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Miscellaneous Hadiths

On the Day of Resurrection, there will be no money to compensate
Narrated by Abu Huraira(Radhiallaho anho):
Allah’s Messenger (sallallaahu ‘alaihi wasallam) said, “Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him.”
Sahih Al-Bukhari Vol. 3 : No. 629

The recitation of the Qur’an at dawn
Narrated by Ibn Al Musaiyab(Radhiallah o anho):
Abu Huraira said, “Allah’s Messenger (sallallaahu ‘alaihi wasallam) said,’A prayer performed in congregation is twenty-five times more superior in reward to a prayer performed by a single person. The angels of the night and the angels of the day are assembled at the time of the Fajr (Morning) prayer.”

Abu Huraira added, “If you wish, you can recite: ‘Verily! The recitation of the Qur’an in the early dawn (Morning prayer) is ever witnessed (attended by the angels of the day and the night).’ ” (17.78)
Sahih Al-Bukhari Vol. 6 : No. 241

After listening to the Adhan
Narrated by Jabir bin Abdullah(Radhiallah o anho):
Allah’s Messenger (sallallaahu ‘alaihi wasallam) said, “Whoever, after listening to the Adhan (for the prayer)  says, ‘O Allah, the Lord of this complete call and of this prayer, which is going to be established! Give Muhammad Al-Wasila and Al-Fadila and raise him to Al-Maqam-al- Mahmud which You have promised him,’ will be granted my intercession for him on the Day of Resurrection. ”
Sahih Al-Bukhari Vol. 6 : No. 243

Milking an animal without permission
Narrated by Ibn Umar(Radhiallaho anho):
Allah’s Messenger (sallallaahu ‘alaihi wasallam) said, “An animal should not be milked without the permission of its owner. Does any of you like that somebody comes to his store and breaks his container and takes away his food? The udders of the animals are the stores of their owners where their provision is kept, so nobody should milk the animals of somebody else, without the permission of its owner.”
Sahih Al-Bukhari Vol. 3 : No. 614

O Allah! I seek refuge with You from miserliness
Narrated by Anas bin Malik(Radhiallaho anho):
Allah’s Messenger (sallallaahu ‘alaihi wasallam) used to invoke thus: “O Allah! I seek refuge with You from miserliness; laziness; from old geriatric age; the punishment in the grave; from the affliction of Ad-Dajjal; and from the afflictions of life and death. ”
Sahih Al-Bukhari Vol. 6 : No. 230

one-hundred bad deeds will be wiped off
Narrated by Abu Huraira(Radhiallaho anho):
Allah’s Messenger (sallallaahu ‘alaihi wasallam) said, “If one says one-hundred times in one day: “None has the right to be worshipped but Allah, the Alone Who has no partners, to Him belongs Dominion and to Him belong all the Praises, and He has power over all things (i.e. Omnipotent)” , one will get the reward of manumitting ten
slaves, and one-hundred good deeds will be written in his account, and one-hundred bad deeds will be wiped off or erased from his account, and on that day he will be protected from the morning till evening from Satan, and nobody will be superior to him except one who has done more than that which he has done.”
Sahih Al-Bukhari Vol. 4 : No. 514

Raising Children In An Islamic Way

EVERY child is born on Fitrah (man’s innate disposition to Monotheism), his parents make him Jewish, Christian or a fire worshiper.” (Al-Bukhari and Muslim ) Allah Almighty has entrusted parents with their children. Parents bear the responsibility to raise up their children in the Islamic way. If they do that they will be blessed in this life and in the Hereafter, and if they don’t, they will get bad result during their life and in the Hereafter.

The Prophet (peace and blessings be upon him) is reported to have said : “All of you are guardians and all of you are responsible for things under your guardianship; the ruler is a guardian (managing his state‚s affairs) and he is responsible for things under his care, the man is a guardian over his family and responsible for them, the woman is a guardian of her husband’s house and she is responsible for it. All of you are guardians and responsible for things under your control.” (Al-Bukhari & Muslim)

The Prophet (peace be upon him), did not excuse anyone from responsibility that Allah has put on every individual to build the Islamic society: the ruler is responsible: the man and woman are responsible…. all within their capabilities, domains, and authorities… and the loss of Islam from our Muslim Ummah these days is nothing but a result of the neglect of responsibility.

Men and women, fathers and mothers share the responsibility to raise up, educate, and build the new generation in the correct method and the right way.

Man has in him the good and bad tendencies, so parents must encourage and grow the good tendencies in the child so he can become a useful person that helps himself and his people. Referring to this, Allah Almighty says: “O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones . . .” (At-Tahrim, 66:6)

The protection of yourself and your family from Hell-Fire won’t be with anything but good education, the observance of good morals, and the guidance to nobility.

Islam does not distinguish between male and female with regard to the education requirements. The Prophet (peace be upon him) is reported to have said: “Whoever has a daughter, tutors her on good morals, educates her well and feeds her properly; she will be a protection for him from Hell-Fire.”

What do we mean by good education? The good education means the physical, mental and moral preparation of the child so he can become a good individual in the good society.

Methods for moral upbringing
1- Showing the values of good deeds and their effects on the individuals and society; also showing the effects of bad deeds, all within the child’s capability of understanding.

2- Parents should be a good example in their behavior because children like to imitate their parents in their sayings and their deeds.

3- Teaching the child the religious principles and tutoring him in matters of worship, taking into account the child’s capability of understanding. The Prophet (peace and blessings be upon him) is reported to have said: “Order your children to pray at the age of seven.”

4- Treating children nicely and kindly. The Prophet (peace be upon him) taught us that practically. When he was leading the prayer, his grandson Al-Hasan, son of his daughter Fatimah, may Allah be pleased with them, rode on his back while he was bowing. The Prophet (peace be upon him), lengthened his bow. When he finished his prayer, some attending Companions said, “You lengthened your bow?” Then the Prophet (peace be upon him), answered, “My grandson rode on my back and I hate putting him down quickly.”

5- One of the important things that parents must teach their children is to choose the good company and to avoid the bad one, because children are always influenced by the company they keep. The bad behavior can be easily transmitted through bad company. So the Prophet, peace and blessings be upon him, warned us by saying, “Man is inclined to get influenced by his friend’s manners, so one must be careful in choosing friends.” (Abu Dawud & At-Tirmidhi)

6- Encouraging the child’s sense of belonging to the Muslim Ummah, by teaching him about the brotherhood among Muslims, teaching him to care for Muslims in any land, and that he is part of the Muslim body, to feel joy when Muslims are joyous, to feel sad over Muslims’ sadness, and to do best to achieve the Muslim Ummah’s goals.

All of this can be done practically through:
A- Taking children to Mosques and introducing them to their brothers in Islam regardless of race, language, or origin.

 B- Teaching the children the life history of the Prophet, peace and blessings be upon him, and his Companions and the history of Islam, bearing in mind the child’s capability of understanding.

 C- Encouraging children to sympathize with Muslim problems and to contribute to the solutions such as the poverty problem and to donate some money to the hungry Muslim children.

 D- Taking part in the celebrations and festivals with Muslims, and joining in picnics and developing ties with their Muslim brothers of the same age.

7- Teaching children the love of Allah, His Prophet (peace be upon him), Muslims, and all people. This love will lead to special behavior towards all those loved people.

These are general guidelines to raise our children Islamically, so every Muslim must take care of his children and know the correct path that must be followed. This will help us do the job we are entrusted to do as Allah prescribed, as well as the responsibility the Prophet (peace be upon him), has clarified, with aim of protecting the future generations of Muslims.

Family Relationship In Islam

Islam is a complete way of life. It considers the family the cornerstone of Islamic society. It bases the atmosphere in the family on sacrifice, love, loyalty, and obedience. When we say “family” we mean the traditional definition of it, namely husband, wife and children. Grandparents are also part of the extended Muslim family.

It may be asked here: how does Islam organize family relationships? To answer this, we have to concentrate on husband-wife relationship and parent-children relationship.

As for husband wife relationship the following verse portrays the right Islamic atmosphere:

“And among His Signs is this: He created for you spouses from yourselves, that you may find rest in them, and He ordained between you affection and mercy.” (Qur-an, 30-21)

If we contemplate the Noble Qur-an, we find that it refers to parents-child relationships in four main places. Before it asks children to be good and loyal to their parents, it requires parents to be extremely careful in upbringing their children. In other words it asks parents to do their duty before asking for their rights.

These are the two main chapters of the Noble Qur-an that decide and clearly depict the Islamic relationship between parents and children. It is a relationship based, as we see, on belief in Allah, and feeling that He observes all that we do and that we are accountable to Him even in the bad breath that we may release against our parents when we are angry. Even this has to be controlled.

Let us remember, however, that it is only parents who do their duty, who deserve this honorable treatment of their children. That is why when a parent came to the Prophet (Peace Be Upon Him) and complained to him about the ingratitude of his son, the son said: He was ungrateful to me oh Messenger of Allah, before I showed ingratitude to him. So the Prophet (Peace Be Upon Him) did not blame the son but disliked the attitude of his parent. This is a message to all parents.

The third place in the Noble Qur-an that refers to parents child relationship is in chapter 46 called Al Ahqaf where Allah says:

“And We have enjoined on man to be dutiful and kind toward his parents. His mother bears him with hardship and delivers him with hardship. His bearing and weaning are thirty months, till when he attains full strength and reaches forty years, he says: ‘My Lord! Arouse me that I may give thanks for the favor where with you have favored my parents, and I may do right acceptable unto you. I have turned unto you repentant and Lo! I am one of the Muslims.”

Concerning this type of child the Noble Qur-an has the following comment: “Those are they from whom We accept the best of what they do, and We overlook their evil deeds among the dwellers of Paradise – a promise of truth, which they have been promised (in the world).”

The Noble Qur-an then turns to the other category of or children who are disbelievers and are, as a result, ungrateful to their parents. It declares:

“As for him who said to his parents: Fie upon you both! Do you threaten me that I shall be brought forth (again) when generations before me have passed away! While they too cry unto Allah for help and say: Woe unto you! Believe! Verily, the promise of Allah is true. But he says: This is nothing but fables of the ancient.”

Commenting on this attitude Allah says:

“Such are those whom the Word concerning nations of the jinn and mankind which have passed away before them has effect. Verily, they are the losers. And for each there will be degrees due to what they did; that He may recompense them in full for their deeds! And they will not be wronged.” (Qur-an, 46:15-19).

The forth and last place in the Noble Qur-an that refers to parents-child relationship is what is mentioned briefly in chapter 29 that says:

“We have enjoined on man to be good and dutiful to his parents. But should they strive to make you join with Me that of which you have no knowledge, then obey them not. Unto Me is your return and I shall tell you what you used to do.” (Qur-an, 29:8)

The Roller-Coaster Ride And Key To Patience

As we travel through life, we find ourselves in one of two situations. Either something good is happening in our lives, in which case as Muslims our role is to thank Allah for the blessing, or something bad or something we dislike is happening to us, and our role then is to be patient. This is the formula for a happy life, a life cruising towards earning the pleasure of Allah. Sabr (patience) or Shukr (gratitude), the worry stops here.

The Messenger of Allah (peace be upon him) said:

“Strange is the affair of the believer. Verily, all his affairs are good for him. If something pleasing befalls him, he thanks (Allah) and it becomes better for him. And if something harmful befalls him he is patient (Saabir) and it becomes better for him. And this is only for the believer.” (Saheeh Muslim)

Ibn Al-Jawzi said, “If this world was not a station of tests it would not be filled with sicknesses and filth. If life were not about hardship, then the prophets and the pious would have lived the most comfortable of lives. Nay, Adam suffered test after test until he left the world. Nuh cried for 300 years. Ibrahim was thrown into a pit of fire and later told to slaughter his son. Ya’qub cried until he became blind. Musa challenged Pharaoh and was tested by his people. ‘Isa had no provision except the morsels his disciples provided him with. And Muhammad (peace be upon him) met poverty with patience as his uncle, one of the most beloved relatives to him, was slain and mutilated, and his people disbelieved in him … and the list of prophets and the pious goes on and on.”

Do Not Curse

Hazrat Ibn Umar (Radiallahu Anhuma) reported Allah’s Messenger (Sallallahu Alaihi Wa Sallam) as saying, “The believer is not given to cursing.” A version has “It is noy fitting for a believer to be given to cursing.”
(Tirmizi Sharif)

Hazrat Samura Bin Jundub (Radiyallahu Anhu) reported Allah’s Messenger (Sallallahu Alaihi Wa Sallam) as saying, “Do not invoke Allah’s curse, Allah’s curse, Allah’s anger, or Jahannam on one another.” A version has, “or Hell.”
(Tirmizi Sharif)

Hazrat Abu Dardaa (Radiyallahu Anhu) told that he heard Allah’s Messenger (Sallallahu Alaihi Wa Sallam) say, “When a man curses anything the curse goes upto heaven and the gates of heaven are locked against it. Then it comes down to the earth and its gates are locked against it. It then goes right and left ,and if it finds no place of entrance it returns to the thing which was cursed, and if it deserves what was said (it enters it) ; otherwise it returns to the one who uttered it.”
(Abu Dawood)

Hazrat Ibn Abbas (Radiyallahu Anhu) told that the wind snatched away a man’s cloak and he cursed it, so Allah’s Messenger (Sallallahu Alaihi Wa Sallam) said, “Do not curse it, for it is under command, and if anyone curses a thing undeservedly the curse returns upon him.”
(Tirmizi Sharif,Abu Dawood)

Showing Maturity In giving Da’wah

ALI BIN ABU TALIB said: “Narrate to people what they can understand; do you want Allah and His Messenger to be disbelieved?” (Al-Bukhari)

Ibn Hajr said in Fath Al-Bari, “(In this narration) there is evidence that ambiguous knowledge should not be mentioned amongst the general public.”

Sheikh Muhammad Bin Saleh Al-Uthaymeen explained this very important and often misunderstood point beautifully. After mentioning the instruction of Ali, he states:

It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…”

He goes on to say:

“(The statement of Ali) ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you).

“Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them in stages – bit by bit – until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’

“The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it.

“We learn from this narration that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place.”

– Majmoo’ Fatawa Ibn Uthaymeen, vol.10 pg. 140.