Raising our Children as Muslims

Raising our Children as Muslims

Muslims as an Ummah and as individuals bear the ultimate responsibility of living this life according to the teachings of Islam as revealed in the Quran and Sunnah. Islam comes with clear guidelines for every aspect of our lives and one of the most important responsibilities is raising our children according to the teachings of Islam. This obligation is especially difficult when societal norms are not Islamic, as is the case in the west. Nevertheless, living in the west, or anywhere else in this world, is not an excuse to relax our standards and surrender our identity as Muslims. Islam provides us with clear commandments that are valid in every time and place.

Muslim families in the west are vulnerable to the overwhelming influence of secular values manifested in every aspect of daily life. The struggle to preserve our children’s identity starts from the very moment they are born.

Regardless of the challenge, Islam gives us clear and categorical instructions for raising pious and strong leaders. In order to achieve this goal, it is pivotal to have absolute conviction in the correctness of Islam and full adherence to its teachings without regard to the obstacles faced and the results achieved.

When to Start
Following the Sunnah of the Prophet (saw), the task of raising our child starts the moment it is born with the calling of the Athan in his/her right ear and the Iqamah in his/her left ear. Giving a good name for the new born baby is a right of the newborn child on his/her parents; the name will stay with the child for the rest of his/her life and will play a role in his/her sense of belonging to the Muslim Ummah. When giving our newborns names we should always remember that non-Muslim names are not a ticket for an easy life in the west. Disguising our child’s identity due to fear of discrimination and material hardship contradicts our belief that Rizq and life are decided by Allah (swt) and not humans. Allah (swt) is the one to be feared and not human beings. 

Building the Foundation: Obedience to Allah (swt) Alone
Children must be taught as they grow that their actions are measured only based on the Ahkam Shariah and not on anything else. Allah (swt) revealed:

“And whatsoever the messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it). And keep your duty to Allah. Lo! Allah is stern in reprisal.”
[TMQ 59:7]

It may be asked as to what is the most effective way to do this? Some parents rely on their authority to impose the ahkam upon their children. Under this approach, the child will pray, fast, wear hijab, be modest, etc, based upon fear of their parents. However, there is a risk that once the child is exposed to liberal thoughts of society through their peers, the media, and the education system, that they may question the basis of their belief in Islam. Some may go so far as to rebel against their parents. Children and especially teenagers might contemplate that, parents are human beings just like them, so why should they be obeyed?

It is also equally dangerous to present the ahkam as a matter of benefit and harm. This teaches the child to abide by the ahkam when it is in their benefit to do so and reject them when it is in their benefit to do so. For example, if fasting is taught to children as beneficial for their health, they may not fast if they become convinced that it is unhealthy. Similarly, if the hijab is taught as an expression of modesty, they may take it off if they feel that wearing loose clothing achieves the same degree of modesty.

To avoid putting our children into such a bind, it is absolutely crucial that we teach our children the Islamic aqeedah as the sole reference point. That is, they should understand that Allah (swt) is the only reason why they do something or abstain from something. The parents need to establish the reality that Allah (swt) exists, and that He has full Knowledge of all things and most important of all, that both the parents and the children will be held accountable by Allah (swt) on the Day of Judgment. The child should be taught that his/her parents will be just as accountable to Allah (swt) as he/she will be. Consequently, the child will learn to fast, pay zakah, shun riba (interest), wear the hijab because of their love for Allah (swt) and His Messenger (saw).

Once this seed is planted in our children as the only perspective for making decisions and making choices, they will always have the fear of Allah (swt) in every step they take and in every act they perform. The fear of Allah (swt) is the only self sustainable protection we can provide our children with. They will realize that even if they can escape the watchful eye of the parent, they can never escape Allah (swt). Growing up in non-Muslim lands, it is critical that our children are taught to act out of fear of Allah (swt) – not fear of parents, family culture, benefit, or anything else.

Ibrahim (as): Worshipping Allah (swt) from his Youth
As parents, we enjoy relating the stories of the Prophets to our children. However, the story of Ibrahim (as) is particularly important because it gives insight into how a child can attain understanding about the existence of Allah (swt) and His Oneness. Allah (swt) revealed:

“When the night covered him over with darkness he saw a star. He said: "This is my lord." But when it set, he said: "I like not those that set." When he saw the moon rising up, he said: "This is my lord." But when it set, he said: "Unless my Lord guides me, I shall surely be among the erring people." When he saw the sun rising up, he said: "This is my lord. This is greater." But when it set, he said: "O my people! I am indeed free from all that you join as partners in worship with Allah. Verily, I have turned my face towards Him Who has created the heavens and the earth Hanifa (Islamic Monotheism, i.e. worshipping none but Allah Alone) and I am not of Al-Mushrikun."
[TMQ 6:76-79]

When this story is told to our children, it is important to take time to emphasize that the signs of Allah (swt) are with us where ever we are. We should never miss the opportunity to point out such signs to our children.

Sahabah (ra): Youth who Rejected Society’s Jahiliyah
Our children in the west will learn about Islam as much as we teach them. In addition to teaching them the pillars of Islam (as well as other basics of Islam), it is important to make them familiar with the heritage of Islam. This starts with the Seerah of the Prophet Muhammad (saw), the lives of the Sahabah (ra) as well as the history of the Khulafah Rashideen. The heart of our children should be filled with love and respect for RasulAllah (saw) and the Sahabah (ra).

Furthermore, it is important to emphasize how our children face challenges similar to what the Sahabah (ra) faced. The Sahabah (ra) grew up in the jahil society of Makkah. However, once the message of Islam came to them, they realized that it was the truth. They were rationally convinced that Allah (swt) exists, that the Quran was truly from Allah (swt), and that RasulAllah (saw) was indeed His Messenger. Based on this conviction, they referred to RasulAllah (saw) in totality – even if it meant abandoning the popular ideas and practices of the society around them. The Sahabah (ra) were raised to fear no one but Allah (swt), knowing that their lives and livelihoods were decided by Allah (swt) alone. They were taught to follow the Ahkam of Islam in everything they did. The Prophet’s way of raising his companions produced personalities who strived to take people from worshiping humans to worshiping Allah (swt). For example, Musab ibn Umayr (ra) was an extremely rich individual living the easy life. However, once he accepted Islam, he openly challenged the ideas of Makkan society. His mother tried to pressure him to abandon Islam by first “grounding” him and then by cutting him off from his “allowance”. But Musab (ra) remained steadfast in his obedience to Allah (swt) and His Messenger (saw).

We should explain how the stories of the Sahabah (ra) are relevant to our children in light of the challenges they face during their interactions with society. They should be able to draw lessons and be motivated to be like the Sahabah (ra) and reject the jahil practices of society around us (i.e. zina, dressing inappropriately, alcohol, etc), and insults to Allah (swt) and His Messenger (saw). When our children are older and encounter concepts about the political (i.e. democracy) and economic systems (i.e. Capitalism), we should also teach them to reject these concepts since they do not emanate from the Islamic Aqeedah.

Be your Children’s Friend and Teacher
As children grow up, they naturally look up to their parents for protection and the main source of learning and emulation. Parents have to be extremely vigilant during this phase of our children’s life and seize the opportunity to rightfully provide the guidance to Allah’s path. We sometimes take this for granted and miss this opportunity which is one of the biggest mistakes made by Muslim parents in the west; we forget that the safety nets that once existed in Muslim countries are not available in the west. Access to aunts, uncles and extended family is very difficult; there is no tight social fabric in the neighbourhood and Islamic thoughts and norms are not present in the popular culture which our children are exposed to on a daily basis. The role of parents in guiding the youth is far more difficult than what we take for granted. Under the pressure of this responsibility and the pressure of pursuing financial success to provide children with a “better future,” we tend to falter and lose direction leaving our children to become easy prey.

Being a role model is not a part time job or a weekend task; rather it is a continuous, deliberate and systematic effort of listening, communicating and building trust with our sons and daughters. We have to work hard at gaining the trust of our children and youth so that we can become their best friends and role models. We should always show them respect and never humiliate or belittle them, while being decisive and never compromising when it comes to living by Islam. We have to teach them to lead rather than follow and put in their conscious that the objective of their life is to carry Dawah and seek to please Allah (swt).

May Allah (swt) help us raise our children on Islam and may He guide us to maintain our faith through the rough times and guide us to establish the Khilafah Rashida to resume our leadership role to get humanity from the misery and tyranny we are currently in to the justice of Islam.

“O ye who believe! Save yourselves and your families from a Fire whose fuel is Men and Stones.”
[TMQ 66:6]

Imam Ibn al-Qayyim & Imam Ibn Hajar Al-Asqalani

Imam Ibn al-Qayyim

Imam Ibn Al Qayyim[1292-1350] - For most Muslims who have heard of him, Ibn al-Qayyim al Jawziyyah's name is inseparable form that of his teacher, the 7th / 13th centuryHanbalî reformer, Ibn Taymîyah. It is true, in fact, that Ibn al-Qayyim was the principle compiler and editor of his teacher's writings, and had it not been for him, that voluminous body of work might never have survived. It is also true that Ibn Taymîyah's point of view had a profound effect on the young man, who at twenty-one years age, became his student and companion. One of Ibn al-Qayyim's own students would later write, 'Above all, his love for Ibn Taymîyah was so great that he would never disagree with anything he said. Rather, he supported him in everything and was the one who edited his books and spread his teachings.' In fiqh and theology , both men wrote from aHanbalî position, and Ibn al-Qayyim criticized the same things that his shaykh had so adamantly opposed: innovation (bid'ah), Greek influenced Muslim philosophy, Sh'ism, the doctrine of wahdat ul-wujûd, or 'oneness of being' (attributed to Ibn Arabî) and by extension, the extreme forms of Sûfism that had gained currency particularly in the new seat of Muslim power, Mamluk Egypt and Syria.

However, two elements set Ibn al-Qayyim's writings apart from those of his shaykh. The first is his tone. Ibn Taymîyah wrote 'with the eye', as it were, and Ibn al-Qayyim added to that 'the heart'. As a contemporary editor of his works has written, 'Although he moved within the sphere of Ibn Taymîyah's influence, following him in most of his religious rulings, he was more ready than his teacher to be lenient and amiable to those with whom he differed.' A typical example of this may be found in his magnum opus, Madârij as-Sâlikîn ('The Travelers Stages'), which is a long commentary on a treatise by the 5th / 11th century Hanbalite Sûfî, Abdullâh al-Ansarî al Harrawî. Taking exception to something al-Ansarî wrote, Ibn al-Qayyim prefaced his comments with, 'Certainly I love the shaykh, but I love the truth more.'

1. Al-Fawai'd
2. Heaven's Door
3. Men and The Universe
4. Path to Guidance
5. Patience and Gratitude
6. Provisions of the Hereafter
7. Purification of the Soul
8. The Prophetic Medicine
9. The Way to Patience and Gratitude

Imam Ibn Hajar Al-Asqalani

Imam Ibn Hajar Al-Asqalani[1372-1448] - The full name of the famous Imam Al-Hafiz Ibn Hajar Al-'Asqalani is Abul-Fadl, Shihabuddin Ahmad bin 'All bin Muhammad bin Muhammad bin Ahmad Ai-Kinani AshShafi'i. Ibn Hajar Al-'Asqalani was born on 10th Sha'ban, 773 H. in Egypt, where he grew up also. He memorized the Qur'an at the age of nine years and also memorized Al-Hawi, the book Muktasar of Ibn Al-Hajib, and other books. He traveled to Malika and listened to the teaching of its 'Ulama. While he admired the knowledge of Hadith and began to acquire it from the great Sheikh in Hijaza, Ash-Sham, Egypt and stayed with Az-Zain Al-'Iragi for ten years. He also studied under Al-Balqini, Ibn Al-Mulaqqin and others. Many eminent Sheikh of his time approved his knowledge and allowed him to give religious verdicts and teach.

He had learned the two sources (Qur'an and Hadith) from Al-'Izz bin Jama'a, the language from Al-Majd Al-Fairuzabadi, the Arabic from Al-'Amari, literature and poetry from Al-Badr Al-Mushtaki and writing from a group of professors. He also recited some parts of the Qur'an in all the seven styles of recitation before At-Tanukhi.

He occupied himself with the promotion of the knowledge of Hadith, so he dwelt in its study, teaching, writing and giving Fatawa (religious verdicts). He also taught the Tafsir (interpretation of the Qur'an), the Hadith, the Fiqh (jurisprudence) and preached at many places like Al-Azhar, Jami' 'Amr and others. He also dictated to his students from his memory. Many highly educated people and distinguished scholars traveled to him to acquire from his vast knowledge.

1. Nukhbat-al-Fiqr
2. Preparing for The Day of Judgement

The Evil of Craving for Wealth

The Evil of Craving for Wealth

Imam Ahmad, An-Nasaa'i, At-Tirmidhi and Ibn Heban in their Saheeh report the hadeeth of Ka'b ibn Malik al-Ansari (ra) of the Prophet (saw), who said:

"Two hungry wolves let loose among sheep are not more harmful than a person craving after wealth and status is to his Deen."
At- Tirmidhi said, "It is hasan saheeh."

It is also reported from the Prophet (saw) in the hadeeth of Ibn `Umar, Ibn `Abbaas, Abu Hurairah, Usama ibn Zayd, Jaabir, Abu Sa`eed al-Khudree and `Aasim ibn `Adiyy al-Ansaree (ra), and the wording of the hadeeth is that of Jaabir (ra):

"Two ravenous wolves which spend the night amongst sheep whose shepherd is absent, will not cause more havoc for the people than will love of status and wealth to a Believer's Deen."

The hadeeth of Ibn Abbaas (ra) narrates as, "…love of wealth" in place of "…craving."

This analogy given to us by the Prophet (saw) clearly illustrates the dangers of craving wealth and worldly status. The hadeeth explains that desire for wealth is more dangerous to man than hungry wolves are to a flock of stranded sheep. The hadeeth explains that very few sheep can escape the havoc caused by the wolves, implying that very little of a Muslim's Deen is safe in the face of his lust for wealth and status. This is a severe warning against the evil of craving wealth and status in the world.

Craving for Wealth

Craving wealth, or “Hubb Al-Dunya,” is when a person has an intense desire for wealth, relentlessly exerting effort to attain it – even if through halal (lawful) means. It was reported that this hadeeth was in response to the emergence of some elements of Hubb Al-Dunya, as Al-Tabaraani reports from `Aasim ibn `Adiyy (ra) who said,
“I bought one hundred shares from the shares of Khaybar, and that reached the Prophet (saw), so he said, ‘Two ravenous wolves remaining amongst sheep whose owner has lost them will not be more harmful than a Muslim's seeking after wealth and status will be to his Deen’.”

Based on the situation and the response by the Prophet (saw), the craving for wealth, is the extreme love for material possession that leads a man to relentlessly chase after it.

For a man to chase after wealth is to waste his efforts on something that he cannot change. The provision of every man is fixed by Allah (swt), and he cannot increase it. So, rather than running after his Rizq (something already guaranteed for him), the Believer should strive to attain a high rank in Paradise (something not already guaranteed for him). Abdullah bin Mas'ood, Abu Amamah, and Huthayfah bin Al-Yaman (RAA) narrated that the Prophet (saw) said:

"The Holy Spirit (Gibreel [as]) inspired to me that no person shall die except after they have completed their share of Rizq (wealth, sustenance, livelihood appointed for them), so fear Allah when seeking wealth" [Ibn Heban]

The wealth of this world has no lasting benefit for man. It must eventually be abandoned, and all that it brings is accountability for its possessor on the Day of Judgment. This in itself is indeed enough to show the blameworthiness of craving for wealth.

Abu Hurairah reported that Allah's Messenger (saw) said:

“A servant says, ‘My wealth, my wealth’, but out of his wealth three things are only his: whatever he eats and makes use of or by means of which he dresses himself and it wears out or he gives as charity, and this is what he stored for himself (as a reward for the Hereafter), and what is beyond this (it is of no use to you) because you are to depart and leave it for other people.” [Muslim]

This hadeeth has been narrated on the authority of Al-'Alaa' bin 'Abd al-Rahman with the same chain of narrators.
Craving after this world torments a person – he is so preoccupied with amassing wealth that he does not attain any joy or pleasure in it. Furthermore, he does not find time – due to his love of this world – for the Hereafter, and is obsessed with that which will perish, while forgetting that which will last and remain.

Purpose of Our Life

We are taught by Islam that the real objective of our existence is to worship Allah (swt) through righteous actions while living in this world. Allah (swt) revealed:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (56) مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ (57) إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
"I have not created the jinn and the men except for this that they should worship Me and I do not ask any sustenance of them, nor do I ask them to feed Me and Allah Himself is the Sustainer, Possessor of power and might" [TMQ 51:56 – 58]

Securing our material well being is important, even a fard (obligation) for those in a position of responsibility, but it is not the ultimate goal of this life. A Believer must never allow his thoughts and actions to be consumed by such an objective. In contrast, the secular-Capitalist mentality views economic well-being as the central focus of one’s very existence – resulting in perpetual mental anxiety, consumed by chasing the fleeting desires of this world. Islam deems the satisfaction of one’s needs as necessary and indispensable, but does not view them as the purpose of life. As Allah (swt) has warned us in the Qur’an that wealth becomes an allurement and a delusion if man loses sight of his real purpose. Allah (swt) revealed:

وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ
“The life of this world is but a delusion”[TMQ 3:185]
Therefore, the right path is to engage in worldly economic matters in the manner prescribed by Allah (swt) and His Prophet (saw), both at societal and individual level. Allah (swt) states:

وَابْتَغِ فِيمَا آَتَاكَ اللَّهُ الدَّارَ الْآَخِرَةَ وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا

"'Seek the other world by means of that which Allah has bestowed upon you, and do not be negligent about your share in this world " [TMQ 28:77]
It is clear from the above ayah that we, as Muslims, are instructed to focus on the Akhirah (i.e. "the other world") while not forgetting about (i.e. "and do not be negligent") what we require in order to survive in this world. In other words, our minds must be preoccupied with the Akhirah to the point where we need to remind ourselves about pursuing “our share of this world.”
May Allah (swt) make us among those who fear Him in all aspects of our lives, and make us among those who will not be deceived by this dunya.

يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ

"O people, the promise of Allah is surely true. Therefore, let not the worldly life deceive you, nor let that great deceiver deceive you concerning Allah" [TMQ 35:5]

The importance of seeking knowledge

The importance of seeking knowledge:

The Prophet (saw) said: "Seeking knowledge is an obligation upon every Muslim"

Today unfortunately we see many Muslims who when it comes to their education, work or even entertainment they would gain a lot of knowledge regarding these areas, however when it comes to the Deen they have very little. Indeed the Prophet (saw) mentioned this time:

Hazzam bin Hakeem narrated from his uncle from the Messenger of Allah (SAW) who said: “You are in a time of many jurisprudents (fuqaha), few speakers, many who give and few who ask; so action in this time is better than knowledge. There will soon come a time of few jurisprudents, many speakers, many who beg and few who give; so knowledge in this time is better than action.”

What type of knowledge is Fard ul Ayn?

Firstly, It is obligatory upon us all to believe in Islam definitively without a doubt and therefore this knowledge must be known to us. This is the knowledge of the fundamentals of Aqeeda

He (swt) says: “And verily guess is no substitute for the truth.” [TMQ 53:28]

And He (swt) said: “They have no (certain) knowledge. They follow nothing but conjecture. For surely; they killed him not (‘Isa).” [TMQ 4:157]

"Do you have Ilm for that which you claim so that you provide us with? You follow nothing but conjecture (Zann)." [TMQ 6:148]

"These are nothing but names which you have devised, you and your fathers, for which Allah has sent down no authority. They follow nothing but conjecture and what their Nafs desire. Even though there has already come to them the Guidance from their Rabb" [TMQ 53:23]

Jalaluddin as-Suyuti, a Mujtahid Imam of the Shafi madhab has commented on this verse, that the people had zann (conjecture) which is opposed to knowledge (ilm) i.e. certain knowledge. He also stated that Allah had sent down definitive proof (Burhan Qati) for the truth of the Islamic Aqeeda. [Tafseer al Jalalayn page 627. It is stated in Reliance of the Traveller Ahmed ibn Naqib al misri (ra) (769/1368) Book of Qada (Judiciary)]
In all of these and other ayaat (verses) to do with beliefs Allah (swt) censures those who take the beliefs through conjecture (Zann) and decisively prohibits them from this.

Therefore it is prohibited for us to have emotional belief or belief based on imitation. We must know for ourselves that Allah (swt) exists, that Muhammad (saw) is His last Messenger, the Quran is the word of Allah and whatever is contained in it is the truth such as the belief in the angels, previous books, previous prophets, the day of Judgment, Jannah, Jahannam, etc.

Secondly, it is an individual obligation for us to know the Shariah rules related to our own lives and actions.

Allah (swt) has addressed us directly in the Quran on so many occasions:

“O you who believe, obey Allah and His Messenger”

We know that our purpose in life is to worship Allah (swt) as Allah said:

“I have not created Jinn or mankind except that they worship me” [TMQ 51:57]

Allah (swt) has also clearly ordered us to take from the Messenger (saw):

“And whatsoever the Messenger (Muhammad [saw]) gives you, take it, and whatsoever he forbids you, abstain (from it).” [TMQ59:7]

Therefore we must at least know the Shariah rules relating the Fara’id (obligations) and Muharramat (prohibitions) from our actions such as:
- The ahkam (rules) of Salah
- The ahkam of relationships with the opposite sex
- The ahkam of responsibility to parents
- The ahkam of buying
- The ahkam of replying to the Salam
- The ahkam of backbiting
- The ahkam of working for Khilafah
- The ahkam of Riba (usury)

Whatever actions we undertake we need to know the hukm before performing the action, there is a principle in Usul: Every actions requires a hukm and every hukm requires an evidence

Therefore it is Fard for a doctor to know the ahkam relating to his field, e.g. is post-mortem allowed, rules relating to treating the opposite sex, using intoxicants for medical purposes, etc.

For an Imam of the Masjid it is Fard to know the ahkam relating to leading the prayer, the obligations of the Khutba, the responsibility towards the Muslims, the obligations of speaking the truth from the Minbar, etc.

It is Fard for the teacher to know whether it is permitted to teach subjects that contradict Islam and promote Kufr, the ahkam of teaching members of the opposite sex, the ahkam of disciplining the student.

It is Fard for the husband to know his obligations towards his wife, what are the prohibited actions to undertake with her, how can he discipline her if she is disobedient, etc. Similarly for the wife to know her responsibilities towards her husband, parent towards the child, child towards the parents and so on.

We must ensure that we follow the Shariah and not rules invented from the mind

In the Hadith in Sahih of Bukhari, on the authority of 'Urwa b. al-Zubayr who said: 'Abd Allah b. 'Amr b. al-'As overcame us with proof. I heard him say: “Allah will not deprive you of knowledge after he has given it to you, but it will be taken away through the death of the learned men (Ulema’a) with their knowledge. There will remain ignorant people who, when consulted, will give verdicts according to their opinions whereby they will mislead others and themselves go astray.” i.e. they give Fatwas according to their own opinions which are not derived from the Islamic evidences.

In the authentic Hadith the Prophet (saw) said: “The best speech is the Book of Allah and the best guidance is the guidance of Muhammad (saw). And the evil matters are the newly invented issues and every Bida’a (innovation) is a misguidance.” The 'newly invented issues' are the Bida’a (innovations), they are whatever contradicts the Islamic evidences.

Hadith narrated by Al-Daraqtuni in Al-Afrad, of Anas of the Prophet (saw), where he said: "Whomever cheats my Ummah has the curse of Allah, the Angels and the people combined, upon him. They asked: What is cheating, Oh Prophet of Allah? He said: If he invented an innovation for them, and they acted upon it".

“Whoever speaks about the Quran without any knowledge, then let him seek his place in the fire of hell.” [Tirmidhi , Abu Dawud]

Islam has forbidden us from following any path other than the path of ‘Ilm: “And follow not that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah).” [TMQ 17:36]

Even if we are not aware of the evidence, we must know that the hukm is derived from the Islamic texts by legitimate Ijtihad

“So ask the people of the Reminder (ahl al-zikr) if you do not know.” [TMQ 21:7]

He (swt) has ordered the one who does not have the knowledge to ask the one who is more knowledgeable than him.

It has also been narrated on the authority of Jabir (ra): “a man was struck by a stone that fractured his skull. Then he had a wet dream. He asked his companions - do you know of a permit (Rukhsa) for me to perform Tayammum (dry ablution)? - They said - we do not find any permit for you and you can use water. He then had a bath and died. The Prophet (saw) said: “Verily, it would have sufficed for him to make Tayammum, so tie a piece of cloth around his head and wipe over it and wash the rest of his body.' And the Prophet (saw) said: 'why did they not ask when they did not know. Indeed, the cure for inability and lack of knowledge is to ask.” [Abu Dawud: 275, Ibn Majah: 565, Ahmad: 2898] The Messenger (saw) instructed them to ask about the Hukm Shar'ai.

We have to be careful from whom we take our knowledge in relation to the Shariah rules, they should be someone we trust and someone who basis their opinions upon the Islamic evidences.

A narration of Imam Zuhri springs to mind, "Be careful from whom you take your knowledge, because that is your Deen."

We should beware of all government Mufti’s, scholars and Imams – also those who have openly violated the Shariah or given verdicts that contradict the Qati (definitive) matters.

Abu Hanifah said, “If you see the scholar at the gates of the ruler then accuse him in his Deen”.

True scholars never compromise the truth. Let us take the example of Imam Ahmad ibn Hanbal (rahimallah), the master of Hadeeth, the Mujtahid of Makkah and to whom the Hanbali Madhab is attributed. In his time Ma’moon became Khaleefah who had adopted the Mu’tazilla belief that the Quran was created and attempted to force this belief upon the masses.

He started with the Ulema as they were the ones who had the leadership over the Ummah. Amongst the Ulema was Imam Ahmad who refused to accept this corrupt doctrine. His uncle went to him and asked him to say with his tongue what he does not accept in his heart, to this he responded, “If the Alim stays silent in the face of falsehood when will the truth become manifest”.

The recommended knowledge

Gaining knowledge in the other areas of Islam which is beyond the knowledge of the fundamentals of Aqeeda and direct ahkam for our lives is mandub (recommended. Such as knowing the evidences for the ahkam, knowledge of the Seerah, Islamic history (Tarikh), Tafseer, Arabic language, Ilm al-Hadith and Usul ul-Fiqh.

We should strive to achieve this knowledge continuously

The rewards of gaining knowledge

Al-Bukhari narrated through Mu’awiyya bin Abu Sufyan: The Messenger of Allah (SAW) said:
“The one for whom Allah wills good (khayr), He grants him fiqh in the deen.”

It was narrated that Umar bin al-Khattab said: “The death of one thousand worshippers who pray at night and worship in the day is less serious than the death of one intelligent knower (baseer) of the halal and haram of Allah.”

All these narrations indicate to us as Muslims, and emphasise the importance of seeking knowledge.

Abu Huraira said, The Messenger of Allah (peace be upon him) said: "The word of wisdom is the lost property of the believer, so wherever he finds it he has a better right to it." (Tirmidhi).

Abu Dardaa' (ra) said: "To learn of one issue (in deen) is better for me than to pray the entire night"

He also said: "The scholar and the seeker of knowledge are the partners in the sharing of good. Other men are hungry and there is no good in them."

Fath Al Musilee (radhiallahu anhu) said: "Would the sick person who is not fed or given anything to drink or given any medicine, not die?" The people replied: "Surely!" He said: "It is the same with the heart, it would die if knowledge and wisdom is withheld from it."

Narrated Abdullah bin Masud (Allah be pleased with him): The Prophet (peace be upon him) said, "Do not wish to be like anyone except in two cases. (1) (The first is) A person, whom Allah has given wealth and he spends it righteously; (2) (the second is) the one whom Allah has given wisdom and he acts according to it and teaches it to others." (Sahih Al-Bukhari Vol 1).

Abu Huraira said, The Messenger of Allah (peace be upon him) said: "People are like mines of silver and gold; the more excellent of them in the days of Ignorance are the more excellent of them in Islam when they attain knowledge.” (Muslim, Mishkat).

Status of people of knowledge

The people of knowledge have a special status in Islam, we should respect them

“Say: "Are those who know equal to those who know not?" It is only men of understanding who will remember.” [TMQ az-Zumar:9]

Jabir (ra) reported: After the battle of Uhud, the Prophet (saw) arranged the burial of two of the martyrs in one grave. In each case he would ask, “Which one of them had learnt more Qur'an by heart?” He placed whichever was thus pointed out to him, first in the Lahd (type of grave). [Bukhari]

'Ubaadah b. as-Saamit (ra) narrated that the Messenger of Allah (saw) said: “He is not from my Ummah who does not acknowledge the honour due to our elders, who shows no mercy to our younger ones and nor recognises the right of our scholar.” Al-Munziri said: reported by Ahmad with a hasan chain. Al-Haythami said: reported by Ahmad and at-Tabaraani and its isnad is hasan.

Abdullah b. al-Mas'ud (ra) narrated that the Messenger of Allah (saw) said: “Let those be nearest to me in Salah (prayer) who are mature and possess (religious) knowledge, then those who are nearest to them in these respects.” He repeated this three times and then added, “Beware of indulging in the loose talks of the markets (when you are in the mosque).” [Muslim]

Abu Musa (ra) narrated that the Messenger of Allah (saw) said: “It is out of reverence to Allah that we respecting an aged Muslim, and the one who commits the Qur'an to memory and does not exaggerate pronouncing its letters and nor forgets it after memorising, and to respect the just ruler.” Reported by Abu Dawud. An-Nawawi said the hadith is hasan. Ibn Muflih said the isnad is jayyid.

May Allah (swt) enable us to gain the correct knowledge and apply it.

Quotes of Non-Muslims on Islam

QUOTATIONS FROM FAMOUS HISTORIANS OF SCIENCE
Dr. A. Zahoor and Dr. Z. Haq

Western writers have often used the word Arabs or Muhammadans for Muslims and Arabic civilization for Islamic Civilization (although it is incorrect) In other instances, the words Saracen(ic) and Moor(ish) are also used for Muslims (Arabs and non-Arabs) from various parts of Europe, Africa, Arabia and Asia.

George Sarton's Tribute to Muslim Scientists in the "Introduction to the History of Science"
"It will suffice here to evoke a few glorious names without contemporary equivalents in the West: Jabir ibn Haiyan, al-Kindi, al-Khwarizmi, al-Fargani, al-Razi, Thabit ibn Qurra, al-Battani, Hunain ibn Ishaq, al-Farabi, Ibrahim ibn Sinan, al-Masudi, al-Tabari, Abul Wafa, 'Ali ibn Abbas, Abul Qasim, Ibn al-Jazzar, al-Biruni, Ibn Sina, Ibn Yunus, al-Kashi, Ibn al-Haitham, 'Ali Ibn 'Isa al-Ghazali, al-zarqab, Omar Khayyam. A magnificent array of names which it would not be difficult to extend. If anyone tells you that the Middle Ages were scientifically sterile, just quote these men to him, all of whom flourished within a short period, 750 to 1100 A.D."

John William Draper in the "Intellectual Development of Europe"
"I have to deplore the systematic manner in which the literature of Europe has continued to put out of sight our obligations to the Muhammadans. Surely they cannot be much longer hidden. Injustice
founded on religious rancour and national conceit cannot be perpetuated forever. The Arab has left his intellectual impress on Europe. He has indelibly written it on the heavens as any one may see who reads the names of the stars on a common celestial globe."

Robert Briffault in the "Making of Humanity"
"It was under the influence of the arabs and Moorish revival of culture and not in the 15th century, that a real renaissance took place. Spain, not Italy, was the cradle of the rebirth of Europe. After steadily sinking lower and lower into barbarism, it had reached the darkest depths of ignorance and degradation when cities of the Saracenic world, Baghdad, Cairo, Cordova, and Toledo, were growing centers of civilization and intellectual activity. It was there that the new life arose which was to grow into new phase of human evolution. From the time when the influence of their culture made itself felt, began the stirring of new life. "It was under their successors at Oxford School (that is, successors to the Muslims of Spain) that Roger Bacon learned Arabic and Arabic Sciences. Neither Roger Bacon nor later namesake has any title to be credited with having introduced the experimental method. Roger Bacon was no more than one of apostles of Muslim Science and Method to Christian Europe; and he never wearied of declaring that knowledge of Arabic and Arabic Sciences was for his contemporaries the only way to true knowledge. Discussion as to who was the originator of the experimental method....are part of the colossal misinterpretation of the
origins of European civilization. The experimental method of Arabs was by Bacon's time widespread and eagerly cultivated throughout Europe. "Science is the most momentous contribution of Arab civilization to the modern world; but its fruits were slow in ripening. Not until long after Moorish culture had sunk back into darkness did the giant, which it had given birth to, rise in his might. It was not science only which brought Europe back to life. Other and manifold influence from the civilization of Islam communicated its first glow to European Life.
"For Although there is not a single aspect of European growth in which the decisive influence of Islamic Culture is not traceable, nowhere is it so clear and momentous as in the genesis of that power which constitutes the permanent distinctive force of the modern world, and the supreme source of its victory, natural science and the scientific spirit. "... science owes a great deal more to Arab culture, it owes its existence. The Astronomy and Mathematics of the Greeks were a foreign importation never thoroughly acclimatized in Greek culture. ... detailed and prolonged observation and experimental inquiry were altogether alien to the Greek temperament.... What we call science arose in Europe as a result of new spirit of enquiry, of new methods of experiment, observation, measurement, of the development of mathematics, in a form unknown to the Greeks. That spirit and those methods were introduced into the European world by the Arabs.
"It is highly probable that but for the Arabs, modern European civilization would never have arisen at all; it is absolutely certain that but for them, it would not have assumed that character which has enabled it to transcend all previous phases of evolution."

Arnold and Guillaume in "Legacy of Islam" on Islamic science and medicine
"Looking back we may say that Islamic medicine and science reflected the light of the Hellenic sun, when its day had fled, and that they shone like a moon, illuminating the darkest night of the European middle Ages; that some bright stars lent their own light, and that moon and stars alike faded at the dawn of a new day - the Renaissance. Since they had their share in the direction and introduction of that great movement, it may reasonably be claimed that they are with us yet."

George Sarton in the "Introduction to the History of Science"
"During the reign of Caliph Al-Mamun (813-33 A.D.), the new learning reached its climax. The monarch created in Baghdad a regular school for translation...."
"The Muslim ideal was, it goes without saying, not visual beauty but God in His plentitude; that is God with all his manifestations, the stars and the heavens, the earth and all nature. The Muslim ideal is thu s infinite. But in dealing with the infinite as conceived by the Muslims, we cannot limit
ourselves to the space alone, but must equally consider time. "The first mathematical step from the Greek conception of a static universe to the Islamic one of a dynamic universe was made by Al-
Khwarizmi (780-850), the founder of modern Algebra. He enhanced the purely arithmetical character of numbers as finite magnitudes by demonstrating their possibilities as elements of infinite manipulations and investigations of properties and relations.
"In Greek mathematics, the numbers could expand only by the laborious process of addition and multiplication. Khwarizmi's algebraic symbols for numbers contain within themselves the potentialities of the infinite. So we might say that the advance from arithmetic to algebra implies a step from being to 'becoming' from the Greek universe to the living universe of Islam. The importance of Khwarizmi's algebra was recognized, in the twelfth century, by the West, - when Girard of Cremona translated his theses into Latin. Until the sixteenth century this version was used in European universities as the principal mathematical text book. But Khwarizmi's influence reached far beyond the universities. We find it reflected in the mathematical works of Leonardo Fibinacci of Pissa, Master Jacob of Florence, and even of Leonardo da Vinci." "Through their medical investigations they not merely widened the horizons of medicine, but enlarged humanistic concepts generally. And once again they brought this about because of their over riding spiritual convictions. ... If it is regarded as symbolic that the most spectacular achievement of the mid-twentieth century is atomic fission and the nuclear bomb, likewise it would not seem fortuitous that the early Muslim's medical endeavor should have led to a discovery that was quite as revolutionary though possibly more beneficent."
"A philosophy of self-centredness, under whatever disguise, would be both incomprehensible and reprehensible to the Muslim mind. That mind was incapable of viewing man, whether in health or sickness as isolated from God, from fellow men, and from the world around him. It was probably inevitable that the Muslims should have discovered that disease need not be born within the patient himself but may reach from outside, in other words, that they should have been the first to establish clearly the existence of contagion."
"One of the most famous exponents of Muslim universalism and an eminent figure in Islamic learning was Ibn Sina, known in the West as Avicenna (981-1037). For a thousand years he has retained his original renown as one of the greatest thinkers and medical scholars in history.
His most important medical works are the Qanun (Canon) and a treatise on Cardiac drugs. The 'Qanun fi-l-Tibb' is an immense encyclopedia of medicine. It contains some of the most illuminating thoughts pertaining to distinction of mediastinitis from pleurisy; contagious nature of phthisis;
distribution of diseases by water and soil; careful description of skin troubles; of sexual diseases and perversions; of nervous ailments."
"We have reason to believe that when, during the crusades, Europe at last began to establish hospitals, they were inspired by the Arabs of near East....The first hospital in Paris, Les Quinze-vingt, was founded by Louis IX after his return from the crusade 1254-1260."
"We find in his (Jabir, Geber) writings remarkably sound views on methods of chemical research, a theory on the geologic formation of metals (the six metals differ essentially because of different proportions of sulphur and mercury in them); preparation of various substances (e.g., basic lead carbonatic, arsenic and antimony from their sulphides)." Ibn Haytham's writings reveal his fine development of the experimental faculty. His tables of corresponding angles of incidence and refraction of light passing from one medium to another show how closely he had approached discovering the law of constancy of ratio of sines, later attributed to snell. He accounted correctly for twilight as due to atmospheric refraction, estimating the sun's depression to be 19 degrees
below the horizon, at the commencement of the phenomenon in the mornings or at its termination in the evenings."
"A great deal of geographical as well as historical and scientific knowledge is contained in the thirty volume meadows of Gold and Mines of Gems by one of the leading Muslim Historians, the tenth century al-Mas'udi. A more strictly geographical work is the dictionary 'Mujam al-Buldan' by al-Hamami (1179-1229). This is a veritable encyclopedia that, in going far beyond the confines of geography, incorporates also a great deal of scientific lore."
"They studied, collected and described plants that might have some utilitarian purpose, whether in agriculture or in medicine. These excellent tendencies, without equivalent in Christendom, were continued during the first half of the thirteenth century by an admirable group of four botanists. One of these Ibn al-Baitar compiled the most elaborate Arabic work on the subject (Botany), in fact the most important for the whole period extending from Dioscorides down to the sixteenth century. It was a true encyclopedia on the subject, incorporating the whole Greek and Arabic experience."
"'Abd al-Malik ibn Quraib al-Asmai (739-831) was a pious Arab who wrote some valuable books on human anatomy. Al-Jawaliqi who flourished in the first half of the twelfth century and 'Abd al-Mumin who flourished in the second half of the thirteenth century in Egypt, wrote treatises on
horses. The greatest zoologist amongst the Arabs was al-Damiri (1405) of Egypt whose book on animal life, 'Hayat al-Hayawan' has been translated into English by A.S.G. Jayakar (London 1906, 1908)."
"The weight of venerable authority, for example that of Ptolemy, seldom intimidated them. They were always eager to put a theory to tests, and they never tired of experimentation. Though motivated and permeated by the spirit of their religion, they would not allow dogma as interpreted by
the orthodox to stand in the way of their scientific research."

De Lacy O'Leary in "Arabic Thought in History"
"The Greek material received by the Arabs was not si mply passed on by them to others who came after. It has a very real life and development in its Arabic surroundings. In astronomy and mathematics, the work of the Greek and Indian scientists was coordinated and there a very real
advance was made. The Arabs not only extended what they had received from the Greeks but checked and corrected older records."

Carra de Vaux in the "Legacy of Islam"
"Arithmetic and algebra also flourished alongside of astronomy. This was the period of the cerebrated al-Khwarizmi whose name, corrupted by the Latin writers of the West, gave us, it so believed, the term Algorism (sometimes written Algorithm)."

F.G. Alfalo in "Reguilding the Crescent"
"His (al-Khwarizmi) works in arithmetic and algebra were translated into Latin by the name of Algorithm (which should have been Algorism). His name is the origin of the word Logarithm."

Joseph Hell in the "Arab Civilization"
"In the domain of trigonometry, the theory of Sine, Cosine and tangent is
an heirloom of the Arabs. The brilliant epochs of Peurbach, of
Regiomontanus, of Copernicus, cannot be recalled without reminding us of
the fundamental and preparatory labor of the Arab Mathematician (Al-
Battani, 858-929 A.D.)."
"The adoption of the sign of 'Zero' (Arabic Sifr or Cipher) was a step of
the highest importance, leading up to the so called arithmetic of
positions. With the help of the Arab system of numbers, elementary
methods of calculations were perfected; the doctrines of the properties
of, and relations between, the equal and the unequal and prime numbers,
squares and cubes, were elaborated; Algebra was enriched by the solution
of the third degree and fourth degrees, with the help of geometry, and
so on. About the year 820 A.D. the mathematician Al-Khawarizmi, wrote a
text book of Algebra in examples, and his elementary treatise -
translated into Latin - was used by Western scholars down to the
sixteenth century."

French Orientalist Dr. Gustav Lebon
"It must be remembered that no science, either of chemistry or another science, was discovered all of a sudden. The Arabs had established one thousand years ago their laboratories in which they used to make experiments and publish their discoveries without which lavoisier (accredited by some as being the founder of chemistry) would not have been able to produce anything in this field. It can be said without the fear of contradiction that owing to the researches and experimentation of Muslim scientists modern chemistry came into being and that it produced great results in the form of great scientific inventions, viz, steam, the electricity, the telegraph, the telephone, the radio, the
photography, the cinematography and so on."

References:
1. George Sarton, "Introduction to the History of Science, Vol. I-IV,"
Carnegie Institute of Washington, Baltimore, 1927-31; Williams and
Wilkins, Baltimore, 1950-53.
2. Robert Briffault, "The Making of Humanity," London, 1938.
3. Thomas Arnold, "The Legacy of Islam," Oxford University Press, 1960.
4. T. Arnold and A. Guillaume, "The Legacy of Islam," Oxford University
Press, 1931.
5. E.G. Brown, "Arabian Medicine," Cambridge, 1921.
6. D. Campbell, "Arabian Medicine and its influence on the Middle Ages,"
London, 1926.
7. P.K. Hitti, "A History of Arabs," London, 1937; MacMillan, 1956.
8. Carra de Vaux, "Legacy of Islam" and "The Philosophers of Islam,"
Paris, 1921; "Les Penseurs de l'Islam," 5 Volsught in History."
10. Joseph Hell, "The Arab Civilization." Tr. Khuda Baksh, Lahore 1943.
11. Silberberg, "Zeitschrift fuer Assyriologie," Strassburg, Vols. 24-25,
1910-1911.
12. L. Sedillot, "L' Historie des Arabes," Paris, 1850.
13. E.G.R. Taylor, "Some Notes on the Early Ideas of the Form and Size
of the Earth," Geographical Journal, 1935.
14. E. Gibbon, "Decline and Fall of Roman Empire," London, 190

[N.B. Google Search to download this Book :)]

More Fiqh Books

I got the chance to get in touch with more books. These will help people of different Madhabs, and inshAllah, will help in dawah.

1. An Introduction to Islamic Finances
2. An Introduction to Zad al-Mustaqni[probably Hanafi Fiqh]
3. Al-Issiyyah[Maliki Fiqh]
4. Fiqh al-Akbar
5. Fiqh of Salah
6. Legal Status od Following a Madhab
7. Nur-al-idah[Hanafi fiqh]
8. Fiqh of Salah(The Divine Link)
9. Nur-al-idah[Hanafi fiqh]
10. Ship of Salvation[Principles of Shafi'i Fiqh]
11. Taleemul Haqh[Lesson of truth According to Hanafi Fiqh]
12. The Summary of Al-Akhdari[Maliki Fiqh]
13. The Treatise of Al-Akhdari[Maliki Fiqh]

Tafsir Juz Amma at-Tabari

Tafsir Juz Amma & Including Soorah Al-Faatihah – Translated & Abridged from Tafseer At-Tabari by Sameh Strauch

Tafsir at-tabari is probably one of the most renowned and famous all tafsirs, by classical scholars.. The English translation of At-Tabari is hardly available.  I got in touch with the abridged version of the Last "Para"/Juz of Qur'an i.e. the 30th part. It is more like a line to line explanation, than the general tafsirs. Well that is the whole point of being abridged i guess. So here it is:

Tafsir Juz Amma at-Tabari