Physical Limitations, Spiritual Elevations

By Zartasha Zainab

The new moon has been seen, the month begins

The doors of hell have been shut, the devils in chains

The angels descend as I open my eyes

And sustain myself until the white thread of dawn in the sky

I intend to fast today in the month of Ramadan

The month in which was revealed the Qur’an

And now that I have my needs fulfilled

I fast to enlighten my spirit, a pillar on which Islam is built

Giving up food, drink, and sensual pleasures,

And seeking after the real treasure

And restraining evils so that my soul may be freed

Erasing arrogance, anger, gluttony and greed

Sorrow lust and envy, all devils’ marks

The shaitan’s whispers engrained in my heart

Reciting the word of Allah the final revelation

Enlightening my soul to reach spiritual elevation

It’s a physical fast, but a spiritual meaning

Those physically incapable can be rewarded if the indigent they are feeding

Prayer, contemplation, charity and love

Compassion and justice, strengthening our relationship with the one above

The rewards are doubled and I await layalatul Qadr

Better than a thousand months, rewarding than all other

Greatness of purpose and smallness of needs

Pleasing  Allah by our goodly deeds

Purifying my soul while from the devil I’m freed

A fruit to obtain, planting the right seed

And as sunset approaches I break my fast

Hoping it’s accepted as today’s breath may be my last

How great is Allah for the sustenance He gives

This sustenance from He who forever lives

And now I enjoy food, drink and sensual pleasures

But I know with my Lord lies all without measure

And when they ask me, what is this soul?

It is beyond neurons and atoms in my heart there’s a door

He breathed from His spirit and gave sight, hearing and hearts

And it finds rest, listening, obeying, and comprehending His words

Spiritual elevation is what I hope to obtain

Evils inside me I hope they are drained

And eating to live, not living to eat

Desires in check, is my purpose being fulfilled?

Pro Dealings

(found in fajr blog)

“Know that if you harm ten people, you will have enemies, even if they are your mothers and fathers, but if you do good to ten people who are not your relatives, they will become like mothers and fathers to you.

If you enter Basra and oppose its people, elevate yourself over them, vaunt your knowledge among them, and hold yourself aloof from their company, you will shun them and they will shun you; you will curse them and they will curse you; you will consider them misguided and they will think you misguided and an innovator. Ignominy will attach itself to you and us, and you will have to flee from them. This is not an option. It is not an intelligent person who is unsociable to the one who is unsociable until Allah shows him a way out.

When you go to Basra, the people will receive you, visit you and acknowledge your due, so put each person in his proper position. Honour the people of honour, esteem the people of knowledge and respect the shaykhs. Be kind to the young and draw near to the common people. Be courteous to the impious but keep the company of the good. Do not disregard the authorities or demean anyone. Do not fall short in your chivalry and do not disclose your secrets to anyone or trust them until you have tested them. Do not socialise with the base or the weak. Do not accustom yourself to what you disapprove of outwardly.

Beware of speaking freely with fools. You must have courtesy, patience, endurance, good character and forbearance. Renew your clothing regularly, have a good mount and use a lot of what is good. Offer your food to people: a miser never prevails. You should have as your confidants those you know to be the best of people.

When you discern corruption, you should immediately rectify it. When you discern righteousness, you should increase your attention to it.

Act on behalf of those who visit you and those who do not. Be good to those who are good to you and those who are bad to you. Adopt pardon and command the correct. Ignore what does not concern you. Leave all that will harm you. Hasten to establish people’s rights.

If any of your brethren is ill, visit him yourself and send your messengers. Inquire after those who are absent. If any of them holds back from you do not hold back from him.

Show affection to people as much as possible and greet even blameworthy people. When you meet others in a gathering or join them in a mosque and questions are discussed in a way different to your position, do not rush to disagree. If you are asked, tell the people what you know and then say, “There is another position on it which is such-and-such, and the evidence is such-and-such.” If they listen to you, they will recognise your worth and the worth of what you have. If they ask, “Whose position is that?” reply, “One of the fuqahā”.

Give everyone who frequents you some of the knowledge they are expecting. Be friendly with them and joke with them sometimes and chat with them. Love encourages people to persevere in knowledge. Feed them sometimes and fulfil their needs. Acknowledge their worth and overlook their faults. Be kind to them and tolerant of them. Do not show them annoyance or vexation. Be like one of them. Do not burden people with what they cannot do.”

By Imtiyaz Damiel

Rebellion

A little child knows not, the dangers of the playground in the dark

And you see the stars shining but the fire that has caused them to spark

As their shining in the sky and an angry man throws on it sand

wishing he could be the shining star so he throws with his hand

but the sand falls back to him and the star continues to shine

that is the example of the man that acts blind

And that is the difference between hating and climbing the ladder

A hater knows not the responsibilities of the shiner

A hater is the man that just throws up the sand

But back at his face is where the sand is going to land

And there is a difference between getting a position

And a criminal versus a civil citizen there is a clean division

Difference between a theif and the one that earns his prize

Nothing special about a theif or a lie

A follower knows not the responsiblities of the leader

He wishes to become or be in the position of the leader

Or a rebel that gathers his following based on a persons wrong

But does not look within him and that will not make him any more strong

Because climbing up that ladder was not an easy task

The one that gets up there doesn't hide in a mask

The one that gets there stays true to his word

The one that teaches gets up there with love

And flies upto the sky like a glowing shining dove

Rights and responsiblities come in a combo

Just like the little child cant be responsible

And cannot understand the dangers of the playground in the dark

And cannot have the right to play or go very far

You are where you are because thats where you can be

If you wanted to get higher than know there is more responsibility

IF you think you have enough challenges in you life right now

Than I better not see a new hater frown

First learn to endure what is in your own life with patience

Than Allah will begin for you your next stage up! Your next mission

by zartasha

Everything Happens for a Reason

part of Al- Kahf)

(66) Moses said to him: "May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?" قالَ إِنَّكَ لَن تَستَطيعَ مَعِىَ صَبرًا ﴿٦٧﴾

(67) (The other) said: "Verily thou wilt not be able to have patience with me!" وَكَيفَ تَصبِرُ عَلىٰ ما لَم تُحِط بِهِ خُبرًا ﴿٦٨﴾

(68) "And how canst thou have patience about things about which thy understanding is not complete?" قالَ سَتَجِدُنى إِن شاءَ اللَّهُ صابِرًا وَلا أَعصى لَكَ أَمرًا ﴿٦٩﴾

(69) Moses said: "Thou wilt find me, if Allah so will, (truly) patient: nor shall I disobey thee in aught." قالَ فَإِنِ اتَّبَعتَنى فَلا تَسـَٔلنى عَن شَيءٍ حَتّىٰ أُحدِثَ لَكَ مِنهُ ذِكرًا ﴿٧٠﴾

(70) The other said: "If then thou wouldst follow me, ask me no questions about anything until I myself speak to thee concerning it." فَانطَلَقا حَتّىٰ إِذا رَكِبا فِى السَّفينَةِ خَرَقَها ۖ قالَ أَخَرَقتَها لِتُغرِقَ أَهلَها لَقَد جِئتَ شَيـًٔا إِمرًا ﴿٧١﴾

(71) So they both proceeded: until, when they were in the boat, he scuttled it. Said Moses: "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!" قالَ أَلَم أَقُل إِنَّكَ لَن تَستَطيعَ مَعِىَ صَبرًا ﴿٧٢﴾

(72) He answered: "Did I not tell thee that thou canst have no patience with me?" قالَ لا تُؤاخِذنى بِما نَسيتُ وَلا تُرهِقنى مِن أَمرى عُسرًا ﴿٧٣﴾

(73) Moses said: "Rebuke me not for forgetting, nor grieve me by raising difficulties in my case." فَانطَلَقا حَتّىٰ إِذا لَقِيا غُلٰمًا فَقَتَلَهُ قالَ أَقَتَلتَ نَفسًا زَكِيَّةً بِغَيرِ نَفسٍ لَقَد جِئتَ شَيـًٔا نُكرًا ﴿٧٤﴾

(74) Then they proceeded: until, when they met a young man, he slew him. Moses said: "Hast thou slain an innocent person who had slain none? Truly a foul (unheard of) thing hast thou done!" قالَ أَلَم أَقُل لَكَ إِنَّكَ لَن تَستَطيعَ مَعِىَ صَبرًا ﴿٧٥﴾

(75) He answered: "Did I not tell thee that thou canst have no patience with me?" قالَ إِن سَأَلتُكَ عَن شَيءٍ بَعدَها فَلا تُصٰحِبنى ۖ قَد بَلَغتَ مِن لَدُنّى عُذرًا ﴿٧٦﴾

(76) (Moses) said: "If ever I ask thee about anything after this, keep me not in thy company: then wouldst thou have received (full) excuse from my side." فَانطَلَقا حَتّىٰ إِذا أَتَيا أَهلَ قَريَةٍ استَطعَما أَهلَها فَأَبَوا أَن يُضَيِّفوهُما فَوَجَدا فيها جِدارًا يُريدُ أَن يَنقَضَّ فَأَقامَهُ ۖ قالَ لَو شِئتَ لَتَّخَذتَ عَلَيهِ أَجرًا ﴿٧٧﴾

(77) Then they proceeded: until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. (Moses) said: "If thou hadst wished, surely thou couldst have exacted some recompense for it!" قالَ هٰذا فِراقُ بَينى وَبَينِكَ ۚ سَأُنَبِّئُكَ بِتَأويلِ ما لَم تَستَطِع عَلَيهِ صَبرًا ﴿٧٨﴾

(78) He answered: "This is the parting between me and thee: now will I tell thee the interpretation of (those things) over which thou wast unable to hold patience. أَمَّا السَّفينَةُ فَكانَت لِمَسٰكينَ يَعمَلونَ فِى البَحرِ فَأَرَدتُ أَن أَعيبَها وَكانَ وَراءَهُم مَلِكٌ يَأخُذُ كُلَّ سَفينَةٍ غَصبًا ﴿٧٩﴾

(79) "As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force. وَأَمَّا الغُلٰمُ فَكانَ أَبَواهُ مُؤمِنَينِ فَخَشينا أَن يُرهِقَهُما طُغيٰنًا وَكُفرًا ﴿٨٠﴾

(80) "As for the youth, his parents were people of Faith, and we feared that he would grieve them by obstinate rebellion and ingratitude (to Allah and man). فَأَرَدنا أَن يُبدِلَهُما رَبُّهُما خَيرًا مِنهُ زَكوٰةً وَأَقرَبَ رُحمًا ﴿٨١﴾

(81) "So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection. وَأَمَّا الجِدارُ فَكانَ لِغُلٰمَينِ يَتيمَينِ فِى المَدينَةِ وَكانَ تَحتَهُ كَنزٌ لَهُما وَكانَ أَبوهُما صٰلِحًا فَأَرادَ رَبُّكَ أَن يَبلُغا أَشُدَّهُما وَيَستَخرِجا كَنزَهُما رَحمَةً مِن رَبِّكَ ۚ وَما فَعَلتُهُ عَن أَمرى ۚ ذٰلِكَ تَأويلُ ما لَم تَسطِع عَلَيهِ صَبرًا ﴿٨٢﴾

(82) "As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So thy Lord desired that they should attain their age of full strength and get out their treasure - a mercy (and favour) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience." وَيَسـَٔلونَكَ عَن ذِى القَرنَينِ ۖ قُل سَأَتلوا عَلَيكُم مِنهُ ذِكرًا ﴿٨٣﴾

(83) They ask thee concerning Zul-qarnain. Say, "I will rehearse to you something of his story

Quest to the Straight Path

(published in 2010)

http://issuu.com/tmvmag/docs/tmvmagazine2010

Picture yourself on a lighted road in the dark woods that leads straight from your difficult day at work and directly towards your home filled with security and peace where all your loved ones reside. You are driving while your GPS is guiding you on where to turn and how to get where you need to get. Except for this straight path, all the rest of the ways are filled with the darkness of the woods with paths leading to destinations away from your home. On each of these paths, there are things that tempt you to stop, to come there way, and lead you astray and are filled with all kind of evil. However, you have to stay firm and direct your love, efforts, attention towards reaching the safety of your home, your final destination point.  

In Islam, when we think about the straight path, sirat al mustaqeen which we recite in Al Fatiha, we are asking for something of this nature, to guide us to this straight path, the path upon which is the grace of Allah and not a path which earns Allah’s wrath. This is part of the verse that opens the Qur’an before leading to the many different stories about the kinds of people that went astray, and we recite Al Fatiha at the beginning of every prayer no matter what sect a person belongs to, all of us are seeking to walk on the same path, the straight path that will lead us towards Allah (swt).

To find this straight path, the GPS which is like our guide that will lead you home, is the Quran, and your destination point is Allah (swt). The path is lighted and it is clear and open. Iblis (satan) and his followers try to divert us from going to this straight path. The Quran mentions that there are seven gates of hell in the following verses; “Allah says  ‘This way of my sincere servants is indeed a way that leads straight to Me. For over My servants no authority shalt thou have, except such as put themselves in the wrong and follow thee. And verily, Hell is the promised abode for them all. To it are seven gates: for each of those gates is a special class of sinners assigned.” (Al Hijr; 41-44).  To understand what these satans are inviting us towards to follow them, we need to understand what the major sins are, and what the straight path is. Righteous deeds would be things like establishing the five daily prayers, respecting your parents, giving in charity, being good to neighbours, helping the needy and keeping a peaceful and clean environment around you where you constantly learn and recite the Qur’an. What the satans are inviting us towards may be things such as associating partners with Allah (swt), worshipping idols and false gods, evil within us such as pride, anger, depression, lust, envy, greed or gluttony that cause us to spread evil in the world while being in a state where what is wrong seems fair seeming to us. Consider when a person is extremely angry, they think it is okay to yell at someone, throw things around and sometimes even cause murder. Similarly when we enter an evil state the wrong seems fair seeming to us. These things divert us from the straight lighted path and into a different dark path in the woods. Consider, when doing something of the nature, are you doing it for Allah (swt)? Than how can it lead you closer towards him when your purpose and destination is no longer Allah?

While we are on this straight path the key thing we need to always remember is that when we strive, do deeds or work hard towards a goal, are we doing it for Allah (swt)? Or are we doing it for a worldy benefit. For example, is what we are doing to honor the family we are in, to follow our parents ways or are we doing it because we feel it is the right thing to do that Allah (swt) has commanded.  The good deeds that we are doing, are they to please and impress others so that they can accept us? Or, are they for Allah (swt). Are we doing good such as providing people with healthcare benefits because we are trying to help people for the sake of Allah (swt)or  are we doing it for wealth? Keeping clean and clear intentions while in prayer, while in school, while around a group of people, while preaching or discussing religion are all very important because in the end these are the things that are going to get you where you need to go and keep a clear direction and strong purpose to reach towards Allah (swt).

The Quran, finally, is our guide and it is not a weapon for us to use towards other people. It is not a political game to reach power, it is our guide. There are many examples of prophets, civilizations, individuals in the Qur’an and the examples of those people surround us today on every direction and even though there are wrong things happening around us, a lot of the time these are examples for us on what not to become. Similarly, there are righteous practicing Muslims that surround us and these are examples of what kind of people we need to become. The reality is that we need to strive within, find the best examples around us that follow most of the teachings, learn from the example of our prophet (pbuh) and strive to become like them. Out of mercy we can tell the people around us if they are doing something that is going to lead them to hell or are wrongdoing but only with the knowledge that they are going to listen to our advice or if we have guardianship over them, or a group of individuals striving towards the same goals to learn to correctly practice Islam. However, in the end it is ourselves we are constantly trying to improve. Islam was inspired, and not enforced and it is not right to enforce it on anyone because their intention is fear and not Allah (swt) and Islam is not a religion that can be successful through enforcing and so we must focus on ourselves and keep our own intentions clear. We shouldn’t be using the Quran as a weapon to prove why a person, or a sect is incorrect or look down upon anyone but we should study the Quran, and follow it to the best of our ability one step at a time because in the end, it is the firm belief in Allah, the five daily prayers, giving zakat, respecting parents, neighbours, helping the needy, giving in charity and protecting your chastity and purity that are going to guide a person towards their destination.

Just to name a few benefits of being a believer, A person that prays five times a day will be clean, organized, punctual with a clean. They will be giving, caring, honest and fair. Their face will be calm and they will have a kind loving and modest nature. Just a prayer follows many characteristics but at the same time we need to recognize that we are all striving and are not perfect but the practice of Islam changes a person’s life one step at a time.  

Once we begin to use the Qur’an as a guide, practice the fundamental principles of islam, avoid the sins and keep our intention clear of what our destination needs to be, than we will be guided to the straight path. I am not going to say that the straight way is easy because the further you go on the straight path, the greater the diversions to lead us astray to another destination, but still, we have to strive towards the right goal to fulfill the purpose of our life.

Subhan'Allah

speech reminder !!

Speak the truth –- Al Qur’an 3:17

Speak straight –- Al Qur’an 33:70

Speak justice –- Al Qur’an 6:152

Speak kindly –- Al Qur’an 2:83

Speak politely –- Al Qur’an 17:53

Speak fairly –- Al Qur’an 17:28

Speak gently –- Al Qur’an 20:44

Speak graciously –- Al Qur’an 17:23

Speak not in vain –- Al Qur’an 23:3

Speak no lie –- Al Qur’an 22:30

Speak not to backbite - Al Qur’an 49:12

Speak not without proof –- Al Qur’an 2:111

Speak no slander –- Al Qur’an 33:58

Struggles Against Shaitan

This article is based on research following the seven gates of hell. The one based on heaven is written almost a year after wards.

Why did Allah (swt) Create Hell, Heaven and Earth 

The Following Article however is based on a movie called "seven" as well as the seven gates of hell..

Both Articles are advised although the research definately does not capture the unlimited amount of knowledge. There have been no books written on "the seven gates of hell" in Islamic literature although the Qur'an does mention there are seven.

Overcoming Pride

Overcoming Anger

Overcoming Depression

Overcoming  Lust

Overcoming Envy 

Overcoming Greed

Gluttony (not written)

Again, these concept are more based on bad psychological roots to psychological diseases. I am unsure as to the correlation they have with Islam. 

Smallness of Needs and Greatness of Purpose - Table of Contents

Introduction

Putting the Ego Aside: Table of Contents

Table of Contents

• Introduction
• Iblish
• Pharoah
• Abu Lahab
• Harmful Intentions behind Righteous Actions
• A few practical examples
• Self Worship
• Relationship between Tawheed and Ego
• Life of the faithful ego (role models and examples)

Family Relationships; Parents Lecture

Family Relationships; Parents

*The following information has been deprived from the site and is not written by my and the information is not taken from my search in the Quran or tafsir by Abdullah Yusuf Ali as I was unable to find any information on the upbringing of children: 
http://www.islamweb.net/emainpage/index.php?id=150794&page=articles

Parents’ responsibilities for the care and upbringing of their children are mentioned in several verses of the Quran, as well as in the Hadeeth.

Allaah Almighty Says (what means): “O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones…" [Quran 66:6]

How do we ward off that fire from our families? We need to show to them the right way and to teach them the difference between right and wrong. An excellent example of this is found in the words of Luqmaan to his son, related in the Quran, where he admonishes him:

1. Not to ascribe divine powers to anything other than Allaah.
2. To be good and kind to parents.
3. To obey parents unless they command what is wrong.
4. To understand that all our deeds, however minor, are recorded and will be brought to light.
5. To be constant in prayer.
6. To enjoin what is right and forbid what is wrong.
7. To bear what befalls him with patience.
8. To avoid pride, arrogance and boastfulness.

9. To be modest in manner and speech.
This is a model example of parental responsibility and advice. Luqmaan guides his own son on the path to paradise with simple but memorable words.

Children are a trust given to the parents. Parents will be held accountable for this trust on the Day of Judgment. Parents are essentially responsible for the moral, ethical and the basic and essential religious teachings of their children. 
If parents fulfill this responsibility, they will be free of the consequences on the Day of Judgment. The children will become better citizens and a pleasure to the eyes of their parents, first in this life, and in the Hereafter. 
Allaah, Almighty Says (what means): “And those who believed and whose descendants followed them in faith – We will join with them their descendants, and We will not deprive them of anything of their deeds. Every person, for what he earned, is retained...” [Quran 52:21] 
This parental responsibility belongs not only to the father. The Prophet  is reported to have said: "Take care! Each of you is a shepherd and each of you shall be asked concerning his flock; a leader is a shepherd of his people, and he shall be asked concerning his flock; and a man is a shepherd of the people of his house, and he shall be asked concerning his flock; and a woman is a shepherd of the house of her husband and over their children, and she shall be asked concerning them.” [Al-Bukhaari and Muslim]

Indeed the mother’s role may be even greater: while the children are young they are very close to her and dependent upon her, and they spend more time with her than with anyone else. There is an Arabic saying: “The mother is the first school”. She may be a good school, an indifferent or even a bad school. She may even be unaware that she is serving as a role model in her behavior, and her attitudes. Every mother should be conscious of her role and do her best to make it beneficial for the development of her children as they set out on the journey of life.

Parental care and guidance are fundamental to child upbringing. Some parents nowadays become so preoccupied with their jobs or with making money or with their social lives that children are often neglected. They may be ignored or left for hours with the television or computer or they may be sent to day-care centers at a very early age to be cared for in groups by other people.

The parents’ right to respect from their children is dependent upon the children’s right to loving care and guidance of their parents.

It is related that a man once came to ‘Umar ibn Al-Khattaab, the second Khaleefah (Caliph) of Islam  complaining of his sons’ disobedience to him. ‘Umar summoned the boy and spoke of his disobedience to his father and his neglect of his rights. The boy replied: “O Ameer al-Mu’mineen (Prince of believers)! Hasn’t a child rights over his father?”
“Certainly”, replied ‘Umar.
“What are they, Ameer al-Mu’mineen?”
“That he should choose his mother, give him a good name and teach him the Book (the Quran).”
“O Ameer al-Mu’mineen! My father did nothing of this. My mother was a Magian (fire worshipper). He gave me the name of Julalaan (meaning dung beetle or scarab) and he did not teach me a single letter of the Quran.”
Turning to the father, ‘Umar  said: “You have come to me to complain about the disobedience of your son. You have failed in your duty to him before he has failed in his duty to you; you have done wrong to him before he has wronged you.”

Education and bringing up in Islam

Allaah Almighty Says (what means): “This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion..." [Quran 5: 3]

Education is the process by which children are nurtured as they grow up to develop the Islamic worldview and the Islamic virtues.

Education means to look after, to nurture, to nourish, to help grow and flourish. It implies certain sensitivity towards the child under your care, his emotional and physical needs and capacities. It implies the ability to inspire confidence. It implies the courage to allow and promote creativity and innovation. It implies the ability to trust and not to stifle, to be firm when needed and even to impose sanctions when necessary.

The starting point for education is the example of parents. Small children take their parents as models. If parents are lazy and careless, the children will also take laziness and carelessness as normal. If they tell lies, children will regard lying as normal and acceptable. The same applies to smoking, drinking, rude manners, swearing and all other bad habits. There is no way parents can motivate their children to practice the Islamic virtues if they themselves do not respect the values and try to practice them also. As children grow up, they will only perceive the inconsistency or even hypocrisy in their parents’ approach.

It is important not to crush a child’s spirit and joy about life by terrorizing him/her, whether physically or psychologically. Children must play. It is the way they learn, and is not in itself something bad. Parents should give the child opportunities to play and to experience the excitement of exploration, of learning and of growing up.

At the same time, parents should teach children Islamic manners and etiquette in accordance with the beautiful example of the Prophet .

Such habits include truthfulness and honesty, gentleness, politeness, consideration for others, helpfulness, cleanliness and tidiness.

They also include:
1. Time management and doing things at the right time.
2. Physical exercise for fitness.
3. Mental exercise and developing an appetite for knowledge, understanding and skills.
4. Learning to read and recite the Quran from an early age when the child’s memory finds it easy.
5. Development of regular performance of Prayer between the ages of 7 and 10.
6. Taking on responsibilities in the family.
7. Taking on responsibilities in the wider community as children grow up.

Above all, correct education should ensure that children develop a love for Islam, a love for Allaah and His Prophet  and that they develop a feeling of pride in being Muslim and willingness to strive for the good of others. They need to realize the benefits of Islam, the foundations on which it is based and their need for Islam. They need to value Islam and live by Islamic values.

It is the responsibility of the parents to experiment with various ways of achieving those goals.

Islamic education and Muslim schools 
If parents are to get the best results for their children in Muslim schools, they must know what the Muslim school is trying to do. Parents need to understand that while the school basically may be following a National Curriculum (which in some countries may be compulsory), the teaching approach is expected to be holistic. Therefore it is not just a matter of teaching Islamic Studies, Quran and Arabic under the same roof as Arts and Sciences, but of developing an integrated Islamic perspective on all forms of knowledge right across the curriculum. At the same time, the school is trying to cultivate good attitudes, behavior and manners in accordance with the teachings of Islam.

'Aishah  is reported to have said of the Prophet  that: “His behavior was the Quran (in practice)”. [Ahmad] To take the Prophet  as a “beautiful example” means not just to imitate his outward actions or practices but also to base our own motivation and actions on the Quran as he did, in a way that is appropriate to the place and time in which we happen to live.

The approach of a modern Muslim School, which may be located in a modern “secular” or non-Islamic type of environment, cannot be like that of Islamic education of the recent past, when teaching relied much on repetition and memorization and uncritical acceptance of the teachers’ word. The Islamic teaching must relate with the society in which the pupils live, with the state of modern knowledge and with the beliefs of other people (probably the majority) in the country where the school is located. If Muslim children are to grow up as witnesses to the truth in a non-Muslim society, they need to understand that society and to develop an objective and critical approach, so that they can appreciate whatever is good in it, avoid its evils and reach out to the non-Muslims, presenting the truths of Islam in a way they can understand Islam and relate to it. 

Family Relationships

This Section of the Blog is focused on family relationships and is based on the Qur'an and the Qur'an tafsir by Abdullah Yusuf Ali. Each section is focused on that specific role. For example, the section "children" is focused on the responsibilities of the child in relation the parent. The section "parent" is focused on the relation of the parent to the child and the parent's responsibilities. Similarly, "husband" is the responsibilities of the husband in relation to the wife and "wife" is the responsibilities of the wife in relation to the husband and so on.

The reason it is written in this way is to remind ourselves of our responsibilities more than our rights. Rather than worrying about what the parents do for you or what your children are supposed to have been treating you like, the focus is on each specific responsibility.

Let's not forget that on the day of judgement, Allah (swt) is not going to ask us what our parents did for us whether we will be asked about whether or not we fulfilled our responsibilities. Their account of deeds is with them and ours is with us. 

Table of Contents

Parents

Children

Husband 

Wife

Brothers
Sisters
Grandparents

Aunts
Uncles
Cousins
Far Relatives

Conclusion to Sabr

May Allah (swt) help us all to have sabr during all times. It is a very difficult challenge, and it is hidden inside our hearts. Nobody will know this about you except for yourself and Allah (swt). It cannot be judged. It is not apparant like hijab, charity, prayer, recitation, it is hidden. Only through sincere faith can this virtue be obtained.
May Allah (swt) help us attain the virtue of sabr. (insh'Allah)

Nobody said it was going to be easy, Allah (swt) is letting you know though that it is definately worth it.

Why can't I be impatient?

All spiritual work proceeds in its own good time. We should never be impatient either about its success or about the punishment which is bound to come for those who oppose it or wish to suppress it. The inevitable punishment is spoken of as the punsihment promised. It will come so soon and so suddenly that it will appear as if there was not the delay of a sinlge hour in a single day. Time is a great factor in our affairs in this world but it hardly counts in the spiritual kingdom. (Abdullah Yusuf Ali Quran Tafsir .n. 4815).

Allah (swt) should be remembered at all times. and a man's spirit loves to commune with things that are spiritual. (Abdullah Yusuf Ali Qur'an Tafsir n. 4978)

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Why can't I have the better of both worlds ?

The good things of this life make a brave show but they are nothing compared with the good of the hereafter. Both are provided by Allah but the former are given to the just and the unjustas a test and trial and in any case will pass away while the latter come especially from Allah for his devoted servants and are incomparible of mroe value and will last through eternity. (Abdullah Yusuf Ali Qur'an Tafsir; n. 2656).

This from personal experience, there was a time I considered this carefully. If we act righteously and fulfill all of Allah (swt)'s command does Allah not teach us to live the best possible life that we can live ? I kept asking myself why I saw so many good people that were living bad lives or why good things end. Than I heard a lecture by Nouman Ali Khan which answered my question. Sometimes Allah (swt) tests us, and everytime we pray often times we ask for things in this life and forget the hereafter. Allah (swt) wants to make us realize that there is a hereafter. That there is many good things beyond our basic comprehension in Jannah afterwards. Sometimes we are so attached to the dunya that we need to be detached from it and that is when the question of faith versus the world comes in. If you were paid a billion dollars to compromise you faith would you take it or leave it? Eventhough Allah teaches us how to attain success both in this world and in the hereafter if the question of compromising your faith came into play than would you choose what is right or what is a reward in this world? Would you compromise your ethics for money? For pleasure? Are you truly doing your acts out of sincere faith to Allah or for the purpose of the world? We can't always have the better in both world but we have to make a decision of what is more important to us. Allah (swt) promises us that for our efforts he will reward us with what is better but he are still tested if Allah's commands are more important to us in this world and if we truly believe in Jannah and Jahanam or if we seek worldy benefits.

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The Spiritual Benefits of Sabr

The highest consolation which the rightous can receive is the assurance that Allah is with them. A double qualification is indicated or so high an honour.

1. that they should not yield to human passion or anger or impatience
2. that they should go on with constancy doing all good around them to attain the presence of Allah in the sense "I am with you" is the culmination of the rightoue person's aspiraition. (Abdullah Yusuf Ali Quran Tafsir, n. 2164). 

Allah (swt) states in the Qur'an.

"Enjoin prayer on thy people and be constant therein. We ask thee not to provide sustenance: We provide it for thee but the fruit of the hereafter is for the rightous." (Qur'an 20; 132)

Sustenance in the sense of ordinary needs of lief. The man of Allah does not worry about. That is provided by Allah for all the just and the unjust. But the special provision, the real sustenance, the spiritual fruit is for a rightous life in the service of Allah. 

From personal experience, I can say, that spiritual joy cannot equal the joy of any luxury, anything in this whole wide world. When you do something sincerely for Allah you obtain a coolness of the heart. Than it spreads to your body and you become lifted from anything and any negativity of the entire world. When we sacrifice for Allah our soul is truly nourished by Allah in this world. It is a priceless moment. A truly priceless moment.

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What if something wrong is done to you ?

You are not entitled to give a worse blow than is given to you. But those who have reaced a higher spiritual level standard do not even do that. They restrain themselves and are patient. Lest you should think that such  patience only gives an advantage to the adversary you are told that the contrary is the case. The advantage is with the patient, the self possessed, those who do not lose their temper or forget their own principles of conduct. (Abdullah Yusuf Ali Qur'an Tafsir, n.2163)

Allah (swt) states in the Qur'an
"And if ye catch them out, catch them out, catch them out no worse than if they catch you out but if ye show patience that is indeed the best course for those who are patient. And do thou be patient for thy patience is but from Allah; nor grieve over them and distress not thyself because of their plots for Allah is with those who restrain themselves and those who do good.

All good people should be patient with what seems to them evil around them. That does not mean that they should sit still and do nothing to destroy evil. For the fight against evil is one of the cardinal points of islam. What they are told is that they must not be impatient. They must pray to Allah and commune with Him so that their patience and faith may be strenghthened and they may be able the better to grapple with evil. For they thus not only get strength but inward spiritual joy.

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Definition of Sabr

Abdullah Yusuf Ali defines Sabr to have a larger meaning than the word patience which is believed to be its english equivalent. He uses several Qur'an verses and examples from hadith literature to define the term sabr. Let's all aim towards attaining sabr in our actions.

The arabic word sabr implies many shades of meaning. It implies 

• Patience in the sense of being thorough and not hasty (this means to do any given task thoroughly and not in a rush. This requies using your time wisely, planning out events in your life carefully and thoroughly which includes homework, job, prayer, reading material and basically all such things doign them peacefully and not in a state of fear and panic)
• patient perseverance, constancy, steadfastness, firmness of purpose (doing an act of faith and continue to persist in doing that act of faith and not give up on it when your heart testifies it and acccepts it. For example if your heart testifies that child abuse is wrong that you should constantly struggle against these forms of injustices and yourself have the example of how it is done properly by being the change that you want to see in the world)
• systematic as opposed to spasmodic or chance action (an example for this would be the five daily prayers and your regular activities and earnings which all need to be systematic. You should take action in a calm and peaceful state of mind, it should be reasonable as opposed to taking chances. It should be as carefully acted on as possible. For example, you shouldn't leave home so that you get on the bus stop only one minute before the bus arrives so that you have an equal chance of missing the bus. You shouldn't do so many activities that the time for your prayer has become narrow and you have a chance of missing it. When it comes to studying you should avoid the last minute and make sure that you know the material and haven't just guessed. That is not appropriate).
• a cheerful attitude of resignation and unerstanding in sorrow, defeat or suffering as opposed to murmuring or rebellion but saved from mere passivity or listlessness by the element of constancy or steadfastness (This requies faith. When thigns don't go the way that you want you have to understand that Allah has a plan for everything. Everything happens for a reason and you have to now trust Allah and seek more guidance. This includes loss of a job or somebody's death or maybe an illness. You need to accept what happened and now find a way through it. Maybe this requies a changed lifestyle or a new improvement in your life. Maybe there was somethign bad and you are saved from it. Maybe Allah is testing you to see whether you truly worship Allah (swt) sincerely or if it is because of wealth or because of people.

Allah (swt) states in the Qur'an:

"O ye who believe, seek help with patienct perseverance and prayer, for Allah is with those who patiently persevere. Be sure that Allah will test you with somebthing of fear aand hunger, some loss in goods or lives or the fruits of your toil but give glad tidings to those who patiently persevere. Who say when afflicted with a calamity, to Allah we belong and to Him is our return."

An additional meaning to sabr is self restraint and following reason and restraining fear, anger and desire. Allah (swt) gives the reward for patient perseverance, self restraint and constancy by being with us, opening the doors for every spiritual being. 

Allah (swt) also states in the Qur'an:

"O ye who believe, persevere in patience and constancy, vie in such perseverance, strenghten eachother and fear Allah that ye may prosper" (Qur'an 3;200)

The full meaning of sabr is understood here. Patience, perseverance, constancy, self restraint, refusing to be cowed down. These virtues we are to exercise for ourselves and in relation to others. We are to set an example so that others may vie with us and we are to vie with them lest we fall short in this way we strengthen each other and bind our mutual relations closer in our common service to Allah. (Abdullah Yusuf Ali Quran Tafsir)

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Definition of Patience

The arabic word sabr is often defined in english to be patience, however, according to Abdullah Yusuf Ali, an educated linguistic in the languages english and arabic who has put a great effort in translating the Quran explains that the meaning of sabr is broader than simply patience.

Before understanding the full meaning of Sabr, lets start by understanding the full meaning of patience. Patience according to the Websters english defiition can be defined as sustaining trouble, unflinchingly, perseverance and a person's quality of enduarance. (Persevering meaning to persist). Synonymns to patience include composure, endurance, forbearance, fortitude, and long suffering. The opposite being impatience, nervousness and restlessness  Synonyms of perseverance include constancy, determination, fortitude, persistence and steadfastness.

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