgiveness is hoped for. Every act of disobedience committed due to arrogance, its forgiveness is not hoped for because the root of Satan’s disobedience was arrogance, whereas the root of Adam’s lapse was passion.”

It is said, “Verily passion turns kings into slaves, and patience turns slaves into kings… Do you not see the story of Yusuf and Zulaykha?”

It is said, “Glad tidings to the one whose intellect is his master and whose desire is his slave. And woe to the one whose desire is his master and whose intellect is his slave.”

It is said, “The one who is close to Allah due to his obedience will be a stranger amongst people.”
The Prophet (saw) said, “The root of all sins is love of the dunya and the root of all tribulations is withholding taxes and zakat.”

Abu Bakr al-Siddiq (ra) said, “There are three things which cannot be attained through another three: wealth with hope, youth with dyeing [the hair], and health with medication.”

Umar ibn al-Khattab (ra) said, “Good interaction with people is half of intelligence, good questioning is half of knowledge, and good planning is half of subsistence.”

It is said, “The happiest of all people is he who has a sincere heart, a patient body, and contentment with what he possesses.”

So that was the first ten of the sayings, these are taken from the first two chapters of Preparing for day of Judgement by Ibn Hajar. Here’s 15 more Islamic Quotes…

Yahya ibn Muadh al-Razi said, “Glad tidings to the one who leaves the dunya before it leaves him, prepares for his grave before he enters it, and pleases his Lord before he meets Him.”

Ali (ra) also said, ‘Be in Allah’s estimation the best of people, and in the estimation of your nafs the worst of people, and in people’s estimation just a man from amongst the people.’

Ali (ra) said, “Give to whomsoever you wish and you will become his master; ask from whomever you wish and you will become his prisoner; and do not seek help from whomsoever you wish and you will be his equal.”

Sufyan al-Thawri was asked about the sweetness of closeness to Allah the Exalted. He replied, “It is that you do not find delight in a beautiful face, nice voice, or eloquent tongue.”

A wise man said, “Three things are from the treasures of Allah the Exalted that He does not give except those He loves – poverty, illness and patience.”

The Prophet (saw) said, “The one who comes out of the humiliation of disobedience into the honour of obedience, Allah the Exalted will make him rich without wealth, strengthen him without soldiers, and honour him without a clan.”

Allah revealed to one of the Prophets, “Whoever meets Me [on the Day of Judgement] while he loves Me, I will make him enter My Paradise. Whoever meets Me while he fears Me, I will spare him My Hell. And whoever meets Me and is ashamed because of his sins, I will make the angels who record deeds forget his sins.”

Kab al-Ahbar (ra) said, “Fortresses for the believers are three – the mosque is a fortress, the remembrance of Allah is a fortress, and the reading of the Qur’an is a fortress.”

It is said that, “If Allah wants good for His servant He gives him the understanding of the deen, reduces his attachment to the dunya, and grants him awareness of his faults.”

An ascetic said, “The one who only considers his own opinion as correct will be misguided; the one who thinks he is rich due to his wealth will be impoverished; and the one who seeks prominence through a creature will be humiliated.”

An ascetic said, “The fruits of marifa (knowledge of Allah) are three – being ashamed from Allah the Exalted, loving Him and enjoying his Company.

The Prophet (saw) said, “Love is the basis of marifa, chastity is the sign of conviction, and the peak of conviction is God-consciousness and contentment with what Allah the Exalted has predestined.”

Dhu al-Nun al-Misri also said, “The one who knows Allah the Exalted is a captive, his heart is seeing, and his actions for Allah are many.”

Malik ibn Dinar said, “Remedy three things with three – pride with humility, greed with contentment, and envy with sincere advice.”

Umar (ra) said, “There are four types of oceans – passion is the ocean of sins, the nafs is the ocean of desires, death is the ocean of lives, and the grave is the ocean of regrets.”

That brings us to the end. Hope fully this will increase your taqwa, however it will not come of any use if it is not put in to practice.

Did you like the sayings? Let me know by leaving a comment.

All the quotes were taken from Ibn Hajar’s book, Preparing for the day of Judgement. Read it over at balagha.net.

The story of Luqman from the Quran (and Ibn Kathir)

The story of Luqman is mentioned in Sura Luqman (31:12-19). More about Luqman is stated in Ibn Kathir’s book, “Stories of the Prophet”. A summary of that story is stated below.

Luqman Ibn ‘Anqa’ Ibn Sadun or, as stated by As-Suhaili from Ibn Jarir and Al-Qutaibi, Luqman Ibn Tharan, was from among the people of Aylah (Jerusalem). He was a pious man who exerted himself in worship and who was blessed with wisdom.

Sufyan Ath- Thawri narrated from Al-Ash’ath after ‘Ikrimah on the authority of Ibn ‘Abbas (May Allah be pleased with him) that he was an Ethiopian slave who worked as a carpenter. Qatadah narrated from Abdullah Ibn Az-Zubair that Jabir Ibn ‘Abdullah when asked about Luqman, said: “He was short with a flat nose. He was from Nubia.”

Yahia Ibn Sa’ id Al-Ansari said after Sa’ id Ibn Al-Musayib that Luqman belonged to the black men of Egypt. He had thick lips and Allah the Almighty granted him wisdom but not prophethood. ‘Umar Ibn Qais and Al-A’mash narrated after Mujahid: Luqman was a huge black slave, thicklipped. While he was preaching a man who used to know him saw him and said:  
“Aren’t you the slave of so and so who used to look after my sheep not so long in the past?” Luqman said: “Yes!” The man said: “What raised you to this high state I see?” Luqman said: “The Divine Decree, repaying the trust, telling the truth and discarding and keeping silent regarding what does not concern me.”
(This Hadith was narrated by Ibn Jarir after lbn Hamid after Al-Hakam.)

Ibn Wahb narrates that Luqman’s answer to the question about what had raised his status that people came to him for advice was: “Lowering my gaze, watching my tongue, eating what is lawful, keeping my chastity, undertaking my promises, fulfilling my commitments, being hospitable to guests, respecting my neighbors, and discarding what does not concern me. All these made me the one you are looking at.”
Abu Ad-Darda’ added that Luqman the wise was granted wisdom because he was self-restrained, taciturn, deep-thinking, and he never slept during the day. No one had ever seen him observing trivialities, or foolishly laughing. He was very eloquent and well-versed. He did not weep or cry when all his children died. He even used to frequent the princes and men of authority to mediate. The majority of scholars are of the view that he was a wise man and not a prophet. Moreover, he was mentioned in the Glorious Qur’an and was highly praised by Allah the Almighty Who narrates his advice to his own son in which the first act that he forbids is Shirk (joining others with Allah.)


The Prophet of Allah (S.A.W.S) also referred to Luqman’s saying this to his son,
“O my son! Join not others in worship with Allah, verily joining others in worship with Allah is a great wrong indeed“ (Luqman, 31:13).

The next advice that Luqman gives to his son and to mankind is taking care of parents. He states their rights over the children and tells the children to be kind to their parents even if they were polytheists. However, it is clarified that they should not be obeyed if they are inviting to polytheism. This is followed by: “O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place),” i.e., he forbids wrong to the people even in the slightest way, for Allah will bring it forth and bring him to account on the Day of Resurrection.

Abu Sa’id Al- Khudri reported Prophet Muhammad (S.A.W.S) as saying: “If any of you performs deeds in a solid rock that has no door or hole, his deeds, whatever they are, will come out (to the public).” 

Luqman’s further advice to his son is: “O my son! Aqim-As- Salah (perform As-Salah), enjoin (on people) Al-Ma’ruf (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheists of all kinds and all that is evil and bad),”, i.e., with your hand, with your tongue and if you could not, let it be with your heart (i.e. reject and resent it).

Then, he advised him to observe patience, saying: “and bear with patience whatever befalls you,” for the enjoining of what is good and forbidding the evil, will probably earn enmity from those who resent being corrected (but, the final reward form Allah would surely be his). “Verily, these are some of the important commandments (ordered by Allah with no exemption).” Luqman warns his son against the sin of pride: “And turn not your face away from men with pride,” cautioning against being showy or arrogant.

Further, the advice regarding one’s bearing is: “nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.”

Luqman then advises his son to be moderate in his walking: “And be moderate (or show no insolence) in your walking, and lower your voice,” i.e., if you talk, do not raise your voice very loudly because the braying of the ass is the harshest of all voices.

Abu Hurairah (May Allah be pleased with him) narrated: The Prophet (S.A.W.S) said: “When you hear the crowing of cocks, ask for Allah’s Blessings for (their crowing indicates that) they have seen an angel. And when you hear the braying of donkeys, seek refuge with Allah from Satan for (their braying indicates) that they have seen a Satan” (transmitted by Imam Al-Bukhari in his Sahih).
Other advice given by Luqman has been mentioned in a book titled Hikmat Luqman (Luqman’s Wisdom). From this valuable book, we get the following:

• “On my son! Verily, wisdom has brought the indigent to the courts of kings” (narrated by Damurah after As-Sariy Ibn Yahia).
• “O my son! If you come to a people’s setting, start them with salutation (saying As-Salamu ‘Alaikum (Peace be with you)), then, take a side and do not utter a word till they speak. If you find them observing the Remembrance of Allah, join them. But, if they observe anything else, turn away from them and seek others (who remember Allah Almighty)” (narrated by ‘Abdah lbn Sulaiman after Ibn Al-Mubarak after ‘Abdur Rahman Al-Mas’ udi after ‘Aun Ibn ‘Abdullah).
• “O my son! Take Allah’s Obedience as your trade, and you will gain profits without having any merchandises” (narrated by Saiyar after Ja’far after Malik Ibn Dinar).
• “O my son! Fear Allah and do not let the people notice that you fear Him to gain honor (from them) while your heart is sinful” (narrated by Abul Ashhab after Muhammad Ibn Wasi’).
• “O my son! I have never regretted keeping silent. If words are silver, silence is golden” (told by Hasan after Al-Junaid after Sufyan).
• “O my son! Stay away from evil and it will stay away from you, for evil begets nothing but evil” (told by ‘Abdul Samad and Waki’ after Abul Ashhab after Qatadah).
• “O my son! Choose between gatherings (of people) precisely! If you find a gathering in which Allah is mentioned, sit yourself with them. Thus, if you are knowledgeable, your knowledge will benefit you; but, if you are ignorant, they will teach you; and if Allah wishes to do them good, you will be benefited therewith.
• O my son! Do not sit in a gathering in which Allah is not mentioned because if you are knowledgeable, your knowledge will not benefit you; and if you are ignorant, they will add to your ignorance; and if Allah wishes to afflict them with harm, you will be afflicted with them. O my son! Do not rejoice at seeing a strong man who sheds the blood of the faithful, for Allah appoints for him a killer that does not ever die” (narrated by Imam Ahmed after ‘Abdur Rahman Ibn Mahdi after Nafi’ Ibn ‘Umar after Ibn Abu Malikah after ‘Ubaid Ibn ‘Umair).
• “O my son: Let your speech be good and your face be smiling; you will be more loved by the people than those who give them provisions.” And, he said: “It is stated in the wisdom of the Torah: “Kindness is the head of wisdom.” And, he said: “It is stated in the Torah: “As you show mercy (to others), mercy will be shown to you.” And, he said: “It is stated in the wisdom: “You will gain what you give (or, harvest what you grow).” And, he said: “It is stated in the wisdom: “Love your friend and the friend of your father” (narrated by Abu Mu’awiyah after Hisham Ibn ‘Urwah).
• Luqman advised his son not to befriend a fool for it might give him the impression that his foolishness is being approved of; and not to anger a wise man for he might distance himself (narrated by Dawud Ibn Rashid after Ibn Al-Mubarak after Mu’amir after Abu ‘Uthman).
• Luqman was once asked: “Who is the best one in terms of patience?” He said: “It is the one who practices no harm after observing patience.” Then he was asked: “Who is the best one in terms of knowledge?” He said: “It is he who adds to his own knowledge through the knowledge of others.” When asked: “Who is the best from among the whole people?” he said: “It is the wealthy.” They said: “Is it the one who has properties and riches?” He said: “No! But, it is the one who is generous in doing good when others seek it from him, and, it is the one who does not need anything from others”(narrated by Abdur Razzaq after Mu’amir after Ayyub after Abu Qulabah).
• Yazid Ibn Hamn and Waki’ told us after Abul AShhab about Khalid Ar-Rab’i as saying: “Luqman was an Ethiopian slave who worked as a carpenter. One day, his master ordered him to slaughter a goat and bring him the most pleasant and delicious two parts from it. Luqman brought him the tongue and heart. The master asked: “Didn’t you find anything more pleasant than these?” Luqman said: “No!” After a while, the master ordered him to slaughter a goat and to throw away two of the most malignant parts. Luqman slaughtered the goat and threw away the tongue and heart. The master exclaimed and said: “I ordered you to bring me the most delicious parts and you brought me the tongue and heart, and I ordered you to throw away the most malignant parts and you threw away the tongue and heart, how can this be?” Luqman said: “Nothing can be more pleasing than these if they are good and nothing can be more malicious than these if they are malignant.”
• Dawud Ibn Usaid told us after Isma’il Ibn ‘Ayyash after Damdam Ibn Zar’ah after Shuraih Ibn ‘Ubaid Al-Hadrami after ‘Abdullah Ibn Zaid: Luqman said: “Verily, Allah’s Hand is on the mouths of wise men; none of them speaks but with what Allah assigned for him.”
• Abdur Razzaq told us after Mu’amir after Ayyub after Abu Qulabah that according to Sufyan Ibn ‘Uyaynah, Luqman was asked: ‘Who is the worst of all people?” He replied: “It is the one who does not feel shame if found committing a sinful deed.”
• Abu As-Samad reported to us that Malik Ibn Dianr said: I found some pieces of-wisdom as follows: “Allah Almighty scatters and wastes the bones of those who give religious opinions that go with the people’s lusts and desires.” And, “There is no good for you that you learn something new while you do not practice what you have learned previously. This is like a man who gathered a pile of dry wood, then tried to carry it but couldn’t. Thereupon, he collected a second one.”

Ibn Abu Hatim said: I was told by my father after Al-’Abbas Ibn Al-Walid after Zaid Ibn Yahya Ibn ‘Ubaid Al-Khuza’i after Sa’id Ibn Bashir that Qatadah said: Allah Almighty enabled Luqman to choose between Prophethood and wisdom and he (Luqman) preferred wisdom to Prophethood. Then, Gabriel came while he was asleep and poured the wisdom over him. And, he began to pronounce it the next morning.
Many from among our earlier scholars, foremost among whom were Mujahid, Sa’id Ibn Al-Musayyb and Ibn ‘Abbas (May Allah be pleased with him), were of the viewpoint that Allah’s Statement that reads: “And indeed We bestowed upon Luqman Al- Hikmah (wisdom),” means: discretion and religious understanding. He was not a Prophet and nothing had been revealed to him Al- Wahi (Divine Inspiration).
Quranic Verses related to the story of LUQMAN [Quran: Surah Luqman (31:12-19)]

• And indeed We bestowed upon Luqman Al-Hikmah (wisdom and religious understanding) saying: “Give thanks to Allah.” And whoever gives thanks, he gives thanks for (the good of) his ownself. And whoever is unthankful, then verily, Allah is All-Rich (Free of all needs), Worthy of all praise.
• And (remember) when Luqman said to his son when he was advising him: “O my son! Join not in worship others with Allah. Verily joining others in worship with Allah is a great Zulm (wrong) indeed.
• And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years – give thanks to Me and to your parents. Unto Me is the final destination.
• But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.
• “O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place).
• “O my son! Aqim-As-Salat (perform As-Salat), enjoin (on people) Al-Ma’ruf – (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily, these are some of the important commandments (ordered by Allah with no exemption).
• “And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.
• “And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the asses.”

– End
This story was taken from the summarized version of Ibn-Kathir book available in an e-book form at the following link and source:

Stories from the Quran

courtsey: www.Iqrasense.com.