Surat Al-Kawthar (The Abundance) - سورة الكوثر

بسم الله الرحمن الرحيم

108:1

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Indeed, We have granted you, [O Muhammad], al-Kawthar.

108:2

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So pray to your Lord and sacrifice [to Him alone].

108:3

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Indeed, your enemy is the one cut off.

What Islam Says About Children (part 3 of 5): Welcoming the Newborn

Description: The authentic traditions of Prophet Muhammad benefit children and the community.

One of the most important obligations in Islam is for parents to love and nurture their children.  Children have the right to be protected, and the right to learn how to worship and obey God.  As previously discussed children’s rights come into play even before their conception and birth and God warns humankind to protect themselves and their families from the torment of the fire. “O you who believe! Ward off yourselves and your families against a Fire (Hell) …” (Quran 66:6) The birth of a child, male or female, is a cause for great celebration.  In Islam there is certain etiquette involved in welcoming the child into the family and community.  There are a number of  recommended rituals from the authentic traditions of Prophet Muhammad, may the mercy and blessings of God be upon him, that are to be done that ensure the newborn is received properly by the Muslim society.  However, the absence of any or all of these recommended actions does not negate any children’s rights in Islam.  It is recommended that the parents or caregivers do tahneek and pray for the newborn child.  Tahneek means putting something sweet such as dates or honey into the child’s mouth.  One of Prophet Muhammad’s companions, Abu Musa, may God be pleased with him, said, “I had a baby boy and I brought him to the Prophet.  He named him Ibrahem, did tahneek with a date and prayed for God to bless him, then he gave him back to me.”[1] Noted Islamic scholar Imam an Nawawi said that it is recommended to dotahneek with dates for the child when he is born; if that is not possible then to use some similar kind of sweet. The date should be chewed until it becomes soft enough for the baby to suck on it with ease.  The words of the call to prayer are often recited softly into the new born baby’s right ear soon after birth.  The first thing the child hears in this world, are the words of submission to One God.  It was reported that one of Prophet Muhammad’s companions saw him say the call to prayer in the right ear of one of his newborn grandsons.[2]  The newborn child is entitled to a good name.  Names are important; a person’s name conveys meaning and becomes a symbol of that person.  It is recommended that the child be named on the seventh day after his or her birth, however Islamic scholar Ibn al Qayyim said the matter was “wide in scope” and that it was permissible to name the child after birth,  or on the seventh day or at any time before or after those days.[3]  It is usual for the father to name the child however scholars recommend that parents choose the name together.  More important is that the child should be given a good name, such as ‘Abd-Allah or ‘Abd al-Rahmaan. Prophet Muhammad, may the mercy and blessings of God be upon him, said  “The most beloved of your names to God are ‘Abd-Allaah (slave of God) and ‘Abd al-Rahmaan. (slave of the Most Merciful)”[4]  It is also recommended that the child be named after Prophets, or righteous predecessors.  Prophet Muhammad named his own son Ibrahim after Prophet Ibrahim.  He said,  “A child was born to me last night and I called him by the name of my father Ibrahim.”[5] It is forbidden to use names that belong only to God, such as al-Khaaliq (the Creator) and al-Quddoos (the Most Holy), or names which are not befitting for anyone other than God, such as Malik al-Mulook (King of Kings).  It is also forbidden to use names that imply enslavement to any one or anything but God, such as ‘Abd al-‘Uzza (slave of al-Uzza – a pagan goddess), Abd al-Kabah (slave of the Kabah), Abd al-Daar (slave of the House). It is disliked  to use names that have bad or distasteful meanings, or which sound odd, or would cause others to mock a person, or cause him embarrassment.  It is also better not to use names that are associated with sinners or tyrants.  Some scholars also dislike naming children after angels or the names of chapters of Quran. Names have meanings and implied meanings and these meanings will have an effect on the child for good or for bad.  Parents must take great care when choosing an appropriate name for their newborn child. In Islam it is recommended that parents observe the birth of a child with an offering known as the aqeeqah. When a child is born it is commonplace for the family toslaughter one or two sheep and to invite relatives and neighbours to a meal, in order to allow the community to share in the happy event.    Although an aqeeqah is not obligatory it does contain many benefits.  Ibn al-Qayyim, said that the aqeeqah is a sacrifice by means of which the child is brought close to God soon after he comes into this world, it is a sacrifice by which the newborn is ransomed just as God ransomed Ismael with the ram[6]  and it is the gathering of relatives and friends for the Waleemah (feast). One of the rituals pertaining to newborn children and part of the rights due to children is circumcision. It is obligatory for baby boys to be circumcised.  Prophet Muhammad, may the mercy and blessings of God be upon him, said that five things are part of the inherent nature of people.  They are circumcision, shaving the pubic hair, plucking the armpit hair, cutting the nails, and trimming the moustache.[7]  These things are related to purity and essential conditions of prayer and imply complete submission to the will of God. It is from the authentic traditions of Prophet Muhammad that the new born child’s hair be shaved and that the weight of the hair be given in gold or silver to charity[8].  It is sufficient to estimate the weight and give the equivalent  amount in currency. Welcoming the newborn child into the family and community is more than a celebration; the rights and rituals performed serve to remind believers that children in Islam have rights.  Whether the parents are alive or deceased, present or absent, known or unknown the child is entitled to be cared for and raised in security, surrounded by God’s love and laws.  Next week we will discover and explore the rights of children as they grow into adulthood.

What Islam Says About Children (part 2 of 5): Children are Blessings not Possessions

Description: Preparing for the birth of a child.

Islam is a holistic religion that covers all aspects of life.  Spiritual, emotional and physical needs are all dealt with equally, one is not more important than the other.  In fact, for a person to be spiritually healthy one’s emotional and physical needs must be taken care of.  This is not restricted to adults; the rights and the needs of children are of paramount importance.  As we discovered in the previous article children’s rights come into play even before conception. When man and woman make the decision to marry and start a family they are securing their future children’s rights.  Prophet Muhammad, may the mercy and blessings of God be upon him, advised his companions and all believers to make the following supplication to God before having sexual intercourse.  “I begin with the Name of God!  O God! Protect me from Satan and protect what You bestow upon us (our offspring) from Satan.”[1] Once a child is conceived it is important to remember that this is a trust from God. Although the child is most certainly a blessing, it is not a possession.  He or she has God given rights that must be fulfilled. Throughout the pregnancy, the expectant parents must take care to prepare for the new arrival.  The mother must take care of herself by eating the correct food, getting the required amount of rest, and seeking medical aid when needed.  Preparing for birth also includes remembering God and seeking His aid. “O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation.” (Quran 3:38) “It is He Who has created you from a single person (Adam), and (then) He has created from him his wife Eve, in order that he might enjoy the pleasure of living with her. When he had sexual relations with her, she became pregnant and she carried it about lightly. Then when it became heavy, they both invoked their Lord (saying), “If You give us a child, good in every aspect, we shall indeed be among the grateful.”  (Quran 7:189) “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the pious.” (Quran 25: 74)  Muslims believe all children are born submitting to God, this means they are born innately inclined to love and worship God alone.  In his traditions, Prophet Muhammad, may the mercy and blessings of God be upon him, made this very clear.  He said that no child is born except on his true nature (Islam) and that his parents may choose to give him/her a different religion other than submission to One God.[2] When a child is born it is a cause for much happiness and celebration.  In Islam there is no preference for either a male or female child.  Quran says that both the male and the female were created from a single person (Adam) and that are equal except in terms of piety and righteousness. “And God said, ‘Oh humankind!  Be dutiful to your Lord, Who created you from a single person (Adam) and from Him (Adam) He created his wife (Eve), and from them both He created many men and women.” (Quran 4:1) Islam was revealed at a time when the Arabs practiced infanticide and would often bury their female babies alive. This was an ignorant practice and Prophet Muhammad stated categorically that female children are a blessing and that raising them to be righteous believers is a source of great reward. “And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief! He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonour or bury her in the earth? Certainly, evil is their decision.” (Quran 16:58 & 59)  We have also learned much about the Islamic view of children from Prophet Muhammad’s beloved wife Aisha.  Traditions narrated by her show clearly that male children should not be preferred over female children and that raising daughters is a source of great reward. A lady along with her two daughters came to me (Aisha)  asking for some alms, but she found nothing with me except one date which I gave to her and she divided it between her two daughters, and did not eat anything herself, and then she got up and went away. Then the Prophet came in and I informed him about this story. He said, “Whoever is put to trial by having to raise daughters and he treats them generously (with benevolence) then these daughters will act as a shield for him from Hell-Fire.”[3] “Whenever a child was born among them, Aisha would not ask if it were a boy or a girl.  Instead she would ask, ‘Is the child healthy (and without defect)?’ If she was told, ‘Yes,’ she would say, All praise is for Allah, Lord of All the Worlds.’ When the great day arrives, a new life joins the imperfect world.  He is placed into the hands of his parents and becomes entitled to even more rights.  Islam sets out very clearly that there are ways of welcoming and dealing with infants and children.  They are entitled to have their physical and emotional needs met and they are entitled to being taught how to worship, love and maintain a connection to God. Parents, extended families, guardians and the Muslim community at large have been given a trust, a tiny life completely dependent upon its caregivers for protection and care.  For  many children the world is immersed in terror.  Hunger, pain, suffering, torture, sexual abuse, and other horrors are the realities of life.  When their small attempts to reach for comfort are rejected or their cries are silenced God is watching, and angels are recording. In part 3 we will discuss the manners of welcoming a newborn child into the world and Islam.

Surat Al-Kāfirūn (The Disbelievers) - سورة الكافرون

بسم الله الرحمن الرحيم

109:1

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Say, "O disbelievers,

109:2

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I do not worship what you worship.

109:3

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Nor are you worshippers of what I worship.

109:4

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Nor will I be a worshipper of what you worship.

109:5

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Nor will you be worshippers of what I worship.

109:6

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For you is your religion, and for me is my religion."

Giving Thanks to Allah

Giving Thanks to Allah

The Almighty says: "Remember Me, I remember you; Be thankful and not ungrateful." [Qur'an 2:152].There is an emphasis on God-consciousness and on Gratitude in this divine injunction. This makes us realize that ...

• Gratefulness is a matter of the heart and truly grateful people are more spiritually aware and are more likely to appreciate the interconnectedness of personal life to human interdependence. 
• True thankfulness to Allah means that we sincerely thank Him for his innumerable blessings; not by reminding others of what we have done in His Name. 
• Gratitude is indeed the spiritual activity of the sanctified heart of a humble person.

Being thankful/grateful is an essential part of our faith and way of life. There are over seventy verses in the Qur'an pertaining to thankfulness. We must realize that as we journey through life we find ourselves in basically one of two situations; moments of ease for which we ought to be thankful, and moments of trials and tribulations through which we ought to patiently persevere. Prophet Muhammad [pbuh] therefore said: "How wonderful is the case of a Believer; If something good happens, he expresses gratitude; that is good for him - If adversity befalls him, he is patient and that too is good for him."

Thankfulness to the Creator

There are basically four words in the Arabic language, which are used in varying degrees to signify thankfulness, adoration, and praise. These are shukr, thanaa', mad, and hamd.

Shukr expresses recognition of benefits, gratitude, and thankfulness for favors received. Thanaa' denotes repetitive public acknowledgements. Madh means adoration. Hamd is neither pure madh (praise) for madh can be false; nor simply shukr (gratitude) but rather more than a combination of both. Hamdh implies admiration, sincere adoration, and heartfelt gratitude, expressed with humility. Hamd can therefore not be directed towards any other than Allah. "The ultimate form of praiseworthy gratitude is due to Allah, Cherisher of all existence" [Qur'an 1:2]

The concept of being grateful to Allah, is to realize and acknowledge that every kind of grace and favor is granted ultimately by Allah. In the Qur'an, [Qur'an  2:152] and [Qur'an  14:7] the opposite of shukr being grateful/thankful is defined by the term kufr disbelief, which is synonymous here with being ungrateful. This definition indicates the importance attached to being grateful and equates thankfulness to worship. "O you who believe! Eat of the good things that We have provided for you, and be grateful to Allah, if it is Him you worship". [Qur'an 2:172] The choice of a person in this world being grateful or ungrateful is explicitly considered a clear sign of faith or disbelief. "If you would calculate up the favors of Allah, never would you be able to enumerate them: Allah is Oft-Forgiving, Most Merciful." [Qur'an 16:18] Let alone counting up the favors of Allah, it not conceivable to categorize them. Since there is no limit to the favors of Allah, a believer should unceasingly keep himself occupied with the remembrance of Allah and express his gratefulness to Him. 

Some people wait for special occasions only to render thanks to Allah; settlement of a major problem, recovering from a serious sickness, often before (but rarely after) exams ... However, if one reflects for a moment, he would instantly comprehend that he is always surrounded with infinite favors, at every moment, every minute, there is an uninterrupted flow of favors reaching him; life, good health, intelligence, consciousness, five senses, the air we breathe; in brief, everything that makes life possible is given to the human being as a ni'mah/favor and an amaanah/trust. In return for all these, a person is expected to serve Allah in gratitude. Those who are heedless of these favors and accordingly neglect to turn to Allah for expressing their gratefulness, only acknowledge the importance of these favors when they are deprived of them.

Thankfulness to Creation

Being grateful is to render one's thanks to someone who has shown favor, to express gratitude and to appreciate. The ethical dimension to gratitude demands genuine thankfulness proportionate to the blessings received, never to deny those blessings nor devalue the worth of those who so bless us. It is perchance with this in mind that our beloved Prophet reminded us: "Whosoever is not thankful to people is not thankful to Allah." Prophet Muhammad (pbuh) was asked, "Who are the best of people?" He said: Those who are cheerful when they do good, who are repentant when they do wrong, who are grateful when they receive, who show patience when in difficulty and pardon when they are angered."

What Islam Says About Children (part 1 of 5): God Guarantees the Rights of Children

Description: Even before birth, children’s rights are respected.

Islam is a religion revealed by God for all people, in all places, at all times.  As such, Islam is accessible to everybody and is particularly mindful of the importance of respect, rights, and responsibilities.  The words of the Quran and the authentic traditions of Prophet Muhammad, may the mercy and blessings of God be upon him, contain the rights and responsibilities granted by God to humankind.  They are not subject to the whims and desires of men or women therefore they do not change.  These unique rights mentioned in Islam also include the rights of children.  Children’s rights are not guaranteed by the actions of their parents, their communities, or even their governments.  God Himself guarantees children’s rights. Islam establishes a legal framework, and embodies a code of ethics, designed to protect the rights of an individual including his or her right to live in a secure society.  For children, security is of the upmost importance.  The rights of a child begin even before birth; in fact they begin before conception. The Quran and the authentic traditions of Prophet Muhammad make it clear that two people should not enter into a marriage carelessly.  A great deal of thought and preparation is necessary before man and woman commit to each other and to the family that may result from their union.  Prophet Muhammad was heard to say, “A woman may be married for four reasons: her wealth, her lineage, her beauty, and her religious commitment.  Marry the one who is religiously committed.” If a man and a woman have both dedicated their lives to worshipping and pleasing their Creator then the rights of any children they may have are automatically guaranteed.  Worshipping God means obeying His commandments and His commandments include securing the rights of the child.  By marrying rather than having an illicit relationship the couple has already begun to secure the rights of their future children.  A child has the right to know and understand his or her lineage. Once a child is conceived, it has the right to life.  The Quran makes it very clear that all life is sacred.  It is never permissible to terminate a pregnancy because one fears being unable to financially support a child or another child.  It is God, who is the Provider and Sustainer of all life. “...kill not your children because of poverty - We provide sustenance for you and for them”. (Quran 6:151) When making a decision to terminate a pregnancy it is important to remember that having a child is a blessing from God and all such blessings should be accepted with joy and gratitude.  There are many people in the world today who are not able to have children, therefore when God blesses a family with one, it should be a cause for celebration and happiness.  However, children are not toys or possessions.  With them comes great responsibility. The Quran and the authentic traditions of Prophet Muhammad, may the mercy and blessings of God be upon him, speak clearly about the responsibility that comes with raising a child.  It is an obligation upon the believers to raise and care for children by bringing them up as moral, righteous human beings.  Secure in the knowledge that they are valued members of the human race, and their particular families.  Neglecting this duty could potentially lead a person away from the path of righteousness and away from God. “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 God, but do that which they are commanded” (Quran 66:6) Prophet Muhammad said, “Each of you is a shepherd and each of you is responsible for his flock.  The ruler is a shepherd and is responsible for his flock.  A man is the shepherd of his family and is responsible for his flock.  A woman is the shepherd of her husband’s household and is responsible for her flock”.[1] Caring for and raising children in the proper manner is a duty on parents and it is not always easy.  In fact, God reminds us in the Quran that children may even be a great trial for their parents.  The triumphs and tribulations of life are a test and children are no exception.  They can bring great joy and at times they can bring great sadness as well.  God in His infinite wisdom never leaves a human being alone and unable to face all of life’s trials. “Your wealth and your children are only a trial, whereas God, with Him is a great reward (Paradise).” (Quran 64:15) Following the teachings of Islam enables a believer to face all life events including the trials the tribulations and the triumphs.  The correct Islamic advice for raising and rearing children covers all aspects of life.  Just like Islam itself, it is holistic advice.  Physical, emotional, and spiritual wellbeing are all of equal importance.  It is interesting to note that Islam has always covered the rights of children. The Islamic view of childhood states that it is a unique period in an individual’s life.[2]  This is in sharp contrast to western/European ideology where the concept of childhood was not addressed until the 16th century.[3]  It is not that the west did not have children or young people but rather they considered them to be small adults with the same needs and wants as adults. Throughout Islamic history and in Islamic literature the rights and responsibilities pertaining to children are clear cut.  Parents, families, and communities have certain responsibilities towards children.  Many of them are obligatory, and on the Day of Judgement, God will question adults about the treatment of their children.  The late Islamic scholar, Sheikh Uthaimeen, may God have mercy on him, described children as a trust given to parents by God.  He also said that children are to be well fed, well-groomed, properly dressed for seasons and appearance.  Children are entitled to education, religious learning, and spiritual guidance.  Their hearts must be filled with faith and their minds entertained with proper guidance, knowledge, and wisdom.  With that in mind, the following series articles will guide us through child care in Islam.

Surat An-Naşr (The Divine Support) - سورة النصر

بسم الله الرحمن الرحيم

110:1

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When the victory of Allah has come and the conquest,

110:2

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And you see the people entering into the religion of Allah in multitudes,

110:3

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Then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance.

Surat Al-Masad (The Palm Fiber, Flame) - سورة المسد - meaning

Surat Al-Masad (The Palm Fiber, Flame) - سورة المسد - meaning

بسم الله الرحمن الرحيم

111:1

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May the hands of Abu Lahab be ruined, and ruined is he.

111:2

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His wealth will not avail him or that which he gained.

111:3

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He will [enter to] burn in a Fire of [blazing] flame

111:4

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And his wife [as well] - the carrier of firewood.

111:5

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Around her neck is a rope of [twisted] fiber.

The Family in Islam in Brief

Description: The fruits of a stable family system.

The family, which is the basic unit of civilization, is now disintegrating.  Islam’s family system brings the rights of the husband, wife, children, and relatives into a fine equilibrium.  It nourishes unselfish behavior, generosity, and love in the framework of a well-organized family system.  The peace and security offered by a stable family unit is greatly valued, and it is seen as essential for the spiritual growth of its members.  A harmonious social order is created by the existence of extended families and by treasuring children.

Surat Al-'Ikhlāş (The Sincerity) - سورة الإخلاص-meaning

بسم الله الرحمن الرحيم

112:1

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Say, "He is Allah , [who is] One,

112:2

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Allah , the Eternal Refuge.

112:3

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He neither begets nor is born,

112:4

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Nor is there to Him any equivalent."

Children and Relatives--The Cohesive Nature of the Family (part 4 of 4):

Children and Relatives--The Cohesive Nature of the Family (part 4 of 4): 

Description: The rights of children upon their parents, and the emphasis Islam gives in maintaining good relations with other relatives.

The Children It is clear from many verses in the Quran that having children is considered a blessing from God.  Hence, God says while recounting some of his blessings upon humankind: “God has made for you wives of your own kind, and has made for you, from your wives, sons and grandsons, and has bestowed on you good provision.  Do they then believe in false deities and deny the Favor of God (by not worshipping God Alone).” (Quran 16:72) Thus, one finds the prophet Zachariah praying to God that He bestow upon him children (Quran 3:38).  In addition, having children is something known to be beloved to parents.  Thus, God says: “Wealth and children are the adornment of the life of this world...” (Quran 18:46) At the same time, though, every parent must realize that having children is a great responsibility and trial from God.  God has said: “Your wealth and your children are only a trial, whereas God—with Him is a great reward (Paradise).” (Quran 64:15) God also says, “O you who believe, guard yourselves and your families from the Hell‑fire whose fuel is men and stones…” (Quran 66:6) The meaning of this verse was reiterated by the Prophet Muhammad, may the mercy and blessings of God be upon him, when he said: “All of you are shepherds and all of you will be asked about your wards...  The man is responsible for his household and will be asked about his responsibilities.  The wife will be asked about the house of her husband and her responsibilities.”[1] Islam, therefore, fills the human with appreciation for being blessed with a child while at the same time realizing that this child is a heavy responsibility.  The parents must care for the child and bring the child up in the best possible manner, trying to protect the child from the Hellfire. Muslim scholars consider that the rights of children appear long before they are even conceived, via the selection of a pious and righteous spouse.  This is the first step in providing a good household and environment for the child.  Around the time of the child’s birth, there are other important obligations, such as giving the child a good name and offering an animal sacrifice on the child’s behalf.[2] Beyond that, the most important rights of the child include: (1)  being maintained and provided for in a healthy manner; (2)  being taught the tenets of the religion; (3)  being treated with compassion and mercy; (4)  being just among multiple siblings; and (5)  having a good example set for them by their parents. Other Relatives A family also includes siblings and other kinfolk.  Islam has certainly not ignored any of the relatives of an individual.  In numerous places in the Quran, God emphasizes the importance of treating one’s relatives in a good and kindly fashion.  God says, for example: “Worship God and join none with Him in worship, and do good to parents, kinsfolk…” (Quran 4:36) God also speaks about spending on one’s relatives: “They ask you (O Muhammad) what they should spend.  Say: Whatever you spend of good must be for parents and kindred…” (Quran 2:215) God also says: “It is not piety that you turn your faces towards east and (or) west (in prayers); but Al-piety is (the quality of) the one who believes in God, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk…” (Quran 2:177) The Prophet Muhammad was requested: “Inform me of a deed that will take me closer to Paradise and distance me from the Hell-fire.”  He replied, “Worship God and do not ascribe any partner to Him, establish the prayer, give the zakat and keep the ties of kinship.”[3] Keeping the ties of kinship refers to doing good towards them with one’s speech, actions and wealth.  It includes kind words, visits, charity and generosity.  It also includes keeping any harm from coming to them and doing one’s best to bring happiness to them. The Muslim must understand that keeping the ties of kinship is an obligation and not simply a meritorious act.  In the Quran, God praises those… “…who join that which God has commanded to be joined (i.e. they are good to their relatives and do not sever the bond of kinship), fear their Lord, and dread the terrible reckoning” (Quran 13:21) The Prophet said: “The one who cuts off the ties of kinship will not enter Paradise.”[4] Islam has emphasized every type of familial tie possible.  It has provided guidance showing the importance of the ties with parents, children, spouses and other relatives.  It exhorts every Muslim to fulfill these ties to receive God’s pleasure in return.  In addition (although not completely stressed in this short paper), it has provided laws and strict regulations that allow the individual to realize how best to keep the proper ties with all of his or her kith and kin.